DOCSLIB.ORG

Surau” Traditional Education in West Sumatera, Indonesia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Surau” Traditional Education in West Sumatera, Indonesia Journal of Islamic Studies and Culture December 2015, Vol. 3, No. 2, pp. 28-38 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v3n2a4 URL: http://dx.doi.org/10.15640/jisc.v3n2a4 Modernization Of Islamic “Surau” Traditional Education In West Sumatera, Indonesia Muhammad Mawangir1 Abstract Since Indonesian reformation era, west sumateran society (Minang) echoed the emergence of slogan ‘back to the surau’ to bring back Islamic educational institution. Surau is the mosques dubbed by west sumateran society that has the function not only as the worshipping place but also as the center of community education. Law Number 22 of 1999 on Regional Autonomy and Regional Regulation No. 9 of 2000 on the nagari, west sumateran system of society are the cornerstone of the initial desire. Although there is no direct connection between the surau and those regulation, but those affect the attention of people who want return the missing old tradition revived. In addition, it is also very closely related to the community creed adaik basandi Syarak, Syarak basandi Kitabullah, customs based on syariah, and syariah based on the book of Allah. This paper tries to offer the process to modernize the Surau as the integration of Islamic traditional society with the modern education system in Indonesia. The surau education models that can be offered in the present era, among others, are at least the surau has to build Islamic center, boarding school or something, a mosque itself, dormitories, classrooms, seminar rooms, a wellness area, a consultation room, a library, means of sports, laboratories, and park. It has to cultivate integrative science both Islam and modern, broad and high insight, adequate skills, and noble character. On the other hand, the role of the surau seems to preserve its original function; as the initial and basic institutions for minang children at least to learn the Koran. And, If possible, surau can be functioned as the place to revitalize the Minang traditions. Keywords: Modernization, surau and Minangkabau Introduction Minangkabau is a tribe of West Sumatera region in Indonesia, which is known as one of the center of Islam in the archipelago. The history and development of Islam in this region attract many observers of Islam in the archipelago, including western indonesianits’. The struggle of Islam with the local culture (Minangkabau tradition) also gives an attraction, due to the uniqueness found in matrilineal in kinship system that still preserved in this era. In other hand, the Minangkabau region has always been considered as one of the initial point of modernist Islamic idea, due to intellectual contact between the Minangkabau and the Arab world, especially through the medium of the Hajj. The presence of economic improvement in this area as a direct result of the internationalization of trade in coffee and other agricultural products made the voyage to the Arab world possible. In summary, the dynamism of this region has made such a prominent Islamic modernization in many ways. Endang Saefuddin Ansari said that the modernization process is intended as an activity that brings progress and reforms-changes in the composition and mode of human society, from static to dynamic, from traditional to rational, from the feudal to the populist society.2 The process changes the way of thinking so as to improve the effectiveness and efficiency of all apparatuses and procedures. Undoubtedly, the modernization also provides color and style of the constant changes according to the time and space. 1 Islamic State University, Raden Fatah Palembang, Indonesia. 2 Endang Saefuddin Anshari, Wawasan Islam: Pokok-pokok Pikiran tentang Islam dan Umatnya, (Jakarta: Rajawali, 1986), pp. 230-231 Muhammad Mawangir 29 The emergence of modernism is based on several assumptions, namely: First, today is the development and progress of anytime that indicate a change in the various aspects of human life; second, religious teachings in each period should be related to the actual conditions in society, consciously or not, as the old doctrine might be no longer relevant to the present condition of society; Third, the view of every age on the nature of religion is relative which is according to the development of knowledge at that moment. Thus, what might be considered to be true in the past, it may be false right now.3 Based on the theory above, it could be assumed that modernization resulted in the emergence of the changes. These changes occur both institutionally and instrumentally, including Islam in Nusantara. According to Noer in the 18th century, many Indonesian Muslims began to realize that they would not likely compete with the forces that opposed the penetration of Christian mission and struggled in facing the modernity if they still had continued their traditional ways.4 Then, they realized the need for the changes, both by digging Islamic traditions of the past and adapting the new development rendered by west. The changes in both institutionally and instrumentally, occurred within Islam itself and from outside that affect the progress of Islam. Therefore, this article tries to discovered the change and development of Surau institution from the era of Dutch East Indies in Minangkabau to present modernization of surau education model in response to the slogan “back to the surau” in reformation era, that implemented in the new Indonesian system of local autonomy. According to Azyumardi Azra, surau in the context of autonomy believed that Minang community could generate batang tarandam (sinking rod), that will produce such great scholars of the past, such as. Prof. Dr. Buya Hamka.5 Surau tarandam (collapsing of surau) Surau was originally introduced by Sheikh Burhanuddin both as a praying place and educational institutions especially for traditional Islamic mysticism. Then it could quickly become socialized well in the life of Minangkabau society. In addition, surau was also as a gathering place for boys who have already bocome adult (baligh) and stopover place for the nomads (perantau).6 The early existence of surau was very strategic institution for disseminating Islamic lessons,7 but since the Dutch colonial implemented policy on education, economy, and religion, the function of Surau among community had been marginalized.8 Secular educational institutions established by Dutch colonists began to have a place in the hearts of most of the indigenous peoples. In contrary surau as Islamic educational institutions began to be marginalized, meanwhile the Islamic scholar there began to be separated. In 1882, the Dutch government formed a special body to oversee the religious life and Islamic education that was called Priesterraden. The Dutch government policy regulated the course of education. Since the beginning of the 20th century, Islamic Minangkabau society was in a depressed situation. The society had faced economic pressures and political weight of the colonial Dutch, and on the other hand, ideas about religious renewal in all aspects seem increasingly vociferous echo. In 1908, the Dutch colonial government practiced the new tax system (belasting) to change the monopoly system of trade commodity in Indonesia, especially for coffee that since the quarter of 19th century, the production had declined. Indeed, from an economic standpoint, the policy seemed lucrative for the people, because crops could be sold on the free market. 3 Bustami Muhammad Said, Gerakan Pembaharuan Agama antara Modernisme dan Tajdiduddin, translated by. Abd Rahman. (Bekasi: Wacana Lazuardi Amanah, 1995), pp. 224 4 Deliar Noer, Gerakan Modern Islam di Indonesia 1900-1942, (Jakarta: LP3ES, 1996), pp. 37 5 Azyumardi Azra, Surau: Pendidikan Islam Tradisional daI Transisi dan Modernisasi, (Ciputat: Logos, 2003), pp. VII 6 Christine Dobbin, Kebangkitan Islam dalam Ekonomi Petani yang Sedang Berubah: Sumatera Tengah 1784-1847, translated by Lilian D. Tedjasukandhana, (Jakarta: INIS, 1992). pp. 142. Azyumardi Azra, "Surau di Tengah Krisis: Pesantren dalam Perspektif Masyarakat", in Dawam Rahardjo, (ed.), Pergulatan Dunia Pesantren: Membangun dari Bawah, (Jakarta: P3M. 1985), pp. 156 7 Azyumardi Azra, The Rise and the Decline of the Minangkabau: A Traditional Institution in West Sumatra During Dutch Colonial Government, (Colombia: Colombia University, 1988), pp. 22 8 Ramayulis, Sejarah Pendidikan Islam: Napaktilas Perubahan Konsep Filsafat dan Metodologi Pendidikan Islam dari Era Nabi SAW sampai Ulama Nusantara, (Jakarta: Kalam Mulia, 2012), pp. 299 30 Journal of Islamic Studies and Culture, Vol. 3(2), December 2015 However, people saw it from the other side, where the new rule of the Dutch colonial government was no longer impressed as a protector of Minangkabau, but showed his attitude as a ruler of Minangkabau because of levied tax, although Plakat Panjang Treaty9 stated that there would not be a direct levied tax on the Minangkabau people by Dutch colonial government . The Dutch colonial government policies were significant to the economic changes in Minangkabau. Increasingly dominant economic sector of the city influenced economy of nagari (villages), and this turn the economic condition of society to be more self sufficient. For instance, there were weekly alternative markets rotated into several adjoining villages. Furthermore, the cities in Minangkabau had been growing and visited by many immigrants with their children from the surrounding villages.
Load more

Recommended publications
  • Peran Hajjah Rangkayo Rasuna Said Dalam Memperjuangkan Hak-Hak Perempuan Indonesia (1926-1965)
    PERAN HAJJAH RANGKAYO RASUNA SAID DALAM MEMPERJUANGKAN HAK-HAK PEREMPUAN INDONESIA (1926-1965) E-JURNAL Oleh: Esti Nurjanah 13406241069 PROGRAM STUDI PENDIDIKAN SEJARAH FAKULTAS ILMU SOSIAL UNIVERSITAS NEGERI YOGYAKARTA 2017 PERAN HAJJAH RANGKAYO RASUNA SAID DALAM MEMPERJUANGKAN HAK-HAK PEREMPUAN INDONESIA (1926-1965) Oleh: Penulis 1 : Esti Nurjanah Penulis 2 : Dr. Dyah Kumalasari, M.Pd. ABSTRAK Hajjah Rangkayo Rasuna Said merupakan tokoh Sumatera Barat sekaligus pahlawan nasional Indonesia yang berperan memperjuangkan hak-hak perempuan Indonesia tahun 1926-1965. Penelitian ini mempunyai tujuan untuk mengetahui: (1) latar belakang kehidupan Hajjah Rangkayo Rasuna Said, (2) perjuangan Hajjah Rangkayo Rasuna Said pada masa kolonial tahun 1926-1945, (3) perjuangan Hajjah Rangkayo Rasuna Said pasca kemerdekaan Indonesia tahun 1946-1965. Penelitian ini menggunakan metode penelitian sejarah Kuntowijoyo yang terdiri dari lima tahap. Pertama pemilihan topik. Kedua pengumpulan data (heuristik) yang terdiri dari sumber primer dan sekunder. Ketiga kritik sumber (verifikasi). Keempat penafsiran (interpretasi). Kelima penulisan sejarah (historiografi). Hasil penelitian ini adalah: (1) Hajjah Rangkayo Rasuna Said memiliki latar belakang keluarga yang berasal dari kalangan ulama dan pengusaha terpandang. Faktor lingkungan yang syarat dengan adat Minang dan agama Islam, mempengaruhi kepribadiannya sehingga tumbuh menjadi perempuan berkemauan keras, tegas, dan taat pada syariat Islam, (2) perjuangan Hajjah Rangkayo Rasuna Said dimulai dengan bergabung dalam Sarekat Rakyat tahun 1926. Pada masa pendudukan Belanda hingga Jepang, dirinya aktif mengikuti berbagai organisasi. Beliau dikenal sebagai orator ulung, pendidik yang tegas serta penulis majalah, (3) perjuangan Hajjah Rangkayo Rasuna Said pasca kemerdekaan Indonesia lebih banyak di bidang politik. Beliau terus mengembangkan karirnya dalam Parlemen mulai tingkat lokal hingga nasional di Jakarta.
    [Show full text]
  • Islamic Education in Malaysia
    Islamic Education in Malaysia RSIS Monograph No. 18 Ahmad Fauzi Abdul Hamid i i RSIS MONOGRAPH NO. 18 ISLAMIC EDUCATION IN MALAYSIA Ahmad Fauzi Abdul Hamid S. Rajaratnam School of International Studies i Copyright © 2010 Ahmad Fauzi Abdul Hamid Published by S. Rajaratnam School of International Studies Nanyang Technological University South Spine, S4, Level B4, Nanyang Avenue Singapore 639798 Telephone: 6790 6982 Fax: 6793 2991 E-mail: [email protected] Website: www.idss.edu.sg First published in 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the S. Rajaratnam School of International Studies. Body text set in 11/14 point Warnock Pro Produced by BOOKSMITH ([email protected]) ISBN 978-981-08-5952-7 ii CONTENTS 1 Introduction 1 2 Islamic Education 7 3 Introductory Framework and Concepts 7 4 Islamic Education in Malaysia: 13 The Pre-independence Era 5 Islamic Education in Malaysia: 25 The Independence and Post-Independence Era 6 The Contemporary Setting: Which Islamic 44 Education in Malaysia? 7 The Darul Arqam—Rufaqa’—Global Ikhwan 57 Alternative 8 Concluding Analysis 73 Appendixes 80 Bibliography 86 iii The RSIS/IDSS Monograph Series Monograph No. Title 1 Neither Friend Nor Foe Myanmar’s Relations with Thailand since 1988 2 China’s Strategic Engagement with the New ASEAN 3 Beyond Vulnerability? Water in Singapore-Malaysia Relations 4 A New Agenda for the ASEAN Regional Forum 5 The South China Sea Dispute in Philippine Foreign Policy Problems, Challenges and Prospects 6 The OSCE and Co-operative Security in Europe Lessons for Asia 7 Betwixt and Between Southeast Asian Strategic Relations with the U.S.
    [Show full text]
  • Bab Ii Profil Buya Hamka
    17 BAB II PROFIL BUYA HAMKA A. Latar Belakang Kehidupan dan Pendidikan Buya Hamka Haji Abdul Malik Karim Amrullah merupakan nama asli dari Buya Hamka yang biasa kita kenal, beliau lahir di desa Tanah Sirih kenagarian Sungai Batang ditepi Danau maninjau, pada tanggal 14 Muharam 1326 Hijriah bertepatan pada tanggal 17 februari 19081. Beliau dibesarkan dalam keluarga yang alim dan taat menjunjung tinggi agama.Ayahnya bernama Syekh Abdul Karim Amrullah. Beliau mengawali pendidikannya dengan membaca Al-Qur’an bertempat dirumahnya sendiri ketika beliau pindah dari maninjau ke Padang Panjang pada tahun 19142.Dan setahun kemudian ketika umur 7 tahun beliau dimasukkan oleh ayahnya ke sekolah desa. Pada tahun 1916 beliau menimba ilmu di sekolah Pasar Usang Padang Panjang. Pagi hari beliau pergi ke sekolah dan sore harinya ia berada di surau bersama teman sebayanya. Inilah kebiasaan beliau sehari-hari pada masa kecilnya. Dua tahun kemudian ketika beliau berusia 10 tahun ayahnya mendirikan sebuah pesantren di Padang Panjang dengan nama Sumatera Thawalib. Dengan harapan kelak Hamka menjadi Ulama seperti dirinya, kemudian Hamka kembali menimba ilmu dipesatren ini. Kehausan Hamka dalam menunutut ilmu memang terlihat sangat besar sekali. Ketidak puasannya dengan metode yang ia dapat dari ayahnya menyebabkan 1Hamka (Haji Abdul Karim Amrullah), Kenang-kenangan Hidup, Bulan Bintang, Jakarta, 1979, h 9.s 2Hamka, ibid, h 28 18 beliau berusaha meninggalkan tanah sumatera menuju tanah jawa, beliau mengawali pengembaraannya dari kota Yogyakarta. Dari sinilah kelihatan bahwa kota ini mempunyai makna yang berarti dalam pertumbuhan sebagai pejuang dan pemikir dikemudian hari. Beliau sendiri mengakui bahwa kota inilah ia menemukan islam sebagai sesuatu yang hidup dan menmberikan sebuah pendirian dan perjuangan yang dinamis.3 B.
    [Show full text]
  • The Formation of Liberal and Anti-Liberal Islamic Legal Thinking in Indonesia Akh
    Akh. Muzakki IS EDUCATION DETERMINANT? The Formation of Liberal and Anti-liberal Islamic Legal Thinking in Indonesia Akh. Muzakki The University of Queensland, Australia Abstract: Liberalism and anti-liberalism are two increasing- ly prominent but staunchly opposing streams of Islamic legal thinking in Indonesia. This article analyses the formation of each of the two through an examination of the role of formal education. It focuses on organic intellectuals during two periods, the New Order and the reformasi. Challenging the strongly-held thesis of the determinant role of education, this article argues that both liberal and anti-liberal Islamic legal thinking in Indonesia is a result of not only the intellectual formation in the sense of academic training and access to education and knowledge, but also the sociological background and exposure in building a new epistemic community in an urban context. As a theoretical understanding of sociolo- gical background and exposure, the concept of epistemic community deserves to be taken as an analytical framework in addition to education for the analysis of the formation of the two contesting bents of Islamic legal thinking in Indonesia. Keywords: Liberalism, anti-liberalism, Islamic legal think- ing, education, epistemic community. Introduction In his controversial speech entitled “The Necessity of Islamic Renewal Thinking and the Problem of the Integration of the Ummah” on 2 January 1970, Madjid argued for a dynamic approach to Islam which requires reinterpretation of Islamic teachings in context with place and time. In more elaborate ways, he further argued that Islamic values move in line with the spirit of humanitarianism which promotes 280 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 02, December 2007 Is Education Determinant? the dignity of Mankind.
    [Show full text]
  • Pondok Pesantren: Changes and Its Future
    Journal of Islamic and Arabic Education 2(2), 2010 45-52 Pondok Pesantren: Changes and Its Future GAMAL ABDUL NASIR ZAKARIA ABSTRACT The tradition of education at Pondok Pesantren in Indonesia and in the Malay world possesses a long history and represents a portion of the history of the growth and spread of Muslims in the region. Pondok Pesantren is not only associated with the meaning of Islam but also incorporates the symbol of authenticity of the Malay community. This educational institution functions as an organization for the study of religious knowledge, preserves Islamic traditions, and produces both Muslim scholars as well as leaders. Pondok Pesantren, during its long history, has successfully proven itself to be an Islamic educational institution which is prestigious, of quality and self-supporting. Although its existence has not been influenced by sociopolitical, economical or cultural changes, this does not mean that Pondok Pesantren does not face problems and challenges, be they internal or external ones. This paper will discuss some issues such as the survival of Pondok Pesantren today and in the future with the fast-paced challenges which are happening around us. Key words: Pondok Pesantren, Islamic Educational Institution, Muslim Scholars, Challenges, Survival. ABSTRAK Tradisi pendidikan pondok pesantren di Indonesia dan di dunia Melayu memiliki sejarah yang san- gat panjang dan merupakan sebahagian daripada sejarah pertumbuhan dan perkembangan umat Islam di rantau ini . Pondok Pesantren tidak hanya dikaitkan dengan makna keislaman sahaja tetapi juga mengandungi simbol keaslian masyarakat Melayu. Institusi pendidikan ini berperanan sebagai wadah untuk mendalami ilmu-ilmu agama, memelihara tradisi keislaman, melahirkan ulama dan pemimpin umat.
    [Show full text]
  • Archipel, 100 | 2020 [En Ligne], Mis En Ligne Le 30 Novembre 2020, Consulté Le 21 Janvier 2021
    Archipel Études interdisciplinaires sur le monde insulindien 100 | 2020 Varia Édition électronique URL : http://journals.openedition.org/archipel/2011 DOI : 10.4000/archipel.2011 ISSN : 2104-3655 Éditeur Association Archipel Édition imprimée Date de publication : 15 décembre 2020 ISBN : 978-2-910513-84-9 ISSN : 0044-8613 Référence électronique Archipel, 100 | 2020 [En ligne], mis en ligne le 30 novembre 2020, consulté le 21 janvier 2021. URL : http://journals.openedition.org/archipel/2011 ; DOI : https://doi.org/10.4000/archipel.2011 Ce document a été généré automatiquement le 21 janvier 2021. Association Archipel 1 SOMMAIRE In Memoriam Alexander Ogloblin (1939-2020) Victor Pogadaev Archipel a 50 ans La fabrique d’Archipel (1971-1982) Pierre Labrousse An Appreciation of Archipel 1971-2020, from a Distant Fan Anthony Reid Echos de la Recherche Colloque « Martial Arts, Religion and Spirituality (MARS) », 15 et 16 juillet 2020, Institut de Recherches Asiatiques (IRASIA, Université d’Aix-Marseille) Jean-Marc de Grave Archéologie et épigraphie à Sumatra Recent Archaeological Surveys in the Northern Half of Sumatra Daniel Perret , Heddy Surachman et Repelita Wahyu Oetomo Inscriptions of Sumatra, IV: An Epitaph from Pananggahan (Barus, North Sumatra) and a Poem from Lubuk Layang (Pasaman, West Sumatra) Arlo Griffiths La mer dans la littérature javanaise The Sea and Seacoast in Old Javanese Court Poetry: Fishermen, Ports, Ships, and Shipwrecks in the Literary Imagination Jiří Jákl Autour de Bali et du grand Est indonésien Śaivistic Sāṁkhya-Yoga:
    [Show full text]
  • Perjuangan M Syekh Sulaiman Ar-Rasuli Dalam Mengembangkan Perti Di Minangkabau Tahun 1930-1970
    PERJUANGAN M SYEKH SULAIMAN AR-RASULI DALAM MENGEMBANGKAN PERTI DI MINANGKABAU TAHUN 1930-1970 SKRIPSI Diajukan sebagai Salah Satu Syarat Untuk Memperoleh Gelar Sarjana Humaniora (S. Hum) Pada Jurusan Sejarah Kebudayaan Islam Fakultas Ushuludin Dakwah dan Adab Institut Agama Islam Negeri “Sultan Maulana Hasanuddin” Banten Oleh : INDAH RUMAEZA NIM : 112400282 FAKULTAS USHULUDDIN DAKWAH DAN ADAB INSTITUT AGAMA ISLAM NEGERI “ SULTAN MAULANA HASANUDDIN” BANTEN 2016 M/ 1437 H BAB I PENDAHULUAN A. Latar Belakang Organisasi Islam di Indonesia merupakan sebuah fenomena yang menarik untuk dipelajari, mengingat bahwa organisasi Islam merupakan sebagian Agama yang menjadi mayoritas di Indonesia. Hal ini menjadikan Organisasi Islam menjadi sebuah kekuatan sosial maupun politik yang diperhitungkan dalam pentas politik di Indonesia. Dari aspek kesejarahan, dapat ditangkap bahwa kehadiran organisasi-organisasi Islam baik itu yang bergerak dalam bidang politik maupun organisasi sosial membawa sebuah pembaruan bagi bangsa, seperti kelahiran Serikat Islam sebagai cikal bakal terbentuknya organisasi politik, Muhammadiyah, NU (Nahdlatul Ulama), Serikat Dagang, dan lain-lainnya pada masa prakemerdekaan membangkitkan sebuah semangat pembaruan yang begitu mendasar di tengah masyarakat.1 Organisasi keagamaan Islam merupakan kelompok organisasi yang terbesar jumlahnya, baik yang memiliki skala nasional maupun yang bersifat lokal saja. Tidak kurang dari 40 buah organisasi keagamaan Islam yang berskala nasional memiliki cabang-cabang organisasinya di ibukota propinsi maupun ibukota kabupaten /kotamadya, seperti : Nahdlatul Ulama (NU), Muhammadiyah, Sarikat Islam (SI), Persatuan Tarbiyah Islamiyah (PERTI), Majelis Ulama Indonesia (MUI), Gabungan Usaha Perbaikan Pendidikan Islam (GUPPI), Majelis Da’wah Islamiyah (MDI), Dewan Mesjid Indonesia (DMI), Ikatan Cendekiawan Muslim se Indonesia (ICMI), Himpunan Mahasiswa Islam (HMI), Persatuan Mahasiswa Islam Indonesia (PMII), Aisyiah, Muslimat NU, dan sebagainya.
    [Show full text]
  • Oleh: MOH. AHSIN NIM: 21160435100021
    STUDI PEMIKIRAN SYEKH AHMAD KHATȊB AL-MINANGKABAWI TENTANG PEMBAGIAN HARTA WARISAN DI MINANGKABAU DALAM KITAB AL- DÂ`Ȋ AL-MASMȖ` TESIS Diajukan Untuk Memenuhi Salah Satu Syarat Memperoleh Gelar Magister Hukum (M.H.) Oleh: MOH. AHSIN NIM: 21160435100021 PROGRAM STUDI MAGISTER HUKUM KELUARGA FAKULTAS SYARIAH DAN HUKUM UNIVERSITAS ISLAM NEGERI SYARIF HIDAYATULLAH JAKARTA 2020 M/1441 H ABSTRAK Moh. Ahsin, NIM. 21160435100021, STUDI PEMIKIRAN SYEKH AHMAD KHATÎB AL-MINANGKABAWI TENTANG PEMBAGIAN HARTA WARISAN DI MINANGKABAU DALAM KITAB AL-DÂ`Î AL-MASMȖ`. Program Studi Hukum Keluarga Islam, Fakultas Syariah dan Hukum, Universitas Islam Negeri Syarif Hidayatullah Jakarta, 1441 H / 2020 M. Tesis ini bertujuan untuk mengetahui lebih dalam tentang pemikiran Syekh Ahmad Khatib tentang pembagian harta warisan di Minangkabau dalam kitabnya al-Dâ`i l-Masmȗ`. Baik itu dari segi fatwa Syekh Ahmad Khatȋb al-Minangkabawi tentang harta kewarisan, fatwa ulama Minangkabau lainnya, faktor yang melatarbelakangi pendapatnya dan metode istinbath yang digunakannya. Secara umum, dalam waris adat di Minangkabau terdapat perbedaan pendapat di antara para ulama Minangkabau antara yang menentang keras praktek kewarisan tersebut dan yang memperbolehkannya. Penelitian ini menggunakan metode deskriptif analisis yaitu dengan menulusuri dan menelaah sumber-sumber data yang berhubungan dengan pemikiran Syekh Ahmad Khatȋb tentang waris adat, kemudian mendeskripsikan atau memberi gambaran atas objek yang diteliti melalui data atau sampel yang telah terkumpul dengan melakukan analisis yang kemudian membuat sebuah kesimpulan. Jenis penelitian yang digunakan dalam tesis ini adalah penelitian kepustakaan (Library Reseach) dengan menganalisa dari beberapa sumber data yang ada. Adapun Sumber primer yang digunakan dalam penelitian ini adalah dua karya Syekh Ahmad Khatȋb yaitu kitâb al-Dâ`i al-Masmȗ` dan kitâb al-Manhaj al- Masyrȗ`, sedangkan sumber sekunder menggunakan data-data berupa kitab-kitab fikih, usûl fikih, kaidah fiqhiyyah, artikel, jurnal dan buku-buku yang berhubungan dengan pembahasan ini.
    [Show full text]
  • Pembaruan Pendidikan Islam Perspektif Hamka Shobahussurur Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta Email: [email protected]
    Pembaruan Pendidikan Islam Perspektif Hamka Shobahussurur Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta Email: [email protected] Abstract Modernization in every aspect of life is definitely needed. Modernization is a process to construct soul to be independent. Modernization from feudalism to democracy. Modernization from the traditional agrarian to advance state and industrialized. Modernization from ignorance to scientific discoveries. Scientific modernization to challenge the advanced countries, and so on. Based on this fact, Hamka has a view that modernization of education is definitely needed. That is because of serious problem in the world of education in Indonesia. Furthermore, the Western education results a sense of antipathy toward Islam and at the same time, Islamic boarding school education mostly against the western world. According to Hamka modernization of education can be actualized through the role of mosque. Mosque has effective educational role and enlightenment, but at some mosques rise educational institutions, for the level of schools as well as university. Keywords: al-madrasah, modernisasi, masjid, halaqah Pendahuluan slam memberikan penghargaan sangat tinggi kepada peran akal. Penghargaan itu begitu tinggi sehingga seorang tidak dibebani Iuntuk menjalankan ajaran-ajaran agama ketika akal itu rusak, dan tidak lagi berfungsi, gila umpamanya. Sebagaimana seorang mendapatkan dosa yang sangat berat ketika berusaha merusak fungsi akal atau bahkan meniadakannya, seperti bermabuk-mabukan. Islam memberikan penghargaan yang setinggi-tingginya bagi siapa saja yang menumbuhkembangkan fungsi akal dengan melalui Vol. 5, No. 1, Jumadal Ula 1430 80 Shobahussurur berbagai proses belajar mengajar, mendidik dan mencerahkan.1 Dari generasi ke generasi semangat mengembangkan ilmu pengetahuan itu terjadi. Penelitian, eksperimentasi, penemuan, dan metodologi keilmuan terus menerus dilakukan dan diperbarui oleh kaum intelektual muslim.
    [Show full text]
  • Indonesia - U.S
    Indonesia - U.S. Council on Religion and Pluralism Senior Advisory & Executive Board Members Senior Advisory Board United States Indonesia Galen Carey Rev. Agustinus Ulahayanan Vice President for Government Affairs, Executive Secretary for the Commission for National Association of Evangelicals (NAE) Interreligious and Interfaith Affairs Bishop’s Conference of Indonesia (KWI) Jim Winkler Prof. Azyumardi Azra President and General Secretary, Director, National Council of Churches Syarif Hidayatullah State Islamic University Imam Mohamed Magid KH. Hasyim Muzadi Executive Director, All Dulles Area Muslim Presidential Advisory Council Member and Society (ADAMS) and Former Chairman of Nahdlatul Ulama Former President, Islamic Society of North America Elder Randy D. Funk Rev. Dr. Henriette-Lebang General Authority Seventy, General Chairperson, The Church of Jesus Christ of Latter-day Communion of Churches in Indonesia (CCI) Saints Salam Al-Marayati Dr. Muhammad Sirajuddin Syamsuddin President, Presidium of Inter Religious Council Muslim Public Affairs Council (MPAC) Indonesia and Former President of Muhammadiyah Representative from U.S. Conference of Major Gen. (Ret) Sang Nyoman Suwisma Catholic Bishops Chairman, Parisada Hindu Dharma Indonesia (PHDI) Represented by: KS Arsana, Chairman for International Affairs, Parisada Hindu Dharma Indonesia (PHDI) Executive Board United States Indonesia Rabbi David Rosen Dr. Abdul Mu’ti International Director for Interreligious Affairs, Secretary General, American Jewish Committee (AJC) Muhammadiyah Represented by: Robert Silverman, U.S. Director, Muslim-Jewish Relations, American Jewish Committee Prof. Debra L. Mason Dr. Bahrul Hayat Director of the Center on Religion and the Senior Lecturer, State Islamic University and Professions, Missouri School of Journalism Vice Chairman of the Executive Board, the and Former Director of Religion News writers Istiqlal State Mosque Association (RNA) Prof.
    [Show full text]
  • A Review on Economic Verses in Tafsir Al-Azhar by Hamka (1908-1981)
    The Turkish Online Journal of Design, Art and Communication - TOJDAC ISSN: 2146-5193, September 2018 Special Edition, p.809-817 THE IJTIMA’I METHODOLOGICAL APPROACH: A REVIEW ON ECONOMIC VERSES IN TAFSIR AL-AZHAR BY HAMKA (1908-1981) A. H. Usman1*, M. Ibrahim2, M. N. A. Kadir2 1Faculty of Islamic Civilisation Studies, Kolej Universiti Islam Antarabangsa Selangor (KUIS), 43000, Malaysia 2Faculty of Islamic Studies, National University of Malaysia (UKM), Malaysia *[email protected] ABSTRACT Tafsir al-Azhar is one of the popular masterpieces of Indonesian exegete, Hamka. This paper discusses one of Hamka’s great exegetical works. The focus is on his discussion of economic affairs in particular, capitalism, usury and corruption, in the selected text in particular those related to. A qualitative method is adopted in this paper in which selected documents are analysed. This paper found that Hamka has unique approaches in this respect that are closely related to the socio-cultural aspects of Indonesia. Again, like other exegetes, Hamka applies al-ijtima’i in his work. This method seeks to understand the Qur’an by studying its expressions carefully and elaborating their meanings beautifully and interesting style of language in the context of existing cultural system. Keywords: Economic, Hamka, Society, Capitalism, Interest, Corruption INTRODUCTION Tafsir (exegesis) of the Qur’an is very important for Muslims. All matters concerning the Islamic way of life are connected to it as proper understanding of Islam guided by Allah is vital to live a Muslim way of life. Without tafsir, it would not be possible to have a right understanding of Qur’an (Von Denver, 1983).
    [Show full text]
  • 109 a Abdul Hamid Othman, 44–45 Abdul Karim Amrullah, 39 Abdul
    INDEX A curriculum, in, 71–74 Abdul Hamid Othman, 44–45 history of, 16–18 Abdul Karim Amrullah, 39 Indonesian graduates, 36–42 Abdul Malik Karim Amrullah Malaysian graduates, 42–47 (Hamka), 38–40, 45 methodology, 75–77 Abdul Nasser, Gamal, 25, 27, 29, 66 modernism, 22–25 Abdul Shukor Husin, 44, 46–47 nationalism, 25–28 Abdullah Ahmad, 39 religious authority, and, 9–10 Abdullah Badawi, 44 Singapore graduates, 47–52 Abdullah Sheikh Balfaqih, 49 student associations in, 80–82 Abdurrahman Wahid, 37 al-Banna, Hassan, 28–29 Abrurahman Shihab, 40 al-Hadi, Syed Shaikh, 34–35 Abu Bakar Hashim, 48, 50–51 Al-Halal Wal Haram Fil Islam (The Administration of Muslim Law Lawful and the Prohibited in Act (AMLA), 10, 48 Islam), 31 Ahmad’ Atta Allah Suhaimi, 35 “Al-I’jaz at-Tasryii li al-Quran Ahmed Fuad I, 25 al-Karim” (The Wonders of Ahmed Fuad II, 25 Al-Quran in accordance to Akademi Islam, 15 Law), thesis, 41 al-Afghani, Jamal al-Din, 20, 23–24 al-Imam, magazine, 34 Al-Azhar University, 5, 8, 11–13, Al-Jazeera, 31 15, 29, 34–35, 54–65, 93–100 al-Manar, magazine, 34 Al-Qaradawi, Yusuf, and, 30–33 Al-Mawdudi, Abu Ala, 28 colonialism, and, 18–22 Al-Muáyyad Shaykh, 17 culture shock in, 66–71 Al Qaeda, 6 109 18-J03388 07 Tradition and Islamic Learning.indd 109 1/3/18 11:20 AM 110 Index Al-Qaradawi, Yusuf, 13 C Al-Azhar University, and, 30–33 Cairo University, 37 al-Waqaí al-misriyya, publication, Caliphate system, 14, 16 24 Camp David Accords, 26 al-Zahir Baybars, al-Malik, 17 career guidance, 86 Ali Abu Talib, 2 Catholicism, 1 alim, 2, 4–5, 10, 14, 37–38,
    [Show full text]