Volume 4, No. 5 May
2023
p-ISSN� 2721-3854 | e-ISSN 2721-2769
DOI:�
ANALYSIS AND RELEVANCE OF HAMKA'S PRAISE THOUGHT IN THE POST-MODERN
AGE
Rahmat
Hidayat1, MA Achlami HS2, Hasan
Mukmin3, Rosidi4, Rini Setiawati5
an
Nur Islamic University Lampung, Lampung, Indonesia1
Raden Intan State
Islamic University Lampung, Lampung Indonesia2,3,4,5
Email: [email protected],
[email protected],
[email protected],
[email protected], [email protected]
Abstract:
Delivering
da'wah in this post-modern era cannot be separated without leaving the
teachings of Islamic law. Hamka is of the opinion
that da'wah is a means to make Muslim individuals understand good things and
bad things. Hamka offers the concept of da'wah that
can be saidcomprehensive. Hamka's
thinking is contextual in nature which can be a guide for preachers at that
time, the present, and the future. Hamka places
da'wah as a very important matter in Islam. The purpose of this study is to
analyze and find out the relevance of Hamka's da'wah
thoughts in the post-modern eramodern. In conducting
this research, the authors used library research, namely research that utilizes
or uses library resources to obtain research data. Da'wah in Hamka's thinking is a means of humans and Allah Swt in the form of invitations between humans to do good.
Da'wah in Hamka's thinking cannot be separated from
the concept of developing Islamic society both in the realm of objectives which
both make mad'u or society empowered economically ideology
so that it can make society better than before, in the realm of principles of
community development with da'wah which in its implementation there is no
element of coercion based on the needs and potential of each, and in its
implementation which is followed by all groups. To deal with problems in modern
times that can resulting in moral and ethical deviations, Muslims are required
to stick to the teachings of their religion which are based on itAl Quran and Sunnah. Basically, Islam does not conflict
with modern life, as long as modernity does not conflict with the values of
Islamic teachings.
Keywords: Da'wah Thought; Hamka; Post-Modern Age.
INTRODUCTION
Changes in the times that are getting more and
more advanced are certainly different from the conditions of the times in the
past. Children and youth in the current generation can be said to be almost all
studying at school (Utama et al.,
2022). However, the current state of schools is mostly
only dominant in science and cognitive development that is oriented to worldly
problems. Though there are lessons on religion, but it is still not sufficient
compared to subjects other than religion which are more dominant, besides that
religious subjects also cannot be made the main subject. Even in religious
schools (madrasahs), students study two sciences,
namely religious knowledge and world science. From here, each individual should
play himself as a da'i who practices amar ma'ruf and nahi munkar. Because, the
teaching of noble morals must be done as early as possible.
The understanding of da'wah (religious insight)
needs to be clarified and paid attention to, especially for ordinary people who
have the desire to enter the realm of da'wah. Narrow understanding of the
community in understanding da'wah can cause the conditions mentioned earlier.
Even though in the future da'wah is increasingly in demand, on the other hand
the disobedience in the midst of society is also increasing. Many Muslims are not
guided by Islamic teachings, so that many households are often found to be
fragile, children and adolescents fall into negative matters, have free sex,
fight, consume drugs, and there are also state leaders who are not trustworthy,
commit corruption, extortion, etc.
The various kinds of complexity above can result
in society being left behind in the realm of quality of human life, both
physically, mentally, economically, and socio-culturally. So, in the concept of
community development, empowerment efforts to improve the quality of human life
are very important. The essence of community development itself is to encourage
people to be independent in improving their own lives. The term independent
implies that people can understand, be motivated, have opportunities, have
integrity, dare to make decisions, dare to take risks.
This is where da'wah as the role of religion
needs to be carried out wisely and effectively. The task of preachers in the
midst of post-modern life is needed to guide people who live without religious
guidelines. The meaning of life in society will be realized if humanity is able
to make itself not only as an individual figure, but also as someone who has a
social soul. This can be realized by managing the heart that has been
influenced by post-modern life, which emphasizes a narrow and partial
perspective. Therefore, da'wah activities must be able to restore the noble
teachings of Islam in the midst of post-modernization (Sugianto &
Hidayat, 2021). It remains only how the da'i
conveys the teachings of Islam through da'wah activities that are very relevant
to the lives of people who are in the post-modern era.
Of the many scholars who contributedin
the field da'wah, Haji Abdul Malik Karim Amrullah or better
known by the people of Indonesia as Hamka, is a
scholar who has high integrity in the field of morals and science. The mention
of the name Hamka was better known by the wider
community for the first time when Abdul Malik Karim Amrullah
(the initial mention of his name) left for Hajj in 1972, it was at that time
that he was known by the name Haji Abdul Malik Amrullah
by the Indonesian people, which was shortened to Hamka.
At that time, Hamka also led the Society Guidelines
magazine.
In Hamka's thinking,
which suggests preaching, da'wah activities should be based on amar ma'ruf nahi munkar according to
religious requirements. Because, according to Hamka,
the cause of the success of da'wah is that there are still people who are aware
of the demands of the Islamic religion, and the cause of the destruction of
society is the negligence of Muslims in giving da'wa (Sugianto, Umi
Aisyah, Esen Pramudya Utama, 2021). The destruction of society is also caused by
the nature of Muslims who don't care, feel stupid, and don't want tospeak up see the evil that exists. In the Islamic
religion, people who remain silent and do not dare to speak out against evil
matters are among the weakest of faith.
Hamka (2018) states that changing by hand is the government's
job, such as enforcing the law on stealing or adultery. However, if the power
is not in the hands of humans, humans may prevent it with the tongue. There are
various ways to do preventionevil with the tongue
including sermons or lectures, discussions, seminars, writing, utilizing the
mass media with the aim of changing mad'u hearts.
Hamka, (2015) also argued, that nowadays there are prominent
people in Jakarta who think that one's character and morals in the post-modern
era need to be reviewed and not be influenced by religion, these prominent
people think that as young people who are in an independent country need to
adjust themselves to see the developed West. The thinking of these prominent
people is certainly wrong. According to Hamka, if
humans adhere to all of these values, then men and women will be more free to associate, even without being married.
Hamka (2018b) also stated that the problem that is often found
in this post-modern era is that many people do not study Islam deeply, and
think that Islamic teachings are no longer relevant to the current era that is
so fast. Modernization often causes social inequalities which are exacerbated
by increasing corruption, collusion and manipulation among humans. Whereas in
Islam, the Prophet Muhammad has set an example for mankind in the form of
commendable morals such as creating brotherhood, upholding justice, honesty,
and eradicating corruption from its roots. However, values taught by Rasulullah
Saw is getting neglected. Muslims should pay attention to and reflect on what
the actual relevance of this problem is to the current moral condition of
society (Rahmat Hidayat,
2019).
Therefore, so that mankind can carry out Islamic
law and avoid all actions prohibited by Islamic teachings, such as polytheism,
immorality, or other deviations in this post-modern era, the existence of
da'wah is urgently needed by Ilyas (2011). This is as stated by Allah in the Qur'an Surah
Ali Imran (104):
وَلْتَكُنْ
مِّنْكُمْ
اُمَّةٌ
يَّدْعُوْنَ
اِلَى
الْخَيْرِ
وَيَأْمُرُوْنَ
بِالْمَعْرُوْفِ
وَيَنْهَوْنَ
عَنِ الْمُنْكَرِ
ۗ
وَاُولٰۤىِٕكَ
هُمُ الْمُفْلِحُوْنَ
And let there be among you a
group of people who call to virtue, enjoin (doing) what is good and forbid what
is bad. And those are the lucky ones (Q.S. Ali-Imran: 104)
Delivering da'wah in this post-modern era cannot
be separated without leaving the teachings of Islamic law. Hamka
is of the opinion that da'wah is a means to make Muslim individuals understand
good things and bad things. It can be said that Hamka
is a multi-role scholar, apart from being a proficient figure in the field of
literature, he is also a scholar who has a thinking soul (Syamsudin, 2016). One of the goals of da'wah itself is that Muslims
not only receive da'wah messages, but Muslims are also encouraged to be able toavoid the prohibition of Allah Swt
and upholding things that are ma'ruf, in order to
awaken people to live the life ordered by Allah Swt. Hamka as a writer, not a few of his thoughts were used to
answer problems or problems that existed at that time. Not infrequently also
the fruit of his thoughts to answer specific problems inmoments
certain. As a result, Hamka's thoughts were able to
leave such a phenomenal mark that they could be used as reference material and
benchmarks for future and future generations (Raihan, 2019).
Through one of his books entitled Principles and
Wisdom of Islamic Da'wah, Hamka discusses the issue
of da'wah from various angles, starting from an explanation of the da'wah
itself, the purpose of da'wah, the method of preaching taught by the Prophet
Muhammad, as well as the methods of preaching taught by the Prophet Muhammad.
In fact, Hamka (2018b) said, to carry out Islamic da'wah activities, the
Koran is the main foundation for a preacher. The content of the contents of the
Qur'an does not solely discuss legal issues, but also discusses various
disciplines, such as humanity, nature, discusses social issues, and contemplates
the existence of an almighty substance with allawardHis.
The Qur'an contains guidance, direction, and preaching that leads to faith (Hamka, 2018).
Hamka offers the concept of da'wah that can be saidcomprehensive.
Hamka's thoughts are contextual which can be a guide
for preachers at that time, now, and in the future. Hamka
places da'wah as a very important matter in Islam. According to Hamka, da'wah cannot be equated with lectures or sermons.
Preaching is an achievement effortreconstruction and
the design of a society that conforms to Islamic social ideals. Da'wah also
aims to require Muslims to be guided by the Koran because Islamic teachings arecomprehensive must be disseminated to Muslims. Thus,
da'wah has a very broad scope, which is as wide as the field of human activity
and amar ma'ruf nahi munkar is the core activity
of da'wah (Rasyid, 2011).
Da'wah Concept Theory
In the Qur'an, invitation and appeal as the basic
meaning of the word da'wah, has two meanings, both positive and negative. The
definition of da'wah which means invitation and appeal to positive things can
be found in the verses of the Koran as follows :
يٰٓاَيُّهَا
الَّذِيْنَ
اٰمَنُوا
اسْتَجِيْبُوْا
لِلّٰهِ
وَلِلرَّسُوْلِ
اِذَا دَعَاكُمْ
لِمَا
يُحْيِيْكُمْۚ
وَاعْلَمُوْٓا
اَنَّ
اللّٰهَ
يَحُوْلُ
بَيْنَ الْمَرْءِ
وَقَلْبِهٖ
وَاَنَّهٗٓ
اِلَيْهِ تُحْشَرُوْنَ
O people who believe! Fulfill
the call of Allah and the Messenger, when hecall out
to that which gives life to you, and know that indeed Allah divides between man
and his heart and verily to Him you will be gathered.... (Q.S. Al-Anfal: 24).
From looking at the verse above, it can be
understood that the word da'wah can be interpreted to show a positive (good)
meaning. Thus, Allah Swt invites people who receive
da'wah to enterinto heaven, namely holding fast and
following the Shari'a of His religion. On the other
hand, Al Quran also interprets the word da'wah with a bad (negative) meaning.
As Allah says in the Quran.
Shihab (2014) expressed the meaning of dakwah
itself, namely "a call or invitation to conversion or effortchange
situation for the better and perfect for individuals and society. Da'wah
activities are not only to increase religion and change people's outlook on
life, but da'wah activities cover a wider range of goals. Therefore, the matter
of da'wah becomes an important matter for realizing the order of an Islamic
society.
Preaching is an activity to call to goodness,
inviting to the Qur'an and Hadith brought by the Messenger of God to inviteman to the ways and commands of Allah Swt for the good of the world and the good in the
hereafter. Da'wah activities are a process of inviting people to the religion
of Islam which is done verbally (da'wah
bi al-lisan) writing (da�wah bi al-qalam), along done by action
(preaching bi ahsan
al-amal) (Muhammad Bisri Mustofa,
Machfudz Fauzi, Rahmat Hidyat, 2022) (Hamka, 1984). Besides that, da'wah can be carried out by
organizing and managing da'wah activities in various forms of Islamic
institutions as da'wah institutions that carry out systematization, action,
coordination, synchronization, and integration. Program with the available
resources to achieve the intended change objectives. Because da'wah activities
run smoothly if done properlystructured (Harischandra et al., 2021).
Preaching as the last treatise revealed by the
Messenger of God in the form of a revelation from Allah Swt
in the form of a human being in which there is no falsehood at all, with His
good wordsin the front and back which is worth a
miracle and written in the mushaf so that it was
narrated by the Messenger of Allah, peace and blessings be upon him a year which is mutawatir reading it is worship.
Da'wah implies an obligation that is the responsibility of a Muslim in doing
what is good and avoiding or preventing what is wrong (Aripudin, 2012).
Judging
from the various definitions above, even though there are differences in
describing the meaning of da'wah, if the various opinions of various figures
are compared to one another, it can be concluded thatpreaching
make the personality of a Muslim so that he can carry out Islamic teachings as
a religion of rahmatan lil alamin which must be conveyed to all human beings, where in
carrying out da'wah activities it involves, da'i, maddah (material), thoriqoh (method), washilah and mad�u to achieve hearing
(the aim) of da'wah itself, namely to achieve happiness both in this world and
also in the hereafter (M. Natsir, 1978) (Sutoyo, 2015).
METHOD
The
da'wah method is a strategy of conveying da'wah messages to mad'u,
both individuals and groups with the aim that the da'wah messages can be
accepted and practiced (Syamsudin, 2016). The method can also be interpreted as a science
that is used to communicate and solve problems. Among the references used by
preachers in da'wah activities include the Qur�an, As-Sunnah, Sirah (history) salafusshalih
from friends, tabi'in, experts in knowledge, and
faith (Adrian, 2020). In examining these references, ada'i mesti understand whether
the path he takes is in accordance with the reference he holds.
The
da'wah method can also be interpreted as the process of conveying messages
between da'I with mad�u (Hj Abdullah Abdul Hafiz, 2010). There are two reasons why the da'wah method
must be carried out namely (Ilyas, 2011): a). The Acceptability Factor of the
Da'wah Community. The acceptability factor can be interpreted as acceptance
from mad'u which includes cultural, economic, and
political factors. b). Factors of Human Relations (Human Relations), Incarry out with the da'wah
method, it is necessary to pay attention to the psychological aspects that
exist in humans, including character, attitude, and behavior. Relationships
between humans are relationships that not only involve communication, but also
involve psychological aspects and satisfaction.
RESULTS AND DISCUSSION
Haji Abdul Malik Karim Amrullah,
known to people as Hamka, he was born on Monday,
February 16, 1908. The first mention of Hamka's name
was when he went on a pilgrimage to Mecca in 1927. His father was a reformer
who came from Minangkabau, namely, Hajj Abdul Karim Amrullah
(Rouf et al.,
2013). Meanwhile, Hamka's
biological mother is named Siti Shafiyah Tanjung (Syukur & Guci, 2017)
As a preacher, Hamka
always spends his time every day for his family and the people. Often also, he
went outside the area only for the sake of preaching Islam only. Hamka, who was still small at that time, was used to
spending his days with his mother and grandmother. In fact, when his father
Haji Abdul Karim Amrullah was busy with activitieshis preaching until he settled in Padang Panjang,
Hamka was less and less with his father. As a result,
even if only temporarily, Hamka began to learn to let
his father and mother not be by his side (Rasyid, 2011).
Hamka is a person who has high proficiency in Arabic. Through Arabic, Hamka investigates the works of French, English and German
scholars. Hamka is also a self-taught person in
various kinds of knowledge such as philosophy, literature, history, sociology,
and politics. Hamka went to Mecca to perform the
pilgrimage for the first time in 1916. In 1936, Hamka
moved to Medan to lead the Society Guidelines magazine as well as fostering
Muhammadiyah in East Sumatra. In Medan, Hamka
maximizes his ability to actualize himself through community guidelines. Hamka has the capital needed to become an intellectual as
well as a scholar. Hamka is a preacher, religious
expert, writer, and even a journalist. In Medan, Hamka
became acquainted with world thinkers so that he could be used as capital to
write his works (Ritonga, 2018).
Hamka died when he was 73 years old to be exact on July 24, 1981. Hamka was known to the public as a figure of a prolific
Islamic writer and a figure who paid attention to various fieldsIslamic
likeSufism, philosophy, history, culture, including
romance. Apart from that, Hamka also has a job as the
editor of several Islamic magazines which he has devoted himself to for
decades. During his lifetime, the total number of Hamka's
works was approximately 113 works relating to various fieldsIslamic (Raihan, 2019).
Before receiving da'wah, human understanding in
understanding and practicing Islamic religious teachings, of course, has a
different personality when receiving da'wah than before receiving da'wah (Maulana, 2017). Humans who are able to accept da'wah have
instructions to carry out Islamic teachings so that their lives have guidelines
and are more directed, namely guided by Islamic rules. Hamka
explained it by explaining that da'wah is a means between humans and Allah Swt to carry out activities that are blessed by Allah Swt by applying Islamic teachings in everyday life. Hamka also invited theda'i who
already have knowledge about Islam so that parada'i
invite into good things to make human life so that it is on the path of Islam,
so that people who are able to accept the teachings of Islam have guidance to
run their livesdaily from before receiving preaching (Hamka, 2015).
In line with Hamka's
statement above which interprets da'wah as a means to change human personality,
da'wah is an appeal or invitation to humans to go to the path of conviction. Shihab (2014) also defines da'wah as an activity to change an
individual or society for the better. The purpose of da'wah is not only to
change views of life and increase understanding and religious values, but
da'wah also covers a wider range of goals.
The concept of da'wah presented by Hamka (Subhi, 2018) is based on amar ma'ruf nahi munkar.
Hamka sees social problems such as the fading of the
application of Islamic values in society, many ordinary people
who are not paid enough attention by preachers, many people who do not know
about fiqh issues, there are scholars who argue that
it is not obligatory to carry out da'wah in As a country that is predominantly
Muslim, Hamka believes that da'wah must be based on amar ma'ruf nahi
munkar (Hamka, 2018). The application of amar
ma'ruf nahi munkar in da'wah activities can lead people to live
according to the instructions of Islamic teachings, the application of amar ma'ruf nahi
munkar by preachers is urgently needed (Harischandra et al., 2021).
In line with the statement above, Hamka argues by quoting the opinion of Ibn Khaldun who
explained that, the important foundation in carrying out da'wah is to set an
example to the community, both in the actions that are carried out, as well as
in speech. Thus, if those who carry out da'wah are rulers, they can set an
example for their people. Conversely, if those who carry out da'wah are
ordinary people, then they will be able to set an example for the rulers. A da'i must also be serious and persistent in carrying out
da'wah, preparing relevant da'wah methods to be carried out for the conditions
of society that often change from time to time (Hamka, 2018).
In general, da'wah is understood as activities
that invite you to positive matters. Da'wah is an intermediary between humans
and Allah Swt. In this case, Hamka
explained that, Allah Swt orders people to practice
the commands and stay away from His prohibitions and teach them to other
humans. Allah Swt appeal to humans aims for humans to
have faith, so that they can realize which things are good or bad to do when
living in society. The success or failure of da'wah activities is a challenge
that must be faced by every da'i. When carrying out
da'wah in the midst of society, every preacher must understand that one aspect
that influences the success of da'wah is that he must have qualified integrity.
Hamka mentioned the integrity possessed by the
preacher, among others, the preacher's consistency in preaching, having a broad
understanding of the Koran and Sunnah, and being able to understand the customs
in society. This is intended to minimize errors that result in the failure of
da'wah (Wawan Sopiyan,
Rahmat Hidayat, Rini Setiawati, 2002).
In general, the function of da'wah put forward by
Hamka is to guide people to become ideologically
empowered by practicing Islamic teachings. In line with this da'wah function,
in the concept of community development, one of the outputs of empowering the
community is not only to focus on empowering individuals, but empowerment also
emphasizes that empowered individuals can meet their own needs and those of
others. Empowerment does not only talk about increasing the economy forrelease only poverty, but empowerment also means that
individuals are able to meet their own basic needs, are free to express
opinions, so they canparticipate in making decisions
that affect society (Hamka, 1984).
So, if a straight line is taken, there is a
relationship between the development of Islamic societywith
the intention of preaching delivered by Hamka who
ordered preachersto do amar
ma'ruf in the midst of public life, one form of
applying amar ma'ruf is
that every da'i or every Muslim individual has the
right to submit opinions and suggestions that bring benefits to the common
good.
The community development process is carried out
by involving all groups. This aims to maximize the achievement of the
previously planned achievement targets, whether it is to increase the
independence and welfare of people's lives which are carried out individually
or carried out in groups. Community involvement in the empowerment process is
indeed very necessary. How important is community involvement in order to be
able to find solutions in solving the social problems that have been discussed,
so that they can produce activities that are agreed upon by all groups in order
to overcome social problems. When viewed from the point of view of Hamka's da'wah thinking, the achievement of da'wah
objectives is not determined solely by the da'i, but
da'wah activities must be supported by the community to maximize the
achievement of da'wah objectives (Hamka, 1984).
Hamka explained that, forstrengthen and
strengthening the course of da'wah to be successful, it must be encouraged by
the community that has formed a congregation thatformed
by uniting one goal, namely to get the blessing of Allah Swt.
The function of the congregation according to Hamka
is to discuss existing problems, so that they can produce an agreed conclusion
in the form of activities that can be carried out with elements of goodness (ma'ruf), as well as agree on matters that causeevil in the midst of society which must be avoided in
order to create mutual benefit (Hamka, 1984).
To form a society that implements Islamic values,
parapreachers are required to instill the values
of justice, equality, unity, peace, goodness. parapreach
too has the task of liberating a tyrannical life towards a just life, conveying
social criticism on the various deviations that exist insociety
in modern times. Likewise with the process of developing Islamic society, that
its activities are carried out with the principle of unity. Namely, removing
the barrier between a community developer and an empowered community. The
process of community development is carried out by utilizing the quantity of
existing community participation, utilizing various potentials that aim to solve
previously identified problems so that they can get a way out (Ismatullah, 2015).
However, the challenge of da'wah in the
post-modern era has a very complex level of challenge. The crime rate is
homework faced by preachers, so it requires a da'wah breakthrough by seeking
and taking action as a way out. Da'wah activities are basically an attempt to
invite people to implement Islamic teachings. Therefore, da'wah activities
should not be carried out by means of acts of violence against mad'u, even though the purpose of da'wah is for good.
The plurality of humanitythe
more reality, religious extremism, and so on Overcoming the various
complexities of da'wah challenges cannot be dealt with by force or coercion.
The same goes for empowering the community. In its implementation, community
empowerment activities cannot be carried out with an element of coercion. Every
individual in society has the same rights in order to be able to empower
himself according to their individual needs with different interests and
potentials of course (Ritonga, 2018).
Hamka warns that a da'i should convey reprimands
and advice gently. A gentle attitude can bring God's grace because it can cause
a personda'i diridhoi by
Allah Swt for being able to maintain his morals.
Meanwhile, a rude attitudeda'i cause shunned by others.Mauizah hasanah means
to give a warning or reprimand for mistakes made by someone (Hamka, 2018). According to Hamka, in
Islam itself there is no element of compulsion in inviting people to embrace
Islam. Although there are many opinions which suggest that at the time of the Prophet
Muhammad there were many wars in preaching the spread of Islam, these wars
occurred because they were caused by enemies of Islam who prevented da'wah.
In dealing with and understanding the post-modern
era, parada'i must able to guide people to understand
the reality of problems in the post-modern world. The preachers also have a
duty to deal with the flow of globalizationglobal by
utilizing the latest information technology. In spreading and conveying Islamic
religious values, preachers must be able to understand and adhere to the signs
of da'wah. Da'wah activities are carried out on the basis of certain
foundations. Where da'wah activities are a response to the anxiety of theda'i against various problems that occur in society that
are considered contradictory to Islamic teachings such as ethical and moral
violations, corruption, crime, unemployment, poverty, and needs.
so by looking at these problems Da'i has the
task of knowing the phenomena or violations committed by mankind. parapreach too must knowvalues
Islam is used as a parameter of goodness. Da'wah activities in this context are
the process of anticipating da'i against deviant
symptoms or phenomena that come from within or outside the community so that
they can damage the mentality and culture of the people (Fitria, 2013).
The complexity of the da'wah problems above is
something that preachers must pay attention to. Hamka
himself expressed his opinion aboutthe complex challenges
of Muslims from day to day are increasingly widespread. Muslims are faced with
various kinds of challenges and obstacles such as, many Muslims lack interest
in learning Islam, lack of faith in Allah Swt, love
of the world and fear of death, madness for power, fear of the enemies of
Islam, and many corrupt morals. On, Hamka saw that in
Hamka's own time there were many Muslims who no
longer had the religious spirit, so many people were found who loved the world
and were afraid of death. Furthermore, Hamka also
alluded to many Muslims themselves who seek face and shy away from Islam haters
but not with people of the same religion as Islam. Hamka
insults people who have that trait by using the saying that it is best to
profit from being persecuted.
In the perspective of community development, one
of the goals why empowerment is important is because
it can change personalitysociety for can be independentso that can improve the quality of life betterfrom previously. The goal of community development is
also oriented to be able to guide the community to be free from ignorance,
poverty, and various other disadvantages. So, in Hamka's
statement above, a person who loves the world and fears death, is crazy about
power, hates Islam but seeks face against those who hate Islam, many corrupted
Muslim morals are examples of this backwardness itself.
When carrying out da'wah, Hamka
invites preachers to straighten their intentions in preaching and always be
humble, have firmness and courage, set an example, and always adhere to the
Qur'an and the Sunnah of the Prophet Muhammad. Then Hamkaremind
preachers must passion and commitment in preaching, preparing da'wah methods
that are relevant to use in every changing era (Hamka, 2018).
According to Hamka, the
religion of Islam have very broad aspects in society
covering the economic, social, religious, muamalah,
political, and cultural fields. Therefore, da'wah aims for Muslims to return to
its original source, namely, the Koran. Da'wah is one of the main obligations
for Muslims, even though in its delivery, one person can only convey one verse
which is only conveyed to one person in one congregation (Hamka, 2015).
In every era or mass there are different
challenges of da'wah. Currently paraDa'i was
confronted with increasingly fierce competition due to various social and
societal changes. Challenged to compete with global entertainment. Submission
of Islamic religious teachings by parapreach no it is
enough just to read stories from the Koran, stories of the Prophet, or other
Islamic books. parada'i must package it by utilizing
existing technology. Da'wah activities are not only carried out with lectures.
Methods and approaches when carrying out da'wah activities are increasingly
diverse. Islamic teachings cover all spheres of life that must be adapted to
the context. Every Muslim has responsibilities where he is, including occupying
certain positions in the field government. Islam now is no longer a sectarian
Islam, but an Islam that has developed according to the times. In an atmosphere
like this, parapreachers are required to open oneself
to the diverse views found in society.
Upholding the values of Islamic
religious teachings, according to Hamka, can be
obtained if the preachers do not stop doing da'wah, in addition to the
teachings of amar ma'ruf nahievil too must be implemented in order to prevent moral
decay in society. Quotation Hamka's sentence above
means that it is necessary to use amar ma'ruf nahi munkar
in preaching. Besides that, the course of da'wah activities should not be
interrupted and must be consistently carried out by the preachers. If the da'i is negligent in not carrying out the obligations of
preaching, it will make evil dominate good. Thus, many Muslims do not care when
they see the evil that is in themthe middle public.
Regarding
amar ma'ruf nahi munkar, the meaning of
preventing evil by hand according to Hamka can be
done by someone who has a position in the government with the intermediary of
the applicable law. Meanwhile, preventing evil with words can be done by anyone
without exception, all Muslims can do it either by using intermediaries of
lectures, seminars, or even writing in the mass media so that da'wah can be conveyed
and accepted by the community (Hidayat, 2019).
CONCLUSION
Da'wah
is a human effort tosolve a problem that requires a
way out by remembering and thinking wisely which aims to invite people to do
good and prevent bad thingswrong in order to be
blessed by Allah Swt both in this world and in the
Hereafter. The success of da'wah activities is very dependent on someone who
brings Islamic treatises to carry out da'wah activities, known as da'i. Ideal according to Hamka is
a preacher who expects the blessing of Allah Swt, a
preacher may not have discriminatory characteristics towards objects thatpreached, in this case is mad'u.
According to Hamka, Mad'u
is not only a Muslim, but also a person who before converting to Islam, that is
the whole human race. Every Muslim has an obligation to convey the call of
Islam even if it is only one verse.
The function of da'wah itself in Hamka's perspective is to make humans able to be
independent in knowledge when receiving Islamic religious teachings from
preachers. Meanwhile, the context of community development is to make
individuals able to be independent for themselves so that they can make
important decisions in society.
So, when viewed from the point of view of Hamka's da'wah thinking that every Muslim individual is
encouraged to do good for the benefit of society and avoid things that are
prohibited by Islam for the good of society as well. In carrying out activities
to empower the community, the implementation is carried out with all groups of
people, be it an empowerer or the community to be
empowered. This is done because in order to maximize the success of empowering
the community itself.
Likewise in da'wah activities, Hamka argues that in
order to expedite the course of da'wah activities, contributions from the
community are needed in the form of congregations so that da'wah can go
according to plan and can form an Islamic society. Indeed, there is harmony
between the concept of da'wahbrought by Hamka with the preaching of the development of the Islamic
community, both in the realm of goals that equally make mad'u
or society empoweredideology so that it can make
society better than before, in the realm of the principles of community
development with da'wah which in its implementation there is no element of
coercion based on the needs and potential of each, and in its implementation
followed by all groups.
Hamka's da'wah thoughts can be said to be relevant because Hamka is guided by the Koran and Sunnah which can be used
in any era. Moslems should be demanded to stick to the teachings of their
religion which are based on itAl Quran and Sunnah.
Because basically, Islam does not conflict with post-modern life, as long as post-modernity
does not conflict with the values of Islamic teachings.
Hamka, who has a role as a scholar, politician, as well as a writer, has
many works that can be used as references by preachers in carrying out da'wah
activities. This research is expected to be able to open insights for readers
and preachers to deepen and practice their scientific repertoirein
the field da'wah especially related to Hamka. In
addition, this research is expected to be a guideline for future researchers to
develop da'wah theory, especially with regard to Hamka's
thinking.
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