Zakaria Yunus

1906–1996

Zakaria Yunus adalah tokoh pembaru Islam paling terkemuka di Nagan Raya abad ke-20. Setelah belajar di Padang Panjang, ia mendirikan sekolah Islam reformis di Jeuram pada 1930-an, memimpin Darul Islam di Nagan Raya sejak 1953, lalu menjabat di Kantor Urusan Agama kabupaten. Meski bermusuhan dengan Habib Muda selama Darul Islam, ia adalah kemenakannya dan keturunan Teungku Tjik di Kila.

Zakaria Yunus was the foremost Islamic reformer of twentieth-century Nagan Raya. After studying in Padang Panjang he founded a reformist Islamic school in Jeuram in the 1930s, led Darul Islam in Nagan Raya from 1953, and later held a senior post in the regency Office of Religious Affairs. Though at war with Habib Muda during Darul Islam, he was Habib Muda’s nephew and a descendant of Teungku Tjik di Kila.

Pada masa kolonial akhir Zakaria Yunus pergi ke Padang Panjang, Sumatra Barat, untuk belajar dalam lingkaran aktivis yang terilhami Muhammad ‘Abduh. Sekembalinya pada 1930-an ia mendirikan sekolah reformis di Jeuram, yang dicatat dalam laporan pejabat Belanda 1935. Para bekas aktivis pembaru yang berusia enam puluh hingga delapan puluhan tahun mengenangnya dengan hormat dan sayang; seorang di antaranya menyebut bahwa kemunduran minat pada pembaruan dimulai sejak wafatnya pada 1996.

Ketika Darul Islam pecah pada 1953, Zakaria Yunus menjadi pemimpin tertinggi gerakan itu di Nagan Raya, sehingga pemberontakan di tingkat lokal terikat pada jaringan pembaru yang ia bina, sebagaimana di tingkat provinsi terikat pada Daud Beureueh. Lawan utamanya adalah koalisi Habib Muda dan Muda Waly. Dalam laporan tahun 1962, Teuku Azman masih menyebut para pengikut Zakaria Yunus sebagai kelompok yang kesetiaannya patut diragukan. Setelah pemberontakan berakhir, Yunus justru menduduki jabatan tinggi di Kantor Urusan Agama.

Namun tuturan seorang warga yang ketika kecil menjadi informan Darul Islam memberi gambaran lain: Habib Muda dan Zakaria Yunus konon makan bersama setelah magrib dan berbincang semalaman, lalu siang hari saling tembak, karena mereka keluarga dan ‘sebenarnya di pihak yang sama’. Kebanyakan warga yang mendengar cerita ini menganggapnya masuk akal, sebab ibu Yunus adalah adik Habib Muda dan leluhurnya, Teungku Tjik di Kila, adalah ‘tangan kanan’ Habib Seunagan.

Bagi Birchok, Zakaria Yunus menjadi simpul dua cara mengelompokkan Muslim di Nagan Raya: menurut sikap terhadap pembaruan, ia jelas di kubu pembaru; menurut silsilah islamisasi, ia bagian dari elite keagamaan lokal yang sama dengan Habib Seunagan. Keturunannya meneruskan kegiatan dakwah dan gotong royong pembangunan desa.

In the late colonial period Zakaria Yunus went to Padang Panjang in West Sumatra to study in circles of activists inspired by Muhammad ‘Abduh. Returning in the 1930s, he founded a reformist school in Jeuram, noted in a Dutch official’s 1935 report. Former reformist activists in their sixties to eighties remembered him with respect and affection; one said the decline of interest in reform began with his death in 1996.

When Darul Islam broke out in 1953, Zakaria Yunus became its top leader in Nagan Raya, tying the rebellion locally to the reformist network he had built, much as Daud Beureueh tied it to reform at provincial level. His main opponents were the coalition of Habib Muda and Muda Waly. In his 1962 report Teuku Azman still listed Yunus’s followers as a group of doubtful loyalty. After the rebellion, Yunus nonetheless held a senior post in the Office of Religious Affairs.

Yet the account of a man who as a boy had informed for Darul Islam offers another picture: Habib Muda and Zakaria Yunus reportedly ate together after sunset prayers and talked all night, then shot at each other by day, because they were family and ‘really on the same side’. Most residents who heard the story found it plausible, since Yunus’s mother was Habib Muda’s younger sister and his ancestor, Teungku Tjik di Kila, was the ‘right hand’ of the Habib Seunagan.

For Birchok, Zakaria Yunus is the knot of two ways of grouping Muslims in Nagan Raya: by stance on reform he was clearly a reformer; by genealogy of Islamisation he belonged to the same local religious elite as the Habib Seunagan. His descendants continued in dakwah and village self-help development.

Gagasan kunciKey ideas

Pembaru dari Padang PanjangA reformer from Padang Panjang

Jaringan pendidikan Minangkabau membawa gagasan ‘Abduh ke pantai barat Aceh.Minangkabau educational networks brought ‘Abduh’s ideas to Aceh’s west coast.

Musuh yang bersaudaraEnemies who were kin

Kekerabatan dengan Habib Muda melunakkan garis permusuhan Darul Islam dalam ingatan lokal.Kinship with Habib Muda softens the lines of Darul Islam enmity in local memory.

Dua cara mengelompokkanTwo ways of grouping

Ia pembaru menurut doktrin, tetapi elite islamisasi menurut silsilah.He was a reformer by doctrine but an elite of Islamisation by descent.

Posisi dalam kerangkaPlace in the framework

Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.

leluhurancestor Teungku Tjik di Kila dan silsilahnyaTeungku Tjik di Kila and his lineage lawan dan pamanrival and uncle Habib Muda Seunagan jaringannetwork ‘Muhammadiyah’ di Nagan Raya: pembaruan Islam di pantai barat-selatan‘Muhammadiyah’ in Nagan Raya: Islamic reform on the south-west coast kubu lawanopposing camp Fatwa Muda Waly dan koalisi ulama penentang Darul IslamMuda Waly’s fatwa and the ulama coalition against Darul Islam sekolah reformisreformist school Jeuram

Pertanyaan reflektifReflective question

Bisakah dua orang berperang demi keyakinan yang berbeda sambil tetap merasa berada ‘di pihak yang sama’?Can two men fight for different convictions while still feeling they are ‘on the same side’?

Kutip entri ini:Cite this entry: “Zakaria Yunus”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/zakaria-yunus/