INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2,...

STUD lA ISL INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 1, 1995

ISSN 0215-0492

INSTITUTIONALIZATION AND THE UNIFICATION OF ISLAMIC COURTS UNDER THE NEW ORDER

Nur Ahmad Fadhil Lubis

THE MUHAMMADIYAH AND THE THEORY OF MAOASID AL -SHARl'AH

Fathurrahman Jamil

COMBINING ACTIVISM AND INTELLECTUALISM

the Biography of Mohammad Natsir Yusrillhza

STUDIA ISLAMIKA Indonesian Journal for Islamic Studies

Volume 2, No. 1, 1995

EDITORIAL BOARD: Harun Nasution Mastuhu M. Quraish Shihab A. Aziz Dahlan M. Satria Effendi Nabilah Lubis M. Yunan Yusuf Komaruddin Hidayat Dien Syamsuddin Muslim Nasution Wahib Mu ' thi

EDITOR IN CHIEF: Azyumardi Azra

EDITORS Saiful Muzani Hendro Prasetyo johan H. Meuleman Nurul Fajri BadriYatim

AsSISTANTS TO THE EDITOR: ArifSubhan Much/is Ainu"afik

ENGLISH lANGUAGE ADVISOR: judith M. Dent

ARABIC LANGUAGE ADVISOR: Salahuddin An Nadwi

COVER DESIGNER: S. Pringka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agama Islam Negeri (lAIN, The State Institute for Islamic Studies) Syarif Hidayatullah, Jakarta, (SIT DEPPEN No. 129/SK/ DITJEN/PPG/STI/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the views of the journal, or other institutions to

which it is affiliated. They are solely the views of the authors.

Salahuddin al-Nadwi

Mohammad Iqbal, Western Civilization and the Issues of Modernization Abstract: Mohammad Iqbal is regarded as one of the greatest Indian thinkers at the turn of this century. He was born in 1873 in Siyalkote India. He came from a religiously devout family an his father was a learned and progressive figure within the context of his society. Instead of sending his son to a traditional school, he preferred Iqbal to enter an English school. When Iqbal was about to finish secondary school, his father again encouraged him to enrol in a government college in Lahore, where Iqbal obtained his matriculation degree (B.A) in 189 7. He major in Arabic, Persian and Islamic studies, and worked under the supervision of Shaykh Meer Hassan, a prominent Muslim intellectual in India.

Iqbal was a gifted student. Not long after his graduation, he won a scholarship to do his Ph.D at one of the most prestigious universities in the West, Oxford. Here, in this centre of learning, Iqbal concentrated on his work in philosophy. Indeed, this was a golden opportinity for him to communicate with famous Oxford philosophers. He began to learn about Western societies and to investigate their intellectual heritages.Iqbal finally obtained his Ph.D. by writing a thesis on The Development of Persian Metaphysics in 1908. Even though he had finished his studies in England, he did not return home stright away. He felt that he had not yet completed his intellectual travels and he felt obliged to proceed with his journey in order to deepen his knowledge and experience in the West. Thus, he decided to go to Germany to study at a university there, where he also received a Ph.D.

At this time Iqbal revealed a distinctive personality. His experience

149 Studia lslamika, Vol. 2, No. 1, 1995

ISO Salahuddin al-Nadwi

acquired during his stay in the West enabled him to be distant from his own society. Conversely, his cultural roots also enabled him to not be overwhelmed by the glory of Western culture. As a result, Iqbal was very critical in looking at these two different cultures. On the one hand, he supported the idea of modernization, which was considered to be an expression of creativeness and freedom. Most Eastern cultures lacked such vitality of development and were trapped in stagnant traditionalism. On the other hand, Iqbal put forward his criticism of the practices of democracy in the West, which was regarded as inconsistent because of the existence of imperialism and colonialism. He not only viewed the inconsistency between the will for democracy and the practice of colonialism to be a political problem, but also an ethical and even epistemological issue. In his opinion, inconsistent behaviour would only occur became ethical considerations were separated from the body of knowledge. Western science tended to make itself sterile of ethical considerations.

Iqbal also made such criticisms of his own primordial culture. He viewed the model of Muslim educations as inadequate for the demands of modern time. The 'Ulama did not teach Muslim students how to face and solve the real problems of underdevelopment. They were inclined to place young Muslims into the darkness of future life. In response to this poor condition of Muslim societies, Iqbal wrote his famous book entitled The Reconstruction of Religious Thought in Islam. Within this, he criticizes Muslim as well as Western ways of thought. He put forward genuine arguments and theses about ways of reconstructing religious thought.

Apart from writing articles and books, Iqbal also wrote poetry. He was even more famous as a great poet. Articles or books were only read by a limited circle, but poetry was read by more varied groups of society. Most of his poetry was concerned with the theme a/Islamic revival. Iqbal wanted to revive Muslims, which were under the control of Western powers, to regain their golden age. According to Iqbal, the only way to reach this ideal was to maintain "hope" and work hard. His poetry collection entitled Asrar-i-Khudi (The Secret of the Self} tried to reveal the extraordinary power of the self in determining life. Meanwhile, his concept about al-Insan al-Kamil (perfect man) also seemed to be aimed at motivating a Muslim revival. Within this context, Iqbal also appeared as a Muslim ideologist for his society. He not only paid attention to science and poetry, but was also concerned with, by means of scientific and poetic approaches, social transformation.

It is not an exaggeration to say that Iqbal owed much to the existentialist

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Mohammad Iqbal wa Qadaya ai-Tajdid 151

philosophers, such as Bergson, Nietzsche and Kierkegaard. They provided him with a distinctive view that enabled him to utilize this outlook for the purpose of social transformation. On the other hand, although Iqbal had some objections to Muslim philosophers, especially Ibn Arabi's thought on the unity of being between man and God (wahdah al·wujud), he was also very inspired by previous Muslim thinkers, especially those who lived at the time of the golden age of Islam.


152 Salahuddin a!Nadwi

Salahuddin al-Nadwi

Mohammad Iqbal, Peradaban Barat dan Isu-isu Modernisasi Abstrak: Mohammad Iqbal dipandang sebagai salah satu pemikir India terpenting pada masa peralihan abad ini. Dia lahir tahun 1873 di Siyalkote, India. Iqbal berasal dari keluarga terpandang dan taat beragama. Ayahnya merupakan figur terpelajar dan progresif untuk ukuran masyarakat pada zamannya. Ketimbang menyekolahkan anaknya di sekolahan tradisional, dia lebih menghendaki Iqbal masuk sekolah baru yang menggunakan bahasa Inggris. Menjelang Iqballulus dari sekolah menengah, sang ayah mendorongnya untuk masuk ke sebuah universitas negeri di Lahore, di mana Iqbal menyelesaikan tingkat Sarjana Muda (B.A) tahun 1897. Dia mengambil spesialisasi di bidang sastra Arab, Persia dan Studi Islam di bawah bimbingan Shaykh Meer Hassan, seorang intelektual terkenal di I;1dia.

Iqbal termasuk mahasiswa yang cerdas. Tidak lama setelah menyelesaikan pendidikan Sarjana Mudanya, dia memenangkan beasiswa Ph.D. di salah satu universitas paling terkenal di Barat: Universitas Oxford. Di pusat kegiatan keilmuan ini, Iqbal mengambil spesialisasi dalam bidang filsafat. Tentu saja ini merupakan kesempatan emas untuk bertukar pikiran dengan para filosof Oxford yang terkenal itu. Akhirnya Iqbal lulus Ph.D. tahun 1908 dengan desertasi Perkembangan Metafisikan Persia. Meskipun telah menyelesaikan pendidikannya di Inggris, dia merasa bahwa perjalanan menimba ilmu belumlah selesai. Maka dia putuskan untuk pergi ke Jerman dan sekolah di salah satu universitas di sana, di mana dia juga berhasil mendapatkan gelar Ph.D.

Pengalaman hidupnya di Barat memungkinkan Iqbal untuk mengambil jarak dari kultur awalnya. Sebaliknya, akar budaya yang


Mohammad Iqbal wa Qadaya al-Tajdid 153

menempel pada dirinya juga memungkinkan Iqbal untuk tidak terlalu terpesona oleh gemerlap budaya Barat. Pada satu sisi, Iqbal mendukung ide modernisasi yang dipandangnya sebagai pengejawantahan kreativitas serta kebebasan. Kebanyakan budaya Timur kurang memiliki semangat kemajuan tersebut dan banyak yang terjebak dalam tradisi yang beku. Di sisi lain, Iqbal juga menyerang praktek demokrasi di Barat, yang dianggapnya tidak konsisten, karena pada saat yang sama juga mempraktekkan imperialisme dan kolonialisme. Menurut Iqbal, ketidakkonsistenan ini bukan sekedar persoalan politik, tetapi juga persoalan etik dan bahkan epistemologis. Perilaku yang tidak konsisten hanya akan muncul jika pertimbangan etis dipisahkan dari keseluruhan sistem pengetahuan. Ilmu pengetahuan Barat cenderung menjadikan dirinya steril dari pertimbangan-pertimbangan etis tersebut.

Kritik tajam seperti ini juga dilakukan Iqbal terhadap budayanya sendiri. Dia pandang sistem pendidikan Islam sebagai sebuah model yang tidak tepat untuk menghadapi tantangan zaman. Para 'ulama' tidak mengajarkan para murid tentang cara untuk menghadap persoalanpersoalan keterbelakangan yang jelas menjadi permasalahan nyata. Mereka cenderung mcndorong para pemuda untuk masuk ke dalam masa depan yang suram. Sebagai respons tf'·hadap situasi yang tidak menyenangkan ini, Iqbal menulis buku yang berjudul Rekonstruksi Pemikiran Agama dalam Islam. Dalam buku in Iqbal menawarkan argumen-argumen baru untuk melakukan rekonstruksi dalam pemikiran keagamaan.

Di samping menulis artikel dan buku, Iqbal juga menulis banyak puisi. Bahkan Iqballebih dikenal sebagai seorang penyair yang handal. ]ika artikel atau buku hanya ditujukan untuk kalangan terbatas, maka puisi dapat dibaca olek kalangan yang lebih luas. Kebanyakan puisi Iqbal bertemakan tentang kebangkitan Islam. Iqbal menginginkan umat Islam, yang waktu itu di bawah kekuasaan Bar at, mampu mengembalikan masa kejayaan mereka. Koleksi Iqbal Asrar-i-Khudi (Rahasia Diri) berusaha menguak kemampuan diri dalam menentukan kehidupan ini. Sementara itu, konsepnya mengenai al-Insan al-kamil (Manusia Utama) tampaknya juga ditujukan untuk memberikan motivasi bagi kebangkitan umat Islam. Dalam konteks ini Iqbal juga muncul sebagai seorang ideo log Muslim. Dia tidak hanya memberikan perhatian pada pengetahuan serta puisi, tetapi juga, melalui kegiatan ilmiah dan seni, menginginkan terjadinya transformasi sosial.

Tidaklah berlebihan jika dikatakan bahwa Iqbal berhutang budi pada

Studia lslamika, Vol. 2, No. 1, 1995

154 Salahuddin al-Nadwi

para folosof eksistensialis, seperti Nietzsche, Bergson dan Kierkegaard. Mereka telah menyediakan jalan bagi Iqbal untuk melihat persoalan kehidupan dari sisi·sisi yang berbeda dan menggunakan cara pandang tersebut bagi tujuan transformasi sosial. Di sisi lain, meskipun Iqbal banyak mengemukakan kritik terhadap para filosof Muslim, khususnya pemikiran Ibn Arabi ten tang wahdah al-wujud, dia juga banyak dipengaruhi oleh para filosof Muslim, khususnya yang hidup pada zaman keemasan Islam.


Mohammad Iqbal wa Qadaya al-Tajdid !55

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Mohammad Iqbal wa Qaddya al-Ta)did 163

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