Visi Kabupaten Pasaman

Kamis, 24 Februari 2011

Prestasi dan Perjuangan SDN 05 Lubuk Sikaping


SDN05 Lubuk Sikaping Raih Juara Nasional “Sekolah Sehat” dan RSBI tahap II


Lubuk Sikaping, ME

Bersih, indah dan teduh itulah kesan pertama yang kita saksikan pada lingkungan Sekolah Dasar Negeri 05 di Jantung Kota Lubuk Sikaping. Lalu ketika memasuki pekarangan yang memiliki Ruamh Terbuka Hijau dan aneka tanaman berbunga itu, terlihat bangunan yang tertata rapi dan anggun.

Sementara di dekat pintu masuk tiap local ditemukan wash tofle yang bersih dan jejeran pot bunga hidup di sepanjang sisi dinding bangunannya. Ketika dilirik ke masing-masing ruang  belajar siswa, selain  terdapat deretan bangku yang teratur dan bagus, di sampingnya juga terdapat satu unit water dispencer, sehingga kapanpun siswa ingin minum boleh langsung mengambilnya. Itulah gambaran awal yang mengajak persepsi kita akan kenyaman proses belajar mengajar (PBM)di sekolah tersebut.

Ibu Erniwati, Kepala SD tersebut saat ditemui wartawan BRM, Makmur Effendi di ruang kerjanya, Rabu, 23/2 lalu mengemukakan bahwa sekolah tersebut selama ini memang menjadi tujuan kunjungan studi banding oleh sejumlah sekolah dari berbagai daerah di Provinsi Sumatera Barat, bahkan dari Provinsi lainnya.

Erniwati menyebutkan, hampir setiap hari Sabtu, sekolahnya disibukkan untuk melayani para tamunya. Dan yang datang itu bukan hanya dari pihak sekolah sederajat saja, tetapi terdiri juga dari berbagai elemen terkait. Semisal  Rombongan Studi Banding dari Nanggroe Aceh Darussalam pada tanggal 24 November tahun lalu, selain membawa sejumlah utusan sekolah, juga turut bersama rombongannya, pejabat Dinas Pendidikan dan Lembaga Swadaya Masyarakat Peduli Pendidikan yang bernama LSM UMCOR Indonesia.

Dikatakan Uniang, panggilan akrab Erniwati, LSM UMCOR Indonesia yang diketuai Ibu Dewi itu, selain mempelajari teknis pengelolaan kesehatan lingkungan, juga sangat tertarik dengan teknik pengelolaan kurikulum dan PBMnya yang outputnya  berjibun prestasi yang diraih sekolah ini sebagaimana terlihat pada ruang kerja kepala sekolah, ruang pustaka dan ruang tata usaha yang dipenuhi oleh aneka rupa dan ukuran piala yang susah dihitung dengan jari itu.

Uniang menjelaskan bahwa SDN05 Lubuk Sikaping selain jam belajar yang diefektifkan semaksimalka mungkin, juga penerapan disiplin yang tinggi terhadap seluruh elemen sekolah, mulai dari cara dan waktu masuk ke pekarangan sekolah pada pagi harinya.

Pada paginya, sebelum tepat waktu masuk yang ditentukan, seluruh siswa harus patuh berada di luar pagar bersama para guru dan tidak diperkenankan satupun boleh masuk sendiri. Tepat waktu tiba, semua siswa menyanyikan Lagu Indonesia Raya dan berdoa, baru kemudian dibukakan pintu pagar dan langsung masuk ke ruang belajar masing-masing.

Dua tahun telah berjalan, SDN 05 Lubuk Sikaping mendapat kepercayaan dari Kantor Kementerian Pendidikan Nasional untuk melaksanakan Program Rintisan Sekolah Berstandar Internasional (RSBI) yang dimulai sejak kelas satu, sehingga saat ini telah dua angkatan berjalan, yaitu kelas satu dan kelas dua.


Pada Kelas RSBI ini, selain belajar kurikulum pada umumnya, juga langsung dibimbing oleh dua orang guru sekaligus, yaitu guru kelas dan guru bahasa Inggris disamping adanya guru bidang studi agama dan bidang studi olahraga. Sehingga anak akan belajar dalam dua bahasa sekaligus.

Ketika ditanyakan tentang sekolah mana saja yang mendapat program RSBI ini, Uniang mengemukakan bahwa RSBI mulai berlaku di Indonesia sejak tahun 2008 lalu. Dan untuk Provinsi Sumbar baru satu SD di Kota Padang. Tahun 2009, daerah ini mendapat jatah di dua SD yaitu satu SD di Kabupaten Tanah Datar dan yang satunya lagi SDN05 ini. Sedangkan di tahun 2010 lalu di Sumbar yang mendapatkan juga dua SD yaitu satu di Kabupaten Pesisir Selatan dan Satu lagi di Kota Bukittinggi.

Dan diakui hal itu menjadi hari-hari yang makin butuh keseriusan yang ektra ketat dari seluruh unsur terkait di sekolah bekas SD Teladan I Lubuk Sikaping ini. Sebagaimana diakui pleh majelis gurunya, Uniang, selain ikut mengajar mata pelajaran, juga terkenal sangat disiplin. Ibu Ros, wakil Kepala sekolah, misalnya mengatakan bahwa Uniang ini pagi satu jam sebelum masuk sudah berdiri menunggu kedatangan siswanya di depan gerbang sekolah hingga nantinya bersama siswa, guru dan personil lainnya masuk pekarangan sekolah dan lansung menuju ruangan masing-masing.

Sedang pada jam istirahat, siswa langsung menuju pekarang dan taman sekolah untuk memungut sampah, jika siswa putra memungut sampah organic, maka putrid mengumpulkan sampah unorganik atau sebaliknya setelah itu baru bermain atau istirahat atau jajan di kantin kejujuran dan tidak diperkenankan keluar pekarangan sekolah. Hanya diperkenankan keluar jika ada pihak keluarga yang menjemput  atau keperluang lain yang dibuktikan dengan surat izin atau surat keterangan.

Ditanya soal kantin kejujuran, yang telah berjalan dua tahun itu, sangat membantu mendidik sikap mental siswa, sebagai siasat awal untuk belanja diterapkan pada siswa untuk berbelanja dengan uang pas seharga jajanannya. Dan ini berhasil baik, kata Kepala sekolah yang mudah senyum itu.

Hal lain yang menarik untuk disaksikan adalah ketika memasuki ruang kerja Kepal sekolah, didapati sebuah monitor lebar CCTV yang menampilkan suasana ruang belajar siswa, dan itu diperkenalkan kepada siswa dan diberitahukan bahwa seluruh gerak geriknya akan selalu disaksikan oleh Kepala sekolah melalui kamera yang terpasang di bagian atas di dinding belakang dalam ruang belajar mereka , kata Ibu Erni.

Semenjak  mendapat program RSBI tahun 2009 dan keluarnya pengumuman Pemerintah atas keberhasilan SDN05 Lubuk Sikaping meraih prestasi Juara Umum Nasional sebagai Sekolah Sehat tahun 2011 ini, Sekdakab Pasaman Drs. Samsurizal menyempatkan diri pada setiap hari Sabtu setiap minggunya untuk mendampingi sekolah tersebut dalam menyambut tamu dari berbagai daerah tersebut. “Kami sangat berterima kasih sekali kepada Pak Sekda yang sangat perhatian kepada sekolah ini”, ungkap Uniang.RD100

Rakor Nagari se Kabupaten Pasaman

Wabup Daniel Katakan: Nagari Gagal Antisipasi Kelemahan

Lubuk Sikaping,ME



Segala persoalan kehidupan masyarakat serta seluruh  kegiatan pelayanan masyarakat bermuara di nagari sebagai pemerintahan terdepan dalam struktur pemerintahan di Provinsi Sumatera Barat atau dengan nama desa/kelurahan untuk provinsi lain di Indonesia.

Sebagai abdi Negara dan abdi masyarakat kita selaku  aparatur pemerintahan baik itu di Kabupaten, kecamatan  dan terutama di Nagari, haruslah tanggap terhadap persoalan dan masalah yang terjadi serta harus selalu mengutamakan pelayanan kepada seluruh masyarakat.

Untuk itu perlu  perlu dilakukan berbagai upaya secara terencana dan strtegis dalam menghadapi berbagai tantangan baik secara internal maupun eksternal. Kedua aspek tantangan ini harus selalu dikaji terutama dengan posisi peran birokrasi pemerintahan yang proporsional dalam meningkatkan pelayanan dan kesejahteraan masyarakat.

Demikian anatara lain diungkapkan Wakil Bupati Pasaman, Daniel, S.Pd pada Rapat Koordinasi Penyelenggara Pemerintahan nagari se Kabupaten Pasaman Rabu, 23/2 lalu di Gedung Syamsiar Thaib Lubuk Sikaping, yang diikuti oleh seluruh Camat, Wali Nagari, Ketua Pokja Nagari, PNPM dan Dinas Kesra dan Pemberdayaan perempuan kabupaten Pasaman.

Dikemukakan Wabup Daniel, Rapat koordinasi merupakan wadah evaluasi penyelenggaraan pemerintahan kabupaten Pasaman, mulai dari pelaksanaan administrasi pemerintahan nagari serta pelaksanaan program dan kegiatan pembangunan yang ada di nagari.

Lebih lanjut dikatakannya, hal yang dievaluasi dari kegiatan penyelenggaraan pemerintahan selama tahun 2010 adalah, pertama pengelolaan keuangan nagari yang ternyata masih banyak terjadi kesalahan dalam pembuatan laporan pertanggungjawaban keuangan Nagari, sebagaimana hasil pemeriksaan Inspektorat Kabupaten Pasaman.

Kedua, kulitas SDM perangkat Nagari yang masih rendah, ketiga, kurang harmonisnya hubungan Wali Nagari dengan Lembaga yang ada di Nagari. Keempat, belum tersedianya RPJM dan profil Nagari di seluruh Nagari, kelima, kurangnya koordinasi pemerintahan nagari dan kecamatan dan keenam, program pemberdayaan yang tidak tepat gumna dan tidak tepat sasaran, seperti kredit mikro nagari yang pengelolaannya bermasalah dan macet di Nagari, ungkap Daniel.

Permasalahan tersebut, lanjut Daniel, merupakan kegagalan pada masing-masing pihak dalam memahami peran dan fungsi serta kegagalan mengantisipasi kelemahan dan tantangan yang ada di Nagari, tegasnya.

Dalam agenda rapat tersebut, pada kesempatan siangnya dilanjutkan dengan pembahasan Koordinasi dan distribusi bantuan beras kepada masyarakat miskin (Raskin) dan penetapan petugas kelompok penyelenggara pendistribusian pada tingkat jorong, dan tingkat nagari yang dikukuhkan dengan peraturan daerah (Perda) Kabupaten Pasaman.

Dalam kesempatan itu pula diadakan acara penyerahan piagam Penghargaan terhadap Nagari berprestasi oleh Wabup Daniel kepada tiga Nagari yang berada pada urutan tiga teratas yaitu, pemenang pertaama di raih Nagari Durian Tinggi Kecamatan Lubuk Sikaping, kedua diraih Nagari Simpang kecamatan Simpati dan peringkat ketiga diperoleh Nagari Padang Matinggi Kecamatan Rao Utara

Selain itu untuk memacu gairah pembangunan masing= masing nagari, disediakan pula dana Partisipatif dari Pemkab Pasaman dengan total nilai Rp. 6 miliyar yang diperoleh oleh Nagari yang melalui proses seleksi tim penilai terhadap proposal yang harus diajukan oleh tiap nagari. Nagari mana yang akan mendapatkan dan besar dana yang diperoleh, sepenuhnya ditentukan oleh Tim Penilai yang ditunjuk Pemkab Pasaman..RD100



The development of Islamic intellectualism Minangkabau (vol.1)

SYEKH AHMAD KHATIB (Bukan) Cucu Tuanku Nan Renceh ?


Berdasarkan penelusuran gineakologi, Tuanku Nan Rancak (atau bisa jadi Tuanku Nan Renceh) dan Syeikh Jalaluddin Fakih Saghir adalah besan. Anak Tuanku Nan Rancak dari hasil perkawinannya dengan Zainab yakni Limbak Urai dikawinkan dengan Abdullatif Khatib Nagari (anak Syeikh Jalaluddin Fakih Saghir). Dari perkawinan itu lahirlah beberapa anak, diantaranya Ahmad Khatib. Artinya, Tuanku Nan Rancak atau Tuanku Nan Renceh adalah kakek Ahmad Khatib di pihak ibu dan Syeikh Jalaluddin Fakih Saghir adalah kakek di sebelah bapak. Pengaburan fakta dan atau pengeliruan penyebutan (seperti diduga MDS) antara Tuanku Nan Rancak dengan Tuanku Nan Renceh sangat mungkin terjadi. Bisa sengaja atau tidak disengaja.

Asumsi ini bisa saja benar mengingat adanya pertentangan yang amat hebat antara Tuanku Nan Renceh dkk dengan gurunya Tuanku Nan Tuo dan Fakih Saghir. Saking hebatnya pertentangan itu, Sang Guru disebut Tuanku Nan Salapan sebagai Rahib Tua. Fakih Saghir malah digelari Raja Kafir. Keduanya pun diperangi beramai-ramai. Hingga pada suatu kesempatan, anak-anak sang gurupun dibunuh lewat sebuah tipu muslihat. Bilamana Tuanku Nan Rancak adalah Tuanku Nan Renceh yang radikal itu, sangat wajar kiranya kalau namanya dihitamkan dari daftar silsilah pihak keluarga istrinya Zainab. Apalagi dia adalah pemimpin dari sekelompok murid yang dicap "durhaka" dan tega-teganya memerangi sang guru (Tuanku Nan Tuo) dan anaknya Fakih Saghir yang tak lain merupakan kawan dekat Tuanku Nan Renceh sendiri sewaktu menuntut ilmu di mesjid Koto Ambalau di Nagari Canduang Koto Laweh.

Tuanku Nan Renceh - Kakek Ahmad Khatib?
Chalidjah Hasanuddin (Al-Jamíyatul Washliyah, 1930-1942: Api dalam Sekam di Sumatera Timur Penerbit Pustaka, 1988, 186 halaman) pada catatan kaki halaman 152 bertutur seperti berikut:“Ayahnya adalah kepala Jaksa di Padang, ibunya anak dari Tuanku Nan Renceh, seorang ulama terkemuka di kalangan kaum Padri.”
Muhammad Syamsu As pada halaman 270 bukunya Ulama Pembawa Islam di Indonesia dan Sekitarnya, Edisi: 2, Penerbit Lentera Basritama, 1996, 345 halaman menyebut: “Sedangkan ibunya anak dari Tuanku Nan Renceh, seorang ulama Paderi di Minangkabau. Ibunya ini adalah adik dari ibu Syekh Thaher Jalaluddin (1869-1956).”

Kutipan dari Majalah Panji masyarakat, Volume 3 – 1999 halaman 120 menyebut:“Ibunya (Ahmad Khatib, Red) anak Tuanku nan Renceh, ulama terkemuka dari golongan Padri.”

Susiknan Azhari dalam bukunya Ensiklopedi Hisab Rukyat terbitan Pustaka Pelajar, 2005, 277 halaman" menulis pada halaman 15: “Ibu Ahmad Khatib adalah Limbah Urai, anak Tuanku Nan Renceh, seorang ulama Paderi terkemuka.”

A Suryana Sudrajat dalam Ulama Pejuang dan Ulama Petualang: Belajar Kearifan dari Negeri Atas Angin, Penerbit Erlangga, 2006, 103 halaman menyebut: “Ibunya anak Tuanku nan Renceh, ulama terkemuka dari golongan Padri.”

Masih menurut
Suryana Sudrajat dalam Syekh Ahmad Khatib Minangkabau (1860-1916), Guru Kaum Pembaru Generasi Awal, Nopember 29, 2007, yang dikutip Selasa, 12/8/2008 menyebut: “Ahmad Khatib boleh dibilang berasal dari keluarga terkemuka dan dinamis. Dia lahir di Bukittinggi pada tahun 1855. Ayahnya Jaksa Kepala di Padang. Ibunya anak Tuanku nan Renceh, ulama terkemuka dari golongan Paderi. Tidak syak lagi, darah yang mengalir di tubuh Ahmad Khatib berasal dari golongan ulama dan kaum adat.”
A. Ikhdan Nizar St Diateh dalam Haji Baroen bin Ja’koeb Pendiri Surau Pengajian Pertama dan Terakhir di Kotogadang? Minggu, 24 Februari 08 yang tertuang semula dalam http://www.kotogadang-pusako.com/cetak.php?id=96 menukil: “…ingat akan Syekh Ahmad Khatib, yang babako ka Kotogadang, cucu Tuanku Nan Renceh ulama kaum Paderi, yang pergi belajar ke Mekah lalu tidak pernah pulang lagi.”…..”Akan tetapi hal ini bisa terbantahkan oleh kenyataan seorang bernama Abdul Latif berasal dari Kotogadang menjadi menantu Tuanku Nan Renceh, seorang ulama Paderi terkemuka, dan anaknya adalah Syekh Ahmad Khatib yang sangat kritis terhadap adat Minangkabau."

Nukilan ini dikutip Kamis 27/8/2009 dari
Blog Buya Masoed Abidin

Tuanku Nan Rancak - Kakek Ahmad Khatib?
Buya HAMKA dalam bukunya Ayahku: Riwayat Hidup Dr. H. Abdul Karim Amrullah, Penerbit Ummida, 1982 pada halaman 271, menulis:“Ibu Syekh Ahmad Khatib adalah orang Empat Angkat. Ibunya bernama Limbak Urai. Ayah dari Limbak Urai ini adalah Tuanku Nan Rancak, seorang ulama terkemuka di zaman Paderi…”
Sementara Akhria Nazwar pada halaman 5 bukunya berjudul Ahmad Khatib, Ilmuwan Islam di Permulaan Abad ini, Penerbit Pustaka Panjimas, 1983, 117 halaman menulis: ”Ayah Limbak Urai ialah Tuanku Nan Rancak, seorang ulama terkemuka pada zaman Paderi.”

Pada halaman 94 buku Riwayat Hidup Ulama Sumatera Barat dan Perjuangannya yang ditulis dan diterbitkan oleh Islamic Centre Sumatera Barat, 2001, 224 halaman, dinukil: “Tuanku Bagindo Khatib mempunyai seorang anak wanita bernama Siti Zainab. Siti Zainab dikawinkan dengan Tuanku Nan Rancak, juga ulama besar."

Sementara itu pada halaman 11 buku Cahaya dan Perajut Persatuan: Waliullah Ahmad Khatib al-Minangkabawy Penerbit Adicita Karya Nusa, 2001, 85 halaman, disebut: “Kakek Ahmad Khatib bernama Tuanku Nan Rancak. Ia adalah seorang ulama terkemuka dalam Perang Paderi.”

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Sheikh Bayang (1864 - 1923)

Evidence Muhammad ibn Muhammad Fatawi, Sheikh (Sheikh title shadow). He was the leader of the delegation old cleric (traditional), moderate side by side with the old leadership of the radical cleric Sheikh Ali Al-Khatib Padani, partnership dialogue with the leadership of young scholars (modernist) that radical Sheikh Dr. Haji Abdul Karim Amrullah and the moderate Sheikh Dr. Abdullah Ahmad, in 1000 a large meeting of clergy in Padang, July 15, 1919. He is author of books best sellers BJO called Schrieke with literature fighters of the 20th century that the moral penul Ila Taraghub Rahmatillah (1910). Sheikh was called the shadow, because he was one of the old cleric, leader of the Naqshbandi tariqa understood in Padang, was born in the shadow (Pancungtaba), very high knowledge in the field of Islam, wrote many books of fiqh and congregations, as well as extensive experience moderate, offers shades of mind deviation ( different opinions) in interenal Muslims, Ittifaq (united) in external Muslims as a strategy to face the invaders.

Bayang-born cleric who historically, not just make Imagine a center of Islamic education, but never access the shadow as the center of the development of Islam in the West Coast of Sumatra as well as concentration centers of popular resistance movement in West Sumatra against the invaders with the spirit of Islam, based in the mosque of Sheikh Buyung Young (disciple of Sheikh Abdul Rauf Singkel) in Puluikpuluik, Bayang (1666) in addition to five friends namely surau in Ulakan Sheikh Burhanuddin, Sheikh Muhammad Nasir New surau in Padang, surau Sheikh Sungayang in Solok, Padang Ganting Sheikh mosque and surau Lubuk Ipuh (TBKW, 1914:249). Sheikh's father was also a scholar of Bayang named Sheikh Muhammad Fatawi, teacher of many scholars in West Sumatra. While her mother is also from the pious family in Pancungtaba, whose name can not be recognized anymore. Although he abandoned the mother and father as a child, but he did not break his spirit to learn. He continued studying with his father's pupil Syiekh Muhammad Jamil (graduate Mecca, 1876) older brother of Sheikh Muhammad Shamad (died in Mecca 1876). Then when it was 15 years old, he crossed the mountain chain from the village Pancungtaba (shadow) until the Alahan Length - Solok, there studying religion by Shaykh Muhammad Salih bin Muhammad Saman, author of fiqh al-Kashef. Because smart he held with lord shadow teacher. After that, my lord and congregations also studied fiqh with Shaykh Mahmud at Pinti Wood, Solok.

To further deepen the knowledge of Islam, Muhammad Evidence continues to travel to the former Royal River Natural Surambi Ceiling Minangkabau and there deepen congregation with a Sheikh named Sheikh Mustafa. Surprise things he did not just become beloved disciple (shuhbat al-cleric), even his teacher wife's name was Grandma Ayan (Siti Jalasah) hooked with this handsome young man pious and ask for her hand to be a couple named their daughter Siti Rahmah. Once married to Siti Rahmah Mohamed argument moved into the field in 1891. In Padang, he opened the center in the House of Origin Halaqah recitation (the house belongs to the wife kepenakan gadang Gapuak Sheikh, founder of Masjid Ganting, Padang), as well as fostering the oldest mosque in Padang. Many students halaqahnya berdatang to come from various corners of inside / outside the province of West Sumatra. In addition to opening Halaqah he was active preaching and including the famous preacher, preferably Juma'ah even respected Dutch authorities in Padang at the time.

1903 Muhammad proposition, went to Mecca for hajj as well as learn to deepen their knowledge in the areas of Islamic there. Noted among them his teacher in Makkah Sheikh Ahmad Al-Khatib Minangkabawiy (1860 - 1917), mufti and the center pole and mawalli enforcement syafi'iy sect who believed Arabs to be priests in the Grand Mosque, as well as teaching fiqhi and mathematics. Also recorded his teacher Sheikh Jabal Qubis expert Tasawwuf and Naqshbandi Order from Jabal Abu Jabal Quayqian Qubis opposite, east of Mecca near the Grand Mosque. The same scholars received education from Sheikh Ahmad Sheikh Bayang Chatib with them, a young cleric (modernist) four series that is Dr.H.Abdul Karim Amarullah (Maninjau - Agam), Dr. Abdullah Ahmad (Padang), Sheikh Jamil Al-Falaki Jambek (Bukittinggi) and Sheikh Mohammed Thaib Umar (Sungayang-Plains) and old scholars (traditional) two series is Chatib Sheikh Muhammad Ali Al-Fadani (Padang), head of the old radical cleric author of the book literature of the 20th century warrior Burhan Al-Haq, Sheikh Tahir Jalaluddin al-Falaki (Malaysia origin Bukittinggi charismatic cleric father of Hamdan's former Governor of Penang, Malaysia), Sheikh Sulaiman al-Apostolic (Candung), Sheikh Ibrahim Musa Parabek, Arifin Batuhampar Sheikh, Sheikh Muhammad Jamil Jaho, Baruah Mount Suliki Sheikh Ahmad, Sheikh Abbas Field Lawas Bukittinggi, Padang Japang Abbas Sheikh Abdullah, Sheikh Mustafa Japang Padang, Sheikh Mustafa Husen New Purba, Sheikh Hassan Maksum Medan Deli, Sheikh KH. Muhammad Dahlan, etc.. from Java - Madura, Kalimantan, Sulawesi and from other Islamic countries.

Post Mecca, Sheikh Bayang in Padang continue halaqahnya. Even strengthened by forming a network surau Halaqah in such key points in Ganting Padang (House of Origin and Grand Mosque Ganting), Market Tower and Palinggam Padang (house wife Siti Saningbakar Nur'aini origin), Seberang Padang near Umm Putti house wife with his friend Sheikh Mohammed Thaib, howled Padang, Ulak and surau Kalawi Coral Reef Sand Ulak leader Sheikh Muhammad Qasim (Tuanku Kalawi) and in the village itself in the shadow in some places as well. He teaches spinning in the schedule arranged by the leader of each network Halaqah. Disciplines taught Tafseer, Tawheed, Fiqh, usul fiqh, grammar and Sharaf etc. In addition to teaching Sheikh is also an importer of books and writing books.

Imagine this is the era of Sheikh third wave of development supremacy of Islam in West Sumatra. The first wave of Islamic development generation Burhanuddin al-Kamil (1200) and Burhanuddin Muslim Commander in Painan then to Ulakan (1523) and Sheikh Buyung Young (1666) Puluikpuluik force Ulakan Sheikh Burhanuddin (1666) continued generation after Tuanku Nan Tuo Padri (1837). The second wave berawalnya renewal of Islamic thought is the era of Sheikh Ahmad Al-Minangkabawiy Chatib (which was sent to study in Mecca, went with his father, who rose pilgrim Nagari Khatib 1871) continued with his disciples movement era. Continued reform movement Sheikh Ahmad Chatib disciple of the leading scholars among the old (traditional) is known for two series Chatib Sheikh Ali (Padang) and Sheikh Muhammad bin Muhammad Fatawi own argument (Bayang, Coastal South), among the young scholars (modernist) recognized four series namely Sheikh Dr. H. Abdul Karim Amrullah from Mninjau, Sheikh Muhammad Jamil Jambek in Bukittinggi, Sheikh Mohammed Thaib and Sheikh Omar in Sungyang RH Abdullah Ahmad in Padang. Four of these modernist scholars are scholars connective chain renewal of Islam in Minangkabau struggle since the beginning of the 20th century. Movement renewal of Islamic thought disciple Sheikh Ahmad Chatib in Minangkabau increasingly take the form of early-20th century. Colored with political tactics fighting the wind blowing sheep Dutch opposition to two sects of Islam are both disciples of Sheikh Ahmad Chatib namely Youth (Modernist) led by DR. H. Abdul Karim Amarullah radical and his friends four series of moderate and The Old Man (Traditional) led by Sheikh Muhammad Ali Al-Chatib Fadaniy radical and Bayang Sheikh (Sheikh Muhammad bin Muhammad Fatawi Theorem) are moderate.

Conflicts of youth and the elderly were infiltrated in 40 PR to khilafiyah problems, brokered a 1000 meeting of clerics which is a lot in Padang, July 15, 1919 led by former chairman BJO Schrieke in HIS teaching. Bayang Sheikh directly involved in major meetings in 1000 the scholars were as old cleric leader of the moderate and full of moral (BJO Schrieke, 1973:72) supported the leadership of Sheikh Ali Chati old radical cleric, dealing with young scholars led by Dr. Hajji Abdul Karim Amrullah (radical) and Dr. Abdullah Ahmad (moderate). Among the elderly cleric is moderate followers of Sheikh Sheikh Mohammed Thaib Bayang (Seberang Padang), Sheikh Abdullah (Rear Tangsi Padang), Sheikh Muhammad Qasyim (Ulak Karang Padang Raorao Batusangkar origin), Sheikh Abdullah Basyir (the sanctified Berok Padang), Sheikh Harun bin Abdul Ghani (Toboh Pariaman), Sheikh Sulaiman Arrasuli (Candung), Sheikh Abdurrahman (H. Elias Ya'kub grandfather) and a number of scholars Lubuk Aur namely Ahmad Dores, Fakih Rumpunan, Fakih Mas `ud, Khatib Dhikr, prince Raja Muda, Priest Machudum, Manjang, Saitik, Sarnedi, Silapau, Syamsiah, Dunanenjung and strengthened Batangkapas Sheikh, Sheikh Ismail (Palangai, Balaiselasa) etc..

Post-meeting of 1000 scholars, the spirit of renewal of the spirit of the day the young scholars who have since the beginning of inhaling exhaled air renewal magazine Al-Manar and Rashid Rida 'al-Wusqa Urwat greeted Al-Imam Tahir Jalaluddin in Singapore (a cousin of Ahmad Chatib ) and Al-Manar and Al-Munir Al-Manar Dr. Haka (father HAMKA) and Dr. Abdullah Ahmad in Padang and Padang Panjang. Young people praised this great reformer, continued pengaderan (education cadre) on generation of reformers, among others, in Thawalib sentranya Padang Panjang, Parabek, Sungayang and Padang Japang as well as writing books and publishing Islamic press, such as types Bulletin, journals, newspapers and Magazine. Similarly, the old (traditional) actively develop strength and writing books and apologetic polemic defense understand congregation adopted. Sheikh Bayang itself since the beginning of birth several polemical books and re-disetak berudlang of them, Taragub ila Rahmatillah (cet. 11th 1916) is a best-selling book and called the literature of the 20th century fighter full of moral, Majmu wa Musta'mal (fiqh dagmatik), Miftahul Haq (fiqh) and Dar Al-Mau `izhah (1326 H) called the poem apologetic defenders Naqshbandi tariqa, Thalab Al-Shalah (1916) lyric advice, This is the Problem - Answer for All Children books popular questions about figh and dogmatic (cet. 3rd 1335 H), Messenger 25 (1918) etc..

Bayang Sheikh died two early Jumada 1342 H (1923), scholars of Islamic education fighters are, ironically, many recorded in the history of colonial and nearly unknown in the history and historiograpi longer domestic. Witnesses who abandoned a silent witness Ganting Masjid Raya Padang and in the mihrab is not far from home there is the tomb of his son Ayesha these scholars with mejan Turkey lovely. Allah Almighty bestow sons and daughters of 20 children, ie 10 from the wife Siti Rahmah, among them: Khaidir, Saida, Hajjah, Hafsah, Shafi'i, Abu Bakr, Aisha and three others are not known for long-die world, as well as 10 child from his wife Siti Nuar'aini party, in antranya Wahid, Syawijah, Amin, Nurdiyah, Syamsudin, Rushd, Muhammad Saad, Nurjani, and two boys are not known, because the die sejakDigelari Sheikh shadow, because he was one of the scholars Parents, leaders understand the Naqshbandi Order in Padang, was born in the shadow (Pancungtaba), very high knowledge in the field of Islam, wrote many books of fiqh and congregations, as well as extensive experience moderate, offers shades of mind deviation (different opinions) in interenal Muslims, Ittifaq ( united) in the external Muslims as a strategy to face the invaders. Bayang-born cleric who historically, not just make Imagine a center of Islamic education, but never access the shadow as the center of the development of Islam in the West Coast of Sumatra as well as concentration centers of popular resistance movement in West Sumatra against the invaders with the spirit of Islam, based in the mosque of Sheikh Buyung Young (disciple of Sheikh Abdul Rauf Singkel) in Puluikpuluik, Bayang (1666) in addition to five friends namely surau in Ulakan Sheikh Burhanuddin, Sheikh Muhammad Nasir New surau in Padang, surau Sheikh Sungayang in Solok, Padang Ganting Sheikh mosque and surau Lubuk Ipuh (TBKW, 1914:249).

Sheikh's father was also a scholar of Bayang named Sheikh Muhammad Fatawi, teacher of many scholars in West Sumatra. While her mother is also from the pious family in Pancungtaba, whose name can not be recognized anymore. Although he abandoned the mother and father as a child, but he did not break his spirit to learn. He continued studying with his father's pupil Syiekh Muhammad Jamil (graduate Mecca, 1876) older brother of Sheikh Muhammad Shamad (died in Mecca 1876). Then when it was 15 years old, he crossed the mountain chain from the village Pancungtaba (shadow) until the Alahan Length - Solok, there studying religion by Shaykh Muhammad Salih bin Muhammad Saman, author of fiqh al-Kashef. Because smart he held with lord shadow teacher. After that, my lord and congregations also studied fiqh with Shaykh Mahmud at Pinti Wood, Solok.

To further deepen the knowledge of Islam, Muhammad Evidence continues to travel to the former Royal River Natural Surambi Ceiling Minangkabau and there deepen congregation with a Sheikh named Sheikh Mustafa. Surprise things he did not just become beloved disciple (shuhbat al-cleric), even his teacher wife's name was Grandma Ayan (Siti Jalasah) hooked with this handsome young man pious and ask for her hand to be a couple named their daughter Siti Rahmah. Once married to Siti Rahmah Mohamed argument moved into the field in 1891. In Padang, he opened the center in the House of Origin Halaqah recitation (the house belongs to the wife kepenakan gadang Gapuak Sheikh, founder of Masjid Ganting, Padang), as well as fostering the oldest mosque in Padang. Many students halaqahnya berdatang to come from various corners of inside / outside the province of West Sumatra. In addition to opening Halaqah he was active preaching and including the famous preacher, preferably Juma'ah even respected Dutch authorities in Padang at the time.

1903 Muhammad proposition, went to Mecca for hajj as well as learn to deepen their knowledge in the areas of Islamic there. Noted among them his teacher in Makkah Sheikh Ahmad Al-Khatib Minangkabawiy (1860 - 1917), mufti and the center pole and mawalli enforcement syafi'iy sect who believed Arabs to be priests in the Grand Mosque, as well as teaching fiqhi and mathematics. Also recorded his teacher Sheikh Jabal Qubis expert Tasawwuf and Naqshbandi Order from Jabal Abu Jabal Quayqian Qubis opposite, east of Mecca near the Grand Mosque.

The same scholars received education from Sheikh Ahmad Sheikh Bayang Chatib with them, a young cleric (modernist) four series that is Dr.H.Abdul Karim Amarullah (Maninjau - Agam), Dr. Abdullah Ahmad (Padang), Sheikh Jamil Al-Falaki Jambek (Bukittinggi) and Sheikh Mohammed Thaib Umar (Sungayang-Plains) and old scholars (traditional) two series is Chatib Sheikh Muhammad Ali Al-Fadani (Padang), head of the old radical cleric author of the book literature of the 20th century warrior Burhan Al-Haq, Sheikh Tahir Jalaluddin al-Falaki (Malaysia origin Bukittinggi charismatic cleric father of Hamdan's former Governor of Penang, Malaysia), Sheikh Sulaiman al-Apostolic (Candung), Sheikh Ibrahim Musa Parabek, Arifin Batuhampar Sheikh, Sheikh Muhammad Jamil Jaho, Baruah Mount Suliki Sheikh Ahmad, Sheikh Abbas Field Lawas Bukittinggi, Padang Japang Abbas Sheikh Abdullah, Sheikh Mustafa Japang Padang, Sheikh Mustafa Husen New Purba, Sheikh Hassan Maksum Medan Deli, Sheikh KH. Muhammad Dahlan, etc.. from Java - Madura, Kalimantan, Sulawesi and from other Islamic countries.

Post Mecca, Sheikh Bayang in Padang continue halaqahnya. Even strengthened by forming a network surau Halaqah in such key points in Ganting Padang (House of Origin and Grand Mosque Ganting), Market Tower and Palinggam Padang (house wife Siti Saningbakar Nur'aini origin), Seberang Padang near Umm Putti house wife with his friend Sheikh Mohammed Thaib, howled Padang, Ulak and surau Kalawi Coral Reef Sand Ulak leader Sheikh Muhammad Qasim (Tuanku Kalawi) and in the village itself in the shadow in some places as well. He teaches spinning in the schedule arranged by the leader of each network Halaqah. Disciplines taught Tafseer, Tawheed, Fiqh, usul fiqh, grammar and Sharaf etc. In addition to teaching Sheikh is also an importer of books and writing books.

Imagine this is the era of Sheikh third wave of development supremacy of Islam in West Sumatra. The first wave of Islamic development generation Burhanuddin al-Kamil (1200) and Burhanuddin Muslim Commander in Painan then to Ulakan (1523) and Sheikh Buyung Young (1666) Puluikpuluik force Ulakan Sheikh Burhanuddin (1666) continued generation after Tuanku Nan Tuo Padri (1837). The second wave berawalnya renewal of Islamic thought is the era of Sheikh Ahmad Al-Minangkabawiy Chatib (which was sent to study in Mecca, went with his father, who rose pilgrim Nagari Khatib 1871) continued with his disciples movement era. Continued reform movement Sheikh Ahmad Chatib disciple of the leading scholars among the old (traditional) is known for two series Chatib Sheikh Ali (Padang) and Sheikh Muhammad bin Muhammad Fatawi own argument (Bayang, Coastal South), among the young scholars (modernist) recognized four series namely Sheikh Dr. H. Abdul Karim Amrullah from Mninjau, Sheikh Muhammad Jamil Jambek in Bukittinggi, Sheikh Mohammed Thaib and Sheikh Omar in Sungyang RH Abdullah Ahmad in Padang. Four of these modernist scholars are scholars connective chain renewal of Islam in Minangkabau struggle since the beginning of the 20th century. Movement renewal of Islamic thought disciple Sheikh Ahmad Chatib in Minangkabau increasingly take the form of early-20th century. Colored with political tactics fighting the wind blowing sheep Dutch opposition to two sects of Islam are both disciples of Sheikh Ahmad Chatib namely Youth (Modernist) led by DR. H. Abdul Karim Amarullah radical and his friends four series of moderate and The Old Man (Traditional) led by Sheikh Muhammad Ali Al-Chatib Fadaniy radical and Bayang Sheikh (Sheikh Muhammad bin Muhammad Fatawi Theorem) are moderate.

Conflicts of youth and the elderly were infiltrated in 40 PR to khilafiyah problems, brokered a 1000 meeting of clerics which is a lot in Padang, July 15, 1919 led by former chairman BJO Schrieke in HIS teaching. Bayang Sheikh directly involved in major meetings in 1000 the scholars were as old cleric leader of the moderate and full of moral (BJO Schrieke, 1973:72) supported the leadership of Sheikh Ali Chati old radical cleric, dealing with young scholars led by Dr. Hajji Abdul Karim Amrullah (radical) and Dr. Abdullah Ahmad (moderate). Among the elderly cleric is moderate followers of Sheikh Sheikh Mohammed Thaib Bayang (Seberang Padang), Sheikh Abdullah (Rear Tangsi Padang), Sheikh Muhammad Qasyim (Ulak Karang Padang Raorao Batusangkar origin), Sheikh Abdullah Basyir (the sanctified Berok Padang), Sheikh Harun bin Abdul Ghani (Toboh Pariaman), Sheikh Sulaiman Arrasuli (Candung), Sheikh Abdurrahman (H. Elias Ya'kub grandfather) and a number of scholars Lubuk Aur namely Ahmad Dores, Fakih Rumpunan, Fakih Mas `ud, Khatib Dhikr, prince Raja Muda, Priest Machudum, Manjang, Saitik, Sarnedi, Silapau, Syamsiah, Dunanenjung and strengthened Batangkapas Sheikh, Sheikh Ismail (Palangai, Balaiselasa) etc..

Post-meeting of 1000 scholars, the spirit of renewal of the spirit of the day the young scholars who have since the beginning of inhaling exhaled air renewal magazine Al-Manar and Rashid Rida 'al-Wusqa Urwat greeted Al-Imam Tahir Jalaluddin in Singapore (a cousin of Ahmad Chatib ) and Al-Manar and Al-Munir Al-Manar Dr. Haka (father HAMKA) and Dr. Abdullah Ahmad in Padang and Padang Panjang. Young people praised this great reformer, continued pengaderan (education cadre) on generation of reformers, among others, in Thawalib sentranya Padang Panjang, Parabek, Sungayang and Padang Japang as well as writing books and publishing Islamic press, such as types Bulletin, journals, newspapers and Magazine. Similarly, the old (traditional) actively develop strength and writing books and apologetic polemic defense understand congregation adopted. Sheikh Bayang itself since the beginning of birth several polemical books and re-disetak berudlang of them, Taragub ila Rahmatillah (cet. 11th 1916) is a best-selling book and called the literature of the 20th century fighter full of moral, Majmu wa Musta'mal (fiqh dagmatik), Miftahul Haq (fiqh) and Dar Al-Mau `izhah (1326 H) called the poem apologetic defenders Naqshbandi tariqa, Thalab Al-Shalah (1916) lyric advice, This is the Problem - Answer for All Children books popular questions about figh and dogmatic (cet. 3rd 1335 H), Messenger 25 (1918) etc..

Bayang Sheikh died two early Jumada 1342 H (1923), scholars of Islamic education fighters are, ironically, many recorded in the history of colonial and nearly unknown in the history and historiograpi longer domestic. Witnesses who abandoned a silent witness Ganting Masjid Raya Padang and in the mihrab is not far from home there is the tomb of his son Ayesha these scholars with mejan Turkey lovely. Allah Almighty bestow sons and daughters of 20 children, ie 10 from the wife Siti Rahmah, among them: Khaidir, Saida, Hajjah, Hafsah, Shafi'i, Abu Bakr, Aisha and three others are not known for long-die world, as well as 10 child from his wife Siti Nuar'aini party, in antranya Wahid, Syawijah, Amin, Nurdiyah, Syamsudin, Rushd, Muhammad Saad, Nurjani, and two boys are not known, because the die since childhood.

(C) Research Team FIBA IAIN Padang

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Sheikh Lubuk Nyiur (1842-1942)

Sheikh Abdul Kahar was born in Lubuk Nyiur Mudik kenagarian IV Koto Cotton Trunk Subdistrict. Data not sure about his birth date obtained. He died in 1942. At the time he died was believed to have reached the age of about 100 years. Therefore expected to Sheikh Abdul Kahar was born in 1842. His father named Umek come from the tribe and his mother was pulled from the tribe of Mecca Caniago. Between ethnic tribal Caniago tuft with former mutual cooperation, both within the division of inheritance (customary), As well as in the formation and removal of office ruler. Lords of these tuft tribe Bandaro title Datuk Kayo, while holding the title of Datuk R. Caniago tribe Gaminyang. Thus, the two tribes is what has contributed to the division of everything related to the village.

On the basis of this cooperation both parents Sheikh Abdul Kahar matchmaking. Consanguinity both parents Sheikh Abdul Kahar upwards can not be traced. This is because not many people know genealogy, both maternal and paternal. Socialization of old people among them not so ditradisikan, so the "memory" of their pedigree is not so well memorized by both parties.
Abdul Kahar childhood lived in his hometown. At times there has been no formal educational institutions in Kuala Nyiur. Therefore Abdul Kahar learn from one teacher to another teacher. However, non-formal education that she went through does not make this small Abdul Kahar character to be good. Her adolescence was spent to do rah-rah, even when he was aged approximately 20 years, he has never committed murder. Delinquency Abdul Kahar like these that make society Kuala Nyiur Engkar menggelarinya with Angku time, a degree of negative tend to show the public that a figure named Abdul Kahar was someone who engkar or Tangka.

Degree granted by this community, coupled with the unfriendly attitude of society to him, has led to Abdul Kahar and then take the road to avoid the village itself. During the approximately six years old Abdul Kahar globetrot, up until the blood Bungus Padang, in this coastal area, precisely in the area Galanggang Kuo, he demanded black magic. No data obtained with whom Abdul Kahar demanding that black magic, but certainly, a degree Angku Engkar Kali has been "nurtured" her for six years, during which he also demanded the black magic to some teachers in Bungus and surrounding areas. After the "satisfied" demanding various kinds of black magic in this area, Abdul Kahar and then went to the area Kapujan, sub Bayang. In this area he met and studied with a cleric, the Sheikh Mohammed Djalil.

Sheikh Mohammed beheaded Djalil derived from Thick. He is genetically a descendant of the clergy, His father was Sheikh Muhammad Fatawi (Yulizal Yunus, 1991:19). Sheikh Muhammad Djalil studying in Mecca for three years to then return to Kapujan and establish recitation in this area. By Shaykh Muhammad Djalil this, Abdul Kahar change the entire sheet of black life. Under the guidance of an only child Fatawi Sheikh Mohammed, the Abdul Kahar studied with high spirits in deep religious knowledge. Sheikh Muhammad Djalil able to tame the "wildness" Abdul Kahar and eventually want to explore the religion of Islam for several years, thanks to his diligence to obtain the title Sheikh. News contradictory development of the private Abdul Kahar, who was initially very engkar become a sheikh, to the village of Kuala Nyiur. Between believing and not, eventually the parents saw him, he accidentally went into Kapujan. Of surprise mingled with pride, they see Abdul Kahar has really changed much, even their shock when they hear their own growing from Sheikh Muhammad Djalil that their child was titled Sheikh, a prestigious title at the time.

In subsequent developments, Sheikh Abdul Kahar returned to his hometown and founded the mosque. A common tradition that occurred during that period, in which a student when it came home to his village have to transfer their knowledge through various media or educational institutions. Media or educational institution that is quite popular when it was the mosque. Surau which was founded by Sheikh Abdul Kahar very interested in society, whether originating from Kuala Nyiur itself, as well as from other regions. Even to this day, Sheik Abdul Kahar was still regarded as the man who brought tariqat Naqsyabandiah as well as scholars that included bringing enlightenment of Islam in the South Coast region.

As has become a culture at that time, a Sheikh is considered as "seed" the best offspring. This is also true in many communities around this figure. This condition has made Sheikh Abdul Kahar has many wives. Among the wives of Sheikh Abdul Kahar is: first Makdina, originated from Padang Galundi, Sikumbang tribe. From this marriage he was not blessed with children. His second wife did not know his real name, usually people call him with the title Ayek surau, a call which indicated that the second wife of Sheikh Abdul Kahar was devout worship. Ayek surau originated from Kampung Tangah, ethnic Malays. With a wife, he is blessed with five children, namely Aji Jakban, Angku Eho, Ilyas, Adiek, and Upiek spatula. From his third wife named Mina from Sikumbang tribe, blessed with one child, named Nurma (Upiak shelf). Marriage Sheikh Abdul Kahar, who last was with the Shariah from the tribe Sikumbang Kampung Nibung and have children of four persons, namely Amir, Ma'ani, Mu `mini, and Halimatussa'diyah.

Sheikh Abdul Kahar was known as one of the scholars tariqat Naqsyabandiyah in the South Coastal area. From the recitation surau that he run to establish institutions of formal education, he was known as an educator is able to integrate the educational system in the classroom with a nuanced tariqat Naqsyabandiyah education. He also floated the dkenal with persistence in educational institutions that he founded. He was very aware that Islam would be able to develop properly when supported by a knowledgeable young generation of knowledge, especially science of religion. Starting from the non-formal education: education mosque, so he established the formal educational institutions engaged in the development of Islamic religious knowledge with the educational base by establishing Tarbiyah Madrasah Islamiyah (MTI). The pattern of education which he instituted in the educational institutions that pioneered these are combined with lessons in the classroom contemplative ritual, which in addition to studying Islamic sciences such as Akhlaq, Islamic law (Fiqh), Tafseer and others, by Sheikh Abdul Kahar, pupil- students are also directed to conduct exercises seclusion or better known as mysticism. Through this seclusion, Sheikh Abdul Kahar expects his students can reflect and realize the mistakes himself and able to withstand the passions of every day tempting. Suluk also intended to direct each individual to know yourself and know God. Usually this seclusion ritual held every month of Ramadan. Regarding the educational institutions that he founded (MTI Kuala Nyiur) is, to this day still exist with all its dynamics.

By the children of Sheikh Abdul Kahar, in 1994, MTI is to serve the Foundation with the name of Yayasan Pondok Pesantren Modern Youth Sheikh Abdul Kahar. The Foundation is managed by Nurma, son of Sheikh Abdul Kahar himself along with his nephew J. Datuk Gamunyang. The presence of Sheikh Abdul Kahar in the process of entry and development tariqat Naqsyabandiyah in the South Coast region significantly. She is known as one of the few scholars who are disseminating this tariqat. Therefore, at least, talk about tariqat Naqsyabandiyah in the South Coast should be linked to Sheikh Abdul Kahar.
(C) Research Team FIBA IAIN Padang
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Sheikh Abdurrahman (1777 - 1899)

Sheikh Abd al-Minangkabawi, complete Sheikh Abdurrahman bin Abdullah al-Minangkabawi (hereinafter referred to as Sheikh Abdurrahman) is one of the great scholars Minangkabau. He is listed as one sufiyah scholars who have wisdom and skill in practice tareqat syatariyah and naqsyabandiah. He was born in 1777 M./1192 H. In Batuhampar Payakumbuh. His father was Abdullah who has a degree Rajo Bainjtan, while his mother is known as Tuo Tungga. Sheikh Abdurrahman also has a brother - of course from some other brothers - also known as one of the great scholars tariqat naqsyabandiah namely Sheikh Ismail bin Abdullah al-Khalidi al-Mianngkabawi (d. 1280 H./1863 M.).
When Sheikh Abdurrahman 15-year-old, he was studying religion at a local cleric in Galogandang Batusangkar. From this area, then, Sheikh Abdurrahman Tapaktuan continue their education to the area of West Aceh. In Aceh, the Sheikh Abdurrahman draw science by some scholars for more than eight years. Next he went to Mecca to perform the pilgrimage and deepen their religious knowledge. In this Mecca, Sheikh Abdurrahman live to learn the science of religion for more than seven years. In Mecca this addition, his brother Sheikh Ismail bin Abdullah al-Minangkabawi having previously lived in Mecca with the aim to study religion. When Sheikh Abdurrahman was in Mecca, his brother Sheikh Ismail bin Abdullah al-Minangkabawi has been a "chairman Thala'ah" or tutor. At the time of Sheikh Abdurrahman go to Mecca, there are many scholars of the Malay world are well known in history, who was also studying in Mecca. Among these scholars was Shaykh Muhammad Zain bin Jalaluddin al-Faqih Asyi, Sheikh Abdus Shomad bin Abdur Rahman al-Falimbani, Sheikh Daud bin Abdullah al-Fathani and others. According to some historical sources, Sheikh Abdurrahman never learned or studied at the Sheikh Abdus Shomad bin Abdur Rahman al-Falimbani and Sheikh Daud bin Abdullah al-Fathani.

Under the guidance of his brother, Sheikh Ismail bin Abdullah al-Minangkabawi, Sheikh Abdurrahman learning in scholars who are older. His brother, Sheikh Ismail it happens to be the tutor and Sheikh Abdurrahman was in his study group. In addition to learning the Malay scholars, Sheikh Abdurrahman and his brother Sheikh Ismail also learn the scholars who come from Arab nations which were very popular at that time, such as Sheikh Uthman Dimyati, Sheikh Muhammad Said Qudsi, Sheikh Muhammad bin Ibrahim al-Salih Rais, al-Sayyid Ahmad Marzuki, Sheikh Abdullah Affandi, and many other scholars anymore. Sheikh Abdurrahman learn a variety of science in many teacher-grunya in this Mecca. But the lesson is most interested in is Tilawatil Qur'an. In science this Tilawatil Qur'an, Sheikh Abdurrahman at least seven recitations mastered it well.

When Sheikh Abdurrahman returned to his hometown - after he spent considerable time in Makkah - Sheikh Ismail's brother became Murshid tareqat naqsyabandiah in Mecca, by way of opening the "school" at his home in Mecca and the Grand Mosque. While Sheikh Abdurrahman, a Murshid tareqat naqsyabandiah and open learning place in his hometown. So it is not surprising, if the contribution of his brother Sheikh Ismail bin Abdullah al-Minangkabawi considered to be more contributive in the regional scale than Sheikh Abdurrahman. Moreover, later regarded as a Murshid Sheikh Ismail tareqat naqsyabandiah in some areas in Southeast Asia - because he often "adventure" spreading the tareqat naqsyabandiah. Something different things with Sheikh Abdurrahman more concentrated in his hometown. Sheikh Ismail spread the knowledge and teachings tareqat khalidiyah naqsyabandiah-up to the kingdom of Riau-Linga. In fact, he opened his seclusion in some areas such as Malaysia are now in Semabok, Melaka, Pondok Upih in Penang and also make the seclusion in Kedah and Perak.

When Sheikh Abdurrahman arrived in his hometown of Mecca, in the age old enough, he began preaching and fostering educational activities in his hometown. Besides establishing educational institutions, Sheikh Abdurrahman also Socializing mysticism tradition. The tradition of mysticism is very well known tradition in tareqat naqsdyabandiah-khalidiyah. In other tareqat, mysticism tradition is synonymous with the term "seclusion". The term of this seclusion is normative, based on the hadith of Prophet Muhammad. Which sent Ali bin Abi Talib Saidina do dhikr in seclusion (ie: do dhikrullah in a deserted place by himself). Over time, the mysticism which created and fostered by Sheikh Abdurrahman known by various groups under the name "Village Commercial" because so many people who come to study or bersuluk there. Some of the data obtained in our research, quantitative range of people who came to the "hometown of Commerce" to bersuluk ranged between 400 to 1000 each year.

When Sheikh Abdurrahman died in 1899 AD / 1317 AH, the establishment of educational institutions is mainly tradition tareqat naqsyabandiah mysticism that has been known by various groups was followed by the next generation, his son, named Sheikh Arsyad bin Abdurrahman al-Minangkabawi Ayekh. Sheikh Abdurrahman leave a name so fragrant in intellectual history-clerical Minangkabau, especially when people talk about tareqat naqsyabandiah in Minangkabau, the presence of Sheikh Abdurrahman not be released. Descendants of Sheikh Abdurrahman also known not only among the clergy alone, but some are doing business or registered as an Indonesian political figures, one of whom is Muhammad Hatta (Indonesia's first vice president), was one of the descendants of Sheikh Abdurrahman.

During the leadership of Sheikh Arsyad, "ideological confrontation" and challenges to the existence tareqat naqsyabandiah increasingly felt in West Sumatra. However, for Sheikh Arsyad, he will still maintain the tradition of "typical" tareqat naqsyabandiah, as is always diamatkan by beloved father. For Sheikh Abdurrahman, Sufi tareqat views - including tareqat naqsyabandiah, or whatever his name, is something way to enrich the spiritual values of Islam. Therefore, his teachings need to be maintained, even developed. Its members need to give explanations of reasoning because there are certain circles who think that tareqat is categorized as heresy. This feeling has to be answered that teaching is a manifestation of tareqat dhikrullah. While dhikrullah very much mentioned in the Qur'an and hadith prophet Muhammad SAW. Thus, it must be stressed that the teaching tareqat is based on the teachings of the Koran and the Hadith the Prophet SAW. And consensus' ulama of the past until now - so the advice from his son Sheikh Sheikh Abdurrahman bin Arsyad Sheikh Abdurrahman bin Abdullah al-Minangkabawi.

(C) Research Team FIBA IAIN Padang

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Rahmah El-Yunusi (1900-1969)

Nenek moyang Rahmah El-Yunusiyah (selanjutnya disingkat RY) adalah dari Ampat Angkat Kabupaten Agam (beberapa kilometer dari kota Bukittinggi), dan hijrah ke Bukit Surungan Padang Pajang sekitar abad ke 18 yang lalu. Ibu RY bernama Rafi’ah – anak keempat dari lima bersaudara – dengan suku Sikumbang dan Penghulu kaum bergelar Datuk Bagindo Maharadjo. Sedang bapaknya bernama Syekh Muhammad Yunus seorang Ulama besar di Pandai Sikat. Di Padang Panjang keluarga Rafi’ah tinggal di Jalan Lubuk Mato Kuciang Padang Panjang, dan melahirkan 5 orang putera-puteri : Zainuddin Labay (1308-1342 H/1890-1924 M), Mariah (1311-1391 H/1893-1972 M), Mohammad Rasyad (1313-1375 H/1895-1956 M), Rihanah (1316-1388 H/1898-1968 M) dan Rahmah (1318-1388 H/1900-1969 M).

Ayah RY Mohd Yunus meninggal pada 1906 dalam usia 60 tahun dan dimakamkan di Makam keluarga yang terletak di hadapan Masjid Ashliyah (dulu bernama Masjid Pasar Usang). Karena seluruh anak-anak dari keluarga ini memanggil “Ummi” kepada ibu dan “Buya” pada ayah mereka, maka sampai ahir hayat bahkan setelah wafatnya, kedua mereka popular dengan panggilan “Ummi Rafi’ah” dan “Buya Syekh Mohd Yunus”. RY lahir pada pagi hari Jum’at tanggal 1 Rajab 1318 H, bertepatan dengan tanggal 20 Desember 1900 M, di Kanagarian Bukit Surungan Padang Panjang, Sumatera Barat. Kelahiran RY dibidani oleh Kakak ibu mereka bernama Kudi Urai (Hajjah Khadijah) yang memang mempunyai propesi sebagai dukun beranak. Bahkan kelahiran bekas Perdana Menteri Indonesia pertama Sutan Syahrir, yang juga lahir di Padang Panjang tahun 1909, juga dibidani oleh Kudi Urai ini. Seperti sudah diuraikan, RY merupakan anak kelima dari lima bersaudara kandung. Pada masa kecilnya RY terkenal sebagai anak yang keras hati, berkemauan kuat dan bercita-cita tinggi. Kehendaknya pantang dihalangi. Dia sanggup menangis berjam-jam apabila keinginannya tidak terpenuhi. Sejak kecil, kepribadian yang kuat dan jiwa besarnya sudah menonjol. Sebagai seorang anak Syekh dan ulama terkenal, maka RY dari kecil sudah ditempa dan dibesarkan dalam suasana keluarga yang sangat religius, sekalipun dia ditinggal mati ayahnya dalam usia yang masih sangat muda yakni 6 tahun. Dari masa kanak-kanak RY sudah menyenangi pekerjaan masak-memasak, berbagai macam kerajinan tangan. Dia selalu menjahit bajunya sendiri. Namun semasa kecil RY sering sakit-sakitan, badannya kurus dengan kulit kering kehitam-hitaman. Semasa remaja, RY agak pemalu sehingga agak jarang bergaul dengan teman sebaya, dan ditambah karena dia yatim yang sudah tidak punya ayah untuk bermanja, akibatnya dia banyak memikirkan dan menyelesaikan sendiri urusannya. Dia berkembang menjadi remaja yang tabah, keras hati, teguh pendirian, sifat yang dibawanya sampai dewasa.

RY mendapat pendidikan dari kakaknya yang tertua Zainuddin Labay dan kakaknya nomor 3 Mohammad Rasyad baik di rumah maupun sekolah. Pada tahun 1915 Zainuddin Labay mendirikan Diniyah School suatu lembaga pendidikan dengan sistem modern, maka RY juga dimasukkan ke lembaga pendidikan modern ini. RY juga membaca seluruh buku-buku dan majalah yang dikarang oleh kakaknya Zainuddin Labay, dari kedua sumber – pendidikan formal Diniyah School dan oto-didak karangan-karangan ZL -- inilah RY berkembang secara akademik. Tidak puas dengan belajar pada kakaknya, dia belajar lagi pada Syekh Abdul Karim Amrullah (Inyiek Haji Rasul) ayah dari HAMKA (alm), yang waktu itu mengajar di Surau Jembatan Besi dan bertempat tinggal di Gatangan Padang Panjang. Kemudian RY bahkan belajar dengan Tuanku Mudo Abdul Hamid Hakim, Syekh Abdul Lathief Rasyidi, Syekh Jamil Jambek dan Syekh Daud Rasyid (kedua yang terakhir ini di Bukittinggi). Ikut belajar bersama RY adalah Rasuna Said dari Maninjau, Nanisah dari Bula’an Gadang Banuhampu dan Djawana Basyir dari Lubuk Alung. Antara tahun 1931-1935 RY mengikuti kursus P3K dan Ilmu Kebidanan di Rumah Sakit Umum Kayu Tanam, dan kemudian melanjutkannya dengan beberapa orang dokter : dokter Sofyan Rasyad di Kayu Tanam, dokter Tazar di Kayu Tanam, dokter A. Saleh di Bukittinggi, dokter Arifin di Payakumbuh, dokter Rasyidin di Padang Panjang, dan dokter A. Sani di Padang Panjang.

Sehingga RY mendapat sertifikat keahlian dalam bidang P3K dan Ilmu Kebidanan, dan mendapat izin membuka praktek Kebidanan. Belum puas dengan berbagai ilmu dan keterampilan tersebut, RY bahkan belajar gymnastik dengan seorang guru berkebangsaan Belanda bernama Miss. Oliver pada Meisyes Normal School (setingkat SPG) di Guguk Malintang. Panggilan kesayangan keluarga dekat pada RY adalah “Amah”, panggilan yang lebih formal, seperti panggilan murid-murid “Encik Rahmah”, sedang panggilan lengkapnya “Rangkayo Hajjah Rahmah El-Yunusiyah”. RY menikah pada hari Senin tanggal 15 Mei 1916, waktu dia berusia 16 tahun dengan Haji Bahauddin Latif, anak seorang ulama Tariqat Naqsyabandi di Negeri Sumpur bernama Haji Syekh Abdul Latif, atas permintaan kakaknya Zainuddin Labay. H. Bahauddin ini disamping seorang ulama, guru, pendakwah juga seorang aktifis politik Perkawinan dilangsungkan di rumahnya di Bukit Surungan, dan mereka sempat hidup bersama di rumah ini. Namun kemudian suaminya H. Bahauddin pindah mengajar ke Silungkang, dan kemudian pindah lagi ke Durian, Sawah Lunto dan disini H. Bahauddin mendirikan sebuah lembaga pendidikan bernama sama “Diniyah Putera” di Durian. Karena aktifitas suaminya yang selalu berpindah-pindah dan dipenuhi oleh berbagai aktifitas politik, maka RY bersepakat untuk tidak ikut berpindah bersama suaminya. RY tetap di Padang Panjang melanjutkan pendidikannya di Diniyah School pimpinan kakaknya Zainuddin Labay dan berguru ke beberapa orang guru seperti sudah disebutkan sebelumnya. Adalah sebuah kenyataan bahwa rumah tangga mereka dilalui dalam keadaan berjauhan dan kadang-kadang karena sama-sama keras sering kali mereka menghadapi konflik.

Pada tahun 1919 H. Bahauddin menikah lagi dengan wanita keturunan Jawa bernama Intan, dan tahun 1920 dengan Dji’ah asal Ulak Karang Padang, akibatnya rumah tangga RY semakin menghadapi masalah. Walaupun RY adalah seorang yang dididik dengan ajaran agama yang sangat ketat dan kuat, namun bagaimanapun kondisi rumah tangganya tetap menjadi masalah sulit baginya. Setelah memohon petunjuk Allah SWT, akhirnya RY bercerai dengan H. Bahauddin secara baik-baik pada hari Kamis tanggal 22 Juni 1922, setelah hidup berumah tangga selama enam tahun tanpa mendapatkan anak. Walaupun mereka telah bercerai, namun hubungan baik sebagai saudara tetap terpelihara, hal itu dibuktikan dengan datangnya RY mengunjungi bekas suaminya yang ditangkap Belanda dan dipenjarakan di penjara Cipinang Batavia, demikian juga setelah yang bersangkutan keluar dari penjara. Walaupun ada juga teman-teman dekat mereka yang mengusahakan agar mereka rujuk kembali, tapi karena besarnya idealisme dan cita-cita masing-masing, serta kerja besar yang dihadapi, mereka tetap berpisah sampai akhir hayatnya.

Harapan dan cita-cita RY untuk mendirikan sebuah lembaga pendidikan khusus untuk anak-anak perempuan besar sekali, supaya mereka mendapatkan kesempatan yang lebih luas untuk maju dan dapat menyauk dan menimba ilmu lebih banyak lagi. Pada waktu itu, anak-anak perempuan dan gadis-gadis remaja Muslim banyak dikungkung dan dipingit dirumah, tidak mendapatkan pengetahuan dan ketrampilan yang memadai, sampai akhirnya mereka terpaksa (dipaksa) menikah dan akhirnya menjadi ibu rumah tangga tanpa persiapan. Sangat banyak kasus kawin muda diikuti dengan perceraian muda dan akhirnya menjadi janda muda. Seluruhnya terjadi tanpa ada yang dapat mencegahnya, mengatasinya. Seluruhnya bagaikan sudah “takdir” yang tidak dapat dirobah dan dielakkan lagi.

Bercermin pada apa yang disaksikannya dan bahkan pada apa yang dialaminya sendiri, maka RY bertekad mengatasinya dengan memulai langkah pertama melalui lembaga pendidikan. Dengan pendidikan yang memadai, maka kaum perempuan akan memasuki jenjang rumah tangga dengan persiapan yang lebih baik, dan mereka menjalankan rumah tangganya juga dengan lebih baik, sehingga ekses yang mungkin terjadi dapat diatasi dengan lebih bijaksana. RY meminta pertimbangan pada kakaknya yang sebelumnya telah mendirikan Diniyah School (untuk putera dan puteri), ternyata kakaknya mendukung cita-cita dan obsesi RY. Kemudian RY berbincang pula dengan sesama Pengurus Persatuan Murid Diniyah School (PMDS), ternyata kawan-kawan puterinya mendukung dengan antusias. Seluruh mereka berbai’at untuk secara bersama-sama mewujudkan cita-cita besar tersebut. Pada tanggal 1 Nopember 1923, dengan dukungan dari kakaknya, guru-guru, kawan-kawan puteri sesama Pengurus PMDS, akhirnya dididirikan sekolah khusus puteri yang diberi nama Almadrasatul Diniyah atau Meisyes Diniyah School yang dalam bahasa Indonesia popular dengan Sekolah Diniyah Puteri. Yang dimpimpin oleh RY sendiri. Sekolah yang baru dibuka ini belum mempunyai gedung sendiri, tapi menompang pada ruangan luar Masjid Pasar Usang (sekarang Masjid Ashliyah), dengan hanya 71 orang murid, yang terdiri dari temaja dan bahkan ibu-ibu rumah tangga.

Proses belajar pada awalnya belum menggunakan meja, kursi dan peralatan belajar lainnya, mereka hanya duduk bersila di atas tikar menghadapi kitab masing-masing menerima pelajaran dari guru-guru yang duduk menghadapi meja kecil. Lama belajar dalam sehari hanyalah dari pukul 08.00 sampai pukul 10.30, yaitu untuk 3 (tiga) jam pelajaran. Seluruh mata pelajaran hanyalah pengetahuan agama dan bahasa Arab saja. Keberadaan sekolah khusus puteri ini, pada awalnya mendapat tantangan yang tidak kecil, baik ditujukan pada pendiri RY, pada murid-murid dan bahkan Suami dan orang tua dari murid-murid tersebut. Segala rupa cemo’ohan ditimpakan pada jajaran sekolah ini, antara lain cemo’oh itu berbunyi : “Manga polu rangkayo Amah ko, kama buku tu ka inyo bao, kadapuo atau katampek tiduo, setinggi-tinggi ilimunyo, padusi tu indak lain karajonyo kadapue juo dst”.

Pada hari Kamis tanggal 10 Juli 1924 tokoh besar Zainuddin Labay yang mendirikan Diniyah School meninggal dunia, dalam usia yang sangat muda yakni 34 tahun 4 bulan 26 hari. Setelah memimpin sekolah yang didirikannya selama 9 tahun, dan mengayomi sekolah yang didirikan adiknya RY selama 9 bulan. Banyak orang mengira bahwa lembaga pendidikan ini akan lenyap bersama kepergian Zainuddin Labay, tapi ternyata bahwa ditangan RY pendidikan tersebut hidup dan berkembang semakin lama semakin pesat. Kemudian Diniyah Puteri menyewa sebuah gedung bertingkat sebagai tempat pendidikan. Bagian atau lantai atas untuk asrama dan bagian bawah untuk pendidikan. Untuk melengkapi lembaga pendidikan, RY membangun pendidikan Pemberantasan Buta Huruf, bahkan dia membuka “Sekolah Menyesal” bagi mereka yang telah terlambat untuk belajar dan menuntut ilmu dan ketrampilan. Pada tahun 1925 ternyata gedung yang disewa tersebut sudah tidak memadai lagi karena jumlah murid semakin banyak. Untuk itu disepakati untuk membangun gedung sendiri, dengan mengerahkan tenaga yang ada, antara lain bergotong-royong mengangkat batu kali dari sungai Lubuk Mato Kuciang, gotong royong ini berhasil membangun pondasi gedung.

Namun sayang, pada hari Senin tanggal 28 Juni 1926 hari Senin siang terjadilah gempa bumi yang dahsyat yang menghancurkan seluruh bangunan di kota Padang Panjang, termasuk gedung yang disewa dan bahkan pondasi yang baru saja dibangun. Dalam gempa bumi ini, seorang guru dan pendiri Diniyah Puteri bernama Nanisah yang berasal dari Bulaan Gadang Banuhampu Bukittinggi, ikut wafat tertimpa runtuhan bangunan. Lengkap sudah cobaan yang menimpa RY, Kakak kandungnya wafat beberapa bulan sebelumnya, gedungnya sekolah dan asrama roboh karena gempa dan kawan setianya wafat ditimpa reruntuhan gempa.

Apakah semangat dan cita-cita besar RY lenyap bersama sapuan gempa dahsyat yang menghancurkan kota Padang Panjang ? Ternyata tidak, semangat dan obsesinya lebih kuat dari gempa tersebut. Hanya 40 hari setelah dihajar gempa, RY kembali memulai pendidikan dari titik nol. Semua potensi – murid, orang tua murid, guru dan mereka yang bersimpati – secara bersama-sama membangun kembali sebuah bangunan sangat sederhana, bangunan dari bamboo, beratap rumbia, dinding sasak (bamboo yang dianyam) berlantai tanah, berukuran 12 x 7 m2, dibagi untuk dua ruangan belajar dan selebihnya untuk asrama. Bersama gedung baru yang sangat sederhana, ternyata menimbulkan semangat baru, dengan metode belajar yang juga baru. Mulai saat ini mereka belajar menggunakan sistem klasikal, yang biasa digunakan pada sistem pendidikan modern.

Atas dorongan dan motivasi dari berbagai pihak dan tokoh, maka kerja keras RY dibantu oleh kalangan Bapak-bapak, antara lain Mohd. Zein Jambek, tokoh-tokoh pendidikan Indonesich Nederlandsche School (INS) Kayu Tanam, PMDS Putera dan Puteri, Kepanduan El-Hilal, Sumatera Thawalib School Padang Panjang, sehingga menghasilkan dana pembangunan yang lebih banyak. Mereka melakukan safari penggalangan dana, antara lain ke Aceh, Sumatera Utara dan bahkan ke Batavia. Tanggal 29 Agustus 1927, RY berangkat ke Aceh dan Sumatera Utara, dan setelah berkeliling mengumpulkan selama 3 (tiga) bulan berhasil dikumpulkan sebanyak f 1.569 (seribu lima ratus enam puluh sembilan gulden Belanda). Dan bulan Desember 1927 dimulai pembangunan gedung permanent dan dapat diselesaikan pada Oktober 1928 dengan total biaya f 7.000 (tujuh ribu gulden Belanda). Kekurangan biaya ditutupi dengan cara meminjam pada seorang hartawan H. Abdul Gani di kota Padang, dan mencicilnya f 50 sebulan. Kemudian dengan bersusah payah, kembali dibangun gedung baru yang terletak disebelah timur gedung lama, sehingga berhasil dibangun dua bangunan : Asrama Barat dan Asrama Timur. Bersamaan dengan pembangunan fisik, ternyata peminat sekolah ini meningkat menjadi 350 orang murid, dan 275 orang diasramakan, dan 75 lainnya bersama orang tua mereka disekitar padang Panjang.

Masa itu sangat gencar semangat untuk terjun kedunia politik, yang mencapai puncaknya dengan didirikannya Partai Politik PERMI (Persatuan Muslimin Indonesia) pada 1931 yang dipimpin oleh Mokhtar Lutfi di Padang Panjang, semua pihak bagaikan terbawa arus berpolitik tersebut, tidak ketinggalan dikalangan Guru dan murid-murid Sumatera Thawalib dan Diniyah Puteri sendiri, yang dimotori Rasuna Said salah seorang guru di Diniyah Puteri. Maka terjadilah polarisasi antara RY dengan rekannya Rasuna Said dan PERMI, antara terlibat atau tidak terlibat dalam politik. Menghadapi “godaan politik” tersebut ternyata RY tetap bersikukuh dengan pendiriannya, bahwa Diniyah Puteri sebagai institusi tidak akan terlibat politik, dan tidak bersedia berada dibawah naungan PERMI, suatu sikap yang waktu itu kurang populer. Juga ketika ada gagasan H. Mahmud Yunus untuk menggabungkan seluruh sekolah/perguruan agama kedalam suatu wadah tunggal agar memiliki kekuatan, RY juga menolaknya dengan alasan biarlah setiap sekolah berkembang dengan kondisi dan histories serta lingkungannya yang berbeda, tidak perlu disatukan kebawah satu wadah, dan agar nanti jika terjadi sesuatu dengan wadah tersebut, tidak perlu pula seluruh sekolah yang dinaunginya bubar. Kekukuhan RY untuk tidak membiarkan Diniyah Puteri terlibat, terbawa arus politik mendapat kritikan tajam oleh tokoh-tokoh politik waktu itu. Tapi benarkan RY tidak suka, alergi/membenci politik? Sebenarnya RY karena panggilan kejuangannya tidak membenci politik, sebagaimana akan diuraikan dalam butir berikutnya, dia secara pribadi akhirnya menjadi “pemain politik” praktis yang handal, hanya karena sayangnya pada lembaga yang dibina dan dilahirkannya dengan susah payah, maka dia memproteksi lembaga pendidikannya ini dengan mendindingnya dari keterlibatan politik.

Suatu peristiwa menghebohkan terjadi pada bulan September 1935, ketika Landraad mengabulkan permohonan H. Abdul Gani, yang memohon sita bangunan sekolah Diniyah Puteri, karena RY dan pengurus tidak kunjung dapat melunasi hutang-hutangnya pada H., Abdul Gani yang masih tersisa sebanyak f 1.300 (seribu tiga ratus gulden belanda). Keputusan landraad cukup mengagetkan sekaligus menyadarkan masyarakat umumnya, tentang nasib dan arti penting keberadaan Diniyah School. Tidak sampai setahun kemudian mereka dapat melunasinya, bahkan berlebih dan dapat membangun tambahan gedung asrama ketiga, berkat kerja keras “Panitia Penolong Diniyah School Puteri”. Di Batavia juga dibentuk “Komite Penolong Usaha Rahmah Minangkabau” yang dipimpin oleh Agus Salim, M. Yamin, Zainuddin Rasyad St Sinaro, Zainuddin Moein, A. Mokhtar, Nasroen A.S, A. Muthalib dan Oedin M. Solaiman. Ketika sedang berada di Batavia, dia sempat mendirikan tiga buah Cabang Sekolah Diniyah Puteri di Batavia, yakni di Gang Nangka Kwitang, Meester Cornelis (Jatinegara) dan Kebon Kacang, Tanah Abang.

Setelah 13 tahun lamanya Diniyah Puteri berdiri dan berkembang, lalu tanggal 1 Februari 1937 didirikan Kulliyatul Mu’allimat el-Islamiyah (KMI) Sekolah Guru Puteri Islam sebagai wadah untuk melanjutkan tamatan Diniyah Puteri, dengan masa belajar 3 tahun. Dan pada 17 Juli 1938 dididirikan dua lembaga sekaligus. Yakni badan penerbit Darul Kutub dan Perpustakaan Kutub Khannah. Perpustakaan ini tumbuh menjadi besar bersamaana dengan tumbuhnya lembaga pendudikan ini, sedang Penerbitnya, selalu menerbitkan buku-buku pelajaran Diniyah khususnya maupun buku-buku agama untuk masyarakat umum. Bulan April 1940, RY diundang menghadiri Konggres Persatuan Ulama Seluruh Aceh (PUSA) di Kotaraja (Aceh), sehingga RY oleh Ulama-ulama Aceh dipndang sebagai Ulama Wanita terkemuka di Sumatera.

Gagasan dan ide-ide cemerlang RY tidak pernah kering, setiap ada karya dan prestasi baru, maka dibelakang itu muncul ide-ide baru, begitulah setelah semua harapannya ketika muda seakan telah tercapai, maka diakhir hayatnya dia menggagas Perguruan Tinggi untuk wanita Islam, yang akhirnya berhasil pula diwujudkan dengan didirikannya Perguruan Tinggi Diniyah Puteri (Al-Jami’atud Diniyah lil Banaat), dengan satu Fakultas yakni Fakultas Tarbiyah dan Dakwah, yang diresmikan tanggal 22 Nopember 1967 bertepatan dengan 20 Sya’ban 1387 H. diresmikan Gubernur Sumbar Prof. Drs.Harun Zein. Peresmian ditandai dengan penandatanganan Piagam oleh Gubernur Sumbar, disaksikan oleh Dekan Fakultas Tarbiyah dan Dakwah Perguruan Tinggi Diniyah Puteri H. Izzuyddin Marzuki LAL, Kakanwil Depag Sumbar KH. Djazuli Wangsasaputera, dan tokoh Islam internasional M. Natsir dan DR. Zakiah Drajat.

Dengan Surat Keputusan Menteri Agama RI, nomorc 117 tahun 1969, Fakultas Tarbiyah dan Dakwah dirobah menjadi Fakultas Dirasat Islamiyah, dan ijazah Bacaloreat (Sarjana Muda) diakui sama dengan Bacaloreat Fakultas Ushuluddin IAIN. Menjelang akhir hayatnya, ada sebuah obsesi yang belum kesampaian, yakni membangun Perguruan Tinggi atau Universitas Wanita yang mencakup Fakultas Tarbiyah, Fakultas Syari’ah, Fakultas Sastera, Fakultas Psikologi, Fakultas Perindustrian dan fakultas Kebidanan/Perawatan, yang menghimpun l.k. 2.000 orang mahasiswa, sebuah obsessi yang tidak semua orang pernah memikirkannya. Menjelang magrib, hari Rabu tanggal 26 Februari 1969, bertepatan dengan 9 Zulhijjah 1388 H, RY kembali menghadap sang Khaliq untuk selama-lamanya.Membawa semangat dan cita-citanya yang melebihi besarnya gempa Padang Panjang, dan meninggalkan berbagai karya dan ide-ide besar yang tetap abadi sampai saat ini.

Seperti sudah disebut terdahulu, seakan-akan RY membenci atau alergi bidang politik, karena dia sangat kuat menolak dilibatkannya Lembaga Pendidikan Diniyah Puteri kedalam aktifitas dan menjadi onderbow lembaga politik manapun, namun karena RY adalah seorang keturunan pejuang, hidup dalam kancah perjuangan dan memiliki wawasan kejuangan yang sangat dalam, RY ternyata seorang pejuang politik yang sangat handal. Tapi sekali lagi, dia mampu membedakan mana yang institusional (Diniyah Puteri) dan mana yang personal atau pribadi. Pada masa penjajahan Belanda, di Padang Panjang diangkat seorang controleur bernama Dr. Van Straten yang sangat pandai dalam adat istiadat Minang dan agama Islam, guna menundukkan semangat nasionalisme yang telah berkembang pesat dikalangan Ulama, dan generasi muda Islam yang terdapat di Sumatera Thawalib dan PMDS. Pada 1932 Belanda mengeluarkan dua macam peraturan (ordonanstie) yang tidak dapat diterima oleh Umat Islam, yang pertama Ordonansi Kawin Bercatat dan Ordonansi Sekolah Liar. Dimana-mana di berbagai tempat di Indonesia umumnya dan Sumatera Barat khusuysnya dibentuk Panitia menentang kedua ordonansi tersebut. Panitia penolakan Ordonansi Kawin Bercatat di bentuk di Bukittinggi, dan Panitia Penolakan Sekolah-sekolah liar dibentuk di Padang Panjang dan dipimpin oleh RY sendiri. Sebelumnya berkali-kali Belanda melalui Dr. Van Straten dan Ass. Residen menawarkan pada RY agar Diniyah Puteri bersedia menerima subsidi (bantuan) Belanda dan didaftarkan sebagai lembaga pendidikan terdaftar, RY menolak dengan alasan Diniyah Puteri adalah sekolah kepunyaan umat, dibiayai oleh umat dan berada dibawah perlindungan/naungan Allah SWT, sehingga tidak diperlukan perlindungan selainnya. Sehingga Diniyah Puteri bebas dalam sistem yang akan digunakan, tujuan yang hendak dicapai serta kurikulum yang digunakan.

Pada masa penjajahan Jepang, dimana seluruh rakyat sangat menderita kekurangan makanan dan pakaian, maka RY turut serta meringankan beban rakyat, dengan menginstruksikan bahwa seluruh taplak meja, kain pintu (gordyn) yang ada pada Diniyah Puteri, dijadikan baju dan diberikan pada masyarakat yang memerlukan. RY juga memotivasi masyarakat yang masih bisa makan untuk menyisakan satu genggam (beras genggam) setiap kali memasak lalu membagikannya pada rakyat yang sangat sukar mendapatkan bahan makanan. Lebih dari itu, masyarakat Padang Panjang sama merasakan kehadiran Diniyah Puteri, dimana mereka bisa datang kapan saja untuk minta makan bersama murid-murid Diniyah Puteri sekalipun juga sudah sangat kekurangan. Seluruh kegiatan tersebut dikoordinasi oleh badan yang bernama Anggota Daerah Ibu (ADI). RY dan pengurus ADI lainnya, sekuat tenaga mempertahankan gadis-gadis Minang ketika tentara pendudukan Jepang mencoba memaksa menjadikannya wanita penghibur. Disamping itu RY juga menjadi Ketua Haha No Kai (Organisasi Wanita) Sumatera Tengah, yang menjadi bagian dari Gyu Gun En Kai yang dimaksudkan agar para pemuda terlibat dalam Gyu Gun suatu lembaga bela negara. RY juga diminta menjadi anggota Hoko Kai Sumatera Tengah.

Ketika di Bukittinggi dibentuk Mahkamah Syari’iyah, RY juga ikut menjadi anggota. Juga ketika kemudian di Bukittinggi dibentuk Majlis Islam Tinggi yang pada awalnya merupakan induk atau gabungan dari berbagai lembaga keagamaan pada tingkat Sumatera Tengah, maka RY juga diminta menyertainya. Pada akhir masa pendudukan Jepang, Jepang membentuk lembaga yang mempersiapkan kemerdekaan dimana didalamnya duduk tokoh dan wakil-wakil dari seluruh Sumatera yang bernama Sumatera Cuo Sangi In yang diketuai oleh Mohd. Syafe’I, dan wakil dari kaum ibu duduk RY dan Ny Chailan Syamsu Dt Tumanggung sebagai anggota peninjau. Beberapa waktu setelah berita tentang proklamasi kemerdekaan RI dikumandangkan di Jakarta tanggal 17 Agustus 1945 sampai di Padang Panjang melalui Ketua Sumatera Cuo Sangi In Mohd. Syafe’i, maka RY secara berani mempelopori mengibarkan Sangsaka Merah Putih di lembaga yang dipimpinnya. Pengibaran bendera pertama ini memiliki nilai tersendiri bagi masyarakat Minangkabau, karena terjadi dalam suasana puasa Ramadlan 1364 H.

Ketika kemudian bermunculan Lasykar-lasykar rakyat yang ingin membela kemerdekaan Indonesia, tidak terkecuali Lasykar Sabilillah dan Hizbullah, maka sekali lagi Diniyah Puteri tampil menjadi dapur umum dan P3K. Sangat tepat panggilan mereka pada RY sebagai Bundo Kanduang barisan perjuangan. Ketika terjadi Agresi Belanda II pada 1949, Rahmah ditangkap Belanda setelah bergerilya bersama para pejuang lainnya di lereng gunung Singgalang pada tanggal 7 Januari 1949, ditahan selama seminggu di tahanan wanita di Padang Panjang, kemudian dipindahkan ke Padang dengan status tahanan rumah (huis arrest) dan kemudian diperingan dengan status tahanan kota (stad arrest), seluruhnya tanpa proses verbal.

Setelah ditahan selama l.k. 9 (sembilan) bulan di kota Padang Panjang dan Padang akhirnya dia dibebaskan bersyarat setelah dia diundang mengikuti Kongres Pendidikan Antar Indonesia di Yogyakarta pada bulan Oktober 1949. RY baru benar-benar bebas dan kembali ke Padang Panjang setelah mengikuti Kongres Muslimin Indonesia di Yogyakarta dan setelah Belanda mengakui kemerdekaan RI hasil Konperensi Meja Bundar di Den Haag. Setelah bergabung dengan partai Islam Masyumi (diangkat sebagai Badan Komisi Keuangan partai dengan SK nomor : 5/5/6), maka dalam PEMILU I 1955, RY menjadi salah seorang anggota Konstituante mewakili MASYUMI Sumatera Tengah, posisi ini tetap bertahan sampai tahun 1957. Pada Juni 1957, RY berangkat menunaikan ibadah haji ke Mekah, dan kemudian diundang mengunjungi beberapa negara, antara lain : Syria, Lebanon, Yordania, Iraq dan Mesir. Di Mesir RY mendapat kehormatan “Syaikhah” dari Perguruan tinggi tertua di Timur Tengah yakni Al-Azhar, yang diberikan dalam Suatu Sidang Senat Luar Biasa. Suatu gelar yang belum pernah diberikan pada siapapun sebelum dan bahkan sesudahnya. Sekembalinya dari kunjungan ke berbagai negara di Timur Tengah, RY merasa bahwa Sukarno telah semakin jauh melenceng dari garis bersama dan terbawa arus kuat PKI, sehingga RY merasa tidak nyaman berjuang di Jakarta, sehingga memaksanya kembali pulang ke lembaga perguruannya di Padang Panjang.

Ketika terjadi PRRI di Sumatera Tengah akhir 1958, akibat ketidak setujuan atas sepak terjang Sukarno yang semakin terbius komunisme, karena mengikuti keyakinannya dan garis partainya RY kembali ikut bergerilya ditengah rimba raya bersama tokoh-tokoh PRRI dan rakyat yang mendukungnya. RY baru bergabung kembali dengan sanak saudaranya sejak Agustrus 1961. Pada 1964 RY menjalani operasi tumor payudara di RS Pirngadie Medan, dan Desember 1967 membentuk Dewan Kurator Perguruan Tinggi Diniyah Puteri di Jakarta, dan terakhir pada 1968 beliau masih sempat mengunjungi banyak sekali murid-murid beliau di Malaysia. Selama di Malaysia beliau dijamu secara istimewa oleh Datin Sakinah (isteri menteri Besar Kelantan Datok Muhammad Asri). Tercatat beliau pernah bersilaturrahmi dengan murid-murid beliau di Malaysia (dulu semenanjung Malaya) pada tahun 1933, 1935 dan terakhir 1968.

(c) Tim Peneliti FIBA IAIN Padang

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H. Fachruddin HS. Indo Majo Datuk (b. 1905)

In the 19th century AD life of a cleric who is Batur Situjuh famous at the time of H. Tuanku title Husein Khatib. His wife was named Hj. Putiah Fatima. As a scholar, H, Hussein frequently gives lectures at various mosques and religious surau. From marriage to Hj. Putiah Fatima, H. Hussein has two children namely H. HS Fachruddin Dt. Majo Indo and Makinuddin HS. HS Fachruddin Datuk Majo Indo born in 1906. Genetically, H. HS Fachruddin Dt. Majo Indo is a descendant of 'blue blood' ulama '. Besides his father, Tuanku Khatib, as a respected cleric in Situjuh Batur, brother H. HS Fachruddin Dt. Majo Indo named Ismail, also known as an influential cleric in the region of its time.

Grandpa H.
HS Fachruddin Dt. Indo Majo is popular called "Inyiak Datuk". H. HS Fachruddin Dt. Majo Indo since childhood has been introduced by his parents and kakekya about Islamic religious knowledge. When he was five years old, he has been taught to read the Quran and often brought her father to go preach to various places. Religion lessons learned when H. HS Fachruddin Dt. Majo Indo aged 6 and seven years, in addition to continuing to learn to read Af-Wan, he also taught to read Arabic Malay. In 1916, H. HS Fachruddin Dt. Majo Indo in. Plain Elementary School. After completing this Plain Elementary School, hereafter H. HS Fachruddin Dt. Majo Indo non-formal learning into a few teachers around the area where he lives. In 1921 until 1922, he studied with Tuanku Mudo Hamza at a school in Water Tabit. In 1923 until 1927 he studied to Engku Mudo Ahmad Sacks.

H. Parents HS Fachruddin Dt. Majo Indo wanted his son to study Islamic religion is more intense to "pusaY" religion of Islam itself. For that H. Hj Hussein clan. Fatima Putiah sent his son to go to Mecca to study Islamic theology. However, H. HS Fachruddin Dt. Majo lndo refused without reason that quite clear. It seems he would prefer to study in ordinary schools fixation and learn from one teacher to another teacher in various surau. While he was still studying at Mudo Engku Ahmad Sacks, H. HS Fachruddin Dt. Majo Indo establish a marriage with a girl named sekampungnya Itam. IN wedding took place in 1923 when H. HS Fachruddin Dt. Indo Majo 17 years old. Wedding H. HS Fachruddin Dt. Majo Indo with this Itam fidak blessed by Allah SWT. descent. In 1925, he creates a second marriage with Yulinun.

From this second marriage, H, HS Fachruddin Dt. Majo Indo endowed with three children namely Zaidar, Bakhtiar clan with the title Datuk Nizar Fakhruddin Marajo. Subsequently in 1930, H. HS Fachruddin Dt. Majo Going back to the wedding for the third time. His third wife was named Nurasanah. They have three children named Azmi Fachruddin, Asri Fachruddin and Asnadiar. Then in 1935, H. HS Fachruddin Dt. Majo Indo married Month. His marriage to his fourth wife, he is blessed with six children namely Darius Fachruddin, Wasna Basir, Faisal Fachruddin, Renato Fachruddin, Fakri Fackhruddin and Muhammad Irfan Fachruddin. Besides the factor of "genetic" in which H. HS Fachruddin Dt. Majo Indo is a descendant of the clergy, the economic condition allows him to have many wives. Yet despite all this dad, backgrounds H. HS Fachruddin Dt. Majo Indo married to 4 people is to enforce religion Aflah through descendants who gave to him.

Islamic educational institutions is quite phenomenal in Minangkabau in the 19th century AD is Thawalib Sumatra. Educational institutions which come from "embryonic" surau Iron Bridge is growing widely in Minangkabau at the time. Surau Iron Bridge was founded in 1914 by Sheikh H. Abdullah Ahmad, Sheikh Haji Abdul Karim Amarullah (haka) or better known by the name of Haji Apostle come to be a teacher. After Sheikh Abdullah Ahmad moved to Padang, Haji Apostle surau replaced as head of the Iron Bridge that carries a lot of change or renewal. In 1915 the Iron Bridge surau established Cooperative Student or initiatives Haji Habib, and a year later it expanded cooperative again by Haji Hashim. With the establishment of a cooperative in the Iron Bridge surau be seen that the mosque has an open nature and willing to accept something new, because the cooperative arrangement has been influenced by Western knowledge. But because the cooperative is considered useful and beneficial, then the idea of establishment of cooperatives would be accepted. At that time the cooperative is something new in institutions run by Muslims.

In 1913 Zainuddin Labai AL-Yunusi back to Padang Panjang after their studies by Sheikh Abbas Padang Japang in Payakumbuh. AL-Yunusi Labai Zainuddin also contributed to strength as a teacher at the mosque and in 1915 he founded the School Diniah. Influenced by the educational system Diniah dipergunakannya at school, then with the approval of Haji Rasul, Zainuddin labai AL-Yunusi invites students surau Iron Bridge formed a club called "Makaraful Ichwan", to deepen knowledge about Islam and try to solve problems scientifically Religion and friendship among fellow adherents of Islam.

In 1918 Al-Yunusi Labai Zainuddin, Jalaluddin Thaib and Injiak Mandua Basa Student Cooperative renamed Iron Bridge with the name "Sumatra Thawalib" by expanding the scope of its activities. The name change is once again changing the name into the name of the Iron Bridge surau Thawalib Sumatra. Change of name was inspired by the youth organization "Jong Sumatranen Bond" which at that time already opened its branches, one in Bukittinggi and Padang, Sumatra while Thawalib also means Sumatra Student Organization. After surau Iron Bridge has a lot of change and renewal, then in 1918 introduced the Pilgrims Apostle Thawalib class system in Sumatra and since then surau education system which has been adopted by the mosque was turned into the Iron Bridge Thawalib Sumatra who use the school system. After the education system changes, the Apostle Haji recast curricula, teaching methods, and books that will be used in Sumatra Thawalib to include general subjects. Meanwhile surau Parabek founded by Sheikh Ibrahim Musa who moves toward reform in the field of education that followed also by some other surau. On January 15, 1919, to take place at the mosque Sheikh Mohammad Jamil Middle Jambek Fields at High Hill meeting between students with student Parabek Thawalib Sumatra. The result of this meeting was the establishment of a unity between the two student's educational institutions, named "Sumatra Thawalib", with the objective to deepen knowledge and develop the Islamic religion.

In 1921 Sheikh Ibrahim Musa Prabek introduced in surau Parabek madrassa system as implemented in Sumatra Thawalib Parabek surau and since then has changed its name to Thawalib Parabek Sumatra. Next surau in Padang Japang, Maninjau, and Batusangkar also renamed with Thawalib Sumatra as practiced by the mosque and surau Parabek Iron Bridge. Meanwhile, Indonesia's National Movement influence has been felt in West Sumatra. The effect was not only among politicians, but also entered the educational institution that has been carrying out reforms. This influence is bringing changes in educational institutions to improve life in West Sumatra. Effect of movement also enter the body mainly by the spread Thawalib Sumatra Sumatra Thawalib schools in West Sumatra that encourages students to create an organization that can unite all students. On January 22, 1922, at the invitation of students Sumatra Thawalib Padangpanjang meeting between representatives of all schools Thawalib Sumatra. The meeting decided to form a unity Thawalib Sumatra student organization under the Central Board with branches in the regions. Unity students and even then called the Student Pesatuan Thawalib Sumatra and activities center located in Padang Panjang. With the student organization Thawalib Sumatra, then starting in 1923 seen new developments. Thawalib Sumatra who had only engaged in education, but then began to join and enter the "realm of" politics which then led to the Dutch educational institutions are closed.

Many were born several branches in different regions of Sumatra Thawalib in Minangkabau as in Parabek Bukittinggi, Padang Japang Payakumbuh, Payo cone, Water Tabit, Lampasi, dim and in some other places. So many branches of this Thawalib Sumatra, then diprakarsailah formed container or Islamic organization with a track record Thawalib Sumatra. The Islamic organization called the Union of Muslims of Indonesia (Permi) which subsequently became the political party. This change occurred in 1932. Permi establishment is getting a serious challenge, Iebih Permi-over when used as political party. The challenge is not only derived from old scholars are sensible modernization, but also get a challenge from one of the intellectuals ¬ politician from West Sumatra, namely Mohammad Hatta.

But some of the "frontman" Permi never flinch. They continue to move and mobilize the masses. The longer, Permi expand fast enough to clear the mass base that is student-murtd Thawalib clan sympathizers in various regions of Sumatra, but Payakumbuh, several figures of the Islamic fighters often hold meetings to discuss political developments, especially concerning the steps to independence social and religious issues. Religious leaders are: H. Zainuddin Hamidy, Nasarudhin Taha, Arisun Sutan Alam, H. Dervish clan dim H. HS Fachruddin Dt. Majo Indo. Into five figures often hold meetings at various places so that they dubbed the five series. Five series is finally that sparked the founding of the Muslim Association of Indonesia (Permi) Branch Payakumbuh famous with Permi 50 Kota. H. HS Fachruddin Dt. Majo Indo served as chairman Amir Karuang clan as a secretary. Permi Islam is based on nationality clan clan-leaning Non-Cooperative. Non-cooperative means Permi not work together with the occupiers, not as well attended by council held colonizers, but always instilling belief in self-esteem to seek independent Indonesia.

To disseminate the vision, mission clan dynamics movement, then the Executive Board of the Perm actively publishing books magazines clan clan radical progressive. Permi also form a scout by the name of Al Hilal, which means Crescent. Scout organizations should be under the auspices of the Council Scout Executive Board of the Permi. As one board "core" in Payakumbuh, H. HS Fachruddin Dt. Majo Indo continue trying to keep this city growing Permi 50 and continues to support the youth to instill national pride and religion above individual interests, even though the work done H. HS Fachruddin Dt. Majo indo with his friends always closely monitored by the colonial government Belnda.

Because of disturbing public order and safety (rust en orde), then some of the managers of the core Permi West Sumatra was captured as H. Djalaluddin Thaib, Ilyas Ya'cub and Mukhtar Lutfie. To overcome this kefakuman, then disepakatilah to appoint a replacement for fixed Permi road. By mutual consent then instituted H. Datuk David Masoer Palimo Kayo as Chairman and H. HS Fachruddin Dt. Majo Indo as Secretary based in Padang. After H. HS Fachruddin Dt Majo was appointed Executive Board of the Indo Permi based in Padang, he then jumped into the regions to provide information to the public about the struggle of Muslims in an effort to liberate the people of Indonesia as a Dutch colonial dad became Permi goal itself. Stretching Permi makes pemeeintah Netherlands became worried. Dutch finally issued an ultimatum ¬ called the ban a meeting Vergader Verbond ¬ meetings although in any form. The prohibition to convene this meeting does not make shrunken guts Permi figures. Permi even more intense to carry some of the issues that have the tendency to discredit Muslims Minangkabau. Actions that have been done Permi in various villages in Minangkabau around 4ahun 1930s including against the enactment of a law whose content about:

1. Wild School Ordinance, namely a law containing the restriction in established schools. In this ha1 not ordonasi was rejected, but the effort to narrow the clan can make it difficult to establish a school ¬ schools that are outside the auspices of the Dutch government.

2. Married Bercatat, where every person who is ready to perform marriages through a guardian by a judge no longer need to report to the central government (do not use the book). But the Dutch government proposes every married person needs to register for noted in the central government.

3. Master Ordinance, contains the limitation of teachers who teach. This is because many of those who give lessons on political issues to their students instead of giving lessons related to general education. This law makes a lot of teachers who are unemployed.

The results of this meeting has provided a great awareness to the people about the importance of political struggle for independence. This is getting old makes the Dutch government is increasingly concerned. In 1933, the first victim which fell within the context of this resistance is Rangkayo Rasuna Said. Arrest of Minangkabau education leaders this because a fiery speech provocative clan against the Dutch government policy in the General Meeting Permi in the field behind Mr. LUHAK Office (C. Israr, Interview). Political development that is hot enough when it made the Dutch government issued a decision that each give a lecture or enlightenment, it must be given a card ~ sign is allowed to give lectures. H. HS Fachruddin Dt. Majo Indo in the delivery of lectures different from other Permi figures that tend to radical. H. HS Fachruddin Dt. Majo Indo (more "soft", but that does not mean he did not try to trigger a surge of sema very people for independence. H. Fachruddin HS Dt. Majo Indo seem to realize that the ways a more radical would make the primary goal will not be up to. He is principled, if the struggle of the "in" (meaning get into the system that made the Dutch government) allow, it is not wrong to do. This is evident when he accepted an offer to become a member of the Minangkabau Raad, based in Padang. Minangkabau Raad is an Advisory Board formed by the government Netherlands. Although he is located and entered into the system that formed the Netherlands, but H. Fachruddin HS Dt. Majo Indo never forget the first principle to always deliver lighting-lighting to the public in every occasion, in every meeting and events, wherever he was and activities .
(C) Research Team FIBA IAIN Padang
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Buya M.D. Dt. Palimo KAYO (1905-1985)

On Saturday morning, on March 10, 1905 M coincides with 17 Shafar 1321 H. Buya Palimo Datuk Haji Mansour David Kayo (hereinafter: Mansur, David used the name and / or Buya Datuk Palimo Kayo) was born in the village Pahambatan, District IV Koto Agam District. Nagari Pahambatan Balingka is located about 12 kilometers from city Bukittinggi. The terrain is cold because it was in waist Singgalang mountain. Generally, from the past until now, the livelihoods of the majority population of this village is a farming and not a few of those who go wander. Nagari Balingka, not far from Koto Gadang - an area known in the history of national movement Indonesia as an area that many great characters bear national Indonesia. Nagari Balingka, administratively located within the Kelarasan IV Koto with its center in Koto Tuo. At the time of Padri, Koto Tuo famous lord ketokohan Koto Tuo. David Mansour was born in a family that holds the values of simplicity of life. He was the second child of seven siblings. Parents brother named Sheikh David Rasyidi - known in intellectual history as one of the characters Minangkabau Islamic reformer, a large and influential scholars in the Minangkabau of its time, its influence is still felt even after he died, especially when the discussion menganui Indonesian Islamic renewal - with a specialism in the history of Islamic renewal Minangkabau - then ketokohan Mansoor's father David can not be abandoned.

He has become one of the "chain" the most important when we want to talk about the history of thought and renewal of Islam in Minangkabau. Not only that, David was Mansoor's father was one of the scholars who have a significant role in generating the spirit of jihad against the colonial Dutch. While his mother was Siti Rajab. Culturally (fam) come from the tribe of David Mansoor Koto Granary Many Pahambatan Balingka. In their daily life, David Mansoor highly respected by his colleagues seprgaulannya. According to some other biographical notes, there is an aura of charisma that attached to the scholars of this Balingka origin. Why does this happen?. The answer is, everything is not independent of genetic factors-hereditically. Mansour David is the son of one of the most influential cleric Minangkabau in those days - Sheikh David Rasyidi. So it was no surprise, when in the development of biographical Mansur David Mansur character and pattern of thought David was a "miniature" of his father.

David's wife called Fatimah Mansur Hatta, who in their daily life more "familiar" called with a call Ummi. He came from Jambu Air Bukittinggi. Ummi is a graduate of Islamic perguruab Diniyyah Padang Panjang and Normal Course Puteri Bukittinggi in 1933. Mansour David and Ummi married in 1934. From this marriage, they were blessed with three children who they named Edward, Nahar and Ahmad Za'im. While still on the bench education, Ummi been active in the organization. Because of its activity, it is not surprising then Ummi directly involved in politics, actively involve themselves in political parties Permi.

In 1933, Ummi was arrested and imprisoned Netherlands. This is not apart from Ummi organizational activities directly related to generating the surge of Indonesian nationalism, especially in the "habitat" it is in the Islamic University Jambu Air Bukittinggi. This is not liked by the Dutch. Following from prison, then for four years (1938-1942), Ummi taught at the Islamic University Curup Bengkulu. In the Japanese colonial era, Umm Fatima Hatta take charge En Ko Bu Nokai Haha, an institution which administers the logistics supplies to Japanese troops in Bukittinggi. In Japan this time also, Ummi had ever been a member of the leadership of the High Islamic Council Puteri West Sumatra, based in Bukittinggi.

After Indonesian independence, from 1945 to 1946, Umm Fatima was elected as Chairman of the Higher Islamic Council of West Sumatra women based in Bukittinggi. Due to various activities organisatorisnya quite prominent and capable, after the High Islamic Council was merged into Masyumi, the Ummi Fatimah was then appointed as Deputy Chairman of Islamic Political Party Leaders Muslims Masyumi as Sumatra, located in North Sumatra Siantar now. Over the past eight years (1947-1955) Umm Fatima became a member of the Islamic Political Party leaders Muslimat Masyumi West Sumatra based in Bukittinggi. Umm Fatima Hatta who is also actively involved in religious organizations, social, educational and political, of course, have a positive impact for Mansur David himself. Umm Fatima as a companion to live Mansur David - with all the activities and leadership potential-organisatorisnya - directly contributed to the Mansour David to better develop leadership potential and the socio-political clergy. Attendance figures for Mansur David Ummi able to become "active driving force" for Mansour David to develop all of its positive potential. Ummi as a woman warrior, while Mansur David as a patriot in the thinking that originates in the Qur'an and Sunnah of the Prophet Muhammad., Was clearly considered to be very appropriate in taking various ups and downs of life that they jalani.Riwayat David Mansoor education is the history of education moving. In 1912, he entered the Village School in the village Balingka. Just one year only, then moved to Lubuk Sikaping (capital city Pasaman now) and continue their education to the Gouvernement School. Emigration to the school in Lubuk Sikaping, have a reason too. Among them is, when he schools in Balingka, David Mansur, known to be quite naughty. Often he was scolded by both parents even often beaten with a cane. However kenakalannnya from time to time does not change, even tended to increase. Finally the father, Inyiak David, felt not the heart to continue to use cane on his son. He realized that if a child is often in-lacuik with rattan, surely he will be broken someday. Then negotiate with the father-in-law named Haji Hassan. Finally got a decision that Mansour had participated in Lubuk Sikaping mamaknya. The Mamak is living as traders in Lubuk Sikaping.

In this area, Mansour David entered into Gouvernement School, a school which is considered respectable for the natives at that time. Village school only until the third grade, while the Gouvernement School until grade five. While schools in this Sikaping Lubuk Mansour memamng improved behavior. Have changed when compared with when Mansur David Balingka school in advance. After Mansur David took courses in Lubuk Sikaping, in 1917 his parents moved Mansour to Padang Panjang, Sumatra Thawalib. Educational institutions led by Sheikh Haji Abdul Karim Amrullah or known by the call Inyiak Apostles. In this educational institution, Mansoor school in the evening. While in the morning, he was studying at the Islamic University Diniyah Madrasah under the care of el-Yunusiy Zainuddin Labay.

After six years in Padang Panjang, 1923 Mansurpergi pilgrimage to Mecca. There he demanded science at Sheikh Abdul Kadir Mandilliy. After a year in Mecca, Mansur was forced to go back to their homeland due to the outbreak of war between the Hijaz, under the leadership of King Syarief Hossein and under the leadership of Najdi Sulatan Abdul Aziz as-Sa'udi, which ended with victory Najdi. With the victory of this group, it gives birth to the royal government of Saudi Arabia. Upon his return from Mecca, the Mansur David to continue his lessons to the Islamic University Thawalib Parabek Bukittinggi Sumatra, the traditional Islamic educational institutions led by a charismatic cleric, Sheikh Ibrahim Musa Parabek or better known as the call Inyiak Parabek.

When Mansur seek knowledge in Parabek, communists movement began to develop rapidly in West Sumatra Padang Panjang with a central movement. Because the socio-political conditions are not conducive West Sumatra is, finally Mansour David continued his education to India. Initially he studied at the Higher Islamic Education Lucknow under the care of Maulana Abdul Kalam Azzad. In addition to this study in Lucknow, Mansour also studying at the Islamic College in Meyderabad Syaukat under the care of Ali and Maulana Maulana Mohammad Ali, the great leaders of the Khilafat of the famous party in India. In India this, David Masur studying for two years (1925-1927). Next he went on his way to some Arab countries such as Iraq, Jordan, Syria, Lebanon, Egypt and Turkey and explore some European countries such as Greece, Italy, Romania and France and then on to China and Hong Kong in order to increase knowledge and experience. In 1930, Mansur, David returned to Indonesia via Malaysia and Singapore, continue to the island of Java. After traveling for some time on the island of Java, and of course, while exchanging ideas (sharing of intellectual) with some scholars and political figures from several mass organizations, David Mansur finally returned to West Sumatra. The return of David's son Inyiak this Balingka origin in West Sumatra, to coincide with the holding of the Congress in Bukittinggi Sumatera Thawalib held from 22 - May 27, 1930.

Appointment of David Mansur as traditional leaders in Balingka motof not be separated from politics. When Dutch rule in Minangkabau, the political divide et impera was launched with a massive and intense. Ninik mamak internally in fighting sheep in a way to raise the issue "which had a mamak ninik SK (certainly from the Dutch colonial government) and ninik mamak who do not have the decree." Internal conflicts within the ranks ninik mamak then extended by the Dutch, ninik mamak or in fighting sheep confronted with the clergy. Mamak ninik belasting dibebasakn pay (taxes), while the cleric is still diwajibakan pay belasting. This directly will lead to suspicions in the figures (the social elite) Minangkabau at the time. Worse yet, after conditioning the internal conflict among ninik mamak, the Netherlands also do similar things in the body of clerics institutions. Between scholars fighting each other in sheep. Scholars of the parents (who are often categorized as conservative scholars) are confronted with modern scholars (young people).

Position ninik mamak first time quite influential. The role and function they are very significant in directing a social community. That is why, many scholars are willing to be a Datuk, to infiltrate the custom. One of them Mansour Haji Daud, appointed by the title Datuk ninik mamak Palimo Kayo - Buya Palimo Datuk Haji Mansour David Kayo, so the full call after he returned from Hajj and lap customary title. David Mansour was appointed ruler by the family and tribe Koto Granary Many, Pahambatan Balingka Kelarasan IV Koto Agam with heirloom title Datuk Palimo Kayo. Ceremony batagak princes "Datuk Palimo Kayo" David Mansour was held on 23 Fenruari 1952.

With David's appointment of Mansur as the prince in his people, then opened the opportunity for him to urge the other princes in Minangkabau to participate to the movements of the people. With dinobatkannya Mansur David as ruler of the Koto Granary Many Palimo Kayo with Datuk title, then the kokohlah grip in developing Islamic teachings strongly supported by the influence of the princes who held it. Automatic niali Indigenous values Basandi Personality ', Personality' God's Book Basandi integrally united to him. Simultaneously with the merging of tradition with this religious principle in the figure of David Mansoor, the more stretched lebarlah way in improving the way people think of West Sumatra to participate in a spirit of jihad against Dutch colonialism. While the other princes, lords, are also increasingly giving positive encouragement to Mansour David to appear in meetings, although there are also among the customs that are less compatible with it. Minangkabau traditional teachings that many persamaanya with the values contained in the Koran and the Sunnah of the Prophet Muhammad., Making more and deepen the sense of David Mansoor Basandi Indigenous Personality ', Personality' Basandi Qur'aan.

After Mansur David returned from overseas and around the island of Java to deepen their knowledge and experience, David Mansur returned to West Sumatra during the holding of the Congress I Thawalib Society of Sumatra that took place from December 22 to 27 May 1930. The Congress resulted in several decisions, one of them gave birth to the Islamic political organization Permi (Association of Indonesian Muslim) based in Padang. At that time, Permi is the only Islamic political heartfelt only one based in Sumatra. All branches of the association of Sumatra Thawalib Permi immediately and formed a branch in West Sumatra, Tapanuli, East Sumatra, Aceh, South Sumatra, Bengkulu and others. Especially in West Sumatra within a relatively short time, bermunculanlah various child branches and twigs evenly in each country.

At this time, in Indonesia is quite tense conflict arises between Islamic leaders and other national elite, particularly in Java that polarize between the Islamic and national values. Permi appear combine the two, because the basic assumption Permi see that Islam is not against any nationality understand. This condition creates a kind of "political agreement" between Permi with political organizations that merupakajn representative of national values, namely PNI. Political agreement was manifested on the assumption "where there Permi, so no need to set up again PNI, whereas where there is PNI, it is not necessary also established Permi". Concretely, PNI and Permi are mutually represent "one" for "both".

Permi struggle in the short maturities have obtained satisfactory results. Permi been able to bring the spirit of independence that is well organized, especially in West Sumatra. Seeing this, the Dutch government considers the presence of Permi as a serious threat to their hegemony, especially in the West Sumtera. To break this Permi steps, then on the date July 12, 1933, the Dutch colonial government arrested three persons namely H. helm Permi Djalaluddin Thaib, H. Ja'coub and H. Elias Muchtar Lutfie. Dutch thought, with the capture of three top leadership Permi, the Permi will wither like a plant that shoots broken. But the opposite is actually happening. The arrest figures this would be an inspiration Permi potential emergence of resistance in the midst of society. To anticipate this, eventually led all three of these Permi led directly discharged into Boven Digul by the Dutch colonial government.

Meanwhile, two people from the leadership Permi daughter, Ratna Sari and Umm Fatimah Hatta, was arrested and later imprisoned in Padang. Many other leaders Permi, both male and female, who was arrested and imprisoned. These difficult conditions, then became more difficult with out command of the political policy of the Dutch colonial government on 7 September 1933 in which Islamic political party Permi sentenced to assemble and convene a ban that also accompanied by the holding of cleaning and raids against offices Permi as a whole, ranging from the office of the Central Executive in Kampung Padang Nias down to twigs and houses Permi board. But this did not dampen the vibrancy and spirit of their struggle. Magazine Permi "Medan People" also accept the risk - in-breidel and regarded as forbidden reading. If there are people who caught carrying or reading Medan People, he will deal with the police, even detained for several days without a verbal process. Since then, Permi eventually be clandeistein. Movement "underground" eventually wafted by the Dutch. Then, on October 18, 1937, the heaviest risk finally accepted by the leaders and members of the Permi - Permi Islamic political party was dissolved by the Dutch. David Mansur, was one figure Permi. He through the phases of confrontational with the Dutch colonial government when the political organization into an organization that is "enlightenment" for the Minangkabau society to accept the risk of dissolution. At the time of this political organization has not been disbanded, Mansour David holds the position of "key" in the composition of the board Permi. He became secretary general. Third of three in-Digoel Permi figure out by the Dutch, then the leadership is held by H. Mansur as chairman and David H. Syu'aib el-Yunusiy become vice chairman and Datuk Hussany Fachruddin Majo Indo as secretary. In addition, Mansur David and Fachruddin Hussany Datuk Indo Majo also doubles as general manager and vice general manager Permi Medan People magazine.

Appointment of David and Fachruddin HS Mansur as General Chairman and General Secretary is a decision Permi Permi Executive Board of the meeting. At the moment Permi get a sledgehammer and a severe shock, at the time was exactly the Permi board issued a statement that the contents as follows: "Liquidate and liberate the Ministry of Education and the Teaching of Permi party organization." This has political consequences which the maintenance of Sumatra Thawalib and all the schools that shelter under the Ministry of Education and Teaching Permi, become free and independent by establishing a separate institution is also under the leadership of Hamid Tuanku Mudo Judge in Padang Panjang. However, Dutch suspicion of college Thawalib Sumatra is not reduced. This has caused many teachers and students be banned from teaching Thawalib Sumatra even arrested. Intimidation and repressive movements performed by the Dutch against the board, members and sympathizers Permi not make the spirit of them goes out. And any movement that is "enlightenment" and the lawyer-surge of passion committed by members of the institution melalaui Permi Thawalib Sumatra, is inseparable from the contribution of David Mansoor who is always blowing and meggelorakan spirit of "opposite" to the Netherlands.

At the moment the conditions of opposition to the Dutch continued to flare among families Great Thawalib Sumatra, on December 10, 1934, David Mansour was arrested in Bukittinggi because it is considered potentially as a provocateur and inspiration of the resistance movement against the Dutch in particular done among investigators and members of the Permi. Mansour David then moved to Medan and "thrown" into jail Like Noble Field. After 26 times verbal processing by the Dutch, and Mansur, David brought to trial. After four times in session, he was sentenced to one year in jail. Having cut a long prison term, ended up just within a few days after the court decision came out, David Mansoor free. Once out of jail, David Mansur returned to West Sumatra and actively re-engaged in education and the message of Islam, even "the movement of its activities" are not only limited in the area of West Sumatra, but has stepped into the "geographical" wider.

From 1938 to 1942, he was active in local and Bengkulu. In this area, he is a spirit of struggle among the community. Moreover, at the same time, Ir. Sukarno in internment by the Dutch to Bengkulu. During his stay in Bengkulu, David Mansoor succeeded in forming Taklim Assembly as well as teaching various Islamic universities there. Movement education and propaganda activities of Mansur David then continued to spread to various other areas such as Palembang, Lampung and surrounding areas. Propagation is carried out by Mansur David, coordinated by the Minangkabau immigrants in a society which they named COFFEE (Committee for Islamic Studies), based in Curup with its branches in various places. In 1942, Mansur David then returned to West Sumatra.

Returning from "pengelanaan preaching and teaching" in many areas outside of West Sumatra, Mansour David trying to establish container Alim Ulama coordination of West Sumatra with no distinction between organizations and factions. The organization was later given the name of the High Islamic Council (MIT), with Chairman Generally Sheikh Sulaiman Al-Apostolic or commonly called by the call Inyiak Canduang while directly held by the secretary general, Mansur H. David and Treasurer by Abdurrahman. These institutions actively assisted by some leading scholars in Minangkabau at the time, such as Sheikh Muhammad Djamil Djambek, Sheikh Ibrahim Musa Parabek, Sheikh Abdullah Padang Japang Abbas and Sheikh Abdul Wahid Tabek Gadang Japang Padang and several other scholars. This institution was born when the process of political transition in Indonesia where the Dutch colonial replaced by the Japanese colonial rule. MIT aims to maintain organizational unity for the struggle of religion (Islam) and the nation based on ma'ruf amar nahi evil. At its inception, the MIT is only planned for West Sumatra. But ultimately thrive in almost all the island of Sumatra. Finally, it encourages the formation of the MIT Leadership Sumatra by Chairman Sheikh Muhammad Djamil Djambek general and secretary David Mansour.

During the Japanese occupation, the quality challenge for David Mansoor in maximizing the function of social roles, politics and religion, the greater and challenging than in the Dutch colonial period. Japanese fascism real political semakain would make the nation of Indonesia as a child of the sun must submit himself to the interests of the sun god (Ametaresu Omikami) in East Asia War highway. Nippon-Indonesian joint prosperity is the motto that should be pronounced behind the threats and kempetei samurai. In the early bedirinya, MIT Japan acted as advisors. That is why MIT "lempang" in activity during the period. But in essence, MIT dijelmakan to menjag spirit of faith and unity of the Muslims. Schools reproduced, recitation, recitation and tabligh held in various places. However, over time the influence of the MIT Japan should consider making this organization as a container "forming" the seeds of defiance against the Japanese. Prompts Japan to do Seikere, worship ritual of a-la Japanese with bow facing the sun in the morning, get a hard challenge from scholars at MIT.

MIT under the leadership of Sheikh Mansur Muhammad Djamil Djambek and David, on various occasions and situations as well as under threat and physical-psychological intimidation of the Japanese government, still kept trying to keep the monotheistic principle of society is maintained. For Inyiak Djambek and David Mansoor, the quality of trials in Japan these days is much more pronounced than in the Dutch era. In the Dutch period, the ideological-normative practices-ritual keagaamaan a-la Seikerei regarded as something that is central to the Japanese, not present in the Dutch era. For Inyiak Djambek and David Mansoor, this very principle of ritual practice once in undermining and reducing the faith of Muslims. Hence, through MIT, and Mansur David Inyiak Djambek together with their comrades fellow cleric, still look alive through the propaganda to keep the values of unity and raising the spirit of jihad of the Muslims and of course, criticize the practice of ritual Seikerei.

Together with the berkobarnya spirit of jihad of the Muslims in West Sumatra, the Japanese issued a policy Heiho acceptance of the policy of forced labor for the army soldiers dai-nippon. This policy is accompanied and supported by the effort force. Because seeing resistance to Indonesian people, especially in West Sumatra, large enough to this policy, Japan and then offer other policies with a fixed policy Heiho above. Another policy is to accept the youth into Heiho, but the boys were given the opportunity to practice a true people's army, such as PETA (Defenders of the Homeland), which has long been established in Java. Prompts initiated by Sulaiman Khatib is then accommodated by the Japanese in West Sumatra by forming Gyu Gun. When Japan lost to the allies, scholars who are members of the MIT still suggest to the Muslims to remain vigilant and stand firm on the values of Islamic teaching.

After Indonesian independence, the MIT fused into Masyumi Islamic political party who was based in Jakarta. David Mansoor was elected general secretary of Sumatra Masyumi a Siantar based in accordance with the position of the Government of the Republic of Indonesia during the Sumatra Governor Teuku Mohammad Hassan. Because the city Siantar considered politically significant enough for the Dutch in Sumatra, the city continues to be the target of the attack the Dutch Colonial Army soldiers who want to return control of Indonesia after Japan, the government of Indonesia Sumatra Province was transferred to the town of Bukittinggi. At that time, Sumatra province is divided into three namely North Sumatra, Central Sumatra and South Sumatra. Having completed the division of provinces in Sumatra, the special province of Central Sumatra, after deliberation, then Mansour David was elected as Chairman of Masyumi. At this time, Mansur, David formed the headquarters of Hezbollah and Fi Sabilillah struggle with jihad Imam Sheikh Ibrahim Musa Parabek, David Rasyidi Sheikh Abdullah and Sheikh Abbas Japang Padang.

On September 25, 1955, Indonesia's General Election held first. David Mansour elected through party Masyumi to become a member of the Constituent. With this, the Mansur David moved to Jakarta. Not long after, David Mansour was appointed by President Sukarno became ambassador in Baghdad on September 20, 1956. During his run the job in Baghdad, in West Sumatra is happening PRRI (Revolutionary Government of the Republic of Indonesia). While PRRI volatile in West Sumatra, an Indonesian journalist came to see David Mansoor in Baghdad Iraq in order for Mansour David willing to participate in or approve PRRI. What was the reaction of David Mansoor? Indeed, he accepted with a familiar and airy heart arrival journalist. Happened a long discussion. At the end of the discussion, David Mansour insisted that what they discuss the nature off the record - not for publication, but enough to understand and be understood. But strangely, the next day via broadcast (Realease) BBC London, the news came out that says: "Indonesian Ambassador in Iraq Baghda, Buya Palimo Datuk Haji Mansur David Kayo, support the Revolutionary Government PRRI in West Sumatra."

When the news circulated, and then heard by Mansur David, he was shocked. Post-discharge of the horrendous news from the BBC London about the support of David on PRRI Mansoor, then came the dozens of reporters to the office of the Indonesian Embassy in Baghdad. While many journalists have gathered, David Mansour has not been in the office of the Embassy of Indonesia, but instead in the official residence of the Ambassador of approximately a few meters away from the office of the Embassy of the Republic of Indonesia. After Mansur David was given the news by his staff that the journalist had many gathered at the Embassy's office to ask for confirmation of the statement of David Mansoor BBC London version of the position and attitude toward PRRI, then calmly Mansur David asks his staff to prepare the meeting room between him and reporters. David Mansur understand and acknowledge that in later meetings, he would have dicecar with many questions about the BBC London news. This is evident, when Mansur David began to open the meeting between himself and the reporters, then Ambassador to Baghdad was bombarded by questions which, in principle, want to question and confirm: "Is the Ambassador of the Republic of Indonesia in Baghdad correctly recognize the revolutionary government PRRI?" .

In answering questions of journalists, Ambassador Mansour in the style of David by restoring diplomatic answer questions on journalists in attendance and said, "Apkah you read the name emblazoned on the front page of this building?". Next he asked, "Do you know the name of his picture dibahagian above, which is adjacent to my back?". The meaning of the name plastered on the front page of the embassy building was "EMBASSY OF THE REPUBLIC OF INDONESIA". While the images are displayed behind a portion of the image Ir. Soekarno - President of the Republic of Indonesia. With David's explanation of Ambassador Mansour, even though the style of diplomacy, can dismpulkan that he emphatically said he was not the ambassador nbahwa nor PRRI portion of the revolutionary government. He wanted to tell reporters that he is a portion of the Republic of Indonesia and acknowledge Ir. Sukarno as president. Hearing the description, then the journalists finally understand that what is presented by BBC London about the support on PRRI David Mansoor, is not true.

After four years serving in Baghdad as the Ambassador of the Republic of Indonesia, then in 1960, together with his wife, Umm Fatima, Mansoor Buya David returned to his homeland. In that year, the government is still busy with various social and political issues in the homeland especially excesses generated by the various rebellions in various parts of Indonesia such as PRRI, Permesta, DI / TII, RMS and others. Mansour David obtained the news that his return to his homeland will be greeted by "cold" by President Sukarno. The President may still think that the news BBC London once had a high truth, while diplomatically answers given by David Mansour when the journalists confirmed the news on PRRI support, just a diplomatic answer to "save themselves" only. Finally, Mansur, David took the middle road, he would not meet with President Sukarno to report on the consolidated responsibilities as Ambassador in Baghdad, as well as that done by the Ambassadors after they complete their task in a country. Mansour David "directly" facing the vice president, Mohammad Hatta. After a while he was "unemployed" in Jakarta back from Baghdad, Mansour Buya David got a new job is as a leader for the region Masyumi capital city of Jakarta Raya. Position and position-was not playing games - as General Chairman. This position he held until then remained a political party (Masyumi) was disbanded by the Old Order regime (read: President Sukarno).

Although the party has been disbanded Masyumi by President Soekarno, but that does not mean activity and reduced atifitas David Mansour. He returned on preaching as he had done when in Bukittinggi, Padang Panjang and Siantar first. Through this missionary movement also, Mansour David persistent opposing ideologies and movements of the Indonesian Communist Party (PKI). This persistence has begun since the PKI as a political party gets "the wind and place" in the political constellation of Indonesia based on the figure of President Sukarno to the failure of the PKI in the attempted coup (coup d'etat).

Mansour David also helped birth the Indonesian Islamic Da'wah Council (DDII), which is chaired by Mr. Mohammad Natsir. In this Islamic da'wah institutions, Mansoor DDII David was assigned as coordinator for the Central portion Sumatra (West Sumatra, Jambi and Riau) is located in Bukittinggi. In addition, David Mansoor, also known under the New Order as one of the focal point of the founding of the MUI (Indonesian Ulama Council). Finally MUI legally-juridical standing in August 1975 as one result of the Indonesian Ulema Council Alim held in Jakarta from 26 July to 2 August 1975. Before the formation of this MUI, in Bukittinggi has never been a consensus of the scholars, West Sumatra that took place from 26 to 27 May 1968 in Masjid Jamiek Birugo Bukittinggi. Deliberation is then choose Buya Mansur David as Chairman of the Council of West Sumatra. He was confirmed by Alim Ulama Council held second on 18 s / d May 19, 1974 which also took place at Masjid Jamiek Birugo Bukittinggi. Public confidence against him continues. This is seen when Buya David Mansoor confirmed again as the head of West Sumatra MUI in Alim Ulama Conference to-3, which was attended by prominent scholars of West Sumatra. Deliberation takes place at the House of Tri Arga Bukittinggi from 27 s / d October 28, 1975.

Besides active in the MUI, Buya Mansour David is also active in social movements in an attempt to establish Islam Ibn Sina Hospital, based in Bukittinggi. Thanks to the efforts and ideas contributed by Buya David Mansour, Islam Ibn Sina Hospital (commonly known as the RS Yarsi) then open branches in various areas such as the Padang, Padang Panjang, Kapar (West Pasaman now), Panti and Payakumbuh. Liveliness and public trust David Mansoor Buya seen also from the confidence of teachers who are members of the Islamic Religion Teacher Pesatuan Buya Mansur chose David as its Chairman. Buya-election as General Chairman David Mansur Teachers Union of Islamic Religion (PGAI) when the execution of PGAI Meeting December 17, 1978 which took place in the education building PGAI DR. Abdullah Ahmad Jati Padang.

Although physical Buya David Mansour during the dark days of the New Order is not as strong as during the preceding Sukarno regime, Buya Mansour David remained active, especially in the world of propaganda, whether through teaching or through their writings bernasnya scattered regularly in the magazine guide Amal Bakti. The magazine is published periodically by the Office of the Department of Religious Affairs (MORA Regional Office), West Sumatra. In various writings, the Buya Mansour David always provide advice to the community and its leaders (political and social elites). There is a kind of balance in his orders are. He did not want to blame, justify or advised the ummah, but also do the same against the umara '. David Mansour Buya in various writings that wanted to give people a lesson that mistakes can not be separated from the mistakes of his characters, and also vice versa, the error can not be released figures from the mistakes and less control of society.

There is the impression that David Mansoor Buya including scholars who compromise on the policies of the New Order government. But regardless of the impression, at least it shows that David is not the type Buya Mansour cleric "ivory tower" or cleric type who would only change from the "outside" of it without going to change from "within". But that does not mean, Buya Mansur overlook some important things in the normative teachings of Islam. Buya Mansour David will accommodate the various policies of the New Order government with records does not violate the joints of religious life and cultural joints. For example, Buya Mansour David "can accept and understand the" government policies (in this case the local government of West Sumatra Province) to develop tourism. However, tourism is identical to the fun and fantasy - or in more simple language, has the potential for disobedience. These things can be addressed by Buya Mansour David with "clear" and accommodating to keep asking the principal requirements of notice principles of Islamic teachings and philosophy of culture.

On Saturday morning, November 9, 1985, David Mansoor Buya presiding Ulama Council meeting of West Sumatra. This meeting took place in the auditorium of the Ministry of Religious Affairs Regional Office of West Sumatra. In this meeting, attended various religious social organizations of West Sumatra. In the meeting discussed various agenda around preparation Alim Ulama Council of West Sumatra which was agreed would take place on 18 and 20 November 1985. While having lunch at the Office of the Department of Religious Affairs of West Sumatra, Buya Mansour David still seems the spirit, active healthy talk and was impressed, although not physically so young anymore. But that night (Saturday night / Saturday night), Buya Mansur fell ill and go straight ICCU (now ER / Emergency Room) Dr. M. Djamil Padang. Onwards, Buya Mansour David continues to be in a state of "coma" to breath terakhirya one day before the Council plan MUI West Sumatra, precisely on Sunday the 17th of November 1985 to coincide with 4 Rabiul Beginning in 1406 Hijri. It turned out Saturday morning meeting on 9 November 1985 was the last meeting that he leads.

The departure of charismatic clerics, politicians, rulers, former ambassador and various other social functions diperankannya for the interests of the nation and society, released by Umm Fatima - the wife - and their relatives, thousands of people, officials, among the scholars and other national figures . Among the mourners when they wanted to deliver the body of Buya Mansour David to the last resting place, of which Ir. H. Azwar Anas (Governor of West Sumatra), Mr. M. Natsir, West Sumatra, Mr Kakanwil MORA. H. Hasnawi Karim, Mr. Mayor of Padang. Syahrul Udjud, SH and other figures. News mourning the death of David Mansoor Buya quickly spread throughout the country, either by phone, ORARI, telex, radio and other communication tools at the time. When the corpse was bathed in the funeral home at Wisma Indah V Kelurahan Bungo Put Tabing Block F III No. 6, Governor Ir. H. Azwar Anas participate mengafani bath and body, led by Buya H. Djalaluddin, Vice Chairman of the MUI West Sumatra which is also the chairman of the Fatwa Commission. Bodies disholatkan at Masjid Darussalam Wisma Indah V Tabing and was buried in General Cemetery Tunggul Black. The funeral was led by the Governor of West Sumatra, with host Head of Department of Religion Municipality of Padang, Drs. H. Datuk Abdullah Dalimi Kayo. While reading the biographies of the deceased was read by Secretary West Sumatra MUI Buya HMS Datuk Tan Kabasaran.

Buya departure of David Datuk Haji Mansour Palimo Kayo means a lot to leave the impression for many people and groups. MUI Chairman of Indonesia, H. Hasan Basri honestly say, "I learned a lot by Buya Datuk". Meanwhile, West Sumatra Governor commented that the death of David Mansoor Buya is a big loss for the Muslims of Indonesia, particularly West Sumatra, will be a great scholar who charismatic, honest and resolute. "So far, said Azwar Anas, Datuk Buya has a lot to give advice to me about how should the West Sumatra regional development. Insha Allah, his advice would carry out the mandate I hold in as Governor of West Sumatra. " Meanwhile, sociologists assume that Buya Mochtar Naim Mansour David is a scholar who firmly in principle and has a track record of knowledge and broad experience. Follow horns wise, modest man, his speech interesting, said the language good, never dry material.

So many memories of various individuals from all walks of Buya Palimo Datuk Haji Mansour David Kayo, son of an influential reformist cleric Sheikh Minangkabau David Rasyidi. Memories are generally impressed. Awe at the personal, honesty, istiqamah, diversity of knowledge and experience, said a smoother more comfortable language, consistent with the principles and others, who in principle want to show the history that Buya Mansur, David was one of the great scholars of West Sumatra which will continue to be remembered by history.

(C) Research Team FIBA IAIN Padang

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Sheikh Zainuddin Hamidy (1905-1985)


Haji Zainuddin Hamidy born in Koto Nan IV Payakumbuh on February 8, 1907. Son of Abdul Hamid and Halima. The second son of two brothers, sister named Nahrawi, dad wife Imam Mukhtasar, a cleric respected in its region. Zainuddin Hamidy childhood was spent in hometown. He grew from a family that is not so religious. Even his father is considered a Pareman. But factors fixation and tenacity in demanding environmental science, make Zainuddin Hamidy later known as a cleric which quite influential. Besides the non-formal education through the traditional surau, Zainuddin Hamidy also take a formal education. During five year, schools in the school he Governement in Payakumbuh.

After graduating from this school, Zainuddin Hamidy entering school
Dar el-Abbasiy Funun in Padang Japang. Madrasah Darul this Funun menapakan an educational institution that has undergone changes in both the education system as well as in facilities used. This school has been using the system and its classical students have been using the facilities beiajar bench, table and dressed like a shirt, tie and jacket.
In this Funun Dar Madrasah, Zainuddin Hamidy studied tafsir, hadith, Arabic and other sciences. Zainuddin Hamidy known as an intelligent student. This proved, as he sat on the bench the last (end of class. Ed.), He was entrusted to teach in the fifth grade. Because of this intelligence, the leadership of Madrasah Darul Funun Japang Padang, Sheikh Abdullah told Abbas and recommend Zainuddin Hamidy to continue her studies to Mecca. Before leaving Mecca, Zainuddin Hamidy first married to Rahmah. Later, from Rahmah Zainuddin Hamidy have 7 children. Son of Sheikh Haji Zainuddin Hamidy this with them is Prof. Rahmah. DR. Abdurrahman, MA (Lecturer Post Graduate FISIP University of Indonesia) and Ramzi Zainuddin (head of the Foundation Ma'had Islamy IV Koto Nan Payakumbuh now).

By leaving his beloved wife, Rahmah, Zainuddin Hamidy go to Mecca. In this city he was carrying out the five pillars of Islam. After that, he was studying religion at one time famous college, Ma'had Islamy. Hamidy Zainuddin is the first Indonesian to school at this college. In this college he studied several years. Having had enough time in studying religion, Zainuddin hafamannya Hamidy to his home village in a relatively young age. After reaching the Payakumbuh, he later married Desima Jasin. With this Jasin Desima, Zainuddin Hamidy has 7 children who are now in general is domiciled in the island of Java. In his hometown, Minangkabau, Zainuddin Hamidy then devote his thinking in the education world religious clan.

Updates on Indonesia, especially in the Minangkabau much influenced by the thoughts Sheikh Ahmad Khatib al ¬ Minangkabawi, Renewal of this idea was not brought in iangsung by Sheikh Ahmad al-Khatib Minangkabawi permanently residing in Mecca, but his thinking was transformed by his students studying in Mecca. Sheikh Ahmad al-Khatib Minangkabawi fixation and renewal in intellectual history of Islam in Indonesia, particularly Minangkabau, considered sebagal scholars who have contributed significantly dafam blowing "wind" of change to the Minangkabau. Among his students returning from Mecca and became known as an avant garde scholars such as Sheikh Muhammad Jamil Minangkabau Jaho, Thaib Sheikh Muhammad Umar, Sheikh Abdullah and Sheikh Ahmad Abdul Karim Amrullah (Haji Apostles) which then the names above are known as Four title series. In addition to these four series, also known as Shaykh Sulayman ar-Apostolic, David Rasyidi Sheikh, Sheikh Abdul Latif, Sheikh Abbas and Sheikh Mustafa, Sheikh Ibrahim Musa, Sheikh Sutan multiplication of Pariaman, Sheikh Khatib AII and others. In Minangkabau, they are spearheading the movement of Islamic renewal. They set up associations, both engaged in the education field as well as those engaged in forms of social organizations. Among the educational institutions established in this period include Adabiyah School, Iron Bridge surau which later turned into Thawalib Sumatra, and Padang Japang Thawalib Madrasah.

The dynamics of reform thinking in Minangkabau are also "spinning" Emitter political arena. Thawalib Sumatra who were originally engaged in education, then expanding its influence in the political world by participating as a founding contributor to Permi. Sheikh Abbas Abdullah as head of Madrasah Thawalib Padang Japang not intend entered the political arena dafam. For that he traded the name of the institution he leads has become Madrasah Dar el-Abbasiy Funun. After the return of Sheikh Haji Zainuddin Hamidy dad Mecca, he then dedicates his knowledge in the first place he Madrasah studying the Madrasah has changed its name to the Darul Funun who later founded the Islamic educational institutions in Koto Nan Ma'had Islamy Payakumbuh IV. Ma'had Islamy an Islamic educational institution which awainya named Diniyyah School. Taking the name of this Islamy Ma'had motivated by romanticism Sheikh Haji Zainuddin Hamidy when he was studying in college Ma'had Islamy Mecca.

In this Islamy Ma'had, since 1933, Sheikh Haji Zainuddin Hamidy doing a lot of innovations. Innovation is done in stages. Innovation committed in addition to changing the education system and teaching dad Halaqah be klassikal, also performed Islamy Ma'had building. Sheikh Haji Zainuddin Hamidy also active in developing a number of schools. In 1933 also, he founded the school as an advanced level Tsanawiyah from primary school level. With the emergence of government schools established oieh Dutch colonial government, Sheikh Haji Zainuddin Hamidy include general lessons to school Ma'had Islamy. Lessons are given religious pefajaran also learned lessons pengantamya common with the Arabic language. The lessons include geography, science education and the history of Islam.

Thanks to the leadership of Sheikh Haji Zainuddin Hamidy, Ma'had Islamy growing rapidly. Quantitatively this is seen when in 1936, student-pefajar studying at Ma'had Islamy growing. Number of students is to be done adding an adequate building, building addition which will cost a lot of this can be overcome because of the many contributions dar't Minangkabau society, especially the Payakumbuh. This reflects that the level of public confidence in Minangkabau, especially Payakumbuh against Sheikh Haji Zainuddin Hamidy very high.

In 1940, a new building funded by voluntary and community venture, was completed. This new building of 10 local. The majority of permanent, after the new building is completely built and inaugurated its use, on the 13th occurred Februad 1941 tornado that destroyed the newly constructed building. Grief then get attacked by people's hearts and the board Ma'had Islamy, and not least Sheikh Haji Zainuddin Hamidy. To soothe the liver clan community board, Sheikh Haji Zainuddin Hamidy trying to appear brave clan always says: "Asa Rabbuna an Yubdillana Khairan minha: may God give a better change than this one. Under the command of Sheikh Haji Zainuddin Hamidy, they began to re-build the building which collapsed. To realize this desire, then the new building committee was formed. The committee is chaired by Fakhruddin HS. Gt. Madjo Indo, Ahmad Hamid Ibrahim, Arbi, Kari Common clan etc., 8erkat hard work and support from the community committee, in 1942, the new building was completed. With this new building a sizable clan adequate financial support, Sheikh Haji Zainuddin Hamidy can exert its power to put the science of religion without considering the technical constraints. Sheikh Haji Zainuddin Hamidy can calm down transform iimunya to the students Ma'had Islamy. Dad year after year, developing and Ma'had Islamy students studying there grew older.

During the Japanese occupation, the challenges faced by Sheikh Haji Zainuddin Hamidy and Ma'had Islamy very heavy. School is only three times a day. Another day filled with mutual cooperation and forced labor for Japanese interests. In addition, a very painful is the obligation to perform Seikere '(respect to the Emperor of Japan "Tenno Naika" by facing towards the sunrise) clan gathered in the field to sing the song Kimigayo, Japan's national anthem. In addition, Japan also intervened into the world of education by requiring Japanese language became the language of instruction in schools. Realities like these that passed by Sheikh Haji Zainuddin Hamidy in fostering Ma'had Islamy. Japan's intervention led to the evacuations creed. It's actually very aware of Sheikh Haji Zainuddin Hamidy. But Sheikh Haji Zainuddin Hamidy not want to take a confrontational nature jafan frontal. For that, on many occasions he has always said and reminded the public, especially students ¬ peiajar Ma'had Islamy that implementation seikere 'and sing Kimigayo us to do this is not from the heart of our belief clan but we do out of necessity.

Authority and attention as well as his improvisational resources in developing educational institutions Ma'had Islamy kept visible until Indonesia's independence. This was apparent when in 1950 Sheikh Haji Zainuddin Hamidy open Islamic Junior Secondary School which is abbreviated with SMPI. SMPI curriculum tailored to the curriculum of public schools which is then coupled with religious education. With the establishment of this SMPI mempertihatkan that Sheikh Haji Zainuddin Hamidy able to read the fixation response times ". Ma'had Islamy - however the shape, style, pattern and dynamics - has become a" player history "inteiektual Minangkabau. The institute has been able to be a potential contributor in childbirth Minangkabau leading intellectuals. Nowadays, many subjected to Western 5umatera figures which is the "fruit of the hands' and the protégé of Sheikh Haji Zainuddin Hamidy. The characters of West Sumatra include C. Israr (intellectual Minang Kabau), Arius Syaikhi (expert cosmography Indonesia), Prof.DR.H. Mansoor Malik (former Chairman of West Sumatra MUI former Rector of IAIN Imam Bonjol Padang) and others. Although not as advanced and selegendaris Ma'had Islamy when under the leadership of Sheikh Haji Zainuddin Hamidy, but Ma 'Had Islamy still exist until now. Ma'had Islamy now headed by one of his son Sheikh Haji Zainuddin Hamidy, Ramzi Zainuddin.

Sheikh Haji Zainuddin Hamidy the period before independence, including in the "gang of five". A group of movement is quite legendary in Payakumbuh. This group is a group of intellectuals who are always discussing the developments and preparing strategic measures for Indonesian independence. In addition Hamidy Sheikh Haji Zainuddin, the group is comprised of five leading figures Payakumbuh at the time, namely: Fakhruddin HS. Datuk Majo Indo, Arisun St. Alam, Haji and Haji Taha Nasharuddin Dervish dim Dt. Tumanggung. After independence, Sheikh Haji Zainuddin Hamidy believed to be the Chairman of the National Committee (KNI) 50 Kota Regency. Together with community leaders Payakumbuh and surrounding areas, they plunge ketengah society to conduct awareness on the essence of independence and to defend freedom itself. In the spirit of the surge, Sheikh Haji Zainuddin Hamidy provide Islamy Ma'had building as the central gathering of the clan leaders as well as a place Payakumbuh iatihan People's Security Army (TKR) and the army-paramilitary struggle. In addition, Sheikh Haji Zainuddin Hamidy also actively took to the various regions to collect funds to purchase aircraft that became known as the "Golden Fund of Struggle". At the time of the tensions between the regions with the central government, Sheikh Haji Zainuddin Hamidy become a key figure in the conflict settlement process. He was sent to Jakarta for talks with President Sukarno as the envoy of Central Sumatra, along with some friends. In a political party, Sheikh Haji Zainuddin Hamidy also active. He had served 50 Kota Regency Masyumi Chairman. On the political party that dibidani by Muhammad Natsir here, Sheikh Haji Zainuddin Hamidy devote the most of his political contributions until his death in 1957.

The death of Sheikh Haji Zainuddin Hamidy make West Sumatra mourning. Population, especially the Payakumbuh feel lost figure his whole life is dedicated to the advancement of education and kemashlahatan Muslims of West Sumatra. Losing the people of West Sumatra, especially Payakumbuh seen at his funeral funeral procession. According to Arius Syaikhi, unprecedented in-Payakumbuh so many people brought the bodies to the cemetery except when Sheikh Haji Zainuddin Hamidy delivered to the final resting place. Thousands of people Payakumbuh accompany the body of one of his best sons of this Minangkabau. Some of his writings, among others: Translation A!-Quranul Karim, Is the first interpretation of the Koran in Indonesia that he composed together with Fakhruddin HS. Then, Translation Sahih Bukhari, She reefs along with Dervish Z. and Fakhruddin HS., Arba'in and Hadith Translation Musthala'ah Hadith.
(C) Research Team FIBA IAIN Padang
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Syekh Ibrahim Kumpulan (1804-1914)

Oleh : Muhammad Ilham
Ibrahim al-Khalidi termasuk salah seorang ulama ”garis depan” dalam menyebarkan tareqat Naqsyabandiah-Khalidiyah (Martin van Bruinessen)

Menurut salah satu sumber, Syekh Ibrahim al-Khalidi (selanjutnya disebut Ibrahim) lahir pada tahun 1804 M. di Kampung Sawah Laweh Kecamatan Bonjol Kabupaten Pasaman sekarang. Nama lengkapnya adalah Abdul Wahab Ibrahim al-Khalidi bin Pahat bin Lindungdung. Gelar al-Khalidi diperoleh Ibrahim sebagai pemberian gurunya pada sebuah sekte tareqat naqsyabandiah Khalidiyah setelah memperoleh ijazah dari gurunya di Jabal Kubis Mekkah. Adadinisbahkan kepada nama gurunya, Khalid Kurdi. Ayah dan ibunya berasal dari keluarga sederhana. Ibunya bernama Putri Asa (Sari Aso) yang kawin dengan Pahat. Mereka memiliki empat orang anak, masing-masing Ibrahim al-Khalidi, Haji Abdullah, Haji Muhammad dan Siti Zahara. Ibrahim al-Khalidi bersuku Melayu dan saat sekarang ini, keturunan Melayu dari pihak Ibrahim al-Khalidi telah berkembang di Kumpulan.
juga pendapat yang mengatakan bahwa al-Khalidi pada nama Ibrahim tersebut adalah yang Berdasarkan data-data diperoleh, keluarga Ibrahim al-Khalidi diasumsikan berasal dari Pagaruyung. Masa kecil yang dilalui oleh Ibrahim al-Khalidi seluruhnya berada di kampung halamannya, Kumpulan. Masa-masa kecilnya tersebut dilaluinya seperti masa-masa kecil orang-orang lainnya di Kumpulan pada masa itu. Namun yang jelas, Ibrahim al-Khalidi sejak kecil dikenal sebagai pribadi yang memiliki kemauan keras untuk maju, pribadi yang mudah beradaptasi dan mudah bergaul dengan kawan-kawannya. Sebagaimana halnya tradisi-kultural Minangkabau, pada masa Ibrahim al-Khalidi kecil, surau menjadi tempatnya bersama-sama dengan dengan kawan-kawannya untuk melakukan interaksi intelektual-kultural dan social. Ibrahim al-Khalidi melewati masa kecilnya tersebut secara normal menurut ukuran tempat dan kecenderungan nilai social pada masanya tersebut dan tidak ditemukan catatan-catatan “hitam” masa kecilnya.

Ketika Ibrahim al-Khalidi menginjak remaja, keinginannya untuk menuntut ilmu pengetahuan dan menambah wawasan semakin kuat. Kumpulan – dengan segala dinamika surau dan masyarakatnya – bagi beliau terlampau sederhana, beliau ingin keluar dari ”in-group”-nya untuk menambah wawasan, ilmu dan sudut pandangnya. Keinginannya yang kuat tersebut terlihat ketika beliau berusia 15 tahun, ia berangkat ke Kenagarian Pasir Laweh Agam untuk belajar pada salah seorang murid Syekh Burhanuddin Ulakan. Di Surau murid Syekh Burhanuddin ini, Ibrahim al-Khalidi belajar ilmu agama dengan murid Syekh Burhanuddin tersebut (tidak didapatkan keterangan nama murid Syekh Burhanuddin Ulakan tempat Ibrahim al-Khalidi belajar ini). Ibrahim al-Khalidi belajar di Surau tersebut menghabiskan waktu lebih kurang 25 tahun, dengan tentunya diselingi pulang-pergi Kumpulan-Agam. Disamping di surau murid Syekh Burhanuddin ini, Ibrahim al-Khalidi juga belajar tentang ajaran ilmu syari’at Islam mazhab Syafii di Cangking Empat Angkat Canduang.

Selain belajar di luar Kumpulan, Ibrahim al-Khalidi juga belajar pada Syekh Muhammad Said di Padang Bubus Bonjol. Dengan ulama inilah, untuk kali pertamanya Ibrahim al-Khalidi belajar tentang tareqat, hakikat dan ma’rifat. Selanjutnya, ketika beliau pergi menunaikan ibadah haji, Ibrahim al-Khalidi menetap di Mekkah ini selama 7 tahun dan belajar dengan beberapa orang ulama disana, salah satunya beliau belajar pada Maulana Syekh Khalid Kurdi di Jabal Qubis. Tidak didapatkan keterangan, nama-nama ulama tempat beliau belajar di Mekkah tersebut selain Khalid Kurdi tersebut. Bersama Syekh Khalid Kurdi ini, Ibrahim al-Khalidi menamatkan pelajarannya dan memperoleh ijazah serta mendapat gelar Maulana Syekh Ibrahim al-Khalidi. Sekembalinya beliau dari Mekkah, ia kemudian menikah. Ibrahim al-Khalidi memiliki beberapa orang istri dan anak. Istri pertamanya bersala dari daerah Sawah Laweh (tidak didapatkan data tentang nama istrinya ini). Pernikahannya dengan istri pertamanya ini, Ibrahim al-Khalidi memiliki satu orang anak. Istri keduanya berasal dari Kampung Hangus, Aminah namanya. Dengan istrinya ini, Ibrahim al-Khalidi tidak memiliki anak. Sementara istri ketiga dan keempatnya, berasal dari daerah Simpang dan Lubuk Sikaping. Tidak diketahui nama-nama istri ke tiga dan ke empat Ibrahim al-Khalidi.

Ibrahim al-Khalidi meninggal dunia pada tahun 1914 M. Bertepatan pada tanggal 21 Zulqa’edah 1335 H. Beliau meninggal dalam usia yang sangat tua, lebih 100 tahun, setelah menderita sakit selama lebih kurang 15 hari. Sewaktu beliau meninggal dunia, Kampung Koto Tuo penuh sesak oleh masyarakat, dari hampir seluruh lapisan, bahkan tidak hanya berasal dari Kumpulan saja. Menurut sahibul hikayat, ketika hari Ibrahim al-Khalidi meninggal dunia, di Kumpulan penuh dengan kabut-kabut putih dan kupu-kupu kuning. Cukup membuat masyarakat Kumpulan terkejut dan tercengang dengan fenomena alam yang terjadi ini. Namun umumnya, masyarakat Kumpulan menganggap bahwa fenomena alam tersebut memiliki korelasi dengan meninggalnya Ibrahim al-Khalidi. Setelah berlalu selama lebih kurang 40 hari, kabut putih dan kupu-kupu kuning tersebut menghilang. Ibrahim al-Khalidi dimakamkan di sebelah Barat mihrab Surau Batu sesuai dengan wasiatnya sebelum beliau meninggal dunia. Sampai saat sekarang, makam Ibrahim al-Khalidi masih sering diziarahi oleh masyarakat banyak, baik yang berasal dari Pasaman maupun dari luar Pasaman.

Sekembalinya Ibrahim al-Khalidi dari menuntut ilmu di Mekkah, beliau kembali ke kampung halamannya di Kumpulan. Di kampung halamannya yang telah ditinggalkan dalam waktu yang cukup lama untuk menuntut ilmu agama di Mekkah ini, Ibrahim al-Khalidi melihat kondisi sosial kegamaan sangat memprihatinkan. Kehidupan masyarakat Kumpulan pada masa itu familiar dengan kebiasaan-kebiasaan maksiat seperti bermain judi, menyabung ayam, menghisap madat, mabuk-mabukkan dan lain sebagainya. Beberapa kegiatan-kegiatan maksiat ini ”seakan-akan” memiliki justifikasi dan legitimasi sejarah dan adat Minangkabau. Kondisi ini yang kemudian membuat Ibrahim al-Khalidi merasa terpanggil untuk mengajak masyarakat Kumpulan meninggalkan tradisi yang bertentangan dengan ajaran agama Islam tersebut. Disamping beberapa tradisi yang berpotensi maksiat tersebut, Ibrahim al-Khalidi juga menemukan masih banyaknya pemahaman-pemahaman mistik-bid’ah yang ditemui Ibrahim al-Khalidi di kampung halamannya ini. Salah seorang generasi keempat Ibrahim al-Khalidi, Haji Nasrul mengatakan bahwa kondisi masyarakat Kumpulan yang pada saat Ibrahim al-Khalidi pulang dari Mekkah – dan ini diasumsikan juga terjadi pada masa sebelum beliau lahir dan sebelum beliau keluar dari Kumpulan untuk menuntut ilmu agama – sangat mengkhawatirkan. Kondisi ini membuat Ibrahim al-Khalidi merasa terpanggil untuk “meluruskan” dan memberikan pencerahan kepada masyarakat di Kumpulan tersebut. Langkah pertama yang dilakukannya adalah mendirikan institusi sebagai tempat beliau beraktifitas. Ibrahim al-Khalidi mendirikan surau yang kemudian beliau beri nama Surau Kaciak, sesuai dengan bentuk dan besarnya yang masih bersifat seadanya. Dari surau inilah, Ibrahim al-Khalidi mulai mengajak masyarakat Kumpulan kembali mempedomani al-Qur’an dan Sunnah Rasulullah SAW.

Keberadaan Ibrahim al-Khalidi di Kumpulan dengan Surau Kaciak-nya ini, kemudian “didengar” oleh masyarakat lainnya di luar Kumpulan. Karena pertimbangan kapasitas kepribadian dan keilmuan Ibrahim al-Khalidi yang cukup tinggi dan bagus pada masa itu, membuat banyak orang yang ingin belajar padanya. Makin lama, Surau Kaciak semakin banyak dikunjungi orang. Keadaan seperti terus berlangsung dari hari ke hari untuk waktu yang lama. Mengingat banyak orang-orang yang berdatangan dari Pauah Datar, Agam, Palembayan, Talu, Tapanuli, Mandahiling dan daerah-daerah lainnya untuk belajar pada Ibrahim al-Khalidi, membuat Surau Kaciak tidak bisa lagi menampung para pelajar ini. Akhirnya atas inisiatif Ibrahim al-Khalidi dengan dibantu para murid dan masyarakat, memperlebar Surau Kaciak tersebut.

Beliau juga dianggap sebagai ulama yang memiliki pengaruh cukup signifikan dalam menyebarkan ajaran Islam di daerah Batak-Mandahiling, disamping Syekh Abdul Wahab Rokan. Ajaran tareqat naqsyabandiah yang dikembangkan oleh Ibrahim al-Khalidi di kUmpulan tidak lebih dari untuk peningkatan kualitas kepribadian dan keberagamaan masyarakat Kumpulan yang ada saat itu masih memakai praktek-praktek ritual agama yang dekat dengan ”bid’ah” dan memiliki potensi syirik. Disamping itu, keinginan Ibrahim al-Khalidi untuk mengembangkan tareqat untuk kali pertamanya di daerah Kumpulan ini adalh untuk menjadi ”wadah perekat” (silaturrahim) antar anggota yang nantinya justru memiliki imbas pada masyarakat.

Ibrahim al-Khalidi termasuk generasi awal penyebar tareqat nagsyabandiah di Minangkabau. Melalui tareqat naqsyabandiah yang diajarkannya kepada para murid-muridnya tersebut, cukup memberikan kontribusi yang signifikan terhadap pengembangan Islam, khususnys tareqat naqsyabandiah di Minangkabau dan diluar Minangkabau. Hal ini tidak bisa dilepaskan dari ”diaspora” ajaran Ibrahim al-Khalidi yang dibawa oleh para murid-muridnya ke daerah mereka masing-masing. Di Surau Kaciak-nya, Ibrahim al-Khalidi membina para murid-muridnya sebagai pendakwah Islam dengan mengajarkan juga beberapa ilmu ke-Islaman seperti nahwu, sharaf, balaghah, mantiq dan tasawuf. Dan yang paling utama sekali adalah Ibrahim al-Khalidi mengajarkan para murid-muridnya untuk menjadi guru tareqat naqsyabandiah kelak. Jadi tidaklah mengherankan apabila beberapa peneliti – khususnya peneliti mengenai sejarah tareqat di Indonesia – menganggap Ibrahim al-Khalidi sebagai penyebar tareqat naqsyabandiah yang sangat kontributif di Indonesia. Hal ini tidak bisa kita lepaskan dari ”jas” beliau mengkondisikan dan menciptakan kader-kader (murid) beliau yang nantinya menjadi ”mata rantai” potensial dalam menyebarkan ajaran tareqat naqsyabandiah, terutama di daerah mereka masing-masing.

Ibrahim al-Khalidi bukan hanya dikenal sebagai ulama yang selalu berkutat di “menara gading” surau-nya saja. Ibrahim al-Khalidi juga dikenal sebagai seorang ulama yang ikut melakukan perlawanan serius terhadap penjajah kolonial Belanda. Pada masa akhir abad ke-XVIII dan XIX M. Kumpulan pernah menjadi tempat ataupun pusat kegiatan-kegiatan politik Tuanku Nan Barampek (Tuanku Nan Hitam, Tuanku Imam Bonjol, Tuanku Khalwat dan Tuanku Nan Gapuak). Mereka ini dianggap sebagai simbol perjuangan politik masyarakat Kumpulan – Pasaman secara umum – terhadap dominasi penjajah kolonial Belanda. Ibrahim al-Khalidi turut mendukung perjuangan menolak dominasi penjajah kolonial Belanda ini. Ibrahim al-Khalidi mengerahkan para pengikutnya untuk mem-backup perjuangan Tuanku Imam Bonjol. Bahkan Tuanku Imam Bonjol pernah menyuruh Ibrahim al-Khalidi menanam ranjau (tidak ada keterangan bentuk ranjau, mungkin ranjau konvensional-sangat sederhana) di jalan tempat yang akan dilalui oleh tentara Belanda di Bukit Talang Kenagarian Limo Koto.

Pemasangan ranjau ini dilakukan Ibrahim al-Khalidi bersama-sama dengan murid-muridnya dan membutuhkan waktu yang cukup lama. Selama melakukan kegiatan memasang ranjau ini, Ibrahim al-Khalidi dan para murid-muridnya ini membawa bekal (beras). Ini menunjukkan keseriusan dan keikhlasan Ibrahim al-Khalidi mendukung perjuangan Tuanku Imam Bonjol dalam menentang penjajah Belanda. Namun tidak didapatkan sumber tertulis, apakah Ibrahim al-Khalidi turut serta dalam perang ”fisik-frontal” melawan Belanda. Namun, kontribusi Ibrahim al-Khalidi terhadap perjuangan Tuanku Imam Bonjol dianggap signifikan. Ibrahim al-Khalidi juga sering melakukan interaksi dengan Tuanku Imam Bonjol. Perintah Tuanku Imam Bonjol pada Ibrahim al-Khalidi untuk memasang ranjau-ranjau disepanjang jalan yang berpotensi dilalui oleh tentara Belanda menunjukkan bahwa Tuanku Imam Bonjol telah memiliki kepercayaan terhadap Ibrahim al-Khalidi dan ini berarti, kepercayaan tersebut pasti tumbuh dan berkembang setelah melalui proses interaksi yang cukup intens-kontiniu antara Ibrahim al-Khalidi dengan Tuanku Imam Bonjol.

Ibrahim al-Khalidi memiliki banyak murid, diantaranya terdapat beberapa nama yang dianggap sebagai ulama tareqat naqsyabandiah yang sangat berpengaruh pada di tempat mereka masing-masing. Bahkan ada beberapa orang muridnya kemudian dikenal sebagai ”mata rantai penyebar” tareqat naqsyabandiah di Sumatera Barat dan diluar Sumatera Barat dikemudian hari. Diantara murid-murid beliau tersebut antara lain : Syekh Syahbuddin dari daerah Tapanuli Sumatera Utara, Syekh Ismail dari Pasir Pangaraiyan Riau, Syekh Muhammad Basir dari Lubuk Landur Pasaman, Syekh Hasanuddin dari Bayur Maninjau Agam, Syekh Yunus Tuanku Sasak dari Pasaman, Syekh Abdullah dari Sarasah Talu Pasaman, Syekh Mudo dari Durian Tibarau Kinali Pasaman, dan Syekh Haji Muhammad Nur dari Baruah Gunung 50 Kota, Syekh Daud dari Durian Gunjo Malampah Pasaman, Syekh Abdul Jabbar dari Kumpulan Bonjol Pasaman, Syekh Ahmad dari Agam, Syekh Muhammad Sa’id dari Bonjol, Syekh Abdurrahman bin Syekh Hussein dari Kuran-Kuran Agam, serta Syekh Muhammad Zen Alahan Mati dari Kumpulan Pasaman.

Sumber utama : Hendra Bakti (1999)

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Tuanku Imam Bonjol (1772-1864)

Tuanku Imam Bonjol (1772-1864) of Struggle Independence Hero By the orders of the President of the Republic of Indonesia No. 087/TK/Year 1973, dated November 6, 1973. So the writing found on the Tomb Tuanku Imam Bonjol raised to hero Struggle for Independence beradasarkan Decree of President of Republic of Indonesia No. 087/TK/Tahun 1973, dated November 6, 1973. Tuanku Imam Bonjol, alias Muhammad or Ahmad Shahab Shahab, Alias Ibn Sharif Pandito Bayanuddin Peto, born 1772 died in Pineleng, Minahasa, 6 November 1864. Where are descendants of Tuanku Imam Bonjol?. In some literature, especially the Tamar Djaja, explained that it has come in Minangkabau two brothers who came from Morocco (North Africa), sebahagian again some call from the Arab, Namely a man named Sheikh Usman (some are calling with Sayyed Usman) and his sister named Hamatun.

Further explained, that Sheikh Uthman then meet Datuk Sajatinyo in Alai Ganggo Mudiak, asked for permission to report customary - in the language of Minangkabau culture: "fill custom" - while asking the region to settle. By Datuk Sajatinyo, he was given the "power" to establish or dwelt Koto village and became ruler of his people with the title Datuk Sahid and also dubbed by Sheikh Bagindo Suman. With the label of this culture - Bagindo - the sheikh / Sayyid Usman acknowledged to be the Minangkabau. Meanwhile, his sister marries Hamatun Bayanuddin Khatib, who comes from a pious Suliki Rimbang River. From their marriage, the Hamatun and Bayanuddin has four children each named Muhammad Shahab, Sinik, Courtesy and Halimatun. Furthermore, Khatib Bajanuddin and Halimatun bring their children to the Cape of Bungo in Koto village, township granted by Datuk Sajatinyo to their parents previously. Tuanku Imam Bonjol / Muhammad Shahab / Ahmad Shahab Sharif Peto later given the title after he finished the Islamic religious lessons and is considered to be sufficient. Peto meaning scholars. Having given this title Peto, Tuanku Imam Bonjol next adventure into the village to study in Suliki Silly Muaro tribe after the previous study in the Sand Lawas Palupuh.

As experienced by other scholars Minangkabau, Tuanku Imam Bonjol after feeling quite learn the science of religion, he wishes to change the behavior and customs indigenous Minangkabau society of the time that it deems contrary to Islamic moral values. Tuanku Imam Bonjol this effort, been challenged by various parties, mainly from among the indigenous peoples who feel the tradition that has been synonymous with among them, want to be changed by the Tuanku Imam Bonjol. Because he felt uncomfortable, Tuanku Imam Bonjol eventually moved to Bonjol Pasaman. Since moving here, Tuanku Imam Bonjol title was attached to him. Although Tuanku Imam Bonjol already settled in Bonjol, but he was often asked by Datuk Bandaharo, Rajo Four Selo, teaching at Padang Lawas.

It is said, that on a day which is a Bandaharo Datuk Raja Four Selo, agreed to gather in Minangkabau society representatives in the mosque of Padang Lawas. Representative is a representative of the indigenous peoples, scholars and other village children with the aim of calling for the truth of Islamic teachings as well as held a reading of Maulud Prophet SAW. After the assembly, then in the meeting, by Datuk Bandaharo and among the scholars, called on village officials, princes and heads of customs to stop actions that are forbidden in Islam, its focus on the traditions that have been entrenched and become a symbol of indigenous elite in time is like risking chicken, drinking wine, gambling and others. Those who got a call and this call was insulted his dignity. Then they consulted and then attack the people who gathered at the Padang Lawas mosque with weapons, especially those aimed at scholars akum. This event eventually gave birth to two "map" of the people in Padang Lawas at the time, namely the first group consisting of followers and Datuk Tuanku Imam Bonjol Bandaharo who want to implement Islamic law correctly and firmly, and the second group, generally supported and backed up by indigenous groups, who did not want to let go of old habits that are contrary to Islamic law.

Combined Datuk Tuanku Imam Bonjol and solid Bandaharo considered a second class as a potential threat. They tried to separate the Tuanku Imam Bonjol with Datuk Bandaharo. In one incident, Datuk Bandaharo eventually died of poisoning. His intention to purify Islam became choked up. Because of Tuanku Imam Bonjol considered by the social elite - mainly indigenous elite - at Padang Lawas indirectly cause the death of Datuk Bandaharo, the Tuanku Imam Bonjol expelled from Padang Lawas. Finally, Tuanku Imam Bonjol back to Bonjol and expand these settlements. In this place, Tuanku Imam Bonjol be a leader to his community. Besides holding the title of Imam - the title that reflects the religious elite - he has also given the title of indigenous peoples that is Angku Mudo. By standing and development of this area Bonjol, coupled with the recognition that high from the social community in Bonjol, the Tuanku Imam Bonjol have the discretion to purify Islam in society. It's no surprise then when Bonjol known as a center for the spread of Islam at the time.

However, Tuanku Imam Bonjol this endeavor continues to pose profound challenges. Not all people who loved him Bonjol. Patterns that occur earlier in Padang Lawas also occur in Bonjol and the surrounding area. The groups that did not like he was trying to find a gap to pit the horizontal and provoke conflict. At first, Tuanku Imam Bonjol not hooked, but because the movements are not like this he seems so provocative, the Tuanku Imam Bonjol held a meeting with his followers. Deliberation is then gave birth to a deal that is unbiased war avoided.

The next step for mensikapi agreements that have been taken in these meetings is to prepare troops to deal with movements that are trying to prevent domination and efforts Tuanku Imam Bonjol in Bonjol and surrounding areas. After troops are formed, Tuanku Imam Bonjol then went to the airport to meet Tuanku Nan Kamang Renceh, ask for an opinion and determination. In this area, following discussions with the Tuanku Nan Renceh, then was given the name of the Padri forces with the characteristic white dress. Tuanku Imam Bonjol appointed Padri leader Bonjol branch. Tuanku Imam Bonjol then returned to Bonjol with accompaniment by the lord and the lord Renceh Nan Nan Tuo. Flame-war began. Starting with the conquest Alahan Bonjol length and area in total. After the two regions were conquered, and come out Padri Act which prohibits the chicken fight, gambling, drinking wine and smoking opium, which at that time very popular and even considered a tradition and a certain portion for portion-to "complement traditional rituals." The Padri in Bonjol determined to implement these rules strictly and consistently. A rule that is very hard for the majority of Minangkabau society at that time. After a solid Padri movement in length and Bonjol Alahan and keep moving to different areas of the Minangkabau, even "undermine" the sovereignty and authority of the Kings Minangkabau. Furthermore, the stand is also what is called the Union of Tuanku Nan Salapan. By his enemies (the custom), this movement they named Unity Salapan Nan Tiger.

After countries like Alahan Bonjol length and controlled by The Padri, then they headed Lubuk Sikaping, Rao Mapattunggul, Air Bangis, Talu, Sasak, Tiku, Kuok-Bangkinang, Rambah and finally Tambusai. After the regions' periphery Minangkabau "is conquered, one scholar Nan Tiger Salapan the lord Khalwat died. He was then replaced by the Sultan of Mudik Pakiah Padang. Later, Tuanku Nan Gapuak can be influenced by the customs and turned against Tuanku Imam Bonjol. Tuanku Nan Gapuak eventually killed by troops Tuanku Imam Bonjol in a war. His body was buried in the area of Medan monk. While Tuanku Nan Black died of disease, and was replaced by Bagindo Anger of Lariang who holds Tuanku Mudo. While Tuanku Nan Gapuak replaced by the title of lord Kadi Kadi Basa Basa.

Follow-up of demand for the nobility and the customs to deal with the Padri began in 1819. The Dutch began attacking troops with combat Padri Padri in Tanah Datar led Oveerste Raaft. The war continues to take place that just makes the Dutch overwhelmed. Many run out of funds and soldiers who died. On October 25, 1833, the Dutch made a flyer known as "plaque length", which requested the Minangkabau people to understand that between Muslims and the Netherlands there is no difference, had the same one God. So it does not need enemies. Various persuasion and sweet words contained in this leaflet, but the people of Minangkabau, especially Tuanku Imam Bonjol sympathizers and friends of the Padri, know very well the behavior of the Netherlands has over the years. After the Dutch realized that the call to the leaflets are making not plaque length maximum results, the Dutch prepare to attack the Padri on a large scale and intensive. In this year also, the Governor-General of the Dutch in Batavia, van den Bosch arrived in the Valley by bringing reinforcements of troops and armament from the Batavia with one determination: Tuanku Imam Bonjol quell resistance and its Padri movement.

With a surprise attack on June 14, 1834, the Dutch army troops attacked the Tuanku Imam Bonjol Matur three times over. Twice in the attack failed and his third time being the date 21 April 1935 and resumed on August 16, 1837, Bonjol can totally occupied by the Dutch and the Tuanku Imam Bonjol arrested. In 1937, the Tuanku Imam Bonjol invited for talks by the Dutch, but the cunning tactics of the Netherlands was finally able to catch the Tuanku Imam Bonjol. At first, Tuanku Imam Bonjol exiled to West Java Cianjur, then to Ambon, Maluku and ends at Lotan near Manado in North Sulawesi. This is where Tuanku Imam Bonjol eventually died on November 8, 1864 and is buried there.

Historian Jeffrey Hadler shows, heroism Tuanku Imam Bonjol has been established since the early days of independence until the New Order era, related at least three purposes, namely: Creating a persistent myth of the hero figure against the Netherlands as part of the historical discourse of unifying the nation. In the context of "National", the Government must recognize the Tuanku Imam Bonjol is a "National Hero", who fought as a pioneer for the territorial archipelago (1833-1837). In the context of "Minangkabau", Minang society must recognize the Padri forces as "Local Hero", who fought menghempang North aggression into the realm of Minang (1812-1820). Eliminating the discourse of Islamic radicalism in a bid to create nation-state tolerant of religious and cultural diversity. From the history of Islamic radicalism can be seen just appear and react against colonialism / imprealism and neo-kolonialisme/imprealisme. "Embracing" back to the presence of ethnic Minang Indonesia that have gained a negative stigma in the eyes due to the events center PRRI.

In various mass media lately - at least in October and November 2007 - snapped by the Minangkabau society there are claims in the form of a petition against the "historical position" heroism Tuanku Imam Bonjol. The lawsuit must be addressed clearly and academic. Emotionally-cultural, angry feelings would arise in each individual person in Indonesia, particularly the Minangkabau. But academically, the allegations in the form of petitions from groups that sue it would be potentially heroic "penerokaan writing of" living history Tuanku Imam Bonjol become intensive. As was said by the historian-philosopher Raymond Karl Popper, the development of scientific epistimologi will grow well when viewed from the style of "controversial" dibahasakan its falsification by Popper with the term. But despite all that, the lawsuit that the petition form (whatever the ideological background behind it), is not something to worry about, even this is a challenge to be faced by the academic-intellectual as well. The heroes are human, they have human values. Humanism include in themselves the heroes of these. Therefore, the dark side there's a hero - sebetapapun dark side is small. And will become one if it arises later in the process of reductionism and generalization yourself a hero. Moreover, the efforts of reductionism and generalization that political background.

In general, this petition urging the Government of the Republic of Indonesia to revoke the appointment of Tuanku Imam Bonjol as Heroes' Struggle for Independence, and straighten out the history of the Islamic Empire Pagarruyung Minangkabau, Sumatra earth history, and history of the Republic of Indonesia. The reason for this lawsuit is generally bertitiktolak of arguing that Tuanku Imam Bonjol betrayed the Islamic kingdom of Minangkabau Pagarruyung, massacred the royal family, led the invasion into the land of Batak, which killed over one million people, attacking and killing the Kingdom of Batak Bakkara Sisingamangaraja X, is responsible for the entry of the Kingdom of the Netherlands in the land of North Sumatra and Minangkabau. In fact found the facts as follows:

1. Tuanku Imam Bonjol is one of the main commanders Wahabbi Padri Movement (1801 - 1838) under the Tuanku Nan Renceh, and later became head of the Movement Wahabbi Padri. This movement has the same flow with the Taliban and Al-Qaeda, namely Wahabbi extreme.

2. Padri Wahabbi movement of armed rebellion (1803 - 1838) in the Islamic kingdom of Minangkabau Pagarruyung, and cruel massacres of Sultan Arifin Shah Alam Muning their families and magnifying the kingdom in peace talks in 1908 in Tanah Datar.

3. Padri Wahabbi movement to force the Government of Minangkabau kingdom in exile, under Sultan Alam Bagagarsyah (escaped from the massacre Padri 1908) to involve the Kingdom of the Netherlands, which led to the annexation Minangkabau into the Dutch East Indies (February 10, 1821).

4. Tuanku Imam Bonjol obtain authority from Tuanku Nan Bonjol Renceh to lead Citadel (1808) for his services in the attack to the center of the Islamic kingdom of Minangkabau Pagarruyung in Tanah Datar. Tuanku Imam Bonjol has a mandate to attack and control the northern region Minangkabau.

5. Tuanku Imam Bonjol is Wahabbi Padri Movement leader who invaded the Land Batak (1815-1820).

6. Invasion of the Land Batak killed millions of people by war, looting, starvation, and epidemics of cholera that arise as a result of the invasion. Invasion colored looting, kidnapping, rape, enslavement, and massacres. The invasion killed Sisingamangaraja X, King Bakkara (1819), weaken the kingdom in a war in the future against the invasion of the Kingdom of the Netherlands.

Padri movement has been identified with the heroism of Imam Bonjol and group against the Netherlands. However, recently an old book is controversial and revealing the dark side of the Padri, Tuanku Rao, reissued. Then comes a new book with the title greget Tuanku Rao as a reaction. Both of these books shows that the Padri movement is actually the Wahhabi movement, the Islamic purification movement that carried out strongly against Islam in Minangkabau and Batak cultural. And that movement which makes tens of thousands of lives be a victim. Imam Bonjol considered by consciously doing it, so there is a proposal withdrawn from her title of national hero. Follow the discussion Tempo 34/XXXVI/15-21 October 2007 edition:

"... The petition urged the Indonesian government to cancel the appointment of Tuanku Imam Bonjol as Heroes Struggle for Independence .... Imam Bonjol is a Wahhabi leader Padri Movement .... This movement has the same flow with the Taliban and Al Qaeda .... Invasion of the Land Batak Padri to kill millions of people .... "

Once again, despite of all these debates, it ultimately did not need to be addressed emotionally. How much better, the various parties, especially the Indonesian historians, in particular again, historians of West Sumatra, more active and serious in "menerokai" back sejarawh live Tuanku Imam Bonjol. In the context of Popper's falsification of his above, it is advantageous in terms of Tuanku Imam Bonjol "memory recall" again. It is certain, will be excited again writing biographies of Tuanku Imam Bonjol, with of course without reducing or generalize ketokohannya. In some books, Hamka more often refer to the original name of Tuanku Imam Bonjol with Shahab Ahmad, not Muhammad Shahab. There were no definite date of birth data Tuanku Imam Bonjol. This year is the year the consensus of the "historians" because in 1832, Tuanku Imam Bonjol never sent a letter to Colonel Elaout and explained that he was aged 60 years. More information see, Rusli Amran, West Sumatra Until Plakat Panjang, Jakarta: The Crescent Star, 1982.

There's a pretty interesting analysis of Karen W. Armstrong and Sanderson who said that generally the presence of religion or a doctrine / new perspective in a religion will get a challenge from one or more groups who feel the presence of religion or that perspective would undermine their social strata in society. In this context that might bias is understood that the thought and effort of Tuanku Imam Bonjol - and also seen in the history of Islamic reform movement / Wahhabi in Minangkabau - opposed by the indigenous peoples as "objects" that you want to repair or may be finished by the Tuanku Imam Bonjol is habit- habits habits are a symbol and social reinforcement of the traditional social strata. See Stephen K. Sanderson, "Sociology of Religion" in Macro Sociology, translation, Jakarta: Rajawali Press, 1992, and Karen W. Armstrong, History of Religion, translation, Jakarta: Pustaka Pelajar, 1999. Minangkabau kings are concerned with the intensity of the Padri movement was thus entered into the agreement with the lord in Koto Tangah Tanah Datar to design peace.

But the king's many proposals are rejected by the Padri, giving rise to a dispute that ended with the occurrence of physical conflict. Physical conflict is making many of the nobility who died. Only one who escaped, King Muningsyah, King Pagaruyung. Over this incident, the nobility and the indigenous ask for help to the Dutch who was greeted with enthusiasm by the Dutch, because they saw that the Padri movement is the most potent threat to their authority in Minangkabau. Nan Tiger Salapan / Unity Tuanku Nan Salapan consists of Tuanku Imam Bonjol, Tuanku Nan Gapuak, Khalwat lord, my lord Black Nan, Nan Renceh lord, lord Pasaman, Tuanku Nan Tuo and Tuanku Mudo.

(C) Research Team FIBA IAIN Padang

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Shaykh Saad Mungka (1857-1942)


Shaykh Muhammad Saad al-Khalidiy Mungka (hereinafter referred to as Sheikh Mungka) Muslim intellectuals known as the treasure of the archipelago (especially kazanah Minangkabau Muslim intellectuals) as the largest master-Khalidiyah Tariqat Naqsyabandiah after Ismail al-Shaykh al-Khalidi Minangkabawi. Shaykh Mungka, born in Koto Tuo Jorong Kenagarian Mungka in 1859 M/1277 H of pesukuan Kuti rancid badger Pitopang Payakumbuh 50 Minangkabau. Genetically, the descendants of Sheikh Mungka scholars. He is the son of a local cleric named Muhammad Tanta 'respected and revered because of personality, depth of knowledge, integrity and dedication to their homes. Given name is Anggun Mungka Sheikh. He has a brother by 3 people, that Husin, Solomon, and Simba. One of these brothers of Simba, who gave birth to four sons and a daughter. Later one of his daughters from Simba Nuriyah a daughter named Sheikh Muhammad Sa'ad is the wife of his son named Muhammad Jamil Sa'adi.

At the time a young, Sheikh Mungka learn religious knowledge to Sheikh Abu Bakar Tabing Pulai Payakumbuh and also learn to Sheikh Mhd. Saleh Mungka, Tanah Datar Batusangkar. In the year 1894 AD His pilgrimage to Mecca and lived there until 1900, studying M. For about six years learning the science of religion in Mecca, Sheikh Mungka deepen his religious knowledge to the great scholars in the Arabian Peninsula at that time as Zaini Dahlan Sayyid, Sayyid Muhammad bin Sulaiman al-Makki Riza, Sheikh Ahmad bin Muhammad Zain bin Musthafa al -Fathani and others. During this he was in Mecca, Sheikh Mungka never learn at Sheikh Ahmad al-Khatib Minangkabawi - a scholar of the history of the Minangkabau have a reputation for excellence in Mecca at the time and made a "favorite teacher" of the archipelago of scholars studying religion in Mecca and The disciples came to be known as a reformer in the Minangkabau scholars. When Sheikh Mungka in Mecca, he still finds many scholars who teach tareqat archipelago. Among them was Sheikh Abdul Karim al-Bantani (from Banten, West Java) is a student of Shaykh Ahmad Khatib bin Abdul Ghafoor Al-Sambasi (original Sambas, West Kalimantan). Two scholars of the original Sambas Banten and West is deep and Naqsyabandiah tareqat Qadariyah.

In addition to the two scholars met Sheikh Mungka archipelago to explore tareqat in Mecca, there are also other scholars who also archipelago at that time was an intense focus on the science of tareqat Sheikh Abdul al-Manduri Azhim (he assumed it came from Madura, East Java), where His depth of knowledge to the great scholar tareqat tareqat time in Mecca who was named Shaykh as-Sayyid ash-Sharif Sayyid Muhammad Salih bin Abdurrahman Al-Zawawi. Tareqat the didalaminya is tareqat Naqsyabandiah Muzhariyah / Al-Mujaddidiyah al-Islam. Scholar who is well known that also a professor of science of Sufism in Mecca at the time of Sheikh Mungka study in "the hometown of the prophet Muhammad." This is Sheikh Abdul Qadir bin Abdurrahman al-Fathani. He is focused on deepening and transfer of knowledge tareqat Syatariyah. With the discovery and interaction between Sheikh Mungka with the tareqat scholars, Sheikh Mungka still make consistent and consistently maintain the confidence tareqat. Moreover, "starting capital" of understanding has been obtained by Shaikh tareqat Mungka since he was still at home.

Maybe this is causing a great teacher Sheikh Mungka tareqat in Minangkabau, although his friends at the time he was equally demanding religion in Mecca, many of which are at opposite positions with tareqat even confrontational. It is not free from interactions with Sheikh Mungka tareqat great scholars in Mecca, and he did not learn of Shaykh Ahmad al-Khatib Minangkabawi - the opponents of the tareqat. While other friends that it is under the guidance of Shaykh Ahmad al-Khatib Minangkabawi. So it is not megherankan when then known as Shaikh Mungka tareqat scholars advocate (especially tareqat Naqsyabandiah-Khalidiyah).

One of his pupils, Siradjuddin Haji Abbas (who is also a scholar) said:
"As the author of this book (translated Siradjuddin Haji Abbas: the author) teenagers, had followed his studies with this tareqat Munka Payakumbuh Arba'a daily (Wednesday). In a large escort Minangkabau scholars who study him every Arba'a be seen by our own eyes that there was learned Sheikh Sulaiman Al-Rasuli, Sheikh Abbas Farm Lawas Bukittinggi, Sheikh Abdul Wahid Tabek Gadang, Sheikh Abdurrasyid Parambahan Payakumbuh, Sheikh Abdul Madjid Koto Nan Gadang Payakumbuh, Sheikh Ahmad Baruah Suliki Mountain, Stone Hampar Payakumbuh Arifin Shaykh, Shaykh Yahya el-Khalidi Magek Bukittinggi and many others. He was a great scholar who is also a teacher of great scholars were. "

Besides the scholars mentioned above, some sources also say that many scholars who have the influence of Minangkabau and the big names in Minangkabau, had studied at the Sheikh Mungka, including Shaykh Muhammad Jamil Djaho, Sheikh Makhudum of Solok, Sheikh Sulaiman Gani from Magek, Shaykh Abdul Majid of Payakumbuh, Sheikh Abdul Tamim from New Koto Agam, Shaykh Muhammad from Sarilamak Payakumbuh, Sheikh Daramin of Kampar Riau Fold fabrics and other scholars from outside Payakumbuh also studied at the Sheikh Mungka this. Perhaps it is reported Sheikh Abdullah Halaban, a charismatic cleric who had grown old with him had also been admitted Sheikh Mungka piety. The presence of Sheikh Mungka the treasure of the history of Islamic thought Minangkabau, identical to tareqat. It has been a long tradition in Minangkabau, the majority of scholars are adopting a consistent and has the consistency of tareqat (both Syatariyah and Naqsyabandiah). But many also are positioning themselves in the position of the "opposite". There are two major mainstream in the intellectual history of religion (Islam) in Minangkabau at this time. Some people remain diligent and consistent practice tareqat and the other see it as heresy. Shaykh Ahmad al-Khatib Minangkabawi membid'ahkan tareqat hard once. But opinions Sheikh Ahmad al-Khatib was also a lot Minangkabawi challenged. These challenges but also from the students. Among the students Sheikh Ahmad al-Khatib is still fighting for existence Minangkabawi tareqat (especially tareqat Naqsyabandiah-Khalidiyah) and contrary to the teacher (this case) is Shaykh Muhammad Zain Simabur.

About Shaykh Muhammad Zain Simabur this, Siradjuddin Abbas had said:
"Once he was in Perak, Malaysia (he was the Grand Mufti of Perak, a state of the Government of Malaysia: The author), he was once in a while there was also home to his hometown in Simabur. But when he returned, he felt that his situation suasanya not anymore. Simabur residents have lost a lot, has become a "Young People". In 1955 he retired from the department and the Mufti of Perak wants settled in Simabur. He does not care anymore what happens in Simabur, because he really liked tareqat. Which affect the time he returned Simabur is youth leaders from Muhammadiyah organization. So at the request of his disciples, he was then living in Pariaman in mysticism and khalwatnya until his death in 1957. "

Form of consistency in defending Sheikh Mungka tareqat reflected the practices and teachings from the book and seen the dikarangnya. Books are more accurately a reflection of a sheik Mungka courage to defend the ditujukannya tareqat naqsyabandiah to his opponents - Shaykh Ahmad al-Khatib Minangkabawi. Books are also an "intellectual dialogue," earning between Sheikh Mungka with Sheikh Ahmad al-Khatib Minangkabawi that would provide enlightenment for those who like and dislike of tareqat at them and at times lately. There are two books written by Sheikh Mungka:

1.
Irghaamu Unuufil Muta'annitiina fii Inkarihim Rabhithatil Washiliin which is a refutation of the book written by Sheikh Ahmad al-Khatib, entitled Minangkabawi Iz-haaru Zaghlil Kaazibiina fii Tasyabbuhihim Shadiqiin Bish.

2. After Sheikh Mungka denied through his first book on the then Sheikh Ahmad al-Khatib was denied in his Minangkabawi titled Al-Aayatul Baiyinati lil Munsyifiina Izaalati fii-shibiina Khaurafati Ba'dhil Muta'ash. Furthermore, the book is disputed by Shaikh Mungka with the second title of his book Tanbihuul 'Awaami' ala Taqrirrati Ba'dhil Anaami.

Besides these two books monumnetal, Sheikh Mungka also authored several other books, especially in Arabic. Shall not be denied that the Sheikh was the only Mungka Minangkabau scholar of his time who has knowledge on par with Sheikh Ahmad al-Khatib Minangkabawi, although the position of Shaykh Ahmad al-Khatib Minangkabawi more prestigious - and kahtib priest at the Sacred Mosque of Mecca. Mungka sheik's is the only one capable of Minangkabau scholars debatable tareqat intensely on the "Elegantly-intellectual" and dare the big caliber scholar Sheikh Ahmad al-Khatib said Minangkabawi. Shaykh Mungka work is scored tareqat cadres (particularly tareqat Naqsyabandiah), among others, Sheikh Yahya al-Khalidi - who "clearly" putting a label behind the name Al-Khalidi. Shaykh Yahya al-Khalidi older about one year of Sheikh Mungka. In addition to Sheikh Yahya al-Khalidi, Sheikh Saad Mungka student whose name is famous in the "domain tareqat" is the ash-Shaykh Abdul Wahab Shalihi. He was born in Jopang Suliki Payakumbuh opens boarding school and had many disciples. The establishment of boarding schools in the Padang area Tabek Gadang Jopang Suliki Payakumbuh.

(C) Field Research Team FIBA IAIN

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Shaykh Saad Mungka (1857-1942)


Shaykh Muhammad Saad al-Khalidiy Mungka (hereinafter referred to as Sheikh Mungka) Muslim intellectuals known as the treasure of the archipelago (especially kazanah Minangkabau Muslim intellectuals) as the largest master-Khalidiyah Tariqat Naqsyabandiah after Ismail al-Shaykh al-Khalidi Minangkabawi. Shaykh Mungka, born in Koto Tuo Jorong Kenagarian Mungka in 1859 M/1277 H of pesukuan Kuti rancid badger Pitopang Payakumbuh 50 Minangkabau. Genetically, the descendants of Sheikh Mungka scholars. He is the son of a local cleric named Muhammad Tanta 'respected and revered because of personality, depth of knowledge, integrity and dedication to their homes. Given name is Anggun Mungka Sheikh. He has a brother by 3 people, that Husin, Solomon, and Simba. One of these brothers of Simba, who gave birth to four sons and a daughter. Later one of his daughters from Simba Nuriyah a daughter named Sheikh Muhammad Sa'ad is the wife of his son named Muhammad Jamil Sa'adi.

At the time a young, Sheikh Mungka learn religious knowledge to Sheikh Abu Bakar Tabing Pulai Payakumbuh and also learn to Sheikh Mhd. Saleh Mungka, Tanah Datar Batusangkar. In the year 1894 AD His pilgrimage to Mecca and lived there until 1900, studying M. For about six years learning the science of religion in Mecca, Sheikh Mungka deepen his religious knowledge to the great scholars in the Arabian Peninsula at that time as Zaini Dahlan Sayyid, Sayyid Muhammad bin Sulaiman al-Makki Riza, Sheikh Ahmad bin Muhammad Zain bin Musthafa al -Fathani and others. During this he was in Mecca, Sheikh Mungka never learn at Sheikh Ahmad al-Khatib Minangkabawi - a scholar of the history of the Minangkabau have a reputation for excellence in Mecca at the time and made a "favorite teacher" of the archipelago of scholars studying religion in Mecca and The disciples came to be known as a reformer in the Minangkabau scholars. When Sheikh Mungka in Mecca, he still finds many scholars who teach tareqat archipelago. Among them was Sheikh Abdul Karim al-Bantani (from Banten, West Java) is a student of Shaykh Ahmad Khatib bin Abdul Ghafoor Al-Sambasi (original Sambas, West Kalimantan). Two scholars of the original Sambas Banten and West is deep and Naqsyabandiah tareqat Qadariyah.

In addition to the two scholars met Sheikh Mungka archipelago to explore tareqat in Mecca, there are also other scholars who also archipelago at that time was an intense focus on the science of tareqat Sheikh Abdul al-Manduri Azhim (he assumed it came from Madura, East Java), where His depth of knowledge to the great scholar tareqat tareqat time in Mecca who was named Shaykh as-Sayyid ash-Sharif Sayyid Muhammad Salih bin Abdurrahman Al-Zawawi. Tareqat the didalaminya is tareqat Naqsyabandiah Muzhariyah / Al-Mujaddidiyah al-Islam. Scholar who is well known that also a professor of science of Sufism in Mecca at the time of Sheikh Mungka study in "the hometown of the prophet Muhammad." This is Sheikh Abdul Qadir bin Abdurrahman al-Fathani. He is focused on deepening and transfer of knowledge tareqat Syatariyah. With the discovery and interaction between Sheikh Mungka with the tareqat scholars, Sheikh Mungka still make consistent and consistently maintain the confidence tareqat. Moreover, "starting capital" of understanding has been obtained by Shaikh tareqat Mungka since he was still at home.

Maybe this is causing a great teacher Sheikh Mungka tareqat in Minangkabau, although his friends at the time he was equally demanding religion in Mecca, many of which are at opposite positions with tareqat even confrontational. It is not free from interactions with Sheikh Mungka tareqat great scholars in Mecca, and he did not learn of Shaykh Ahmad al-Khatib Minangkabawi - the opponents of the tareqat. While other friends that it is under the guidance of Shaykh Ahmad al-Khatib Minangkabawi. So it is not megherankan when then known as Shaikh Mungka tareqat scholars advocate (especially tareqat Naqsyabandiah-Khalidiyah).

One of his pupils, Siradjuddin Haji Abbas (who is also a scholar) said:
"As the author of this book (translated Siradjuddin Haji Abbas: the author) teenagers, had followed his studies with this tareqat Munka Payakumbuh Arba'a daily (Wednesday). In a large escort Minangkabau scholars who study him every Arba'a be seen by our own eyes that there was learned Sheikh Sulaiman Al-Rasuli, Sheikh Abbas Farm Lawas Bukittinggi, Sheikh Abdul Wahid Tabek Gadang, Sheikh Abdurrasyid Parambahan Payakumbuh, Sheikh Abdul Madjid Koto Nan Gadang Payakumbuh, Sheikh Ahmad Baruah Suliki Mountain, Stone Hampar Payakumbuh Arifin Shaykh, Shaykh Yahya el-Khalidi Magek Bukittinggi and many others. He was a great scholar who is also a teacher of great scholars were. "

Besides the scholars mentioned above, some sources also say that many scholars who have the influence of Minangkabau and the big names in Minangkabau, had studied at the Sheikh Mungka, including Shaykh Muhammad Jamil Djaho, Sheikh Makhudum of Solok, Sheikh Sulaiman Gani from Magek, Shaykh Abdul Majid of Payakumbuh, Sheikh Abdul Tamim from New Koto Agam, Shaykh Muhammad from Sarilamak Payakumbuh, Sheikh Daramin of Kampar Riau Fold fabrics and other scholars from outside Payakumbuh also studied at the Sheikh Mungka this. Perhaps it is reported Sheikh Abdullah Halaban, a charismatic cleric who had grown old with him had also been admitted Sheikh Mungka piety. The presence of Sheikh Mungka the treasure of the history of Islamic thought Minangkabau, identical to tareqat. It has been a long tradition in Minangkabau, the majority of scholars are adopting a consistent and has the consistency of tareqat (both Syatariyah and Naqsyabandiah). But many also are positioning themselves in the position of the "opposite". There are two major mainstream in the intellectual history of religion (Islam) in Minangkabau at this time. Some people remain diligent and consistent practice tareqat and the other see it as heresy. Shaykh Ahmad al-Khatib Minangkabawi membid'ahkan tareqat hard once. But opinions Sheikh Ahmad al-Khatib was also a lot Minangkabawi challenged. These challenges but also from the students. Among the students Sheikh Ahmad al-Khatib is still fighting for existence Minangkabawi tareqat (especially tareqat Naqsyabandiah-Khalidiyah) and contrary to the teacher (this case) is Shaykh Muhammad Zain Simabur.

About Shaykh Muhammad Zain Simabur this, Siradjuddin Abbas had said:
"Once he was in Perak, Malaysia (he was the Grand Mufti of Perak, a state of the Government of Malaysia: The author), he was once in a while there was also home to his hometown in Simabur. But when he returned, he felt that his situation suasanya not anymore. Simabur residents have lost a lot, has become a "Young People". In 1955 he retired from the department and the Mufti of Perak wants settled in Simabur. He does not care anymore what happens in Simabur, because he really liked tareqat. Which affect the time he returned Simabur is youth leaders from Muhammadiyah organization. So at the request of his disciples, he was then living in Pariaman in mysticism and khalwatnya until his death in 1957. "

Form of consistency in defending Sheikh Mungka tareqat reflected the practices and teachings from the book and seen the dikarangnya. Books are more accurately a reflection of a sheik Mungka courage to defend the ditujukannya tareqat naqsyabandiah to his opponents - Shaykh Ahmad al-Khatib Minangkabawi. Books are also an "intellectual dialogue," earning between Sheikh Mungka with Sheikh Ahmad al-Khatib Minangkabawi that would provide enlightenment for those who like and dislike of tareqat at them and at times lately. There are two books written by Sheikh Mungka:

1.
Irghaamu Unuufil Muta'annitiina fii Inkarihim Rabhithatil Washiliin which is a refutation of the book written by Sheikh Ahmad al-Khatib, entitled Minangkabawi Iz-haaru Zaghlil Kaazibiina fii Tasyabbuhihim Shadiqiin Bish.

2. After Sheikh Mungka denied through his first book on the then Sheikh Ahmad al-Khatib was denied in his Minangkabawi titled Al-Aayatul Baiyinati lil Munsyifiina Izaalati fii-shibiina Khaurafati Ba'dhil Muta'ash. Furthermore, the book is disputed by Shaikh Mungka with the second title of his book Tanbihuul 'Awaami' ala Taqrirrati Ba'dhil Anaami.

Besides these two books monumnetal, Sheikh Mungka also authored several other books, especially in Arabic. Shall not be denied that the Sheikh was the only Mungka Minangkabau scholar of his time who has knowledge on par with Sheikh Ahmad al-Khatib Minangkabawi, although the position of Shaykh Ahmad al-Khatib Minangkabawi more prestigious - and kahtib priest at the Sacred Mosque of Mecca. Mungka sheik's is the only one capable of Minangkabau scholars debatable tareqat intensely on the "Elegantly-intellectual" and dare the big caliber scholar Sheikh Ahmad al-Khatib said Minangkabawi. Shaykh Mungka work is scored tareqat cadres (particularly tareqat Naqsyabandiah), among others, Sheikh Yahya al-Khalidi - who "clearly" putting a label behind the name Al-Khalidi. Shaykh Yahya al-Khalidi older about one year of Sheikh Mungka. In addition to Sheikh Yahya al-Khalidi, Sheikh Saad Mungka student whose name is famous in the "domain tareqat" is the ash-Shaykh Abdul Wahab Shalihi. He was born in Jopang Suliki Payakumbuh opens boarding school and had many disciples. The establishment of boarding schools in the Padang area Tabek Gadang Jopang Suliki Payakumbuh.

(C) Field Research Team FIBA IAIN

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Post Minangkabau Padri


Written Repeat: Muhammad Ilham
(C) Irhash A. Shamad / www.irhashamad.co.cc
Religious movements that have taken place at the turn of the 18th century and the 19th-colored with religious conflict between tarikat Syathariyah and tarikat Naqsyabandiah. Padri War After the end of 1837, an internal debate about tarikat understand this was not the ease, although attention to the difference of opinion was distracted at the time against the Dutch. Religious polemic was re-pointed and even implicated in the growing motivation of some people to learn directly into the center of Islam (Mecca). They settled there and explore the various fields of science of religion. This is the second phase of intellectual contacts between scholars Minangkabau with the Middle East that have led the religious ideas which are very influential for social changes in Minangkabau in next time.

The development of Islamic thought in Minangkabau at the turn of the 19th century and the 20th is always associated with a prominent role Minangkabau, known as Sheikh Ahmad Al-Khatib Minangkabawy. He went to Mecca on half of the 19th century and stayed there until his death. He studied Islamic sciences in Mecca and thanks to his diligence, he was finally able to stand parallel with the Middle East scholars other, in fact, he got the legitimacy to open the Majlis of Islamic teaching in the Shafi'i school in Mecca. Many Indonesian scholars who studied at the Majlis recitation Sheikh Ahmad Khatib this. Students return to Indonesia is Ahmad Khatib, - according to many people -, has contributed to the religious renewal in Minangkabau, even in the archipelago. Their appearance has brought the implications of increased Islamic discourse in Minangkabau, as well as a balancing act Dutch ethical policy which has extended its line west of education for indigenous people. Surau-surau which became centers of education of children villages in Minangkabau get a new breath to rise to compete with western education system.

Pengajian Islam in Minangkabau dynamics of the 19th century
Padri war easing marked with Bonjol fall into the hands of the Netherlands does not mean that the completion of the various conflicts that occur in Minangkabau. Discontent among the indigenous religion of the aristocracy class with a variety of customary norms are not in accordance with the teachings of religion re-surfaced. Likewise, the idea of conflict between adherents of Syatariyah and Naqsyabandiah still leaves the potential conflict of opinion among scholars Minangkabau at this time. In the tension condition of this kind of thinking some people Minangkabau intellectuals traveled to the Land of Arabia; - to Mecca, Medina and others-to further explore knowledge in various scientific disciplines such as Fiqh Islamic religion, science tools, tashauf, science Hisab / Falaq and other -other. One of the Minangkabau student is a son of Ahmad Khatib Ampek Angkek which became known as the man who plays a role in the development of Islamic thought in Minangkabau in the next period. The dynamics of intellectual journey the second half of the 19th century it was then led to new conflicts among scholars Minangkabau between adherents tarikat Naqshbandi with the reformer who started from the idea Sheikh Ahmad Al-Khatib Minangkabawy own. While the "battle" between tarikat Syatariyah and Naqsyabandiyah seen weaker after the emergence of this new conflict.

The departure of Ahmad Khatib is basically motivated by the expression of discontent against the social and religious realities that occur in the midst of society. He did "opposition action" against the social reality by way of leaving his hometown as a "protest" against the indigenous system that is incompatible with Islam. He went to Mecca to deepen their religious knowledge. This is the starting point of an intellectual journey both after "The Three Pilgrims" Padri movement of the early leaders of the 19th century. This trip was later brought significant changes to the turmoil of religious thought in this area at these times further.

Ahmad Khatib, (later known as: Sheikh Ahmad Al-Khatib Minangkabawy), still no family relationship with the figures of the early 19th century reformers in this region. He was born in 1860. According Hamka (My father, p. 34-35), he was the son of Abdullah Chatib Nagari with Limbak explained. Limbak explained was the second son of Tuanku Nan result Rancak marriage with Zainab daughter of former regen Agam. Tuanku Nan Rancak itself was one of the leading scholars in the age of Padri. While the older brother of Limbak explained named Gandam explained is the wife of the son of Sheikh Jalaluddin Muhammad Fakih Fakih Shaghir students Tuanku Nan Koto Tuo Tuo.

Ahmad Khatib long intellectual journey in Makkah has established itself as one of the Shafi'i school of a respected leader, he's even able to occupy the position of Imam of the Haram al-Sharif for the trust Haramain, a position that has never been occupied by Arab scholars outside. Besides, he was also given the right to open the assembly instruction at the Grand Mosque itself. As a professor of Shafi'i school of thought, assembly pengajiannya much visited by students from various areas outside the Arab Muslims, mainly from Southeast Asia. Several leading scholars have been born from the panel of recitation Sheikh Ahmad Khatib this and some of them have become muftis in several kingdoms in North Sumatra and Malaya peninsula, even KH Ahmad Dahlan, the founder of Muhammadiyah itself also had studied arithmetic in assembly pengajiannya (Hamka, My father, p. 232).

Students who came from Minangkabau in general get a gem-blengan Sheikh Ahmad Khatib, and after returning to the Minangkabau, they become a respected scholars as well and open the assembly instruction at the mosque in the village mosque, respectively. Among these are: Sheikh H. Thaib Muhammad Umar who then opened in Sungayang mosque, Sheikh Muhammad Jamil Jambek open a mosque in Bukittinggi, Abdul Karim Sheikh and Sheikh Abdullah Ahmad Amarullah with Iron Bridge surau Padang Panjang. Sheikh Sulaiman Al-Apostolic which opened in Candung mosque, Sheikh Ibrahim Musa with Parabek mosque, Sheikh Muhammad Jamil with surau Jaho Padang Panjang and many others. Early scholars of the 20th century in general received a touch of the teaching of Ahmad Khatib, although among them then happened division of views, especially concerning issues orders, ijtihad and other religious issues. Cleavage is then known as The Old dissension and Young People.

Ahmad Khatib is not the first Minangkabau people who learn to Mecca in this decade. Some time before having previously Sheikh Abdullah Halaban. He went to Mecca in 1865. Sheikh Abdullah Halaban settled in Makkah during lk 5 years to explore the various books of the Shafi'i school. In 1870 returned to his hometown in Halaban District Fifty-Koto and teach science to students who come from various regions in Minangkabau. Even among students such as Sheikh Ahmad Sheikh Sulaiman Khatib Ar Apostolic and Sheikh Muhammad Djamil Jaho have first to get religious knowledge from Sheikh Abdullah Halaban before going to Mecca to sit under Sheikh Ahmad Khatib. Some of the students who learn with Ahmad Khatib, even previously have surau base and has had students in his area. However, a trip to Arab lands and live while studying for several years there, - at that time -, it give its own legality.

Is to be an unwritten convention among scholars Minangkabau at this time, in which a scholar keulamaannya considered incomplete if there are still scholars (teachers) are more 'alim who have not visited to learn. More and more teachers who visited the more specifications that are owned by the cleric, because the teachers generally have the specifications of different skills, or at least different in terms of depth of knowledge gives. Until this time, learn to center of Islam (Mecca, Medina or other Middle Eastern region) to measure its own, - at least according to popular opinion - whether the cleric was already entitled to have the students and the mosque itself or not. Even people do not hesitate to donate funds, mewakafkan land and a portion of their property to build a mosque for their leaders who had come home to study religion in the Middle East.

Number of good teaching council chamber in Makkah, Madinah or other Arab region has given opportunities for students who come from all across the Islamic world to explore the various branches of Islamic science. Some of the contemporary Minangkabau students with Ahmad Khatib, has also deepened their religious knowledge on the other assemblies. Among them are Sheikh Thaher Djalaluddin from Ampek Angkek, Sheikh Khatib Muhammad Ali, who comes from Muara Labuh and Sheikh Muhammad Sa'ad from Munka, District Fifty-Koto. Thaher Djalaluddin Sheikh, son of Sheikh Muhammad ibn Faqih Faqih Djalaluddin Shagir, born in Ampek Angkek in 1869. He followed Ahmad Khatib studying in Mecca in 1880. Then in 1895 to study in Egypt during lk 3 years. He met with Sayyid Rashid Rida and subscribe to the magazine Al-Manar. In Egypt he is acquainted with the thoughts that have been circulating for renewal in Egypt at that time. Introduction by Al-Manar is inspire him to found the magazine "Al-Imam" in Singapore at the turn of the 19th century and 20; magazine in the early 20th century is very influential on the development of thought in the archipelago and in Minangkabau own. Career clerical Thaher Djalaluddin Falak scientist who also is more developed in Singapore and the Malay peninsula. He himself was appointed by the Sultan of Perak became the mufti of the kingdom for some time after the Al-Imam is not published anymore. But the attitude of strong independence eventually led him to resign and to then establish Islamic School in Johor.

Sheikh Khatib Muhammad Ali (1863) Estuary Labuh son, went to Arab lands at the age of 21 years (1884) has also taken the opportunity to deepen his knowledge of science teaching Majlis-Majlis who are here. He studied the great teachers who taught at the Grand Mosque and Masjid Nabawi Madinah, among them the Shaykh Uthman Fauzi al-Jabal Khalidy Qubais, Sheikh Sa'udasy Makkah, Sheikh Ahmad Ridwan Medina and also to Sheikh Ahmad Al-Khatib Minangkabawy own. Sheikh Khatib Muhammad Ali returned to his hometown after obtaining graduation in religious sciences, he also at once get a diploma in other fields such as tarikat Naqshbandi from Jabal Sheikh Qubais and science diploma qiraah as-sab'ah of Sheikh Maulana Sa'udasy.

Meanwhile, Sheikh Muhammad Saad Munka more or less the same age with Ahmad Khatib. He was born in Munka, Koto Fifty District in 1857. After several years studying with various teachers in the Fifty-Koto, then in 1894 went to Makkah, Madinah, Yemen and Egypt, demanding various science of religion and science Hisab (Yunus Yahya, 1976; 14). After returning from the Middle East, Sheikh Muhammad Saad opened the recitation in the mosque built by the Munka and teach students who come from different regions. Among his students were Sheik Yahya al-Khalidi Magek, Sheikh Sulaiman Al-Apostolic Candung, Solok Makhdum Sheikh, Sheikh Abbas Qadi Farm Lawas, Sheikh Muhammad Rashid Payakumbuh Thaher, and others. What is proposed is the story of an intellectual journey Minangkabau party of prominent scholars in the second half of the 19th century. This trip gives an idea of how "passionate" Minangkabau society in pursuit of intellectual enlightenment in social and religious life, as a consequence of the awareness of social realities that occur in this region.

Differentiation Understanding and Religious Thought
What is presented as the "intellectual journey" of Islam on the second piece earlier 19th century is one of important historical episode of the series of Minangkabau experience, especially in the religious field. While the figures mentioned scholars are those who later played an important role towards the development of Islamic religious history during the first half of the twentieth century. Religious thought those published by fresh religious polemic has contributed to the 'hidup'nya dynamics Islamic institutions in the region. There are at least three groups that can be shown to mark the emergence of differentiation in the understanding and religious thought of the ulama figures were mentioned, namely: first, those who raised and educated in the educational system Minangkabau mosque of the 19th century. Second, those who receive religious education in Makkah and Madinah, and third, those who have an intellectual experience in Egypt.

The first group is the scholars who inherited the tradition of traditional education surau that has lasted since the beginning of this century. In general they are adherents tarikat Naqsyabandiah, because tarikat is growing rapidly at this time, especially in rural areas. These scholars actively teach various religious sciences as well as spread the teaching tarikat and consistently has inherited a tradition of teaching their teachers. Generations of scholars early 19th century of the history of this little-known scholars of education that we call former, because almost all scholars that studied them, but their educational history difficult to trace because of the scarcity of resources for it.

Meanwhile, the second group are scholars who were born from the hands of the teachers of the latter. Some of these scholars, then continue their studies in Mecca, Medina and other areas in the Arabian peninsula. Various fields of religious knowledge they have absorbed in some lectures assemblies that flourished in the region, including assembly recitation Sheikh Ahmad Khatib at the Grand Mosque. This second group, before continuing his lessons, in general, are adherents Naqsyabandiah. Among them off to the Arab lands to further deepen the Islamic religious instruction in schools of Syafii, such as the science of fiqh, the science of Tafsir, Hadith sciences and sciences tools such as grammar, Sharaf, Balaghah and others, and some study of Falak, even among which are also treat the recitation tarikat Naqsyabandiah in the Assembly this tarikat recitation in Medina. While the third group are scholars who have the influence of Islamic reform in Egypt. These scholars were originally studied in Mecca, and then move on to Egypt, attracted by the wave of renewal that was blowing in the region. Religious thoughts, especially related to the idea of Pan-Islamism and the idea of the rise of Islam to be free from kejumudan think, be a central theme of the reform movement spearheaded by Jamaluddin Al-Afghani, Shaykh Muhammad Abduh and Rashid Rida Sayid. This has led some scholars desire Ahmad Khatib students to study in Egypt.

The emergence of three groups of scholars with an educational background with different shades of understanding that in turn became the forerunner to the emergence dissension among their views. The dispute is on one side ranged from maintaining the status quo against tarikat penganutan Naqshbandi and who refused, but on the other side also emerged an understanding of the need to perform various kepenganutan paradigm shift toward a school. Noted also that taqlid attitude toward school has been a cause of stagnation in the Muslim mind-set gives the conception of Islam itself. Thinking the latter is what has evolved in Egypt, especially from the reformer-reformers like Jamaluddin al-Afghani, Muhammad Abduh and Rashid Rida Sayid.

Attacks on tarikat Naqsyabandiah launched by Sheikh Ahmad Khatib. Tarikat which at that time shared by many local scholars including Ahmad Khatib students who had gone home to the Minangkabau, who by Ahmad Khatib himself is said to have been diselipi by deeds-deeds heresy. This attack is presented through three books: Izhar al-kadhibin zoeghal tasybihihim bi'lcadiqin fi, al-Clause fi al-baijjinat li'lmuncifin izalah choenafat ba'd al-moeta'accibin, and al-Saif al-battaar mahq fi sentence ba'd ahl al-ightirar. These three books are collected in one bundle and published in Egypt in the year 1326 H (1908 AD) (cf. Schrieke; 31). The first motivation of writing the book by Ahmad Khatib is because of questions raised by his student Shaykh Abdullah Ahmad when he was studying in Mecca is about the law do Rabithah as the practice tarikat Naqsyabandiah, whether it is allowed in Personality Rabithah 'or not. Ahmad Khatib clearly suggests that the practice of remembrance Rabithah or by using mediation teacher is heresy and not at all permissible in Islam.

Ahmad Khatib this book got such a broad response from Minangkabau ulama, because it felt like blasphemy comes amid a storm blowing in the breeze and Singgalang seputaran Merapi. No doubt some scholars tarikat Naqshbandi leaders in this region feel the need to counter the attack. Is Sheikh Muhammad Sa'ad Munka a teacher Naqsyabadiah skilled in writing, then do the defense of the doctrine tarikat Naqsyabandiah. Likewise, Sheikh Muhammad Ali and Sheikh Khatib Sulaiman Ar-Rasoely. Two books written by Sheikh Muhammad Sa'ad Munka, namely: Proceedings Irgham oenoef almoefanitin fi inkarihim rabitah alwacilin and Minutes Tanbih al 'awaam' ala al anaam Tariqat ba'd as a rebuttal to attacks against Naqsyabandiah Ahmad Chatib. Both books are published in Padang in 1910. Sheikh Khatib Muhammad Ali has also published translations of works Sajjid Moehammad bin Mahdi al-Koerdi entitled: Proceedings of Principles ictilah Naqsyabandijjah fi al naqsyabandijjah min aldhikr alchafij wa'irabithah wa'lmoeqarabah wadf'ali'tirad bi dhalika. Essay which contains an apology to the Naqshbandi was published in Padang in 1326 H, and also followed with adaptations of works of 'Abd al-Ghani ibn Isma'il al-Naboeloesi entitled: Miftah al-Ma'ijjah. All this book seeks to defend against tarikat Naqshbandi on charges of heresy raised by Sheikh Ahmad Khatib.

Naqshbandi religious figures strongly in their writings to prove that deeds-deeds contained in the congregation Naqsyabandiah is derived from the Qur'an and Sunnah. Sheikh Khatib Muhammad Ali mengemu-propose that the first person who laid the foundation Naqsyabandiah congregation was Abu Bakr as-Siddiq the obtainment of the Prophet Muhammad. Messenger itself acquired directly from the angel Gabriel from Allah SWT. There are two forms of ritual practice Rabithah Naqshbandi, namely: Rabithah teachers and Rabithah grave. According to Sheikh Khatib Muhammad Ali, a teacher Rabithah wasilah or intermediaries to come to worship God and not the mean teacher. Head bowed to the teacher is not the same cult treatment to God, but it is a form of respect and do not exceed the limit by bowing and prostration. Respect for the teacher solely because of God. While Rabithah grave is just a means to remember that every living creature will die and thus his heart will always remember Allah SWT. In general, in the various books mentioned earlier is basically aimed to defend the tariqa Naqsyabandiah and give an explanation that did not exist at all a negative destination tucked in the teachings Naqsyabandiah congregations that can derail the Ummah in error. Whatever Naqsyabandiah diamalkan in congregations, is sourced to al ¬-Qur 'an and Hadith the Messenger of Allah.

The dichotomy Old and Young People
The attack on the second Naqsyabandiyah tarikat emerged from among the scholars who have the influence of the turmoil of thought that developed in Egypt. The goal is not only tarikat tarikat-tarikat Naqsyabandiah and others, but, more broadly, that is all that is considered conventional religious understanding and still taqlid to one sect. This new thinking started from the emergence of the magazine "Al-Imam", published in Singapore by one of the Minangkabau scholar who recently returned from Egypt, Sheikh Jalaluddin Thaher. The magazine is the first publication in 1906 contain articles with a new understanding of religion that most scholars Minangkabau at the time it feels very strange and contrary to what had been diperpegangi.

Magazine "Al-Imam" is basically, an extension of the magazine "Al-Manar" Egypt issued by Sayyid Rashid Rida and his predecessor magazine "Urwatul Wutsqa" published in Paris by Syed Jamaluddin Al-Afghani and Sheikh Muhammad Abduh. Both the magazine includes a variety of articles relating to the awareness of Muslims to rise up from kejumudan thinking caused by taqlid attitude towards the Imams of ijtihad School. Even in the magazine Al-Manar published new interpretations of Al-Quran by Muhammad 'Abduh who was later known as Tafsir al-Manar.

Thought this renewal has also inspired some Minangkabau scholars who studied with Sheikh Ahmad Khatib, namely Sheikh H. Abdul Karim Amarullah, Sheikh H. Abdullah Ahmad, Sheikh Muhammad Jamil Jambek, and Sheikh Muhammad Umar Thaib. This fourth person was a student of Sheikh Ahmad Khatib, and (except Thaib Sheikh Muhammad Umar) were also studied with Sheikh Jalaluddin Thaher. Therefore religious ideas spread of Al-Imam, and al-Manar and Al-'Urwatul Wutsqa "become a reference for these scholars in the conduct of the mission of religious renewal in the Minangkabau region (Hamka, My father, 1967; 80-and 92) . These are then known as Young People; terms that contrasted with The Parents as a group to survive with the status quo of the traditional understanding of religious school represents the results of ijtihad priest received from their teachers, including that of Sheikh Ahmad Khatib own. Conflicts of these two camps developed into a polemic, polemics and debates open. This resulted in the polarization of religious life in Minangkabau society, including among the scholars themselves. Minangkabau-surau surau was also inevitable from the influence of this division. Because surau-mosque as a center of activity of each of incessant attempt to spread their ideas through a variety of opportunities and a variety of media. This situation is assumed to be positive implications of the development of early Islam of the 20th century and at the same time this is the second phase of the intellectual revolution that occurred in Minangkabau after Padri movement (cf. Mestika Zed, 2002). The intensity of the discussion about Islam and social issues become more improved than ever before, mosque, mosque as a place of education and the teaching of Islam at this time increasingly showing its activities in various fields.

From the central mosque of birth of the idea of scientific transformations such as changes in methods of teaching, publishing books, newspapers, tabloids, and even from where also the emergence of the idea of establishing institutions and religious organizations are oriented to the inaugural process of transformation itself, - even though the certain scale - also for the purpose of apologetics from each camp were mentioned. But all of that, in turn, is necessary in order empowering its citizens to meredusir process of "westernization" that has been going through the action of the Dutch ethical policy since the mid-19th century.