Terjemahan Buku Tuanku Nan Renceh Pada Halaman 3-20

This Translation assisted 100% by AI. This process before editing by translator.

Each custom built and owned a house on Bukit Panjang. The location where they lived at the top of Bukit Panjang was named Ubun-Ubun Bumi. Here there are still tombs and mejan/menhir stones. With thorny aur as a village fence. Then the Ubun-Ubun Bumi area became more crowded. The community here is governed by the application of two customary systems, namely Koto Piliang, Datuak Katumanggungan and Bodi Chaniago Datuak Perpatiah Nan Sabatang

*Nagari is an administrative division after the sub-district in the province of West Sumatra, Indonesia. Nagari is a legal community unit that has boundaries that are authorized to regulate and manage the interests of the local community, based on origin and customs that are recognized and respected in the system of government of the Unitary State of the Republic of Indonesia.

*Nagari is a collection of several Jorong/Korong that have the same goals and principles. Nagari is led by a Nagari Wali.

*Etymologically, the word nagari comes from the Sanskrit nagarom which means homeland, land of origin, or birthplace. Other forms of this word include nagara, negara, negeri, nagori, nogori, nogoro.

 Nagari was safe and secure, livestock continued to grow and the population continued to grow, so it was decided to go down, to the foot of Bukit Panjang. This was done to find new land for a new settlement. As a result of the consensus at that time, two groups were made to move to the new area. The first group went down to the north, and the second group went down to the south. The water flow in the town in this area flows from north to south, so the north is called Mudiak and the south is called Hilir.

When the group first came to Mudiak, there were no taratak, dusun or nagari. There were seven people who came at the beginning. They were seven niniak (tribal chiefs) with seven different tribes or clans. At the beginning of their arrival they settled in the area at the foot of Bukit Panjang to the north. Here they looked for a suitable area or land to settle. Starting with making a consensus to design, malateh, manyusuak, manaruko, that's where the twigs are broken, sumua is dug, ditches are stretched, aur is planted, then the area is named taratak and hamlet. The Mudiak region was later also called Nagari Bukik.

*Initially this area was named Nagari Bukik, then around 1916 it was changed to Nagari Surau Koto Samiak. And after 1949 it was named Nagari Kamang Mudiak.

they developed livestock businesses such as raising buffaloes, cows, horses, goats, ducks and chickens, The number of families continued to grow. For this reason, a hall with a mosque was built on the land that had been prepared, this area is now called Kampung Bansa. There was an agreement that the application of adat and syarak would go hand in hand. For this reason, a general meeting was held for everyone. They gathered in the surau/mosque. The community heard and listened to the discussion about the study of adat with syarak, on that basis then this nagari was named Nagari Surau Koto Samiak. Samiak comes from Arabic which means listening.

The boundaries of Nagari Surau Koto Samiak are mudiak Bukit Pancuran Saga Buruak to Tujuh Lurah. Downstream to Padang Sikaduduak to Bukit Siamang Berbuai. After establishing the boundaries of the area, then came another consensus of the seven tribes to find their respective places and areas. So they chose a good and beautiful place to be used as an alliance land and village. Some of them traveled to:
1. Batu Putih Village.
2. Pauh Village.
3. Koto Kaciak (Aia Tabiak) Village.
4. Halalang village.
5. Babukik village.
6. Babangsa village.
7. Padang Kunyik Village

Nagari Surau Koto Samiak has seven traditional tribes. Each tribe is divided into bahinduak or baniniak. The highest leader in adat is the niniak induak. When a feast is to be held or a title is to be confirmed, a consensus is reached between the niniak induak and the baniniak induak. If permission and agreement are obtained, the event can then be held.

This is a piece of the tambo nagari story that I can write at the beginning of this section, as an opening discussion about the birthplace of Tuanku Nan Renceh.

B. Kamang in History
The Kamang area is located 12 kilometers east of Fort De Kock (Bukittinggi). This area was once so famous when Minangkabau was overwhelmed by the Paderi atmosphere. Kamang people generally live as farmers with large rice fields. However, if we approach the hilly areas, in the early 19th century the people were busy with woodworking and weaving, or growing valuable crops such as sugar cane, onions, potatoes, coffee and cassiavera/cinnamon. The economic progress of Kamang has been reflected since the middle of the 18th century, it can be read from Christine Dobbin's explanation that

*Kamang- Bukik experienced economic development in the late eighteenth century through the world demand for coffee and cinnamon bark. From the 1740s Europe needed cinnamon bark, continued with the world community's demand in 1790 for coffee, the result was that people scrambled to plant cinnamon bark and coffee in Minangkabau, especially in Kamang.

Kamang in the Paderi period in the 1820s was structured with the implementation of the Islamic Paderi government system by Tuanku Nan Renceh. He placed the center of Paderi power in Nagari Bukik. Then formed the unity of Kamang fort bonds whose territory stretched from Bukik- Kamang nagari to Magek, Salo, Koto Baru. This defense was one of the strongholds of the Paderi before moving to Bonjol.

Evidence of the strong religious values applied at this time is the confirmed role of tuanku imam and qadi for each region. Christine Dobbin mentioned that the center of Tuanku Nan Renceh's power was in the Mejang area, which in the local language is called Mejan in Bansa. Even until the end of his life Tuanku Nan Renceh lived and resided here.

de Steur, who served as resident and military commander in 1824, reorganized the division of administrative regions. This was due to the fact that the areas of the Residentie Van Padang en Onderhoorigheben had not been fully controlled. One of the areas that received special attention was the Padang Bovenlanden Afdelling.

*Tuanku is: a religious figure in a particular region (in Minangkabau).
*Qadi is: a judge who makes decisions based on Islamic law. Islam does not recognize the separation between religious matters and the law so the qadi plays a role in enforcing the rules for every Muslim.

(Afdelling Darek) with an area covering Tanah Datar, Agam and Lima Puluh Kota with the capital of the Afdeelling being Fort Van der Capellen. To give special attention for the Paderi center. For this purpose, the Assistant Resident received assistance from three civilian military commanders stationed in Agam (Fort de Kock), Simawang and Padang Gantiang.

After the defeat of the Paderi group, the Paderi-style Islamic structure that had confirmed the role of tuanku and qadi was overhauled and then replaced by the Dutch by forming a kelarasan system. For the Kamang area the kelarasan was centered in Nagari Kamang (now Kamang Hilir). The Kamang kelarasan as an administrative area was established by the Dutch colonial government in 1833. When the role of the Dutch in Fort De Kock (Bukittinggi) was getting bigger. The Dutch were able to organize the region and introduced the kelarasan system. Each kelarasan, which in Minangkabau is called a lareh, consists of several nagari that have historical ties and are considered to be homogeneous. The Oud Agam (Old Agam) area, which at that time was part of the Padang Darek Residency, included several areas, including:

1. Kelarasan Banuhampu.
2. Kelarasan Sungai Pua.
3. Batu Palano village.
4. Kelarasan Sihanok.
5. Kelarasan Koto Gadang.
6. Tilatang / Gadut family.
7. Kelarasan Magek
8. Kamang family
9. Kelarasan IV Angkek
10. Canduang Kelarasan.
11. Kurai Limo Jorong Kelarasan

In the 19th century there were at least twelve small villages in the Kamang area. However, according to the rules of the Kamang Kelarasan there are only four large villages, namely: Nagari Kamang, Nagari Bukik, Nagari Suayan and Nagari Sungai Balantiak.

The kelarasan system was later abolished by the Dutch government according to Stadblad 1913 No. 321. The power of the laraspun was eliminated and replaced with Demang (disctrickhoofed). The Onderdistrik Admisistrative System, specific to the Kamang area, was intended to eliminate the influence of the 1908 Kamang War and an attempt to prevent the Kamang War from being replicated by other villages. In Kamang it was realized with the change of name

Around 1916 there was a change in the names of the Nagari in Kelarasan Kamang, namely the name Nagari Bukik changed to Surau Koto Samiak, Nagari Kamang was replaced with Aua Parumahan. Meanwhile, Suayan and Sungai Balantiak are still allowed to use the same name even today.

When the view is turned specifically to Nagari Surau Koto Samiak. We find in the Tambo Adat Nagari and the Dutch report on the condition of the penghulu in Surau Koto Samiak written on October 9, 1925. Here we get information about the origin of the niniak mamak, and the tribes that existed at that time. They are called descendants of people who are seven tribes, consisting of:

1. Koto Customary Tribe whose ninik Dt. Ketumanggungan came from Sungai Janiah and then settled in Surau Koto Samiak.
2. Sikumbang Tribe, whose niniknya Dt. Sati came down from the Janiah River.
3. Jambak Customary Tribe, ninik Dt. Maruhun Sati came from the Janiah River.
4. Payobada Customary Tribe, the ninik Dt. came down from Kinawai.
 5. Piliang Customary Tribe, ninik Dt. Maka came from Batagak. 6. Budi Customary Tribe, ninik Dt. Rajo Panghulu came down from Tanjung Alam.
7. Malay Customary Tribe, ninik Dt. Simajo Nan Gagok descended from Magek.
From each tribe there is also a division:
1. Koto Customary Tribe, divided into 9 customary tribes:
a. Koto Rumah Gadang Customary Tribe, ninik Dt. Tumanggung descended from Sungai Janiah.
b. Koto Kepoh Customary Tribe, ninik Dt. Kiraing descended from Tanjung Alam.
c. Koto Rumah Tinggi Customary Tribe, ninik Dt. Kayo descended from Biaro.
d. Koto Sigiran Customary Tribe, ninik Dt. Indo Marajo descended from Limo Suku (Ampek Angkek).
e. Koto Salo Customary Tribe, ninik Dt. Marajo descended from Salo.
 f. Koto Baru Customary Tribe, ninik Dt. Batuah descends from Koto Baru.
g. Koto Biaro Customary Tribe, ninik Dt. Mareko descended from Biaro. h. Koto Sakek Customary Tribe, ninik Dt. Gampo Marajo descended from Suayan
i. Suku Adat Koto Tangah has no ninik, because Aur Koto Tangah is bound to the eighth koto tribe.

2. Sikumbang tribe, divided into two tribes:
a. Sikumbang Gadang Customary Tribe, ninik Dt. Sati descended from the Janiah River.
b. Sikumbang Mansiang Customary Tribe, ninik Dt. Samik descended from Aur Parumahan.

3. Jambak Customary Tribe, divided into five customary tribes:
a. Jambak Koto Nyiur Customary Tribe, ninik Dt.Maruhun Sati descended from Sungai Janiah.
b. Jambak Bakulah Customary Tribe, ninik Dt. Tantuah descended from Tanjung Alam.
C. Jambak Balian Indigenous Tribe, ninik Dt. Panduko Sati descended from Candung- Lasi.
d. Customary tribe of Jambak Tak Makan Bantiang, ninik Dt. Patih Baringek descended from Padang Kurai, Baso.
e. Jambak Kutianyia Customary Tribe, ninik Dt. Tan Gamuk descended from Candung- Lasi.

4. Payobada Customary Tribe, divided into four customary tribes:
a. Payobada Customary Tribe, ninik Dt. Tan Muhammad descended from Kinawai
b. Payobada Customary Tribe, ninik Dt. Bagindo descended from Tanjung Alam.
C. Payobada Customary Tribe of Tanjung, ninik Dt. Nagari Basa descended from kubang XIII (Baso).
d. Payobada Pisang Customary Tribe, ninik Dt. Tamarajo descended from Banuhampu

5. Customary tribe Piliang Dt. Maka descends from batagak

6. Bodi Customary Tribe, divided into three customary tribes:
a. Bodi Customary Tribe, ninik Dt. Rajo Penghulu descends from Tanjung Alam.
b. Bodi Caniago Customary Tribe, ninik Dt. Sajatino descended from Tanjung Alam.
c. Bodi Sipanjang Customary Tribe, ninik Dt. Sajatino descends from Koto Tangah / Tilatang,

7. Indigenous Malay tribe is not divided, his ninik Dt.Simajo Nan Gagok descends from Magek

Such was the existence of traditional leaders in the Surau Koto Samiak village in 1925. Previous records about this village certainly exist, but so far we have not found them. Hopefully there is another team of writers who can explore and add to our references about this warrior's nagarinya.
In 1949 the use of the names Nagari Surau Koto Samiak and Aua Parumahan ended. These two areas were then known as Nagari Kamang Mudiak and Kamang Hilia. The name became known during the war to defend independence in 1949. Among the figures involved in the process of changing the name of the nagari include Saidi St. Lembang Alam, Ak. Datuak Gunung Hijau, Patih A, Muin Datuak Rangkayo Maradjo, in a meeting at Anak Air Dalam Koto Kamang. They agreed to use the name Kamang in the name of the existing Nagari. Nagari Aua Parumahan then used the name Nagari Kamang Hilir. While Nagari Surau Koto Samiak changed its name to Nagari Kamang Mudiak.

C. Dynamics of Kamang Community Life
Ismail Yakoeb estimates that Islam gradually came to Minangkabau from two routes. First, from Aceh, Pariaman and through the villages in Minangkabau. Second, from another route Islam also entered from the Strait of Malacca to the Siak and Kampar areas of Riau and then entered the center of Minangkabau. Until now, it is not known exactly when Islam entered Minangkabau. This is because there are no clear records, mosques or gravestones and written evidence about it. However, there are several opinions about the arrival of Islam to Minangkabau with various analyzes and reasons including:
1. M. D. Mansur expressed the opinion that Islam had existed in Minangkabau in the 7th century. Given the existence of relations between China in East Asia and Arabia in West Asia through the Strait of Malacca. This was supported by Burhanuddin Daya by reinforcing that in the 7th and 8th centuries there were already Islamic communities in Sumatra.

2. Slamet Mulyana expressed his opinion that Islam only entered Minangkabau in approximately 1600. At that time the Minangkabau people had been Islamized by Islamic traders who sailed in Malacca along the Kampar and Indragiri Rivers. This is reinforced by the movement of Islamic traders' trade routes since the control of Malacca by the Portuguese in 1511. They chose to move to the west coast of Sumatra. Which resulted in the expansion of the Aceh Kingdom's power to the Minangkabau region.

3. According to Hamka, based on Chinese news that in 684 AD there was already an Arab community group in Minangkabau. This means that 42 years after the Prophet Muhammad died, Arabs already had settlements in Minangkabau. Hamka estimates that one of the names of the coastal city of Pariaman comes from the Arabic "Barri Aman", which means safe and secure land. Hamka's opinion is also in line with J.C van Vanleur's opinion that in 674, the Arabs were already on the west coast of Sumatra.

4. Holt argues that Islam entered Minangkabau in the 14th century with the spread coming from Aceh through Pidie and then to Pariaman. This was also the route taken by the new ideas of Islam that entered Minangkabau in the 19th century.

5. Tome Pires, who visited Java in 1511, noted that in that year some of the kings of Sumatra had embraced Islam, but others were not yet Muslim.

in Sumatra had embraced Islam, but others were still not Muslim.

6. Cornellis Snouck Hurgronje, estimated that Islam reached the archipelago in the middle of the century before Baghdad fell to Hulagu/Mongol King in 1258. So he estimated that around 1200 Islam was already present in various parts of the archipelago, including Sumatra.

7. Agus Salim argues that Islam entered Indonesia in the 7th and 8th centuries AD or 1st and 2nd centuries Hijri. The carriers were Arabs and Indonesians who had actively traded all the way to China. This is in line with Azyumardi Azra's analysis that there is an Islamic historiography record that states that Islam in Indonesia originated from Arabia. This religion had arrived in the 7th century AD. This theory also breaks the opinion that Islam in Indonesia came from India and Gujarat.

8. According to Ibn Batutah who visited Pasai in the 14th century, the king of Pasai, Al Malik Az Zahir, was the king who actively spread Islam to Minangkabau.

Although there are many analyzes and opinions, the certainty of when the entry into Minangkabau has not been resolved, but what is certain is that Islam has penetrated Minangkabau life starting from the surau. Surau has been considered like a home for a young man who has reached puberty. They live in surau- surau from the time of puberty until a man gets married, so surau has certainly become a school that will give a mark to every Minang man who is alitu. Meanwhile, the house is intended as a residence for women, sumando (husband of a sister) and children.

*A 19th century painting of a mosque in the interior of Minangkabau.

The young people who study and live in the surau will become students of the Islamic religious teachers in the surau. Students in a surau with a famous teacher may come from other areas. So students who study religious knowledge also need to be active in trading crops to support their studies. Apart from being active in trading fruits and daily necessities, there are also some students who write books in Arabic. The book contains the correct way to pray and worship. There are also other students who develop crafts such as carpentry. Another important thing that we need to know is that all students have to help my master to cultivate his rice fields. In their daily lives, the students also depend on alms from the community. This creates a deep emotional bond between the master, his students and the community. A number of surau in Kamang show that collectively they were encouraged to organize their lives around an Islamic lifestyle.

Surau as a form of educational facility in Kamang and the Agam region in general is organized in certain teaching patterns. In the order of the education system, surau is organized by placing the existence of

*Tuanku is a title for a religious leader or a prominent scholar in Minangkabau who is considered to have mastered the science of Islam. Typically, this title is followed by the name of the region or surau where the ulama teaches, such as: Tuanku Nan Renceh, Tuanku Imam Bonjol, Tuanku Lintau, Tuanku Rao, and Tuanku Tambusai. The title of tuanku had its heyday in Minangkabau in the 18th and 19th centuries. At that time, dozens of surau were led by tuanku in various fields of religious knowledge.

small surau and big surau. A small surau is a surau established and located in a hamlet. The administrators and congregation here generally have a certain descent or on the basis of the tribe in the hamlet. Students in small surau are given lessons in reading the Quran taught by senior students or assistants of the tuanku/ sheikh. Usually one jorong or korong has three or more small surau.

Basic religious education in the small surau continues into the larger surau. These surau are led by a teacher called Tuanku. In the big surau, the master and his assistants will teach the students the lessons of Islam. The first stage is to learn the science of reading the Quran. After that they learn fiqh or the study of Islamic law, and other Islamic laws in more depth. Students in large surau also receive Arabic lessons, especially grammar. Arabic is seen as the basis of all their further studies.

In large surau, the number of students is larger and they come from different regions. In a large surau, the master is respected and honored by his students. They are truly loyal to their master, because the master helps them to fulfill their daily needs. Surau in that era can be said to be like religious schools today. In exploring the religion of Islam, there are some of its adherents who start by getting closer to their master.

*Jorong or Korong is: division of administrative area under the nagari, a special designation in West Sumatra.

Yurika Tiara Ramanda 24 JD I-E TRANS JM9-10 NKall 21 LM