A STUDY OF HAMKA'S CONCEPT OF VIRTUE BASED ON HIS SELECTED WORKS

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- . LIBRARY ---- -

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

A STUDY OF HAMKA'S CONCEPT OF VIRTUE BASED ON HIS SELECTED WORKS

BY

NORAMIRA BT ADNAN @ JAMALUDDIN

A dissertation submitted in fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge

and Heritage (U$iil al-Din and Comparative Religion)

Kulliyyah of Islamic Revealed Knowledge and Human Sciences

International Islamic University Malaysia

AUGUST 2012

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ABSTRACT

This study aims to explore the concept of virtue in the thought of the great Indonesian Muslim scholar Haji Abd Malik Karim Amrullah (1908-1981) or better known as HAMKA. This study focuses on HAMKA's concept of virtue from the point of view of Islam. HAMKA's discussion on virtue relates to the discussion on duty and responsibility, therefore this study also highlights his ideas on the duties and responsibilities of selected professions. The method adopted by this study is library research. Using descriptive and analytical methods from HAMKA's selected works along with other works concerning the issue of virtue in Islam, this research seeks to formulate HAMKA's concept of virtue. The findings indicate that HAMKA's concept of virtue is based on reason and revelation. He states that canying out moral and religious duties requires purification of the human soul through the application of the ethics of taw(1id and the Prophetic teaching. HAMKA considers the virtues of love and moderation as the major virtues from which four major virtues are derived.

Furthermore, the concept of moderation is fundamental to his concept of virtue. He emphasizes moderation in all aspects of human life and regards a moderate person as a virtuous person. His concept of virtue involves both individual and social dimensions.

Moreover, the framework of HAMKA's concept of virtue is closely tied to the concept of duty and responsibility through which virtue is put to the test. In advocating the concept of viJ:tue, HAMKA relies heavily on the works of great Muslim scholars of the past like Miskawayh, al-GhazaU, al-RazI and others. It is true that HAMKA's conceptions of virtues were influenced by the Platonic idea but, he follows the footstep of great Muslim scholars who were very vigilant and analytical prior to accepting any" information or knowledge from outside Islamic sources. They have evaluated, modified and constructed those concepts in accordance with the worldview, ethical principles, ethical values and norms of Islam; which is known as integration and relevantization in their systematic scheme of tajdid in the process of Islamicization of the human knowledge.

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APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (U~iil al-Din and Comparative Religion).

-rev f~;;~~~- --- ---

Supervisor

I certify that I have read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (U~iil al-Din and Comparative Religion).

-~~---

Examiner

This dissertation was submitted to the Department of U~iil al-Dfa and Comparative Religion and is accepted as a fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage (U~iil al-Din and Comparative Religion).

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Thameem Ushama "

Head, Department of U~ul al-Din and Comparative Religion

This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as a fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage (Usiil al-Din and Comparative

· Religion).

M.;.i;;;,~~:&'Abd_-"'M~jid ---

Dean,

Kulliyyah of Islamic Revealed Knowledge and Human Sciences

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DECLARATION

I hereby declare that this dissertation is the result of my own investigations, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at HUM or other institutions.

Noramira binti Adnan @ Jamaluddin

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Signature .... ~ ... . q-fs-~1').

Date ... .

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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH

A STUDY'S OF HAMKA'S CONCEPT OF VIRTUE BASED ON HIS SELECTED WORKS

I hereby affirm that The International Islamic University Malaysia (IIUM) holds all rights in the copyright of this Work and henceforth any reproduction or use in any form or by means whatsoever is prohibited without the written consent of IIUM. No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder.

Affirmed by Noramira binti Adnan @ Jamaluddin .

... ~ . :

^{... .}

Signature Date

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To my beloved parents andfami/-y who are my courage and strength, who always support me in completing this thesis, you are the star and light of my life and I am

ve,y thankful to have you by my side. ·

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ACKNOWLEDGEMENTS

In the name of Allah, the Most Gracious and the Most Merciful

All praises to Allah for His strength and His blessings in helping me to complete this thesis. Special appreciation goes to my supervisor, Assoc. Prof. Dr. Fatimah Abdullah, for her supervision and constant support. Her invaluable constructive comments, advice and suggestions have contributed to the success of this research. May Allah bless and bestow His mercy on you, amin. I would also like to thank the second reader of my thesis, Assoc. Prof. Dr. Fadzilah Din, for her constructive criticism, useful suggestions and remarks, may Allah bless you. I am grateful to all lecturers from the Kuliyyah of Islamic Revealed Knowledge and Human Sciences, especially my lecturers from the Department of U~ul al-Din and Comparative Religion for their contributions towards my academic development. Last but not least, my deepest gratitude and special thanks to my beloved parents, En. Adnan Bin Othman and Pn.

Noor Mahiran Binti Hashim and also to all my siblings. Their understanding, love, support, prayer and encouragement are very much appreciated. To all individuals who assisted me especially En. Azizi Abu Bakar and Pn. Junaidah Ibrahim, I convey special thanks for their financial assistance (Only Allah can reward the both of you with His Infinite Bounty, amin), and to all my friends, it is not possible to list them all here, but I would like to express my heartfelt thanks for their support and assistance.

Jazakumullah Khayran Kathiran.

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CHAPTER 2: THE SOCIO-RELIGIOUS AND POLITICAL CONTEXT OF : HAMKA'S THOUGHT ... 17

2.1 Introduction ... 17

2.2 Hamka's Background ... 17

2.3 Political Conditions ... 21

2.4 Religious Conditions ... 27

2.5 Social Conditions ... 32

2.6 His Methodology ... 36

CHAPTER 3: HAMKA'S CONCEPT OF VIRTUE. ... .40

3.1 General Views of Ethics, Virtue, and Rudi ... .40

3.1.1 Ethics ... 41

3.1.2 Virtue ... 44

3.1.3 Rudi ... 46

3.2 The Foundation ofVirtue ... 48

3.2.1 Qur'an and I:Jadith ... 48

3.2.2 The Principle of Tawhid ... 53

3 .2.3 Knowledge and Intellect ... 56

3.3 Virtue: The Excellence of Character ... 58

3.3.l Ways of Achieving Good Character. ... 60

3.3.1.1 Moderation ... 60 1.1.1.?. Hc'lhitm1tion

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3.3.1.3 The Struggle of the Desire (J;/1iid al-Nafs) ... 61

3.3.1.4 The Purification of the Heart.. ... 66

3.4 HAMKA's Four Principal Virtues ... 68

3.4.1 The Virtue of 'I.ffah (temperance) and Shaja'alz (courage) ... 69

3.4.2 The Virtue of 'Adi Uustice) and Hikmah (wisdom) ... 71

3.4.3 Anger ... 76

3.4.3.l The Right Use of Anger ... 76

3.4.3.2 Misuse of Anger ... 77

3.4.3.3 Prohibited Anger ... 78

3.4.4 Fear ... 78

3.4.4. l Anxiety ... 79

3.4.4.2 Worrying for Things That Will Come ... 79

3.4.4.3 Fear of Death ... 80

3.5 Qana 'ah and Tawakkul ... 83

3.6 Sincerity ... 88

3.6.1 Sincerity and Truthfulness ... 89

3.6.2 Sincerity and Advice ... 89

3.7 Moderation ... .-... 92

3.7.1 Moderation in Intention ... 95

3.7.2 Moderation in Thought.. ... 96

3.7.3 Moderation in Human Needs ... 100

3.7.4 Moderation in Happiness ... 102

3.7.5 Moderation in Seeking Wealth ... 103

3.7.6 Moderation in Seeking Status ... 106

3.7.7 Moderation in Seeking Position ... 108

3.7.8 Moderation in Training ... 109

3.8 HAMKA's Personal Reflection on Virtues ... 11.1 CHAPTER 4: HAMKA'S CONCEPT OF DUTIES AND RESPONSIBILITY ... 120

4.1 The Definition of Duties and Responsibilities ... 120

4.2 The Duties and Responsibilities of a Ruler. ... 123

4.3 The Duties and Responsibilities of a Writer ... 125

4.4 The Duties and Responsibilities of a Businessman ... 128

4.4.1 In the Organization ... 128

4.4.1.l Knowledge ... 128

4.4.1.2 Belief in Oneself ... 128

4.4.1.3 Strength ofWill ... 129

4.4.1.4 Time Management. ... 129

4.4.1.5 Focus on the Management of an Organization ... 130

4.4.1.6 Honesty and Trustworthiness ... 131

4.4.1. 7 Maintaining the Quality of the Product.. ... 131

4.4.1.8 Knowing the Interests of the Consumers ... 132

4.4.1.9 Promotion and Advertisement.. ... 132

4.4.1.10 Providing Good Services ... 132

4.4.2 In Business Transactions ... 133

4.4.2.1 Do Not Speculate ... 133

4.4.2.2 Fake Money ... 134

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4.4.1.3 Elaborated Review of the Goods ... 135

4.4.1.4 State the Defects of Products ... 136

4.4.1.5 Unjust Measurement.. ... 137

4.4.1.6 States the Market Prices of Commodities ... 13 7 4.5 The Duties and Responsibilities of a Teacher ... 1 JS 4.6 The Duties and Responsibilities of a Doctor ... 139

4. 7 The Duties and Responsibilities of a Lawyer ... 139

4.8 Social Responsibility ... 141

CHAPTER 5: FINDINGS AND CONCLUSION ... 144

5.1 Findings ... 144

5.2 Conclusion ... 146

BIBLIOGRAPHY ... 151

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CHAPTER ONE INTRODUCTION

1.1 INTRODUCTION

Virtue is very important in human life. The term virtue is nonnally defined as a good quality or habit that a person has, especially a moral one such as honesty or loyalty.¹ In the Malay context, the tenn budi refers to virtue. Generally, it has a variety of meanings such as intellect (aka! budi), kindness or virtue. It can also be presented as moral behaviour or moral character which is known as budi pekerti.² From these definitions, it can be concluded that virtue in Malay can be understood as budi.

The discussion on virtue has been the subject of interest among Muslim scholars including HAMKA. HAMKA, or his real name I:Jaji 'Abd Malik Kar'im Amrullah (1908-1981) was a great Indonesian Muslim scholar in modern times. He did not neglect the issue of virtue in his writings where he usually used the word budi.

His ideas on virtue were mostly discussed in his writings, especially Lembaga Rudi. In the discussion on virtue, he also included the importance of duties and responsibilities ' in human life. According to him, virtue might encourage man to adhere to duty or to be responsible. Man who carries out his duties and responsibilities will achieve the happiness in this world and in the hereafter, and he will create harmony and peace in the society.

In addition, there are lots of advice offered by HAMKA regarding virtue.

Therefore, his ideas and thoughts on virtue should be highlighted because they will be

~ Micheal Mayor et. al., Mac111il/a11 English Dictiona,y (Oxford: Macmillan Publishers Limited, 2002).

~ Teuku Iskandar, Ka11111s Dewan (Kuala Lumpur: Dewan Bahasa dan Pustaka, 2005), 152.

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very beneficial to the Muslim society. In fact, this research is proposed due to this reason.

1.2 STATEMENT OF PROBLEM

The concept of virtue has often been discussed under the topic of ethics. It has drawn great interests among scholars. Studies on the subject matter have been carried out within the context of the Western as well as Islamic perspectives. Among prominent Muslim scholars who had contributed significantly to Islamic ethics were Al-Ghazali (d.1111), Ibn Miskawayh (d.1030), Ibn I:Iazm (d.1064) and Ibn 'Arabi (d.1240).

However, the number of similar studies within the Malay context remains relatively few.

However, there was a Muslim scholar in the Malay world who had significantly contributed to the discussion of virtue. He was l:Iaji 'Abd Malik Karim Amrullah or better known as HAMKA. HAMKA is popularly known for his various works on politics, literature, social life, mysticism, and in almost all disciplines of Islamic science.

Nonetheless, few are aware of this great scholar who has contributed a lot to the works on virtue. Therefore, this thesis is an attempt to expound on the concept of virtue by referring to his intellectual writings. Undoubtedly, the discussion of virtue will touch upon the issues of ethics and morality. These are broad topics that can take volumes of discussion. However, this study specifies only on the concept of virtue and the duties and responsibilities of Muslims according to his perspective. In his discussion on virtue, HAMKA often used the word budi to refer to virtue. Nowadays, Muslim societies face ethical and moral problems due to irresponsible people who do not carry their duties and responsibilities properly. Besides, the lack of morality and

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virtue in their lives also contribute to this problem. Hence, the discussion on virtue and responsibility offered by HAMKA in his writings should be highlighted to help Muslims to deal with ethical and moral problems.

1.3 RESEARCH QUESTIONS

This research aims to answer the following questions:

1) What are HAMKA's views on the concept of virtue?

2) What are the virtues emphasized by HAMKA?

3) What are the ninety-nine personal reflection on virtues in HAMKA's Lembaga Budi?

4) What are HAMKA's ideas on the duties and responsibilities of Muslims as highlighted in his Lembaga Budi?

1.4 OBJECTIVES OF RESEARCH

The main objectives of the research are as follows:

1) To analyze the concept of virtue in HAMKA's writings.

2) To highlight the virtues emphasized by HAMKA.

3) To explain the ninety-nine personal reflection on virtues in the HAMKA's Lembaga Budi.

4) To explore the concept of duties and responsibilities of selected professions in HAMKA 's Lembaga Budi.

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1.5 RESEARCH SIGNIFICANCE

The focus of the study is to highlight the concept of virtue in the writings by HAMKA, a prominent Indonesian Muslim scholar. This research is important because it will clarify the various aspects of virtue so that it can guide Muslims to become virtuous persons. This research can also provide a guideline to help Muslims perform their duties and responsibilities as faithful believers by following HAMKA's advice.

In addition, the works written on HAMKA's thoughts are not always available m English. Therefore, it is expected that this research could benefit non-Malay speakers and users. The results of this research may help Muslims to find the solutions for the moral decadence. Lastly, this research is vital because it can be considered as an effort to make HAMKA's concept of virtue a valuable contribution to Islamic science and civilization. It is so because HAMKA can be regarded as one of the major contributors to the discussion on virtue in the Malay world.

1.6 RESEARCH SCOPE

This research will study about HAMKA's ideas and thought on virtue by focusing on his selected works which are Lembaga Budi, Tasawuf Maden, Falsafah Hidup and Lembaga Hidup. It however, will only be confined to several virtues which formulated his concept of virtue. In addition, this study will also explain the duties and responsibilities of selected professions in Lembaga Budi by highlighting what kinds of virtues they should have. These professions are: ruler, writer, businessman, teacher, doctor and lawyer. Furthermore, this study will also summarize the ninety-nine personal reflection on virtues mentioned by HAMKA in the last chapter of Lembaga Budi. In addition to his works, other sources from a number of books and articles

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related to HAMKA and his thoughts will also be used throughout this research.

However, this study will not focus on his novels.

1.7 RESEARCH METHOD

The research will employ the qualitative method that relies upon data collections via books, articles, magazines, newspapers, journals and theses. In describing HAMKA's views, this research will rely on both primary and secondary sources. The primary sources include books by HAMKA, particularly those books related to virtue such as Lembaga Budi, Tasauf Moden, Lembaga Hidup, Falsafah Hidup and others.

Secondary sources include various other forms of literature regarding HAMKA's thoughts on virtue as well as general information on ethics and virtues. This research will include an overview of HAMKA's life and background and also where definitions and concept of ethics generally, and the concept of virtue particularly, will be discussed. It will also analyze HAMKA's views on the concept of virtue in his writings.

1.8 LITERATURE REVIEW

In discussing the subject, this research will give special attention to HAMKA's Lembaga Budi³for it covers most of the important issues on this topic. This book provides detailed information on virtue. It discusses the importance of virtue in human life, reasons why it deteriorates, and the effects if virtue is not practiced. In this book also, HAMKA explains the characteristics of a virtuous person. In addition, the author clarifies the meaning of virtue and specifies appropriate virtues men should have, according to their professions by explaining their duties and responsibilities. It covers

:; HAMKA, Lembaga Budi (Kuala Lumpur: Pustaka Antara, 1967).

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many aspects of life such as politics, business, economy, mass media, social and leadership. The author also clarifies the virtues of individuals and society. At the end of this book, the author mentions a lot of virtues on which this research will summarize. He explains those virtues in two ways; giving examples from great classical scholars and from his own experiences.

Among other important works ofHAMKA related to the subject matter are as follows:

The book entitled Tasauf Maden (Modem Sufism)⁴provides several virtues such as qanii'ah (contentment), tawakkul (trust in God), zuhd (renunciation), ~abr (patience), shukr (gratitude), ikhlii~ (sincere), shajii'ah (courage), 'iidl Uustice) and ri<Jii (satisfaction). This book also discusses the importance of virtues in order to achieve happiness. According to HAMKA, happiness can be achieved when man manages to get rid of all the bad things and instill the good characters (virtues) in his heart until they become a habit. The virtues must be expressed in action naturally and spontaneously, not by force. It also elaborates the relationship between hawii (desire) and 'aq/ (reason). Man has to struggle against his hawii. It shows thatjihiid al-nafis very important to achieve virtue. In addition, HAMKA also points out several vices man has to avoid such as 'ujub (pride), quarrel, wasteful, cowardice and anger. He also clarifies the three virtues according to Islamic perspective. They are shyness, amiinah (trustworthiness) and #ddiq (truthfulness). According to him, the virtue of amiinah is very important to a leader. The government will be destroyed if the leader abuses the amiinah given to him by the society. This part relates to this research in explaining the duties and responsibilities of leaders. In short, all the virtues mentioned in this book will be very beneficial to this research .

.; HAMKA, Tasauf Moden (Djakarta: Widjaya, 1955).

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Another of HAMKA's book regarding virtue is Falsafah Hidup (The Philosophy of Life).⁵ In this book, HAMKA defines philosophy as wisdom or in Indonesian language, rahasia. He explains that the source of wisdom is al-Qur'an. All the philosophical questions have their answers in al-Qur'an. This book represents his ideas on life by referring to his own experience as a Muslim. This book also gives detailed information about 'aql (reason). Among the importance of 'aql is to discover the truth and to observe the creation of this universe. Besides, with the gift of 'aql, man is endowed with duties and responsibilities as a vicegerent of Allah. The aim of 'aql is ma 'rifah Allah (knowing Allah). He also clarifies the characteristics of a person who has 'aql. One of the characteristics is virtue. A person who uses his 'aql wisely is the one who is virtuous. He also stresses that man has to put his 'aql over hawa (desire). The most important part that relates to this study is the excellence of virtue (keutamaan budi); which include moderation, struggle between 'aql and hawa, iffah and shajci 'ah (courage), mababbah (love) that includes 'adl and {1ikmah. He al.so points out that virtues are interconnected with responsibilities. In other words, responsibilities emerge from virtue. The factors that lead man to become virtuous are also discussed in this book. HAMKA also gives detailed elaboration on the virtues of moderation in various aspects of life by discussing each of them in one chapter. The subject matters discussed above are very important to this research. However, other issues in this book which are not related to the concept of virtue will be neglected.

The book entitled Lembaga Hidup (The Principles of Life)6 also gives HAMKA's well formulated ideas on virtue as well as the duties and responsibilities of man. The important points in this book are duties and responsibilities; and virtues are also discussed. HAMKA divides responsibilities into four; responsibilities to oneself,

5 HAMKA, Falsafah Hidup (Jakarta: Pustaka Antara, 1967).

0 HAMKA, Lembaga Hidup (Jakarta: P. T. Djajamurni, 1962).

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towards others, towards Allah and towards other creatures. He stresses that man has to perform his duties and responsibilities according to his own ability. Different kinds of people have different duties and responsibilities. For example, the responsibility of a teacher is heavier than a student. However, the most important thing is, responsibility must be carried out with his own consciousness, not because of others' command or asking to be praised by others. HAMKA also makes a correlation between virtue and responsibility which is from virtue, the state of responsibility will appear. In addition, he also discusses the responsibility to Allah, family and society. In fact, the discussion on duties and responsibilities in this book is very useful to this research since it covers the concept of virtue according to HAMKA.

There are also several works written by Abdul Rahman Abdul Aziz concerning HAMKA's ideas on ethics. His book, entitled Pemikiran Etika Hamka (The Ethical Thought of Hamka)7, provides important information on the ethical aspects of HAMKA's writings especially in his literary works. The sources that the author uses in analyzing HAMKA's views on ethics are mostly in HAMKA's novels, and a few from HAMKA's intellectual writings. This book focuses on literary aspects because he highlights many examples from HAMKA's novels. The author also evaluates the language style and analyzes the characters and events in HAMKA's literary works.

Based on that, he analyzes HAMKA's concept on ethics. Therefore, his analysis can be summarized as very linguistic, as for the author, it gives the readers a clearer view about the concept of ethics according to HAMKA. He gives brief information on HAMKA's life and background with special attention to his position as a literary artist (sasterawan) and religious scholar ('ulamii'). His intention is to show how HAMKA tries to solve the ethical problems through his literary works. He also discusses the

7 Abdul Rahman Abdul Aziz, Pemikiran Etika Hamka (Kuala Lumpur: Utusan Publications &

Distributiors Sdn Bhd, 2002).

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general aspects of ethics that encompass the definition, characteristics and its role in human life in this world and in the hereafter. He makes a correlation between HAMKA's literary works and his intellectual discourses in order to show how HAMKA implements his ideas of ethics into his literary works. Besides, this book shows how the author generates HAMKA's philosophical ethics. He concludes that an ethical person according to HAMKA is one who emphasizes on moderation and spiritual aspects in his life. Anyway, it is found that this study has covered the ethical aspects of HAMKA, yet, it does not specifically discuss the concept of virtue in HAMKA's writings, particularly in his intellectual discourses. Abdul Rahman Abdul Aziz also writes another work about HAMKA's thought on ethics in an article entitled Bina Insan Melalui Pembentukan Etika Sosial dan Etika Individu dari Perspektif HAM.KA. ⁸The contents of this article are mostly derived from his book, "Pemikiran Etika Hamka ".

Another similar work by Abdul Rahman Abdul Aziz on HAMKA is an arti~le entitled "Nilai Mencapai Kehidupan Sejahtera: Pandangan Hamka ". ⁹ This article focuses on HAMKA's ethics of self-development related to the values of happiness or well-being for human. The author gives the definitions and meanings of humanistic values portrayed in HAMKA' s writings. The discussion in this article focuses on two of HAMKA's writings i.e. Tasauf Maden (Modem Sufism) and Tuan Direktur (Mr.

Director). The author gives a brief description of HAMKA's background and personality. In addition, he discusses the six social values; they are knowledge, economy, solidarity, politics, virtue and religion. He also states that the methodology

8 Abdul Rahman Abdul Aziz, "Bina Insan Melalui Pembentukan Etika Sosial dan Etika Individu dari Perspektif HAMKA." in Pemikiran Hamka, Sidek Baba (ed.) (Kuala Lumpur: Dewan Bahasa dan Pustaka, 2008).

9 Abdul Rahman Abdul Aziz, "Nilai Mencapai Kehidupan Sejahtera: Pandangan Hamka" Joumal Pengajian Umum Asia Te11ggara (MALIM), vol. 10 (2009) 123-140.

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used by HAMKA in explaining his humanistic values is through analyzing the characters in his novels. Among the humanistic values emphasized by the author in HAMKA's writings are; moderate, qana'ah (contentment), kekeluargaan (kindred spirit), ketenangan (calmness), brotherhood, help, love, religion, virtue and ta~awwuf (Sufism). He concludes that HAMKA likes to convey his ideas in various styles of writing with his aim to prevent society from vices and bring them back to virtue.

However, he does not discuss in detail the concept of virtue by HAMKA specifically in his intellectual discourses. His analysis is in favour of HAMKA's literary works.

There are several works written about HAMKA, but they do not specifically discuss HAMKA's ideas and thoughts on virtue. The following are, to name a few, the works on HAMKA in this respect.

A book written by Yunan Yusuf entitled Corak Pemikiran Ka/am Tafsfr Al- Azhar (Theological Trend of Tafsfr Al-Azhar)¹⁰studies the theological (kalam) aspect ofHAMKA's tafsfr. This study shows that HAMKA's theology is more on a rational approach rather than a traditional one. It proves that HAMKA was following the rational theological school of thought.

Among the important works on HAMKA about his Tafsfr al-Azhar is an unpublished Ph.D thesis written by Fadzilah Din entitled The Contribution of Tafsfr al-Maniir and Tajsfr al-Azhar towards Understanding the Concept of Tii 'ah and Its Observance: A Theological Enquiry. ¹¹This thesis discusses the contribution of Tafsfr al-Maniir written by Muhammad 'Abduh and Muhammad Rashid Rida and Tajsfr al- Azhar, written by HAMKA, a modern mufassir, in her interpretation of Ja 'ah. It

10 Yunan Yusuf, Corak pemikiran Ka/am Ta/sir al-Azhar, Sebuah Telaah Tentang Pemikiran Ka/am Tafsir Al-Azhar (Jakarta: Pustaka Panjimas, 1990).

11 Fadzilah Din, "The Contribution of Tafsir al-Manar and Tafsir al-Azhar towards Understanding the Concept of T<i'ah and Its Observance: A Theological Enquiry" (Unpublished doctoral dissertation, University of Edinburgh, 2001 ).

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explores the issue of the observance of .ta 'ah (obedience) which forms a certain kind ofrelationship between Man and God, Man and God's Messenger, and Man and Man (including man and wife). This study shows that

.ta

^'ahto God is absolute.

Tei

^'ah^to

God's Messenger is also absolute in so far as his command is in the realm of religion. , ra 'ah between Man and Man on the other hand, is conditional. The issue of

.ta

'ah between Man and Man concerns a relationship between those who have power and those without, and also between those who command and those who execute the command. With regard to the issue of

.ta

'ah in leadership, the author concludes that _ta'ah and leadership are very important for any institution to be governed efficiently.

She highlights that abusing _ta 'ah has a close association to authoritarianism. After examining some key concepts and words from the Qur'an that are linked to the study of the concept of Jii 'ah, she stresses that there is no authoritarianism in Islamic ideals.

The other work on Tafsir a/-Azhar is a Ph.D thesis written by Wan Sabri bin Wan Yusof entitled Hamka's Tafsir a/-Azhar: Qur'anic Exegesis as a Mirror_ of Social Change in Indonesia. ¹² The main focus of this thesis is to explain interconnections between Tafsir al-Azhar and intellectual, social, political, and cultural phenomena in twentieth century Indonesia. The author critically analyzes the indigenous values and elements in HAMKA's tafsir. He finds that the antagonistic ideologies such as nationalism, colonialism, and communism filled the pages of Tafsir al-Azhar. He asserts that the impact of tafsir on social phenomena does reflect the social conditions of a particular time. Thus, HAMKA's tafsir reflects the pertinent discourses of his time and it serves as a mirror of Indonesia's social change in the

12 Wan Sabri Wan Yusuf, "Hamka's Tafsir al-Azlzar: Qur'anic Exegesis as a Mirror o/Social Change in Indonesia" (Unpublished doctoral dissertation, Temple University, 1997).

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twentieth century. The author also writes an article on this matter in Malay entitled Tafsir al-Azhar: Satu Gambaran Perubahan Social di Indonesia pada Abad ke-20.¹³

Another similar work of Wan Sabri on HAMKA is an article entitled Religious Harmony and Inter-faith Dialogue in the Writings of HAM.KA. ¹⁴The author points out the idea of religious unity of Mankind in HAMKA' s writings with special attention to Tafsir al-Azhar. He asserts that according to HAMKA, human community is in reality, one community and the religions in actuality are one, in respect to inter- religious tolerance. Therefore, the author finds that HAMKA also promotes religious tolerance as well as inter-religious dialogue. For HAMKA, inter-religious tolerance should be practiced as long as good intentions and mutual respect exist.

An unpublished M.A. dissertation entitled Hamka 's Views on Some Major Religio-Political Issues in Indonesia (1971-1981),1⁵by Muhammad Jamil is a study about HAMKA's ideas in politics. This study examines HAMKA's view on crucial religio-political issues faced by Muslims in Indonesia. Among those mentioned by him are the problems in convincing secular Muslim and Christian leaders to accept Islam as a state ideology, the discordant Christian-Muslim relationship and the issue of deciding between Islam and the Pancasila as a state ideology. There are also other crucial issues such as the khila.fiyah (disagreement), bid'ah (innovation) and khurafat (superstition). This research explains HAMKA's views on those issues and how he responds to them. The researcher concludes that HAMKA was of the view that the strained relationship between the Muslims and the Christians in Indonesia was caused

13 Wan Sabri Wan Yusuf, "Tafsir al-Azhar: Satu Gambaran Perubahan Social di Indonesia pada Abad ke-20" in Pemikiran Hamka, Sidek Baba {ed.) (Kuala Lumpur: Dewan Bahasa dan Pustaka, 2008).

14 Wan Sabri Wan Yusuf, "Religious Harmony and Inter-faith Dialogue in the Writings ofHAMKA" in Intellectual Discourse (Kuala Lumpur: Penerbit UIAM), Vol. 13 No. 2, 2005.

15 Muhammad Jamil, "Harnka's Views on Some Major Religio-Political Issues in Indonesia (1971- 1981)" (Unpublished master dissertation, International Islamic University Malaysia, Kuala Lumpur, 1998).

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A STUDY OF HAMKA'S CONCEPT OF VIRTUE BASED ON HIS SELECTED WORKS

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