Al-Islām al-Thawrī: Mushkilat al-Ḥājj Mohammad Misbāch

I

INDONESIAN JOURNAL FOR ISLAMICSTUDIES

Volume 4, Number 1, 1997

•

PESANTREN AND TAREKAT IN THE MODERN ERA:
AN ACCOUNT ON THE TRANSMISSION OF TRADITIONAL ISLAM IN JAVA

A. G. Muhaimin
INDONESIA'S NURCHOLISH MADJID AND ABDURRAHMAN WAHID
AS INTELLECTUAL VLAMk THE MEETING OF ISLAMIC TRADITIONALISM
AND MODERNISM IN NEO-MODERNIST THOUGHT

Greg Barton
INDONESIA'S EMERGING MUSLIM FEMINISM: WOMEN LEADERS ON EQUALITY,
INHERITANCE AND OTHER GENDER ISSUES

Andree Feillard

SUFISM, POWER POLITICS, AND REFORM: AL-RANIRi'S OPPOSITION
TO HAMZAH AL-FANS0Ri'S TEACHINGS RECONSIDERED

Abdallah Vakily
ISSN 0215-0492

-i

STUDIAISLAMIKA
Indonesian Journal for Islamic Studies
Volume 4, Number 1, 1997
EDITORIAL BOARD:
Hat·url Nasution
Mnstuhu
.If. Quraish Sbihab
A Azlz Dab/an
M. Sa tria Bfje11di

NabilabLubis
M. YU11Clll Yusuf

Komnruddin Hidayat
M. Din S)'amsuddin
Muslim Na.mtion
\Vahlb Mu 'tbi
EDITOR-IN-CHIEF·
Aryumardi Azra
EDITORS:
Saiful Mujani
Hemiro Prase/yo
johan H Meuleman
Didin Syafruddin
Ali Muuhanif
ASSISTANTS TO THE EDITOR·
AriufSubban
Oman Fatbu"abman
He11I Nuroni

ENGLISH lANGUAGE ADVISOR·
Kay Bndger

ARABIC LANGUAGE ADVISOR·
Fuad M Facbmdd/11

COVER DESIGNER
S. Priuka
STUDIA ISI..AMIKA (ISSN 0215·0492) tS a JOUrnal publtshcd quarterly by the hiSIIIut Agama Islam
Negeri ( WN. The State lnsututc for lslamtc Studies) S}'arif Hidayatullah, Jakarta. (!iTT DEPPEN
No 129ISK!DITJENIPPG/STT/1976) and sponsored by the Department of Religious Affairs of the
Republic of Indonesia It speoalizes m Indonesian Islamic srudtes, and tS tntendcd to commumcatt: original ｲ･ｳ｡｣ｨｾ＠
;tncl current issues on the subject. This journal W'drnlly welcomes
contributions fmm scholars of related ､ｩｾ｣ｬｰｮ･ｳ
Ｎ＠
All an tries published do not necessanly represent the v•ews of the journal, or other lmtiruuom tu
whkh ir is affiliated. They nrr solely the views of rhe authors.

Zahrah

Al-Islam al-Thawrl:
Mushkilat ｡ｬｾｈｪ＠
Mohammad Misbach

Abstract: Hajj Mohammad Misbach was born in 18 76 in Stirakarra,
Central java, ofa successful traditional cloth merchant family. His parents did not have a strong religious tradttion, bm Mubach 's soczal milieu,
Kauman, was known robe a centre ofreligious-bt-treaucratic commumty.
Besides having educational instructio11 in a st.are indigenous school, Misbach was also a student of an Islamic traditional school, pesamren. He
first pursued his career as a merchant to follow the tradition ofhis family.
His ret•olutionary character, however, encouraged him to pay more attention to inte!lectu.al activities rather than business. Therefore, he decided to join the socio-political organization, l]B {111landsche journalisten
Bond- Indigenous ]ot,malists Association), which was estah!ished by Marco Karcodtkromo m 1914, and the Sarekat !slam (Sf- Assoczation of
Islam), while at the same time left his business actzvuies.
Actmg as a donator, Misbach was also an active proponent ofTKNM
(Tentara Kandjeng Nabi Mohammad- Soldiers of the Prophet Muhammad}. Later he established an assonatton called SATV (Sidik Amanah
Tableg Vatonah- Honesty, Trust, Missionary, Smart} and a school named
Met Den Qur'an. He pttblished the newspapers, Medan Moeslimin, in
1915 and Islam Bergerak in 1917. in the beginning, these newspapers
were intended as a response to the Christian publication, Mardi Rahardjo, bur m the course of their development, they were utilized more as a
rneans of propaganda agamst Dutch colonialism. Between 1918-1920
Misbach became one of the outstanding political proponents in Java. He
adopted a religious outlook in launching political propaganda and political movements. He even construed political movement against the Dutch
to be part of Islamic callzng.
ｍｩｳ｢｡｣ｨｾ＠

religious vieu1 was clearly expressed in the title ofhis neu·spaper, Isb.m Bergerak (!slam Moving}. He wanted to mobilize Islam as a
political power to restructure the established sorio·po!itical polity, which
u:as based on the colonial administration. Misbach was of the opinion
that in order to be a good Muslim one had to uphold justice and eradicate

''budi fitnah "- hzs words for represswnJ greediness and injustice. Too
rr1any Islamic organzzatzom, accordmg to Misbach, acted merely as legirｭｾｴｮｧ＠
institutions for the mlmg class and soczal in;ustices. He called
such organizations 1amisan', which literally means 'leap sm1ice', as agamst
the genuine, origmall se1ati, Islam. The later Islamic organization was
characterized by its rnclinacion to always be on the side of the ·weak and
the oppressed. In hzs speeches Misbdch apparently always urged che poor
peasants not ro he afraid ofanybody accept Allah The A /mighty. Hmnar1
bemgs, according to Misbach, have the same right and duty to the unz
·r;ene. Peasants and labors ha1.1e the right to get proper wages in retttrn for
their Se?'uices; sho11/d they not get cheir shares, they should st1'ttggle for
chezr depn'l:ed rights.
Mtsbdch ·was 'l.·'ery much drsappozmed with the role of Islamic orgamzarions at the time. Sf and Muhammadiyah,for example) were not able to
respond to the demands of poor people due to cheir cooperation w1tb the
colonial wier. Only the commumsts showed rhezr commitment to rhe

people and struggled agamst the colonial government. Thzs became the
reason for Misbach to regard communism as in line 7J.'lth Islam. Bach
ideologies u·ere working/or the benefic ofthe people and against any meam
ofcoloma/ism and imperialism.
MisbJch demed rhe charge char communism was a kind of new rehgion. its mclznatzon to religzon was neutral. As St,f.ch cormnunrsm was
never involved i11 the use ofrehgion as a mask for hiding the ongoing
repression and exploitation. He indeed acknou•ledged the fact that some
communists we1·e not zn favor ofrehgion, but this was simply due ro mls·
understandtng and ignorance.
On 20 October 7923 Misbach u•as arrested by the government under
the charge ojzrn1oh1ement in several revolutionary actions such a.s burning a military camp) destroying railways, bombing etc. Prior to this arrest, he had been jttzled by the same government several times for hzs alleged acaons in supporr of labor and peasant rebellzons. Although rhe
authorines could not provide firm evzdence to these charges, chey insiSled 011
putting hrm in exile. When his wife died in exile, MisM.ch asked the colonial
go·vernment to mm>e htm to Europe. Heu'P.S granted penmssion, but, wiforlltntttely, after acquinng financial m.ppo1·t from an ediror of Medan
Moeshmi nand a member ofthe PKI (Communist Party), Mzsbach died. An
article in d national newspaper, Panggoegah, wrztten by Tjipto Maltgunkusumo, an influentia/ leader ofthe Indonesian mdependence move·
men t, described Misbach as a genuine hero (ksatria sejati) ·who "struggled
merely co meet his responszbility as one of God's creatttre"

Al-Islam al-Thawn:

Mushkilat al-HaJj Mohammad Misbah

Abstraksi: H. Mohammad Misbach dilahirkan pacta tahun 1876 di Kaum·
an Surakarttt, dari keluarga pedagang batik yang sukses. Meskipun kedua
orang wanya tidak memiliki d.asar keagamaan yang kuat, tetttpi karen a
hidup dalam sebuah lingkungan pejabat keagamaan kraton, mereka ter·
dorong untuk menyekolahkan Misbach ke dalam pendidikan pesancren.
Misbach juga sempat rnasuk sekolah bumiputra pemerintah ke/as dua se·
lama 8 bulan. Secelah dewasa ia sempat menggeluti ttsaha dagang batik,
hingga sukses. Karena u•acak11Ya yang revoluszoner dan senang berorganisasi, akhimya Misbach meninggalkan usaha batiknya dan mu/ai
menggeluti dunia intelekrual. Masuknya Misbach menjadi anggota 1}8
(!nlandsche joumaltsten Bond) yang didirikan oleh Marco Kanodikro·
mo pada tahun 1914, serta bergabungnya dengan Sarekat Islam {Sf)
menandai awal ketedibatannya dalam dunia pergerakan.
Misbach jugaakt1jdi dalam organisasi 'TKNM (Ten tara lruolill /lfnmiJ.n, \io/,
ｾＮ＠

i"/n, ).

Ｑ ｾＷＱ＠

sebagaz kekuatan unwk mengubah tatanan sosial-polirik kolonial, bukdn ju.stm melegitimast dan mempertahankdnnya. Misbach berpendapat
bah'(J,•a menjadi seorang muslim yang bertak'(J,•a kepada Allah SWT adalah dengan cara menegakkdn keadilan dan melawan "budi firnah»- sebutannya ｴｾｮｵｫ＠
kapitalisme-yang telah melahLrkan szkap camak, diskrumnasi, pe-nmdasan, dan penghzsapan. Baginya organisasz Islam atau
seorang muslim atau. aptlpun namanya bila tzdak bersikap arau berrindak mela'wan kapztalisme, dia bukan/ah seorang muslim atau organisasL
Islam, maka itu merupakan ｰ･ｲｫｵｭｴｾｬ｡ｮ＠
orang-orang munafik, yang ia
sebut sebagai Islam "lamisan''. Sebaliknya Islam "sejati", memmu Misbach, adalah Islam yang berpihak kepada kaum kromo, berusaha memｰｾｪｵ｡ｮｧｫａ＠
nasib kaum yang lemah dan tertindas.
Dalam pandangan Misbach, organisasi-organisast !slam umumnya
tidak mampu menampung aspirasi akan keadilan dari kaum jelata. Organisasi Islam, terutama SJ dan Muhammadiyah pada waktu ittt, dianggap mandu! d,m bemkap kooperatif dengan pemerintah. ]ustru organtsasi komums lah yang mampu bersikap radtka!, cia/am arti antikooperartfdengan pemenntah kolonial. Karen a uu Misbach memandang
bahwa komtmisme tidak bertentangan dengan Islam. Keduanya sama·
sama menaruh perhatian pada nasib rakyat jelata, pada upa;•a memperJU.angkan keadi/an dan kebenaran, serta menghapuskan diskriminasi.
Secelah beberapa kali sebelwnnya Misbach duangkap karena dituduh
telah menwtori aksi-aksi pemogokan buruh dan petani yang telah mengganggu keamanan dan ketertiban, pada tanggal 20 Oktober 1923 Misbach kemba!i dzpenjarakan dengan tuduhan telah terhbat dengan aksiaksz revolusione1·, yaicu pembakaran bangsal, penggulingan kereta ap1,
pemboman dan lam-lain. Walaupttn Misbach tidak terbukti cerlibat dalam
aksz-aksi cersebttt, cecapi pemerinrah Belanda terap memumskan Misbach
unwk dibuang. Dalam pembuwngan itulah iscerinya terserang penJ•aku
malariasampai menmggal. Sebelum isterinya meninggal, iasempacmengaptkan perntohonan untuk pzndah ke Eropa. Permohonan tersebut dikabulkmt oleh pemen·mah Belanda, tetapi dengan bzaya sendi,·i. Kemudian ia
berk1rim surat kepada I laroen Rasyid, salah seorang ｾﾷ･､｡ｫｷｲ＠

surat kab:tr Medan Moeslimin untuk memrmasumbtmgan kepadaseluruh kaum
ｭｴｾｳＡｲ＠
di fawa dan Partai Komtmis Indonesia (PK!} unwk kepergianNya ke Eropa. 7etapl, Tuhan menghendaki lain. Pada tanggal 24 Me1
1926 ｍｩｳ｢ｴｾ｣ｨ＠
menmggal karen a penyakit yang dtderuanya. Ia meninggalkan 2 orang anak laki-lakz> Masdoekz dan Kambet dan seorang pum
yang bemama Sounatoen. Dan pada tangga/26 ]uni 1926 mereka dipulangkan ke Solo dalam keadaan yatim piatu.

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