Tera Ulang Peran Profetik Tuan Guru dalam Konteks Kebebasan Beragama di Pulau Lombok
Keywords:
Tuan Guru, Peran Profetik, Kebebasan Beragama, Paradigma Eksklusif, Kekerasan Atas Nama Agama
Abstract
Ulama (Islamic scholars) play important role in culturally paternalistic societies. Their prophetic role is theologically idealized as successors of prophets’ risâlah, mission. However, historically speaking, history yet often features reality that differs from their normative role. This paper aims to reevaluate the prophetic role of ulama in Lombok, called tuan guru, in the context of religious freedom praxsis. It is found that what is held by tuan guru in the realm of socio-politico-cultural tend to differ from his own existential theological spirit as one of socio-religious institutions. In the context of the praxis of religious freedom, tuan guru in general tend to play a role as a breeder and booster of anti pluralism discourses. Considering the theological claims of Islam itself as a spreader of mercy for all as well as political-cultural claims that Lombok is religious island, the island of thousand mosques, the realm seems ironic.
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References
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____________, “Pesantren dan Pemberdayaan Masyarakat: Menimbang Aktivitas Dakwah bi al-Hal Pesantren di Lombok,” Jurnal Tasamuh, vol. IV, no. 1 (Desember, 2006), 87-108.
Sven Cederroth, The Spell of the Ancestors and the Power of Mekkah: A Sasak Community on Lombok (Göِteborg, Sweden: ACTA Universitatis Gothoburgensis, 1981).
Terrence W. Tilley, Postmodern Theologies and Religious Diversity (Maryknoll, New York: Orbis Book, 1996).
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Torgny T. Segerstedt, The Nature of Social Reality (Stockholm: Svenska Bokforlaget, 1966).
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“What is Religious Freedom?” dalam situs http://www.mindspring.com/~careyb/rf_defn.html,.
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“Warga Serang Anggota Ahmadiyah Lombok Timur” dalam http://m.infoanda.com/readnewstech.php.
“Jemaat Ahmadiyah Sulit Kembali ke Kampungnya,” dalam http://www.antara.co.id/arc/2008/6/12/jemaat-ahmadiyah-sulit-kembali-ke-kampungnya/.
“Menag: Berlebihan Bangun Pura Terbesar Asia Tenggara di NTB”dalamhttp://www.news.antara.co.id/arc/2007/11/20/menag-berlebihan-bangun-pura-terbesar-asia-tenggara-di-ntb/.
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“Ajaran Ahmadiyah Belum Dapat Diterima di Lombok,” dalam http://www.kompas.com/utama/news/0602/07/075627_ .htm.
“Ulama NTB Desak Ahmadiyah Dilarang,” dalam http://www.tempointeraktif.com/hg/nusa/2007/04/18/ brk,20070418-98282,id.html.
http://www.opensubscriber.com/message/mediacare@yahoogroups.com/8410154.html.
http://www.mailarchive.com/hindudharma@itb.ac.id/ msg01205.html.
____________, dkk. “Kerusuhan Bernuansa Agama 17 Januari di Lombok,” Jurnal Ulumuna, vol. VIII, edisi 14, no. 2 (Juli-Desember, 2004): 300-17.
Abdurrahman Wahid, “Benarkah Kyai Membawa Perubahan Sosial?: Sebuah Pengantar,” dalam Kyai dan Perubahan Sosial, Hiroko Horikoshi, ter. Umar Basalim dan Andy Muarly Sunrawa (Jakarta: Perhimpunan Pengembangan Pesantren dan Masyarakat, 1987): xi-xx.
A.N. Wilson, Against Religion: Why We Should Try to Live Without It (London: Chatto and Windus, 1992).
Asnawi, “Konflik dan Karakteristiknya,” Makalah (tidak diterbitkan), Mediation Centre IAIN Mataram (2004): 1-8.
Asri Oktavianty Wahono, dkk., Reformasi Hukum terhadap Kebijakan Diskriminasi Ras dan Etnis di Indonesia (Jakarta: Solidaritas Nusa Bangsa – The Asia Foundation, 2003).
Baharuddin, Nahdlatul Wathan dan Perubahan Sosial (Yogyakarta: Genta Press, 2007).
Clifford Geertz, The Religion of Java (New York: Free Press, 1960).
____________, “The Javanese Kijaji: The Changing Role of a Cultural Broker,” Comparative Studies on Society and History, II, 2 (January, 1960): 228-49.
Diana L. Eck, A New Religious America: How a “Christian Country” Has Become the World’s Most Religiously Diverse Nation (New York: Harper San Francisco, 2001).
Ernest Gellner, Postmodernism, Reason, and Religion (London: Routledge, 1993).
Erni Budiwanti, Islam Sasak: Wetu Telu versus Waktu Lima, ter. Noor Cholis dan Hairus Salim HS (Yogyakarta: LKíS, 2000).
Fathurrahman Muhtar, “Gerakan dan Pemikiran Dakwah Kiai Hamzanwadi dalam Bidang Pendidikan (1934-1997),” Jurnal Tasamuh, vol. II, no. 1 (Juni, 2004): 77-101.
Fawaizul Umam, Antara Membina dan Memperbanyak Umat: Pola Penyiaran Agama Hindu dan Islam di Kota Mataram, Laporan Penelitian (Mataram: P3M STAIN Mataram, 2004).
____________, dkk. Membangun Resistensi, Merawat Tradisi: Modal Sosial Komunitas Wetu Telu (Mataram: LKIM IAIN Mataram, 2006).
____________, “Membaca Persepsi, Menakar Prospek: Sebuah Catatan Reflektif tentang Ulama dan Pemberdayaan Perempuan di Lombok,” Jurnal EGALITA, vol. II, no. 1 (2007): 1-24.
____________, “Menakar Kebebasan Beragama di Indonesia: Rekonstruksi Peran Negara, Revitalisasi Inklusivitas Beragama”, Makalah (tidak diterbitkan), disampaikan pada Annual Conference on Islamic Studies 2007 (21-24 November 2007) Direktorat Pendidikan Tinggi Islam Dirjen Pendidikan Islam Depag RI di Pekanbaru Riau, Jumat, 23 November 2007: 1-17.
Franklin I. Gamwell, The Meaning of Religious Freedom: Modern Politics and the Democratic Resolution (Albany, New York: State University of New York Press, 1995).
F. Wahono Nitiprawira, Teologi Pembebasan: Sejarah, Metode, Praksis, dan Isinya (Jakarta: Pustaka Sinar Harapan, 1987).
Harapandi Dahri, Wali dan Keramat dalam Persepsi Tradisional dan Modern (Mataram: IAIN Mataram Press, 2004).
Hiroko Horikoshi, Kyai dan Perubahan Sosial, ter. Umar Basalim dan Andy Muarly Sunrawa (Jakarta: Perhimpunan Pengembangan Pesantren dan Masyarakat, 1987).
J. A. C. Brown, “Propaganda and Communications,” dalam Creating Social Change, 360-70.
John Hick, “Religious Pluralism”, The Encyclopedia of Religion, vol. V, ed. Mircea Eliade (New York: Simon & Schuster Macmillan, 1995).
Kuntowijoyo, Muslim Tanpa Masjid: Esai-esai Agama, Budaya, dan Politik dalam Bingkai Strukturalisme Transendental (Bandung: Mizan, 2001).
Leena Marjatta Avonius, Reforming Wetu Telu: Islam, Adat, and the Promises of Religionalism in Post-New Order Lombok, Ph.D Dissertation (Universiteit Leiden, 2001).
Louise Lamphere, “The Domestic Sphere of Women and the Public World of Man: The Strenghts and Limitations of an Antropological Dictionary,” dalam Gender in Cross-Cultural Perspective, ed. Caroline B. Brettel dan Carolyn F. Sargent (New Jersey: Prentice Hall, 1993): 67-75.
Lukman al-Hakim, Peranan Ulama dalam Pengembangan Syari’at Islam di Lombok, Laporan Penelitian (Mataram: IAIN Sunan Ampel Mataram, 1995).
Maulidin al-Maula (ed.), Involusi Transisi (Surabaya: éLSAD, 2001).
Michel Foucault, The History of Sexuality: An Introduction, ter. Robert Hurley, vol. 1 (New York: Pantheon Books, 1978).
M. Munandar Soelaiman, Dinamika Masyarakat Transisi: Mencari Alternatif Teori Sosiologi dan Arah Perubahan (Jogjakarta: Pustaka Pelajar, 1998).
Mustain, Hubungan Hindu-Muslim di Kota Mataram (Kajian terhadap Potensi Konflik dan Integrasi Hubungan Antaragama), Laporan Penelitian (Mataram: P3M STAIN Mataram, 2003).
Nusa Tenggara Barat Dalam Angka 2005 (Mataram: Badan Pusat Statistik Provinsi NTB, 2005).
Raimundo Panikkar, Dialog Intrareligius, ter. J. Dwi Helly Purnomo dan P. Puspobinatmo (Jogjakarta: Kanisius, 1994).
Stephen K. Sanderson, Sosiologi Makro: Sebuah Pendekatan terhadap Realitas Sosial, ter. Farid Wajidi dan S. Meno (Jakarta: Rajawali press, 1993).
Suprapto, “Dakwah Islamiyah dalam Perspektif Pluralisme Agama (Analisis Isi Khutbah Jumat pada Masjid-masjid di Kota Mataram,” Jurnal Tasamuh, vol. 2, no. 1 (Desember, 2004): 61-78.
____________, “Pesantren dan Pemberdayaan Masyarakat: Menimbang Aktivitas Dakwah bi al-Hal Pesantren di Lombok,” Jurnal Tasamuh, vol. IV, no. 1 (Desember, 2006), 87-108.
Sven Cederroth, The Spell of the Ancestors and the Power of Mekkah: A Sasak Community on Lombok (Göِteborg, Sweden: ACTA Universitatis Gothoburgensis, 1981).
Terrence W. Tilley, Postmodern Theologies and Religious Diversity (Maryknoll, New York: Orbis Book, 1996).
Thomas Kuhn, The Structures of Scientific Revolution (Chicago: the University of Chicago Press, 1970).
Tore Lindholm, W. Cole Durham, Jr., Bahia G. Tahzib-Lie, dan Nazila Ghanea, “Introduction,” Facilitating Freedom of Religion or Belief: A Deskbook, ed. Tore Lindholm, W. Cole Durham, Jr., dan Bahia G. Tahzib-Lie (Leiden, The Netherlands: Koninklijke Brill NV, 2004): xxvii-lxxiv.
Torgny T. Segerstedt, The Nature of Social Reality (Stockholm: Svenska Bokforlaget, 1966).
Lombok Post, 15 September 2008.
“What is Religious Freedom?” dalam situs http://www.mindspring.com/~careyb/rf_defn.html,.
”International Covenant on Civil and Political Rights” dalam situs http://www.enwikisource.org/wiki/International_ Covenant_onCivil_and_Political_Rights.
“Universal Declaration of Human Rights” dalam website PBB (UNO), http://www.un.org/Overview/rights.html.
“Menapaki Bangsa yang Kian Retak” (Laporan Tahunan The WAHID Institute tentang Pluralisme Beragama dan Berkeyakinan di Indonesia Tahun 2008) dalam http://www.wahidinstitute.org/files/_docs/Laporan%20Pluralisme%202008%20WahidInstitute.pdf.
“Warga Serang Anggota Ahmadiyah Lombok Timur” dalam http://m.infoanda.com/readnewstech.php.
“Jemaat Ahmadiyah Sulit Kembali ke Kampungnya,” dalam http://www.antara.co.id/arc/2008/6/12/jemaat-ahmadiyah-sulit-kembali-ke-kampungnya/.
“Menag: Berlebihan Bangun Pura Terbesar Asia Tenggara di NTB”dalamhttp://www.news.antara.co.id/arc/2007/11/20/menag-berlebihan-bangun-pura-terbesar-asia-tenggara-di-ntb/.
“Pembangunan Pura Terbesar di Asia Dihentikan” dalam http://www.indonesia.go.id/id/index.php?option=com_ content&task=view&id=1694&Itemid=682.
www.komnasham.go.id/portal/files/laporan%20kajian%20ahmadiyah.pdf.
“Ajaran Ahmadiyah Belum Dapat Diterima di Lombok,” dalam http://www.kompas.com/utama/news/0602/07/075627_ .htm.
“Ulama NTB Desak Ahmadiyah Dilarang,” dalam http://www.tempointeraktif.com/hg/nusa/2007/04/18/ brk,20070418-98282,id.html.
http://www.opensubscriber.com/message/mediacare@yahoogroups.com/8410154.html.
http://www.mailarchive.com/hindudharma@itb.ac.id/ msg01205.html.
Published
2017-11-04
How to Cite
Umam, F. (2017). Tera Ulang Peran Profetik Tuan Guru dalam Konteks Kebebasan Beragama di Pulau Lombok. Ulumuna, 13(2), 433-466. https://doi.org/10.20414/ujis.v13i2.367
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Articles
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