SURAU EDUCATION MODERNIZATION IN MINANGKABAU

Abstract
Back to mosque among the Minangkabau society was
raised since the reformation era sought. Law Number 22 of 1999
on Regional Autonomy and Regional Regulation No. 9 of 2000 on
village government system is the basis of the initial desire.
Although there is no direct connection between the laws and the
mosque, but the enforceability greatly affect the attention of
people who want a return to the old tradition that has been
missing. In addition, it is also very closely related to the
proverbial adaik basandi syarak, syarak basandi Kitabullah as
disclosed above.
Build an Islamic center or a boarding school (which has
mosque, dormitory, and other educational facilities) may an
effort to fulfill the back to mosque. It aimed to cultivate students
about integral science, extensive knowledge, skills, and noble
spirit. On the other hand, the role of the mosque seems to be
revitalized to become simply a kind of mushalla; be the initial
and basic institutions for Minangese children, at least, to learn
the Koran. It is possible to revitalize the mosque as a place for
socialization of the Minangese customs, culture and traditions.
Keywords: Modernization, Surau, Minangkabau
Introduction

Minangkabau is a tribal and region in Indonesia which is

known as one of the pillars of Islam in the archipelago. The
history and development of Islam in this region were very
attractive to be observed, including observers from Western.
The combination of Islam with local culture (Minangkabau)
into something that gives fascination for observers, due to the
uniqueness found in matrilineal culture in the kinship system. In
addition, the Minangkabau region has always been considered as
one of the initial point of entry of modernist ideas to the
archipelago. Contact between the Minangkabau with the Arab
world established mainly through the media pilgrimage, but later
widened into intellectual contacts more permanent. It is possible,
among others by the economic improvement in this area as a
direct result of the international trading of coffee and other
agricultural products. In summary, the dynamism of this region
has been made in advance taste of modernization in many ways.
Endang Saefudin said that modernization is a process to
change or move forward society from static to dynamic,
traditional to rational, feudal to democracy, etc. It is done by
maximize the people effectively and efficiently. Modernization
gave continuous positive changes from time to time.
The establishment of modernization based on several
assumptions. First, people need to adapt with every change they
have in every aspect of their life. Second, religious teachings in

each period related to the actual conditions that developed in the

community, consciously or not, as the teaching is no longer
appropriate to the conditions of today's society. Third, religion
must be fitted with the condition and situation of the people (the
way, not the rules). Thus, what is considered to be true in the
past, may be considered to be true in the present, and future.
Based on the theory developed above, it can be assumed
that modernization resulted in the emergence of the changes.
The changes that occur both institutional and instrumental. In
connection with the Islamic religious, these changes happened
thanks to the struggle of the people to make Islam and its
institutions that still exist in the life. From here, Deliar Noer
estimated that in the 18th century, many Indonesian Muslims
realized that they could not possibly compete with the forces that
oppose the Dutch colonial, Christian penetration and the struggle
to get ahead in other parts of Asia when they continuing
activities with traditional ways. They then realized the need for
changes, either by digging Islamic traditions past to overcome
the West as well as using new methods derived from the West.
That is, the changes both institutionally and instrumental, came
from within Islam itself or from outside affecting the progress of
Islam. Therefore, this book elaborated the modernization of surau
education in the era of the Dutch government in Minangkabau
and the educational model of surau in the discourse and efforts

to back to surau that seemed increasingly sticking when the

otonomy program were adopted after the fall of President
Suharto from power in 1998. Therefore, according to Azyumardi
Azra, surau in the context of autonomization believed Minang
community can generate Batang Tarandam, which spawned such
great scholars of the past surau ever produced, one of which is
Prof. Dr. Buya Hamka.Tarandam-nya Surau
Surau which was originally introduced by Sheikh
Burhanuddin as a place to pray and educational institutes
(mysticism), it can quickly be well socialized in Minangkabau
community life. Surau position then progressing. In addition to
the above functions, sueau also became a gathering place for
men and stopover for migrants.1
Although, on the other hand, surau as an Islamic institution
began marginalized and Islamic scholars were separated, on the
other hand the secular educational institutions established Dutch
colonists began to have a place in the hearts of the natives.2
1Christine Dobbin, Kebangkitan Islam dalam Ekonomi Petani yang Sedang
Berubah: Sumatera Tengah 1784-1847,terj. Lilian D. Tedjasukandhana, (Jakarta:
INIS, 1992).hlm. 142. AzyumardiAzra, "Surau di Tengah Krisis: Pesantren dalam
Perspektif Masyarakat", dalam DawamRahardjo, (ed.), Pergulatan Dunia
Pesantren: Membangun dari Bawah, (Jakarta: P3M. 1985), hlm. 156
2Ramayulis, Sejarah Pendidikan Islam: Napaktilas Perubahan Konsep Filsafat
dan Metodolog iPendidikan Islam dari Era Nabi SAW sampai Ulama Nusantara,
(Jakarta: KalamMulia, 2012), 299

However, in its development, the existence of an institution that

is very strategic for Islamic religious broadcasting. In fact, a lot of
information obtained by the youth of Minangkabau through their
interaction with the nomads who stopped at surau.3 Seen here
the exact situation of surau in the early era, it has a multi
functional role, both in scientific and religious discourse, but
since the Dutch colonial politics applied in Indonesia, including in
Minangkabau, where surau were setted back.
The application of the Dutch politics against the Indonesian
(mostly Muslim) was actually grounded by a sense of fear, a
sense of religion (Christianity) and a sense of colonialism defined
policy towards Islamic education, among others in 1882, the
Dutch government formed a special agency to supervise religious
life and Islamic education called Priesterraden. Therefore, the
policy of the Dutch government in regulating the course of
education course was intended for their own interests, especially
for the sake of Christianity. In fact, it can be said that since the
beginning of the 20th century, Muslims in Minangkabau were in a
more-and-more depressed situation. On the other hand, they
faced the pressures of growing economic and political weight of
the Dutch, and on the other hand, clever ideas about religious
renewal in all its aspects seem more incentive.
3Azyumardi Azra, The Rise and the Decline of the Minangkabau: A Traditional Institution in West
Sumatra During Dutch Colonial Government, (Colombia: Colombia University, 1988), hlm. 22

In 1908, the Dutch colonial government to practice the new

tax system (Belasting) instead monopolize world trade, especially
the coffee since the 19th century quarter decline. Indeed, from
an economic standpoint, the policy seems to benefit the people,
because agricultural produce can be sold on free market.
However, people see it from the other side, where the new rule of
the Dutch colonial government no longer impressed as a
protective Minangkabau, but showed its attitude as the ruler of
Minangkabau, although the length plaque disclosed there will be
no tax imposed directly on the Minangkabau people from the
Dutch colonial government.
The Dutch colonial government policies led to economic
changes were very significant. City economic sectors increasingly
dominted the economy og nagari, and in turn the nagarias a selfsufficient society increasingly open. More so with the introduction
of the market once a week alternately in several adjoining nagari.
Furthermore, cities in Minangkabau grew and visited by many
immigrants from the surrounding villages. Among them are some
who live in urban areas with her family in a nuklir family. It is
thus, in the view of Taufik Abdullah tend to weaken the
relationship of mamak-kemenakan, because the Minangkabau
matrilineal family system is a very important aspect, because the
transfer of responsibility to the children of the mamak to the
father indirectly affect lives in surau.

When the parents are increasingly inclined not hand over

their children to surau, at the same time the Dutch colonial
government set up more schools.4 Initially, in the 1850s the
Dutch colonial government established the H1S (HollandschInlandsche Schooll) in Bukittinggi. Then in the early 1900s,
liberals oarlemen menane in the Netherlands, then made the
Dutch colonial government enforces ethical policy which also
affects the social structure, economy, and education in
Minangkabau.5 Therefore, it is understood that the Dutch colonial
government establihed more schools for indigenous
Minangkabau. Such circumstances, it clearly created a crisis for
the surau education. More-over kolonal Dutch government's
attitude was increasingly suppressed the activity of surau as the
Dutch government issued a regulation which contains must ask
permission from the Dutch government for the people who
provided instruction or teaching Islam.
Subsequently, in 1925, the Dutch government to impose
more stringent regulations on Islamic education, in which not

4HIS is a kind of primary school children and indigenous Dutch. This school became known as
the King's School, for pupils of Indonesia which received mostly from the nobility (kings)

5Since the early 1910s, the school people (volksschool) seemed to set up in nagari in
Minangkabau. Azyumardi Azra, Pendidikan Islam: Tradisi dan Modernisasi Menuju Milenium
Baru, (Jakarta: Logos Wacana Ilmu, 1999), hlm. 140. See pula; MD Mansur, (et.al.), Sejarah
Minangkabau, (Jakarta: Bharatara, 1970), hlm. 175 yang menjelaskan tentang pengaruh politik etis
terhadap struktur sosial dan ekonomi Minangkabau ketika itu.

everyone (scholars) received a recommendation of approval to

give lessons Koran; even in 1932 out again the rules that the
contents of permission to combat and close the madrassas and
schools that no permission, such as giving lessons unpopular
Dutch government called Wilde School Ordinate

At first the Dutch government policy towards Islamic values

natives seemed more strategic and impressed accommodating
which certainly has a specific target, which suppressed the
activity of Muslims.7 The more so after it emerged one of its
counselors in the field of religion, Snouck Hurgronje, a scholar of
Semitic (Arab) alias Abdul Gaffar, the suppression efforts were
intensified. Snouck advices that always lifted from the study
results to the ins and outs of the Muslim community in Indonesia
with all its characteristics, so that it can be accepted easily by
the Dutch.
One of the advices that given to the Dutch government
were; suggested that the Dutch government was neutral towards
religion, not side to one of the existing religions (Snouck said that
that Islamic fanaticism will fade little by little through the process
6HasbulIah, Sejarah Pendidikan Islam di Indonesia: Lintasan Sejarah, Pertumbuhan dan
Perkembangannya,(Jakarta: Lembaga Studi Islam dan PT Raja Grafindo Persada, 1996), hlm. 4748

7According Aqib Suminto, it is intended to suppress and shut down religious

activities (Islam). See; AqibSuminto, Politik Islam HindiaBelanda, (Jakarta:
LP3ES, 1985).hlm. 2

of evolution of education), the Dutch government was expected

to stem the Pan-Islamism that was growing in the Middle East,
with road blocking the entry of books or brochures into
Indonesian territory, supervised contact directly or indirectly from
Muslim figures with figures outside, as well as limited and
supervised people who go to Makkah, even if possible banned it.8
If observed carefully, various government policies applied
to Muslims in Indonesia with the regulations very crushing
activities of Muslims, presumably, to make Islamic education,
especially surau be Tarandam, and seemed powerless even
though it does not mean the disappearance of the role of the
surau at all. But it is difficult circumvented the fact that
education is surau was increasingly lagging. In fact, in the
decade of the Padri War, Islamic education in Minangkabau called
by Mahmud Yunus as the old system, it was beginning to
decline.9 In line with the opinion of Mahmud Yunus, Graves also
stated that Islamic education during the Padri War started to
decline, while the Dutch government began to aggressively
8Abuddin Nata (ed.), Sejarah Pertumbuhan dan Perkembangan Lembaga-lembaga Pendidikan
Islam di Indonesia, (Jakarta: Grasindo, 2001), hlm. 75-76

9Old system is meant a system mem Read Al-Quran, ordinances of worship, the
nature of twenty (creed) and morals. At higher levels taught science tools, the
instruction books such as fiqh, tafsir, and so forth. See; Mahmud Yunus, Sejarah
Islam dalam Dinamika Politik Bangsa 1925-1984, (Jakarta: PT. Rajawali, 1984),
hlm. 3

establish secular schools,10 that managed to get number of

students who are interested in learning for the sake of their
economic and social status.
After the expiration of the Padri War in 1837 AD, the
Minangkabau region was totally controlled by the invaders called
the Dutch East Indies government as has been referred to
repeatedly above. Policies applied Dutch government in terms of
education it was very detrimental to the existence of the mosque
as an Islamic institution. It was proved by the state surau in crisis
in a relatively long period of time.11 It is very possible, as well as
the Dutch colonial pressure also because of the many prominent
clerics were killed in the war Padri. As a result, many suraus
displaced because no Sheikhs and religious teachers. The
proliferation of village schools (secular schools by the Dutch East
Indies), making the existence of the mosque as Islamic education
institutions increasingly pushed into a marginal position. On the
other hand, surau can not answer the demands of the social
economy. Surau too preoccupied with religious studies (fiqh and
Sufism) less applicable. In fact, surau can not gave a diploma
10Secular schools in villages in Bukittinggi, Batusangkar, Payakumbuh, Sijunjung, and Solok. Six
others are in Bonjol, Maninjau, Sungai Puar, Singkarak, Buo, dan Puar Datar. Elizabeth Graves,
The Minangkabau Response to the DutchColonial Rule in the Ninetenth Century.(New York:
Comell University, 1981), hlm. 78-81

11See; Mahmud Yunus, SejarahPendidikan Islam di Indonesia.(Jakarta:

MutiaraSumberWidya, 1995), hlm. 33-34

10

degree as an identity to get a job. Therefore, after the 1940s

surau to be a minority compared to modern Islamic schools.
However, at the level of historical reality, even in the era of
Muslim Minangkabau increasingly determined to fight for his
ideals through education under its management seriously.
MODERNIZATION OF SURAU EDUCATION
Reality above illustrated that the Padri movement
substantially not succeeded in changing the social structure,
cultural and political in Minangkabau. However, it seemed this
movement succeeded in strengthening and extending the
influence of religion in the social system in Minangkabau, so
there is a new formulation, adaik basandi syarak, syarak basandi
Kitabullah.

12

Formulation of a new customs system was introduced to

emphasize the distinction between customary ignorance
syncretic with custom Islamiyah, meaning indigenous accordance
with the teachings of Islam

13

taken by Rasulullah SAW.

Departing from surau circumstances as mentioned above,

the leaders of Islamic education in Minangkabau attempt to try to
H. Dt. Rajo Penghulu, Rangkaian Mustika Adat Basandi Syarak di Minangkabau. (Bandung:12
Remaja Karya. 1984), hlm. IX. See juga; I.D.Dt. Tumanggung, (at.al.), Gurindam Adat
Minangkabau: Bahasa Minang-Indonesia, (Bukittinggi-Jakarta: Pustaka Indonesia, 1998), 108 :109. Filosofi di atas sangat bersesuaian dengan sabda Rasulullah SAW

(I leave it to you all two things. If you want to cling to him, surely you all will not go astray
forever. Two things it is the book of Allah and the Sunnah of His Messenger). See; Imam ibn alHusain Muslim ibn al-Hajjaj al-Hajjaj al Qusyairi al-Naisaburi, Shahih Muslim. Bab Hajj. (Beirut :
Dar al-Fikr, 1993) hlm. 147

11

find a way out of the crisis by way of modernizing the surau to

the fullest. The modernization efforts are as follows:
Early Surau Education Modernization Process
According Azyumardi Azra, that the home atmosphere is
very alarming as disclosed above, seems to motivate the
scholars to send their children to the Holy Land.14 Meanwhile, the
secular school system established by the Dutch, Malay used as
the medium of instruction tools, banned religious subjects, its
students wore European clothes. On the other hand, they are
educated to become a candidate in the colonial government
bureaucrats in Nagaries,15 This atmosphere continued until the
advent of the school administration to be civilian coffee
plantations personnel

16

ruled by the Dutch.

13Among his teachings concerning belief is that humans are noble and most perfect creation; even
one opinion confirms that none surpass the glory and perfection of man except Allah. Hasan Abd
Ali, al-Tarbiyah al-Islamiyyah fi al-Qarni al-Rabbi al-Hijry, Mesir: Dar al-Fikr al-Araby, 1978),
hlm. 4)

14I.H.Dt. Rajo Penghulu, Rangkaian Mustika Adat Basandi Syarak di Minangkabau, (Bandung:
Remaja Karya, 1984), hlm. IX

15Elizabeth Graves, The Minangkabau Response to the Dutch Colonial Rule in the Ninetenth
Century, (New York: Comell University, 1981), hlm. 80-81

16In these institutions, the religious teachers of young men who went to Mecca and return to the
Minangkabau, then taught at the surau of origin. Through this mosque or madrasah, growing
movement for surau have an open relationship with the wider community. This condition also
provides its own influence on the leaders, where they compete to send their children to Makkah
because it was not satisfied with the condition of local Islam. But in turn, gave birth to the
movement of such conditions on the renewal of Islamic thought Minangkabau that developed from

12

At the beginning of the 20th century, the establishment of

secular schools in Minangkabau to educate the natives in
accordance with the will of the Dutch government even more. It
can be proved that in 1913 there were as many as 111 new
schools, and in 1915 increased to 358.17 Therefore, the reformer
who came from Makkah and supported by local clerics trying to
change the conditions (the modernization process) relating to
suaru educational backwardness.
Movement of surau education modernization in
Minangkabau to be more centered in well developed suraus.18 In
these institutions, the religious teachers are the young man who
had gone to Mecca and return to the Minangkabau, then taught
at their origin surau. Through surau or madrassa, the movement
for surau have an open relationship with the wider community.

the 20th century

17See; Azyumardi Azra, Surau di Tengah Krisis: Pesantren dalam Perspektif Masyarakat dalam
M. Dawan Raharjo (ed.), Pergulatan Dunia Pesantren Membangun dari Bawah, (Jakarta, P3M,
1985), hlm. 165-166. This development seems to be a major challenge for the reformers of
Makkah, because the challenges facing newly arrived from Mecca important thing is there are two
things: first, the growing strength of the dominance of the Dutch government in the field of
political science, in particular secular education and the existence of institutions which has the
support of indigenous Dutch; second, the existence of the mosque as the only Islamic educational
institutions in Minangkabau are increasingly desperate and face setbacks.

18Burhanuddin Daya, Gerakan Pembaharuan Pemikiran Islam: Kasus Sumatera Thawalib,

(Yogyakarta: Tiara Wawana, 1990), hlm. 64

13

As a leading reformist figure in the modernization process

of this surau is Sheikh Ahmad Khatib.19 Although Ahmad Khatib
never returned to Minangkabau, but through the students who
returned to the archipelago,20 such as Muhammad Thaib Umar,
Abdul Latif Sukur, Ahmad Abdullah, Ibrahim Musa Parabek, Agus
Salim, Abdul Karim Amrullah, Daud Rasyidi, dan Sutan Darap
Pariaman. They returned to the archipelago to take part in
education to modernize the surau as mentioned above as a result
of the Dutch government policy unfavorable to the development
of education in the archipelago in general and particularly
Minangkabau and the emergence of secular schools established
by the Dutch.
While still using the traditional halaqah system, but from
that moment the existence of surau started to rise with new
shades. The surau first got a touch of modernization that Surau
Tanjung Sungayang Batusanggkar established Shaykh Umar
Thaib HM 1897, and Surau Parabek in London founded by Sheikh
Ibrahim Musa in 1908. For Mahmud Yunus, the modernization of

19Shaykh Ahmad Khatib al-Minangkabawi, a professor of Islamic religion in Shafi and Imam and
Khatib of the Grand Mosque in Mecca, is a son of Abdullatif Khatib dari Koto Gadang dengan
Limbak Urai. Hamka, Ayahku: Riwayat Hidup Dr.H.Abdul Karim Amrullah dan Perjuangan
Kaum Agama di Sumatera, (Jakarta: Umminda, 1982), hlm. 25

20Pointing out that nearly all the student of knowledge of the archipelago that came to Makkah
studied with Sheikh Ahmad Khatib al-Minangkabawi. See; Kafrawi Ridwan, Ensiklopedi Islam,
Jilid 1, (Jakarta: PT lehtiar Baru Van Hove, 1993), hlm 87

14

Islamic education movement undertaken by the scholars was

movement towards the modernization of madrasas birth as a
time of change.21
The surau modernization appears as Islamic education
institutions, lies in the reference books that were previously only
one kind only,22 then studied various books for each of the
disciplines studied. In this era, Science of religion that had very
little because little reading, developed into a broad due to the
presence of books or books as reading has increased; Sharaf and
science lessons that had precedence over science Nahwu, be
equated, even books written by hand, and al-Awamil Dhammun,
not studied again.23 Thus, the books used a paper document
everything. Even textbooks were originally written by Indonesian
scholars and translated in Malay revamped with books written by
Islamic scholars in Arabic.
At first, these books were brought from Mecca and
Singapore, but in turn by Bukittinggi book stores belong Sheikh
21See; Mahmud Yunus, Sejarah Pendidikan Islam di Indonesia, (Jakarta: Mutiara Sumber Widya,
1995), hlm. 53"Bandingkan dengan pandangan Ibn Khaldun yang sangat relevan dengan sistem
pengajaran dunia Islam di masa dahulu. Read: Syafaruddin Khaththah nl-Tnrhivah fi nl-Ushul alWustha, (Mesir: al- Thalabah, 1931), hlm. 88

22Abuddin Nata (ed.), Sejarah Pertumbuhan dan Perkembangan Lembaga-lembaga Pendidikan

Islam di Indonesia, (Jakarta: Grasindo, 2001), hlm. 80

23Abuddin Nata (ed), Sejarah Pertumbuhan dan Perkembangan Lembagalembaga Pendidikan Islam di Indonesia (Jakarta: Grasindo, 2001). hlm. 80

15

Ahmad Khalidi, the books ordered directly to Egypt, so many

religious texts including al-Manar magazine which is the
connector from al-Urwatul Wutsqa24.
The Next Surau Education Modernization
Modernization of education surau next, seemed done by
Youth expansionary, which is characterized by the appearance of
four figures modernist disciple of Sheikh Ahmad Khatib, namely:
Muhammad Jamil Jambek in Bukittinggi, Haji Abdullah Ahmad in
Padang Panjang and Padang, Sheikh Abdul Karim Amrulllah in
Maninjau and Padang Panjang, and Sheikh Muhammad Umar
Thaib in Batusanggkar.25 They began an offensive against the
traditionalist ulama practices and practices of indigenous people
who tend to exaggerate indigenous,26 which they considered to
hinder the progress of Islamic education. Those efforts intensified
24Departing from al-Manar and al-Urwatul Wutsqa, it was published the magazine Al-Imam in
Singapore on 1 Jumadil End 1324 H (July 1906 M) which ditokohi Sheikh Mohammad al-Kalali
and Sheikh Tahir Jalaluddin as a beacon of modernization efforts in Islamic education from Youth,
as well as the inspiration behind the emergence of several magazines in Minangkabau such as alMunir (1911), al-Munir al-Manar (1918), al-Bayan (1919) dan al-Basyir (1920). See; Hamka,
Ayahku: Riwayat Hidup Dr.H.Abdul Karim Amrullah dan Perjuangan Kaum Agama di Sumatera,
(Jakarta: Umminda, 1982), hlm. 94-105. See juga; Deliar Noer, Gerakan Modern Islam di
Indonesia 1900-1942, (Jakarta: LP3ES, 1996), hlm. 47; Mahmud Yunus, Sejarah Pendidikan
Islam di Indonesia, (Jakarta: Mutiara Sumber Widya, 1995), hlm. 48; dan Elwis Nazar, Normal
Islam di Padang (1931-1946), (Padang: IAIN IB Press, 2001), hlm. 71

25Four modernist character is called Empat Serangkai. All four are aggressively conflict with the
Dutch government. See; Azyumardi Azra, Surau di Tengah Krisis; Pesantren dalam Perspektif
Masyarakat dalam M. Dawan Raharjo (ed.), Pergulatan Dunia Pesantren Membangun dari
Bawah, (Jakarta, P3M, 1985), hlm. 167

16

when it entered the second decade of the 20th century, and

successfully kicked the silence and the deterioration of
educational institutions in society Minangkabau.
The movement was very influential on the existence of the
mosque either directly or indirectly. They applied the ideas smart
to establish religious schools. In fact, in 1914, Haji Abdullah
Ahmad initiated the establishment of Syarikat Oesaha in Padang.
The first effort of this movement was to establish HIS Adabiyah
on 23 Agustussebagai political reaction to the Dutch government
who founded the secular HIS. With the birth of his Adabiyah, then
Muslims who did not have the opportunity to study at a Dutch
school, they get a chance to learn.27
The emergence of Islamic educational institutions founded
by youth, it made traditionalists jolt to unite step by entering into
an agreement in anticipating effects from the youth. However,
the long-awaited deal was not able to maintain the traditional
surau educational system. It was proven by the large meeting
held in the traditional ulama Parabek Bukittinggi dated May 5,
1930 resulted in the decision to establish the Union's Tarbiyah
Islamiyah. Organization instead decided that Islamic educational
26See; Azyumardi Azra, Surau di Tengah Krisis: Pesantren dalam Perspektif Masyarakat dalam
M. Dawan Raharjo (ed.), Pergulatan Dunia Pesantren Membangun dari Bawah, (Jakarta: P3M,
1985), hlm 167

27Zaidin Dt. Majo Lelo, "Mengenal Perguruan Adabiyah Padang, dalam Panji Masyarakat, No.
395 tahun XXIV, 11 Mei 1983

17

institutions that were the members of the Association of MT

Islamiyah modernized following the dynamic pattern developed
by Youth28.
Such conditions appeared as a new chapter in the
development of Islamic education in Minangkabau. Therefore,
surau institution that has long been the only Islamic education
system in Minangkabau began marginalized by the rise of Islamic
educational institutions modem called madrassas. However, it
should be understood that the emergence of the madrasah is the
embodiment of a reaction to dissatisfaction education
practitioners with education systems using traditional methods,
in addition to a follow-up of the modernization process surau in
Minangkabau. Adabiyah school itself as an Islamic educational
institutions, in addition to the mosque, apparently still applying
the classical system as applied in the mosque, but using
blackboards, desks, and benches write.
Furthermore, due to still strong Minangkabau society on the
traditional surau education system, the education system and
teaching in schools Adabiyah a strong reaction among the
community, and in turn Adabiyah schools closed and moved to

28Thus, it appears that the traditional ulama have no other alternatives to save the education
system surau, except with merombaknya as did the Youth. Azyumardi Azra, Surau di Tengah
Krisis: Pesantren dalam Perspektif Masyarakat dalam M. Dawan Raharjo (ed.), Pergulatan Dunia
Pesantren Membangun dari Bawah, (Jakarta: P3M, 1985), hlm. 171

18

the city of Padang29 with the establishment of the same school.

Only educational institutions established in the Padang city
adopted a model of Islamic institution al-Iqbal al-Islamiyah in
Singapore, which was founded in 1908 by Osman Effendi Rafat
from Egypt.30 But, according to Abuddin Nata, because in the
subsequent development of this school receive a subsidy from
the Dutch Government, renamed Hollandisch Malaische School
Adabiyah, and even have the principal of a Dutchman who was
Christian, it was breaking up the ideals of youth to modernize the
institution.31 Therefore, it was concidered as a deviation from the
ideals of the Youth and carelessness of Islamic education in
Minangkabau. The institution of influence in the Minangkabau of
Sumatra Thawalib in Padang Panjang. This institution emerged
from Surau Jembatan Besi which was initially also provide
religious instruction in traditional ways. Some of the lessons were
usually given as fiqh and tafsir al-Qur'an is seen as core subjects.
After Abdullah Haji Ahmad and Haji Rasul teaches at the surau,

29Burhanuddin Daya, Gerakan Pembaharuan Pemikiran Islam: Kasus Sumatera Thawalib,

(Yogyakarta: Tiara Wawana, 1990), hlm. 82

30Sekolah ini banyak mencontoh sistem lembaga pendidikan yang berkembang di Mesir dan
Barat. Burhanuddin Daya, Gerakan Pembaharuan Pemikiran Islam: Kasus Sumatera Thawalib,
(Yogyakarta: Tiara Wawana, 1990), hlm. 83

31Abuddin Nata (ed.). Sejarah Pertumbuhan dan Perkembangan Lembaga-lembaga Pendidikan

Islam di Indonesia, (Jakarta: Grasindo, 2001), hlm. 82

19

the ability to master the science instruments in the form of

Arabic, and branches over emphasized.
The purpose of this lesson was that students were able to
learn the necessary books independently, and in the end were
able to dig them- Islamic teachings of the Qur'an and Hadith as
the main source of Islamic teachings. For the purpose of
terakhirini, then it can only be realized with the establishment of
the School Thawalib.32 Therefore, Bagindo Arsyad Jamaluddin,
who had just returned from Europe in 1915 initiated a public
meeting in Padang Panjang which inspired students Surau
Jembatan Besi thinking about the overriding importance of
establishing an organization.
Departing from the ingenious idea of the importance of
establishing the organization, then the organization named
Association of Soap can stand. Name Society Soap, presumably
in accordance with the motion at the beginning of its activity was
able to meet the daily needs of students from selling soap.
However, the activity of these organizations were rapidly
developing to be able to hire teachers who teach in the mosque,
and in turn the organization was renamed Thawalib Sumatra in
1918.33

32Deliar Noor, Gerakan Modernisasi Islam di Indonesia. 1900-1942, (Jakarta: LP3ES, 1991), hlm
52-53

20

Furthermore, the surau modernization clearly visualized

with the establishment of a mosque named Surau Parabek on the
initiative Ibrahim Musa who return from Makkah in 1916. Since
the development of the Surau Parabek ran faster, then in 1919
his students founded the association Mudzakarat al-Ikhwan, with
various activities such as conducting scientific discussions,
exercises open debate, and so forth, so this organization turned
into Thuwailib.34 In fact on February 15, 1920, a meeting was
held which resulted in an agreement to establish the general
organization and melt and combine Sumatra Thawalib Besi and
Thuwailib Surau Surau Jembatan Parabek became one with the
new name, namely Sumatra Thawalib. The birth of the first
Thawalib Sumatra was soon followed by the birth of Sumatran
Thawalib in some regions such as West Sumatra, got outside,
namely Bengkulu and Aceh. Furthermore, the organization
Sumatra Thawalib tried to break through its activities in the field
of education, which was setted up schools or colleges named
Thawalib Sumatra, or change the surau recitation into a school
with the name of Sumatra Thawalib.

33Karel A. Steenbrink, Pesantren, Madrasah, Sekolah: Pendidikan Islam dalam Kurun Modem,
(Jakarta: LP3ES, 1986), hlm. 45

34Deliar Noor, Gerakan Modernisasi Islam di Indonesia 1900- 1942, (Jakarta: LP3ES, 1991), hlm
55-56

21

As chairman Thawalib Sumatra, Haji Jalaluddin Thaib

introduced the teaching of modem to the institution, such as the
class system more perfect, the use of benches and tables, the
curriculum has been improved, and also the obligation for
students to pay tuition. In addition, the common subjects such as
geography were taught, although the main thing was religious
instruction. For learners at a higher level, the books of
Muhammad Abduh and Rashid Rida, especially Tafsir al-Manar
used as a handbook. In fact, in addition to reading the book of
Ibn Qayyim, they also read the book of Ibnu Taymiyya.35 But
unfortunately, in 1923, when Thawalib Sumatera grown rapidly to
become a model of Islamic education organization modem,
communism brought Datuk Zainuddin Battuta and after returning
and Java, enter this institution. Therefore, in 1926, the Dutch
government began to take action against Thawalib Padang
Panjang by closing the students cafeteria - Buffet Merah- because
it was seen as a center of communist activities covert. Next, in
1927, as a result Silungkang uprising, many Thawalib Padang
Panjang teachers banned from teaching by the Dutch.
Next, surau modernization was also marked by the events
of 1915, namely the establishment of Diniyah School by
Zainuddin Labai in Padang Panjang. Educational institutions was
35Deliar Noor, Gerakan Modernisasi Islam di Indonesia 1900- 1942, (Jakarta: LP3ES, 1991). hlm
57

22

partly a result of developments of Surau Jembatan Besi using the

systems and methods of public education, classy, table and
chair, planked board, and jointed. It means the school used a
system of co-educational schools were exemplary mixture of
traditions prevailing in government schools. The establishment of
educational institutions was followed by fifteen similar
educational institutions in Minangkabau. Subjects emphasized on
general science, religious studies however have a place that was
not less important. These schools have also started taking books
out of Egypt, such as al-Nahwiyah durus, Qawa 'id al-lughah al
Arabiyah, and so forth. After Zainuddin Labay died, his
aspirations followed by the youngest brother, Mr Rahmah elYunusiah.36 Rahmah established girls-school namely Madrasah
Diniyah, and in 1923 the students incorporated an organization
called the Union of Students Diniyah School. Azyumardi Azra said
that in 1933, The Old scholars have 589 suraus and 9285
students. Looked like the surau not only included the full surau,
but also surau for learning Koran, which has limited functionality
as a place to learn to read the Koran and houses of worship.
Instead, youth scholars have 452 madrassas by 25 292 pupils,
while there were 132 schools with 44 577 pupils combination,

36See; Azyumardi Azra, Pendidikan Islam: Tradisi dan Modernisasi Menuju Milenium Baru,
(Jakarta: Logos Wacana Ilmu, hlm. 143-144

23

and secular schools with the number of 35 schools and 824

pupils.37
This fact proved surau leadership seemed to be aware of
where it was difficult to maintain the traditional surau education
system amid strong currents madrasa or school system "a
combination of" a new modem that swept across the
Minangkabau society. Therefore, the school system modem
gradually accepted fraction surau community.
BACK TO SURAU
The emergence of the discourse back to surau among the
Minangkabau society can be said since the reforms sought. Law
Number 22 of 1999 on Regional Autonomy and Regional
Regulation No. 9 of 2000 on village government system is the
basis of the initial desire. Although the two products of this law
there is no direct connection with the mosque, but the
enforceability greatly affect the attention of people who want a
return to the old tradition that has been missing so want to be
revived. In addition, it is also very closely related to the
proverbial adaik basandi syarak, syarak basandi Kitabullah as
disclosed above.

37Meanwhile, suarus The Old Traditional modernized trying to stay afloat, although from day to
day continues to recede. According to the list recapitulation boarding school in Indonesia MORA
RJ in 1982, although it's not necessarily the real show real potential of the boarding school, there
were 57 boarding school in West Sumatra. See; Azyumardi Azra, Surau: Pendidikan Islam
Tradisional dalam Transisi dan Modernisasi, (Ciputat: Logos, 2003), hlm. 128 dan 146

24

In reality, there are some sense of the phrase back to

surau, whether visible or hidden. If the existing notions stems
from an understanding of the state of the surau in the past and
then connected with the present state of the mosque, then the
first question submitted is true and deserved surau had been
abandoned by society? If true, why surau abandoned by society?
When the suaru's drum be beaten back, seems to imply a
glimmer of hope on the echo to be listened to remember the past
and the desire to live in an atmosphere of traditional and Islamic
values. Meanwhile, a number of arguments to reject a priori and
come up with a variety of doubts and fears for reasons of
changes and demands of the different era.38 In fact, the political
interpretation is directed at the drum beater back to the mosque
because of the presence of the side-interest and ambition to
attract public sympathy. It is thus a discourse for all levels of
society, governments, public figures, scholars, students and
others in Minang beloved. Therefore, subsequent raises
questions, namely it necessary people in West Sumatra has now
back to surau is in its simplicity and traditionality? Furthermore,
how do we go back to surau for present and future?
38In reality, the surau marginalization is more visible with the development of religious education
in society Minang, particularly in the realm of Minang. The development of institutions of
religious education is closely related to the increasing concern about the deterioration of
socialization customs, culture, and religion among the young generation. While at the same time,
especially in religious intellectualism, one by one the great scholars of Minang died, either in the
realm of Minang well as those in overseas. Since the HMD Palimo Kayo, Buya Hamka. AR Sutan
Mansur, Muhammad Natsir, Bey Arifin, Gafar Buya Ismail onwards.

25

Actually, the word "back" means turning back to the place

or to the original state.39 Of course, back to surau literally implies
turned into a mosque or to the circumstances of the past.
However, the debate became inevitable when trying to give a
complete and applicable definition of how it can be realized. A
necessity, if there are differences in the concepts, views, opinions
and arguments to formulate a definition that is intended, and in
turn is very difficult to formulate a definition that can be
accepted and recognized by acclamation as the definition in the
form of concrete objects and also contains the meaning of the
abstract inside it.
To understand the surau, presumably can be viewed from
two perspectives: first, it is a building that resembles a mosque
in size relatively smaller that are used to carry out acts of
worship rituals such as prayer, and educational facilities religious
foundations for children like mengaji Al-Qur'an; and second, the
traditional institutions which have a role and function of religious
and socio-cultural heritage living in Minangkabau. In the first
sense leads to the physical meaning, while the second shows the
philosophical significance. Wanting to go back to the mosque to
be running smoothly when the second definition above can be
viewed as a whole, and seated on a proportional position.
39Tim Penyusun Kamus Pusat Pembinaan dan Pengembangan Bahasa Debdikbud, Kamus Besar
Bahasa Indonesia, (Jakarta: Baiai Pustaka 1993), hlm. 473

26

Surau as religious institutions to accommodate all religious

practices such as places of worship and recite the Koran, has
given andilbesar in coaching and the formation of a religious
character Minangkabau society. At the same socio-cultural
institution plays in social and religious life, call for example, as a
basic for boys, learning martial arts and learn customs, this sort
of thickened sosiokultural function in the life of a religious
community. Thus, people's lives in the past many institutions
forged in surau, so it appears the view that they would have the
mental attitude or disposition that is strong both in the field of
religion and customs. And not infrequently the existence of the
mosque has always been associated with scholars and great
thinkers of Minangkabau who appeared in the national and
international stage that grows and develops from life surau
institutions. Departing from past history that, in this remormation
era for the province of West Sumatra (Minangkabau) as if
returned to the mosque is a "flagship program" towards the
inevitability.
In an effort pengkonkritan above program, which is at least
to find a formulation that is applicable on surau today and the
future, then a wide range of scientific forums held as seminars,
workshops, discussions or through newspapers, magazines,
tabloids, broadcast television and radio, and etc. Therefore, there
is a presumption that a return to the mosque as the past is an

27

impossibility. Nevertheless, the West Sumatra Provincial

Government in cooperation with the Association of Indonesian
Muslim Scholars (ICMI) West Sumatra and West Sumatra Islamic
Centre on 27 June 2001 at Hotel Bumi Minang Padang has been
holding back to surau seminars and workshops.40
In the workshop that was attended by academics and
scholars have attempted to review flashback about surau in the
past and its role in the coaching community. In addition, try to
provide a formulation on increasing the role of the mosque with
the structuring of the management and institutional aspects.
Accompany (or precede) the workshop was a lot of the articles,
comments, opinions and arguments in letters to the newspaper,
has been abandoned surau true? If true, what factors led to the
surau abandoned? Can surau played in this era of change or just
a slogan to attract public sympathy in anticipation of the decline
in the morale of young Minangkabau and so on. Answer general
questions about the mosque from the perspective of history to
this day is the only living kerabangnya surau only. To reconstruct
the function surau future there who believe that the lives of the
people as the past can be realized through coaching in the
40In these activities, Dalimi Abdullah discussed the surau of the corner of teaching and education,
Kamardi Rais Dt. Simulie discuss the development of village communities, Amir Syarifuddin
highlights the surau of the corner first character formation and the present, Nursyirwan Efendi
reviewing the surau of the corner subsystem village communities, and Mas'oed Abidin mosque
reveals the formation of a corner of the last race and surau Helmi peeling from a management
point and institutional

28

mosque-surau. However there is also a feeling pessimistic that

changes and developments nowadays are very unlikely to come
back to life as a state surau past Surau.
Furthermore, a lot of thought that float to the surface for
the role and functions re-actualizing surau forward in accordance
with the demands of changing times. Deni Mariani tried to give
the concept to reconstruct the mosque on two aspects; First, the
physical reconstruction of the mosque as well as the synergistic
cooperation of all parties; The second, non-physical
reconstruction surau, such as building a spirit-especially
generasimuda to make the mosque as the central activity of the
community.41 Helmi give thoughts on aspects of management
and institutional arrangement surau that starts from the
assumption the need to reform the functions, and development
of surau. Management and institutional of surau should be
arranged in an integrated way (integrated surau management)
that includes the integration between worship and service /
public facilities, the integration of the dimension of the world and
hereafter, the integration of rich and poor, the integration of
handling internal condition of the people and the strategic

41Read; Deni Mariani. "Rekontruksi Surau Menuju Masyarakat Madani, Harian Singgalang, 7
Februari 2002

29

environment, and the integration between finance and

reception.42
While AR Rijal tries to provide a formulation of the surau
ahead with the management of modern management that can
integrate multi values that thrive in civilization modem, the surau
was built with science and modem technology which constantly
seek the essence of Qur'aan and indigenous tradition evolved in
the past. However, the problem is not as easy as what was
expected when seen in the reality of life now. The opinions from
AR Rizal above example, multi-value possible in modem
civilization can be integrated with existing institutions in the
village surau simple society? It could be argued that this is a
utopian desire that it is difficult to be realized.
Modernization or religious renewal in the early decades of
the 20th century are increasingly making surau seen by many
people Minang increasingly tidakrelevan with the natural
progress. In fact, in the era of the New Order was unable to
revive the surau were already very Tarandam, so it is difficult to
be resurrected or may have completely collapsed as he had
ironically expressed A.A. Navis in Robohnya Surau kami. Instead,
pesantren in Java, which is equivalent surau in terms of religious
education and reproductive clergy, increasingly found its
42See; Helmi, Konsepsi dan Strategi Peningkatan Peran Surau/Masjid dalam Kehidupan Umat di
Sumatera Barat: Aspek Manajemen dan Kelembagaan, makalah dalam Seminar dan Lokakarya
(Semiloka) Kembali ke Surau. (Padang, Hotel Bumi Minang, 27 Juli 2001), hlm. 1-3

30

momentum with the development programs in the function of

religious, educational, social, cultural, and even economic.
With the static progress of the batang Tarandam surau,
religious situation in Minang seems to tend more and more
difficult. The latest case in this trend is reported as Minang
Christianization. It seems that there has been no adequate
response from the public realm Minang itself, which in turn forces
the decline of non-Minang organization such as Forum Antisipasi
Kegiatan Pemurtadan (FAKTA)43 chaired by Abu Daedat.
The Organization based in Jakarta, has exposed these
cases in the seminar "Minangkabau Di Tepi Jurang" held by Ikatan
Keluarga Besar Alumni Angkatan Muda Muhammadiyah Jakarta

43FAKTA is an organization gathering facts about violence in religious

conversion. Violence in the transfer of religious conversion as Wavvah case. It
constituted a violation of religious conversion, instead, to the ways of peace but in
a way or certain tricks. Minang community response deemed inadequate. Then
Facts forming a foundation Pagar Nagari which again centered on Jakarta to
convey lampumerah about this. Coordinate and mobilize preachers on Minang
realm to do something, to do something about it. Based on the information and
data they collect, Minang realm along Banten region is the target of
Christianization through Jericho Project 2000. AzyumardiAzra, Surau atau
Pesantren? Revitalisasi, Institusionalisasi, Sosialisasi, Budayadan Agama dalam
MasyarakatMinang, dalam Gusnawirta dan AbrarYusra, (ed.), Tantangan
Sumatera Barat, (Jakarta: Citra Pendidikan, 2001), hlm. 43. However, it should be
appreciated that Khairiah Anniswah (Wawah) who have become victims of
Christianization, it is now increasingly tough in the fight for their religion (Islam).
This he proved by constantly trying to finish his studies at the Faculty of Law

31

dan sekitarnya (IKBAL JAYA) West Sumatera dated March 8, 2003

at the National Library Auditurium Jakarta.44
Perhaps this is doubted by A.A. Navis that it is impossible to
revive the surau as in times past now this changes. Navis said
that the mosque had died from a socio-cultural role, but in terms
of basic education in carrying out the study and writing the
Quran may be implemented in surau or mosque.45

44Among the names were detected by the FACT team is as follows: First, Pastor Akmal derived
from Base Koto Baru, Payakumbuh. He has managed to convert many village children, especially
those who were around the greater Jakarta area. In addition, he also managed to convince one of
the Foundation Publishing Christians by publishing the Gospel in Minang language; second,
Pastor Yanuardi koto are from Lubuk cone, Agam. He is the founder as well as the Chairman of
the Christian community of West Sumatra (PKSB); third. Pastor Rashid Mardjohan derived from
Lunto Rice, who is Chairman of the Foundation Sijunjung West Sumatra; Fourth, the Rev. Willy or
Amrullah Karim Abdul Wadud, who claimed to be stepbrother Prof. Dr. Buya Hamka and baptized
Wawah. After investigation, it turns out he did victimization of Muslims. Seeing is not good, then
he fled before being expelled from Minang to the United States. Willy was one of Minang special
dikader by Christian Centre Nahemia leader Reverend Dr. Suradi Ben Abraham on Jl.
Proclamation No. 47, Central Jakarta; fifth. Reverend Sofyan came from Lintau. He was believed
to be the Chairman of the School of Theology in Majalengka; sixth, Pastor Yulanti comes from
Padang. She is the wife of Pastor J. Pariaji (Tiberias Church leaders throughout Indonesia), and is
currently active as an evangelist for children residing overseas Minang and set the strategy in
motion in Minang; seventh, Rusmie Yulianti came from Painan. He did the marriage in Islam by
K. Sitorus, Christian. From his marriage was now blessed with two children. Later he lapsed
following the religion of her husband, including her children and even has been active as an
evangelist, Christianize Minang and Muslims in general; eighth, Windi derived from
Batusanggkar. He converted to Christianity begins with abduction of a Christian boy a few years
ago. This time he participated actively as an evangelist. In addition, he also opened a spiritual
bookstore Christians in Depok Plaza. See; Bakhtiar, (at.al.), Ranah Minang di Tengah
Cengkeraman Kristenisasi, (Jakarta: PT Bumi Aksara, 2005), hlm. 153-155

45See; Tabloid Pagaruyung,Edisi 2 Desember 2001

32

In the discourse back to the mosque seems faced with the

question of how to revive the institution surau which can run two
main function is as religious institutions and socio-cultural
institutions. Pessimistic attitude as A.A. Navis above, many
different communities, that in today's modern life is impossible to
go back to mosque like the past. Recent era requires a
seriousness in carrying out the activities of life. To bring life back
to Surau, such as sleep together in the mosque, learn martial
arts, learn customs and so, presumably no longer in line with
developments. Take for example the benefits of sleep in the past
Surau is a place to share stories, listen to kaba, or receiving the
experiences of new immigrants to return home. The patterns are
hard to do, because the development of the information through
the mass media makes this life is all easy (practically),
information about this life only found in homes, offices, libraries,
schools and so forth. Modrn facilitis such; Television, the Internet,
computers and others are available. Therefore, automatically life
of surau is marginalized.
The difficulty in defining the presence of surau in
accordance with the present life faced with multiple values in the
society; where life is filled with the spirit of togetherness and
solidarity, one of which is in the life of the mosque; dealing also
with the patterns and behaviors that tend modem materialistic
and pragmatic and individualistic. Those who feel pessimistic

33

about the implementation of the concept back to the mosque,

apparently from two different poles.
Furthermore, the desire to actualize the function of surau in
accordance with today's lifes requires a strategy to perform
search and translation of cultural values that are relevant to the
times. Mestika Zed argued about the concept back to the
mosque, which is to explore the spirit of the life surau past that
could be presented to these days.46 Although the concept is very
abstract to understand, but the dives to the spirit of religious and
socio-cultural life of the institution reflected surau can be
translated into the breath of family life, clan or tribe and the
wider region, such as villages. This concept will be silent when
not supported by a structural policy of tradition and religion
arranged systematically. Ninik mamak and clergy were at the
height of the structure of the two agencies.
Harmonization of the two surau functions depend on the
relationship of the holder of the reins of leadership customs and
religions. If this can be done well, then the search and translation
of cultural and religious values will easily be realized in people's
lives. In addition, the participation of all members of the tribe or
tribal and village communities is needed to encourage life
yangbernuansa socio-cultural and religious. Perhaps this is to be

46See; Tabloid Suluh:, WahanaInformasiWarga,Edisi No. 06, Januari 200

34

understood of the spirit and values of life surau is attempted to

be presented again.
In a similar perspective, Masoed Abidin formulated the
concept of "spatial" in nagari life. Spatial planning by Mas'oed
Abidin to refer to customary adage basasok bajarami, bapandan
bakuburan, balabuah batapian, barumah batanggo, bakorong
bakampuang, basawah baladang, babalai bamusajik47 The rules
of life in Minangkabau society based on the philosophy adaik
basandi syarak, syarak basandi Kitabullah (one of them) will be
easily realized through back to surau.48 Presumably, returned to
the mosque as the past is not possible to do, but the values of
education surau in the past is very likely to do in the present and
future. However, the opinions of these figures seem not provide a
clear solution as to what concrete forms on the surau education
47Turning surau (or mosque) originated from the village community life neat and responsible.
Here will be seen active participation of all structural officials called the village community urang
ampek jinih, they are ninik mamak, alim ulama, cadiak pandai, urang mudo dan bundo kanduang.
Masoed Abidin, Visi Kembali ke Surau dalam Rangka Pembinaan Umat, makalah dalam
Seminar dan Lokakarya Kembali ke Surau, (Padang, Hotel Bumi Minang, 27 Juli 2001), hlm 8-10

48For activities as implemented in the city of Padang, which is used as the basis Perda Nomor: 18
tahun 2004 tentang Rencana Pembangunan Jangka Panjang (RPJP):2004-2020; Instruktur Wali
Kota Nomor451.3022/Binsos/IX/2004 tentang Pelaksanaan Pesantren Ramadhan 1425 H
bagiSiswa SD/MI, SLTP/MTs dan SLTA/MA di Kota Padang;
SuratEdaranBersamaDinasPendidikandan Kantor Departemen Agama Kota Padang No. 02
35/410.DP/TU/2005 tentangTindakLanjutPesantrenRamadhan,
PenangananSiswaKorbanBencanaAlam Aceh dan Sumatera Utara, Guru
BantuandanKampanyePemberantasanTogel/Narkoba; InstruksiWali Kota Padang No;
451,422/Binsos- III/2005 tentangPelaksanaanWiridRemaja, DidikanShubuhdan Anti
Togel/Narko33ba sertaBerpakaianmuslim/muslimahbagimuridsiswa SD/MI, SLTP/MTs dan
SLTA/SMK /MA di Kota Padang; danSuratWali Kota Padang tanggal 9 Maret 2006 No.
451570/Binsos-III/2005 tentangPelaksanaanW'iridRemaja

35

model. That is, the meaning of back to surau in the present,

much less the future; MDA-TPSA? Modem Integrated Boarding
School of Prof. Dr. Buya Hamka? Integrated Boarding School of
Serambi Makkah (tempararely deemed a success)? or Islamic
Centre-model? etc..
Of the various discourses above, presumably to motivate
level II governments in West Sumatera in pursuing the realization
of the back to surau program. Therefore, the government of
Padang try to start by issuing Regulation No. 6 of 2003 regarding
compulsory clever to read and write the Koran for every primary
school graduates who wish to continue their education to junior
high. In fact, attempted boarding, implementation of Pesantren
Kilat (Ramadan), Wirid Remaja for every two weeks and is
targeted to be once a week or compulsory muslim dress for
Muslim students in elementary to high school.
However, because of the philosophy adaik basandi syarak,
syarak Kitabullah basandi has not been formulated clearly, both
the pattern and how to apply it, then in practice was not
impressed compact intergovernmental level II in West Sumatra.
Therefore, the discourse and implementation efforts back to
surau as disclosed above, presumably needs to be developed
further to be able to crystallize leads to a policy to be applied
simultaneously throughout Minangkabau with clear patterns and
steps.

36

Writer stated that among the surau educational models

which can be offered in an effort to return to surau in the present
era, among others least able to build an Islamic Centre, boarding
school or something, which has mosques, dormitories,
classrooms, seminar rooms, a wellness area, consultation room,
library, sports facilities, laboratories, and parks; in it cultivated
about science is integral, extensive knowledge and high skills are
adequate, and noble spirit. On the other hand, the role of the
mosque seems to be revitalized to become simply a kind of surau
(mushalla/mosque); be the initial and basic institutions for
Minangese children at least to learn the Koran. If possible, this
kind of surau might be revitalized for the socialization of the
Minangese customs, culture and traditions.
Regardless of the politics, the surau modernization in
Minangkabau in present or future will be tangible like a boarding
school with Ma'had models based Al-Zaytun in Indramayu, West
Java. This Ma'had is a form of modem boarding that led to the
modern system of contemporary (some even refer to the
boarding supra modem or ultra modern) rahmatan li al-'alamin,
which has the support of economic independence, develop a
culture of tolerance and peace as well as in foundation of Islamic
values in the reformasi.Karena era to realize returned to the
mosque in the present and in the future, it seems necessary

37

proactive attitude,49 has a strong self intention in achieving the

objectives to be achieved. A proactive person would need other
people, but it does not mean very rely on others.
CONCLUSION
From the elaboration above, it can be concluded that the
existence of the mosque/surau as the first Islamic institution in
Minangkabau was doing modernization efforts in the Dutch East
Indies colonial government era. Modernization is concerned
institutional system more accommodating to the demands of the
Muslim community. The surau modernization appears as Islamic
education institutions, among others, lies in the reference books
that were previously only one of these, then studied various
books for each of the disciplines studied. In that era, the books
were written by hand is not studied again. Therefore, the books
used a paper document everything, even textbooks originally
written by Indonesian scholars and translated in Malay. The
concrete model in Minangkabau, started in Palembang via IAIN
Raden Fatah Palembang which has now turned into UIN Raden
Fatah Palembang.

49The characteristics of the proactive, among others, have a clear objective and clearly fighting for
goals, have the intention and strong commitment, the position as decision makers on the steps in
the face of others and changes in circumstances, establish relationships with others in harmony
with the position need each other, and established itself as the source of the problem or the solution
to the problems of others. See; AN. Ubaedy, Menyingkirkan Belenggu Diri,(Jakarta Timur:
Khalifa, 2006), hlm. 25

38

Bibliography
Abdullah, Taufik, Schools and Politics: The Kaum Muda Movement
in West Sumatra, Ithaca:CornellUniversity, 1971
_____, Modemization in Minangkabau World, dalamClaire Holt
(Ed.), Culture and Politics in Indonesia, Ithaca: Comell
University, 1972
Abd Ali, Hasan, Al-Tarbiyah al-lslamiyyah fi al-Qarni al- Rabbi alHijry, Mesir: Dar al-Fikr al-Araby, 1978
Anshari, Endang Saefuddin, Wawasan Islam: Pokok-pokok Pikiran
tentang Islam dan Umatnya, Jakarta: Rajawali, 1986
Asnan, Gusti, Kamus Sejarah Minangkabau, Padang: Pusat
Pengkajian Islam dan Minangkabau, 2003
Azra, Azyumardi, Surau di Tengah Krisis: Pesantren dalam
Perspektif Masyarakat dalam M. Dawam Rahardjo (Ed.),
Pergulatan Dunia PesantrenMembangun Dari Bawah,
Jakarta: P3M, 1985

39

_____,The Rise and the Decline of the Minangkabau: ATradistional

Institution in West Sumatra During the Dutch Colonial
Government, Colombia: Colombia University, 1988
_____,Pendidikan Islam: Tradisi dan Modernisasi MenujuMilenium
Bara, Jakarta: Logos Wacana Ilmu, 1999
_____, Surau atau Pesantren? Revitalisasi,
Institusionalisasi,Sosialisasi, Budaya dan Agama dalam
Masyarakat Minang, dalam Gusnawirta dan Abrar Yusra,
(Ed.). Tantangan Sumatera Barat, Jakarta: Citra Pendidikan,
2001
, Surau: Pendidikan Islam Tradisional dalam Transisidan
Modernisasi, Ciputat: Logos, 2003
Bakhtiar, at.al., Ranah Minang di Tengah Cengkeraman
Kristenisasi, Jakarta: PT Bumi Aksara, 2005
Dobbin, Christine, Kebangkitan Islam dalam Ekonomi Petani yang
Sedang Berubah: Sumatera Tengah 1784-1847, Terj. Lilian D.
Tedjasukandhana. Jakarta: INIS, 1992
Graves, Elizabeth, The Minangkabau Response to the Dutch
Colonial Rule in the Ninetenth Century, New York: Comell
University, 1981
Hamka, Ayahku: Riwayat Hidup Dr.H.Abdul Karim Amrullah dan
Perjuangan Kaum Agama di Sumatera, Jakarta: Umminda,
1982

40

Hasbullah, Sejarah Pendidikan Islam di Indonesia: Lintasan

Sejarah, Pertumbuhan dan Perkembangannya, Jakarta:
Lembaga Studi Islam dan PT Raja Grafmdo Persada, 1996
Khaththab, Syafaruddin, Al-Tarbiyah fi al-Ushul al- Wustha. Mesir:
Al-Thalabah, 1931
Mansur, MD.,(et.al), Sejarah Minangkabau, Jakarta: Bharatara,
1970
Naisaburi al-, Imam ibn al-Husain Muslim ibn al-Hajjaj alQusyairi, Shahih Muslim, Bab Hajj, Beimt: Dar al- Fikr, 1993
Nata, Abuddin (ed.), Sejarah Pertumbuhan dan Perkembangan
Lembaga-lembaga Pendidikan Islam di Indonesia, Jakarta:
Grasindo, 2001
_____,Tokoh-tokoh Pembaruan Pendidikan Islam diIndonesia,
Jakarta: PT Raja Grafindo Persada, 2005
Nazar, Elwis, Normal Islam di Padang (1931-1946), Padang: IAIN
IB Press, 2001
Nizar, Samsul, Sejarah dan Pergolakan Pemikiran Pendidikan
Islam: Potret Timur Tengah Era Awal dan Indonesia, Ciputat:
Quantum Teaching, 2005
Noer, Deliar, Gerakan Modern Islam di Indonesia 1900- 1942,
Jakarta: LP3ES, 1996
Penghulu, I.H. Dt. Rajo, Rangkaian Mustika Adat Basandi Syarak
di Minangkabau, Bandung: Remaja Karya,1984

41

Ramayulis, SejarahPendidikan Islam:

NapaktilasPerubahanKonsepFilsafatdanMetodologiPendidikan Islam dari
Era Nabi SAW sampaiUlamaNusantara, Jakarta: KalamMulia, 2012
Said, Bustami Muhammad, Gerakan Pembaharuan Agama antara
Modernisme dan Tajdiduddin, Terj. Abd. Rahman. Bekasi:
Wacana Lazuardi Amanah, 1995
Suminto, Aqib, Politik Islam Hindia Belanda, Jakarta: LP3ES, 1985
Tim Penyusun Kamus Pusat Pembinaan dan Pengembangan
Bahasa Departemen Pendidikan dan Kebudayaan RI, Kamus
Besar Bahasa Indonesia, Jakarta: Balai Pustaka, 1993
Tumanggung, I.D.Dt. (at.al.), Gurindam Adat
Minangkabau:Bahasa

Minang-Indonesia,Bukittinggi-

Jakarta: Pustaka Indonesia, 1998

Ubaedy, AN, Menyingkirkan Belenggu Diri, Jakarta Timur: Khalifa,
2006
Yunus, Mahmud, Sejarah Pendidikan Islam di Indonesia, Jakarta:
Mutiara Sumber Widya, 1995
Yusuf, ChoirulFuaddanSyamsulArifin, (ed.), PendidikanPesantrendanPotensi
Radikalisme, JakartaPusat: CV. Prasasti, 2007

42