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Some Aspects of His Thought on Statehood

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Some Aspects of His Thought on Statehood Drs. llzamuddin Ma'mur, M.A. Mohammad Nats·ir: Some Aspects of His Thought on Statehood Introduction tional heroes as well as the leaders Some say that when a people of their Ummah. are in the grip of overpowering Mohammad Natsir was such odds, they begin to struggle for a leader. He dedicated his life a way out. At such periods of totally to his beloved nation, state, history often bring to the fore a and religion. He was not only a national hero, who, having su­ man of speech but also a man of preme confidence in the cause he action, as can be seen from the advocates, leads his people to ul­ whole course of his life. Many 1 timate triumph and glory . This aspects of his life and thought, has been true in the course of therefore, need to be studied se­ Indonesian history; many leaders riously and introduced widely, not have appeared to give rc;;;ponse only to the Indonesian youth, to to the challenges of their respec­ rekindle the spirit of his life and tive times. During the early struggle in their hearts, but also twentieth century, for instance, to the wider Muslim world which i.e., when Indonesian people were was not excluded fromhis concern, deeply involved in the inde­ if not his responsibility as the pendence struggle, or even many member of the Ummah. However, years after they got independence, this paper will only attempt to there were many Muslims who focus on a small pait of his legacy played a historical role and indeed for Islam and statehood and will were recognized as the great na- be based on only those his books G. Allan a. Muslim Policical Tfloughc chrough Che Ages: 15(52-134 l. 2nd edition. (Karachi; Royal Book Company, 1988). p.5. 36 and others on him that are avail­ School (Senior High School). He able in the Library of Institute finished his studies there with a of Islamic Studies, McGill Univer­ very good mark in 1930, and there­ sity, Montreal. fore he was entitted to enter an institution of higher education Recht Hogeschool Sketch of Natsir's Intellectual such as the (Fac­ ulty of Law) in Batavia (Jakarta) Biography or the Faculty of Economr in Rot· Muhammad Natsir was born terdam, the Netherlands . How­ into a devout Muslim family of ever, he never took this very prom­ Alahan Panjang, West Sumatra, ising chance, because he was more Indonesia, on 17 July 1908 AD. r interested in thinking of and in­ His father, Id is Sutan Saripado, volvi_ng himself in the inde­ was a pious man who worked as pendence struggle and especially a clerk. His mother, IGrndijah, becau. e he was very concerned was also very good Muslimah. about lslam and the Umrnah, His parents were very concerned which were facing all kinds politic, about his education, so it is not economic, social, and religious surprising that they sent young problems at that time. From 1931 Natsir to study not only at a to 1932, he did a course for a religious school or Ma.drasah Dini­ teacher diploma at the Lager On­ yyali but also at secular schools d,erwijs (college), which was his administered by the colonial gov­ last format education. During his ernment, viz. the Hollaa,dslnland­ study in Bandung for more than che School (Elementary School) in six years, he also studied Islam Solok, and then the ]\Jeer Uit,ge­ intensively under Ahmad Hasan breid Lager Onderwijs (Junior (1887-1958), a great modernist High School) in Padang. Having scholar who beaded the Persatuan finished bis primary school and lslarrl junior high school satisfactorily in Natsir's career as a leader 1923 and 1930 respectively, be started when he was chosen to went to Bandung for further be the chairman of Jong ls­ study. ln this "Paris" of Java, lamieten Bond (Muslim Youth A<o- he joined the AlgerneneMiddlebare 2 Ajip Rosidi's introduction to M.Natsir. Kebudayaan Islam Dalam Perspektif Sejarah. (Jakarta: Girimukti Pasaka, 1988). p.xviii. 3 For a comprehensive discussion on Persis see Howard M. Federsp1el, Persatuan Islam._ Islamic Reform in the Twentieth Century Indonesia. (ltacha, New York: Cornell University Press, 1970). 37 sociation) of Bandung for a period touch with Muslims until his of four years, 1928-1932. It was death. For example, he was a during' this time that he came to member of Majlis Ta'sisi Rabitah know many prominent Muslim Alam Islami, Mecca (I 969-1993), scholars from whom he learnt Majlis A'la al - Alami W Masjid, much about Islam and politics. Mecca (1976 -1993), one of the Among these great personalities Founder Committees of Oxford Is­ were Haji Agus Salim, Syaikh A lamic Studies Center, England Syurkati, Mr. Kasman Singodi­ (1987), one of the Founder Council medjo, Mr. Mohamad Roem, Pra­ of International Islamic Charitable 4 woto Mangkusasmito, and . His Organization, Kuwait (1986), one deep involvement in politics was of members of the Curator Council not based on his vested- interest of International Islamic University but was only for the sake of the Islamabad, Pakistan ·(1987), and Umrnah. It was his seriousness, Vice President World Muslim Con­ tireless efforts and the support he gress, Karachi (1967- 1993). More­ received from the Urnrnah that over, in recognition of his author­ later on led him to occupy such ity and expertise in Islamic important posts such as the chair­ thought, he was awarded the title man of the Masyumi Party (1949- of Doctor Honoris Causa by Uni­ 1958), Minister of Information versity Kebangsaan and by Sci­ (1946-1949), Prime Minister of the ence University of Penang, Ma­ Republic of Indonesia (1950-1951), laysia, in 1991. In addition, he and the chairman of Islamic was awarded Jaizatul malik Faisal Propagation Council of Indonesia al-Alamiyah by King Faisal in (1967-1993). 1980, which was also given to his Natsir's life was wholeheart­ Pakistan and Indian contemporar­ edly dedicated to his people, ies Sayyid Abu'] A'la Mawdudi state, and religion. Indeed h's and Sayyid Ali Nadvi respectively. concern was not limited to thl national ffairs only but extended His works .. to international affairs, especially Natsir was a great scholar to affairs of the Muslim world. who always worked for the bet­ This can be seen from his involve­ terment of the Indonesian people's ment in many international or­ spiritual and material life. He ganizations where he remained in 4 Yusuf A, Puar, ea. Moflammad Nacs,r 70 Tahun: Kenang-kenangan KBhidupan dan Perjuangan. (Jakarta: Pustaka Antara, 1978), p. 18. 38 did so not merely through his of his most important works con­ inspiring speeches and practical cerning Islam and statehood are acts, but also good writings. Like iistt:.d the follows8 his contemporary from the sub­ 1. Capita Selecta 2 vols. continent of India, Sayyid Abu'! 2. lslam and Free Reasoning A'la Mawdudi (1903-1979), who was actively involved in express­ 3. lslam as the Foundation of ing his lslamic ideas in his early State twenties, Natsir also started writ­ 4. Islam as an Ideology ing on ]slam and politics in Ba­ 5. Islamic Culture in a Historical hasa Indonesia and Dutch when Perspective he was still a high school student. G. The Unity of Religion and It his was only in later life that State be also wrote in English. He could speak several languages be­ sides those mentioned above. His Ideas on Islam and State­ Like Ridwan Saidi, George McT. hood Kahin also remarks, 'Natsir mas­ Islam is everything for him. ters seven languages namely This is because be realizes and Dutch, English, Arabic, French, believes that the raisons d'etre of 5 German, Latin, and Esperanto . man's existence and activities in He has left behind no less than the world is none other than to forty-five books and articles deal· worship God Almighty. Worship­ ing with various subjects on Is­ ping God, however, is not limited lam6. Ajip Rosidi, a professor at only to activities like prayer, fast­ the Foreign Language University, ing, hajj etc., but includes much Osaka, Japan, is right in saying more than this. Every good deed that "Natsir's writings are not only which is performed for the sake important in terms of documen­ of Goel can be considered as wor­ tation or historical records, but ship or 'ibadah. It is only by they also give a guidance towards fulfilling this duty that a believer the steps that will be taken by wilt lead a correct life in this 7 the latter generations ." Among world and be happy in the next 5 6 See Yusuf A. Puar, ed. Muhammad Natsir 70 Tahun, pp. 406-409. 7 Ajip Rosidi's irtroduction to M. Natsir. op cit., p. xxx. 8 All of these works are written in Bahasa Indonesia; for a comprehensive list of his works, see Yusuf Abdulah Puar, ed. Muhammad Natsir 70 Tahun: Kenang-kenangan > 39 world. Thus, he becomes a true fightin� against all kind of exploi­ worshiper of God. The true be­ tation" 0. lf they do not have such liever is who strives to 'eliminate real freedom, then establishing or all sorts of tyrannical actions' having a state bec0mes a necessity around him all of the time. or even, perhaps, an obligation. Islam, according to Natsir, is, However, it should always be therefore, not merely concerned borne in mind that establishing with the relationship between man the state is not an end itself, it and God, but also between man is only a means to achieve Islamic and man and even between man objectives i.e., in Qur'anic termi­ and his environment or nature9 .
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