ISLAMIC CIVILIZATION IN MINANGKABAU
Name : FAHMI RANDA SIREGAR Day / Date: Wednesday , 18/12/2013Nim : 45.12.3.006
Faculty : UshuluddinSubject : THITask : History of Islamic Civilization
ISLAMIC CIVILIZATION IN MINANGKABAU
When and where did the arrival of Islam in West Sumatra is still being debated by historians . There
are indications that the east coast of Sumatra, has called on the
merchants of Islam since the 7th century [ 1 ] , while the Chinese Xin
Tangshu chronicles mention that in the year , 675 people Ta - Shih (
Arabs ) have had a village on the west coast of Sumatra [ 2 ]
. parties who say Islam entered from the east coast of Sumatra
Minangkabau predict entry of Siak , while those who said entry from the
west coast of Aceh estimate entry . Humanist A.A. Navis argues that Islam has come from Aceh since the 8th century [ 3 ] .The
Muslim geographers of the 9th century and 10 , such as Al- Biruni and
Ibn Khurdadzbih , wrote that Sumatra ( which they call Zabaj ) is part
of their trade towards the Cina.Pengelana Venice Marco Polo ( 1292) who
stop in Sumatra wrote that the inland population is
still not generally Muslim , while the rover Moroccan Ibn Battuta (
1345 ) found that the Shafi'i school of thought has been practiced by
the people of Pasai . Rover
Portuguese Tome Pires (1512-1515) specifically states that only one of
the " three kings Minangkabau " which at that time had embraced Islam .One
of the first prominent scholars Minangkabau is Shaykh Burhanuddin
(1646-1692) , who is the pioneer of the spread of Islam in the Kingdom
Pagaruyung.Syekh Burhanuddin hinterland settled in villages Ulakan ,
Pariaman was a pupil of the great scholars of Acehnese , Sheikh
Abdurrauf Singkil.Sebaliknya there are also Minangkabau
cleric named Sheikh Halilullah ( Acehnese : Tengku in Ujong ) who
helped spread Islam in the Sultanate of Aceh on the island of Simeulue [
4 ] .
Intensive
development of Islam at this time that some research , serve as the
basis for the analysis of the initial entry of Islam in Minangkabau and
connect with the name of Sheikh Burhanuddin Ulakan that - by some
authors - is revered as the " carrier " of Islam to the region first . Shaykh Burhanuddin was a student of Shaykh Abdur Rauf Singkil , Aceh Syatariyah tarikat scholars . Shaykh Burhanuddin known as the carrier flow to the Minangkabau tarikat Syatariyah for the first time . Tarikat
is then developed in Minangkabau with surau - surau Syatariyah
distribution established by the students themselves Burhanuddin . Syatariah
tarikat development path that starts from the west coast by several
authors often used as the starting point of the study of Islam in
Minangkabau , including its development into rural areas . The development of Islam in Minangkabau 17 -19 century strongly colored by the activity of some Sufi orders . Among them is the dominant Syatariyah and Naqsyabandiyah . Tarikat
Syathariyah , as mentioned earlier , has spread through the surau -
surau which was founded by the disciples of Sheikh Burhanuddin . In
addition Ulakan alone , even this tarikat centers then developed on the
west coast of West Sumatra and in some rural areas of Minangkabau .Syatariyah
tarikat developments in rural areas , it is interesting to observe ,
because of the role it plays in the generation of ideas that go beyond
the limits of the implementation of the Sufi doctrine itself ; a
development that is very different from the western coast, from where it
was originally developed tarikat . The inland Sufi figures more involved with the economic life of the community . Their
involvement is what has given its own color for the development of
Islam in Minangkabau , even from here also , later in its development ,
has given birth to the ideas of purification and renewal .The
development of Sufi flow in the interior as mentioned , led to the
assumption that development in rural areas Syatariyah Minangkabau gave
birth to the synthesis of new - Islamic synthesis as a result of his
meeting with Islamic tradition that has become a cultural basis of
society in this area , or perhaps by meeting with tarikat Naqsyabandiyah
, because
tarikat also gained a strong foothold in several rural areas of
Minangkabau , perhaps even earlier in the appeal Syathariyah own
assumptions as proposed by some authors ( see : Dobbin , 1992: 146 ;
Azra , 1995: 291 ) .
The
discovery of religious texts in West Sumatra in the last decade ,
showed a tendency to shift the dominance of the findings darek region (
M. Joseph , 1995) , specifically the eastern part of West Sumatra as
Agam and 50 Cities . This
situation gives a new indication of the intensity of the development of
Islam in Minangkabau trade route through the east coast , because this
area is geographically closer and easier to reach by cruise lines trade
in rivers that empties into the eastern coast of Sumatra . It
is thus at the same time will also show the possibility for the role of
one order tarikat ( Naqshbandi ) in the process of development of the
Minangkabau culture . Both
of these indications will not enrich the findings of a network of
Islamic intellectual activity that has been uncovering more about the
role the west coast of Sumatra in the spread of Islam in this region at
an early stage .The
development of Islam through the centers of these tarikat , has left
his mark through manuscripts with topics covering almost all aspects of
Islam . One
fact that can be seen from the development centers tarikat , both
Syatariyah , and Naqsyabandiyah in Minangkabau , practice is practice
tasauf to emphasize the importance of Shari'ah ( Azra , 1995: 288 ) and
there is no indication that the teachings tarikat in this region leads
to pantheism as contained in Aceh in the 17th century . Therefore
religious thought where the two flows is not only contains tasauf
tasauf doctrine alone , but covers almost all branches of Islamic
sciences , even the search for the solution of social and other affairs
of the world have a place in their studies , such as those developed by Jalaluddin students Tuanku nan Tuo in Agam region ( see : Dobbin , 1992:151-152 ) .
Breadth
of coverage in Minangkabau implementation tasauf teachings as presented
, it is interesting to study , because the ability to transform leaders
tasauf core teachings on social issues , so that its presence greatly
affects various aspects of community life , including economic life ,
particularly in agricultural areas inland Minangkabau . Development
of Islam here - in a way it in paint by various religious conflict as
seen in some historical episodes in the 19th and 20th centuries , and it
is often seen as a historical inevitability that can be understood in
its own cultural roots Minangkabau society . However
, this conflict situation , it simultaneously has the potential to
bring a wide range of cultural praxis dynamic development of society . Religious
conflicts that occur , both between Syathariyah and Naqsyabandiyah ,
nor between classes Naqsyabandiyah the reformer , has given rise to
polemics dynamics of religious thought which has implications for the
intensity of intellectual activities that characterized many religious
texts produced . Manuscript which certainly can not be ignored in view of the various aspects of religious life in this area .
Foreground
religious phenomenon of the 19th century and the 20th , at which time
the birth of the early ideas of Islam in Minangkabau renewal , can not
be separated from the historical phenomena that have occurred since the
16th century or possibly since the 13th century as it is assumed to be
the initial contact of Islamic culture in this region . Islam
is the initial contact , as well as process and form conversion to
Islam in the early stages , it will be one determinant that gives color
to various characteristics that appear in the historical development of
society in this region . However,
some written many historical explanations , often looking at the
phenomenon of social structural perspective alone , so the historical
reality of Islam itself escaped attention . Moreover,
also the reality of limited resources and the history of western
centric paradigm , making several dimensions of the historical
experience of religion is to be neglected .
Islamic
reform movement in West Sumatra began when Tuanku Nan Tuo with his
students at the surau Koto Tuo take on the role of correctional Shari'ah
in all aspects of life in rural areas agricultural society in the late
18th century . Movement constitutes an act of structuring the lives of people with Islamic norms in this first phase runs without friction . However, the second phase is more pointed because of strong resistance of indigenous people . Among
indigenous feel that their authority is interrupted by the action of
some of the scholars Tuanku Nan Tuo students who can not wait to run the
action Syar'iyyah faced with customary practices which are not in
accordance with the teachings of Islam . Customary
and religious strife that occurred in the early 19th century , by some
authors - notably foreign authors - , regarded as an act of radicalism
that was taken from the center of the Islamic religion itself . Various
interpretations of the conflict has subsequently been discussed '
interesting ' to provide an overview of " gray " Seba - gai class
militancy of Islam in Minangkabau society , as we saw at the end of
2007.
Customary
and religious disputes that occur in the interior in the first half of
the 19th century into a " driveway " for the Dutch to the region . Netherlands
, at an earlier time can be mastered only coastal areas because of the
strong defense of the interior under the religion , but by politics "
split bamboo " , the Dutch tried to take advantage of its proximity to
the indigenous aristocracy to gradually take control of their
territories while pressing the Muslims . Religious people who have mastered many villages in remote areas trying to defend their territory from foreign intervention . When
the purpose of what is behind the Dutch cooperation with indigenous
aristocracy realized , then the religious struggles turned into
resistance to the occupation ( called : Padri War ) .In
addition , a religious movement that has taken place at the turn of the
18th century and the 19th also marked by religious conflict between
Syathariyah and Naqsyabandiah . After
the Padri War in 1837 , the internal debate about tarikat understand
this was not further eased , although attention was diverted dissent in
the face of a common enemy . Religious
polemic is back tapered and even implications on the growth of the
motivation of many people to head to deepen the knowledge of Islam Mecca
while performing Hajj . Both
among scholars Minangkabau contact with the Middle East has brought
religious ideas were very influential for social change in Minangkabau
at subsequent times .
Ahmad
Al - Khatib Minangkabawy , one of the sons of Minangkabau who do not
feel at ease with the social conditions in the region of his birth ,
trying to settle in Mecca in order to explore the religious sciences . Perseverance
and strong determination led to Ahmad Khatib finally able to stand
parallel to the scholars of the Middle East , in fact , he was the first
foreign scholars were able to occupy the position of Mufti Shafi in
Mecca . Many among Indonesian scholars who study this Islamic center to dikader directly by Ahmad Khatib himself . The
return of students to Indonesia Ahmad Khatib is this , - according to
many people - , has contributed to the second stage of religious renewal
and growth of national ideas that trigger resistance to colonialism in
Indonesia in the early 20th century .The
emergence of a new generation of Muslim intellectuals Minangkabau in
the late 19th century and early 20th century proved to be balancing the
Dutch ethical political action that has expanded western education
pathways for indigenous people . Surau
- surau which became centers of education in Minangkabau village
children acquire new breath to rise to compete with western education
system . However,
along with the return of a new generation of Muslim intellectuals who
studied in the Middle East to the Minangkabau , also created a new
religious conflict dynamics triggered by the emergence of new thinking
about the attachment to the schools and the permissibility of ijtihad . The second internal conflicts known in the history of the polemic The Old and Young People . The
first issue is the theme of this debate is the problem of the ulema
tarikat Naqsyabandiyah practice practice by some scholars that many
reformers considered that out of the true teachings of Islam , such as
wasilah practices deemed incompatible with the Sunnah ( Hamka , 1967:79 )
. The
issue is then developed to the problem concerning the permissibility of
ijtihad as well as disagreements on other issues furu'iyyah .The
second class of scholars is essentially Middle Eastern products and
almost all of them are disciples of Sheikh Ahmad Al - Khatib
Minangkabawy .
Of
conflicts that arise can be assumed two things : first : Ahmad Khatib
in Halaqah lectures given to students while studying in the Middle East ,
not yet touched the issues related to the problems of ijtihad , but it
does not prohibit it also does not recommend students her to learn to Egypt , where the initial ideas of Islamic reform is growing and developing . Second
: cultural background Minangkabau society that maintains the conflict
as a dialectic synthesis of ideas in order to give birth to a dynamic
and progressive thinking . For
Minangkabau society , the dynamics of the conflict is necessary and
maintained so that it does not become a static life , and also
historical experience has taught that the dynamics of conflict in
Minangkabau not lead to disintegration . Conversely
potential conflict situations in childbirth Minangkabau figures in
subsequent periods , as history has proven this community . Early
renewal of religious figures such as Tuanku Nan Tuo pious and wise at
the same tenacious traders successfully make Islamic law as the basis of
community life in the outback . Surau
Tuanku Nan Tuo delivered many such pious pupil who was then known as
Faqih Jalaluddin Sheikh Sagheer , or the scholar but firmly as Tuanku
nan Renceh , as well as students who have a fighting spirit burning such
Tuanku Imam Bonjol and many others . They are certainly a product of the Minangkabau situation late 18th century . At the end of the 19th century came the figure Ahmad Al - Khatib Minangkabawy , which also comes from inland areas . This figure is not less important than the former ; halaqahnya has emerged from scholars such as charismatic and good at HM Thaib Umar , H. Abdul Karim Amarullah , H. Abdullah Ahmad , Sheikh Jamil Jambek . Theher Jalaluddin , and others .
In
short, the situation with the Minangkabau cultural uniqueness has
produced many intellectuals and fighters that are responsive to a
variety of social issues faced in his day ; female figures such as Holy
Rohana Siti Manggopoh , Rahma el - Yunusiyyah , Ratna Sari , and others
among women in this country , neither do political state as Syahrir , Mohammad Yamin , H. Agus Salim , Natsir , Hamka and the other too much to be called one by one . At least until the time of independence figures in various fields has been born out of the realm of Minang . From
the historical record after independence , we are witnessing a change
that tends to show symptoms of a drastic reduction in the number of
emerging leaders are not intellectually as the previous time . Until
the end of the New Order era , Minangkabau intellectual product is not
much more that could color the treasures of thought in this country ,
fresh ideas of intellectuals , politicians and scholars no longer echoed
across the archipelago . Similarly,
in the field of Islamic education - at least in the last three decades -
, madrassas incarnation of surau - surau which was once visited by
students from various corners of the country , to name only sebahagian .
A lot of madrassas that have lost charismatic figure , due to stagnation among their regeneration process . This is the reality of Minangkabau until this time [ 5 ] .
REFERENCES
[1]Djokosurjo (2001). Agama dan Perubahan Sosial: Studi antara Islam, Masyarakat dan Struktur Sosial-Politik di Indonesia. LKPSM, Yogyakarta. hlm. 148.
[2]Tjandrasasmita, Uka (2009). Arkeologi Islam Nusantara. Kepustakaan Populer Gramedia. hlm. 72–73.
[3]Navis, A.A. (1984). Alam Terkembang Jadi Guru: Adat dan Kebudayaan Minangkabau, PT Grafiti Pers, Jakarta. Hlm. 24-26.
[4] https://wikimediafoundation.org/wiki/.com
[5] http://irhashshamad.blogspot.com/2009/02/islam-di-minangkabau.html
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