Minangkabau adat festival. Many of the traditional Minangkabau female costumes follow the Islamic prescriptions of. Is the most adhered religion in, a province of, embraced by 97.42% of the whole population.

The percentage of Muslim population increases to 99.6% if excludes the, where the majority of the non-Muslim () West Sumatrans reside. Denomination among Islam in West Sumatra is predominantly, and there is a small pocket within the coastal city of. Who are indigenous to West Sumatra and consist 88% of West Sumatran population today have historically played the important role within the Muslim community in Indonesia. Up until today the region is considered as one of the strongholds of. Contents • • • • • • • • • • • • History [ ] Introduction of Islam [ ] Introduction of Islam in West Sumatran region, especially the where was the home of Minangkabau people, is assumed as taking two routes, from the east of Minangkabau between the 7th and 8th century and from the west coast of Minangkabau after the 16th century.

Sejarah Islam Di Minangkabau Pdf. Berdasarkan historis, budaya Minangkabau berasal dari Luhak Nan Tigo, yang kemudian menyebar ke wilayah rantau di sisi barat, timur, utara dan selatan. Windows 7 free download - Windows 10, PDF Reader for Windows 7, Windows 7 (Professional), and many more programs.

The first route was cultivated by the Muslim Arab traders came down from the through flowing from the highlands into the strait. This trade activity is estimated as the first contact between the indigenous people in the area and Islam. The cultural contact became more intensive in the 13th century with the rise of Muslim in the northern Sumatra, assuming control of the strait and advancing into the east Minangkabau for gold mines and pepper production center. Islam began entering the West coast of Minangkabau after the fall of the Strait of Malacca into Portuguese in the 16th century, through the coastal cities such as Pariaman. During the time, the strongest Muslim empire in the region was based in the current province. Intensive interactions between the Aceh Sultanate and Minangkabau region had developed into significant influence by the former on the latter in terms of Islamic teachings.

Among the first Islamic proselytizers in Minangkabau area was, a disciple of Sheikh Abdur Rauf Singkil who adhered to the Acehnese line of. Shattari tariqa was quickly spread into Minangkabau through the traditional religious educational institution known as. Spread of Islam [ ]. Royal seal of based in West Sumatra. Islam was propagated by several, namely Shattari and tariqas, through suraus and proselytization in the 17th-19th century. During the process, there were certain differences in the way religion had developed between the western coastal area and the eastern inland area.

Within the inland area, the more syncretic form of Islam was spread through Naqshbandi tariqa which was disseminated by, and gained the strong foothold there, combined with the commercial advantage coming from its geographic proximity to the Strait of Malacca. The development of Islam in West Sumatra can also be characterized by the practice of (science of Islamic mysticism) through the emphasis on, which was instituted by the influential Minangkabau ulamas, pioneered. Tuanku Nan Tuo was a Sufi-oriented reformer who took (moderate) position. His syncretic approach between the orthodoxy and non-orthodoxy had successfully laid the foundation of sharia within the Minangkabau Sufi traditions.

This had lead to the comprehensive development of Islamic sciences and studies, often accompanied by the application of Islamic solutions to the social issues and other worldly affairs, not confining it to the spiritual aspects. This development had attempted to transform various aspects of Minangkabau society, especially within the inland agrarian area. The transformation was often colored by conflicts in the religious interpretations stemming from the cultural roots of Minangkabau people such as system. The conflict, for example between the mainstream sharia and Naqshbandi practices, as well as later between the Sufi orders, had resulted in intense intellectual development of the religious interpretations and indirectly contributed to the ascendance of Minangkabau region as one of the most important centers in the history of Islam in Indonesia. Pre-modern era [ ]. Featured in the issued. After the spread of Islam in the 17th-19th century, Islam had been embraced by most of Minangkabau people lived in both inside and outside of West Sumatra, through the unorthodox approaches.

Beginning from the early 19th-century, Minangkabau society began to be influenced by the Islamic intellectual development in the Middle East. Certain Minangkabau ulamas who were inspired by the newly founded in had intensified its scrutiny against the who were deemed as not fulfilling the sharia prescriptions and performing acts which were deemed forbidden or heretical. These reformist scholars came to be known as, who were mostly disciples of Tuanku Nan Tuo. Prominent padris include,, and.

The rupture of negotiations between the Minangkabau kings and the padris in 1803 had erupted into a conflict known as the. The war was fought between the two parties, the followers of padri and the adherents of the local custom ( ). After the 20 years of fighting, in 1833, the adat group requested the Dutch support. This had led to the intensification of the conflict and the increase in the loss of human resources and cultural properties, erosion of the power of the kingdom, and the infiltration by the Dutch taking advantage of the conflict. Facing the situation, the leader of padri group, Tuanku Imam Bonjol, began to embrace the indigenous cultures and made an agreement between the two parties to unite against the Dutch colonialism. The two parties had made a consensus on the amalgamation between the Islamic teachings and the local customs, under the principle of Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the '). Modern era [ ] In the late 19th century, a Minangkabau ulama rose to its prominence through rigorous education in, to the point that he became the first foreign scholar occupied the position of the of school in the city.

Many ulamas, scholars, and intellectuals throughout the archipelago who studied in Mecca became the disciple of al-Minangkabawi, including, the founder of, and, the founder of.: 356 Rosters of Minangkabau ulamas who returned to West Sumatra after the education under al-Minangkabawi had formed a new generation of intellectuals, including, who turned from tariqa-oriented scholar into the avid critic of Sufism, and, known for his publication Al-Imam and its influence on 's magazine. These ulamas were based in suraus in each which turned into a counterweight against the Dutch colonization and the Western education brought by the colonial government.

Minangkabau ulamas of this generation is marked with the intellectual struggle between the traditionalists, who uphold the syncretic Islam fostered mainly through Naqshbandi worldview, and the modernists who are inspired by newly founded movement which advocates for, modern education and forsaking of non-orthodox traditions. Among the main contentions of the struggle are the allowance and the scope of (independent thinking) and the aspects of hukum wasilah (rules of tawassul) deemed as incompatible with Sunnah. Modernists had hold West Sumatra as one of their bases for exerting the influence throughout the archipelago.

One of the first modernist mass organizations in the archipelago was established in called in 1915. The West Sumatran chapter of Muhammadiyah was established by in 1925. Modernist political party (PERMI) was established in 1930, with among its leaders. Correspondingly, Union of Islamic Education (PERTI) was established by the traditionalists in the same year. After the independence of Indonesia, the state had seen the rise of Java based mass organizations and the intellectuals from, and. Under this circumstance, the prominence of West Sumatra and Minangkabau people among the intellectual landscape of Islam in Indonesia had fallen off since the year.

Among the important Minangkabau figures of post-independence era are (Hamka), who authored Tafsir al-Azhar in 1967, the first written in and taking the vernacular Minangkabau and Malay approaches in interpreting the Qur'an, and, who led the and, contributing greatly to the propagation of Islamic orthodoxy in Indonesia. Society [ ] Religious outlook [ ] Among Minangkabau people, Islam is occupying the core part of their identity. Minangkabau people are considered among the most pious Muslims in terms of the observance of the rituals within the. As exemplified by their saying Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the Qur'an'), Minangkabau culture is considered linking directly to Islamic religious precepts, in which the authority of the former is upheld by the latter.

As such, leaving Islam ( ) is considered tantamount to leaving Minangkabau society on both physical and mental basis. Education [ ] is the traditional Islamic educational institution originated around the West and South Sumatra region, in the form of assembly building for religious, cultural and festive purposes, similarly to Arab. The tradition of surau was preceding the formal Islamic education which employs orthodox theory and method brought from abroad, and it is considered having a pre-Islamic root, which can be traced back to a Buddhist monastry founded near Bukit Gombak in 1356. Architecture [ ]. In, featuring vernacular Minangkabau architectural style. Vernacular style mosque in West Sumatra is distinguished by its multi-layer roof made of fiber resembling, the Minangkabau residential building.

Prominent examples of mosques with vernacular Minangkabau designs are, founded in 1823 by the Padris, and, built in 1860. Another important religious institution surau is also often built in vernacular Minangkabau style as well, with three- or five-tiered roofs and woodcarvings engraved in the facade. Festival [ ] is a Shia Islamic occasion in the city of Pariaman and it is a part of the among the Shia local minority. Tabuik refers to the towering funeral carried during the commemoration. The event has been performed every year since the in 1831, when the practice was introduced to the region by the Shia troops from who were stationed—and later settled—there during the.

The festival enacts the and plays the and drums. Install Xlc Compiler Aixtron on this page. References [ ]. •, Jakarta Post.

Retrieved November 14, 2017 •.. Retrieved 2012-05-03. • Giap, Tan Khee et al.

Competitiveness Analysis And Development Strategies For 33 Indonesian Provinces. World Scientific. • Mansoer, et al., 1970: 44-45 • Maimunah.

SISTEM PENDIDIKAN SURAU: KARAKTERISTIK, ISI DAN LITERATUR KEAGAMAAN. • Abdul Rahman Haji Abdullah (1997). Pemikiran Islam di Malaysia: Sejarah dan Aliran. Gema Insani..

• Dobbin, 1992: 146 • ^ Harian Singgalang, 30 March 2012. Retrieved December 8, 2013. • Dobbin, 1992: 151-152 • Abdullah, Taufik (1966). 'Adat and Islam: An Examination of Conflict in Minangkabau'.

2 (2): 1–24.. Sumatera Barat hingga Plakat Panjang. Penerbit Sinar Harapan. • Jones, Gavin W.; Chee, Heng Leng; Mohamad, Maznah (2009). 'Not Muslim, Not Minangkabau, Interreligious Marriage and its Culture Impact in Minangkabau Society by Mina Elvira'. Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia. Institute of Southeast Asian Studies.

• Ricklefs, M.C. A History of Modern Indonesia 1200-2004. London: MacMillan. • Surya Suryadi - Harian Singgalang, Retrieved.

• Ricklefs, M.C. A History of Modern Indonesia 1200-2004. London: MacMillan.

• Hamka, 1967: 79 • Yusuf, M. Corak Pemikiran Kalam Tafsir Al-Azhar. •, pp. 34–35. • Keddie, Nikki R. Islam and Society in Minangkabau and in the Middle East: Comparative Reflections. Journal of Social Issues in Southeast Asia.

App.1 • Jones, Gavin W. Et al, 2009: 181 • Azyumardi Azra, Islam in the Indonesian World: An Account of Institutional Formation.

Bandung 2006, S. • Dobbin, 1992: 142 • Dina Fatimah. • Bachyul Jb, Syofiardi (2006-03-01)... Retrieved 2007-01-27.

Bibliography [ ] • M.D. Mansoer et al. Sejarah Minangkabau. Jakarta, Bhratara. • Dobbin, Christine.

Kebangkitan Islam dalam ekonomi petani yang sedang berubah: Sumatra Tengah, 1784-1847. • Jones, Gavin W. Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia.

Institute of Southeast Asian Studies. • Hamka, (1967) Ayahku, Riwayat Hidup Dr H. Karim Abdullah dan Perjuangan Kaum Agama di Sumatera. • Dobbin, Christine (1983). Mbox Mail Rapidshare Search on this page. Islamic Revivalism in a Changing Peasant Economy: Central Sumatra, 1784–1847.

Curzon Press.. • Ma'mur, Ilzamudin (1995). Abul Ala Mawdudi and Mohammad Natsir's Views on Statehood: A Comparative Study Montreal: McGill University. Retrieved 28 October 2011.