A. Hasjmy

1. Biography

Who is Ali Hasjmy? He was an Aceh prominent figure widely known as leading Ulama (Islamic leaders), a man of letters, and a politician at the same time. Born in Lampaseh, Aceh on March 28^th, 1914 with a complete name Muhammad Ali Hasjmy. Besides, he possessed some other fictitious names such as al-Hariry, Aria Hadiningsun, and Asmara Hakiki which were used for his books on poet and short story. Out of eight brothers, Ali Hasjmy was the second oldest son of Teungku Hasyim, a retired civil servant.

When 27-year old, Ali Hasjmy married to Zuriah Aziz on August 14^th, 1941. At the time, she was 15-year old (born on August 1926). They had seven children; six boys and one daughter. They were: (1). Mahdi A. Hasjmy (born on December 15^th, 1942); (2). Surya A. Hasjmy (born on February 11^th, 1945); (3). Dharma A. Hasjmy (born on June 9^th, 1947); (4) Gunawan A. Hasjmy (born on September 5^th, 1949 and died on September 12^th, 1949); (5) Mulya A. Hasjmy (born on March 23^rd, 1951); (6) Dahlia A. Hasjmy (born on May 14^th, 1953); (7) Kamal A. Hasjmy (born on June 21^st, 1955).  

Ali Hasjmy received his first formal education in Banda Aceh at Government Inlandsche School Montasie, an elementary educational institute. Shortly thereafter, he pursued the next level of education at Madrasah (Islamic School) Thawalib in Padang Panjang, in both level tsanawiyah (junior) and aliyah (senior). The spirit of nationalism, and patriotism had been exerted into his character and well kindled during these school years. His bachelor degree was obtained after graduating from al-Jami‘ah al-Qism Adabul Lughah wa Tarikh al-Islamiyah (Islamic Institute, Department of Literature and Islamic Civilization) in Padang. Upon his returning from Padang Panjang and Padang, he concerned much on teaching what he got previously. When he was 50, he once attained some lectures of law in Faculty of Law, Islamic University of North Sumatra, Medan. 

In his youth, A. Hasjmy was actively involved in several activities especially in youth organizations. For nearly three years, between 1932 and 1935, he was a member of Himpunan Pemuda Islam Indonesia-HPII (Indonesian Association of Young Moslem) where he assumed the position of secretary at branch of Padang Panjang (1933-1935). The association was under the Party of Persatuan Muslimin Indonesia-Permi (Union of Indonesian Moslem), a radical party organized and based on the principle asserting non-cooperation strategy with the Dutch colonialism.  

Along with other scholars who returned from Padang, Ali Hasjmy founded Serikat Pemuda Islam Aceh-Sepia (League of Young Aceh Moslem). Later on, the league‘s name was changed into Pergerakan Angkatan Muda Islam Indonesia-Peramiindo (Organization of Indonesian Moslem Young Generation) in which he assumed the commanding position. It was a radical youth organization which aggressively arranged political movements to oppose the Dutch colonialism.  

Beginning from 1939, Ali Hasjmy became a board member of Pemuda PUSA-Persatuan Ulama Seluruh Aceh (Coalition of Ulamas in Aceh) and deputy of Kwartir Kepanduan Kasysyafatul Islam in Aceh Besar. PUSA was a non-political organization whose activities focused on opposing the Dutch colonialism. Together with other members of PUSA, Ali Hasjmy founded an under ground movement called Gerakan Fajar in 1941. It was aimed at organizing other opposing movements against the Dutch rule and arranging the subsequent action plan. By 1942, Gerakan Fajar had commenced the sabotage activities all over Aceh wherein Ali Hasjmy was its leader. Due to his involvement in the sabotage, his father, Teungku Hasjmy was arrested and set free later on after the Dutch left Aceh.  

Supported by some youths who worked in Aceh Sinbun and Domei offices, Ali Hasjmy established Ikatan Pemuda Indonesia-IPI (Association of Indonesian Youth) in 1945. The establishment of the association was to prepare the war against the Dutch‘s that returned to Aceh after the defeat of Japan on Auguts 14^th, 1945. After the announcement of Indonesia independence on Auguts 17^th, 1945, IPI urged Indonesian youth publicly to defend the freedom of Indonesia. IPI had experienced several changes with regard to its name, it changed to Barisan Pemuda Indonesia-BPI (Indonesian Youth Guard), then to Pemuda Republik Indonesia-PRI (Youth of Indonesia), and finally to Pemuda Sosialis Indonesia-Pesindo (Youth of Indonesian Socialist). In its development, Pesindo Aceh separated from the Central Pesindo due to the dissent and the influence of communist ideology on the Central Pesindo. Then, Pesindo Aceh based its movement on the Islamic values. The organization created a military division called Rencong Division which leaded by Ali Hasjmy.      

Hasjmy had a finger in many pies. Besides his activities on social movements, Hasjmy was engaged in political realm. He was recorded as a member of Persatuan Muslim Indonesia-Permi (Indonesian Moslem Association) and Partai Syarikat Islam Indonesia-PSII (Indonesian Islam Alliance Party). During his staying in Aceh, once he became the head of Regional Leader Council of PSII. He also had ever been imprisoned in Jalan Listrik Prison, Medan for nearly a year from September 1953 to May 1954. In this regard, he was accused of Daud Aceh rebellion in Aceh. When he moved to Jakarta, he assumed position of head of Social Department, Lajnah Tanfiziyah (Executive board), Central Leader Council of PSII.

Ali Hasjmy was in charge of several governmental positions as well. At the beginning of Indonesian independence, he was a civil servant that responsible for different posts: Head of Social Office, Kutaraja, Aceh Province (1946-1947); Head of Social Office North Sumatra Province (1949); Inspector of Social Office North Sumatra Province (1949); Inspector of Social Office, Aceh Province (1950); Head of Guidance and Social Reparation Division, Social Department Jakarta (1957); Aceh Governor (1957-1964); ad interim of Internal Affairs Department  (1964-1968). By the 1966, he was retired before the due time (52 year old) on his own request.   

His appointment as Aceh Governor was in the middle of region‘s crisis and protracted conflict. Amidst the locals, he was seen as a charismatic figure and neutral as well. The decision was considered correct as the peace and recovery process took place in the region. His very basic plan was to create Aceh as a viable region. The next step of his plan was to promote education sector and made it available for all Acehnese. This was backed by his pervious friends who embraced the same commitment and vision.  His dedication to the educational realm brought a success, Aceh was awarded as “Kota Pelajar Mahasiswa” Darussalam-Kopelma (City of Students). Two big universities was established in Aceh province: Institut Agama Islam Negeri (IAIN) Ar-Raniry (State Islamic Institute), and Syiah Kuala University. In addition, several settlements of education in some districts and student gardens in sub-districts were provided for Acehnese. (Recently, these places are called Pusat Pendidikan Tinggi Darussalam Mini)

Intellectual activities became his next choice after abdicating all his responsibilities in government. In 1968, he was appointed as dean of Dakwah Faculty at IAIN Ar-Raniry Banda Aceh. In 1976, six years after teaching at the institute, he receieved title Professor of Dakwah science. From 1977 to November 1982, he assumed the position of rector of IAIN Ar-Raniry Aceh.

As a matter of fact, Ali Hasjmy had ever been in several non- bureaucratic positions both government and education: He once became a member of Executive body of Aceh Representative Council (1946-1947); Staff of Aceh Military Governor, Langkat, and Tanah Karo (1947); member of Central Indonesian National Committee (1949); head of Writing art courses and one of its lecturer (1947-1948 and 1950-1951); Deputy of Preparing Committee of North Sumatra University Medan (1957); Deputy Director of Preparing Committee for Faculty  of Economics Kutara (1959); member of Executive Board of National Front (1960); Director of Preparing Committee for Tarbiyah Faculty of IAIN Ar-Raniry (1960); Director of Preparing Committee for Syiah Kuala University (1960); Chairman of the House of Representatives of Gotong Royong, Aceh Province (1961); Member of Dewan Kurator Syiah Kuala University (1962-1964); Director of Nusa Putra Newspaper and Editorial Staff of Karya Bakti Newspaper in Jakarta (1965-1965); Member of Privisional People‘s Consultative Assembly- Representative of Aceh Province (1967); Lecturer of Islamic History and Civilization and Dakwah Science ate several faculties in Kopelma Darussalam (beginning from 1967); Deputy Director of Indonesian Ulama Council-Aceh Province (beginning from 1969); Chairman of Indonesian Ulama Council – Aceh Province (1982); Member of Advisory Board of Central Indonesian Ulama Council (since the foundation of the council); Director of Lembaga Adat dan Kebudayaan Aceh-LAKA (Customary Institute of Aceh Culture) (Since the foundation of the institute); Chairman of Indonesian Mosque Council-Aceh Province (Since the foundation of the council); Member of Advisory Board of the ICMI (Indonesian Muslim Scholars Association).

His academic immersion brought him to present several talks on seminars, symposiums, conferences, and congress at both national and international level. One of his appreciations for academic realm is that he established Education Foundation of Ali Hasjmy on the early year of 1989. By 1990, being bolstered by his wife and sons, he donated the foundation to the community. The foundation stood on the land 3.000m2 in width. Besides, he gave as well his house, books (more than 15.000 volumes), manuscripts, albums, historical and cultural pictures and his other belongings. All his stuffs now are collected and preserved at the Library and Museum of Ali Hasjmy Foundation which was officially announced on January 15^th, 1991 by then Minister of Environment, Prof. Dr. Emil Salim. 

2. Thoughts

Ali Hasjmy was a leading figure in Aceh, influential, and notable who have multi-dimensional thoughts. He was an Ulama, politician, and man of letters At the same time. Below are some of his thoughts classified into four main categories.  

2.1. Nationalism

Ali Hasjmy‘s spirit was mainly built on nationalism and patriotism. It was proven by his enormous effort to get Aceh separated from the shadow of North Sumatra province. Many times, he convinced the central government to give Aceh authority to run its governance out of North Sumatra. His attempt was successful as the central government made Aceh as a province on the first January 1957. His overture was approved by then president, Mr. Soekarno.

Asked for being the governor for Aceh by the second governmental cabinet of Ali Sastroamidjoyo, Ali Hasjmy concentrated his first assignment on bringing peace and security which were seen as the most intractable issues in the region. He had successfully overcome the uprising of Darul Islam/Tentara Islam Indonesia-DI/TII (Islamic State/Indonesian Islamic Army) peacefully. It was around the July 5^th 1959 of Presidential Decree (urging to back to 1945 Constitutional Law which based on Pancasila). The Darul Islam/Tentara Islam Indonesia  uprising and its resolution were the core theme discussed specifically in the special session of Kabinet Karya on the early May of 1959. The session was presided by the Prime Minister Ir. H. Juanda, and attended by several top officials including Commander of Military Territory I Colonel Sjamaun Gaharu and Aceh Governor, Ali Hasjmy.

In the occasion, Ali Hasjmy aired his forthright views about the way to maintain unity within Republic of Indonesia. Presenting the historical time lines of patriotist‘s fight against colonialism, and leader‘s attempt to unite the vast area of Indonesia from the revolutionary era of 1945 to Roundtable Conference, Ali Hasjmy attempted to twine Darul Islam/Tentara Islam Indonesia. He also persuaded the central government to give a special status upon Aceh but still under the authority of Indonesia. By doing so, he tried to combine both nationalism based on Pancasila (Five Principles) and local culture of Aceh which stems mainly from Islamic significances.           

He strongly believed that the local wisdom held by Acehnese was not contradictory to the values of the very Indonesian State ideology. Moreover, he viewed Pancasila as principles of nationalism and foundation of nation which still embrace religious and monotheism values. Thus, the spirit and soul of Aceh is in line with Indonesia nation which based on Pancasila. His core concept was to say that Acehnese were not “allergic” to Pancasila.

Following the special session, Ir. Juanda appointed a governmental mission headed by vice prime minister, Idham Chalid. However, Ali Hasjmy rejected the proposal and asked for another person in charge of such mission other than Idham Chalid who was an Ulama from Nahdlatul Ulama-NU (an Islamic Party). Ali Hasjmy requested Mr. Hardi (Member of Indonesian Nationalist Party) to lead the mission. When he was asked by Mr. Juanda about the reason for choosing someone from Indonesian Nationalist Party, Hasjmy stated:

 “NU has been a long time in support of peace policy in Aceh while PNI, since Mr. Ali Sastroamidjojo has leaded the governmental cabinet, rejected such approach toward Aceh issues. If Mr. Idham Chalid is in charge of the peace mission, it is likely PNI will refuse the agreement reached by the mission. It will be different if one of PNI members, which is Mr. Hardi lead the mission”.  

It is clear that Ali Hasjmy viewed the issue of Aceh strategically to bring peace and security to the region. What did matter him is the recovery process that affected directly for the Acehnese. It was not in his count either Islamic party or Nationalist party that would lead the mission. He also believed that the cons-parties were supposed to be involved during the process. Thus, all interests could be accommodated without creating “alienation” to certain party. It also showed the openness of Ali Hasjmy for accepting other different ideas.

2.2. Culture and Religion

Ali Hasjmy‘s religious thought was largely associated with Aceh which known for its political system and religious life clinging to Islamic ideology. In 1990, he assumed chairman of Lembaga Adat dan Kebudayaan Aceh-LAKA (Institution of Aceh Culture).

The Institution was founded to take on the major role in intensifying customary institutions‘ function and system so that run together with the political system of Indonesia. The LAKA‘s aim was reflected through 45 Constitutional Law article 32 which state:

“The state shall advance the national culture of Indonesia among the civilizations of the world by assuring the freedom of society to preserve and to develop cultural values”.

In the annotation of the article 32 of the Law, it is said that:

“The nation‘s culture is the culture which grows as the outcome of the endeavours expressing the identity and vitality of the entire People of Indonesia”.

“The ancient and indigenous cultures which are to be found as cultural heights in all the regions throughout Indonesia are part of the nation‘s culture. Cultural efforts should lead toward advances in civilization, culture and unity without rejecting from foreign cultures new materials which can bring about the development of or enrich the nation‘s own culture, as well as to raise the height of humanity of the Indonesian nation”.

Under his leadership, LAKA conducted several preservation activities of Aceh culture and tradition. Besides, he brought LAKA to adopt the positive values of other cultures. All of which indicate his openness toward culturally different people, but still rooted to the Aceh tradition and culture.

Progressivism marked Ali Hasjmy‘s thought in all aspects. He had ever stated that the implementation of Shariah (Islamic Law) should be comprehended inclusively since all human are given the freedom of choice. In this regard, he said:

“Islam is not a forcing religion. One chooses Islam as his path of life, he will be welcomed, Aceh is and will be always open for all”

His statement asserted the flexibility of Islam. Islam‘s very duty is to call for good deed, the choice of willingness or ignorance is open for human.

Islam and tradition are inseparable in the socio-cultural life of Acehnese. It seems more like two-side of coin. Such relation can be seen through the Aceh handicraft using Islamic symbols. In this regard, Ali Hasjmy said that:

“we don‘t refuse the art which brings peace, calm and relax. Art is beautiful, it is part of human creation and wisdom” 

Thus, it is no wonder that the art in Aceh develops along with the spreading of Islam.

Well-known for his plain appearance, Ali Hasjmy casually wore neat clothes of Aceh and used rimless cap. He was always proud of being an Acehnese and using Aceh traditional dresses in daily life. What is the hidden significance beyond the Aceh traditional dress?. It is said that the dress provides spirit and increases courage of those who wear it. Seen from the Islamic point of view, Ali Hasjmy was trying to translate the soul of Islamic culture into local culture which is Aceh. Thus, it constitute the process of “contextualization” and “indigenization” of Islamic values in the region of Aceh.

2.3. Education

In the early years of Indonesian independence, compared to other regions, the level of education in Aceh was very low. Such condition was created by design so that the colonialists had bigger say and power over Aceh for long period. When Ali Hasjmy was appointed as an Aceh governor, his very dream was to promote education by establishing the educational institutions, combating literacy, and favouring the education program. During his rule, many had been achieved, especially in education.

Ali Hasjmy was a man of great passion toward the educational realm. For him, education is a pivotal step at the first priority. In most of his speeches, education became a repeated theme delivered, especially amidst young generation. In fact, his love toward it was depicted in a poem below:   

Memetik bakti
Sungguh berat tanggungan pemuda
Pelindung umat harapan bangsa
Karena itu wahai pemudaku
Berkemaslah saudara siapkan diri
Penuhkan dadamu dengan ilmu
Ajarkan hati bercita tinggi

Biarkan kita miskin harta
Asal ruhani kaya raya
Janganlah saudara beriba hati
Karena papa tiada beruang
Apa guna kaya jasmani
Kalau jiwa bernasib malang

Ingatlah wahai pemudaku sayang
Bunda tiada mengharapkan uang
Beliau menanti sembahan suci
Dari puteranya pemuda baru
Mari saudaraku memetik bakti
Kita persembahkan kepada ibu

(Dewan Sajak, 1938)

 

Being in a top of governmental position in Aceh made him realize the huge responsibility should be held. He viewed the increasing of education is one among many. Soon after being installed as Governor, he launched a program of “Darussalam Education Concept” which aimed at creating Manusia Pancasila (People who hold Pancasila as their ideology) with broad knowledge, strengthened morality, and deep wisdom. 

To reach such objectives, as the first step, he planned to establish educational centres at

1. Each capital of sub-district which is called Taman Pelajar (Student‘s Park). It includes Elementary School, Junior High School, Senior High School, houses for teacher, dormitories and the like.
2. Each capital of district  which is called Perkampungan Pelajar (Student‘s Settlement). It includes Junior High School, Senior High School, houses for teachers, dormitories, and the like.
3. Capital of D.I. Aceh which is called Kota Pelajar/Mahasiswa (Student‘s City). It includes Higher Institutions, and Universities.

In a relatively short period, the program was successfully implemented. In the capital of D.I. Aceh, two well-known universities were established namely Syiah Kuala University and Islamic State Institute Ar-Raniry. The former was known as education centre for general knowledge and the last as leading Institution for Islamic studies.

The program is now continued by the next governor after the period of Ali Hasjmy. Aceh human resources development gained its pillar from reformist figures who devoted their times for education. Thus, the recent development is the “fruit” of the tree planted by the former generations. In this regard, Ali Hasjmy played his important role by forming “The First Five-Year Development Program” which was called “Aceh Membangun (Developing Aceh)”. The program was legalized through Governmental Decision No 19 of 1962 on January 17^th, 1962.

The concept of “Developing Aceh” is rooted to the Aceh trait as clearly stated in the Pancacita Accord. It was arranged by special committee which was formulated under the Aceh Governor‘s decision. To press ahead with the accord, the concept was broken down into details in each year.

Ali. Hasjmy had ever issued a decision No 90 of 1960 that established the second day of September as the Educational Day of Aceh Province. Two song were composed for the day namely Mars Hari Pendidikan (Song of Educational Day) and Mars Darussalam (Darussalam Song). Both are the obligatory song for the students at all level ranging from Elementary to University in Aceh. It was purposed to promoted education in Aceh. To commemorate the day, a special competition is held to win a cup in each year.

After the era of Ali Hasjmy, the education system still receives considerable attention in more systematic and integral method. The generation after him continues the education programs as the previous had outlined comprehensive principles about the development of education in Aceh. 

On May 13^th, 1967, then Governor of Special Region of Aceh, through the decision No 27 of 1967, handed over the responsibilities of monitoring and development of Kopelma Darussalam to the Foundation of Darussalam. At the time, Ali Hasjmy was its chairman. 

2.4. Literature

Ali Hasjmy had huge contribution to the development of literature in Indonesia. He had ever trained the embryo of journalists in Indonesia, especially in Aceh, since before the second world war. He plunged himself into the journalist realm when he was 16-year old. Since then, he had produced many of poems, novels, essays, poetries, and scientific writings.

Specifically, Ali Hasjmy was a critic of classical Malay text. In his early years, Aceh was well known for its prolific literature writers on Arabic, Aceh, and Malay language. Ali Hasjmy always used texts from various sources using the three languages in order to strengthen his views and opinions. Some of them are Sufinat al-Hukkam, Hikayat Malem Dagang, Syarah Rubai Hamzah Fansuri, Idharul Haaq, Hikayat Putra Nurul A‘la, Hikayat Perang Sabi, Qanun al-Asyi, Hikayat Pocut Muhammad, etc.  

2. 4. 1. Struggling Literature

Ali Hasjmy was known as a man of letters “Pujangga Baru” (New Generation). One of the literature works of Ali Hasjmy which uses the sources is Hikayat Perang Sabil: Menjiwai Perang Aceh Lawan Belanda (Banda Aceh: Firma Pustaka Faraby, 1971). This book discussed about the rationale and background of a classical book written Teungku Chik Pante Kulu which titled “Hikayat Perang Sabi”. The book (Hikayat Perang Sabi) was written during the Dutch colonialism invasion to Aceh (1873-1888). According to some sources, Ali Hasjmy added some information on the book and republished it.

In a demonstration of Aceh society demanding a referendum, the poets on Ali Hasjmy‘s book were used to increase the spirit of Acehnese. It was on November 8^th, 1999. About 2 million of Acehnese gathered in fornt of Great Mosque of Baiturrahman, Banda Aceh. They called for immediate referendum while chanting the poets of Ali Hasjmy.  

His book “Hikayat Perang Sabil” was associated with the era of Dutch colonialism. In its opening, some praises were delivered to the Almighty. Then, he demanded all people to conduct Perang Sabil (War). Those who answer the call will get reward such as meeting with beautiful angels from heaven.

In a nutshell, the book narrated four important stories: the story of Ainul Mardliyah, the story of Said Salmy, the story of Elephant troops, and the story of a dead slave who was resurrected. Out of these stories, the first was based on Islamic history. The core moral delivered within those is that war and struggle against people who seize the independence and freedom are obliged to everyone. This war is categorized as a deed of syahid (that will bring reward). 

The story of Ainul Mardliyah tended to narrate about tranquillity for those who died during the war (died in syahid). Those will be welcomed warmly by the angels in heaven. It is told that a young man dreamed of being in heaven and meet the angles, one of which  named Ainul Mardliyah. He felt in love with her, but got refused as she just would love the died warrior. Thus, the young man fiercely fought the enemies till died and then met with his beloved angels.

The story of Elephant troops was about the failure of  an army which aimed to destroy and conquer Ka‘bah in Mecca in 570 M. The troops which rode on big elephants were from Habsjah Kingdom and Persia Kingdom. Before reaching the target, a plague broke out amongst the troops. Most of them run away and never came back to the battle field.

With regard to the two other stories, Said Salmy and Slave, both have similar plot with the former story which is Ainul Mardliyah. Both touched the issue on the reward for the died warriors. 

Scrutinizing into the brief description of Hikayat Perang Sabil, it is evident that Ali Hasjmy urged to the social movement and fight for Indonesian people especially Acehnese to regain their dignity which was stolen by the colonialists. It is no wonder than if the Acehnese demanded for the immediate referendum in  front of Great Mosque of Baiturrahman while chanting Ali Hasjmy‘s poets. This is so, since the book is about emerging spirit of nationalism and fight.

There is one of Ali Hasjmy‘s lyrical poems depicting the bitter experiences and violence experienced by our ancestors for a freedom:

This was composed by Ali Hasjmy in 1936 which indicates his patriotism and nationalism when he was in his early ages. He was one of the Indonesian heroes who physically confronted with the Dutch armies. In addition, he was one of the members of Rencong Division (military division).

2. 4. 2. Liberation LIterature

Ali Hasjmy‘s thought did not focus merely on the struggle and fight, he was immersed with the condition of the surrounding people as well. Such feeling was translated into several lyrical poems. His emotion and affection caught the bitter reality that many people suffered from complicated problems. It inspired him to write many writings on reflections which commonly known as liberation. Some of his lyrical poems are:

It is evident from the above lyrical poem that Ali Hasjmy felt being an ordinary people. He put aside the life of elite which always –at that time- ignore the surrounding condition of poverty. He saw that reducing poverty was the must and its responsibility should be under government and community. 

3. Works

Ali Hasjmy was a prolific writer. He has many of books in various fields. Below are some of his works categorized according to different subject:

3. 1. His Works on Literature

1. Kisah Seorang Pengembara (lyrical poem), (Medan: Pustaka Islam, 1936)
2. Sayap Terkulai (Struggling Novel), 1983, not published, the script disappeared in Balai Pustaka during the Japan invasion.
3. Dewan Sajak (poem), Medan: Centrale Courant, 1938.
4. Bermandi Cahaya Bulan (Novel on Social Movement), Medan: Indische Drukkrij, 1939; Jakarta: Bulan Bintang, 1978.
5. Melalui Jalan Raya Dunia (Novel on Community), Medan: Indische Drukkrij, 1939; Jakarta: Bulan Bintang, 1978.
6. Suara Azan dan Lonceng Gereja (Novel on Religious Dialogue), Medan: Syarikat Tapanuli, 1940; Jakarta: Bulan Bintang, 1978; Singapura: Pustaka Nasional, 1982.
7. Cinta Mendaki (Philosophical /Struggling Novel), the text was missing at Balai Pustaka, Jakarta during the Japan invasion.
8. Dewi Fajar (Novel on politic), Banda Aceh: Aceh Sinbun, 1943.
9. Rindu Bahagia (poems‘ and short stories‘ compilation), Banda Aceh: Pustaka Putro Cande, 1963.
10. Jalan Kembali (Islamic poem), Banda Aceh: Pustaka Putro Cande, 1963 (translated into English by Hafiz Arif (Harry Aveling).
11. Semangat Kemerdekaan dalam Sajak Indonesia Baru (literature analysis), Banda Aceh: Pustaka Putro Cande, 1963.
12. Hikayat Perang Sabil: Menjiwai Perang Aceh Lawan Belanda, Banda Aceh: Firma Pustaka Faraby, 1971.
13. Ruba‘i Hamzah Fansury, Karya Sastra Sufi Abad XVII, Kuala Lumpur, Dewan Bahasa dan Pustaka, 1974.
14. Sumbangan Kesusasteraan Aceh dalam Pembinaan Kesusasteraan Indonesia, Jakarta: Bulan Bintang, 1977.
15. Tanah Merah (struggling novel), Jakarta: Bulan Bintang, 1977
16. Meurah Johan (novel on history of Islam in Aceh), Jakarta: Bulan Bintang, 1950.
17. Sastra dan Agama, Banda Aceh: BHA Mejelis Ulama Daerah Istimewa Aceh, 1980.
18. Apa Tugas Sastrawan Sebagai Khalifah Allah, Surabaya: Bina Ilmu, 1984.
19. Kebudayaan Aceh dalam Sejarah, Jakarta: Penerbit Beuna, 1983.
20. Hikayat Pocut Muhammad dalam Analisa, Jakarta: Penerbit Beuna, 1983.
21. Kesasteraan Indonesia dari Zaman ke Zaman, Jakarta: Penerbit Beuna, 1983.
22. Sejarah Kesusasteraan Islam Arab (not published)

3. 2. Works on History and Religion

1. Kerajaan Saudi Arabia (History), Jakarta: Bulan Bintang, 1957.
2. Pahlawan-pahlawan Islam yang Gugur (resumed from Arabic), Jakarta: Bulan Bintang, 1981, print. IV; Singapura: Pustaka Nasional, 1971 and 1982 (print. IV).
3. Sejarah Kebudayaan dan Tamaddun Islam, Banda Aceh: Lembaga Penerbit IAIN Jami‘ah Ar-Raniry, 1969.
4. Yahudi Bangsa Terkutuk, Banda Aceh: Pustaka Faraby, 1970.
5. Islam dan Ilmu Pengetahuan Moderen (Translation from Arabic), Singapura: Pustaka Nasional, 1972.
6. Dustur Dakwah Menurut Al-Qur‘an, Jakarta: Bulan Bintang, 1974 and 1994 (print. III).
7. Sejarah Kebudayaan Islam, Jakarta: Bulan Bintang, 1975 and 1993 (print. V).
8. Cahaya Kebenaran (Translation of Al-Qur‘an, Juz Amma), Jakarta: Bulan Bintang, 1979; Singapura: Pustaka Nasional, no year.
9. Iskandar Muda Meukuta Alam: Sejarah Hidup Sultan Iskandar Muda, Sultan Aceh Terbesar, Jakarta: Bulan Bintang, 1977.
10. Surat-surat dari Penjara (notes of Hasjmy when he was imprisoned, those sent to his children from 1953-1954), Jakarta: Bulan Bintang, 1978.
11. Peranan Islam dalam Perang Aceh, Jakarta: Bulan Bintang, 1978.
12. 59 Tahun Aceh Merdeka di Bawah Pemerintahan Ratu, Jakarta: Bulan Bintang, 1978.
13. Langit dan Para Penghuninya (translation from Arabic), Jakarta: Bulan Bintang, 1978.
14. Apa Sebab Al-Qur‘an tidak Bertentangan dengan Akal (Translation from Arabic), Jakarta: Bulan Bintang, 1978.
15. Mengapa Ibadah Puasa Diwajibkan Akal (Translation from Arabic), Jakarta: Bulan Bintang, 1978.
16. Mengapa Ummat Islam Mempertahankan Pendidikan Agama dalam Sistem Pendidikan Nasional, Jakarta: Bulan Bintang, 1979.
17. Nabi Muhammad Sebagai Panglima Perang, Jakarta: Mutiara, 1978.
18. Dakwah Islamiyah dan Kaitannya dengan Pembangunan Manusia, Jakarta: Mutiara, 1978.
19. Pokok Pikiran Sekitar Dakwah Islamiyah, Banda Aceh: Majelis Ulama Daerah Istimewa Aceh, 1981.
20. Sejarah Masuk dan Berkembangnya Islam di Indonesia, Bandung: Al-Ma‘arif, 1981.
21. Syiah dan Ahlussunnah Saling Rebut Pengaruh di Nusantara, Surabaya, Bina Ilmu, 1984.
22. Bernarkah Dakwah Islamiyah Bertugas Membangun Manusia, Bandung: Al-Ma‘arif, 1983.
23. Publisistik dalam Islam, Jakarta: Penerbit Beuna, 1983.
24. Sejarah Kebudayaan Islam di Indonesia, Jakarta: Bulan Bintang, 1990.
25. Malam-malam Sepi di Rumah Sakit MMC Kuningan Jakarta, Banda Aceh: Yayasan Pendidikan Ali Hasjmy, 1992.
26. Mimpi-mimpi Indah di Rumah Sakit MMC Kuningan Jakarta, Banda Aceh: Yayasan Pendidikan Ali Hasjmy, 1993.
27. Wanita Indonesia sebagai Negarawan dan Panglima Perang (the publisher not identified).

3. 3. Works on Politic

1. Di Mana Letaknya Negara Islam (Islamic State System), Singapura: Pustaka Nasional, 1970; Surabaya: Bina Ilmu, no year.
2. Pemimpin dan Akhlaknya, Banda Aceh: Majelis Ulama Indonesia Daerah Istimewa Aceh, 1973.
3. Apa Sebab Rakyat Aceh Sanggup Berperang Puluhan Tahun Melawan Agresi Belanda (from book Hikayat Perang Sabil Menjiwai Perang Aceh Lawan Belanda, after being revised and edited), Jakarta: Bulan Bintang, 1979.
4. Bunga Rampai Revolusi dari Tanah Aceh, Jakarta: Bulan Bintang, 1980.
5. Perang Gerilya dan Pergerakan Politik di Aceh untuk Merebut Kemerdekaan Kembali, Banda Aceh: Majelis Ulama Daerah Istimewa Aceh, 1980.
6. Mengenang Kembali Perjuangan Missi Hardi, Bandung: Al-Ma‘arif, 1983.
7. Ulama Indonesia sebagai Pejuang Kemerdekaan dan Pembangunan Tamaddun Bangsa (the publisher is not yet identified).

3. 4. Works on Law

1. Sejarah Hukum Islam, Banda Aceh: Majelis Ulama Daerah Istimewa Aceh, Banda Aceh, 1970.

3. 5. Work on Ethic

1. Risalah Akhlak, Jakarta: Bulan Bintang, 1977.

3. 6. Works Published in Mass Media

Several writings of Ali Hasjmy had been published in magazines, and newspapers of Aceh, Medan, Padang Panjang, Jakarta, Bandung, Surabaya, Singapore and Malaysia. Below is the list of magazines and newspapers where his writings were published:

1. Before the second world war: Pujangga Baru (Jakarta), Angkatan Baru (Surabaya), Pahlawan Muda (Padang), Kewajiban (Padang Panjang), Raya, Matahari Islam, Pemimpin Redaksi (Padang), Panji Islam, Pedoman Masyarakat, Gubahan Maya, Suluh Islam, Miami (Medan), Fajar Islam (Singapore),   
2. After the second world war: Dharma, Pahlawan, Widjaya, Bebas, Sinar Darussalam, Majalah Puwan, Gema Ar-Raniry, Serambi Indonesia (Banda Aceh), Nusa Putera, Karya Bakti, Majalah Amanah, Panji Masyarakat, Harmonis, Mimbar Ulama (Jakarta), Harian Waspada (Medan).    

4. Awards

Ali Hasjmy was a man of honour. Ali Hasjmy had ever been given an award of Bintang Maha Putera Utama from Republic of Indonesia (given on the commemoration of the 48^th Independence Day, August 17^th, 1993)  and highest star award from Arabic Republic of Egypt. Both award were presented directly by Muhammad Soeharto and Muhammad Husni Mubarok respectively.

 (HQ/ter/85/01-08).

Reference

“Ali Hasjmy”, in  www.tamanismailmarzuki.com/tokoh/hasjmy.html, retrieved at 25 November 2007.

Ismail, Badruzzaman dkk (ed.). 1994. Delapan Puluh Tahun Melalui Jalan Raya Dunia: A. Hasjmy Aset Sejarah Masa Kini dan Masa Depan. Jakarta: Bulan Bintang.

“Sastra dan Perang Aceh”, in http://kompas.com/kompas-cetak/0401/24/pustaka/816040.htm, retrieved at 24 November 2007.

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