AHMAD HASSAN’S INTERPRETATION ON THE VERSES OF UNITY THESIS Completed as a partial requirement for a completion of Strata One’s Degree (S.Ag.) By: Rohmatul Maulidiana Aulia 11150340000012 MAJOR OF QUR’ANIC SCIENCES AND ITS INTERPRETATION USHULUDDIN FACULTIES SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY JAKARTA 1441 H/ 2019 M
74
Embed
AHMAD HASSAN’S INTERPRETATION ON THE VERSES OF UNITYrepository.uinjkt.ac.id/dspace/bitstream/123456789/48341/1/ROHMATUL... · This thesis discusses Ahmad Hassan’s interpretation
This document is posted to help you gain knowledge. Please leave a comment to let me know what you think about it! Share it to your friends and learn new things together.
Transcript
AHMAD HASSAN’S INTERPRETATION ON THE VERSES OF
UNITY
THESIS
Completed as a partial requirement for a completion
of Strata One’s Degree (S.Ag.)
By:
Rohmatul Maulidiana Aulia
11150340000012
MAJOR OF QUR’ANIC SCIENCES AND ITS
INTERPRETATION
USHULUDDIN FACULTIES
SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY
JAKARTA
1441 H/ 2019 M
i
ABSTRACT
Rohmatul Maulidiana Aulia, Ahmad Hassan’s Interpretation On The Verses Of
Unity. Jakarta: Ushuluddin Faculty, Syarif Hidayatullah State Islamic University
of Jakarta, September 2019
This thesis discusses Ahmad Hassan’s interpretation of the verses of unity.
This issue is considered important because it coloured the history Indonesia, and
history of Islamic studies in this country. Using descriptive-analytic methods, this
study answers how Ahmad Hassan interprets QS. Āli-Imrān [3]: 103; al-Nisā [4]:
Ḥujurāt [49]: 10 and al-Ḥujurāt [49]: 13 and how he understanding these verses?
The fifth verses above based on theme group classify by Abdul Qadir Hassan, the
son of Ahmad Hassan to easier the reader to understanding of certain theme.6
5 Jilami Ben Touhami Maftah dkk, National Unity and Development from Islamic Pointof Verses, Middle-East Journal of Scientific Research XII , no. 6, p. 767.
6 The theme classify by Abdul Qadir Hassan quote to book Tafṣīl Āyāt Al-Qur’an Al-Ḥakīm translate by Muhammad Fuad Abdul Baqy.
3
C. Objective of Study
The general objective of this research is trying to explain the meaning of
polemic of Nationalism in Indonesia. While the specific purpose knowing the
meaning of Nationalism which is understood by Ahmad Hassan in the Tafsir
Furqān.
Academically, the purpose of the research is to complete the results of
previous studies, such as a number of theses and articles that only discuss Ahmad
Hassan's opposition to the nationalism of Indonesian people. In this study the
writer wants to prove that Ahmad Hassan has a different perspective in
understanding the meaning of Nationalism without denying the unity and unity of
the Indonesian nation itself.
Practically this research can be used as input for 1) Educational Institutions,
Universities, Islamic Boarding Schools, and so on. 2) As a reference.
D. Literature Review
Thesis is written by Muhibuddin Akhmad with the title “Metode Penafsiran
Ahmad Hassan (Studi Terhadap Tafsir al-Al-Furqān Karya Ahmad Hassan).” He
wrote that the Tafsir Al-Furqān was one of the works of Ahmad Hassan who did
not use the element of conciliatory jurisprudence as an ulama', Ahmad Hassan
was also a politician who contributed a lot of ideas and energy to the progress of
the Indonesian people. Assess the method and style of Ahmad Hassan in
interpreting the Qur’an.
"Pemikiran Islam Puritan Dalam Tafsir Al-Al-Furqān Karya Ahmad Hassan".
An article written by Alamul Huda Ahfad and Islah Gusmian examines puritan
ideology contained in Tafsir Al-Furqān. It was found that the puritan ideology in
the interpretations took the form of ijtihad, taklid, bid'ah, shalawat, qias, returning
to the Qur’an and al-Sunnah and also wasilah.
"Negara Menurut Pemikiran Ahmad Hassan". The thesis was written by Dede
Seminar, Sultan Syarif Kasim State Islamic University of Riau. He wrote that the
strength of the concept of state or government is the power of the system to carry
out God's laws, but on the other hand there is a weakness if there is a compromise
in the matter of law by looking at the minority rather than looking at the firmness
of the implementation of God's law. According to him, with the presence of
4
nationalism which led to compromise there was the impression that "as if Islam
alone is not enough"
“Nila-Nilai Cinta Tanah Air Dalam Prespektif Al-Qur’an”. Article was
written by M. Alifudin Ikhsan, State University of. He wrote that nationalism is
manifested in a willingness to sacrifice to ptotect its territory from a variety of
threats and threats. The problematic nowday is the specialization of the meaning
of love the homeland in everyday life. the dichotomy of the rejection of the
‘Aṣabiyyah Islamist movement toeards the nation state is one of proofs of
narrowing the menaing of the homeland in society.
“Studi Pemikiran A. Hassan Tentang Hubungan Islam dan Kebangsaan”.
Thesis by Kamal al-Faqih, UIN Walisongo. He wrote that the term nationality
used by Indonesian leaders in the twenties and the early thirties meant chauvinism
(excessive nationalism), religious neutrality and even anti-Islam. According to the
researcher, if the understanding of nationality can lead to excessive ethnicism, feel
like the highest nation, and other nations are considered inferior, then this
understanding of nationalism is contrary to Islam which adheres to the notion of
equality, and equality between various ethnic groups.
“Faham Fundamentalisme Ahmad Hassan dalam Tafsir Al-Furqān” thesis by
Iqlima Btari Leony, Uin Sunan Ampel. He wrote that the style of Tafsir Al-
Furqān can not be separated from understanding dan socio-history of its author,
Ahmad Hassan. He conclude that this Tafsir use ijmali method, and has a
fundamentalism style affected by Ahmad Hassan attitude and thought with
characteristic “al-Rujū’ ila al-Qur’an wa al-Sunnah”.
“Komparasi Pemikiran Ahmad Hassan dan KH. Hasyim Asy’ari dalam
Menyikapi Hadis Dha’if”. Thesis by Nur Maghfiroh, UIN Surabaya. She wrote
that Ahmad Hassan reject the application of hadis dha’if but KH. Hasyim Asy’ari
accepted it rather than apply qias, moreover its hadis has faḍāil a’mal. And from
the difference above implicate in their statute to resolve Islamic laws.
“Pemikiran Ahmad Hassan Bandung tentang Teologi Islam”. Thesis by Siti
Aisyah, Islamic University Sumatera Utara. This thesis discuss about theological
aspects by Ahmad Hassan, with analyze in depth his theological thought Islam
related to God, Human and the Hereafter. The result of this research indicates that
5
Ahmad Hassan thinking about traditional Islamic theology belonging to concept
of The Salafi.
“Ahmad Hassan: Kontribusi Ulama dan Pejuang Pemikiran Islam di
Nusantara dan Semenanjung Melayu”. Article by Nur Hizbullah, Buletin Al-
Turas, Uin Jakarta. This article discuss about what contribute Ahmad Hassan as
scholar in archipelago, also his contribution as the founder Islamic Boarding
School Persatuan Islam, with analyze his great creation, Tafsir al-Al-Furqān.
“Fatwa-Fatwa Ahmad Hassan Dalam Bidang Hukum-Hukum Keluarga
Islam”. Thesis by Hilwanuzzikri, Uin Jakarta. This thesis discuss about how
Ahmad Hassan determine Islamic family law in his creation, “Soal-Jawab Tentang
Berbagai Masalah Agama”. He establish the law and answer the question from
questioner with using al-Qur’an and hadith. To strengthen his statement, he quote
the opinion of previous scholars.
“Perumpamaan Kesatuan Dan Persatuan Dalam Qur’an” article by Endang
Pristiwati, Sonia Haira Rahma and Laila Munada. This article discussed about
content of QS. Ibrahim: 24, QS Mukminun [59]: 52 and Ali Imrān [3]: 103 related
to concept tauhid and unity.
“Wawasan Al-Qur’an Tentang Kebhinekan dan Persatuan” article by Ali
Nurdin. This article presented His verses through the diversit of His creation. So,
His creation describes that is has a plurality or diversity anc become a certainly as
the laws of Allah.
From several studies above, the author has not found a discussion in the verse
about the unity of Tafsir Al-Furqān.
E. Methodology
This research is library research which will collect the data from books,
article and references related to the problem. The object of this research is the
meaning of nationalism based on Ahmad Hassan opinion. The technique of
writing this thesis fully refers to the SK Rektor No. 507 Syarif Hidayatullah State
Islamic University 2017 academic manual. The data sources, including:
6
a. Primary Data
The primary data is the main source that is used as a reference by the author
on her research. The source of this data is found in Ahmad Hassan's Tafsir book
entitled Tafsir Furqān.
b. Secondary Data
Secondary data sources are the second or additional data sources. The source
of this data was obtained by the author through the works of Ahmad Hassan.
F. Organization of Study
The author uses the reverse pyramid logic to explain the chapter from the
systematic writing of this thesis. Namely, it starts from an explanation in the form
of a general picture and ends with a special explanation. The systematic of the
writing of this study will be described in five chapters, which are listed below:
Chapter I, Introduction, contains: The reasons why this research is important
to study; Problems that become the researcher's concern to be answered at
conclusions; Objectives and Benefits of doing this research both theoretically and
practically, research methodology and systematic design of thesis writing.
Chapter II, Tematic Discussion On Qur’an Verses Of Unity. This chapter
wants to classify the word “unity” from the Qur’an; Study on the unity verses and
the occupation of these verses revelead.
Chapter III, Biography of Ahmad Hassan. This chapter aims to explain the
biography of Ahmad Hassan, his works and contribution of Tafsir Al-Al-Furqān.
Chapter IV, Description of the verses of unity. So, The Relevance of His
Interpretation of The Verses of Unity in Indonesia
Chapter V, Closing. This chapter contains conclusions and suggestions. This
conclusion will provide answers to the problems proposed in chapter I and
provide suggestions for reader.
7
8
7
CHAPTER II
TEMATIC DISCUSSION ON QUR‟AN VERSES OF UNITY
A. The Categories of Unity
The unity in the human life cannot be realized without the sense of
brotherhood. The brotherhood commanded by Qur‟an not only addressed to
fellow Moslem but to all members of the community.1 There are three breakdown
of the concept of unity in Islam,2 among others:
1. The unity of faith
The unity in the category of the faith or called with ukhuwah Islamiyah “the
brotherhood which are intertwined by the fellow Moslem” is the strength of the
faith and spiritual of a human being as a servant of faith and piety. This faith can
lead to feelings of affection, brotherly, glory and mutual trust towards the brother
in law.3 This unity connected the brotherhood of the fellow Moslem. The essence
of this unity is the establishment of harmonious life.
2. The unity of mankind
Unity of mankind or called unity of humanity is unity on the basis of human
brotherhood in creating a climate of essential brotherhood that develops on the
basis of a universal sense of well-being. In other words all humanity are brothers.4
3. The unity of nation
National unity is defined as solidarity within citizens of nation, rith
minimum sectorial practices and close adherence to law and order. National unity
however, do not imply homogeneity. It advocates rather, a “community of
communities” which respect diversity and share values, experiences and
geographical relativity. To reiterate, national unity is essential in maintaining a
1 Ali Nurdin, Wawasan Al-Qur‟an Tentang Kebhinekaan dan Persatuan al-Burhan XVI,
No. 2 (2016), p. 238 2 M. Alifudin Ikhsan, Nilai-Nilai Cinta Tanah Air dalam Prespektif Al-Qur‟an, JIPPK II
no. 2 (2017), p. 109. 3 Syarifah Laili, “Studi Analisis Ayat-ayat Ukhuwah Dalam Tafsir Al-Mishbah Karya M.
Quraish Shihab,” (Thesis Faculty of Ushuluddin, State Islamic University Medan, 2016), p. 32. 4 Suparta, Persepsi Ulama Bangka Belitung Tentang Teori Khilafah dan Implikasinya
Terhadap Ukhuwah Islamiyah dan Ukhuwah Basyariyah dalam Keutuhan NKRI di Bangka
Belitung, Akademika XXIII, no. 2 (Juli-Desember, 2018), p. 378-340.
8
revolves around economic developments which, in extremely simplified terms,
may lead to elevated standards of living; and if channeled efficiently –dicreased
poverty rate and income disparity, benefiting the populace as a whole.5
B. Tematic of The Word “Unity”
The word „unity‟ in the Arabic language from the word „وحدة’ its rooted from
the word „أحد’ and „واحد’. Next is the prospect of the word „أحد’ and „واحد’.
Table 2.1 The Prospected of the word „أحد’ in the Qur‟an
No Teks Translation
1 Al-Baqarah [2]: 96 Orang-orang musyrik
2 Al-Baqarah [2]: 102 Mereka
3 Al-Baqarah [2]: 136 Diantara mereka
4 Al-Baqarah [2]: 180 Kalian
5 Al-Baqarah [2]: 266 Seseorang diantara kalian
6 Al-Baqarah [2]: 285 Antara seorang dengan yang lain
7 Āli-Imrān [3]: 73 Seseorang
8 Āli-Imrān [3]: 84 Seorang
9 Āli-Imrān [3]: 91 Seseorang diantara mereka
10 Āli-Imrān [3]: 153 Siapapun
11 Al-Nisā [4]: 18 Salah seorang dari mereka
12 Al-Nisā [4]: 43 Dari salah satu
13 Al-Nisā [4]: 152 Salah seorang pun dari mereka
14 Al-Māidah [5]: 6 Salah seorang
15 Al-Māidah [5]: 20 Seorang pun
16 Al-Māidah [5]: 27 Salah satunya
17 Al-Māidah [5]: 106 Seseorang
18 Al-Māidah [5]: 115 Seorang pun
19 Al-An‟ām [6]: 61 Salah seorang diantara kalian
20 Al-A‟rāf [7]: 80 Seorang pun
21 Al-Taubah [9]: 4 Kalian
22 Al-Taubah [9]: 6 Salah seorang
23 Al-Taubah [9]: 84 Seseorang
24 Al-Taubah [9]: 127 Orang
25 Hūd [11]: 81 Seorang pun
26 Yūsuf [12]: 4 Sebelas
27 Yūsuf [12]: 36 Salah seorang diantara keduanya
28 Yūsuf [12]: 41 Salah seorang diantara kalian
29 Yūsuf [12]: 78 Salah seorang diantara kami
30 Al-Hijr [15]: 65 Seorang pun
31 Al-Naḥl [16]: 58 Seseorang dari mereka
32 Al-Naḥl [16]: 76 Salah satunya
5 Alvan Ong Zhi Xian, Importance of National Unity and The Role of Moderation on
https://www.thestar.com
9
33 Al-Isrā‟ [17]: 23 Salah seorang diantara keduanya
34 Al-Kahf [18]: 19 Salah seorang diantara kalian
35 Al-Kahf [18]: 22 Seorang pun
36 Al-Kahf [18]: 26 Seorang pun
37 Al-Kahf [18]: 32 Salah satu dari mereka
38 Al-Kahf [18]: 38 Apapun
39 Al-Kahf [18]: 42 Apapun
40 Al-Kahf [18]: 47 Seorang pun
41 Al-Kahf [18]: 49 Seorang pun
42 Al-Kahf [18]: 70 Aku sendiri
43 Al-Kahf [18]: 110 Seorang pun
44 Maryam [19]: 26 Seorang manusia
45 Maryam [19]: 98 Seorang pun
46 Al-Mukminūn [22]: 99 Salah seorang dari mereka
47 Al-Nūr [23]: 6 Satu orang dari mereka
48 Al-Nūr [23]: 21 Seorang pun
49 Al-Nūr [23]: 28 Seseorang (laki-laki)
50 Al-Ankabūt [28]: 28 Seorang pun
51 Al-Aḥzāb [33]: 32 Seorang pun
52 Al-Aḥzāb [33]: 39 Seorang pun
53 Al-Aḥzāb [33]: 40 Seorang
54 Fāṭir [35]:41 Seorang pun
55 Ṣād [38]: 35 Seorang pun
56 Al-Zukhrūf [43]: 17 Seseorang diantara mereka
57 Al-Ḥujurāt [49]: 12 Salah seorang diantara kalian
58 Al-Ḥashr [59]: 11 Siapapun
59 Al-Munāfiqūn [63]: 10 Salah seorang diantara kalian
60 Al-Ḥāqqah [69]: 47 Seorang pun
61 Al-Jīn [72]: 2 Siapapun
62 Al-Jīn [72]: 7 Siapapun
63 Al-Jīn [72]: 18 Siapapun
64 Al-Jīn [72]: 20 Siapapun
65 Al-Jīn [72]: 22 Seorang pun
66 Al-Jīn [72]: 26 Siapapun
67 Al-Fajr [89]: 25 Seorang pun
68 Al-Fajr [89]: 26 Seorang pun
69 Al-Balād [90]: 7 Seorang pun
70 Al-Laīl [92]: 19 Seseorang
71 Al-Ikhlās [112]: 1 Maha Esa
72 Al-Ikhlās [112]: 4 Seorang pun
10
Table 2.1 The Prospected of the word „واحد’ in the Qur‟an
No Teks Translation
1 Al-Baqarah [2]: 61 Satu macam
2 Al-Baqarah [2]: 133 Maha Esa
3 Al-Baqarah [2]: 163 Maha Esa
4 Al-Baqarah [2]: 213 Umat yang satu
5 Al-Nisā [4]: 1 Satu diri (Adam)
6 Al-Nisā [4]: 3 Seorang
7 Al-Nisā [4]: 11 Seorang (anak perempuan)
8 Al-Nisā [4]: 12 Setiap orang
9 Al-Nisā [4]: 102 Satu (serangan)
10 Al-Nisā [4]: 171 Maha Esa
11 Al-Māidah [5]: 48 Satu (umat)
12 Al-Māidah [5]: 73 Maha Esa
13 Al-An‟ām [6]: 19 Maha Esa
14 Al-An‟ām [6]: 98 Satu (Adam)
15 Al-Taubah [9]: 31 Esa
16 Yūnus [10]: 19 (umat yang) satu
17 Hūd [11]: 118 Manusia semua (satu) umat
18 Yūsuf [12]: 31 Masing- masing
19 Yūsuf [12]: 39 Maha Esa
20 Yūsuf [12]: 67 Satu
21 Al-Ra‟d [13]: 4 Air yang sama
22 Al-Ra‟d [13]: 16 Maha Esa
23 Ibrāhīm [14]: 48 Maha Esa
24 Ibrāhīm [14]: 52 Maha Esa
25 Al-Naḥl [16]: 51 Maha Esa
26 Al-Naḥl [16]: 93 Satu umat
27 Al-Kahf [18]: 110 Maha Esa
28 Al-Anbiyā [21]: 92 Agama yang tunggal
29 Al-Anbiyā [21]: 108 Maha Esa
30 Al-Ḥajj [22]: 34 Maha Esa
31 Al-Mukminūn [23]: 52 Agama yang tunggal
32 Al-Nūr [23]: 2 Masing –masing
33 Al-Furqān [25]: 14 Satu (kecelakaan)
34 Al-Furqān [25]: 32 Sekali (turun)
35 Al-Ankabūt [28]: 46 Satu (Tuhan)
36 Luqmān [31]: 28 Satu (jiwa)
37 Saba‟ [34]: 46 Satu (hal saja)
38 Yāsīn [36]: 29 Satu (teriakan)
39 Yāsīn [36]: 49 Satu (tariakan)
40 Yāsīn [36]: 53 Sekali (teriakan)
41 Al-Ṣāffāt [37]: 4 Esa
42 Al-Ṣāffāt [37]: 19 Satu (teriakan)
43 Ṣād [38]: 5 (tuhan yang) satu
44 Ṣād [38]: 15 Satu (teriakan)
11
45 Ṣād [38]: 23 seekor (kambing betina)
46 Ṣād [38]: 65 Maha Esa
47 Al-Zumar [39]: 4 Maha Esa
48 Al-Zumar [39]: 6 seorang diri (adam)
49 Gāfir [40]: 16 Maha Esa
50 Fuṣilat [41]: 6 Maha Esa
51 Al-Syūrā [42]: 8 Satu (umat saja)
52 Al-Zukhruf [43]: 33 Satu (umat saja)
53 Al-Qamar [54]: 24 Seorang (didalam manusia)
54 Al-Qamar [54]: 31 Satu (suara)
55 Al-Qamar [54]: 50 Satu (perkataan)
56 Al-Ḥāqqah [69]: 13 Sekali (tiupan)
57 Al-Ḥāqqah [69]: 14 Sekali (penghancuran)
58 Al-Nāzi‟āt [79]: 13 Satu kali (tiupan)
From the research results above, the writer devided two categories; First, the
verse category that corresponding with the theme of unity. Second, the verse
category which is derivation of meaning from the theme of unity. So that, from
these categories above, the writer study just five verses about unity; QS. Āli-
aṣlaḥa (أصهخ = repair). Al-Khalil states that this word is included in bāb ahḍād,
28
H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl, p. 154. 29
Abdul Haleem, The Qur’an p. 339. 30
M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 457. 31
M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 989-990.
19
which is a chapter that discuss one word that has two opposing meanings. While
Ibn Duraid stated that only differences in accent. The terminology of the word
syu'ūb in the Qur‟an in this surah contains the meaning of a nation or people
because it includes various ethnic groups. The creation of various nations in this
surah is a means to achieve the goal of getting to know each other and love one
another, not to quarrel and fight. According to Mujahid, the aim is that every
human being knows and knows his lineage so that the Fulan bin Fulan is known to
come from this or that ethnic group. Besides, according to al-Zuhaili, there are
three main contents of the verse syu'ūb above. First, the basics of similarity or al-
musāwah ( انساوة). Second, human social communication or ta'āruf al-mujtama
’al-insāniy (عاالنساني جت ان ف Third, prestige based on piety and good deeds or .(تعار
al-faḍlu ala al-taqwā wa al-‘amal al-ṣāliḥ ( الت قوى والعمل الصالح على الفضل ).
1.6.1 The Ocassion of Revelead
Ibn Mulaikah speaking of Ibn Abi Hatim, it is said that at the time of Fatḥ
al-Makkah, Bilal went up on the Kaaba call to prayer. Some people say: "Does
this black slave call the call to prayer on the Kaaba?" Then the others say, "If
Allah hates this man, surely He will replace him". This verse (QS. Al-Ḥujurāt
[49]: 13) comes down as an affirmation that in Islam there is no discrimination,
the noblest is the most religious. While in the narration of Abu Bakr ibn Abi
Dawud in his interpretation it is stated that this verse (Surah al-Ḥujurāt, 49: 13)
came down about Abu Hind which would be married by the Messenger of Allah
to the women of the Children of Bayaḍah. Bani Bayaḍah said, "O Messenger of
Allah, is it proper for us to marry our daughters to our former slaves?" This verse
comes down as an explanation that in Islam there is no difference between former
slaves and free people.32
32
H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl, p. 518.
20
21
20
BAB III
AHMAD HASSAN: BIOGRAPHY AND THOUGHT
The development of Islamic law can be explained in three periods. The
first period is called the first growth period. Islamic law in this period was very
flexible and adaptive to local traditions. The second period is estimated when
Muslims entered the fourth-century hijriah. In this period, Islamic law
experienced orthodoxy with the emergence of various schools such as Maliki,
Hanafi, Shafi'i, and Hanbali. This period also, Islamic law experienced a
stagnation which led to the emergence of the controversial jargon "closing the
door of ijtihad". About the end of the thirteenth century hijriah (19 CE) began
emergence an Islamic state accompanied by the need for renewal of Islamic law.
This momentum marks the third period in the development of Islamic law. The
factors driving the emergence of the legal reform movement include; First, the
Dutch colonial policy to Islamic law in Indonesia which did not intentionally
encourage the emergence of the Islamic renewal in Indonesia. Second, religious
practices that are considered contrary to the teachings of Islam since the beginning
arrival of Islam in Indonesia. Ahmad Hassan is one of the leader Islamic renewal
in Indonesia who lives in this socio-history atmosphere.1
A. Background
A.Hassan, an extension from Ahmad Hassan, his real name is Hassan bin
Ahmad. He also known as Hassan Bandung or Hassan Bangil. He was born in
1887 at Tamil area of Singapore. His father‟s name is Ahmad, a trader, writer and
fomous journalist "Nurul Islam". Besides, he is also the author of several books in
Tamil and a translation from Arabic. His mother named Muznah from Palekat
Madras was born in Surabaya. When Ahmad was trading in Surabaya, he met with
Muznah and married there, then settled in Singapore until both of them died.2
Since childhood, Hassan has been pressured by his father to explore
various fields of science, especially in the fields of religion and language. At an
1 Akh. Minhaji, A. Hassan Sang Ideologi Reformasi di Indonesia trans. Ahmad Hassan
and Islamic Legal Reform in Indonesia (Garut: Pembela Islam Media, 2015), p. 19. 2 Syafiq A. Mughni, Hassan Bandung Pemikir Islam Radikal (Surabaya: PT. Bina Ilmu,
t.tt), p. 11.
21
early age, he has learned various languages. Besides, Hassan also studied religion
with many teachers, including Ahmad on Bukit Tiung, Muhammad Thaib on
Minto Road, Said Abdullah al-Musawi, Abdul Latif and he also studied with a
teacher of Indian descent, Sheikh Hassan. Unfortunately, he did not get to finish
primary school. Thus, even though he never completed his formal education, the
capacity and quality of his knowledge in the field of religion has been recognized
by many circles. All these learning were done up to he reach 23th
years old.3
Hassan began to get familiarized with renewal ideas for the first time in
Singapore. He learned it from some of the literature he read and from the
influence of thought on the scope of his environment. His ideas are related to the
Sunni teachings expressed by the classical al-Ash'ari theologian, the modernist
Muslim thinker Muhammad „Abduh and the neo-fundamentalist activist Abu al-
A'lā Mawdūdī.4 As in the concept of God, 'Ash'ariyah stresses the importance of
God as the original creator and God to be the full controller of the universe even
the smallest things as interpreted by Abduh and Mawdūdī. However, Hassan also
reflected „Ash'ariyah's views on the function of the physical world which was a
reflection of his logical repetition. He concluded that human beings created
customs and laws due to their existences. Although not exactly the same with
„Ash'ariyah, Hassan can be said to be in that tradition. While in terms of the role
of human life, Hassan is identical with the thought of Muhammad Abduh who
both expressed the importance of responsibility for humanity to live life in this
dynamic world. On the other hand, Hassan has a different idea related to the role
of custom and law created by humans, where Abduh was more appreciative of
sociological considerations using the spirit of Ibn Khaldun and historical concepts
that punish humans do things that are not justified in Islamic law. While Hassan is
more reflective of his concerns about the functioning of society and the universe.5
3 Zainuddin MZ. “Critizm Rationale of A. Hassan Bangil in Validity on Hadith.” Asian
Scientific Research II, no. 4 (2014), p. 690-691. Also look at Akh. Minhaji, A. Hassan Sang
Ideologi Reformasi di Indonesia h. 82-84. 4 Howard M. Federspiel, Indonesian Muslim Intellectual of the 20th Century (t.kt:
Institute of Southeast Asian Studies, 2006), p. 33 5 Jamaluddin al-Afghani was a conservative figure who was more progressive when
compared to others such as the Wahabiah movement. Al-Afghani describes the ideal life by
holding to Islam. While the ideals by Muhammad ibn Abd al-Wahhab movement revived history,
in other words back to conditions of the early Muslims, the Wahabis underestimated modern
culture and regarded it as a heresy, while for al-Afghani, renewal is the way to get the true Islam
22
In theologians terms, Hassan and Mawdūdī there are also differences of opinion.
If Mawdūdī in the term of contemporary direction with more pressure on
institutions that involve economics and politics, while Hassan tends to concentrate
on issues of correct behavior.6 It is this background to his style of thinking that is
his main foundation as a reformer.
Howard M. Federspiel calculates that Hassan writing is very sharp,
argumentative, to the point and without compromise. For Hassan, the character of
the writing to show that only the teachings of Islam can be used as a solution in
various problems faced by Muslims. Even, he used his writing to 'criticize' the
opinions of his opponents who disagree with him. The characters often appear
rough. Like Hamka's comment about A. Hassan,
Dan orang yang ketiga yang menjadi penyiar Faham Abduh di Jawa
adalah Syaikh Ahmad Hassan. Dan keistimewaan beliau ialah kekuatan
hujjahnya dan teguhnya mempertahankan pendirian yang beliau yakini
benarnya. Kuat hatinya, kuat hujjahnya dan pahit kritiknya, kalau perlu
terhadap kawannya sendiri dengan jujurnya7
Therefore, he is famous for his assertive personality and tend to be
extreme. To defend his opinion, Hassan often involved in various polemics and
open debates with his opponents. His ability to debate has been recognized by
everyone who looked on Hassan in beating his opponents. Under Hassan's
leadership, Persis emerged as an organization that supported radical reform ideas.
Although he has a hard character, Hassan is a simple, humble and sincere person
in his daily life. Tamar Djaja described Hassan as a person who was sharply
criticized in writings but very humble in friendship. His relationship with Sukarno
is one of the clear proofs. Although Hassan criticized the idea of nationalism
campaigned by Sukarno - in Hassan's view was identical with aṣabiyyah's attitude.
But Hassan always sent books and food when Sukarno was in Sukamiskin prison
but he rejected materialist rationalist philosophy and did not accept the ideas of Voltaire and
Rousseau. Muhammad Abduh's thoughts had similarities with al-Afghani's, but Abduh was more
open with rationalist thought. Abduh's ideas ranged from traditional thought and modern science
through peace between religion and science without going beyond the boundaries of traditional
thought. Rasyid Rida who lived in a setback for conservatives and began to spread the secularism
of Lutfi as-Sayyid, Sa'ad Zaglul, Taha Husain and Ali Abdur Raziq so he intensified his
determination to uphold the Islamic Shari'a and introduce the Salaf. 6 Howard M. Federspiel, The Persatuan Islam, p. 177-179.
7 Stated from the thesis by Purnomo, “Studi Tentang Pesantren Persatuan Islam Bangil
Sebagai Suatu Sistem Pendidikan,” in Syafiq A. Mughni, Hasan Bandung Pemikir Islam Radikal,
p. 41.
23
(Bandung). This practice was carried out even when Sukarno had been moved to
Flores (Endeh) by the colonial government.8 This is the figure of A. Hassan, who
has a different character from others scholar, even among reformers. In 1956, he
made the pilgrimage (two years before he died) together with his students and
close friends of his fellow Persis members. In the middle of the pilgrimage, A.
Hassan has pain, so he was unable to do jumrah aqabah. Upon arrival from Hajj,
he was still sick. Even one of his legs had an infection that had to be amputated.
A. Hassan died on Sunday, November 10th
, 1958 at the age of 71 years. His body
was buried in Bangil.9
B. Family, Education and Career
Ahmad Hassan's childhood was spent in Singapore. He began his
education at the age of 7 in Kampung Kapur. This year he began to study the
Qur‟an and religion. Hassan received religious education directly from his father,
then he continued to study at a Malay school. At the same age, he also attended
the Victoria Bridge School English in Geylang. Besides he also studied Arabic,
Malay, and Tamil. Formally, he never completed his elementary school education
because at the age of 12, he had worked in a shop owned by Sulaiman's brother-
in-law at the same time he learned about how to pray, ablution, fasting and others
like children as usual at Haji Ahmad in Bukittinggi, studying Nahwu and Shorof
to Muhammad Thaib and also studied Arabic for three years to Said Abdullah al-
Musawi. Besides, he also studied with Abdul Latif, a scholar in Malacca and
Singapore, Sheikh Hassan, a scholar from India. He learned this lesson until he
was 23 years old.10
In 1911, about 24 years old. Hassan married Maryam Malay
Tamil descent. From his marriage, he has seven children named, Abdul Qodir,
Jamilah, Abdul Hakim, Zulaikha, Ahmad, Muhammad Sa'id and Mansyur.11
In terms of work, since childhood, Hassan has helped his father's job as a
printing press. From 1910 to 1921, Hassan worked in various fields of work,
including becoming a teacher of religion and languages, trading gems, perfume
8 Tamar Djaja, Riwayat Hidup A. Hassan (Jakarta: Mutiara Jakarta, 1980), p. 14.
9 Akh. Minhaji, p. 95. Take the paper from H. D. P. Sati Alimin, “Tanggapan Atas
Tulisan H. Tamar Djaja: Guru Kita A. Hassan,” Al-Muslimun, No. 111 (Juni 1979) in Syafiq A.
Mughni, Hassan Bandung Pemikir Islam Radikal , p. 15. 10
Dadan Wildan, Sejarah Perjuangan Persis 1923-1983 (Bandung: Gema Syahida,
1995), p. 32. 11
Syafiq A. Mughni, Hassan Bandung, p. 21.
24
and being an agent for ice distribution, retreading car tires and being a columnist
for newspapers published by Singapore and Malaya. He also worked for a year as
a clerk in the Jiddah Pilgrim's Office, an office established by Mansfield and
Assegaf schools that administers pilgrimage. Besides these works, in 1910 he also
became a teacher. In 1911, Ahmad Hassan had traded clothing by walking from
village to village. During trading and being a non-permanent teacher at several
Indian Schools on Arab roads, Baghdad and Geylang for three years, so he
became a permanent teacher replacing Fadlullah Suhaimi at Assegaf School in
Sultan's street. Hassan also teaches Malay and English in the Pontain Kecil,
Sanglang, Benut, and Jahore district schools. He has also been a member of the
Daily Writer of the “Utusan Melayu” of the Singapore Free Press for
approximately two years. In this work, Ahmad Hassan poured his writings for
advice and also criticized issues that are contrary to religion in the magazine.12
The first Hassan's writings related to his criticism of Qaḍi who collected men and
women during the examination. Even, one of his speeches he also criticized the
decline of Muslims. Because the speech was deemed inappropriate, he was no
longer allowed to make a speech. However, after a while around 1915/1916, he
returned to help the newspaper with the same form and writing.13
In 1912, he goes to Surabaya with the motive of taking over the leadership
of a textile company his uncle, H. Abdul Latif. However, his business has a
setback and he handed it back to his uncle. Then, Hassan opened a car tire repair
service but closed again. At that time, traders in Surabaya wanted to open a
weaving factory. His two best friends, Bibi Wantee and Muallimin sent him to
study weaving in Kediri and continued it at the Bandung‟s weaving school. In
Bandung, he stayed at the Muhammad Yunus‟s house, one of the founding figures
of the Persatuan Islam. The first destination of his arrival in Bandung is going to a
weaving school to get a weaving certificate, but the people of Persatuan Islam
kept him from returning to Surabaya. Hassan was also interested in it various
activities. This made him reluctant to return in Surabaya. Then, Hassan makes
agree with his family so that he would remain in Bandung and open a yarn
12
Siti Aisyah, “Pemikiran Ahmad Hassan Bandung Tentang Teologi Islam,” Al-Lubb II,
no. 1 (2017), p. 51. 13
Syafiq A. Mughni, Hassan Bandung, p. 14.
25
spinning company in Bandung. Unfortunately, the business did not last long, was
closed cause the difficulty of material. Therefore, Hassan is more focused on
religious activities.14
No half-hearted, even he became one of the most important
people in Persatuan Islam, more precisely he was made as a religious teacher of
Persatuan Islam for the breadth and firmness of his Islamic knowledge.
Exactly in March 1936, Persis established a new academic institution
called "pesantren". In this case, Ahmad Hassan became the director and head of
the new school. However, in 1940, he decided to move his pesantren to Bangil,
East Java by inviting 25 students from Bandung to join him. This move was
driven by family considerations from Ahmad Hassan, who has many family living
in the Surabaya area.15
Wherever Ahmad Hassan is, the work he does is not far
from educational things. Besides to being a Persis teacher, he preached every
week, compiled essays to fill magazines or other books and debated is one of the
characteristics of Ahmad Hassan who has a strong religious foundation.
C. Creation and Thought
Ahmad Hassan is known as the most productive writer in the Persis
organization. The creation he produced reflected the pragmatic and the
achievement of conclusions related to religion.16
His entire creation was published
for the first time in the late 1930s or the first two years of the 1940s. His works
are arranged for certain points, among others; as an effort to increase knowledge
of lay Muslims and encourage to right behavior, teach children the standard
Islamic lessons, give religious decisions to those who seek advice on topics of the
problem they face, to answer or attack an opponent in a certain debate in an article
or magazine.
Ahmad Hassan's creation amount of 80th
treatises, his books were
published thousands of copies and often reprinted.17
Here are some annotations by
Ahmad Hassan, including:
1. Islam dan Kebangsaan
14
Dadan Wildan, Pasang Surut Gerakan Pembaharuan Islam di Indonesia (Bandung:
Pusat PP Persatuan Islam, 2000), p. 44-45. 15
Howard M. Federspiel, The Persatuan Islam, p. 152. 16
G. Pijper looks, the characteristic possessed by Ahmad Hassan not reflect like the
thoughts of other modernists outside Indonesia, such as Muhammad Abduh or Rashid Ridha.
Besides, A. Minhaji also concluded that Ahmad Hassan relied on his starting point. 17
Tamar Djaja, Riwayat Hidup A. Hassan, p. 30.
26
This book is one of Ahmad Hassan's political treatise. A book describing
Ahmad Hassan's style of thinking related to nationalism at that time. This book is
an argument and rebuttal to the nationalists. Very clearly desire to purify the
teachings of Islam. Some important points in this book are related to the meaning
of nationality, freedom of religion and making Islamic law as a law in a country.
2. Soal-Jawab Tentang Berbagai Masalah Agama
This book consists of 4 volumes which have been reprinted 14 times. This
book is a collection of a fatwa from the magazines Pembela Islam, al-Lisan and
al-Fatwa. In this book, there are various types of problems, such as studies related
to Ṭahārah, Ṣalat, Corpse, Zakat, fasting, Hajj, Marriage and others. The purpose
of writing this book to awaken the spirit of ijtihad among Muslims.
3. Pemerintahan Cara Islam
Is a series by Ahmad Hassan that responds to politics in Indonesia. This book
contains a description of a government based on Islam. Through the arguments in
al-Qur'an and Hadith, Hassan broadcasts the importance of using Islamic law as
statutory law in a country.
4. A.B.C. Politik
Ahmad Hassan's other creation which is a series of explanations related to
politics in Indonesia is book A.B.C. Politik. This book contains the affairs of state
politics, starting from political understanding, to the state system. The purpose of
writing this book is to provide convenience for laypeople who want to learn
politics from scratch.
5. Risalah Kudung
This book contains the issue of the veil which is a rebuttal to the "Aliran
Baroe" which is seen as deviating from the truth. Mention the arguments of the
Qur‟an, hadith, opinions of ṣahabah and scholars.
6. Berjabatan Tangan Dengan Perempuan & Perempuan Islam di Podium
This book has two parts. The first is related to the law of shaking hands issued
basis on a rebuttal to the writings of Hasbi al-Shiddieqy entitled "Qiyas Tarjih
Yang Tidak Rajih", "Istilah Hukum Yang Tidak Tepat" and "Istinbath Hukum
Yang Tidak Tepat" which allows shaking hands between men and girl. For
27
Hassan, it is forbidden to shake hands with non-mahram. The second part
concerns the law of an Islamic woman who made a speech at the podium.
7. Ringkasan Tentang Islam
This book is a collection of A. Hassan's manuscripts related to the Islamic
view that has been written by Hassan since 1939. In the end, the manuscript was
recorded in 1972. Some of the points discussed in this book include; Qur'an,
Hadith, Worship and Worldliness, Ijma', Qias, Madhhab, Religion, Islam, Basic
Islamic Religion, Ijtihad, Ittiba' and taqlid, Bid'ah, Law Names and Islamic
Teachings.
8. Mereboet Kekoeasaan
The book that contains several questions and answers which were later posted,
is one of A. Hassan's political treatise series. This book was published in 1946.
Besides being known as productive scholar, Ahmad Hassan is also a reformer
scholar who has a firm and strict attitude to religion. Federspiel said that Hassan
was a fundamentalist. Here are some fundamentalist principles, including; First,
understand resistance (oppositional). Fundamentalists in any religion take the
form of resistance, radical in all forms of threats that express the existence of
religion, modernity, secularization and other Western values based on the Qur‟an
and hadith. Second, the rejection of hermeneutics. In other words, reject a critical
attitude to the text and its interpretation. The Qur‟anic text is understood literally
because the mind is considered unable to provide a proper interpretation of the
text. The mind is also not permitted to 'compromise' in interpreting texts. Third,
the rejection of pluralism and relativism. Pluralism is the mistaken result of
understanding the text. The concept that is not suitable with the views of
fundamentalism is a form of relativism that arises as a result of reasoning
intervention on the sacred texts and social development that has been out of
religious control. Fourth, rejection of historical and sociological developments.
They consider that historical and sociological developments have taken it far from
the literal doctrine of the scriptures. In this framework, the community must adjust
their development to the scriptures, even if necessary use the violence. So they are
28
a-historical and a-sociological. Islam for them is like the era of the Salaf - who
fully perfected the holy book.18
3.1 The Characteristics of Islamic Renewal Figures
Characteristic Goal Action
1. Reject
Pluralism and
Relativism
2. Hold to
Qur'an and
Sunnah
3. Refuse ijtihad
4. Refusing
historical and
sociological
developments
1. Back in the
time of Salaf
al-Salli
2. Purification
of Islamic
teachings
3. Islamic
Party
4. Khilafah
Islamiyah
Arabization
Howard M. Federspiel also stated that Ahmad Hassan had similarities with
modernist reform movements in Islamic world such as Jamaluddin al-Afghani,
Muhammad Abduh and Rasyid Rida regarding Islamic modernism. Bellow this,
the statement of A. Hassan related to the discourse of nationalism,
“Maksudnya, bahwa seseorang mencintai kaumnya atau bangsanya itu, tidak
dinamakan „ashabiyah yang terlarang dan tidak termasuk dalam urusan
kebangsaan yang tidak diridhai. Tetapi terlarang itu, ialah seseorang
menolong kaumnya atas melakukan kezhaliman”.19
“Boleh kita cinta kepada bangsa dan tanah air –memang tidak dilarang, tetapi
hendaklah dengan maksud dan ikhtiar membawa mereka bernaung di bawah
panji-panji Islam yang maha suci”.20
Several factors influence Ahmad Hassan's hatred regarding "nationalism".
First, colonialism creates discrimination in the Islamic position compared to
Christian position, thus causing sensitivity to the problem of Islamic-Christian
relations in the next periods. Second, the rise of secular nationalists who
propagandize radical ideas often heard their campaigns that underrate religious
18
Azyumardi Azra, Pergolakan Politik Islam: Dari Fundamentalisme, Modernisme
Hingga Post-Modernisme (Jakarta: Paramadina, 1996), ed. 1, p. 109-110. 19
A. Hassan, Islam dan Kebangsaan (Bangil: Lajnah Penerbitan Pesantren Persis Bangil,
1984), ed.1, p. 24. 20
A. Hassan, Islam dan Kebangsaan, h. 26.
29
rules. This phenomenon makes aware that the concept of nationalism pioneered
by Sukarno contained seeds of hatred and underestimated Islam.21
According to Tiar, A. Hassan's rejection of nationalism as a basis in the state
because that basis would erode the faith of Muslims. Based on 'nationalism', all
legal decisions will only depend on what is defined as the 'nation'. However,
Hassan did not refuse to fight for the "Indonesia" state. For him, Indonesia was
used as a tool in the struggle for Islamic politics. Hassan agreed to unite all
political forces of Islamic countries around the world into one (Pan Islamism).
Even though Hassan required Islam as the basis for guiding the country, he also
did not forget that another important task of politics was to prosper and comply
with the various needs of the people.22
The renewal thought of A. Hassan who was more prone to Rasyid Rida on his
criticism of Sukarno in the Panji Islam Magazine No. 12-16 entitled
"Membudakkan Pengertian Islam", Hassan rejected Sukarno's opinion which
represented Turkey as a model for the formation of a national state based on
"nationalism" Turkey. He notices secularisation in Turkey which opposed to Islam
that establishing a state based on Islamic laws,
“Yang dilarang oleh Agama ialah mengurus suatu negara atau mengajak
orang lain pada mengurusnya secara kebangsaan, yakni secara yang diatur
sendiri oleh satu-satu bangsa dengan tidak mengambil tahu wet-wet Islam,
sebagaimana Turki dan Iraq, yang juga Sukarno jadikan Imam. Adapun
mencintai negeri dan mengajak yang lain mencintainya, sebagai bukti
kecintaan itu dengan berusaha sendiri, atau membantu usaha orang-orang
yang bekerja supaya negeri tersebut terurus dengan cara dan wet Islam itu,
tidak terlarang, malah terpuji, terpuji sangat, bahkan suatu kewajiban atas
tiap-tiap muslim”.23
This political view shows his approval of Rasyid Rida's ideas from Egypt
obtained from Al-Manar and Al-Urwatul Wutsqa magazines. Indeed, the evidence
shows a pro attitude to Pan-Islamism. However, it is wrong if the desired Pan-
Islamism is a kind of "internationalism" and rejects the establishment of
"Indonesia" which must be liberated from colonialism, Hassan agreed on the
21
Tiar Anwar Bachtiar, Risalah Politik A. Hassan (Jakarta: Pembela Islam Media, 2013),
ed. 1, p. XXV-XXVI. 22
Tiar Anwar Bachtiar, Risalah Politik A. Hassan (Jakarta: Pembela Islam Media, 2013),
ed. 1, p. XXV-XXVI. 23
A. Hassan, Membudakkan Pengertian Islam in Islam dan Kebangsaan, p. 73.
30
existence of independent states, but not on the basis of nationalism (nationalism),
but on the basis of religion which allows Muslims to unite under one of power as
Ridha thought. Therefore, for Hassan, even if Indonesia would become
independent and become an independent government, its government must be
based on Islamic laws, while keeping the Islamic countries in the same direction
as a unit of Islamic power which Rashid Ridha called al-Khilafah.24
The author argued, there was a misunderstanding between Sukarno and A.
Hassan related to this debate, below this Sukarno's statement rejecting the
negative nationalism characterized by chauvinism as worried by A. Hassan but
positive nationalism. Sukarno explained,
“Kami punya nasionalisme haruslah suatu nasionalisme yang positif, suatu
nasionalisme jang mencipta, jang mendirikan dan memudja. Dengan
nasionalisme jang positif itu maka rakjat Indonesia bisa mendirikan sjarat-
sjarat hidup merdeka jang bersifat kebendaan dan kebatinan, djagan sampai
nasionalisme itu mendjadi nasionalisme jang bentji kepada bangsa lain, jakni
djangan sampai, mendjadi nasionalisme jang chauvinist atau djingo-
nasionalisme jang progressif jang bersembojan „untung atau rugi‟
Nasionalisme jang positif adalah Allah sendiri”.25
From his statement, the writer assumed that Sukarno refused that the
nationalism that he was campaigning was not as understood by Hassan. Even so,
Sukarno's statement received criticism from Agus Salim that his expression same
as balancing the love of the homeland (nationalism) with a love for God
(religion), so Agus Salim stressed that the love of the homeland must be placed
under love to God.
Some of the things that influenced Ahmad Hassan's thoughts include a lot of
the literature he read since he studied in Singapore, the writings of the reformers
in the magazine and tafsīr al-Manār (Cairo) by Muhammad Abduh and
Muhammad Rasyid Ridha which were used as models of the reformist movement
Islam in Southeast Asia, al-Imām (Singapore), a magazine inspired by al-Manār
and al-Munīr (padang) which is a renewal magazine for youth in West Sumatra
that continues al-Imām's spirit along with Ahmad Soekarti's writings in the book
24
Tiar Anwar Bachtiar dan Pepen Irpan Fauzan, Persis dan Politik, p. 37. 25
Tiar Anwar Bachtiar dan Pepen Irpan Fauzan, Persis dan Politik, p. 43-44.
31
Surat al-Jawab in 1914.26
Besides to some of the literature, four Indians and also
including his father who had sympathized with Wahabi teachings had influenced
Ahmad Hassan's thinking from an early age. One example is his father's rejection
of the traditional customs of talqin, uṣalli and tahlilan which are considered bid'ah
by Young People. For example, he often saw his father left the funeral when the
talqin was read.27
After becoming a member of Persis, the debate which is one of the activities
of this organization that most form of renewed thinking. Some examples of
debates include: First, the relationship between religious values vis-a-vis
nationalist theories of law and governance between Ahmad Hassan and Haji
Muchtar Lutfi, representatives of the Indonesian Muslim Association (Persatuan
Muslimin Indonesia) of Minangkabau who support the unification between Islam
and Indonesian nationalism. Second, the debate between the nationalist groups
represented by Soetomo and Sukarno then followed by correspondence between
Sukarno and Ahmad Hassan after Sukarno was sent to exile in the Flores islands.
Third, Ahmad Hassan's criticism of the fatwa related to women's clothing was
stated by Abdulkarim Amrullah, a modernist Muslim in Sumatra.
Some of the literature makes Hassan as an Islamic intellectual who is
straightforward, assertive and regarded as a strict reformer scholar. For example in
the field of education, its membership in the Persis organization seeks to establish
a formal school, Ahmad Hassan argued his concept regarding schools that are
more oriented to Islam.28
Other examples such as in his conversation with the kiai
Abdul Wahab Hasbullah related to the dispute between young people and the
elderly about the practice of usalli (reciting intention before prayer) which was
practiced by the elderly before praying aloud but rejected by young people
because it was not based on the Qur‟an and hadith. The results of the discussion
he got from the conversation ended in his opinion that was agreed with the young
26
Jajat Burhanudin, “Ulama dan Kekuasaan: Pergumulan Elite Muslim dalam Sejarah
Indonesia (Jakarta Selatan: Mizan Publika, 2012), ed.1, p. 284-287. 27
Deliar Noer, The Modernist Muslim Movement in Indonesia 1900-1942, p. 49. 28
Howard M. Federspiel, The Persatuan Islam, p.120.
32
people because there were no sources either from the Qur‟an or hadith related to
usalli recitation before praying.29
D. Profile of Al-Furqān
The history of the Qur‟an‟s interpretation in the context Indonesian modern
divided into two periods. The first period, from the beginning of the 20th
century
to 1945 and the second period, from the proclamation of Indonesian independence
to the present.30
One of the most representative interpretations in the second
period is Tafsir al-Furqān by Ahmad Hassan.31
This interpretation is one of his
masterpieces. This interpretation consists of one volume, written in the period
1920 to 1950s. The first part was published in 1928, this part has not to comply
with the requirement needed by Indonesian Muslims. To fulfill it, the second part
of the interpretation was published in 1941 but only to Surah Maryam.
Furthermore, with the help of Sa'ad Nabhan who is a businessman, the
process of writing al-Furqān interpretation can be resumed to the whole and
published in 1956.32
Firstly, Tafsir al-Furqān was written by Ahmad Hassan with
to provide an explanation and understanding to Muslims who do not understand
Arabic and at the same time provide guidance for Muslims to avoid taqlid and
ignorance by prioritizing the Qur‟an and Sunnah as sources of reference. But
Tafsir al-Furqān received considerable enthusiasm among the Indonesian Muslim
community. Proven in 1962 AD this tafsir has gone up 10 times reprint. Even this
interpretation is not only read by Indonesian Muslims, Malasyia and Singapore for
example, is one of the countries that read the tafsir al-Furqān.
From the author‟s observations of tafsir al-Furqān by Ahmad Hassan can be
classified as an interpretation using the ijmāli or globally method, a method that
interprets with explanations globally without explaining various aspects of
29
Shiddiq Amien dkk, Panduan Hidup Berjama’ah Dalam Jam’iyyah Persis (Bandung:
t.tp, 2007), p. 150. 30
Howard M. Federspiel, Popular Indonesian Literature of The Qur’an (t.kt: Cornell
Modern Indonesia Project, 1994), p.29. 31 This second period is a manifestation of the spirit "modernist Muslim" which competes
with the nationalist and communist spirit in bringing the Indonesian to get the independence. The
"modernist Muslim" group with its controversial jargon "al-Rujū 'ila al-Qur‟ān wa al-Sunnah" is
determined to develop the economy and politics of the Indonesian. During this period al-Qur'an
studies began to break down marked by the emergence of translation and interpretation activities. 32
A. Hassan, Al-Furqān Tafsīr Qur’ān, ed. II, p. V.
33
interpretation, such as asbāb al-Nuūul, munāsabah, nāsikh-mansūkh, narrations
and so forth. Can be seen from the interpretation in QS. al-Ahzab [33]: 59,
“Jilbab adalah suatu pakaian yang menutup seluruh badan atau sebagian besar
atas badan. Mereka diperintahkan agar mengenakan pakaian seperti itu supaya
lebih mudah dikenal sebagai perempuan-perempuan mukminah dan tidak
diganggu oleh orang-orang munafik yang jahat.”33
While the source is bi al-Ma'tsur at the same time bi al-Ma'qul. Seen in its
interpretation of QS. Al-Baqarah [2]: 1 related to the letter muqāṭā‟ah. Hassan
quoted the history of Ibn Abbas. While bi al-Ma'qul is more dominant by the
author because almost all of his interpretations A. Hassan did not mention
anyone's historical quote. The interpretation style is Adabī Ijtimā‟i which tends to
social problems. Because this interpretation was written as a response to
modernism then gave birth to diverse dynamics and thought movements.
Here the author also assumes that al-Furqān is more suitable to say as a
translation rather than interpretation. Because the interpretation is like a
translation, moving words from Arabic to Malay. Maybe even now 'we' will find
it difficult to understand quickly. Unless, the writer use tafsir that is the Latest
Indonesian Edition. Therefore, the writer also uses the reference of this tafsir to
make it easier to understand.34 We can see the difference between printed Malay
and the Latest Indonesian edition in surah al-Baqarah [2]: 2;
Printed edition in Malay,
33
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 711. 34
The new edition get help from the team editing Pusat Pengembangan Bahasa dan
Budaya University Al-Azhar Indonesia (PPBB UAI). The completing request by researcher and
observers of the study of Tafseer al-Furqan. Zuhal Abdul Qadir (grandchild of Ahmad Hassan as
delegation from Ahmad Hassan‟s family) said;
“Perbaikan itu semata-mata diarahkan kepada pemilihan kata yang tepat dan susunan
kalimat yang sesuai dengan kaidah yang berlaku, tidak mengarah perbaikan yang
substansial. Dengan demikian, perbaikan yang dilakukan tetap menjaga inti pemikiran
A. Hassan yang dituangkan dalam karya ini.”
34
“Kitab itu tidak ada sebarang syak padanya, satu penunjuk jalan bagi orang-
orang yang mau berbakti”35
Printed the Latest Indonesian edition,
”Inilah kitab-kitab yang tidak ada keraguan padanya dan merupakan petunjuk
bagi orang-orang yang (ingin) berbakti”36
In this tafsir book, Hassan did not indicate where the source of the
interpretation came from, in other words Hassan did not specify where he
interpreted the interpretation. As in the interpretation of QS: Al-Nisā‟ [4]: 69;
“Barang siapa taat kepada Allah dan rasul, mereka akan beserta orang-orang
yang diberi nikmat oleh Allah, yaitu dari kalangan para nabi, ṣiddīqīn, syuhada
dan ṣāliḥīn. Merekalah sahabat karib yang terbaik.”37
In this verse A. Hassan gives additional information on the meaning of
ṣiddīqīn, syuhada and ṣāliḥīn. Following the statement,
“Siddīqīn adalah orang-orang yang benar atau jujur. Syuhada adalah mereka
yang mati terbunuh di dalam peperangan membela agama. Sāliẖīn adalah mereka
yang baik menurut pandangan Allah.”38
A. Hassan explained without being accompanied by where he quoted so that
we cannot know whether it was his own opinion or he quoted the opinions of
others.39 The systematic writing of this tafsir begins with an introduction to the
editor, an introduction that contains an explanation of how A. Hassan translated,
emphasized the meaning, history, contents of the Qur‟an, Arabic grammar and
some descriptions containing thirty-one articles of the Qur‟an. Next is the
glossary, then the instructions for searching words in the Qur‟an and searching for
the main points of the teachings of the Qur‟an to facilitate the readers in searching
for certain themes in the Qur‟an. Abdul Qadir Hassan (Ahmad Hassan's son)
included an index of al-Qur'anic terms, a list of names and locations of the surah,
chapters along with the following page as well as the title of the contents of the
35
A. Hassan, Al-Furqān Tafsir Qur’ān, (Surabaya: Salim Nabhan, 1956), p. 1. 36
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 3. 37
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 149. 38
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 149. 39
In the book‟s tafseer by a. Hassan, all interpretation without written down his scribes
except for the explanation of the letter muqātā'ah found in surah al-Baqarah, he mentions
"according to some commentators" refers to the opinion of Ibn 'Abbas as explained in the
introduction in the article of the letter muqāṭā'ah.
35
surah.40 Finally, it is the text of the Qur‟an and its interpretation. Ahmad Hassan
began writing tafsir al-Furqān from surah al-Fātihah to surah al-Nās according to
the Ottoman Musḥaf. The Qur‟anic text is located on the right side of the page, the
Indonesian translation is located on the left side of the page by adding explanatory
notes (which are part of the interpretation) in the footnotes.41 Each surah starts
with Arabic then the translation in Indonesian is accompanied by the surah
number in the Qur‟an, the number of verses and where the surah descended. Here
are some of the features in tafsir al-Furqān, including:
1. Explanation of some Arabic pronunciations, such as ba‟ is interpreted as
„even‟, „instead‟, „but‟.42 Explanation of some sentence meanings, such as They
and You are words in the Qur‟an that refer to the polytheists, hypocrites and
others.43 These explanations are useful for Ahmad Hassan to make it easier in
understand his interpretive creation.
2. Glossary to facilitate the layman to understanding Arabic, such as the
meaning of 'Ahlu al-Kitāb' which is people who have a holy book, Jews and
Christians.
3. Explanation of some things related to Ulūm al-Qur'ān found in the
introduction which consists of thirty-two chapters. Examples of explanations
about 'Asbāb al-Nuzūl' are verses sent down to the Prophet relating to an event
and some that are not related to it.44
4. Explanation of the letters Muqāṯā’ah, such as „alif‟ means ‟Allah‟ or
„Aku‟, „ha‟ means „Maha Pemberi Petunjuk‟. Then explain the series of letters,
such as 'Alif Lām Mīm', Ibn Abbas interpreted 'I am Allah, I Know'.45
5. Index of words and main themes of the Qur‟an, such as the word 'Amanat'
are in the QS. Al-Baqarah: 238; Āli-Imrān: 75-76; Al-Nisā‟ ': 58; Al-Mukminūn:
40 A. Hassan, Al-Furqān Tafsīr Qur’ān, p.viii-xix. Adding by Ustadz Abdul Qadir).
Ahmad Hassan's son in the 1960s issue. 41 The number of footnotes reached 4559 from the beginning of Surah al-Fatihah to the
end of Surah al-Nas. This footnote to provide additional information about the verses that are
translated literally at the core of the page. This footnote is an interpretation of the verses written in
a personal language and different from the language of the translation. In this section appears a
thought of Hassan. 42
A. Hassan, Al-Furqān Tafsīr Qur’ān, p..xxiv. 43
A. Hassan, Al-Furqān Tafsīr Qur’ān, p.vxxvi. 44
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xvi. 45
A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xxii-xxiii.
36
8.46 While the index of the main themes of the Qur‟an such as „Gambaran Surga'
are found in; al-Ṭūr [52]: 7-10 „Azab Tuhan pasti terjadi pada Hari yang