Tuan Gurus, Religious Preaching, And Social Segregation in Lombok Ntb

8/20/2019 Tuan Gurus, Religious Preaching, And Social Segregation in Lombok Ntb

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TUAN GURUS, RELIGIOUS PREACHING, AND SOCIAL SEGREGATION

IN LOMBOK NTB

TUAN GURUS, RELIGIOUS PREACHING,AND SOCIAL SEGREGATION IN LOMBOK NTB1[1]

Fahrurrozi

A!"#ra$#%

Shifting paradigm and societal labeling towards tuan gurus in Lombok havecommonly led to ambiguity and overlap caused by varied contributingfactors such as one’s status of tuan gurus, one’s sole teaching activity in the

pesantren, madrasah teachers, preachers, teaching religious books ingeneral, and even political interest. There is, then, no wonder there are lotsof tuan guruss. Tuan Gurus play key roles in the development of Muslimsocieties, not only in religious life but also in economic, social, political andcultural ones. There are Tuan Gurus who are actively engaged in particularpolitical parties, Islamic economics, people’s empowerment, culturalactivities, and humanitarian reliefs, but there are also those who takedistance from worldly lives!. "owever, their roles are not measured merelyby their direct involvement in various activities, but also by their absent in oreven re#ection to them. $oth their activism and passivism have certainimpact on Muslim societies. Morevover, their roles are di%erent from one

Muslim society to another. &onsidering those, this research aims at decribingthe epistemology of tuan gurus in the normative ideas and mapping thesocial realities of tuan gurus label at the societal level. The research employssociological approach and phenomena analysed with inductive'descriptiveanalysis. (esults show that tuan guruss as religious missionaries shouldcommand deep knowledge mastery, have individual and social piety, be)uent in book reading, organi*e an education centre, have done thepilgrimage, be socially acceptable, be highly committed to societal issues,posses power, and uni+ue charm, and be well behaved.

- This paper is presented at the third #oint conference on #ua& 'uru", r()i'iou"

*r(a$hi&', a&+ "o$ia) "('r('a#io& i& Lo!o- NTB, held by the /aculty of "umanities,0eorg 1ugust 2niversity of 0ottingen and the /aculty of 3a4wa and &ommunication, State

Islamic Institute of Mataram, 0ottingen, 0ermany, 5'6 7une 896.

: :/ahrurro*i is Lecturer in Islamic &ommunication, da4wa and sociology at /aculty of

3a4wah and &ommunication Istitute of Islamic State Mataram ;T$, 7ln. mail? [email protected]. "


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K(. /or+"% &ora#i0(, "o$ia) r(a)i#i(", tuan gurus, $a#('ori(",r(*o"i#io&, #.*o)o'., a**ro*ria#(&(""

Iro+u$#io&

Tuan Guru, on Lombok Sasak ethnic community, was one of the elite

Cgures, the Islamic religious functionaries in positions of honor and become a

role model of society. Dith +ualiCcation as a group that has knowledge of

Islamic religion, they are recogni*ed as a disseminator and guardian of Islam,

especially in upholding Da'wah Islamiyah Ereligious preachingF. 0enerally the

title given by the society to those who already perform the pilgrimage andhave a place to give religious teachings of Islam. This title is abbreviated

with T.0.". ETuan Guru HajiF.8-8

Implementation of the mission that has been done by Tuan Guru in

Lombok previously showed how the level of social ine+uality in the distance

between the messenger EcommunicatorF and the people who receive the

messages of Islam EcommunicantF.

Throughout its implementation is still an e%ort to introduce a long

time, with no oriented values and conteGtual order that the message is

received it will never be rooted in the community. (eligious


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and programmed, not like Clling an empty glass with water, so there needs

to be a new paradigm in view into the future development of mission, such

as social transformation approach, in addition to others approaches.5-5

In the conteGt of the history, mission of Tuan Guru initially became

cultural brokers. In fact, according to a study in 0arut, "iroko "orikoshi

provide conCrmation that the role of &yai well as mission interpreters not

merely as a cultural broker, but as a power broker Eintermediary forcesF, as

well as agents capable of selecting and directing the cultural values that will

empower communities. The function of this mediator can also be played to

fortify the vulnerable points in the fabric that connects the local system with

the overall larger system and often act as intermediary between broker or

groups of con)icting, maintaining the dynamics driving the maintenance of

community resources re+uired.6-6

$ased on the background problems, the researcher wants to know how a

tuan gurus, his preaching and social segregation of tuan guru in Sasaknese

perspective.

5-5S.;. >isenstadt, +#:olution and Trans;ormation o; oci#ti#s, E;ew Hork? The

/ree dition, S. ;. >isenstadt,

+#:olusi Dan Trans;ormasi "asyara$at ,


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(eligious leaders'popularly known as tuan gurus holds a very pivotal

role as one of the community developers in Lombok. "owever, This pivotal

role is +uestioned for three reasons?

• The way tuan gurus status is claimed? if this is by ascription or by

achievement. There seems to be developing phenomena that former

achieved status of tuan gurus is shifted to ascribed status.

• There is a tendency that tuan gurus merely convert Emuh;azhahF their

predecessors’ tradition without further developing it. This hinders religion’s

acceleration with dynamics of social changes

• $ehaviour changes? /ormer tuan guruss empower the marginali*ed people,

current ones tend to make coalition with the elites.

The debate hence concerns with the history of tuan gurus as a status

based on social recognition and social role model. >very changes which

happen will certainly a%ect their eGpected roles.

$ased on the problems above, researchers will analy*e the activity of

%r#aching and communication as Tuan Guru and religious leaders as far as

community role models and the e%ectiveness of %r#aching creadibility

conducted among people with %r#aching and promote the interaction

paradigm of communication as a barometer of success in e%orts to create

social change in Lombok. Starting from the assumption that the role of Tuan

Guru as community leaders, religious leaders and political Cgures, very

dominant in)uence in transforming the social order in a positive direction

and is more advanced.

NORMATIF CONCEPTS OF ULEMA AND TUAN GURUS IN THE

NORMATI2E IDEAS

In the perspective of al'ur’an EJoranF, without intending to modify thealready CGed terminology of ul#ma, there are many terminologies for those

who are knowledgeable, namely ulamB( Clil ilmi( arrsi$hCn 7 al2ilmi( ahl


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azzi$r , dan ulil al2**.=-= The word ulam are referred twice at the al'

uran, in the Sura E&hapterF of as'SyNrO? B dan sura E&hapterF al'/Othir?

8@. The word ul#ma a the ura E&hapterF of al'SyNrO is referred to the ul#ma

of Ba&i I"ra() knowing the revelation of al'uran to prophet Muhammad.

Dhilst in the sura E&hapterF of al'/Othir, the word ul#ma is referred to call

those who are most pious.A-A

The word ul#ma which comes from 1rabic is the plural form of the word 'alim

which etymologically means !those who are knowledgebale!, or in another

deCnition, ul#ma is knowledge eGperts. 1t the practical level, ul#ma tend to

connote to the meaning of !(eligious Studies eGperts!, whilst in the

perception of Islamic society , ul#ma are not only considered as religious

studies eGperts but also are deeply committed toward moral and societal

values. -

?ncylo%#dia o; Islam and th# "uslim 5orld deCnes that linguistically,

ul#ma are those who possess knowledge or those who are knowledgeable.

These are the plural form of the singular 'alim. This terminology is broadly

used to analyse a society’s socio'educational class holders whose task is to

analyse religious teGts such as al'ur’an dan al'"adits @-@ 0enerally, ul#ma

Ct the category described in the al'ur4an as those who are dedicating and

=-= The word ulema is the plural form of lim( derived from the word alima P

those who know very clearly. "ence, all of words formed with alphabets of ain(

lam( mim( always refer to the meaning of clarity, such as aBlam E)agF, lam

Euniverse, feeling or intelligence based creaturesF, almah EaddressF, as analysed in

M. uraish Shihab, Ta;sir al2"is*ah P#san2%#san dan s#rasian al2EurBan E7akarta?

Lentera "ati, 8998F cet. . 6AA.

A-AM. 3awam (ahar#o, ?nsi$lo%#di al2Euran Ta;sir osial #rdasar$an &ons#%2

&ons#% &unci E7akarta?


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pious, E.S. 6? =BF and those who have the authority to interpret the religious

teachings due to their deep religious knowledge.B-B

/urther, The Indonesian ;ational >ncyclopedia also holds an interesting

yet new on the deCnition of ul#ma. 1t the former deCnition, what is meant by

ul#ma is the scientists, either in the Celd of religion, humanities, or social

sciences. Later, the deCnition only refers to religion eGperts. In Indonesia, 1

number of places have di%erent calls towards ul#ma such as &yai E7avaF,

Aj#ngan ESundaF, T#ng$u E1cehF, y#i$h ESumatera 2taraQTapanuliF, uya

EMinangkabauF, Tuan Guru E;usa Tenggara, Jalimantan Selatan dan

Jalimantan TengahF.9-9

Sayyid uthub’s perspective describes that those considered as ul#ma

must possess deep religious studies, be pious, have high involvement with

their surrounding, as well as have moral integrity acknowledged by the

society.-

1l'0ha*ali denotes Cve characters of ul#ma, namely? a*Fd? being pious,

zahFd? leading a sober life, alFm? possessing religious knowledge, ;aqFh?

possessing societal knowledge, murFd, being oriented to serve without

eGpecting rewards.8-8

@-@(ichard &. Marthin, ?ncylo%#dia o; Islam and Th# "uslim 5orld E2S1? MacMillan

(eference, Thomson 0late, cet. R. Rol. 8'M', indeG, 95'9=. 9l#ma! lit#rally thos#

who ha:# $nowl#dg# or thos# who $now( singular alim( %lural 9l#maB. Th# t#rm

is most wid#ly us#d to r#;#r to th# scholary class o; muslim soci#ti#s( whos# main

occu%ation is th# study o; th# t#ts that ma$# u% th# Islamic tradition r#ligious

sci#nc#s such as Euran( hadits.

B-B 7a#at $urhanuddin, The /ragmentation of (eligious 1uthority? Islamic arly 89th &entury Indonesia, dalam tudia Islami$a, Rolume II, ;umber, .85.

9-9 M.3awam (ahar#o, ?nsi$lo%#di( A@B.

- Sayyid uthub, Ta;sir 8i -hilal al2EurBan E$eirut? 3ar al'/ikr, 6AF, st

publication..=A.


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$adaruddin ". Subki analysed that ul#ma at least follow these criteria?

mastering religious studies Eta;aqquh 7 al2dFnF, and being able to guide their

ummat based on knowledge sourced from al'uran dan al'"adits, able to do

Islamic teachings, able to enlive the prophet’s sunna and able to develop

Islam, morally a role model, critically think, actively develop their society to

be pious, physically and mentally strong, lead a sober life, trustable,

tawadhuB , humane, maha**ah, sensitive towards the dynamics of changes

and able to provide the answers for his followers, knowledgeable and master

some knowledge to be developed and show the attitude of tawaddhu.5-5

Muhammad $a+hir al'Ma#lisi +uotes the statement of 1li bin 1bi Thalib

who divides ul#ma into three main groups. The Crst group is the educated

people who like to show o% and debate. Dhen they put forward their

opinions, their o%ensive way fre+uently hurts others. 1t public, they pretend

to be very pious and make an image of being waraB . The second group is the

educated people who like to seek for economical beneCts. They like to cheat

and feel like to serve the rich, eGpecting that they get something in return. In

fact, this typical group do not care about the rich’ misleading understanding

on religion. The third group is the educated people whose creativity and

idealism are high, deepen their logic and knowledge, but Cnd their lifeuneasy and heavy. 6-6

Those characteristics and deCnition of ul#ma are mainly based on

normative criteria. Sociologically, those criteria will certainly face the

semantic and applied realities. "ence, +uestions such as in the recent

8-8"u##atul Islam 1bu "amid al'0a*hali, IhyaB 9lum al2Din E&airo? 3ar al'Jutub al'

Mishriyyah, 65F, st publication, 7u*. . A@.

5-5$adarudin " Subki, Dil#ma 9l#maB dalam P#ru*ahan -aman E7akarta?


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conteGt of life, who ul#ma are is emerging as bias and overlapped roles of

ul#ma happen.

In the history of Islamic civili*ation, ul#ma in the many parts of the

world have shown themselves as the leaders of social and political changes

=-= Such a role is driven by two main factors. The Crst factor is the fact

that ul#ma historically consider themselves as the vocal point of Islamic

moral awareness. The second factor is that they dedicate their e%orts in the

mos+ues and Islamic schools where people gather and discuss the most

recent news and dynamics.A-A "ence they are triggered to take a greater

role in solving the happening problems and changes.-

In the period of 1bbasiyah 3ynasty E=9'9==F, all ul#ma formally

employed by the government were paid making them risky with the

government’s pressure. This made their independence lessened.


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Eespecially C+hF and conventionally labeled as kyaiQtuan gurus in the

Indonesian muslim society.B-B

$ased on the Indonesian Ministry of (eligious 1%airs, ul#ma are

interpreted with those who know the greatness of 1llah!. >ven, ;urcholis

Mad#id interpret them as scientist'those who are at the top level of

piousness, those whose moral, behavior, and ethics are role models for

others 89-89

$assam Tibbi, interpret 2lema, who have come to represent a kind

muslim clergy'even though islamic doctrine does not recogni*e a clerical

class' do not see themselves as theologians but as lawyers. 'Alim, the

singular from of ulema, means scholer in 1rabic. In Islamic "istory, the

ulema were thus the embodiment of Islamic 7qh in its capacity as muslim

knowledge par eGellence.8-8

The distinctive yet holistic characteristic of the role and function of

ul#ma in the Islamic society, especially Indonesia, can be seen from their

roles and functions at the process of Islami*ation. 9l#ma are religious

missionaries. They maintain religious a%airs at the Islamic system where it is

traditionally kept in the middle rural societies producing the cadres of ul#ma

and taking the responsibility in keeping the Islamic orthodoGy. They alwaysconnected to their mos+ue where they act as a prayer leader and /riday

prayer preacher. They also manage their Islamic broading school where all

students and rural residents gather to learn and recite al'ur’an and listen to

B-B In Indonesian, ulema means those who are eGperts in Islamic religious

studies E


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ul#ma’s preaching and where students in ma#ority live together in

simplicity.88-88

"owever, the sociological realities show the diversity happening

towards ul#ma. They can be further categori*ed into three big categories?

independent ul#ma, religious oUcials, and Islamic organi*ation leaders.

>ach of them has their own characteristics, coverage, and di%erent path of

recruitment. !Independent ul#ma! usually manages centres of education

such as %#santr#n( madrasah, or maj#lis ta'lim. Their scholarship is much

relied upon the societal recognition, acompanied by their genealogical based

legitimacy. There is normally no certain clear border to determine this

typical ul#ma’s in)uence. Their in)uence is not only based on how deep their

knowledge and how far their piousness but also how well they are connected

to the sub Islamic communities in the chain of teachers and students at the

Islamic boarding schools. 85-85

3i%erent with independent ul#ma, religious oUcials are those whose

ligitimacy is based on the authority’s selection. The di%erence between the

independent ul#ma and the religious oUcials fre+uently bring them to the

con)ict situation. 1t the coloni*ation era, The 3utch government took the

advantage of such a con)ict to control the religious schools and Islamicboarding schools. 1s the religious oUcials are selected by the authority, their

in)uence is limited to where they are assigned.86-86

The third category falls under those whose career is trough Islamic

organi*ations. 1 number of them has the capacity as ul#ma, whilst the rest

88-88"iroko "orikoshi, A Tradisional 6#ad#r in a Tim# o; a:a E2S1? 2rbana'&hampaign, BAF. 1 Thesis for the degree of

3octor of


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does not, but only have concerns and Islamic ideas. The ul#ma’s +ualiCcation

from this category is not a central issue as they are more interested in how

to articulate the ummahB s aspiration to the national conteGt. "ence, they are

more potential to be national level leaders than Islamic boarding school

ul#ma who are stronger in their local community. These three typical

categories however, sometimes overlaps as there are a number of ul#ma

who are catively involved in the three categories.8=-8=

The Islamic ul#ma plurality can also be analysed from its theological

understanding pattern. There is a number of ul#ma who state that they are

the followers of ahlussunnah wa al2jamaBah, whilst the rest does not follow

any stream. There is also the classiCcation of non mystical and mystical

streams, stream of muBta*arah EreadableF and ghair muBta*arah

EunreadeableFas well as those speciCcally classifying themselves as Islamic

magic religion or self defence based ul#ma.8A-8A

The ul#ma labelling is not by ascription not by education achievement.

This label is acknowledged by the muslim society due to services and

in)uences made by the prospective person. /or eGample, a $yai at the

society is degraded down to a religious teacher Eustadz F as his social and

religious functions degrade or because he loses a trust or he is mentallydefected.8-8 The ul#ma’s individual +uality which eGceeds the society’s

knowledge and skills to run social development is a crucial point to gain

strength, in)uence, as well as their position acknowledgement at the society.

8@-8@

8=-8= Muchtar $uchari,3kk., Pandangan. @.

8A-8AMuchtar $uchari,3kk., Pandangan, @.

8-8amakhsyari, Tradisi P#santr#n! tudi T#ntang Pandangan Hidu% &yai

E7akarta? LS, BB5F 66.


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1li Musthafa Ha’+ub states that ul#ma can be categori*ed minimally

under Cve criteria to be those who have got the prophecy legacy8B-8B ?

Fir"#, to posses Islamic knowledge. It means they do not only use it for

personal uses but also dedicate them for others, at least able to answer

religious +uestions asked. The prophet legacy only goes to the eGperts of

Islamic religion or in a simpler indicator it goes to those who understand al'

ur’an and al'"adith. Kther intelectuals such as forestry eGperts can claim

themselves as ul#ma in the Celd of forestry."owever the label ul#ma in this

sense is limited to linguistic labelling JlughatanK, but not to the terminology

of ul#ma as those who have got the prophecy legacy.59-59 S($o&+, to be

$hasyah towards 1llah Ebeing deeply pious towards 1llahF. Thir+ to be zuhud

dan oriented to think of the life hereafter. Four#h, To get invloved with

grassroot level society, Fi3#h, To be at the age of fourty as this is considered

as the period where human has enough stability. This is considered as a

secret why all prophets'eGcept the


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The term tuan gurus developed amongst Lombok society is identical

with the term $yai haji developed in Indonesian Islamic society, especially in

7ava region. They are prominent Cgures of Islam perceived as eGperts in all

aspects of Islamic teachings, including 1rabic language with all its branches,

even though that kind of perception is invalid and pleonastic. ;ot all today’s

tuan gurus have learnt all kind of islamic teachings, either in holy land of

Mecca or in Indonesia for a signiCcant period of time necessary to e+uip

themselves to be ideal tuan gurus. 1mong them there are many tuan gurus

who actually do not deserve the title tuan gurus, but because of their

charisma or the charisma of their predecessors, the society calls them tuan

gurus and make them role models. 1part from all of those reasons, tuan

gurus have been successful in acculturating Islamic values into Sasaknese

system of culture. It is usually supported by few elite power at grass root or

middle'up levels.58-58

In Indonesian conteGt, tuan gurus are e+uivalent with $yai in 7avanesse

society. >+uating these two categories is based on several e+uivalent criteria

that can found in both terms though there is also a clear distinction for the

usage of title of $yai in Lombok society.55-55

In the terminology of Sasaknese society of Lombok, 1snawi identiCescriteria of tuan gurus as one of many groups of elite Cgures that possess

honorable position and as role models for society. "aving been +ualiCed as a

goup of elite eGpert on Islamic knowledge, they are claimed to be the

disseminators and guardians of Islamic teachings, especially when it comes

58-58 1hmad 1bd Syakur, Islam( @5.

55 -55 3awam (ahar#o’s eGplanation concerning the use of the title kyai among 7avanesse people suggests that the title is e+uivalent with ulema in Islamic

nomenclature. The word $yai is popular especially among general society. This word

refer to those who have been stated in the "oly $ook as pious servant of 0od E. S.

/athir? 8@F and they also have the legacy of the prophets E;arated by Turmu*iF See

M. 3awam (ahar#o, ?nsi$lo%#dia al2EurBan Ta;sir osial #rdasar$an &ons#%2$ons#%

&unci, E7akarta?


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to performing islamic teaching and religious preaching Eamar maBru; nahi

mung$arK.O1 [34]

3i%erent in perception and naming of Sasaknese people towards $yai,

they perceive the title $yai not as the 7avanesse society perceives it. The

term $yai in the perspective of Sasaknese society of Lombok ranges from

those who are oUcials of marriage to those who are invited to religious

accasions such as a marriage ceremony, mention of 0od EtahlilanF or thank

full to 0od Esyu$uranF Eroah? SasakneseF. 1ll of them who attend such

ceremonies is given the title of $yai by the Sasaknese society itselfV $yai as

people invited to a roahan ceremony Esyu$uranF.5=-5=

1hmad 1bd. Syakur eGplains the word $yai used in Lombok island as

multi'interpretative terms. /irst, $yai is a prominent Cgure that masters wide

range of Islamic knowledge. Second, $yai is those who are fre+uently invited

to religious ceremony such as kenduren and other ceremony related to

death, marriage and et cetera. In >ast Lombok district, especially in

subdistrict of


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understanding of whom and how should they characteri*e their role models

of those so called Tuan Guru Haji.

;owadays, problems concerning the educational process and

re+uirement to be tuan gurus are shifting, whether basics of

acknowledgement of general society is not changed yet.


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be measured according to their religious accessories such as worn'out

clothes, heavy prayer beads, or the way they walk.


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dynasty of the tuan gurus, resulting in the decreasing of reforming spirit and

dynamics of intellectual development of the its recent generation. This

dynasty of tuan gurus! leads to the institutional discontinuity of that

%#santr#n because there is no guaranty that their o%spring can run the

%#santr#n as professional as their ancestors can. Theologically, the personal

cult of tuan gurus which is identical with dynasty of tuan gurus is forbidden.

1 classical system of curricula that needs a lot of teacher eventually

demolishes the eGistence of this dynasty of tuan gurus!.69-69

6. ;umber of Students

Redenbregt gives limitation of ul#ma as follow? ancestral factors,

eGpertise on religious matters, number of students, and the way they serve

society. Jarel 1. Streenbrink added another factor to those which had been

eGplained previously, that is principal of revelation!, or ul#ma as mediator

of revelation.6-6

=. >Gpert on reading &ita* &uning.EIslamic "eritate of $ooksF68-68


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essentially are e+uivalent with ul#ma or kyai that they have to understand

the source of religious teachings, ur’an and "adist and 1rabic literature of

classics ul#ma.65-65

/itting the re+uirements to be tuan gurus is necessary as they need the

skill to answer their ummah’s +uestion concerning religious matter such as

sharia Esyari’ah? C+hF, able to answer such +uestions based on original

references, some books of previous ul#ma. In addition, according to the code

of Lukman "akim, people who deserve to bear the title tuan gurus are

limited to those who had lived in the holy land of Mecca, >gypt and Madina.

The time they went back to their origin, they started to spread the teaching

of Islam, therefore, they are likely to deserve the title tuan gurus.66-66

RELIGIOUS PREACHING OF TUAN GURU IN LOMBOK

(eligious


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eGisting diversity, which re)ects the Islamic side as rahmatan li al2alamin.6=

-6=

Transformation of 3a4wa occurs in the missionary of Tuan Guru in an e%ort to

respond to situations and conditions develop. Social transformation is the

creation of economic relations, political, cultural, and basic environmental

and better. In this case, the transformation is considered as one model or

alternative forms of social change, which is the main goal of any social

movement.6A-6A

Transformatif4s 3a4wa undertaken by Tuan Guru in Lombok at least, has

turned the concept of mission which includes?

/irst, the material aspects of mission, from the aspect of material

presented was a change, i.e. from the material 4to u$hrwi u*udiyah or

materials that are social mission. In this conteGt, preachers are re+uired to

eGtend the problem of social issues that occur in society and the social

6=-6=Moh. 1li 1*i*, (r. Suhartini, 1. "alim E>ditorsF, Da$wah P#m*#rdayaan

"asyara$at! Paradigma A$si "#todologi, EHogyakarta?


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pathologies such as corruption, collusion, nepotism, oppression, human

rights violations E"uman (ightsF and others.6-6

Second, the change of %r#aching material eGclusive to inclusive

%r#aching material, where preachers are re+uired to remove disparaging or

hostile nature of non'Muslims, because the trend over time, preachers often

deliver a hostile mission with other religions. 1cceptance of %r#aching the

message coupled with a critical attitude assessmentV whether Islam 4in line

with what has been owned or4 con)ict 4diametrically. Mission here confronted

with the choice can sometimes obscure the message itself. Sengkritisme,

either in the form of old and new preachers in the policy regarding this

issue.6@-6@

Third, methodological aspects, mission change from monologue to

dialogue. Missionary approach will provoke active dialogue to participate in

social change religious dimensions. If Tuan 0uru only rely on the monologue

approach, the mission is only able to remove the spiritual thirst, not to

change the understanding, attitudes and social behavior.6B-6B

/ourth, the institution is an important indicator to smooth the way of

change. The transformative power of %r#aching not only on the preachers

themselves, but also the institutional base that has, so that the preachershave the bargaining position Ebargaining powerF high against the state and

society. =9-=9

/ifth, There is the form of partiality in the mustad'a;Fn Ethe weak and

the oppressedF. The preacher, to make social e%orts for the beneCt of the

6-6Dilliam /. Kgburn, ocial


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oppressed in the region, as in the case of land evictions, environmental

pollution, the fate of Cshermen and farmers, or other cases.

SiGth, Tuan Guru coaching and mentoring even advocate and

community organi*ing to cases and social problems. The bottom line is more

targeted on the spread of Islam in a social system, whether it comes to

values and norms prevailing in society and the relationship eGisting social

organi*ations.=-=

3iscussing the position of Tuan Guru in the midst of local traditions,

can be seen from two sides of social communication, which is maintaining

the traditions of good and traditions islami*e bad religion spectacles

according to the Tuan Gurus both understand and adopt the traditions of

modernity that relevant to community conditions and do not deviate from

the norms of religion and society. Two positions are on the agenda is

important for the Tuan Gurus in running their missionary activities, both in

the micro and macro scale.

Macro, always %r#aching the eGistence of touch with reality

surrounding them. In a historical perspective, the struggle of Islam in socio'

cultural realities Cnd two possibilities. /irst, the message of Islam can provide

out'put Eresult, e%ectF on the environment, in the sense of giving aphilosophical basis, direction, encouragement, and guidance for community

=9-=9Juntowi#oyo, Paradigma Islam! Int#r%r#tasi untu$ A$si, E$andung? Mi*an,

BBF, th #dition. h.56=. 1li ;urdin( Da$wah Trans;ormati;! P#nd#$atan Da$wah

"#nuju "asyara$at "uttaqFn, 7urnal Ilmu 3akwah Rol. @ ;o. Kktober 8, 8995, h.86'

58. See too, Rery Rerdiansyah, Islam ?mansi%atoris! "#na;sir Agama untu$ Pra$sis

P#m*#*asan( E7akarta? dition, Moeslim 1bdurrahman, Islam

Trans;ormati; , E7akarta? dition. Syahrin

"arahap, Islam Dinamis, EHogyakarta? Tiara Dacana, BBF., th >dition. p. 8=

=-=Muhammad 1bd. /ath 1l'$ayOnNni, al2"ad$hal ila Ilmi al2Da$wah, E$eirut?

Muassasah al'(isOlah, 68 "QBBF th >dition. p.89. Mustafa "amdi E>ditorF,

Da$wah Trans;ormati; , E7akarta? Lakpesdam ;2, 899AF, th #dition. p.. 1mrullah

1hmad E>ditorF, Da$wah Islam dan P#ru*ahan osial, EHogyakarta?


22/37

change until the formation of new social realities. Second, the message of

Islam is in)uenced by changes in society in the sense of eGistence, the style

and direction. This means that the actuali*ation of Th# daBwah is

determined by socio'cultural system. In this second possibility, mission

systems can be static or dynamic levels there is almost no means for socio'

cultural change.

Strategic position held by the Cgure of Tuan Gurus in interacting with

local culture, can be analy*ed from the Cve important aspectsV

/irst, tuan guru as liaison between the great tradition with the little

tradition. This means that the Tuan Guru as an eGplanation of the great

religious and cultural tradition as a little tradition.

Second, Tuan Gurus as eGplanatory and providers of public

understanding of orthodoGy and hiterodoGy. The point is the Tuan Guru to

eGplain the problems releated with what is in the sacred teGts, puritanism, by

eGplaining the issues that have mingled the sacred with the issue of

tradition, or the things that considered heresy.

Third, the Tuan Gurus serve as agents to co'eGistence of the various

cultures that live side by side in order to uphold the image of Islam ideality.

This means that religious integration is likely to co'eGistence, in the sensethat the culture and traditions intact, and communities live side by side with

the religious teachings, while the religious functions to co'eGistance, rather

than integrate, which integrate into the religious culture, will a%ect the

resistance of sociological community, as well as their diversity.

/ourth, the Tuan Guru in charge to eGplain the cultural divergence.

Kccurrence of acculturation of Islamic values in the Sasak culture in fact is

inseparable from the role of agents of cultural reform that consists of

community leaders, both formal and non'formal .

/ifth, the Tuan Guru in charge of veriCcation variant of the local

sentiment with other sentiment. Its purpose is to attempt to give the

demarcation line between the norm with the aplication.


23/37

$asically the mission models can be done by the Tuan Gurus in three

ways?

/irst, al2Da'wah *i al26isan, missionary of this model characteri*es the

present mission. In remote villages in Lombok, in particular, vivid study

conducted maj#lis taBlim. >ven for verbal %r#aching, optimi*es this rhetoric,

not rare speech eGercises, starting from the techni+ues, methods, style,

intonation and so forth. This is obviously very good, at least this verbal

mission still needs to be applied in each maj#lis taBlim especially the guided

directly by the Tuan Gurus.

Second, al2Da'wah *i al2Hal, %r#aching by eGample and model and are

directly applicable, or more appropriately called a model of transformative

mission, which is oriented to empowerment, mentoring, etc. This mission is

the model most e%ective mission and become a transformative mission

characteristics. al2Da'wah *i al2Hal it is very e%ective because people are

easy to imitate what he saw, rather than what is heard and read.

Third, al2DaBwah *i al2Ealam, preaching through writing. Such a model

is +uite e%ective, although still very few among the preachers, especially in

Lombok, which use %r#aching like this model. Th# daBwah is usually done

by those who have special abilities.=8

-=8Th# daBwah o; Tuan Gurus in essence is the process to increase

public awareness, to change from one bad situation to a better condition.

Such missionary call motivation mission of da'wah Etasyji'F. Th# daBwah is at

its e%orts to develop an atmosphere that encourages grace and peace to the

universe is an invitation or a call to create a peaceful and serene atmosphere

with coolness.

Tuan Gurus are also human beings, the individual and social dimension

as well. 1s social beings, the Tuan Gurus in touch and interact with their

social environment. In dealing with the environment, Tuan Guru did

=8-=8 1mrullah 1hmad EedF, Da$wah Islam dan P#ru*ahan osial, EHogyakarta?


24/37

knowingly and voluntarily and in accordance with the motives and desires.

This action is called Deber4s perspective as a social act.=5-=5

TUAN GURU 5S LEADERSHIP IN CREATING RELIGIOUS

PREACHING

Tuan Gurus as religious functionaries is the person or persons who

perform leadership functions of religionV lead and direct the religious

adherentV often not only in matters of religion EsacredF as faith EtheologyF,

worship, rituals, and so forth, but also in matters that are more profane

aspect.=6-=6

The position of Tuan Guru as a Cgure of the clergy in society, has

gained trust and has been recogni*ed as a leader, generally non'formal,

often eGceeding their authority leaders formally, they are generally

respected, obeyed, and also loved.

There are several aspects that make up the leadership of Tuan Guru as

a religious Cgure in the life of the community.

/irst, the intellectual aspect, the personality behind the clergy. These

aspects include the criteria for the clergy, in the form of mastery of the

religious sciences of Islam, the public recognition, personal characteristics

re)ected in the confess of morality and genealogical relationships in whichthe pesantren4s tradition in this case is still strong.

=5-=5 MaG Deber, Th# Th#ory o; ocial and ?conomic =rganization, E;ew Hork? The

/ree


25/37

Second, functional aspects, which relate to the real role of Tuan Guru in

concrete in the life of the community. Tuan Guru leadership functions

generally have three main properties, /irst, solemni*ation leading worship

EritualF religious. Second, a place to ask for the community in many ways

Esuch as family life, safety and treatmentF. Third, a role model in social

behavior Equdwah hasanahF.

Third, aspects of social status, whether they are universal and factual

status which each lived.

/ourth, aspects of kinship, which form a network of inter'family

leadership scholarQTuan Guru. 3evelop scientiCc knowledge of transmission

of tradition and intellectual transmission chain between the Tuan Guru and

his family.

Leadership of Tuan 0uru in Lombok showed that transformational

leadership is not only Tuan Gurus based on the need for self'esteem, but

growing awareness of the leadership to do the best according to the study of

management and leadership development that sees man, performance, and

growth is the most in)uential. Thus it can be said that a leader in behavior is

in)uenced by at least four factors that background. /irst, family factors that

directly or indirectly, has the inherent. Second, the educational backgroundis very in)uential in the mindset, the pattern of attitudes, and behavior.

Third, eGperience and in)uence policy actions. These four communities

surrounding environment will determine the direction that must be role.

Tuan gurus function is manifested in four forms of leadership, namely,

Crst, the leader of the community Ecommunity leaderF, if the leadership

shown in community organi*ations or political organi*ations. Second,

scientiCc leaders Eintellectual leaderF, if the study is shown in the leadership

or as preachers. Third, the leadership of spirituality Espiritual leaderF, if

displayed in worship activities, such as priests and preachers in mos+ues or

as teachers. /ourth, the administrative leaders Eadministrative leaderF, if the

role of educational institutions with the management of modern organi*ed.

The fourth form of leadership at the top can be reali*ed separately on their


26/37

own, but can also be combined in a Tuan Guru Qscholar, in the capacity and

di%erent intensities.

SOCIET46S PERCEPTION ABOUT CATEGOR4 OF TUAN GURUS

1ccording to the perspective of Lombok society, tuan gurus has been

identiCed as honoured men due to their eGpertise and eGperience in

advocating the interests of their community. In addition, charisma possessed

by tuan gurus is another honourable title given to them by the society

itself.==-==

3armawansyah’s opinion about the nomenclature of tuan gurus based

on society’s perspective deCnes tuan gurus as individuals who possessed

wide and comprehensive understanding of religious matter as well as those

who are able to apply such understanding. Tuan gurus are also perceived as

those whose behaviour is laudible and bring within them personal +uality

that di%erentiate them from common people.=A-=A

1snawi eGplains that tuan gurus are oUcials of Islamic religious a%airs

who has charismatic power over Sasaknese ethnic. The title of tuan gurus is

given by Sasaknese society to those who had performed pilgrimage of ha##

and have a place for teaching Islamic teachings such as ma#lis ta’lim and so

on. The acronym of tuan gurus is T. 0. ". Etuan gurus ha#iF.=

-=Mami+ Shohimun /aishal asserts that tuan gurus is a religious title

possessed by those who have jamaah EfollowersF for they are charismatic

and having an authoritative bearing in the midst of their community

==-==/ahrurro*i, ?$sist#nsi Pondo$ P#santr#n, =6.

=A -=A3armawansyah, &ommentator of in Kctober @th, 899@, in


27/37

although they are not capable of understanding Islamic classical books and

have not performed pilgrim of ha## yet. =@-=@

The deCnition mentioned by "a#i Lalu Sohimun /aishal is slightly

di%erent with the deCnition given by the common society of Sasaknese, that

tuan gurus must be those who had performed pilgrim of ha## for the

eGtension of that title is an implication of the word haji Eal2Haj? 1rabF which in

Sasaknese language known as tuan. /or eGample *a%a$ tuan Eread? SasakF,

meaning? a man who had performed pilgrim of ha##. The ong$o$ tuan Eread?

SasakF can simply be translated into Indonesian as %#ci haji or the Hat of

"a##. The most essential characteristic of Sasak people is the eGistence of

tuan gurus among them. /undamentally, tuan gurus is the title given by the

society to those who master Islamic religious teachings. 1part from

assumptions that tuan gurus is a sacred title, the title tuan gurus itself is

originated to %ondo$ %#santr#n. =B-=B

Kther opinion about tuan gurus is eGplained by 3r. T0". M. ainul

Ma#di, M1 who said that tuan gurus is a prominent Cgure who is central to

the religious a%airs of society, therefore, the tuan gurus’s capability must be

high, especially his capability in terms of understandings over 1rabic

literature of classics Islamic teGts. Dith their eGpertise over those religiousdiscourse, one will deserve the title tuan gurus even though in fact the title

can also be given easily to anyone in the community. A9-A9

=@ -=@ 3rs. ". L. Shaimun /aishal, M1, EA9F, Lecturer at I1I; Mataram, 1ssistant of

3ean of /aculty of 3akwah, $oard of


28/37

More simple deCnition is given by T0". Sibawaihi. "e gives limitations

to the term tuan gurus as one who has deep sense of devoutness towards

1llah Eal'JhasyahF as a conse+uence of his comprehensive understanding of

Islamic literature. "aving a wide range of Islamic knowledge is not the

primary reason to call someone tuan guru, instead, having good attitude and

able to play a role model and able to direct his community according to his

understanding of religious matter are the primary reasons to call someone

tuan guru. Thus, charisma will be revealed by god himself to the tuan gurus.

A-A

Such comment is slightly di%erent with the comment given by T0". L.

1nas "asry who said that tuan gurus must be able to read kitab kuning and

behave like an ul#ma for the ul#ma has the legacy of the prophets. Dhat this

opinion is trying to assert is that the characteristics of the prophet such as

siddiq EhonestF, amnah EtrustworthyF, ta*ligh Econvey the words of dakwahF,

;athnah EsmartF, must be possessed by the good behaving tuan gurus.

A8-A8

/urthermore,T0". Shafwan "akim said that the primary re+uirement to

be a tuan gurus is a coherence between knowledge and its application and

$hasyatullah. This means that an eGpert on religious teachings and itspractical dimensions to be +ualiCed as tuan gurus must be willing to teach

those who need religious guidance. 1nother +ualiCcation to be tuan gurus

based on T0". Shafwan "akim is he must have performed pilgrim of ha##.

A5-A5

A-A T0".M. Sibawaihi Mutawalli EA=F, Int#r:i#w, September Bth, 899B in 7erowaru

>ast Lombok.

A8-A8 T0".L.1nas "asry E=@F, Leader of


29/37

1ma+ Mariani eGplain that tuan gurus are one who had performed

pilgrim of ha## so their people call him tuan aji. That man then actively

teaches his people about religious matter so their people put him as role

model. It is not a ma#or issue whether he has a deep understanding of

religious teachings or not for the most important thing to consider is the

acknowledgement of his people concerning his social stratum.A6-A6

". Sahri (amadhan reveals that his concept of tuan gurus stated that

tuan gurus must be referred to and put as model absolutely due to his

comprehensive understandings of Islamic literature. The tuan gurus is also a

guidance of his society where he live through both non'formal and formal

education. A=-A=

Inak Sinaref also reveals that her opinion concerning the concept of

tuan gurus as a man with wisdom that is analog to landlord who has a lot of

land. It means that the tuan gurus is an ideal Cgure to be a role model of the

members of his society. AA-AA

1mi+ 1#ar states that tuan gurus is a pious man devoted to 1llah. The

tuan gurus is also a man that has a good conduct so he can direct his people

to the right path. A-A

T0". M. "abib Thantawi elaborates that the concept of tuan gurus as aprominent religious Cgure refers to those who understand a wide range of

Islamic religious teachings based on the right methodology of +ur’an and

hadist and also have the skill necessary to understand original source of

A6-A6 1ma+ Mariani, EA5F, ast Lombok, Interview, September th, 899B.

A=-A= ". Sahri (amadhan E5AF,


30/37

Islamic teachings, al'+ur’an and hadist. Moreover, the tuan gurus must have

enough students and people to teach in his institution like pondok pesantren.

A@-A@

&hief of Saribaye Rillage, Sarawan Sukadani, ST, eGplaines the

limitations related to the title of tuan gurus. "e stated that tuan gurus must

have a comprehensive understanding of Islam and also sensitive to the

interest of his people. The tuan gurus should position noble ethics above all

and also should have the ability to read Islamic literature from its original

sources. AB-AB

Muhammad Sa’i states that tuan gurus is a prominent Cgure whose

conduct is di%erent signiCcantly from common people due to his charisma,

religious knowledge, and position in the society. Tuan gurus are often a

leader of %ondo$ %#santr#n. &riteria mentioned above are ideal, yet

sometimes the title tuan gurus convey bias within. It is due to other factors

indicating towards the use of the title itself. 9-9

Kther opinions that have been analy*ed by the researcher according to

the +uestionnaire collected from 899 respondents suggested that the

concept of tuan gurus related to several following aspectsV F


31/37

In essence, the concept of tuan gurus in Lombok society is changing.


32/37

religion commonly impartial, and depend on the doctrine and though of

charismatic Cgures penetrated their Islamic notion. &ommonly, The

charismatic Cgure mentioned as Tuan Guru( "aulana sai$h or

hadratussai$h.3O [73]

Simply, The understanding of Sasak people towards Tuan 0uru is for

those who have done pilgrimage to Mecca, have well or widest

understanding towards Islamic law, and well behave, it caused society give a

;obel title tuan guru ha#i for certain man.

0enerally Tuan guru can be classiCed in to two terms?

1. Tuan 0uru DatoB tuan guru toa$( tuan guru wayah( tuan guru lingsir ,

are senior class of tuan guru, up to A9 ages, the senior tuan guru asgood eGample to follow by all of people, and as prime guider to do

everything in daily life.

2. Tuan Guru ajang, under of 69 ages, posses better knowledge

mastery of Islamic law and as leader of maj#lis ta$lim.

In social life tuan guru divided into several types?

1. Tuan guru who master the classic books of Islam EC+hF, but limited

knowledge teGtually.

2. Tuan guru who master the classic books of Islam EC+hF, has widest

knowledge and conteGtual thinking.

3. Tuan guru who focus in political interest.

In the last of decade, tuan gurus have varied professions and emergedmany types of tuan guru. /isrt, tuan guru politician, is those who tends in

political interest and make it as a straggle Celd. Second, tuan guru

5-5 1bdul "ayyi ;u’man, "aulanasy#i$h TG&H. "uhammad -ainuddin A*dul

"adjid! +iwayat Hidu% dan P#rjuangan, EMataram?


33/37

entrepreneur, tuan guru who concerned in entrepreneurship and business

usual, while as a leader of Islamic boarding school. Third, tuan guru culture

observer, is those who concerned in culture and art development and make

it as preaching media. /ourth, tuan guru intellectual, is those who focus in

intellectual development.

In 7ombang, >ndang Turmu*i distinguished $yai into four categories. In

Lombok Tuan guru also distinguished into four categories, such as tuan guru

%#santr#n( tuan guru tar#$at( tuan guru %olitic( and tuan guru stag#.6-6

Tuan guru pesantren, who focus on education development, teaching

and learning process in transforming better human resource. Tuan guru

tarekat, who focus in spiritual building, tuan guru politician, is type of tuanguru who concerned in political interest and make it as e%ort to develop their

institution politically. Tuan guru stage, is famous as preachers, their activities

focus on spreading Islamic teaching through da'wah activities. This type of

tuan guru is borderless territory, not only famous in local and in certain

communities, but also in other places.=-=

1ccording to the knowledge mastery and territory that owned, tuan

guru divide into two categoriesV

. Tuan guru *#l#q Ebiggest tuan guruF, is social recognition, for those who

possess well and widest knowledge in Islamic law and owned the great works

read by many people in the world. This recognition base on the in)uence of

knowledge mastery, caused them famous in borderless territory, even local,

national and international.

8. Tuan Guru &od#' Esmall tuan guruF, is those who concerns at preaching

activities in local territory and limited for small communities, even they have

great Jnowledge mastery of Islamic teaching.

6-6 >ndang Turmudi, P#rs#ling$uhan &yai dan $uasaan, EHogyakarta ? LJiS,

8995F,h.58.

=-=1bdul (ahman( Guru 4gaji( "asyara$at dan P#mim%in ang ai$ J"#nuju

+#;ormasi &ulturalF, E7akarta? Lisantara, 899F, cet..h.=.


34/37

Sociologically, Those types of tuan guru, eGist as diversity of condition,

depend on social perspective point of view.A-A

CONCLUTION

The results of this study suggest that Tuan Guru as part of a group of

transformative intellectuals, clerics critical role as articulators of the

collective consciousness of the ideological struggle emancipators E Amar

"a'ru; F and blocked dehumani*ation Enahi mun$ar F, then there are four main

roles that can be played by the Tuan Gurus in the process of social

transformation in Lombok namely, F as a catalystV 8F as a liaison resource

Eresource linkerFV 5F as the solution to the problem Esolution giverFV and 6F as

a pacemaker process Eprocess helperF.

1s liaison sources, Tuan Gurus work to bring the client system that is

ready for change with a possible resource. /or the necessary changes in

society that agents can Cnd and eGploit to the maGimum eGtent possible the

eGisting resources within and outside the client system, the form of funds,

knowledge, problem solving, time, energy or motivation. 1s a solutionprovider, Tuan Guru initiative provides how to make changes. ;ot a few

people, organi*ations, or who want change and reform but they have

limitations on how the reform ideas that should be done because the agent

who acted as reform solution providers. 1s hyper process, Tuan 0uru function

provides immediate impetus for the changes began at an individual or social

system. The process needs to be done for social change to happen is to show

clients how to recogni*e and deCne the needs, diagnose problems and set

goals, Cnd the relevant resources and e%orts to solve the creating problem.

A-A /ahrurro*i 3ahlan, #jarah P#rjuangan dan P#rg#ra$an Da$wah Tuan Guru

Haji "uhammad "utawalli di 6om*o$! P#nd#$atan &ultural dan u7sti$ dalam

"#ngislamisasi "asyara$at 5#tu T#lu(E 7akarta? Sentra Media, 899AF, cet.. h. .


35/37

1ccess from Tuan Gurus in the mission of social change in the balance

point of the social, the conditions that must be met in order for a society to

work properly, in the sense that the social balance or social e+uilibrium!, is

a situation where all the ma#or social institutions function and mutual

support. In this state every citi*en can have inner peace because there is no

con)ict of norms and values in society.

In the process of social transformation undertaken by the Tuan Guru

with the mission to promote transformative approach as a paradigm that

provides space and opportunity to the people involved in their own problems

to deCne and articulate social problems they face and provide opportunities

for every individual of society into human agency under each condition.

REFERENCES

al'0a*hali, 1bu "amid, IhyaB 9lum al2Din E&airo? 3ar al'Jutub al'Mishriyyah, 65F

al'0ar, "amid, +#ligion and tat# in Iran! Th# +ol# o; th# 9l#maB in th# Eajar

P#riod, E$erkeleyu? 2niversity of &alifornia


36/37

''''''''''''''''', 7a#at, The /ragmentation of (eligious 1uthority? Islamic arly 89th &entury Indonesia, dalam tudia Islami$a, Rolume II, ;umber, .

3hoCer, amakhsari, Th# P#santr#n Tradition! Th# +ol# o; Th# &yai in "#int#nanc#

o; Traditional Islam in >a:a E2S1? Shouthest 1sian Studies, BBBF

>ksan, Much, &iai lana! iogra7 &iai "uchith "uzadi EHogyakarta? LJiS, 8999F,

&et..

"asan, Muhammad Tholchah, Islam dalam P#rs%#$ti; osio2&ultural E7akarta?

Lantabora


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Shihab, M.uraish, Ta;sir al2"is*ah P#san2%#san dan s#rasian al2EurBan E7akarta?

Lentera "ati, 8998F cet. .

Subki, $adarudin ", Dil#ma 9l#maB dalam P#ru*ahan -aman E7akarta?

Tuan Gurus, Religious Preaching, And Social Segregation in Lombok Ntb

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