INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 4, Number 1, 1997

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INDONESIAN

JOURNAL FOR ISLAMIC STUDIES Volume 4, Number 1, 1997

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PESANTREN AND TAREKAT IN THE MODERN ERA:

AN ACCOUNT ON THE TRANSMISSION OF TRADITIONAL ISLAM IN JAVA A. G. Muhaimin

INDONESIA'S NURCHOLISH MADJID AND ABDURRAHMAN WAHID AS INTELLECTUAL VLAMk THE MEETING OF ISLAMIC TRADITIONALISM

AND MODERNISM IN NEO-MODERNIST THOUGHT Greg Barton

INDONESIA'S EMERGING MUSLIM FEMINISM: WOMEN LEADERS ON EQUALITY, INHERITANCE AND OTHER GENDER ISSUES

Andree Feillard

SUFISM, POWER POLITICS, AND REFORM: AL-RANIRi'S OPPOSITION TO HAMZAH AL-FANS0Ri'S TEACHINGS RECONSIDERED

Abdallah Vakily

ISSN 0215-0492

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Indonesian Journal for Islamic Studies Volume 4, Number 1, 1997 EDITORIAL BOARD:

Hat·url Nasution Mnstuhu .If. Quraish Sbihab A Azlz Dab/an M. Sa tria Bfje11di NabilabLubis M. YU11Clll Yusuf Komnruddin Hidayat M. Din S)'amsuddin Muslim Na.mtion \Vahlb Mu 'tbi EDITOR-IN-CHIEF· Aryumardi Azra EDITORS: Saiful Mujani Hemiro Prase/yo johan H Meuleman Did in Syafruddin Ali Muuhanif ASSISTANTS TO THE EDITOR·

Ariuf Subban Oman Fatbu"abman He11INuroni

ENGLISH lANGUAGE ADVISOR· Kay Bndger

ARABIC LANGUAGE ADVISOR· Fuad M Facbmdd/11 COVER DESIGNER

S. Priuka

STUDIA ISI..AMIKA (ISSN 0215·0492) tS a JOUrnal publtshcd quarterly by the hiSIIIut Agama Islam Negeri ( WN. The State lnsututc for lslamtc Studies) S}'arif Hidayatullah, Jakarta. (!iTT DEPPEN No 129ISK!DITJENIPPG/STT/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia It speoalizes m Indonesian Islamic srudtes, and tS tntendcd to commum-catt: original researche~ ;tncl current issues on the subject. This journal W'drnlly welcomes contributions fmm scholars of related di~clpllnes.

All an tries published do not necessanly represent the v•ews of the journal, or other lmtiruuom tu whkh ir is affiliated. They nrr solely the views of rhe authors.

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Mulyani

Ta~awwu

r

al-Tarbiyah al-Islamiyyah (Su-rau)

fl

Minangkabau

Abstract: The spread of Islam m Minangkabau, West Sumatera, cannot be separated from the development of lsfamic learning centers that existed in Mal tty traditi011al colleges (popularly called surau). Within the context of fs -lami:zing java, the role of these colleges shared a similar position to that of pesantren, traditional boarding schools which for a long ttme became the centers of Islamization on the island. Since their fou11dation, surau have served a center for the creation of Muslim scholars who U'ere responsible for the transmission of Jslamzc croctrines and knowledge and who tried to build a community which was comtmtted to these croctrines_ 7he surau de-veloped over nme in a variety of ways.

fn the beginning, the suraus were not an educational instttution. They already existed long before the coming of lsla.m to the regton. fn brief, it can

be concluded that the suraus were genuineLy originated from Minangkahau

cr.tlture and served as a place for meeting, gathering, consulting and ha~ing a rest for young and old male Minangkabaus, especially divorcees. 7he sura us also served as a place to stay over night for travelers and traders when they were passing through a vzllage. 7he suraus, then, became a11 infom7tttion center and a place fo1· socialization among the peoples of Minangkabau tradi-tion.

When islam came to Minangkabau, the 'ulama' who became leadmg figztres in the preachzng oflslatn rransfonned

this

insttcution into an Islamic

educarion imtirution, They did not change the traditional/unction of the

sura us in a radical wo:y, but add new functions so that the sura us would serve as a center for the propagation and study of Islam fo/lowzng along the line of

what had existed in mosques in islamic history. 7he suraus ~¥!/oped not only as a place ofsray or fm· other pleasure activities, but also served as a place zn which to pe;form daily prayers, to scudy religious subjects, and to hold other lslamic ceremonies.

In terms of its role as a leanung institution, educational acnvzties in the surau can be divided into tu·o let·els.- an elementary l~oelfor Qur'amc recita-tion and a higher level for religious studies. 1he system ran as follows: ha'l)ing 11\ ~tufii,<fsl•mi!.d, \fnl. 4, No. I 19?7

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finished rhe study of the Qur'anic recitation1 some students continued their studies at a higher level of learning of religious studies. The subjects provided at this level consisted of Arabic grammar and tenses, since this knowledge was considered as a main tool in understanding other Ts!amic sciences. The method used in this study usualLy took the fonn of memorizing grammatical categories and tenses in Arabic language, but at the same time translati~1g them into Minangkdhau. The students of the suraus studied cLassica!Js!amic books such as Kitab Dhammun (Book on Grammar}, al-' Awamil al-Mi'ah , al-Jurumiyyah and Syarh al-' A wamil al-Mi'ah.

After completing their studies in Arabic grammar, the students

usually

continued their studies in the subject of lsfamic jurisprudence. Several sub-jects that can be mentioned at this level were religious worship, charity, fast-ing, the pilgrimage to Mecca, and subjects on Islamic trade. The sura us gener-ally used Kirab Minhaj al-Talibln (The Students' Guide Book) as a recom-mended book for Jslamic jurisprudence. The book was urritten in a beautiful Arabic prose, but it was very simple and easily understood Having finished reading the book, the stUdents went on to study methodology of Qur'anic erigesis by reciting a book written in medievaL Islam, T afs!r al-J alalayn (Ex-egesis ofTwo Greatness). In addition co studying those subjects, some studems who had license to do so also deepened their knowledge by studying Islamic theology, logics and Islamic mysticism.

One of rhe leading sura us in Minanghhau was Surau Burhanuddin (Burhan ai-Dtn) established in Ulakan Pariaman in the seventeenth century

which later became a center for propagating Islam. Burhan ai-Din (1646· 1692}was the student of AbdurraufSingkel (Abdai-Ra'{'tfal-Sinkili -1615-1693}. He learnt under ai-Sinkil£ in Aceh for several years and returned co U lakan in 1680 and established his own surau. It is said that aLmost all <td am

as

in Minanghhau studied under his supervision. Burhan al-D£n ~popularity is found in the foct that to this day many peopLe come to visit his grave, especially during Safar (the second month of Islamic calender). The Minangkabau call this festival 'Basafa' or visit in the month of Safar.

The success ofhzs Surau 1 educational activities is marked by rhe number of his successor-s and fo!lowers. It goes without saying that Burhan ai-Dfn 5

students, after finishing their· studies, returned to their town and founded

suraus in accordance with their expertise. Among Burhan ai-D£~1's students

were TaunktJ Nan Tuo of Paninjauan, Tt~anku Nan Tuo of Mansiangan, Tuanku Nan Tuo of Karnang and, the most well known in Minangkabatt. TuankuNan Tuo (1723-1830}ofCangkingKoto Tuo /VAngkatAgam. All of them became respected religious teachers for thousands of students from

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Mulyani

Ta~awwur

al-Tarbiyah al-Islamiyyah

(Surau)

fl

Minangkabau

Abstraksi: Perkembangan Islam di Minangkabau tak dapat dipisah-kan dari perkembangan pendididipisah-kan dan penyiaran Islam yang ber -langsung di surausurau. Posisz surau di Minangkabau sama penting-nya dengan posisi pesamren dalam komeks perkembangan Islam dz Pulau fawa. Sebagaimana pesarrtren, surau merupakan agen pence-tak para ulama yang bertanggungjawab un tuk mentransm isikan ajar-an Islam dajar-an membajar-angun masya,·akat menjadi umar yajar-ang taat atas ajaran-ajarannya.

Surau pada awalnya bukan mentpakan lembaga pendidikan is -lam. Surau telah ada jauh sebelum kehadiran Islam. Surau adalah unsur kebudayaan asli suku Minangkabau yang berfungsi sebagai tem-pat bertemu, berkumpttl, berapat dan tempar tidur bagi pemuda-pe-muda dan para lelaki. Sehingga surau menjadi pusat informasi dan sosialisasi para pemuda.

Para ulama Minangkabau mentransformasi surau menjadi lem-baga pendidikan Islam. Mereka tidak mengadakan perubahan radikal terhadap fungsi surau, melainkan hanya menambahkan fungsi dan makna mesjid seperti yang relah berkembang secara umum dalam se-jarah Islam. Surau dikembangkan juga berfimgsi sebagai tempat sa/at

lima waktu, tempat mengaji dan be/ajar agama, tempat t~pacara aga· ma dan lain-lain.

Salah saw surau cerpenting di Minangkabau zalah Surau Syaikh Burhanuddin di Ulakan Pariaman yang telah ada sejak akhir abad

17 dan merupakan pusat pengembangan Islam. Bur han uddin

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1692} adalah di antara murid Abdurrauf Singke/(1615-1693). Ia be-laja~· kepada Abdurrauf Singkel di Aceh bebetapa tahun. Kemudian ia kern bali ke Ulakan Pariaman tahun 1680 dan mendidirikan surau di Ulakan. Hatnpir semua ulama Minangkabau generasi berikutnya bergum kepadanya. Kemasyhuran Burhanuddin hingga kini masih terlihat dengan banyaknya para penziarah yang mengunjungi ma-kamnya setiap tahun pada bulan Safar yang terkenal dengan istilah 'basafa' (bersa/ar}. Di tempat itu, pengunjung melaksanakan iba.dar. dengan, misalnya, berdzikir yang diikuti dengan tarian dan nyanyi-an.

Keberhasilan pendidikan Sura~t Burhanuddin di Ulakan terlihat dari perkembangan dan jt~mlah muridnya. Mereka yang telah me· namatkan pelajaran di surau Burhanuddin, kembali ke kampung masing-masing, dan mendirikan lembaga pendidikan Islam sesuai dengan keahlian yang mereka miliki. Di antart:t. murid Burhanud-din yang termasyhur -atau mttrid dari muridnya dan seterusnya-ialah Taunku Nan Tuo di Paninjauan, Tuanku. Nan Tuo di Man-siangan, Tttanku Nan Tuo di Kamang dan yang paling termasyhur

Tuanku Nan Tuo (1723-1830) di Cangking Koto Tuo IV Angkat Agam. Tuanku Nan Tuo di Cangking Koto Tuo mengamalkan sya-ricat dan hakikat.la be/ajar kepada Tuanku Nan Tuo diPaninjauan, Mansiangan dan Tuanku Nan Tuo di Kamang. Ketiga Tuanku ini be/4jar langsung kepada Burhanuddin Ulakan. Setelah be/ajar ke pel-bagai gunJ, Tuanku Nan Ttto di Cangking Koto Tuo menjadi syaikh yang alim daLam pelbagai ilmu keislaman.

Para murid Tuanku Nan Tuo di Cangking Koto Tuo seperti fa-la.htddin yang termasyhur dengan gelar Fakih Shaghir dan Tuanku Nan Renceh (1772-1832} mefakukan haL yang sama sehingga pengikut menjadi penganut yang benar-benttr mengama/kan syari 'ah. Perkembangan Islam di Minangkabau yang menekan kan segi syari 'ah di samping hakikat pada dasamya tak dapat dipisahkan dari pema-haman Islam yang ditransmisikan di su.rau-surau yang terutarna ber-asal dari Su1·au Burhanuddin Ulakan Patiarnan. Pada saatpemikir-an Islam di Haramayn semakin dikuasai pata pendukung Wahabi, perkembangan pemikiran Islam surau mencerminkan kecenderung-an ykecenderung-ang sama. Sttrau semaki11 menekkecenderung-ankkecenderung-an pemahamkecenderung-an literal syari 'ah sehingga /embaga perzdidikan Islam ini dipandang sebagai cikal bakal kelahiran Gerakarz Kaum Padri di Minangkabau.

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