Hamka’s works are certainly pertinent in the study of Malay society.  He left us with an abundance of sources on the dynamics of culture and change in the Malay peninsula and in Sumatra, especially within the Ranah Minangkabau (Minangkabau heartland).

In Ayahku, first published on 1^st January 1950, Hamka wrote about his father, Syeikh Abdul Karim Amirullah (or dr. H.A.K. Amrullah), an ulama and scholar. Hamka wrote that writing about his father  is similar to writing on the development of Islam  in Minangkabau – difficult, complex and contradictory, reflecting a society fundamentally rooted in the encounter between  “pembangunan agamanya dan kekerasan adatnya” (advancement of religion and the orthodoxy of its customs)

In Chapter six titled “Semangat Pembaharuan Islam dan Mengalirnya ke Indonesia” (The Spirit of Islamic Renewal and its Penetration into Indonesia), Hamka discusses on the role of the press and journalism.  The chapter provides useful insights into the dynamics and origins of the periodical al-Imam (1906-08). The figure most associated with al-Imam is Syed Shaikh al-Hady. Notwithstanding that al-Imam has been the most studied Malay periodical before World War II,  what would be new is engaging in Hamka’s perspective on journalism relating to reform and renewal in the Malay-Minangkabau narrative.

It began with the magazine Al-Urwatul Wutsa, published in Paris in 1884.  According to Hamka, the magazine was the outcome of the engagement between Syeikh Muhammad Abduh, who was exiled in Beirut for three years, with Sayid Jamaludin (Al-Afghani).  Both travelled to Paris due to unfavourable intellectual and political conditions in the Middle East. The publication of the magazine was to create “kesedaran” (awareness) among Muslims  of their “harga diri” (self-worth), and to remind them of the dangers threatening Islam if Muslims continue to be forgetful.  

Al-Urwatul Wutsqa lasted through 18 issues. In less than a year it ceased production. Hamka explains that this was not because of the lack of support.  The magazine was much welcomed and well received throughout the Muslim world. Seeing its anti-colonial narrative, the magazine was banned from being circulated in English colonies. Its writings and commentaries were much awaited – such as those on calls for “kebangkitan Islam” (resurgence), “membenteras jumud” (alleviation of stagnation) and “merangsang untuk berfikir” (incentive for thinking). Hamka sees the combination between the power of Muhammad Abduh’s words and the depth of Jamaluddin’s philosophy.

Al-Urwatul Wutsqa brought about the spirit of reform and renewal,  which to Hamka, was accepted by every soul that yearns for independence. The periodical was to be feared by “musuh Islam” (the enemies of Islam). It was widely circulated in India, Iran, and the Malay Archipelago. It was also read in Mekah and Madinah.  Hamka says that whenever he re-read the magazine that saw its demise some eight decades back, he was reminded of the “semangat” (spirit) regurgitated in its message.

Al-Urwatul Wutsqa also attacted another figure in Islamic reform and renewall.  This was the ulama Sayyid Muhammad Rasyid Ridha.  He appeared at the time when Syeikh Jamaluddin died in 1896 in Istanbul, and Muhammad Abduh who was exiled in Paris. Muhammad Abduh was given a pardon by the Khadewi Abbas Helmi, the ruler of Egypt.  He then returned to Egypt in 1896.  The year after Rasyid Rida moved to Cairo with the intention of starting a newspaper under the leadership of Abduh. Hence Al-Manar appeared in 1898 in Cairo.

Al-Manar was the continuation of Al-Urwatul Wutsqa in Islamic reform and renewal. It carried  Abduh’s Quranic interpretation.  According to Hamka, al-Manar was circulated throughout the Muslim world. Seen as the “Kaum Muda” (Young Turks), the “al-Manar” ideology was in opposition to the conservative ulama. Al-Manar was staunchly critical  of the stagnation and regression facing the Ummah.  Al-Manar It was also seen to the voice of Muhammad Abduh. Seeing the threat posed by al-Manar, Khadewi threw his support behind the conservative ulama and used them to spread slander and hatred  against Abduh and Ridha. Both were ridiculed and slandered  by the conservative ulama and the establishment in Eqypt.

Despite challenges and obstacles, and incidence of burning the newspaper, al-Manar survived until 1937. It ended with the death of Rasyid Rida himself.

Part 2 [Al-Imam according to Hamka]