The development of the Syattariyah tarekat in several regions has become more modern and advanced. However, in Kamang, they maintain the purity of its teachings. The Tuanku (Sheikh) possesses the ability to study secret knowledge that can only be understood by his group, which is scientifically known as "esoteric knowledge." This knowledge may include methods of self-defense. There is even martial knowledge that can make one invulnerable when facing weapons. This is what, in subsequent historical developments in Kamang during the Paderi period, gave birth to a reform phase that was more sensational and shook the history of Minangkabau. The shift in understanding religion through the teachings of the order was vastly different from the way the Paderi group understood and applied religion. We consider this an important episode in the changing way of practicing Islam in Kamang and Agam in general.
The Paderi, with their movement against superstition, heresy, and religious innovation, held a view that was vastly different from the followers of the Sufi orders. Superstition, heresy, and religious innovation are the "three comrades of falsehood" that still exist among Muslims.
These two forms of religious movements in Kamang naturally gave rise to turbulence that influenced the course of history. The order's movement with all its teachings, masters/sheikhs/tuanku, and the Paderi movement with its efforts to purify Islamic teachings continued to advance.
Religious leaders/teachers/scholars in Minangkabau at that time followed the general trend in the Malay world, which had a passion for trade. They were actively involved in the trade of cinnamon and coffee, which were abundant in the Kamang region of Agam. For example, Tuanku Nan Tuo, a great teacher from Ampek Angkek, was a successful trader during the Paderi period. This reflects the social development and religious values of the Agam community in general and Kamang in particular.
An interesting description of the lives of students seeking religious knowledge in the Minangkabau hinterlands was given by a Dutchman who visited in the late 19th century. He described seeing simple wooden buildings of small size.
"Approximately in the middle of the complex stood two large suraus (prayer halls). Around them were smaller suraus. At the small suraus, there were also huts serving as kitchens. Meanwhile, in the yard, there were numerous coconut trees laden with fruit. In the small suraus, there were buildings that looked just like small shops. From the windows hung bunches of bananas and other fruits for sale."
Reflecting on the social conditions and character of the Kamang community throughout history, Rusli Marzul Syaria explained that the Kamang people are an emotional and open group. This means they are quite open to responding positively to change. If it aligns with their hearts, they quickly respond positively. This can be seen in the emergence of figures like Abdullah Tuanku Nan Renceh during the Paderi era, who was known for his strict and firm stance on Islamic teachings. He was followed by many Kamang people and others from different areas. Kamang was then used as a base and fortress of the Paderi movement. The Kamang people openly accepted the existence of Surau Mejan Tuanku Nan Renceh as a place for religious learning and self-discipline for followers. Followers of the Paderi from various regions were welcomed in Bukit Kamang.
Kamang is one of the Agam regions that fits its nickname, Luhak Agam-Luhak Nan Tangah, with its hot land, muddy water, wild fish, and red flags. Kamang and its people are always turbulent and difficult to calm. They dare to take risks to resist things they deem inconsistent with their ideals.
According to Christine Dobbin's analysis, the emergence of Kamang as a central area in several uprisings was influenced by several factors, such as:
1. A deeply ingrained religious spirit.
2. A culture of openness, which provided opportunities for the community to easily gather or unite when encountering new things.
