Hasan Bandunj: al-Mufakir al-Faqih al-Muthir li Jidal
INDONESIANJOURNAL FOR ISLAMIC STUDIES
VolumeS, Number3, 1998
THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT
IN MINANGKABAU: LI FE ANDTHOUGHT OF ABDUL KARIM AMRULLAH
Murni Djamal
NOTES TOWARDS THE HISTORY OF
QUR'ANIC EXEGESIS IN S0UTHEAST ASIA
R. Michael Feener
TWO FATWAS ON JIHAD AGAINST THE DUTCH COLONIZATION
IN INDONESIA: A PROSOPOGRAPHICALAPPROACH TOTHE STUDY OF FATWA
Amiq
ISSN 0215-0492
SI1JDIA.JSIAMIKA
Indonesian Joumal for Islamic Studies
Vol. v, no. 3, 1998
EDITORIAL BoARD,
Harun Nasutro11
Mastulru
M. Qurarslt 5/u/wl•
A. Azi:: Daltla11
M. Satria Effetrdi
Nabilail Lul1is
M. Yrman Yusuf
KomriTttddin Hidaynt
M. Dill Synmsuddm
Muslrm Nnsution
Wnlrib Mu't/n
EDITOR·Il'\-CHIEF:
A::_l(umardi Azra
EDITORS
Saiful MIIJOIII
Hmdrd Prttsc>l yo
Joltan H. Mwlemall
Drdrn Synfruddin
Ali Mutthmrif
AsSJSTA:>llS TO THE EDITOR:
Arref Sublmn
Omau Fat/rurralmra11
Hetll Nurom
ENGLISH
LA.....GLAGE
ADVISOR·
Donald Poilu
ARABIC LANGL'AGE ADVlSOR
Nursamad
COVER DESIGNER:
5. Prinka
STUDIA ISLAMIIurnnl warmly tc•elcomes contrrbutioliS from scholars of related dzsc1·
ｊＧｬ･ｾ＠
Allarttdes ptcblis/red dt, 11ol 11ecrssarily represent tire views of the joumnl. or other
1/!SIIIutto/ls to wlllclt it is nffilurted. They are solely the ｶｩｾｵｳ＠
of the a11/hors. Tire nrlrcles
Ctlllla11cetl 111 tf11s joumnl l111ve been refereed by the Board of Editors.
Sri Suyanta
Hasan Bandunj: al-Mufakir al-Faq1h
al-Muth!r li Jidal
Abstract: As has been commonly experienced in Muslim societzes, r:he modernist Muslim mO'vement in fndonesil:t mitittlly concentrated irs efforts on
ntual matters. As such a movement ofreligiov.s reform has generttlly unplied,
it was an attempt to replace tradirionttl religious thoughts and practices with
a new mode of religious thought that tended to regard traditional religious
practices as heretical, deviant and superstitious. Based on ideas of religious
purizy and truth, members ofrefonn movement were strongly motivated to
eradicate many common religious practices. As a consequence, the ·very idea
ofnewness in a religious mo'vfmzem constitutes a risk of social unrest and is
engendered with polemical tendencies.
A. Hassan Bandung, one of Indonesia's modernisr proponents, is weifknown for conmn'e'YSial ideas and polermcal rhezoric. His thoughts ha:ue ennched the dh.:ersity of JndonesU:tn Islamic practices and traditions and, to
some extent, have also contributed to the very creation ofIslamic modernism
in thzs country, particularly within the field of!s!amic law.
ft is difficult to trace social background and delineate the influences responsible for the shaping of Hassan's thought and religious inchnation, yet
several things are known about his lift. He was born in Singapore in 1887 of
a Malay-fndian family. His father, Ahmad, who also held the Indian name,
Sirma Vappu Mericar, was a Tamil who had a great interest in !slam and
li terarure. His mother was ofa modest and religious Malay family from Sura｢ｾ＠
Eastjava. HasSttn himselfnever completed his primary education, as he
began to 'Work at age twelve in order to help his parents in earning the famiｬｹｾ＠
li'L'elihood. However, he studied religion and Arabic pri1.•ately with local
Muslim elders. From 1920 co 1921, Hassan worked in various places in Si·
ngapore as a religious teacher, texnle trader, zce distributm· and secretary. He
moved to Surabt.eya in 1921 to take over the management ofa textile shop
which was owned by his uncle, and here he met Eakih Hasyim, an Islamic
religious leader of the Wahhabi schooL
HasSttn later travelled to Bandung, Wesr java, to study the technology of
textiles in a state textile center. In this city Hassan stayed m the house ofthe
PerStttuan Islam (Islamzc Union) leader, Muhammad ]unus. Although HasSttn had notplanned to study religion with fun us, he was eventually absorbed
u1ith the religious activities which were conducted in his sponsor's house. He
eventflttlly decided to ledve his profession as a textile trader and, with the
support ofhis friends dnd jdmily in Surabaya, he ､ｾ ﾷ ｯｴ･､＠
himselfto religious
activities in Persatuan Islam.
This event, however, does not ｾｮﾷｯｶｩ､･＠
sufficient infonnation about the
｣ｨ｡ｲｴｾｩｳ＠
ofHassan's religious tendency. His thoughts may be traced back
to his experiences when he was still in Singapore. In this country he heard for
the first time ofthe debates between the Kaum Tua (traditionalists} and the
Kaum Muda {tnodernists) groups ofIndonesian Muslims. His father was reported to have been weLl-acquainted with Muslim leaders of the Wahhabi
school who ｾﾷ･＠
closely associated with the supporters ofK.aum Muda. However, he ｮｾＭ･ｲ＠
asked Hassan to join this re/igiows movement. Hassan's ideas
may have been Z:nfluenced by modernist publications available at this time
such as al-Manar ofCairo, al-Imam ofSingapore, al-Munir ofPadang. West
Sumatra, and books written by Ahmad Soorkatti, the founder ofmodernist
organization, al-!rsyad. 7he ideas contained in these publications are likely to
have had a strong influence on the direction ofHassan's intellectual journey
in later days.
7he main line of Hassan'S religious thought clearly resembles that ofthe
ｰｵｲｩｴ｡ｮＭｭｯ､ｾｳ＠
religious pattern oforthodoxy. He was ofthe OJnnion d?at
all religious thoughts and practices should be referred to the main sources of
islam1 the Qur,an and Hadith. In other words, he believed that any practice
not based on these two sources should be eliminated For i11srance,Hassan rejected the use of the words usalll, wa bi hamdihi and sayyidina during salah
ffm:ryer} since the legalfoundaJ:ion ofsuch usages could notbefound in the ｑＺｾｲｴｮ＠
and Hadtth. However, almost all ofhis indonesian Muslim contemporaries
'IJJ'ere accustomed to the usage ofthese words in their daily prayers. As a result,
Hassan's bold and straightforward religious standpoint was shocking. and
his provocative attitude gained his a reJn-ttation as a controversial figure.
He challenged the Muslim community in Singapore with controversial
religious ideas. For example, he asserted in a religious meeting that Muslims
do not need religious schools of thought (madhhab) for implementing reli·
gion. He argued tbat P;Very Muslim has the right to engage in individUdl rea·
son in g (1 jtihad) in understanding and implernentmg religious teachings. Unavoidably, his idea att:racted heated debate and emotional responses ftom the
Muslim community. Finally the colonial government warned Hassan not to
disturb social stabiHt:y in Singapore. In addition to launching controversial
ideas in preaching, Hassan was also fond ofconducting direct debates on
religious matters against his opponents and publishing polemical a.rtic/es and
books, which added much stimulation to religious discourse in the region.
StudiA ｦｳｬｾｭｩｴ､
Ｌ＠ Vnl. ) ,
Nu. J, 1998
Sri Suyanta
Hasan Bandlinj: al-Mufakir al-Faqih
al-Muthtr li Jidal
Abstraksi: Gerakan modern Islam di Indonesia) sebagaimana umumnya
di Dt,mia Js!am, biasanya bermula dari masalah-masalah ubudiyah. Da.lam
kon teks demikian, pembaharwn pemikiran keagamaan berarti usaha mengubah pandangttn dan praktik-praktik keagamaan tradisional. Misalnya, berbagai praktik keagamaan yang seringkali digo/ongkan ke dalam bid'ah, takhayul dan kburafat. Maka tidak jarang suatu gerakan ｰ･ｭ｢｡ｨｮｾ＠
mengandung resiko timbu/nya goncangan-goncangan so sial bagi masyarakat
luas. Apa.lagi jika gerakan tersebut berbencukpemikiran yang bersifat po·
lemik.
A. Hassan Bandung merupakan saltth seorangpembaha·n.t modern is yang
dikenal dengan nkapnya yang kontroversial dan polemis. Tulisan yang menggambarkan biografi intelektual A. Hassan ini, khususnya dalam kaitan
pemikiran fikh, dimaksudka.n untuk melihat kekayaan khazanah pemikiran modern dalam Islam Indonesia.
Adalahsangatsulituntukmelttcakpengamhacaupun !atarbelakangycmg
membemuk sikap dan pemikiran keagamaan A. Hassan. Lahir di Singapura pada 1887, Hassan berasal dari kelwrga campu}·an Malttyu-lndia. Ayahnya, Ahmad, juga bernama Sinna Vappu Mericar, adalah seorang Tamil
yang mendalami agama dan berm inat besar di dunia sastra Tamil. Sedangkan ibunya berasaf dari keluarga sede1·hana di SuYabaya dan sangat taat
beragama.
Hassan sendiri tidak pernah menyelesaikan sekolah dasarnya. Ia ｢･ｫｾｪ｡＠
mencari nafkah membantu kedtta orangtuanyasemenjak usia 12 tahun, tetapi
ia menda/ami pelajaran agama secara privat dan berusaha menguasai bahasa Arab. Dari rabun 1910 sampai 1921) Hassan bekerja di ｢･ｾﾷ｡ｧｩ＠
ｴ･ｭｰ｡ｾ＠
di Singapura seperti menjadi pengajaragan14, pedagangtekstil) agen penjua/an
es, jum ｴｺｾｬｩｳ＠
di kantor jamaah haji. Sampai akhirnya ia pindah ke Sw-abaya
pada 1921 dengan makstid mengambilalih pimpinan sebuah toko tekstil yang
menjadi mifik pamannya. Di sinilah ia bertemu dengan seorang tokoh aganul yang memiliki pandangan-pandangan keagamattn Wahabi, Fakih
Hasyim.
ｔｩ､｡ｫ｢･ｾﾷｰｴｬｭＬ＠
iapergike Bandurzg untukmempelaja;i teknikperteks157
, ,.,.{;,,
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Vol. S. Yo. '· J99S
tilan di suatu lembaga cekstil pemerinttth. Di Bandung 1a tznggal dz rumah
salah seorang pendiri Persatuan Islam (Persis), M11ham mad]umts. Di sinilah
tanpasengajaHassan mendapatkan dirinya beradadi pusat lingkaran kegzat·
an keagamaan. Hassan kemudian memutuskan untuk meninggalkan profosinya sebagai pedagang d;an, berkat dukungan teman dan sattdara-saudaranya, Hassan mengabdikan dirinya pada bidang agama di lingkungan
Persis.
Dan gambaran di atas, perubahan dan pembenwkan pemikzran keaga·
maan pada diri A. Hassan tidak bisa disimpulkan secara tegas. Sewakru di
Singapura, Hassan memang mendengar perdebatan amara Kamu Tua {tra·
disionaLis} dengan Kaum Muda (modern is). Bahkan tryahnya dikenal sangat
dekat beberapa tokoh Wahabi- yang kerap kali dianggap sebagai pendtJI:umg
Kaum Muda- asal India di kota ini. Tetapi rqahnya tidak pemah mengajaknya memasuki lmgkungan ge,-akan Kaum Muda. Namun di Singapura
inilah A. Hassan mengenal berbagtd pemikzran modernis Muslim melalui
beberapa publikasi )'ang diil:uttinya: al-Manar dari Kairo Ｈｬｮ･ｳｫｺｰｾｴ＠
isinya
cidak bisa dipahami sepenuhnya}, al-Imam dari Singapura, al-Munir dari
Padang, dan beberapa bukuyang ditulis oleh Ahmad Soorkam, pembaharu
dan pendiri AI-Irsydd. Dengan demikian, berbagai inforrnasi dan sumber
pemikiran-pemikiran baru ini turut membentuk pandangan-pandangan
keagamaan A. Hassan.
Pnnszp pemikiran keaga:maan A. Hassan menyempai kaum puritanmodernis um um nya, yakni: mengembalikan masalah agdma kepada .,pokok
agama»-af-Qw·'an dan Hadtts. Karena itu, bermacam-macam praktik
keagamaan yang tidak terdapat dalam kedua pokok itu hams ditinggalkan.
Sebagai comoh, A. Hassan menolak pemakaian ushalli keti.k« memulat shalat, bacaan wa bi hamdihi dalam tasbih ruku' dan sujud, dan bacaan Slyyidina dalam penyebutan shalawat Nam. Argumennya adalah bahwa n·dak
ditemukan dalil-dalil yang mensyahk.an hal tersebm.
Karena pandangan keagamaan yang langsung berhadapan dengan prak·
tik wnwn masyarakat, Hassan kemudian dikenal sebagai tokoh pembaham
yang kontro1.:ersia.l. Bahkan ·waktu memberikan ceramah dz Szngapura,
masyarakat Muslim di k'ora itu goncang akibat pandangan A. Hassan yang
menyatdkan tidak diperlukannya mazhab dalam beragama. A. Hassan ke·
mudian mendapat peringatan dan pemerintah kolomal ttnttik adak mem·
sak ketemeraman masyarakat Singapura. Selazn uu, cara yang digzmakan·
nya untuk menyebarkan pemiktrannya juga rerkadang memancmg sikapsikap cmosional. Sebagai contoh adalah kebiasaan A. Hassan 1nengtmdang
debar keagamaan menyangkut berbagai masalah, dan tulisan·tulisannya yang
bernada polenm.
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lslttmiktt, Vol. 5, No. J, /998
V'-'..J.-11 d..:;4J-""'
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VolumeS, Number3, 1998
THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT
IN MINANGKABAU: LI FE ANDTHOUGHT OF ABDUL KARIM AMRULLAH
Murni Djamal
NOTES TOWARDS THE HISTORY OF
QUR'ANIC EXEGESIS IN S0UTHEAST ASIA
R. Michael Feener
TWO FATWAS ON JIHAD AGAINST THE DUTCH COLONIZATION
IN INDONESIA: A PROSOPOGRAPHICALAPPROACH TOTHE STUDY OF FATWA
Amiq
ISSN 0215-0492
SI1JDIA.JSIAMIKA
Indonesian Joumal for Islamic Studies
Vol. v, no. 3, 1998
EDITORIAL BoARD,
Harun Nasutro11
Mastulru
M. Qurarslt 5/u/wl•
A. Azi:: Daltla11
M. Satria Effetrdi
Nabilail Lul1is
M. Yrman Yusuf
KomriTttddin Hidaynt
M. Dill Synmsuddm
Muslrm Nnsution
Wnlrib Mu't/n
EDITOR·Il'\-CHIEF:
A::_l(umardi Azra
EDITORS
Saiful MIIJOIII
Hmdrd Prttsc>l yo
Joltan H. Mwlemall
Drdrn Synfruddin
Ali Mutthmrif
AsSJSTA:>llS TO THE EDITOR:
Arref Sublmn
Omau Fat/rurralmra11
Hetll Nurom
ENGLISH
LA.....GLAGE
ADVISOR·
Donald Poilu
ARABIC LANGL'AGE ADVlSOR
Nursamad
COVER DESIGNER:
5. Prinka
STUDIA ISLAMIIurnnl warmly tc•elcomes contrrbutioliS from scholars of related dzsc1·
ｊＧｬ･ｾ＠
Allarttdes ptcblis/red dt, 11ol 11ecrssarily represent tire views of the joumnl. or other
1/!SIIIutto/ls to wlllclt it is nffilurted. They are solely the ｶｩｾｵｳ＠
of the a11/hors. Tire nrlrcles
Ctlllla11cetl 111 tf11s joumnl l111ve been refereed by the Board of Editors.
Sri Suyanta
Hasan Bandunj: al-Mufakir al-Faq1h
al-Muth!r li Jidal
Abstract: As has been commonly experienced in Muslim societzes, r:he modernist Muslim mO'vement in fndonesil:t mitittlly concentrated irs efforts on
ntual matters. As such a movement ofreligiov.s reform has generttlly unplied,
it was an attempt to replace tradirionttl religious thoughts and practices with
a new mode of religious thought that tended to regard traditional religious
practices as heretical, deviant and superstitious. Based on ideas of religious
purizy and truth, members ofrefonn movement were strongly motivated to
eradicate many common religious practices. As a consequence, the ·very idea
ofnewness in a religious mo'vfmzem constitutes a risk of social unrest and is
engendered with polemical tendencies.
A. Hassan Bandung, one of Indonesia's modernisr proponents, is weifknown for conmn'e'YSial ideas and polermcal rhezoric. His thoughts ha:ue ennched the dh.:ersity of JndonesU:tn Islamic practices and traditions and, to
some extent, have also contributed to the very creation ofIslamic modernism
in thzs country, particularly within the field of!s!amic law.
ft is difficult to trace social background and delineate the influences responsible for the shaping of Hassan's thought and religious inchnation, yet
several things are known about his lift. He was born in Singapore in 1887 of
a Malay-fndian family. His father, Ahmad, who also held the Indian name,
Sirma Vappu Mericar, was a Tamil who had a great interest in !slam and
li terarure. His mother was ofa modest and religious Malay family from Sura｢ｾ＠
Eastjava. HasSttn himselfnever completed his primary education, as he
began to 'Work at age twelve in order to help his parents in earning the famiｬｹｾ＠
li'L'elihood. However, he studied religion and Arabic pri1.•ately with local
Muslim elders. From 1920 co 1921, Hassan worked in various places in Si·
ngapore as a religious teacher, texnle trader, zce distributm· and secretary. He
moved to Surabt.eya in 1921 to take over the management ofa textile shop
which was owned by his uncle, and here he met Eakih Hasyim, an Islamic
religious leader of the Wahhabi schooL
HasSttn later travelled to Bandung, Wesr java, to study the technology of
textiles in a state textile center. In this city Hassan stayed m the house ofthe
PerStttuan Islam (Islamzc Union) leader, Muhammad ]unus. Although HasSttn had notplanned to study religion with fun us, he was eventually absorbed
u1ith the religious activities which were conducted in his sponsor's house. He
eventflttlly decided to ledve his profession as a textile trader and, with the
support ofhis friends dnd jdmily in Surabaya, he ､ｾ ﾷ ｯｴ･､＠
himselfto religious
activities in Persatuan Islam.
This event, however, does not ｾｮﾷｯｶｩ､･＠
sufficient infonnation about the
｣ｨ｡ｲｴｾｩｳ＠
ofHassan's religious tendency. His thoughts may be traced back
to his experiences when he was still in Singapore. In this country he heard for
the first time ofthe debates between the Kaum Tua (traditionalists} and the
Kaum Muda {tnodernists) groups ofIndonesian Muslims. His father was reported to have been weLl-acquainted with Muslim leaders of the Wahhabi
school who ｾﾷ･＠
closely associated with the supporters ofK.aum Muda. However, he ｮｾＭ･ｲ＠
asked Hassan to join this re/igiows movement. Hassan's ideas
may have been Z:nfluenced by modernist publications available at this time
such as al-Manar ofCairo, al-Imam ofSingapore, al-Munir ofPadang. West
Sumatra, and books written by Ahmad Soorkatti, the founder ofmodernist
organization, al-!rsyad. 7he ideas contained in these publications are likely to
have had a strong influence on the direction ofHassan's intellectual journey
in later days.
7he main line of Hassan'S religious thought clearly resembles that ofthe
ｰｵｲｩｴ｡ｮＭｭｯ､ｾｳ＠
religious pattern oforthodoxy. He was ofthe OJnnion d?at
all religious thoughts and practices should be referred to the main sources of
islam1 the Qur,an and Hadith. In other words, he believed that any practice
not based on these two sources should be eliminated For i11srance,Hassan rejected the use of the words usalll, wa bi hamdihi and sayyidina during salah
ffm:ryer} since the legalfoundaJ:ion ofsuch usages could notbefound in the ｑＺｾｲｴｮ＠
and Hadtth. However, almost all ofhis indonesian Muslim contemporaries
'IJJ'ere accustomed to the usage ofthese words in their daily prayers. As a result,
Hassan's bold and straightforward religious standpoint was shocking. and
his provocative attitude gained his a reJn-ttation as a controversial figure.
He challenged the Muslim community in Singapore with controversial
religious ideas. For example, he asserted in a religious meeting that Muslims
do not need religious schools of thought (madhhab) for implementing reli·
gion. He argued tbat P;Very Muslim has the right to engage in individUdl rea·
son in g (1 jtihad) in understanding and implernentmg religious teachings. Unavoidably, his idea att:racted heated debate and emotional responses ftom the
Muslim community. Finally the colonial government warned Hassan not to
disturb social stabiHt:y in Singapore. In addition to launching controversial
ideas in preaching, Hassan was also fond ofconducting direct debates on
religious matters against his opponents and publishing polemical a.rtic/es and
books, which added much stimulation to religious discourse in the region.
StudiA ｦｳｬｾｭｩｴ､
Ｌ＠ Vnl. ) ,
Nu. J, 1998
Sri Suyanta
Hasan Bandlinj: al-Mufakir al-Faqih
al-Muthtr li Jidal
Abstraksi: Gerakan modern Islam di Indonesia) sebagaimana umumnya
di Dt,mia Js!am, biasanya bermula dari masalah-masalah ubudiyah. Da.lam
kon teks demikian, pembaharwn pemikiran keagamaan berarti usaha mengubah pandangttn dan praktik-praktik keagamaan tradisional. Misalnya, berbagai praktik keagamaan yang seringkali digo/ongkan ke dalam bid'ah, takhayul dan kburafat. Maka tidak jarang suatu gerakan ｰ･ｭ｢｡ｨｮｾ＠
mengandung resiko timbu/nya goncangan-goncangan so sial bagi masyarakat
luas. Apa.lagi jika gerakan tersebut berbencukpemikiran yang bersifat po·
lemik.
A. Hassan Bandung merupakan saltth seorangpembaha·n.t modern is yang
dikenal dengan nkapnya yang kontroversial dan polemis. Tulisan yang menggambarkan biografi intelektual A. Hassan ini, khususnya dalam kaitan
pemikiran fikh, dimaksudka.n untuk melihat kekayaan khazanah pemikiran modern dalam Islam Indonesia.
Adalahsangatsulituntukmelttcakpengamhacaupun !atarbelakangycmg
membemuk sikap dan pemikiran keagamaan A. Hassan. Lahir di Singapura pada 1887, Hassan berasal dari kelwrga campu}·an Malttyu-lndia. Ayahnya, Ahmad, juga bernama Sinna Vappu Mericar, adalah seorang Tamil
yang mendalami agama dan berm inat besar di dunia sastra Tamil. Sedangkan ibunya berasaf dari keluarga sede1·hana di SuYabaya dan sangat taat
beragama.
Hassan sendiri tidak pernah menyelesaikan sekolah dasarnya. Ia ｢･ｫｾｪ｡＠
mencari nafkah membantu kedtta orangtuanyasemenjak usia 12 tahun, tetapi
ia menda/ami pelajaran agama secara privat dan berusaha menguasai bahasa Arab. Dari rabun 1910 sampai 1921) Hassan bekerja di ｢･ｾﾷ｡ｧｩ＠
ｴ･ｭｰ｡ｾ＠
di Singapura seperti menjadi pengajaragan14, pedagangtekstil) agen penjua/an
es, jum ｴｺｾｬｩｳ＠
di kantor jamaah haji. Sampai akhirnya ia pindah ke Sw-abaya
pada 1921 dengan makstid mengambilalih pimpinan sebuah toko tekstil yang
menjadi mifik pamannya. Di sinilah ia bertemu dengan seorang tokoh aganul yang memiliki pandangan-pandangan keagamattn Wahabi, Fakih
Hasyim.
ｔｩ､｡ｫ｢･ｾﾷｰｴｬｭＬ＠
iapergike Bandurzg untukmempelaja;i teknikperteks157
, ,.,.{;,,
ｍｾｭｩｫ
Ｌ ＬＮ＠
Vol. S. Yo. '· J99S
tilan di suatu lembaga cekstil pemerinttth. Di Bandung 1a tznggal dz rumah
salah seorang pendiri Persatuan Islam (Persis), M11ham mad]umts. Di sinilah
tanpasengajaHassan mendapatkan dirinya beradadi pusat lingkaran kegzat·
an keagamaan. Hassan kemudian memutuskan untuk meninggalkan profosinya sebagai pedagang d;an, berkat dukungan teman dan sattdara-saudaranya, Hassan mengabdikan dirinya pada bidang agama di lingkungan
Persis.
Dan gambaran di atas, perubahan dan pembenwkan pemikzran keaga·
maan pada diri A. Hassan tidak bisa disimpulkan secara tegas. Sewakru di
Singapura, Hassan memang mendengar perdebatan amara Kamu Tua {tra·
disionaLis} dengan Kaum Muda (modern is). Bahkan tryahnya dikenal sangat
dekat beberapa tokoh Wahabi- yang kerap kali dianggap sebagai pendtJI:umg
Kaum Muda- asal India di kota ini. Tetapi rqahnya tidak pemah mengajaknya memasuki lmgkungan ge,-akan Kaum Muda. Namun di Singapura
inilah A. Hassan mengenal berbagtd pemikzran modernis Muslim melalui
beberapa publikasi )'ang diil:uttinya: al-Manar dari Kairo Ｈｬｮ･ｳｫｺｰｾｴ＠
isinya
cidak bisa dipahami sepenuhnya}, al-Imam dari Singapura, al-Munir dari
Padang, dan beberapa bukuyang ditulis oleh Ahmad Soorkam, pembaharu
dan pendiri AI-Irsydd. Dengan demikian, berbagai inforrnasi dan sumber
pemikiran-pemikiran baru ini turut membentuk pandangan-pandangan
keagamaan A. Hassan.
Pnnszp pemikiran keaga:maan A. Hassan menyempai kaum puritanmodernis um um nya, yakni: mengembalikan masalah agdma kepada .,pokok
agama»-af-Qw·'an dan Hadtts. Karena itu, bermacam-macam praktik
keagamaan yang tidak terdapat dalam kedua pokok itu hams ditinggalkan.
Sebagai comoh, A. Hassan menolak pemakaian ushalli keti.k« memulat shalat, bacaan wa bi hamdihi dalam tasbih ruku' dan sujud, dan bacaan Slyyidina dalam penyebutan shalawat Nam. Argumennya adalah bahwa n·dak
ditemukan dalil-dalil yang mensyahk.an hal tersebm.
Karena pandangan keagamaan yang langsung berhadapan dengan prak·
tik wnwn masyarakat, Hassan kemudian dikenal sebagai tokoh pembaham
yang kontro1.:ersia.l. Bahkan ·waktu memberikan ceramah dz Szngapura,
masyarakat Muslim di k'ora itu goncang akibat pandangan A. Hassan yang
menyatdkan tidak diperlukannya mazhab dalam beragama. A. Hassan ke·
mudian mendapat peringatan dan pemerintah kolomal ttnttik adak mem·
sak ketemeraman masyarakat Singapura. Selazn uu, cara yang digzmakan·
nya untuk menyebarkan pemiktrannya juga rerkadang memancmg sikapsikap cmosional. Sebagai contoh adalah kebiasaan A. Hassan 1nengtmdang
debar keagamaan menyangkut berbagai masalah, dan tulisan·tulisannya yang
bernada polenm.
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