Attempt to look at the historical developments from a structural point of view. Of Islam: Islam did not begin the conversion of Minangkabau by addressing itself to structural problems. At the early stage of the process, Islam was basically. Occupies a dominant position in that village community (Josselin de Jong, 1952, p. JPG viewer, GIF viewer. PDF files becomes more. Aplikasi Suluah Minang merupakan sebuah aplikasi yang berisi tentang sejarah perkembangan islam di. Nuansa Minangkabau yang ada di dalam setiap musik Sumatera Barat yang. Pengaruh Tamadun Islam di asia dan. Penulisannya tentang sejarah Islam telah diterjemahkan ke dalam bahasa Inggeris dengan.

1. Sejarah Islam Di Dunia
2. Sejarah Islam Di Indonesia

The Overseas Minangkabau is a demographic group of Minangkabau people of Minangkabau Highlands origin in West Sumatra, Indonesia who have settled in other parts of the world.^[1] Over half of the Minangkabau people can be considered overseas Minangkabaus. They make up the majority of the population of Negeri Sembilan (in Malaysia) and Pekanbaru (in Indonesia). They also form a significant minority in the populations of Jakarta, Bandung, Medan, Batam, Surabaya and Palembang in Indonesia as well as Kuala Lumpur, Malacca, Penang, Singapore and Brunei Darussalam in the rest of the Malay world. Minangkabaus have also emigrated as skilled professionals and merchants to the Netherlands, United States, Saudi Arabia and Australia.^[2] The matrilineal culture and economic conditions in West Sumatra have made the Minangkabau people one of the most mobile ethnic group in Maritime Southeast Asia.

The young people usually have to go outside the region after their teens to become traders or students. For most of the Minangkabau people, wandering is an ideal way to reach maturity and success. By moving, wealth and scientific knowledge are gained and the prestige and honor individuals in the midst of indigenous environment.

The immigrants usually send part of the wealth home to be invested in family businesses, such as by expanding the ownership of paddy fields, control of land management, or pick up the rice fields of the spout. Money from the diaspora is also used to improve village facilities, such as mosques, roads, or the rice fields.

• 1Waves of migration
• 2Causes

Waves of migration[edit]

The Minangkabau people have a long history of migrating overseas. They would leave their homes and travel in search of knowledge and to seek their fortunes. The first migration in the 7th century when the Minangkabau Merchants sold the gold in Jambi and involved in the formation of the Malayu Kingdom.^[7] In the 13th century, the Minangkabau people started colonies along the west coast of Sumatra island from Meulaboh to Bengkulu when they were spice traders under the Aceh Sultanate. In Aceh, they were known as Aneuk Jamee and as Pesisir in west coast of North Sumatra.^[4] In the 15th century, the overseas Minangkabaus settled in Negeri Sembilan under the protection of the Malacca Sultanate and later under the Sultanate of Johor. After Portuguese captured of Malacca in 1511, many Minangkabau family moved to South Sulawesi. Datuk Makotta and his wife Tuan Sitti were pioneer of Minangkabau family in South Sulawesi. They supported Sultanate of Gowa, as trader, ulama, and administrator.^[8]

In the early 18th century, the three brothers were Nakhoda Bayan, Nakhoda Intan, and Nakhoda Kecil opened up a settlement at Penang island.^[9] In the last 19th century most of the Minangkabau people went to the Kuala Lumpur and Deli in East Sumatra as merchants, peddler and artisans.^[4]

Utsman bin Abdullah and Haji Mohamed Taib were influential tycoons in Kuala Lumpur and surrounding area.^[10] Haji Taib, one of the wealthiest figure at that time, was an important person in the early development centre of city: Kampung Baru.^[11][12] Beside as merchants, the Minangkabaus also overwhelmingly on socio-religious figures, such as Utsman bin Abdullah was the first kadi of Kuala Lumpur as well as Muhammad Nur bin Ismail.^[13]

Intellectual migration[edit]

After the Padri War, most of the Muslim reformists went to Mecca and Cairo. Among them were Ahmad Khatib, Tahir Jalaluddin, Abdul Karim Amrullah, and Muhammad Jamil Jambek. In Mecca, Ahmad Khatib served as the Imam of the Shafi'i school of law at the mosque known as Masjidil Haram. While Djanan Thaib founded Jamaah al-Chairiyah in 1923 and led Seruan al-Azhar magazine with Ilyas Yakoub and Mahmud Junus at Cairo.^[14]

In the early 20th century, many young Minangkabaus migrated to Java and Europe as students. In Europe, most of them studied in the Netherlands and Germany. Abdoel Rivai, Mohammad Hatta, Roestam Effendi, Nazir Pamuntjak, and Sutan Sjahrir were overseas Minangkabaus who studied in Europe and later became activists in the movement for Indonesian independence.^[15] Another activist was Tan Malaka who lived in eight different countries including the Netherlands, China, and the Philippines. He was a member of the Indonesian Communist Party and was also a candidate for the Netherlands' member of parliament.^[16]

Causes[edit]

Cultural factors[edit]

There are two explanations of this phenomenon.One: Because Minang culture dictates that boys need to learn to be an optimal effective man, they need to learn from the outside world, to gain knowledge and experience so that they can hopefully gain enough wisdom to take care of the women (sisters, nieces, mother, aunts, grandmother, etc.), and to gain sufficient skills to be productive men who can provide for their women. Two: The nomads who returned to their hometown, usually are considered to be more desirable by the girls and respected by the potential in-laws.

Today, the modern Minangkabau women also aspire to wander out of their hometown because they want to earn their living by trade, have a career, or further their education.

According to Rudolf Mrázek, a Czech Michigan-based Indonesianist, two typologies of Minang culture, the dynamism and anti-parochialism gave birth to the spirit of independence, cosmopolitan, egalitarian, and liberal-minded, causing the embedded migration culture of Minangkabau people.^[17] The spirit to change the fate of the pursuit of knowledge and wealth, and Minang proverb which says Ka ratau madang di hulu, babuah babungo balun, marantau bujang dahulu, di rumah paguno balun (better go wander, because in kampong not useful) result in Minang youth to migrate since youth.

Economic factors[edit]

Another explanation is that because many Minangkabau people have proven to be successful merchants and the family whose men are overseas usually are wealthier at home, it drives the other men who are still at home to want to wander outside their homeland and test their economic skills as well.

Meanwhile, the economic history of the Minangkabau people since long ago has been bolstered by the ability to trade and distribute their crops. Minangkabau inland area has geological reserves of raw materials especially gold, copper, lead, zinc, mercury, and iron.^[18] The nickname Suvarnadvipa that appears on legend in India was referred to the possibility of Sumatra as island of gold.^[19] In the 9th century, the Arab traders reported that Sumatran people have been using a number of gold in trading system. Continued in the 13th century, king of Sumatra used the crown of gold. Tomé Pires around the 16th century, says that gold was trade in Malacca, Barus, Tiku and Pariaman, originated from Minangkabau inland area. He also mentioned that in the Indragiri area on the east coast of Sumatra is the central port of the Minangkabau kingdom.^[20] The manuscripts written by Adityawarman also mentioned that he is the ruler of the earth's gold. It is then encouraged the Dutch to build a port in Padang.^[21] And arrived at 17th-century, Dutch still call a gold ruler to the king of Pagaruyung ^[22] and then asks Tomas Diaz to investigate the matter, which he tried to enter the interior of the Minangkabau from east coast of Sumatra, and Diaz' noted he had found one of the Minangkabau king at that time (Rajo Buo) and also mentioned main of the people jobs was gold miners.^[23] The geological record of the Netherlands noted that on Batanghari found 42 places of mined gold with the depth reaches 60 metres, and in Kerinci they met the miners of gold.^[24] Until the 19th century, the legend of gold in Minangkabau hitterland, still pushing Raffles to prove it, and he is listed as the first European to successfully achieved Pagaruyung through the west coast of Sumatra.^[25]

Influences[edit]

They exercised great influence in the politics of many kingdom and states in Maritime Southeast Asia. Raja Baginda migrated to south Philippines and founded the Sultanate of Sulu in 1390.^[4] Between the period 1558–1575, Rajah Sulayman was ruler of the Kingdom of Maynila in what is now Manila, Philippines.^[4] In 1603, the Overseas Minangkabaus ulamas or religious figure taught Islam in Sulawesi, Borneo, and Nusa Tenggara island. Dato Ri Bandang, Dato Ri Tiro and Dato Ri Pattimang both of whom were prominent ulamas spread the word of Islam to the Gowa and Luwu kingdom in South Sulawesi.^[26] Beside as preacher, the Minangkabau were the major trader in Makassar before the Makassar War.^[27]

The Overseas Minangkabau were also involved in political rivalry with the Bugis after the death of Sultan Mahmud Shah II in Sultanate of Johor. In 1723, Sultan Abdul Jalil Rahmad Syah I or known as Raja Kecik, founded Sultanate of Siak in Riau.^[28] Raja Ismail, a grandson of Raja Kecik, who ruled Siak in 1761 and 1779-1781 has influence in the east coast of Sumatera, Malay peninsula, southern Thai as well as West Kalimantan.^[27]

In 1773, Raja Melewar was appointed the Yang di-Pertuan Besar in the state of Negeri Sembilan. The mid-twentieth century, many overseas Minangkabau like Ahmad Boestaman, Abdullah CD, Rashid Maidin, Shamsiah Fakeh, and Khadijah Sidek^[29] were involved in the Malaysian independence movement. After Malaysia and Singapore independence, many politician and minister were Overseas Minangkabau, such as Ghazali Shafie, Rais Yatim, Aishah Ghani and Muhammad Eunos Abdullah. While Yusof bin Ishak was the first president of Singapore and Tuanku Abdul Rahman was the first Supreme Head of State (Yang di-Pertuan Agong) of the Federation of Malaya.

Sejarah Islam Di Dunia

Ahmad Khatib was the teacher to many Malay scholars in Mecca and gave influence of Islamic reformism in Malay world. Two of his students, Ahmad Dahlan established Muhammadiyah and Hasyim Ashari founded Nahdlatul Ulama. Muhammadiyah had been founded in 1912 in Java, but its rapid spread throughout Indonesia was due in large part to the efforts of Minangkabau traders and teachers. Tahir Jalaluddin and Hamka were the influential scholars in Indonesia, Malaysia, and Singapore. Tahir established his own reformist magazine al-Imam and Hamka published Panji Masyarakat.

Mohammad Yamin, one of the Indonesian founding fathers, who had success a unified Indonesian identity with the Indonesian language.^[30] Beside Yamin, the other Minangkabau authors, such as Marah Rusli, Abdul Muis, Sutan Takdir Alisjahbana, Hamka and Chairil Anwar, who migrated to Java since youth, were considered to be a pioneer of modern Indonesian literature. Their works has influence in Maritime Southeast Asia, in addition to Minangkabau language had a strong influence on Indonesian language.^[31]

They are also great influence developing Malaysian culture, mainly language, culinary, music, and martial art. Zainal Abidin Ahmad was a Minangkabau writer who modernized the Malay language. Muzammil Alias who goes by the stage name Waris is credited for giving fresh breathe to Minang culture in Malaysia. Rendang and lemang, the traditional cuisine of Minangkabau, also popular in Malaysia as well as Singapore. Andalas University historian, Prof. Gusti Asnan suggests that rendang began to spread across the region when Minangkabau merchants and migrant workers began to trade and migrate to Malacca in the 16th century.^[32]Caklempong, the musical tradition instrument, was brought to Malaysia by the Minangkabau people as early as the 14th century.^[33]

Present-day, Malay inhabitants in Negeri Sembilan and northern Melaka practiced the Minangkabau system of adat perpatih.^[34] As opposed to adat temenggung, adat perpatih system has been studied and analysed extensively by many scholars.

Occupations[edit]

Many Minangkabau have established themselves as merchants, writers, government employees and white collar workers in the places that they have settled. A number of them work as merchant, artisans, teachers, preachers, and also in the field of medicine. SM Nasimuddin SM Amin and Mokhzani Mahathir were the example of a very successful Minangkabau businessman. Many Overseas Minangkabaus are affiliated to the Muhammadiyah Islamic organisation. In the cities, they are greatly involved with the mosque activities as well as the modern Moslem organisation. They are also present in the field of academics and many Overseas Minangkabaus hold posts as rector, dean and headmasters in high schools.^[4] After Indonesian independence, Minangkabau people migrated as skilled professionals to the Australia, Japan, Europe, and the United States.

Organizations[edit]

Today, most of the kanagarian (literally 'little state') in Minangkabau have an overseas link. They have branches and are found in all the big cities in the Malay Archipelago as well in Thailand, the United States and Europe. Their objectives are the promotion of the social, physical, intellectual, cultural and general welfare of its members.

References to overseas Minangkabau (Merantau) in popular culture[edit]

The phenomenon of wandering in Minangkabau society often becomes a source of inspiration for artists, primarily literary.

References in literature

• Hamka, in his novel Merantau to Deli, telling stories about life experiences Minang nomads who went to Deli and married Javanese woman. Another novel Tenggelamnya Kapal van der Wijck tells the story of children who return to home. In the village, he faced obstacles by indigenous peoples who is his father's family.
• A novel by Marah Rusli, Sitti Nurbaya and Salah AsuhanAbdul Muis tells the story of the Minang nomads. In these novels, the intersection of Minang tradition and western culture are narrated.
• Negeri 5 Menara by Ahmad Fuadi, tells of immigrants who study in boarding schools in Java and eventually become successful.
• In a different form, through his work titled Kemarau, A.A. Navis invite the overseas community to build their Minang hometown.

References in film

• Merantau is a martial arts film from 2009 which tells the story of a young Minangkabau man who leaves his hometown to teach silat and the trials and tribulations of his journey.
• Negeri 5 Menara, adaptation of the novel with the same title.
• Tenggelamnya Kapal van der Wijck, adaptation of the novel with the same title.

See also[edit]

References[edit]

1. ^Christine Dobbin, Islamic Revivalism in a Changing Peasant Economy: Central Sumatra, 1784- 1847; Curzon Press, 1983
2. ^http://www.padeknews.comArchived 2 June 2015 at the Wayback MachineWarga Minang Melbourne Australia Dilepas Naik HajiArchived 24 September 2015 at the Wayback Machine
3. ^Badan Pusat Statistik, Sensus 2000
4. ^ ^abcdefNaim, Mochtar. Merantau.
5. ^Badan Pusat Statistik. Tabel Hasil Sensus Penduduk 2010 Provinsi DKI JAKARTA, diakses pada 11 Maret 2012
6. ^Template:Cite url=http://www.statistics.gov.my/portal/download Population/files/population/03ringkasan kawasan PBT Jadual1.pdf
7. ^Munoz, Paul Michel (2006). Early Kingdoms of the Indonesian Archipelago and the Malay Peninsula.
8. ^Raja Ali Haji
9. ^Dr. A. Murad Merican (12 October 2006). 'Sejarah dari sudut Timur'. Utusan Melayu (M) Bhd. Retrieved 14 January 2014.
10. ^Nelmawarni Bungo, Nordin Hussin; Merantau ke Kuala Lumpur: Tradisi merantau dan berdagang masyarakat Minang, 2011
11. ^
12. ^http://www.malaysiandigest.comMalaysian Road Names: Who's Who?Archived 30 June 2017 at the Wayback Machine
13. ^Mohd Nizam Sahad, Che Zarrina binti Sa’ari; Sejarah Sistem Pendidikan Islam di Kuala Lumpur, Jurnal Al-Tamaddun Bil. 6, 2011
14. ^Zuhairi Misrawi, Al-Azhar: Menara Ilmu, Reformasi, dan Kiblat Keulamaan, Kompas, 2010
15. ^Poeze, Harry A. In het Land van de Overheerser: Indonesiër in Nederland 1600-1950.
16. ^Poeze, Harry A. Tan Malaka Autobiography.
17. ^
18. ^Bemmelen Van R.W., (1970), The Geology of Indonesia, The Haque.
19. ^Wheatley P., (1961), The Golden Khersonese, Kuala lumpur, pp.177-184
20. ^Cortesao A., (1944), The Suma Oriental of Tome Pires, London:Hakluyt Society.
21. ^Marsden W., (1811), The History of Sumatra, London
22. ^NA, VOC 1277, Mission to Pagaruyung, fols. 1027r-v
23. ^Haan, F. de, (1896), Naar midden Sumatra in 1684, Batavia-'s Hage, Albrecht & Co.-M. Nijhoff. 40p. 8vo wrs. Tijdschrift voor Indische Taal-, Land- en Volkenkunde, Deel 39
24. ^Tobler A., (1911), Djambi-Verslag, Jaarboek van het Minjwezen in Nedelandsch Oost-Indie: Verhandelingen, XLVII/3.
25. ^Raffles, Sophia, (1830), Memoir of the life and public services of Sir Thomas Stamford Raffles, London: J. Murray.
26. ^'Sejarah Islam Nusantara' (in Indonesian).
27. ^ ^abTimothy P. Barnard, Texts, Raja Ismail and Violence: Siak and the Transformation of Malay Identity in the Eighteenth Century, Journal of Southeast Asian Studies, Vol. 32, No. 3 (Oct., 2001), pp. 331-342.
28. ^'Sejarah Singkat Kerajaan Siak'. Archived from the original on 17 July 2007. Retrieved 17 July 2009.
29. ^Nasir, Zulhasril. Tan Malaka, Gerakan Kiri Minangkabau di Indonesia, Malaysia dan Singapura.
30. ^John Monfries, Different Societies, Shared Futures: Australia, Indonesia and the Region, ISEAS, 2006
31. ^Paauw, Scott; One Land, One Nation, One Language: An Analysis of Indonesia's National Language Policy; University of Rochester Working Papers in the Language Sciences, Vol. 5, No. 1, 2009
32. ^Urang Minang.com Inilah Rendang Minang Juara dunia itu
33. ^Abdul Samad Idris, Hubungan Minangkabau dengan Negeri Sembilan dari Segi Sejarah dan Kebudayaan, 1970
34. ^Ooi Keat Gin, Historical Dictionary of Malaysia, 2009

Islam is the most adhered religion in West Sumatra, a province of Indonesia, embraced by 97.42% of the whole population. The percentage of Muslim population increases to 99.6% if excludes the Mentawai Islands, where the majority of the non-Muslim (Protestant) West Sumatrans reside.^[1] Denomination among Islam in West Sumatra is predominantly Sunni Islam, and there is a small Shia Islamic pocket within the coastal city of Pariaman. Minangkabau people who are indigenous to West Sumatra and consist 88% of West Sumatran population today have historically played the important role within the Muslim community in Indonesia.^[2] Up until today the region is considered as one of the strongholds of Islam in Indonesia.

• 1History
• 2Society

History[edit]

Introduction of Islam[edit]

Introduction of Islam in West Sumatran region, especially the Minangkabau Highlands where was the home of Minangkabau people, is assumed as taking two routes, from the east of Minangkabau between the 7th and 8th century and from the west coast of Minangkabau after the 16th century. The first route was cultivated by the Muslim Arab traders came down from the Strait of Malacca through Kampar River flowing from the highlands into the strait.^[3] This trade activity is estimated as the first contact between the indigenous people in the area and Islam. The cultural contact became more intensive in the 13th century with the rise of Muslim Samudera Pasai Sultanate in the northern Sumatra, assuming control of the strait and advancing into the east Minangkabau for gold mines and pepper production center. Islam began entering the West coast of Minangkabau after the fall of the Strait of Malacca into Portuguese in the 16th century, through the coastal cities such as Pariaman. During the time, the strongest Muslim empire in the region was Aceh Sultanate based in the current Aceh province. Intensive interactions between the Aceh Sultanate and Minangkabau region had developed into significant influence by the former on the latter in terms of Islamic teachings. Among the first Islamic proselytizers in Minangkabau area was Sheikh Burhanuddin Ulakan, a disciple of Sheikh Abdur Rauf Singkil who adhered to the Acehnese line of Shattaritariqa. Shattari tariqa was quickly spread into Minangkabau through the traditional religious educational institution known as surau.^[4]

Spread of Islam[edit]

Islam was propagated by several Sufi orders, namely Shattari and Naqshbandi tariqas, through suraus and proselytization in the 17th-19th century. During the process, there were certain differences in the way religion had developed between the western coastal area and the eastern inland area. Within the inland area, the more syncretic form of Islam was spread through Naqshbandi tariqa which was disseminated by Ismail al-Khalidi al-Minangkabawi, and gained the strong foothold there, combined with the commercial advantage coming from its geographic proximity to the Strait of Malacca.^[5][6] The development of Islam in West Sumatra can also be characterized by the practice of tasawwuf (science of Islamic mysticism) through the emphasis on sharia, which was instituted by the influential Minangkabau ulamas, pioneered by Tuanku Nan Tuo. Tuanku Nan Tuo was a Sufi-oriented reformer who took wasatiyyah (moderate) position. His syncretic approach between the orthodoxy and non-orthodoxy had successfully laid the foundation of sharia within the Minangkabau Sufi traditions.^[7] This had led to the comprehensive development of Islamic sciences and studies, often accompanied by the application of Islamic solutions to the social issues and other worldly affairs, not confining it to the spiritual aspects.^[8] This development had attempted to transform various aspects of Minangkabau society, especially within the inland agrarian area. The transformation was often colored by conflicts in the religious interpretations stemming from the cultural roots of Minangkabau people such as matriarchal system. The conflict, for example between the mainstream sharia and Naqshbandi practices, as well as later Islamic modernism between the Sufi orders, had resulted in intense intellectual development of the religious interpretations and indirectly contributed to the ascendance of Minangkabau region as one of the most important centers in the history of Islam in Indonesia.

Pre-modern era[edit]

After the spread of Islam in the 17th-19th century, Islam had been embraced by most of Minangkabau people lived in both inside and outside of West Sumatra, through the unorthodox approaches. Beginning from the early 19th-century, Minangkabau society began to be influenced by the Islamic intellectual development in the Middle East. Certain Minangkabau ulamas who were inspired by the newly founded Wahhabism in Mecca had intensified its scrutiny against the Pagaruyung kings who were deemed as not fulfilling the sharia prescriptions and performing acts which were deemed forbidden or heretical. These reformist scholars came to be known as padri, who were mostly disciples of Tuanku Nan Tuo. Prominent padris include Tuanku Nan Renceh, Tuanku Imam Bonjol, Tuanku Tambusai and Tuanku Rao.^[7] The rupture of negotiations between the Minangkabau kings and the padris in 1803 had erupted into a conflict known as the Padri War. The war was fought between the two parties, the followers of padri and the adherents of the local custom (adat). After the 20 years of fighting, in 1833, the adat group requested the Dutch support. This had led to the intensification of the conflict and the increase in the loss of human resources and cultural properties, erosion of the power of the kingdom, and the infiltration by the Dutch taking advantage of the conflict.^[9][10] Facing the situation, the leader of padri group, Tuanku Imam Bonjol, began to embrace the indigenous cultures and made an agreement between the two parties to unite against the Dutch colonialism. The two parties had made a consensus on the amalgamation between the Islamic teachings and the local customs, under the principle of Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the Qur'an').^[11]

Modern era[edit]

In the late 19th century, a Minangkabau ulama Ahmad Khatib al-Minangkabawi rose to its prominence through rigorous education in Mecca, to the point that he became the first foreign scholar occupied the position of the mufti of Shafi'i school in the city. Many ulamas, scholars, and intellectuals throughout the archipelago who studied in Mecca became the disciple of al-Minangkabawi, including Ahmad Dahlan, the founder of Muhammadiyah, and Hasyim Asy'ari, the founder of Nahdlatul Ulama.^[12]:356 Rosters of Minangkabau ulamas who returned to West Sumatra after the education under al-Minangkabawi had formed a new generation of intellectuals, including Muhammad Jamil Jambek, who turned from tariqa-oriented scholar into the avid critic of Sufism,^[13] and Tahir bin Jalaluddin, known for his publication Al-Imam and its influence on Abdullah Ahmad's Al-Munir magazine.^[14] These ulamas were based in suraus in each nagari which turned into a counterweight against the Dutch colonization and the Western education brought by the colonial government. Minangkabau ulamas of this generation is marked with the intellectual struggle between the traditionalists, who uphold the syncretic Islam fostered mainly through Naqshbandi worldview, and the modernists who are inspired by newly founded Islamic modernist movement which advocates for Sunnah, modern education and forsaking of non-orthodox traditions. Among the main contentions of the struggle are the allowance and the scope of ijtihad (independent thinking) and the aspects of hukum wasilah (rules of tawassul) deemed as incompatible with Sunnah.^[15] Modernists had hold West Sumatra as one of their bases for exerting the influence throughout the archipelago. One of the first modernist mass organizations in the archipelago was established in Padang called Sumatera Thawalib in 1915. The West Sumatran chapter of Muhammadiyah was established by Abdul Karim Amrullah in 1925. Modernist political party Union of Indonesian Muslims (PERMI) was established in 1930, with Rasuna Said among its leaders. Correspondingly, Union of Islamic Education (PERTI) was established by the traditionalists in the same year. After the independence of Indonesia, the state had seen the rise of Java-based mass organizations and the intellectuals from Jakarta, Ciputat and Jogjakarta. Under this circumstance, the prominence of West Sumatra and Minangkabau people among the intellectual landscape of Islam in Indonesia had fallen off since the New Order year. Among the important Minangkabau figures of post-independence era are Abdul Malik Karim Amrullah (Hamka), who authored Tafsir al-Azhar in 1967, the first tafsir written in Bahasa Indonesia and taking the vernacular Minangkabau and Malay approaches in interpreting the Qur'an,^[16] and Mohammad Natsir, who led the Masyumi Party and Indonesian Islamic Dawah Council, contributing greatly to the propagation of Islamic orthodoxy in Indonesia.^[17]

Society[edit]

Religious outlook[edit]

Among Minangkabau people, Islam is occupying the core part of their identity. Minangkabau people are considered among the most pious Muslims in terms of the observance of the rituals within the Five Pillars of Islam.^[18] As exemplified by their saying Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the Qur'an'), Minangkabau culture is considered linking directly to Islamic religious precepts, in which the authority of the former is upheld by the latter. As such, leaving Islam (murtad) is considered tantamount to leaving Minangkabau society on both physical and mental basis.^[19]

Education[edit]

Sejarah Islam Di Indonesia

Surau is the traditional Islamic educational institution originated around the West and South Sumatra region, in the form of assembly building for religious, cultural and festive purposes, similarly to Arab Zawiya.^[20] The tradition of surau was preceding the formal Islamic education which employs orthodox theory and method brought from abroad, and it is considered having a pre-Islamic root, which can be traced back to a Buddhist monastery founded near Bukit Gombak in 1356 by Adityawarman.^[21]

Architecture[edit]

Vernacular style mosque in West Sumatra is distinguished by its multi-layer roof made of fiber resembling Rumah Gadang, the Minangkabau residential building. Prominent examples of mosques with vernacular Minangkabau designs are Bingkudu Mosque,^[22] founded in 1823 by the Padris, and Jami Mosque of Taluak, built in 1860. Another important religious institution surau is also often built in vernacular Minangkabau style as well, with three- or five-tiered roofs and woodcarvings engraved in the facade.

Festival[edit]

Tabuik is a Shia Islamic occasion in the city of Pariaman and it is a part of the Shia days of remembrance among the Shia local minority. Tabuik refers to the towering funeral biers carried during the commemoration. The event has been performed every year since the Day of Ashura in 1831, when the practice was introduced to the region by the Shia sepoy troops from India who were stationed—and later settled—there during the British Raj.^[23] The festival enacts the Battle of Karbala and plays the tassa and dhol drums.

References[edit]

1. ^'Penduduk Menurut Kelompok Umur dan Agama yang Dianut: Provinsi Sumatera Barat'. Badan Pusat Statistik. Retrieved 2012-05-03.
2. ^Giap, Tan Khee et al. Competitiveness Analysis And Development Strategies For 33 Indonesian Provinces. World Scientific.
3. ^Mansoer, et al., 1970: 44-45
4. ^Maimunah. (2012). SISTEM PENDIDIKAN SURAU : KARAKTERISTIK, ISI DAN LITERATURKEAGAMAAN. TA'DIB, Vol. XVII, No. 02.
5. ^Abdul Rahman Haji Abdullah (1997). Pemikiran Islam di Malaysia: Sejarah dan Aliran. Gema Insani. ISBN978-979-561-430-2. pp.53.
6. ^Dobbin, 1992: 146
7. ^ ^abKaum Sufi dalam Sejarah di MinangkabauHarian Singgalang, 30 March 2012. Retrieved December 8, 2013.
8. ^Dobbin, 1992: 151-152
9. ^Abdullah, Taufik (1966). 'Adat and Islam: An Examination of Conflict in Minangkabau'. 2 (2): 1–24. doi:10.2307/3350753.
10. ^Amran, Rusli (1981). Sumatera Barat hingga Plakat Panjang. Penerbit Sinar Harapan.
11. ^Jones, Gavin W.; Chee, Heng Leng; Mohamad, Maznah (2009). 'Not Muslim, Not Minangkabau, Interreligious Marriage and its Culture Impact in Minangkabau Society by Mina Elvira'. Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia. Institute of Southeast Asian Studies. p. 51. ISBN978-981-230-874-0.
12. ^Ricklefs, M.C. (1991). A History of Modern Indonesia 1200-2004. London: MacMillan.
13. ^'Minang Saisuak #80 - Syekh Muhammad Djamil Djambek'Surya Suryadi - Harian Singgalang, Retrieved 11-01-2015.
14. ^Ricklefs, M.C. (1991). A History of Modern Indonesia 1200-2004. London: MacMillan. pp. 353–356.
15. ^Hamka, 1967: 79
16. ^Yusuf, M. Yunan. (2003). Corak Pemikiran Kalam Tafsir Al-Azhar. Penamadani. pp.103.
17. ^Ma'mur 1995, pp. 34–35.
18. ^Keddie, Nikki R. (1987). Islam and Society in Minangkabau and in the Middle East: Comparative Reflections. Journal of Social Issues in Southeast Asia. app.1
19. ^Jones, Gavin W. et al, 2009: 181
20. ^Azyumardi Azra, Islam in the Indonesian World: An Account of Institutional Formation. Bandung 2006, S. 63-69.
21. ^Dobbin, 1992: 142
22. ^Dina Fatimah. 'KAJIAN Arsitektur pada Masjid Bingkudu di Minangkabau dilihat dari Aspek Nilai dan Makna'(PDF).
23. ^Bachyul Jb, Syofiardi (2006-03-01). ''Tabuik' festival: From a religious event to tourism'. The Jakarta Post. Retrieved 2007-01-27.

Bibliography[edit]

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• Dobbin, Christine. (1992). Kebangkitan Islam dalam ekonomi petani yang sedang berubah: Sumatra Tengah, 1784-1847. Inis.
• Jones, Gavin W. et al. (2009). Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia. Institute of Southeast Asian Studies.
• Hamka, (1967) Ayahku, Riwayat Hidup Dr H. Abd. Karim Abdullah dan Perjuangan Kaum Agama di Sumatera. Jakarta.
• Dobbin, Christine (1983). Islamic Revivalism in a Changing Peasant Economy: Central Sumatra, 1784–1847. Curzon Press. ISBN0-7007-0155-9.
• Ma'mur, Ilzamudin (1995). Abul Ala Mawdudi and Mohammad Natsir's Views on Statehood: A Comparative Study Montreal: McGill University. Retrieved 28 October 2011.