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Analisa Journal of Social ScienceThe Map and ofReligion SMA/SMK Islamic Education Teachers’ Competencies in Central Java Website Journal :Umi http://blasemarang.kemenag.go.id/journal/index.php/analisa Muzayanah, Siti Muawanah, Nur Laili Noviani, Zakiyah, Setyo Boedi Oetomo, Nugroho Eko Atmanto https://doi.org/10.18784/analisa.v3i02.651

SHEIKH DJAMIL DJAHO AND SOCIO-RELIGIOUS CRITICISM OF MINANGKABAU MUSLIM: A Study on Taz|kirat al-Qulu>b Fi> Mu‘a>mala>t ‘Alla>m al-Guyu>b

Saeful Bahri

Office of Religious Research and ABSTRACT Development Jakarta [email protected] This article discusses the socio-religious critique of Djamil Djaho on the religious and socio-society conditions in Minangkabau. Analysis of the content Paper received: 08 August 2018 and approach of social history-intellectuals was used to dissect the contents of the Paper revised: 06 – 16 November 2018 book Taz|kirat al-Qulu>b associated with social-religious context in the policy at the Paper approved: 15 December 2018 beginning of the 20th century. Based on the analysis of texts it is known that Sheikh Djaho expressed his criticism towards several groups. Among the groups are (1) scholars, (2) worshippers, (3) experts, and (4) experts of the world. According to Sheikh Djaho, the four groups might include gurur (faction), when they use intelligence in their respective fields as masks, not in honesty. This study shows three points. First, the presence of Sheikh Djaho’s criticism departs from the of the life of the clergy and layman at that time. Second, the reality of social life keeps a text alive in society. Third, the solution to social-religious reality in the early 20th century was the practice of tasawwuf.

Keywords: works of ulama, Minangkabau, classical texts, social criticism, tas}awwuf

Introduction renewal and the older ones as the keeper of tradition (Latief, 1988). Although no significant Minangkabau is an area that had significant gaps existed in these two groups, in addition to religious dynamics in the early 20th century its nomenclature which popularized by Colonials, (Schrieke, 1975: 4). This situation was caused the existence of Youth and Elder Groups has had by various aspects. Apart from the emergence an insurmountable impact. Many debates, that of the reformers, who tried to modernize the often ended in conflict, were born from ikhtila>f religious tradition that had been passed down fiqhiyyah (different interpretation of the Islamic by the previous generation, it was also nuanced law). by the interests of the Dutch colonial and the rise of the spirit of nationalism (Hadler, 2010). Islamic education which was originally Various elites, in this context are scholars, tried implemented through institution, then to establish influence in the midst of society. The underwent renewal, with the entry of the classical dynamics took place in various fields. Among system as the replacement of h}alaqah (Azra, them are in the field of education and educational 2002b). Although the change had a positive institutions, da‘wah, and other socio-religious impact on the course of an education, it also aspects. affected the survival of a tradition. H}alaqah teaches good manner; sitting in the floor with a In the socio-religious aspect, there are various row of ethical codes, it was all replaced by sitting phenomena which make Minangkabau always on a bench, with emotional tie not as strong as interesting to note. The ideas of Islamic renewal, sitting around the teacher. for example, resulted in the separation between ulama, with the youths as the driving force of One thing that is criticized by many ulama,

239 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 239-253 at that time, is about the void of moral in various prominent educators among the Older Group. lines of life. If in the tradition of transmitting Since being written and printed in the early Islamic knowledge prioritizes good manner in 1940s, it has not lost market share until now. learning, secular education run by colonials In fact, this book became one of the reading concerned with the subject matter more than materials for tas}awwuf subject in madrassas ethics during learning. Not infrequently the in the environment of Tarbiyah Islamiyah existence of teacher is not in the position of Association. This implies that this book is still ‘object’ in the eyes of students, but more to the considered relevant to addressing the current ‘subject’ who serve only as a provider of material. socio-community situation. The development of worldly life in the form A strongly rooted writing, by being used as of modernity also colored the dynamics of the a subject of matter and general reading after early 20th century. The emergence of the desire passing through various times, is a unique thing to seek the worldly livelihood, coupled with the to be noticed further. Tazkirat al-Qulub, which trader mentality possessed by Minangkabau enters the category of “long-lived” books, is society momentarily, became the driving factor interesting to be studied in depth if associated of worldly-oriented life attitude (Radjab, 1954). with its context of writing. The research problems This orientation influenced the life of the are how did Sheikh Djamil respond to the socio- Minangkabau people. If previously farming was religious dynamics of his day? How did Sheikh a daytime activity and went to surau when the Djamil assess the overlapping situation between night arrived, it would no longer be a life priority. modernity, colonialism, and degradation of Many worldly ideals influenced the mentality etiquette? They will all be discussed based on of the younger generation at that time. One of content analysis on the work of Sheikh Djamil the things affected by the worldly ideals was the Djaho. fading existence of the religiosity in line with the mounting materialistic needs. Research Method The aforementioned matters made ulama, This study applies the intellectual social especially the Elder Ulama, criticizing the history approach. The approach allows to place circumstances during that time. Many writings the text of Misbah al-zalam in the framework of were produced by ulama to respond such matter. religious upheaval in in the early th The writings are in the form of short articles in 20 century. Social history, as expressed by Azra, newspapers or marketed books. is a study of the factors, even in the realm of social The articles and books regard to the moral sphere-which affects the occurrence of the events decline and degradation of religious knowledge of history itself (Azra, 2002a: 4). Related to the and therefore focused more on efforts to be matter, Tsing Kartodirjo, as quoted by Azra, back the root of Islamic , tas}awwuf. mentions further that social history is the history In reality, tas}awwuf on one side can be a self- of the splinter “movement” from the mainstream criticism toward an ongoing condition. Tasawwuf society or the established social and political is not always talking about the ritual about the order (Azra, 2002a: 5). approach of servants to the creator. On the other Result And Discussion side tas}awwuf can also become a barometer of socio-community and socio-religious life. Minangkabau in the Context Of One form of response to socio-religious Socio-Religious at the End Of Second dynamics in the early 20th century was written by Millennium Sheikh Djamil Djaho (1975-1950) Talking about Minangkabau certainly will in a book called Tazkirat al-Qulub fi-Mu‘amalat not be separated from a number of important ‘Allam al-Guyub. This book is a very popular events in this region’s history. Among them are treatise, written by one of the elders and also Minangkabau custom, , and the struggle

240 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri to be free from colonialism. In terms of custom, In addition to issues concerning colonial Minangkabau is known as a region which is policy, the early 20th century also became an strongly holding its customs and cultures.2 important point of unanimity of religious Although, in almost every period, there are some thoughts in Minangkabau. The introduction to people who criticize the custom, Minangkabau Islamic renewal from Egypt (Azra, 2002b) that custom with all its dynamics is maintained and undermined the understanding and practice of always become a pride because the region which religion in Minangkabau resulted in debates is strongly holding these customs and traditions both in writings and in oral. Not a few of the can survive along with Islam which rooted deeper. consequences that arose among common people Custom does not just disappear, by going through about these religious issues. Even it was told that difficult times because of the influence ofthe differences in religious practice caused a family times, in fact, it is getting stronger juxtaposed with broken (Arrasuli, 1938: 8). There were husbands syara’ (religion of Islam). Until the appearance of who divorced their wives because of different a parable, Minangkabau customs and Islam is like religious ideas. There were also brothers who did water and cliff, both complement and synergize not greet each other because one had considered each other. the other as a heretic. Many negative events In terms of struggle for independence, occurred in response to the spirit of renewal. Minangkabau has marked a history as a region This fact has temporarily lost time to be that has a fighting spirit against colonialism. The dedicated in the society. On one side, ulama war that occurred in the 19th century and the in actually strove their da‘wah to criticize the long- beginning of the 20th century become the witness. standing religious tradition, while on the other In the early 19th century there was a war known as side there were other ulama who spent their time the Paderi War, the war, which in Dobbin’s account, as apologetic. was the antithesis of the struggle for economic Several studies on the renewal movement influence in the deeper region (Dobbin, 2008: in Minangkabau emphasized the importance of 198-202). This war almost broke Dutch’s spirit to al-Manar Magazine in the spirit of tajdi>d. The monopolize economic resources. In addition to magazine, which became the mouthpiece of economy as the cause of the war, the lengthy period Muhammad Abduh and Rashid Rida, was spread of war also resulted in huge material damage for across Minangkabau through Minangkabau the Colonials. students in Egypt (Azra, 1999: 92-93). The ideas Padri was subjugated by the Colonials with of religious purification, in the of returning the capture of Tuanku and his exile to Java to the Qur’an and Sunnah, became the jargon then to Menado. However, various forms of local voiced by al-Mana>r. In fact, al-Mana>r gained a struggle of Minangkabau society still continued. place among some Minangkabau young ulamas. In the early 20th century, there was Belasting War The birth of al-Muni>r Magazine in and as a response to Colonial policy in taxation in al-Mana>r al-Muni>r in Padangpanjang was a Minangkabau (Amran, 1985: 324-34). As before, testament to the influence of al-Mana>r in the the Minangkabau community didn’t accept it, even thinking of young ulamas. These two magazines, they struggled as a form of resistance against the like their predecessor al-Mana>r, voiced renewal policy which was disadvantageous to the people. with sharp criticism of the established practice in Minangkabau (Azra, 1999: 92-100). 2In the 1950s decade, released a book containing The acceptance of al-Mana>r actually did sharp criticism toward Minangkabau custom. The title was not depart from a void space. The teacher of the Minangkabau Menghadapi Revolusi. This book had triggered pro- Minangkabau ulama, Sheikh Ahmad al- test from tradition group, but the criticism didn’t last long. Hamka’s book then becomes a literature about the dynamics of custom, not Minangkabawi from , had previously more.

241 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 239-253 also thrown religious criticism against some his rejection to Wahhabis. His teacher initiated practices in Minangkabau. At first, he criticized Sheikh Amarullah to the ‘Alawiyah . inherited local practices. According to him, Haji Rasul was born and grew up in the some religiou practices applied according to thick tas}awwuf tradition, as can be seen from custom guidance is not in accordance with the position of his father who was a prominent Islamic shari’ah. His book, al-Manhaj al-Masyru>‘ mursyid in Minangkabau in the 19th century. is a strong counter-argument of the custom on Nevertheless, the flow of thought formed from heritage. Although this work was written by a long interaction with his teacher in Mecca, prestigious figure in Mecca, it still received a lot of namely Sheikh Ahmad Khatib, did not necessarily criticism. Many Minangkabau scholars criticized make Haji Rasul “silent” against the tariqa the plot of thought and istidla>l of SheikhAhmad practice, even though it was practiced by his own Khatib in this book (Latief, 1988). Nevertheless, father. Thoughts are not always identical to the Sheikh Ahmad Khatib ‘s attitude in the criticism environment in which a person lives, but rather against custom created a deep impression in the are formed by an influential teacher for a student. heart of his students. If the critical attitude hasn’t In order to reject the practice of the tariqa, been familiar because it is subject to good manner Sheikh Ahmad Khatib wrote a book Izhar zaglil courtesy, then criticism becomes an inseparable kazibin fi-tasyabbuhihim bis-Sadiqin. In responding culture from the ideology of renewal. to this book, Haji Rasul advocated his teacher’s Something that determines the position of opinion by writing a book with a similar title, Izhar Sheikh Ahmad Khatib as a prominent figure asatir al-mudilllin fi-Tasayabbuhihim bil-muhtadin who colored the renewal of Islam is his criticism (Opening the Curtain of the Apostasy of a Person to Sufi order, the Naqsyabandiyah Tariqa. It is who Resembles Himself as One who can Guide) important to note that the Naqsyabandiyah Tariqa (Putra, 2011: 26-27). Haji Rasul’s response was is an important element in the socio-religious life an indication of the influence by Sheikh Ahmad in Minangkabau. Almost all were practitioners Khatib. and active in spreading this tariqa. The attitude More than Sheikh Ahmad Khatib who of Sheikh Ahmad Khatib countering the tariqa criticized one or two religious practices in practice is a form of thought of resistance against his hometown, Haji Rasul passed the limit ulamas in his village. In addition, younger ulama’ of his teacher’s activity. In addition to the who are his students are promoting his teacher’s Naqsyabandiyah Tariqa, Haji Rasul also criticized thoughts in the form of being tariqa critics. the Syattariyah Tariqa, Amalan Maulid, especially One of his disciples who is known to be a Barzanji, pronouncing the intention, and a full puritan is Haji Rasul. His full name is Abdul Karim taqlid attitude in one school of fiqh (Putra, 2011: Amarullah, born in Sungai Batang Maninjau. 72-90). Based on more puritanical activity, Haji In addition to become an important ulama in Rasul has always been the best example of the Padangpanjang, he is also a modern , early 20th century Islamic reformers. Thawalib. His father was a prominent ulama’ in As revealed in the previous section that the field of tas}awwuf in the 19th century, namely the acceptance of al-Mana>r did not come from Sheikh Amarullah or popularly known as Tuanku a vacuum situation, then interpreted with a Kisa’i. Typically of tas}awwuf ulama, Sheikh critical attitude of Sheikh Ahmad Khatib who Amarullah is a practitioner and a mursyi>d in has influenced his students who are the drivers several important in the Sunni tradition. of renewal. Sheikh Ahmad Khatib has laid the The tariqas are Naqsyabandiyah, ‘Alawiyah, foundations of the renewal, albeit on a lesser and Haddadiyah (Putra, 2014: 191-203). Sheikh scale, to his disciples. Therefore, most of his Amarullah once studied to Sayyid Ahmad Zaini students immediately accepted al-Mana>r’s ideas, Dahlan, a Shafi’iyah mufti in Mecca famous for

242 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri which were not too far away from their teachers’ Like al-Mana>r, Za>d al-ma‘a>d also gained a critical stance. place among young ulamas in Minangkabau. Haji Haji Rasul as the model of the early Rasul as the pioneer of young ulamas made this reformers has been educated by his teacher book as a reference when criticizing the practice Sheikh Ahmad Khatib. The presence of al-Mana>r of talaffuz} bin-niyah (pronouncing intention) made his renewing spirit stronger, so he released which is popular in Shafi’ite Madhhab (Putra, controversial thoughts in his time. For example, 2011: 75-76). he expressed the opinion of a person even though Subul al-sala>m, the second example, is also moving from taqlid to ijtihad as mentioned in considered to influence young ulamas’ way of sullam al-wusul yurqa bihi ila ’i ‘ilm al-usul, thinking. Mahmud Yunus mentioned in his book, the first Malay book in us}u>l fiqh book. He went al-Masa>’il al-Fiqhiyyah, even this book is the cause further than his teacher, Sheikh Ahmad Khatib. of differences in the implementation of Tara>wih If the teacher still holds the Shafi’ite Madhhab, in Minangkabau (Yunus, 1950: 13). He and he was appointed as one of the and stated that Subul al-sala>m asserted that Tara>wih preachers in the Shafi’ite Madhhab, then Haji should have eight rak’ahs with two salams, on Rasul expressed his courage to express his the basis of ittiba’ to the Prophet. This assertion opinion outside the madhhab of his teacher. This differs from that which the Minangkabau Muslims made Sheikh Ahmad Khatib once issued a strict have practiced based on the Shafi’ite Madhhab. reprimand against his student. Though it seems trivial, Tarawih problem had In addition to al-Mana>r, the circulation been a debate in that period. of books from outside the Shafi’ite madhhab The emergence of the reformers made the became one of the causes of religious struggle in Shafi’ite ulamas needed to fortify their religious Minangkabau. Za>d al-ma‘a>d and Subul al-sala>m ideology. They then actively defended the Shafi’ite are two examples. Za>d al-m‘a>d is a monumental madhhab and its deeds through writings, tabli>g, work of Ibn Qayyim al-Jauziyyah, a prominent and even open debate. In categorizing these two student of Ibn Taymiyah. These teacher and groups with distinct schools, the researchers disciple are often categorized as the figures invented the term Youth Group for reformist behind the rise of Wahhabiyah followers in Nejd. ulamas and the Elder Group for ulamas who Although still in the group of Hanabali Madhhab defended existing religious traditions. ulamas, Ibnu Taymiyya and Ibnu Qayyim issued The dynamics that occurred between Youth many controversial opinions in their maz|hab and Elder Groups were not only happening in group. Among others were the tawas}s}ul, the sufi the arena of knowledge, but also in the activities tariqa, the nature of the istiwa>’, and others. The of religious struggle. Young ulamas with an Za>d al-ma‘a>d was born in the spirit to restore open attitude held a reform in the education the understanding to the Qur’an and Sunnah. system. They adopted many classical systems, as With the momentum to follow the deeds of the Colonials applied to pribumi schools. In addition, Prophet Muhammad, Za>d al-ma‘a>d contains the Young Ulamas produced many essays, which some criticisms of the madhhabs that prevailed can certainly be judged as a transitional form of at that time. Therefore, it is understandable if literacy from classical books to modern books Ibnu Qayyim (as well as his teacher) and his book which are regarded as being appropriate to the received a strong rebuttal from other ulamas. In times. M. Sanusi Latief made a comparison and the case of Minangkabau, Sheikh Ahmad Khatib came to a conclusion that the Youth Group were al-Minangkabawi and Sheikh Muhammad Sa’ad more productive in writing than the Elder ulamas al-Khalidi Mungka were ulamas who disputed (Latief, 1988). This fact is understandable that the contents of Za>d al-m‘a>d (al-Minangkabawi, the Youth Group were motivated by a spirit of 1906; Mungka, 1910).

243 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 239-253 renewal, instead, the Elders prefer to retain the chief) as the top of the group, there were ulamas existing tradition. who became religious leaders, and lastly, traders In the field of education, the Elder Group was as a foothold in the city. So these three groups more conservative. They did not only maintain seem to represent the custom, the religion, and the h}alaqah system but also accepted the concept the economy. of classical education as being done by the Youth Colonialism, religious renewal, and worldly Group. However, to certain conditions, the tendencies, as described in these subgroups, lessons and books are not replaced; they must are the things that affect the mental state of be in accordance with what is derived by the Minangkabau Muslims in the early 20th century respective chain of knowledge (sanad). (Hadler, 2010). Interesting to note here is how Among the popular schools of Reformers ulamas, in this case, the elder ulamas, responded is Thawalib. Madrasah Thawalib had branches to these circumstances. As ulamas are always in most of the Darek region at that time (Daya, regarded as figures associated as someone stead 1955). In comparison to the Thawalib of Youth fastly holding the tradition, did they participate Group, the Elder Group also developed a classical in a shift in values caused by the influence education under the name Madrasah Tarbiyah of colonialism, Islamic renewal, and worldly Islamiyah, which also stood in almost every tendencies? Or will they respond and criticize region. The birth of Madrasah Tarbiyah Islamiyah to the socio-religious conditions that nuance the was the result of the agreement of the old ulamas history? in Canduang in 1928. The first three Intellectual Legacy of Sheikh among the Elder Group were Madrasah Tarbiyah Muhammad Djamil Djaho and His Islamiyah Canduang led by Sheikh Sulaiman Position among Minangkabau Ulamas Arrasuli, Madrasah Tarbiyah Islamiyah Djaho Sheikh Muhammad Djamil Djaho3 who is also led by Sheikh Muhammad Djamil Djaho and known as Angku Djaho is one of the prominent Madrasah Tarbiyah Islamiyah Tobekgadang led ulamas of the Elder Group. He is a close friend by Sheikh Abdul Wahid Asshalihi. of Sheikh Sulaiman Arrasuli and Sheikh Abdul In addition to the religious struggle between Wahid Tabekgadang in the Tarbiyah Islamiyah the Youth and the Elder Groups, another factor Association (PERTI). Together with his friends, influencing the dynamics of Minangkabau he founded Madrasah Tarbiyah Islamiyah which muslims in the early 20th century was to reinforce became the basis of Elder Group to trasform the attention to the economic fulfillment. Radjab, knowledge. His dedication to education was one of the authors of the history of Singkarak, proven by establishing a madrassa in 1928, a mentioned that in the early 20th century there madrasah which was able to produce ulamas were many young men wanted to move from concerning on various fields. their villages (Radjab, 1950: 125). The purpose of Sheikh Muhammad Djamil Djaho (futher moving to other villages was not only to study an is called as Sheikh Djaho) was born in 1875 in anaksiak () in the past, but also to trade. Djaho, one of the regions in the Padangpanjang It is not surprising that Minangkabaunese were region (Edwar [ed], 1981: 99). Padangpanjang is born to become successful traders, and moving from their villages for trade was inseparable from 3 It is necessary to distinguish between the two leading ula- their lives. mas of the early 20th century in Minangkabau with the same name. Economic fulfillment, which which is First, Sheikh Muhammad Djamil Djambek, an ulama and astrono- regarded as worldly matters, has spawned the mer from Bukittinggi. Secondly, Sheikh Muhammad Djamil Dja- ho, the ulama discussed in this paper, an ulama and educator, the third “elite” group in the Minangkabau people’s founder of the Madrasah Tarbiyah Islamiyah Djaho, from Padang- perspective. In addition to niniak mamak (tribal panjang. The mention of “ Djaho “ at the end of his name is the nisba (attribution) of the region of origin.

244 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri known as the Veranda of Mecca, which means that It was quite a long time Sheikh Djaho this area is the locus of religious knowledge. The studied religion to Sheikh Abdullah until he was intellectual climate shaped by the environment appointed by his teacher as tuo (assistant) gave a positive influence on the growth of Sheikh who assisted the teaching process at Surau Djaho in his childhood. Halaban. In Halaban, Sheikh Djaho had a close Sheikh Djaho studied the Qur’an and the relationship with Sheikh Sulaiman Arrasuli basic knowledge of Islam in his hometown. The who also became a guru tuo, so that there was educational institution was a surau led by a a close relationship between these two figures Sheikh or tuanku. The learning system was in the (Yunus, 1994: 33-34). To Sheikh Djaho, Sheikh form of h}alaqah, in which astudents were sitting Abdullah was an influential teacher in thoughts in a circle in front of the teacher. This traditional and education. system shaped the character of Sheikh Djaho in Sheikh Muhammad Sa’ad al-Khalidi Mungka the childhood. He then desired to study to some (further is called as Sheikh Mungka) was the ulamas deeply. In addition to learning various second figure that influenced Sheikh Jaho’s knowledge in religion, Sheikh Djaho was also personality. Unlike previous teachers, Sheikh exercised with physical endurance lesson, silat. Djaho learned to Sheikh Muhammad Sa’ad when Therefore, in addition to being known as an he had taught and was known as an ulama. ulama, Sheikh Djaho was also a famous pendekar Sheikh Mungka was a prominent ulama in (Djamily, 1996; and Yunus, 1994). Darek. The surau where he taught was always After finishing studying the Qur’an and basic attended by students from different regions knowledge of religion through the matn books, of Minangkabau. He was known as syaikh al- Sheikh Djaho then began his intellectual journey. masya>ikh (the great teacher) (Abbas, 1975). He went to some ulamas in Minangkabau to Although this title is somewhat ambitious, history study various scientific fields seriously. Among records that the h}alaqah of Sheikh Mungka was the ulamas who became his teachers were only filled with ulamas. The beginners (mubtadi’) Sheikh Abdullah Halaban (d. 1926) and Sheikh were provided with guru suduik (common Muhammad Sa’ad al-Khalidi Mungka (d. 1920). teacher) who taught religious knowledge for These two names were important figures in basic and intermediate levels. Sheikh Mungka Islamic knowledge in Darek in the late 19th century preferred to speak in Arabic to Minangkabau until the beginning of the 20th century. They were language (Yahya, 1978: 15). In addition, he was the leaders of the Ittih}a>d ‘Ula>ma’ Sumatera fond to write books and letters in the form of (Association of Sumatran Ulamas) a legendary syi’ir. This all proved his scholarship level. ulama organization in Minangkabau. The popularity of Sheikh Mungka rose Sheikh Abdullah Halaban is a figure who higher as he refuted the opinion of Sheikh established the foundation of Islamic education Ahmad Khatib al-Minangkabawi on the issue of at surau institution in Darek. He is a qualified the Naqsyabandiyah Tariqa and the inheritance ulama in fiqh, us}u>l fiqh, and manti>q (logic). system of the heirloom. He wrote several books According to local historiography, it is narrated to defend the tariqa and implementation of that Sheikh Abdullah came to examine eminent the Shafi’ite madhhab (Putra, 2011: 39-41). His ulamas of Darek in the matter of fiqh, but no expertise in fiqh and tas}awwuf made himself one could answer him until once he met Sheikh the source from which the people were seeking Sa’ad Mungka and confessed his scholarship answer when theyu had a problem in religion. (Sa’adi, 1988: 15). Because Sheikh Abdullah was Sheikh Djaho came to Mungka along with his a legendary expert in fiqh and us}u>l fiqh, Sheikh friends, such as Sheikh Sulaiman Arrasuli, Sheikh Djaho wanted to learn from him. Machudum Solok, Sheikh Salim Bayur, and

245 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 239-253 others (Sa’adi, 1988: 16). The field of scholarship in Mecca (Yahya, 1978: 42). In 1928, under the that was discussed in the h}alaqah of Sheikh agreement of the elder ulamas in Canduang, Mungka was fiqh, with the Tuh}fah al-Muh}ta>j Sheikh Djaho developed Sheikh Adam’s halaqah book, the main book in the Shafi’ite madhhab. In into a madrasa with the classical system. This addition, some ulamas came specifically to study madrasa is known as Madrasah Tarbiyah tas}awwuf because Sheikh Mungka was also the Islamiyah Djaho (Yahya, 1978: 54). This madrasa mursyi>d of the Naqsyabandiyah Tariqa. Learning became one of the first three madrassas of the in Mungka, Sheikh Djaho did not settle down as elders, after the Madrasah Tarbiyah Islamiyah in other places before. He came for a few days and Canduang and the Madrasah Tarbiyah Islamiyah returned to Djaho to lead the madrasa he founded. Tobekgodang. Sheikh Djaho learned to Shaikh Mungka until his The expertise of Sheikh Djaho in the teacher died in 1920. knowledge of ‘aqi>dah, Arabic, and fiqh, made his In addition to Sheikh Abdullah Halaban and madrasa grew rapidly. In a short time, Madrasah Sheikh Sa’ad Mungka, the figure that shaped the Tarbiyah Islamiyah Djaho was visited by students personality and the of Sheikh Djaho was from various regions, even from the Malay Sheikh Ahmad Khatib al-Minangkabawi. The last Peninsula (Djamily, 1996: 63-85). Medium and figure was a prominent ulama in Haramain. He high-level education, for seven years, with various became the master who led h}alaqah at the Al- lessons such as fiqh, us}u>l, nah}w, s}arf, bala>gah, Haram (Edwar, 1981: 15-20). Due to the tafsi>r, hadi>s|, tas}awwuf, and tauh}i>d, able to form position he has attained, namely as an imam and santri (student) with broad insight. Therefore the preacher in the Shafi’ite Madhhab, he is the pride first generation of this madrasa became pioneers for Southeast Asian students. Any student from of ulama in the mid-20th century. Students who Southeast Asia who came to Mecca always visited have obtained diplomas, and have been declared him. qualified, are expected to open madrassas in The expertise of Sheikh Ahmad Khatib is in their villages. So Madrasah Tarbiyah Islamiyah the field offiqh . This is not surprising because he is Djaho had branches in some areas, the result of one of the main disciples of Sayyid Bakri Syatha, a Djaho’s graduates who are considered capable prominent Shafi’iytefiqh expert in Mecca. In fact, of carrying Islamic da‘wah into society. Among Sheikh Ahmad Khatib can be called as the ulama Sheikh Djaho’s prominent disciples as ulama are behind the spread of the I‘a>nah al-T}a>libi>n Sheikh Umar Bakri in Pariangan, Sheikh Zakaria book in Nusantara. Labai Sati Malalo, Sheikh Muhammad Kanis Tuanku Tuah, Sheikh H. Mansur Dt. Nagari Sheikh Djaho settled in Mecca for 10 years. Basa, and others, including a row of Sheikh Most of his 10 years staying there, he used it to Djaho’s disciples, though studied indirectly, was study religion. In addition to Sheikh Ahmad Sheikh Muda al-Khalidi (Djamily, 1996: 59). Khatib al-Minangkabawi, he also studied to The last figure was a very influential Acehnese Sheikh Ali al-Maliki, Sheikh Sa’id Yamani, and ulama. He was initially invited to Djaho to have a others (Yunus, 1994: 35-38). Several years were muzakarah (discussion) in religious matters. Then used for teaching. He was one of the few disciples Sheikh Djaho was interested in the depth of his of Sheikh Ahmad Khatib who had been allowed to knowledge so that he was made as a son-in-law. teach at the Al-Haram Mosque. The figure of Sheikh Djaho was very After obtaining a diploma from some ulamas important in Islamic scholarship transmission in in Mecca and having gained teaching , Minangkabau in the 20th century. In the scholarly Sheikh Djaho then returned to his hometown, genealogy, Sheikh Djaho lies in the rank of next- Djaho. He then taught in Sheikh Adam’s surau generation ulamas. In addition, he also had a and began to develop the knowledge he studied significant position in the intellectual struggles of

246 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri his time. He was made as a figure to take fatwa In addition to the aformentioned books, from which requested orally and written by Shaikh Djaho wrote some articles in several various people. In the discussions among ulamas, magazines. Unfortunately, these articles have Sheikh Djaho’s opinion was often made as the not been well documented. These writings are an final conclusion of a problem. This proved that original form of Sheikh Djaho’s thoughts. Some his intellectual maturity was recognized. of them are still used and read to this day. As a prominent ulama, Sheikh Djaho Taz|kirat al-Qulu>b as The Monumental also occupied several positions in several Work of Sheikh Djamil Djaho organizations. In the Ittih}a>d ‘Ulama>’ Sumatera, The book of Taz|kirat al-qulu>b is the popular the first organization among Minangkabau and widespread work of Sheikh Djaho. Passing ulamas, he sat on the main board (Majalah Al- through the period after this text was produced, Mizan, 1916: 16), while in the Tarbiyah Islamiyah Taz|kirat al-qulu>b is still used as a teaching Union, which then developed rapidly in several material in some madrassas and majelis taklim areas of Sumatra, Sheikh Djaho became one of (religious study group) now, in addition as an the founders and had been a chairman. After he individual readings. It is interesting to discuss reached an old age, he became the mentor and the text that is still alive, not only at the time of was considered as an important figure. its writing. In addition to proving that the work is Besides being active in the socio-religious life, populist, it also gives the understanding that the Sheikh Djaho was also known as a prolific writer. matters revealed in the book are still relevant. His essays were sometimes used as a lesson There are several things that are discussed for anaksiak (santri) and as a response to the in the Taz|kirat al-qulu>b. In accordance with the prevailing social conditions of his day. Although context of the early 20th century, there are at least Sheikh Djaho preferred writing in Arabic, he three important points in the book. First, criticism had on several occasions used the Minangkabau of Islamic renewal. Second, an assessment of the Malay language as a written language. Among pseudo-sufi. Third, the response to the misleading Syaikh Djaho’s writings are: intellectual. Regarding the Islamic renewal, 1. Nuju>m al-Hida>yah, contains a rebuttal Sheikh Djaho gave a sharp criticism, especially to the Ahmadiyya belief. in the realm of fatwa and ijtiha>d. He argued that 2. Suluh Benderang, contains about the not everyone can give a fatwa and ijtihad. There issues that became the debate in the early are special requirements that must be met. The 20th century. Sheikh Djaho, in this case, leeway in fatwa and ijtiha>d, according to him, is affirms his principle in the Asy’ari’ite the ambiguity that can damage the teachings of aqidah and Shafi’ite Madhhab. religion itself. With regard to the pseudo-sufi, 3. Al-Hujjah al-ba>ligah,contains about Sheikh Djaho judges them as a hypocrite who sells the practice of Tarawih prayer and the appearance of Sufism. Finally, misleading answer some questions about the intellectuals are considered as ulamas who have difference of Tarawih problem. the impact of stagnating Islamic teachings. 4. Taz|kirat al-Qulu>b,contains about the tas}awwuf lesson and become the main From the type of religious knowledge book at madrassas under the auspices categorization, Taz|kirat al-qulu>b is a work that of Perti. contains about the explanation of tas}awwuf. 5. Kasyafa>t al-‘Awis}ah, describes Arabic The important point of this book is about the grammar. This book is an elaboration character of a person, in addition to , is of Matn Ajuru>miyah, the popular also to others. Like other books for tas}awwuf Arabic grammar book (Yunus, 1994: genre, the discussion of this book is not about 72). explaining the law and the proposition, but it

247 Analisa Journal of Social Science and Religion Volume 03 Number 02 December 2018 pages 239-253 is more conservative, giving the explanation of this work can be seen from the content, which will the importance of noble characters and various be discussed at the next point. alternatives in being in the boundary of syara‘. The text of Taz|kirat al-qulu>b was written in The authorship of this book was more driven Arabic with a rather interesting style of language by personal reality. Unlike other books of ulamas (uslub). In addition to its easy diction selection, in his day which were written to fulfill a person’s its arrangement is literary in nature. Then there request, the book was born as an answer to the are some circles mentioned that this text is iqtiba>s question he himself invented. For the author (quote) from its predecessor, Ih}ya’ ‘ulu>m al- himself, which in this context is the subject, he di>n (Hamka, 1982: 215). Although the material was conducting a question and answer himself. presented in this book is similar to Ihya’ from al- Subject and object are one in imaginative Ghazali’s work, but anyone cannot be sure that conversation. This is a new writing style for that this book is a quote other than an indication which time. based on similarity in a small percentage. From the Taz|kirat al-qulu>b writing was for a personal composition of the chapter, as will be explained reason. Sheikh Djaho at a young age was no longer later, and the discussion, and the presence of felt there was an empty thing to him. In fact, in local content relating to religious circumstances in his career and wealth, he was quite well-off. His Minangkabau, it all proves that this book is his own career as a prominent ulama was brilliant; he was work, although it is possible that Sheikh Djaho was appointed to the main board of the Ittih}a>d ‘Ulama>’ influenced by al-Ghazali’s tas}awwuf thoughts. Sumatera and became the leader of the Tarbiyah The text of Taz|kirat al-qulu>b was written in Islamiyah Association, as well as a renowned the early decade of the 1940s, a few years before madrasa caretaker. From an economic point of he died. There is no indication that this book is view, he was categorized as a middle class, though his last work, but the contents of this book reflect his daily activities were just teaching. Sheikh Djaho the maturity of thinking based on long enough wrote that his anger was caused by the dryness of experience. spirituality. His activity which was always solely in The book of Taz}kirat al-qulub is a quite the knowledge had caused him to neglect to worship popular book. This can be seen from the in the true sense. He wrote (Djaho, n.d.: 3): percentage of usage of this book as a teaching material on the tas}awwuf subject at the ‘aliyah فلام طال عمري وهو مثانية وخمسون سنة ومل يتأثر قلبي level in Perti madrasas.4 As of this writing, this بعلمي وال يزداد هدا مع ازدياد العلم زاد قلبي رغبة يف الدنيا ,work is still maintained as a teaching material وكسال يف العبادة تفكرت وتأملت يف اسبابه فوجدت ان سببه فقدان even by NU and some Majelis Taklim.5 .املراقبة وعدم مالزمة التفكر مع ضعف اليقني والتثبت مع الله This proves that this book still has an important “When I am already 58 years old, yet none position among Minangkabau santri. of the knowledge is in my heart; it doesn’t increase as the knowledge increases. Even each The first print of this book was not provided knowledge is increased, also increased the love with the information of publisher nor the for the world and there is laziness in my worship. date of publication. Two texts that are always I pondered and thought about it, so I found propagated manually are Tazkirat al-qulu>b prints that I did not do muraqabah, tafakkur, even of Maktabah Nusantara Bukittinggi. One print putting weak faith and determination to God.” 4Among the madrasas that use this book are Madrasah Tar- Although Sheikh Djaho mentioned the biyah Islamiyah Djaho (Padangpanjang), Madrasah Tarbiyah Is- reason that the writing of this text was based on lamiyah Canduang, Madrasah Tarbiyah Islamiyah Tobekgadang, personal interests, it is undeniable that other Madrasah Tarbiyah Islamiyah Kotopanjang Lampasi, and others. 5 Al-Ma‘a>rif al-Sa‘a>diyah Pesantren, as an NU base in Li- things encouraged his productivity in writing mapuluh Kota, also made this book as a teaching material for tasaw- Taz|kirat al-qulu>b. Other causes of the writing of wuf.

248 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri is the second print which mentions the year. Ayahku. Hamka mentioned Sheikh Djaho as a This print cooperated with Maktabah al-Ma‘a>rif disingenuous figure in conveying the memoirs of belonging to Haji Ilyas Fort de Kock. The second Muhammad Abduh, Rashid Rida, and Jamaluddin text is the fourth print by Maktabah Nusantara al-Afghani. As a figure who was fascinated by the in 1956. Information about the reprinting is not thoughts of three early reformer figures of the known anymore, but the book is then widespread 20th century, Hamka judged Sheikh Djaho was by photocopy. too hasty. Hamka’s criticism was based on Sheikh Viewed from its physical manuscript, Taz|kirat al- Djaho ‘s statement that the origin of the guru>r of qulu>b includes a small book consisting of 65 pages knowledge is the three aformentioned reformers. that already includes a list of tas}wi>b (misprint), Hamka’s writing appeared several years after the fih}ris (table of contents), and muqaddimah death of Sheikh Djaho. (introduction). Although fairly small, the contents Taz|kirat al-Qulu>b as Self-Criticism to of this book are deep. It is very rare for a class to Socio-Religiosity complete the lesson about this book within a year. As revealed in the fragment above, the It consists of two great titles (the book). The discussion of guru>r (deceit) in Taz|kirat al-qulu>b first title is the book ofal-Muraqabah , explaining dominates its discussion. Sheikh Djaho in the the importance of awareness of God’s oversight book of guru>r mentions four groups that can be in every behavior. The second title is the book of influenced by deceit so that the of these al-Guru>r, explaining matters that can deceive four matters only acts as a mask covering their people so that they are negligent from God. true identity. What Sheikh Djaho reveals when Each title has parts of chapters. The Book of al- considering the Minangkabau socio-religious Muraqabah contains seven chapters, including condition in the early 20th century is a reality. asbab al-muraqabah (causes of muraqabah), The information provided by an Indonesianist, i’s|a>r al-z|ikr ( regularly), muhasabah al- Hadler, mentions at least there are some elements (self-introspection), mujanabah amr al-nafs that make the dynamics of Minangkabau always (fight against desires)‘adam ittiba’ al-hawa’ (not alive. Especially it was in the early 20th century, following the worldly wishes), al-haya’ (sense of the question of colonial policy, the desire to get shame), al-taubah (repentance), z|ikr al-maut out of the economic down turn, and the religion (remembering death), and tafakur syiddah al- modernization. These three things are a form maut (contemplating on death matters). In the of al-mugtari>n (the deceived ones) on Sheikh second part, the book of al-guru>r, there are four Djaho’s version. Seen from the context of the discussions, namely the guru>r of knowledge Taz|kirat al-qulu>b writer, the discussion of al-guru>r expert, the guru>r of worship expert, the guru>r that dominates the content is a synthesis of the of tas}awwuf expert, and the guru>r of the circumstances experienced and or around Sheikh worldly matters expert. The discussion of guru>r Djaho. The writing becomes a way of responding to (deceit) dominates Taz|kirat al-qulu. such situation, which Sheikh Djaho also used as a The ulamas put Taz|kirat al-qulu>b as the disclosure as well as a critique of matters that are monumental work of Sheikh Djaho. Among those not in line with the foundation of religion. who placed this book as the main work of Sheikh From the socio-religious context of Djaho was Sirajuddin Abbas, a politician ulama Minangkabau in the early 20th century, the who documented the old Minangkabau ulamas Taz|kirat al-qulu>b tries to respond to three (Abbas 1975: 352). In addition, Yunus Yahya, fundamental matters, which according to Sheikh an ulama who once met Sheikh Djaho, placed Djaho, are consideredable to corrupt the religion this work as a brilliant idea (Yahya, 1978: 16). and society. The three matters are the renewal of Criticism of this book was given by Hamka in his Islam, pseudo-Sufi, and intellectual. Each matter

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حالال .وهكذا هذا هو األكرث واألغلب يف زماننا was responded by Sheikh Djaho in a persuasive way according to Sufi tradition. “And as for the mujtahid ja>hil, then he is Response to Islamic Renewal the one who damages the religion the most... The renewal of Islam is inseparable in the he makes fatwaas he pleases; justifying Nusantara in the early 20th century. The birth what is forbidden by , and forbid what of the reform movement has brought about a lot Allah has permitted. There are many of these of influence on the socio-religious conditions in groups in our time” (Djaho, n.d.: 56). various regions. Minangkabau became one of the reforming bases raised by the Youth Group, Sheikh Djaho concluded that the Islamic as mentioned above. There were a number of renewal was proclaimed by three main figures, things that took the attention of Youth Group in namely Muhammad Abduh, Sayyid Ridha, and Minangkabau, ranging from the tariqa problem Jamaluddin al-Afghani. Muhammad Abduh and that dragged ulamas in long debates, to minor Sayyid Ridha, a teacher and a student, are figures issues such as death ceremony. Not infrequently who consider the attitude of jumud (frozen the debate of these matters made the people split mind) in religion as the cause of the decline of into groups according to their choice. Islam. Jumud can be demonstrated by excessive Sheikh Djaho was an ulama who was directly fanaticism towards certain fiqh maz|hab, connected with Islamic renewal in Minangkabau. following the Sufi order which reduces their In addition to being the main disciple of Sheikh time to work in the religion, and the absence of a Ahmad Khatib, a figure considered to be behind tradition of critical thinking among ulamas. The the renewal movement in Minangkabau, thoughts of Muhammad Abduh and Rashid Ridha Sheikh Djaho also once led the were stated in the al-Mana>r magazine which later Modernist organization in Padangpanjang. Then spread widely to Minangkabau. This reformists’ he was reported resigned from the organization thinking influenced the Minangkabau Youths to after attending a conference in Java. Differences break down the ulama tradition in the regions. in religious understanding became the reason Taqlid attitude was attacked with al-Mana>r’s line that should be put forward for his attitude. of thought. It also includes local traditions which are not written in qat‘i (clearly) fashion in the Regarding the Islamic renewal, the text Qur’an and Hadith. of Taz|kirat al-qulu>b presents his discussion about this subject in al-guru>r part, especially In addition to the al-Mana>r magazine the on the afa>t al-di>n wa nawa>qid}uha> (confusion reformer also left the Quranic interpretation in religion and how to prevent it). It is well with the same name, Tafsir al-Mana>r. In known that Sheikh Djaho is on the side of the addition to containing ideas about renewal, this Elder Group, who by all his rejection of the interpretation also proposes the possibility of a reformulation of religious traditions that have review for interpretations that were considered been considered established. Sheikh Djaho, in as a standard before. The al-Mana>r magazine and sarcastic language, strongly criticized renewal the Tafsir Al-Mana>r were spread in Minangkabau efforts in the Islamic material, including the through the hands of Indonesian students in al- attachment to the fiqh maz|hab and the practice Azhar. of the Sufi order. Sheikh Djaho assertively stated According to Sheikh Djaho, the influence of that those who make fatwa with no related al-Mana>r did not merely give influence to the knowledge is a mujtahid jahil (moronic fatwa Youth Group, more than that he was considered expert): as a breakthrough of the elements of the maz|hab with the slogan of returning to the Qur’an and Sunnah. Even though not everyone can directly وأما مجتهد جاهل فهو اكرث يشء افسادا يف الدين..... ويفتى مبا هواه ويحل ما كان محرما عند الله ويحرم ما كان

250 Sheikh Djamil Djaho and Socio-Religious Criticism of Minangkabau Muslim Saeful Bahri refer to the Qur’an as the basis of the istinbat al- affiliated to one of the mu‘tabar (recognized) ahkam (issuing the law). Sheikh Djaho’s strong tariqas. statement was: Something which became an important rite .attracts common people to enliven the Sufi order ورؤساء املجتهدين الجاهلني جامل الدين أفغاين ومحمد Not a few of those who claimed to be Sufi sheikhs عبده و رشيد رضا صاحب جريدة املنار كلهم ضالون ومضلون ,were attracting attention and profit. Many cases .الناس هم مصلحون يف ظنهم بل هم مفسدون يف الدين as noted by Yahya (1954), were occurred due “The main figures of the mujtahid ja>hil to false sheikh who sold knowledge just like a were Jamaluddin al-Afghani, Muhammad peddler selling his goods (Yahya, 1954: 47). The Abduh, and Rashid Ridha, the leaders of main purpose was to seek wealth by selling the al-Mana>r Magazine. They are misguided sheikh title to those who want to pay a certain and misleading. They think that they are price. This situation created anxiety while ulamas a reformer group, on the contrary, they are had the spirit to maintain the tariqa straight. So destroyers of religion (teachings)” (Djaho, that in 1954, there was a Naqsababandiyah Tariqa n.d.: 56). conference which brought about 280 ulamas from Sharp criticisms toward the thoughts of tariqas from various regions in Central Sumatra. Jamaluddin al-Afghani, Muhammad Abduh, One theme discussed in the conference was to and Rashid Ridha were not only from Sheikh minimize the indication of a false sufi, known as Djaho himself, even some other ulamas also the pseudo-Sufi. gave views on al-Mana>r, even its interpretations Sheikh Djaho was an ulama who engaged in had been forbidden for reading. Until the 1970s, tariqa. Some of his teachers were famous Sheikhs criticisms to the al-Mana>r and the figure behind of tariqa. Although he had studied to Sheikh the magazine remained. Sirajuddin Abbas Ahmad Khatib, who was known as a strong critic (1964) included religion modernization in the to tariqa practices, he did not seem to be much book of “40 Masalah Agama” (40 Problems in affected in this regard. Indeed, in the course of Religion) which is still popular until now. On the his life, he had never been mentioned teaching contrary, among the Youth Group at that time, tariqa, but he gave a wide opportunity to his they also aggressively introduced the thoughts students to develop tariqa. Responding to the of the reformers. Hamka wrote several times pseudo-sufi, Sheikh Djaho also provided a space about the biographies of al-Afghani, Abduh, and in the Taz|kirat al-qulu>b. Although its nature acts Rasyid Ridha accompanied by the mention of as an advice, some assertions in the text imply the their services. Therefore it is not surprising that strict principle of Sheikh Djaho that false sufi is a Hamka is a strong critic to the contents of the form of ghurur that has the potential to damage Taz|kirat al-qulu>b. the religion. Sheikh Djaho called them as people Response to the Pseudo-Sufi who only dress as Sufi; thinking themselves as Sufi (Djaho, n.d.: 45): The beginning of the 20th century was انهم شبهوابهم يف لباسهم وهيئاتهم واحوالهم وتكلمهم the period of the development of Sufi orders فلام تكلفوا هذه األمور وتشبهوابهم فيام ظنوا أنهم أيضا in Minangkabau. Several Sufi orders such as .صوفية ,Naqsyabandiyah, Sammaniyah, Syattariyah and Syadziliyyah showed strong influence in the “They (only) resemble a Sufi on clothing, scientific tradition in Minangkabau surau. Some behavior, circumstances, and speech. When well-known sheikhs were present and received they can do something according to these many followers. Bruinessen report states that matters and can resemble the circumstances tariqa is an important religious rite at that of those Sufi, they then assume that they are time. Almost all ulama in the rural regions were Sufi.”

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The assertion of Sheikh Djaho’s stance was like to argue. Seventh, ulamas who can only written at the end of the discussion of jama>‘ah give advice to others, but not for themselves. al-mutas}awwifah (the pseudo-Sufi group): Eighth, ulamas who give speeches in order to get sympathy from their listeners (Djaho, n.d.: The sixth category, the ulamas who like .(39-25 والحال انه عند الله من الفجار املنافقني وعند ارباب to debate and then gives an explanation on the القلوب هو من الحمقى الجاهلني. “In conclusion, really they –the pseudo discussion of its own, namely the a>fat al-di>n Sufi-, in the side of God, are hypocrites. While wa nawa>qid}uhu chapter. The expansion done among the qulub experts (the real tasawwuf by Sheikh Djaho on the chapter indicates that experts), they are foolish.” this is an important one, in accordance with the circumstances experienced in that period. Response toward Misleading Intellectuals Conclusion The discussion about the ambiguity of Sheikh Djaho was one of the leading ulamas ulamas (intellectuals) has a wide place in the in Minangkabau in the early 20th century. In Taz|kirat al-qulu>b. The misleading intellectuals the circle of ulamas, he was a respected figure. mentioned in this case are those who use His position as a ulama is supported by his knowledge for something wrong. In al-Ga>zali’s intellectuality and activities in the filed of terms, an intellectual who uses his knowledge education, namely the founder and caretaker of to pursue worldly desires and obtain personal the Madrasah Tarbiyah Islamiyah Djaho. gain is called the ‘ulama>’ su>’ (evil ulamas). (al- As an ulama who lived in the era of religious Bantani, n.d.: 4). upheaval in the early 20th century, Sheikh Djaho Minangkabau is one of the regions known gave views on matters that he considered could as the land of a thousand ulamas. Many ulamas shift Islamic values at that time. His views are were born and had a career in this area. It is expressed in the book Taz|kirat al-qulu>b, one of common place that while ulamas have a diverse them, to not mention as his only work, the work orientation, it is not just knowledge for charity of a Perti ulama who still has a place as material or giving lessons to the people. In addition, there in the pesantren and majelis taklim. The views are ulamas who are sincere in pursuing their given by Sheikh Djaho are in the form of subtle knowledge, there are also ulamas who use their criticism. In some places, especially things that knowledge for worldly matters, such as seeking are considered important, Sheikh Djaho wrote position, office, follower, and wealth. Entering the firm words that show his principles as Elder 20th century with a variety of novelty, it makes the Ulama. difference in the typology of ulamas increasingly There are three things that can be concluded sharp. in this article. First, the presence of Sheikh Sheikh Djaho distinguished ulama guru>r Djaho’s criticism departs from the reality of the into nine categories. First, ulamas who study ulama’s life and the general public at that time. knowledge without doing charity. Second, ulamas Reality makes an ulama speak as it is in response who only practice worship, but they do not study to circumstances. Second, the reality of social the knowledge to cleanse the heart. Third, ulamas life keeps a text alive in society. The existence who are not concerned with the improvement of of Taz|kirat al-qulu>b in the midst of society, to the . Fourth, ulamas who study Syari>‘ah and this day, indicates that the reality experienced by haqi>qah without implementing them in their life. Sheikh Djaho in his time still exists today. Third, the Fifth, ulamas who positioned themselves as mufti solution to the socio-religious reality can be set forth (fatwa giver) but they cannot guard themselves in the framework of understanding of tas}awwuf, as against despicable matters. Sixth, ulamas who done by Sheikh Djaho in his Taz|kirat al-qulu>b.

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