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Transformation of the Minangkabau Islamic Education: the Study of Educational Thought of Abdul Karim Amrullah, Abdullah Ahmad and Rahmah El-Yunusiyah

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Transformation of the Minangkabau Islamic Education: the Study of Educational Thought of Abdul Karim Amrullah, Abdullah Ahmad and Rahmah El-Yunusiyah Zulmuqim,Transformation of the Minangkabau..... AL-TA’LIM JOURNAL 22 (2), 2015, (155-164) (Print ISSN 1410-7546 Online ISSN 2355-7893) Available online at http://journal.tarbiyahiainib.ac.id/index.php/attalim Transformation of the Minangkabau Islamic Education: The Study of Educational thought of Abdul Karim Amrullah, Abdullah Ahmad And Rahmah El-Yunusiyah Zulmuqim Department of Islamic Studies, Faculty of Education and Teacher Training IAIN Imam Bonjol Padang e-mail: [email protected] DOI: http://dx.doi.org/10.15548/jt.v22i2.139 Received: 11th April 2015; Revised: 10th July 2015; Accepted: 18th July 2015 Abstract: Transformation of education in Minangkabau at the Beginning the 20th Century was done by established figure of Islam, such as Abdul Karim Amrullah, Abdullah Ahmad and Rahmah el-Yunusiyah. Abdul Karim Amrullah begins transforming Islamic education by changing the status of Surau Jembatan Besi to become Islamic modern school (Madrasah) with class system, which is known as Sumatera Thawalib. Abdullah Ahmad transforms Islamic education by establishingHIS Adabiyah with school system, and also includes Islamic subjects in the curriculum. Moreover Rahmah el-Yunusiyah committed renewal by building woman Islamic school (Madrasah). Key words:Renewal, Islamic Education, Study, Education Thinking. INTRODUCTION Basandi Syara, Syara Basndi Kitabullah (custom is based on religious values and Minangkabau is the place for religion is based on the Holly book Al- Qur an) Minangkabau ethnic. The region is divided become the motto of people in Minangkabau into three districts, they are Tanah Datar (Hamka, 1984: 138). district, Lima Puluh Kota district and Agam district. The Minangkabau region is wider The Islamic Education Process cannot be than today West Sumatera region. The region separated from the education process which is consists of West Sumatera Province except conducted in the mosque. The term surau Mentawai, part of Jambi Province and part of (mosque) was already known before the arrival Riau Province. Based on Navis opinion (1984: of Islam. Surau in minang custom belongs to 1), Minangkabau is more famous the cultures the tribe or the community and become the than the state or kingdom. I DON’T complementary of Rumah Gadang (the UNDERSTAND THIS SENTENCE. Traditional House of Minangkabau) which are used for meeting, to have a social gathering, Before Islam arrived Minangkabau and a place for male youth , widow and the old region(West Sumatera), the people refer the man to spend the night (Azra, 2000: 30). Islam Minangkabau custom as their rules of life spread smoothly without serious obstacles, (Nasroen, 1971: 24-26). The Minangkabau since Islam was introduced through cultural people strongly adhere to their cultural values activities, such as ethnic based performances. and custom. In fact, having received Islam, For example, the word Surau was not changed they still integrate Islamic teaching and their at all when Islam was introduced, and thus, the cultural values, and thus the popular term, adat Minangkabau people could accept Islam 155 © 2015 by Al-Ta'lim All right reserved. This work is licensed under (CC-BY-NC-ND) 156 | Volume 22, Number 2, July, 2015, Page 155-164 without coercion. The first place for studying the transformation of surau to become a Islamic Studies was in Surau Ulakan Pariaman. modern School like Islamic School. The This mosque was built by Syeikh renewal shifted the classical of Halakah Burhannudin( 1066H/1646 A.D- 1111H/1691 System. The Change was also followed by the A.D) (Yunus, 1993: 18) increasing of general courses in madrasah and improving religious courses in the general The Islamic Education Process cannot be school, including the changing of learning separated from the education process which is methods. conducted in the mosque. The term surau (mosque) was already known before the arrival Among the transformation figures in of Islam. Surau in minang custom belongs to Islam Education is Syekh Karim Amrullah the tribe or the community and become the leading Sumatra Islamic School of Tawalib in complementary of Rumah Gadang (the Padang Panjang. Syekh Abdullah Ahmad Traditional House of Minangkabau) which are leading Adabiyah School in Padang, and used for meeting, to have a social gathering, Rahman El-Yunusiah leading DiniyahPutri and a place for male youth , widow and the old (Islamic School for female student) in Padang man to spend the night (Azra, 2000: 30). Islam Panjang. This article is aimed at exploring their spread smoothly without serious obstacles, biography, especially their commitment in since Islam was introduced through cultural transforming Islamic education. activities, such as ethnic based performances. For example, the word Surau was not changed at all when Islam was introduced, and thus, the FINDINGS AND ANALYSIS Minangkabau people could accept Islam without coercion. The first place for studying 1. Abdul Karim Amrullah Islamic Studies was in Surau Ulakan Pariaman. This mosque was built by Syeikh a. His Biography and Activities. Burhannudin( 1066H/1646 A.D- 1111H/1691 A.D) (Yunus, 1993: 18) Syeh abdul Karim Amrullah was born on 10th February 1879 in Sungai Batang. The education process in Surau was done Maninjau West Sumatra and died when he was through the instructional approach known as 66 years old on 2nd of July 1945 in Jakarta halakah, that is the student sit with legs cross (Edwar, 1981: 123). When he was young he surrounding the teacher while listening and learned Al Qur-an and was taught by repeating what the teacher say. Besides, the Muhammah Shalih and Haji Hud in Tarusan students also sit face to face for learning the Pesisir Selatan. One year later he learned holly Book selected by the students. The various types of knowledge in religion from leaning material in Surau is usually related to his father (Syekh Amrullah) in Sungai Batang, Fiqh (Islamic Deed) Arabic, Hadith (the Maninjau. He when to Mecca at the time he prophet saying) tafsir(Qur an Translation ) and was 15 upgrading his knowledge about Islam. Taswuf ( mysticism). He had been living in Mecca for 7 years (1894- 1901) and learned from several teachers such Since the 1900s the second wave of the as Syekh Ahmad Khatib, Syekh Taher Islamic education transformation in Jalaludin Syekh Muhammad Jamil Jambek (the Minangkabau (West Sumatra) was run by the Three teachers are from Bukittinggi) Syekh youth , the student of Syeh Ahmad Khatib al- Abdul Hamid, Syekh Usman Serawak, Syekh Minangkabawi. He was the Minangkabau Umar Bajened, Syeh Shalih Bafadal, Syekh youth who reached the highest level in Hamid Jedah, Syekh Sa’id Yamani (Amrullah, teaching the religion, who was appointed to 1927: 1). After went back from Mecca in 1901, Imam ( leader) mahzab Safi’i in Masjidi he was legally appointed as a Young Ulama Haram (Noer, 1994: 38-39). The (Top Islamic Leader) which entitled Syekh transformation that was done by the youth is Tuanku Nan Mudo while his father entitled © 2015 by Al-Ta'lim All right reserved. This work is licensed under (CC-BY-NC-ND) Zulmuqim,Transformation of the Minangkabau..... | 157 Tuanku Nan tuo with a ceremony (Amrullah, share or give their reasonable ideas which are 1927: 1). Tuanku Nan Tuo with his old classic based on the holly Qur`an and Hadith (Daya, ideology and Tuanku Nan Mudo with his New 1990: 86). Ideology. In the process of its development, 1904 Abdul Karim Amrullah went again SurauJembatabBesi came into a transition to to Mecca for the second time and returned in be a modern Educational Institution, Madrasah 1906. He went to Macca for the second time Tawalib or Madrasah Tawalib in 1918. Soon after his father asked him to go and took his after it was done, the same school also father with him. During that visit, he had a developed , The Islamic school Tawalib in very good opportunity to teach halakah in Parabek, Padang Japang, Sungayang, Syekh Muhammad Nur Al-Khalidi in Samiyah Maninjau, KubangPutih and so on. The visions permitted by Ahmad Katib. One of his students of the school is to produce Muslim scholars to who came from his hometown is Syekh be qualified in many important field, such as Ibrahim Musa Parabek and Syekh Muhammad preacher, journalist, trader, and so on. They Zain Simabur (Amrullah, 1927: 69). The two were spread out not only in west Sumatera but students took part in supporting the also in many places outside Sumatera, Java, transformation movement of Islamic education Kalimantan and Sulawesi. Together with in West Sumatera. Abdullah Ahmad, Abdullah Ahmad built a Magazine Incorporation Al- Munir, 1911- 1915 Abdul Karim Amrullah was a leader who in Padang. The magazine was published to did not agree withTarekat, even though his improve the readers’ knowledge and to father was the leader of Tarekat facilitate the youth develop their Naqsyabandiyah. The difference of both father transformation ideas. He also established a and son make him rebellious. By contrast, his magazine incorporation Al-Munirel-Manar in father did not feel interrupted by him. In fact Padang Panjang with ZainuddinLabay el- his father was highly proud of him due to his Yunusi in 1918 (Yunus, 1993: 83). knowledge (Nazwar, 1983: 70). In case of his effort to explain the view of Islam to the In addition, in 1917, he went to Java. He Tarekat, he wrote two books about Islam . met HOS Cokroaminoto the prominent Figure First, Izhaar Asaathir al-Mulhidin fi of Serikat Islam in Surabaya, and Ahmad Tasyabbuhihim bi al-Muhtadiin, in 1908, This Dahlan, the founder of Muhammadiyah in book made a claim on the Tarekat Yogyakarta. KH. Ahmad Dahlan used to read Naqsybandiyah. Second, Qathi’u Riqab al his articles Published in Al-Munir (Hamka, Mulhidin fi Aqaid al-Mufsidiin, in 1914, this 1982: 115). In 1918, together with Abdullah book made a counter opinion on Tarekat Ahmad, Syekh Muhammad Jamil Djambek Syatariyah.
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