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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?
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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.
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$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?
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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
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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
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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
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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
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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
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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,
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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
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In essence, the concept of tuan gurus in Lombok society is changing.
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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?
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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.=.
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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$at 5#tu T#lu(E 7akarta? Sentra Media, 899AF, cet.. h. .
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1ccess from Tuan Gurus in the mission of social change in the balance
point of the social, the conditions that must be met in order for a society to
work properly, in the sense that the social balance or social e+uilibrium!, is
a situation where all the ma#or social institutions function and mutual
support. In this state every citi*en can have inner peace because there is no
con)ict of norms and values in society.
In the process of social transformation undertaken by the Tuan Guru
with the mission to promote transformative approach as a paradigm that
provides space and opportunity to the people involved in their own problems
to deCne and articulate social problems they face and provide opportunities
for every individual of society into human agency under each condition.
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P#riod, E$erkeleyu? 2niversity of &alifornia
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''''''''''''''''', 7a#at, The /ragmentation of (eligious 1uthority? Islamic arly 89th &entury Indonesia, dalam tudia Islami$a, Rolume II, ;umber, .
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