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4. Surau Syekh Burhanuddin Ulakan, Pariaman and Islamization Of

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4. Surau Syekh Burhanuddin Ulakan, Pariaman and Islamization Of Diaspora Minang 2014 SURAU SYEKH BURHANUDDIN clan. Surau ULAKAN, PARIAMAN Rumah Gadang rumah gadang be interpreted with is suraucomplementary AND of , but not every musafir ISLAMIZATION OF MINANGKABAU have it, because the existing can still accommodate young people to stay, , and DESY ARYANTI, S.T., M.A. traders whensurau passing through a village and benighted on his way. Youngsurau people who lived and stay in the can find informations that occurs Department of Archtecture, FTSP outside their village. So, is a multifunction Bung Hatta University place, because it serves as an information2 center Padang, Indonesia and placeIslam for the socialization of youth. surau E-mail : [email protected] [email protected] Before come to Minangkabau, has ABSTRACT become an institution and the structuresurau of traditional Minangkabau. In history of This research examines the relationship adjustment Minangkabau shows that the first great and indigenous struggles and Syarak (Islam) in founded by Raja3 Adityawarman in the 1356 M in Minangkabau, track and know the history and Bukit Gombak. Beside its functions as a Hindu- development of Islam in the area of Ulakan, Buddhist worship center, it also a meeting place Pariaman conducted by Syekh Burhanuddin for young children to learn a variety of knowledge through the surau as the main point in spreading surauand skills for life. Its function is more than just a islam. In addition, Surau Syekh Burhanuddin also as religious place. Based on term of traditional rules, a center Tarekat Syatariah in Minangkabau and a serves as a gathering place for teenagers, pilgrimage to the tomb of Syekh Burhanuddin adult men who are unmarried or widowedsurau. This known as "Ber-Syafar". Religious ritual is always term make boys do not have bedroom at their held every year in Nagari Ulakan Pariaman. By this parents house and make them to stay in . research, Syekh Burhanuddin region in Ulakan, This fact causes the surau became a place is very Pariaman is not only a place for pilgrimage, but important for the maturation of the younger also a place for tourist to enjoy religious tourist generation of Minangkabau, in4 terms of both area. science and other practical skills. Keyword: Surau, Syekh Burhanuddin, Ulakan, Pariaman, Religious Tourism There are not too much evidence and the wider historical data available to tell about the function and position of surau before Islam entered the 1.0 INTRODUCTION Minangkabau. Some opinion state that the early period of the history of the Minangkabau are in surau langgar obscurity, except that there are a few inscriptions that reveal about Pagaruyung kingdom5 ruledIslam by Sidi Ghazalba said that the or was King Adityawarman since 1356 M. surauIn the course originally a native culturalsurau elements related to the of historical development and spreading Malays and refers tosurau theirs beliefs. After Islam (Da'wah Islamiyah). Forsurau the next became entered the archipelago, becoming Islamic the main point of the process of Islamization in buildings. Formerly is a place to meet, Minangkabau, because is not just a place of gather, deliberation, and beds for the boys and worship alone, but also serves as a social men who are old, especially widowersUma . In addition, institution. Surau dan Pembaharuan Pendidikan to similarLobo buildings in the MinangkabauMuenasah region in Islam2 di Minangkabau the MentawaiLanggar are also called , in East Toraja Mulyani, 1999, Jaringan Ulama Timur Tengah called , in1 Aceh called and Java dan3 Kepulauan Nusantara, Padang: Abad IAIN17 dan IB 18Press, h.7 Suraucalled . Azra, Azyumardi, 1994, 4 Pendidikan Islam, ,Tradisi Bandung: dan indu Mizan in traditional Minangkabau belongs to the Modernisasi menuju Millenium Baru Azra, Azyumardi, 1999, 1society’s mine or is part of a tribe or can also Mesjid Pusat Ibadat dan Islamic Revivalism, Jakarta: in Logos a Kebudayaan Islam Changing5Wacana Ilmu Peasant Economic Gazalba, Sidi, 1989, Dobbin, Christine, 1983, , Jakarta: Pustaka al –Husna, h.314- , London: Curzon Press, 315 h.119 1 Diaspora Minang 2014 Surau Ulakan society at that time. And Islamic law such as In Addition, broadcast the Islamic prayer, fasting, still rarely implemented even religion in the form of educationDarek and became the surau (mosque) rarely visited, except by religious center of Tarekat Syatariah activities. Meanwhile, leaders. the centerrantau of Minangkabau ( Surau), surau which Islam means a place in the social system as it is the case According to one opinion, the origin society had in the which receives as one of the been converted to by Muslim traders who requirements validity of a new village, in addition sailed from Malacca and Indragiri down the to after entering Islam and became a fad by King Kampar river in the 15th and 16th century. This of Pagaruyung. opinion may be so, when it is time Malacca was occupied by the Portuguese in 1511 which resulted in the emigration trade route through the 2.0 BACKGROUND western coast of Sumatra Island. At the same time, the kingdom of Pasai in Aceh under the rule of Sultan Iskandar Muda at 1607-1638 who was at the height of glory and disseminate Islamic In tracing the history of the beginnings of Islam patterned effect that in tu8rn can master the small into Minangkabau, we will be faced with a variety kingdom of Minangkabau. of opinions that are difficult to find traces of certainty. Some historians say that Islam has In these conditions, Islam has actually started to entered the region at 12th century BC, another go from urban western coast of Sumatra island one say that Islam has entered the region at 14th and then spread into the inland of the century BC, and some even conclude on the Minangkabau. This breakthrough pioneered by Chinese calendar says that have found Arabian Muslim traders from Aceh who enter through the community in Western Sumatra in the 674 BC. west coast of Sumatra or better known as This means that Islam has entered Minangkabau,into this area6 Minangkabau happened in the heyday ofIslam the Overzichtsince 674 vanBC Landor ”the first centuryIslam of Hijriah. kingdom of PasaiIslam. Beside running their bussiness, However, in M. Joustra’s book “ they also spread the new religion, namely . , ensure that does not The spread of by the Acehnese merchants apply in Minangkabau before 1550, because the have disrupted the peace of the King mission of the Minangkabau people facing Adityawarman who became king in Minangkabau Albuerque in Malacca in 1551 is not religious. Rue at the time, so that the king often trade boycott de Ariro told the same opinion, a captain of Aceh merchants. As a result, more Acehnese Malacca mention7 thatIslam in 1554 the Minangkabau merchants struggle to concentrate on not religious yet. From a variety of expert opinion communities along the coast. about the history of into Minangkabau when In manyIslam ways, the triumph of the kingdom of Aceh the more commonly accepted by many new further with a significant impact for the expansion parties known by the Minangkabau society in the of in Minangkabau in subsequent periods. sense of a religion is expected aroundThe the History 1600. of Similarly, in the discourse of mysticism attached Sumatra to the colors that significantly initiated by such William Marsden in his book great names Hamza al-Fansuri, Shams al-Din al- , recognizes how quicklyIslam the Islamization Sumatrani, Nur al-Din al-Raniri, Abd al-Rauf al- process. He was surprised to see Minangkabau Singkil the religious thought in Minangkabau. society has fully embraced , when he visited the area in 1778. Whereas in a manuscript in 1761 Hamzah al-Fansuri and Sham al-Din al-Sumatrani illustrated that most people there still worship are two figures who delivered many major works idols. It's just that even had converted to Islam, in the form of essays and poetry with the patterns Marsden added, superstitions and practices that of thought Wahdat al-Wujud. Meanwhile, two do not do much other Islamic Minangkabau prominent syekh thought(wujudiah) that the latter tend to Sejarah dan Masyarakat, harmonize between Shari'ah and Tasawuf. Sufism Lintasan6 Historis Islam di Indonesia, polemic heterodok with widespread Abdullah, Taufik, 1987, 8Tjandrasasmita, Uka, 1976, Masuknya Islam ke Indonesia, 7Nasroen.M.Prof., 1957, Dasar FalsafahJakarta: Adat Pustaka dalam Buletin Yaperma, No.1, tahun III, Februari, 1976, Minangkabau,Firdaus, h. 111Jakarta:-2 Penerbit Pasaman, h.21. h.80. 2 Diaspora Minang 2014 Puteri Aka orthodoxy in Aceh in the 16th century and to 17th LundangGuguk Sikaladi Pariangan, Tanah Datar District, century. Both bring understanding to the contrary MissWest Sumatra. His grandmother named Tantejo and religious conflict and brought victims in Aceh, Gurhano. a descendant of the nationPampak withSakti the titleRed seeps and can be found in his footstepstarekat on Islam in Karimunand her grandfather fondly known as Minangkabau. However, the most tarekatdominant, Putri CukupHis Bilang father Pandainamed is syariahespecially among followers of is Ponotitle, Koto clan. His mother named is understood that reconcile between and from Guci clan. His first . name is , was born in Pariangan the year 1066 (1646 BC). The lives of both parents raise This fact is recognized and believed to be the cows and goats, leaving the family Pampak Way remains of traditional MinangkabauSyekhthat Abd.alIslamic- Pariangan hometown Padang Panjang, to find a Raufclericsal who-Sin gdevelopkil and become a referralTuanku sourceSyiah new place graze their livestock. Journey from Kualafor them. is a great moeslem, he is Pariangan down to Malalo continue to Punggung more famous as Jawi hill continues to Asam Pulau near Kayu The success Syekh Abd.al-Rauf al-Singkil in Tanam. By Batang Tapakis steer the family arrived placing itself as the authoritative and influential in the area Sintuk. This road is a road that is syekh in the kingdom of Aceh, and be able to supervised by Tuan Gadang from Batipuh.
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