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Pemikiran Dan Peran Politik Haji Abdul Malik Karim Amrullah (Hamka)

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Pemikiran Dan Peran Politik Haji Abdul Malik Karim Amrullah (Hamka) PEMIKIRAN DAN PERAN POLITIK HAJI ABDUL MALIK KARIM AMRULLAH (HAMKA) Ujian Promosi DISERTASI Diajukan Kepada Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta sebagai Salah Satu Syarat Untuk Memperoleh Gelar Doktor dalam Bidang Pemikiran Politik Islam Oleh: Ahmad Khoirul Fata NIM. 31161200000066 Pembimbing: Prof. Dr. H.M. Sirajuddin Syamsuddin, MA Prof. Dr. H. Masykuri Abdillah PROGRAM DOKTOR PEMIKIRAN POLITIK ISLAM SEKOLAH PASCASARJANA UIN SYARIF HIDAYATULLAH JAKARTA 1441/2020 KATA PENGANTAR Disertasi ini merupakan kajian bidang pemikiran politik Islam yang berusaha memahami konsep, teori, hingga paradigma Haji Abdul Malik Karim Amrullah (Hamka) tentang politik dan kebangsaan Indonesia. Kajian ini juga membahas tindakan politik Hamka sebagai aktor politik. Karena itu termasuk studi pemikiran politik Islam, di mana dalam hal ini pemikiran dan peran politik Hamka menjadi objek bahan yang digunakan dalam laboratorium pemikiran politik Islam. Tujuannya adalah menguji dan mengembangkan teori-teori paradigma politik Islam yang telah dikonstruk oleh tokoh pemikir muslim Indonesia. Perspektif itulah yang diharapkan dan telah diupayakan dengan maksimal oleh peneliti, meski dengan segala keterbatasan yang ada. Memang tidak ada yang sempurna tetapi bukan berarti membiarkan sifat ketelitian, ketepatan, dan ilmiah menjadi kabur. Penulis bersukur kepada Allah Swt., Penguasa alam semesta, karena hanya dengan kuasa, bantuan dan izin-Nya penulis hidup dan dapat menempuh studi ini. Penulis sangat berterima kasih kepada kedua guru dan sekaligus promotor penulis; Prof. M. Din Syamsuddin, MA. Ph.D. dan Prof. Dr. H. Masykuri Abdillah atas kesabarannya membimbing dan mengarahkan penulis, hingga tugas akhir akademik ini dapat diajukan dan sampai pada tahap ujian pendahuluan. Penulis juga berterima kasih kepada para dosen yang telah menguji, memberi masukan dan arahan secara kritis disertasi ini dalam proses ujian-ujian sejak seminar proposal dan WIP 1&2, serta Ujian Pendahuluan. Penelitian ini juga memiliki keterkaitan dengan proses pembelajaran di dalam kelas dan di luar kelas selama studi di SPs. Karena itu, penulis berterima kasih kepada para pimpinan, dosen, dan staf akademik selama kuliah di SPs Syarif Hidayatullah Jakarta: Prof. Dr. Phil. Asep Saepudin Jahar, MA. selaku direktur SPs saat ini, dan para direktur-direktur sebelumnya: Prof. Dr. Jamhari, MA. dan Prof. Dr. H. Masykuri Abdillah. Terima kasih juga kepada Prof. Dr. Didin Saefuddin, MA., Dr. Hamka Hasan, Lc.MA., Dr. Asmawi, Dr. Arif dan seluruh staf SPs yang telah dengan sepenuh hati membantu mahasiswa SPs. Semoga amal shalih mereka dicatat sebagai kebaikan oleh Allah Swt. Penulis juga berterimakasih kepada rektor IAIN Sultan Amai Gorontalo Dr. H. Lahaji, beserta wakil-wakil rektor dan dekan Fakultas Ushuluddin & Dakwah Dr. Mashadi, para wakil dekan, dan Ketua Jurusan Sosiologi Agama, yang telah mengizinkan penulis untuk tugas belajar di Jakarta. Juga kepada pengelola perpustakaan riset SPs, perpustakaan pusat UIN Syarif Hidayatullah, Perpustakaan Nasional, perpustakaan DDII Kramat Raya, dan perpustakaan PP Muhammadiyah Menteng Raya. Terimakasih juga untuk keluarga penulis: kedua orang tua, istri dan anak- anak, mertua, dan saudara-saudara penulis semua. Ucapan terima kasih juga layak diberikan untuk semua teman angkatan 2016, dan teman-teman di kos Gg Buni dan Walridho, khususnya ajengan Pepen Irpan yang banyak memberi masukan- masukan dan tuanku Rifki yang telah menemani perjalanan ke Maninjau. juga teruntuk Bekti Khudhori yang membantu mencarikan referensi, mas Wijayanto, Ust. Sugeng, dan Mufkirul Iqdam yang telah membantu memperbaiki dan ii menerjemahkan abstrak, teman-teman di SP JICT yang banyak membantu perjalanan ke Sumbar dan Sumut sembari bedah buku. Semoga kebaikan kalian semua dibalas dengan yang lebih baik oleh Allah Swt. Meski banyak pihak yang memberikan kontribusi bagi penulisan disertasi ini, namun semua hal di dalamnya tetap menjadi tanggung jawab penulis. Maka masukan dan kritik dari pembaca akan sangat membantu dalam perbaikan disertasi ini selanjutnya. Billahi Hidayah wa tawfiq, Ciputat, Juli 2020 Penulis iii PEDOMAN TRANSLITERASI Pedoman transliterasi Arab-Latin digunakan dalam karya ilmiah ini merujuk pada modal berlaku pada Pedoman SPs UIN Syarif Hidayatullah. A. Konsonan q : ق Z : ز A : ا k : ك S : ش B : ب l : ل Sh : ش T : ت m : م {s : ص Th : ث J n : ن {d : ض : ج h} h : ه {t : ط : ح Kh w : و }z : ظ : خ D : ’ ء ‘ : ع : د Dh y : ي Gh : غ : ذ R F : ف : ر B. Vokal 1. Vokal Tunggal Tanda Nama Huruf Latin Fath}ah a> َ Kasrah i> َ D}ammah u> َ 2. Vokal Rangkap Tanda Nama Gabungan Nama Huruf Fath}ah dan ya a dan i ai ى Fath}ah dan a dan w aw waw و C. Maddah Tanda Nama Huruf Nama Latin Fath}ah dan a> a dan garis alif di atas تا Kasrah dan ya i> i dan garis di atas ي ى D}amma dan u> u dan garis waw di atas و xi D. Ta Marbut}ah Ta mabut}ah ditulis dengan huruf ‚h‛, baik dirangkai dengan kata sesudahnya, (مدرضة) atau madrasah (مرأة) maupun tidak, seperti mar’ah Contoh: Madi>nah al-Munawwarah المدينة المنورة E. Shaddah Shaddah / tashdi>d dilambangkan dengan huruf, yaitu huruf sama dengan huruf ber- shaddah. Contoh: Nazzala نسل F. Kata Sandang -dilambangkan berdasarkan huruf mengikutinya, jika huruf al ‛ال‚ Kata sandang shamsiyah, maka ditulis sesuai haruf tersebut, sedangkan ‚al‛ jika diikuti huruf qamaiyah. Kemudian, ‚‛ ditulis lengkap. Contoh: al-Shams الشمص al-Qamar القمر G. Pengecualian Penulisan transliterasi tidak digunakan pada kosa kata Arab telah menjadi baku dan masuk pada kamus bahasa Indonesia, seperti lafaz ‚Allah‛, kecuali berkaitan dengan konteks tertentu mengharuskan untuk menggunakan transliterasi pada isitilah tersebut. xii ABSTRACT AHMAD KHOIRUL FATA Hamka's Political Thought and Role This study examines the political side of Haji Abdul Malik Karim Amrullah (HAMKA), with a focus on studies of political thought, the idea of nationality and Indonesian-ness, as well as the political activities that were played during the era of parliamentary democracy, the Old Order, and the New Order. This theme was taken bearing in mind that all this time the study of HAMKA is still around him as an ulama or writer. While studies that place him as a thinker and political actor are still relatively rare. This is a library research with a historical approach, and uses rational choice theory and elective affinity as an analysis tool. Primary data were collected from Hamka's works that are directly related to political themes. While secondary data is obtained from various works that discussed the politics of Hamka or about Islamic politics in Indonesia. Data is collected, sorted and selected, classified based on predetermined themes, then analyzed holistically to obtain conclusions as intended by Hamka. Hamka's political thoughts and actions are built on the paradigm of "the interrelation between religion and politics and the freedom to determine the political format in accordance with the demands of the times." With this paradigm Hamka conducted an Islam-democracy synthesis through the concept of "Democracy of Taqwa"; to expressly reject the ideas of secularism and communism; and generally accepted the concepts of human rights and nationalism, albeit with various notes. Regarding nationalism, Hamka required it to be limited by human values so that the national spirit does not lead to colonialism and exploitation of other nations. In the context of Indonesianism, Hamka emphasized the importance of religion (Islam) for the building of Indonesian nationality. In the practical political practices of the parliamentary democracy era and the Old Order, Hamka's important position as a thinker and political actor was seen in his role in fighting for Islam as the basis of the state in the Constituent Assembly, as well as its opposition to Guided Democracy. As for Communism, Hamka has a greater role as a thinker and ideologist. The role as an ideologist is very evident in his work in the MASBI/ Majelis Seni Budaya Islam which encourages the HSBI/ Himpunan Seni Budaya Islam in promoting arts in accordance with Islamic values in order to stem the "red art" promoted by communists. In addition, Hamka also uses mosques and mass media as a practical non-political struggle tool. The struggle through non-political channels continued in the New Order era by using the MUI as its vehicle. It was through this forum that Hamka took the path of "politics through da'wah". Under the control of Hamka MUI became a partner as well as a pressure for the government. Hamka's struggle through MUI was intended for the purpose of making Islam an important factor for Indonesia's development. Keywords: Hamka, Secularism, Communism, Human Rights, Taqwa Democracy, Masjumi, Constituents, Pancasila, Indonesian Nationality, Da'wah Politics. xiii امخلإصح احيد خٌس امفذى امفكس وامدوز امصٌاسي امحاج عتد امينك كسًً أىس هللا دذَاول هرِ امدزاشح امخاٍث امصٌاسي منحاج عتد امينك كسًً أىس هللا (HAMKA) ، ىع امذسكٌز عنى دزاشاخ حىل امفكس امصٌاسي والأفكاز امىطٌَح وإٍدوٌٍصٌذها، وعينٌذه امصٌاسي فٍ عصر امدًيقساطٌح امتسمياٌٍح وامَظاو امقدًً وامَظاو امخدًد. و هرا اميىضىع ىَاشث فٍ هرِ امفذسج لأٍه ىعسوف ةامَصتح إمى أٍه ىُ عنياء و شعساء الأٍدوٌٍصٌح، و مً ً ّطنع فٍ فكسِ امصٌاسي إلإ ٍادزا . هرا امتحث ىُ امقساءج اميكذتٌح ةذقسًث شٌسده، و ٍظسًذه فٍ الؤخذٌاز امعقنٍ و أمفح اخذٌازًح منذحنٌه. امتٌاٍاخ الؤةذدائٌح دَال ىُ أعيامه امعنيٌح عُ امصٌاشح و امىطٌَح. فقد دكىٌ ىُ كذته و ىقالإده و ىحاضراده و ىَاكشاده فٍ KONSTITUANTE. و ةامذامٍ فئٌ امتٌاٍاخ امثاٍىًح دَال ىُ الأعيامٌح امعنيٌح عُ شٌاشذه, و عُ حزب Masyumi، و عُ ىخنض امعنياء الأٍدوٌٍسي (MUI) , و عُ شٌاشح الؤشلإىٌح عيىىا . دخيع امتٌاٍاخ و دصطفى و دق ّصً ةامَصتح إمى اميىضىع اميحدد، ثً دح ّنه ةطسًقح امشيىمٌح منحصىل عنى امهدف اميطنىب. الأفكاز والأفعال امصٌاشٌح Hamka ىتٍَ عنى ٍيىذج "امذساةط ةٌُ امدًُ وامصٌاشحوحسًح دحدًد امشكه امصٌاسي وفق اميطامث حقتح ". ةهرا امَيىذج كاو Hamka ةذىمٌف الؤشلإىٍ امدًيقساطٌح ىُ خلإل ىفهىو "دًيقساطٌح امذقىي". فٌسفض ةامطتع أشاس امعنياٌٍح و امشٌىعٌح، و ًىفق أشاس امحقىق الؤٍصاٌٍح و امىطٌَح ومى كاٍر ىع اميلإحظاخ. و فٍ امىطٌَح ًسي أٍها ىحدودج ةالؤٍصاٌٍح لأٌ لإ دصه إمى الؤحذلإل ةاالأوطاٌ الأخسي.
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