ARTIKEL
E-ISSN: 2615-5028
Harmonizing the Community: An Intellectual Role of
Ulama in Modern Indonesia
Moeflich Hasbullah
(UIN Sunan Gunung Djati, Bandung; moef_has@uinsgd.ac.id)
Abstrak
Artikel ini menganalisis peran intelektual ulama sebagai perantara budaya dalam masyarakat
dari beberapa tahap dalam sejarah Indonesia. Bab-bab terpenting dalam sejarah Indonesia secara
umum dapat dibagi menjadi lima periode: Pertama, periode masuknya Islam dan perkembangan
awal islamisasi. Kedua, masa penjajahan. Ketiga, era era modern, yaitu munculnya gerakan
modern dalam Islam di awal abad ke-20. Keempat, periode kemerdekaan revolusioner, dan kelima,
periode pasca-kemerdekaan. Artikel sosio-historis ini melihat bahwa ulama di setiap periode ini
adalah aktor utama sejarah dan menentukan arah perkembangan bangsa Indonesia. Khusus
untuk bagian 'pembangunan komunitas' dalam penelitian ini, kasus peran seorang ulama yang
merupakan kepala desa di Rancapanggung, Cililin, Bandung Barat pada 1930-an.
Kata kunci: Peran pemimpin, keharmonisan sosial, islamisasi Indonesia
Abstract
This article analyzes the ulama's intellectual role as a cultural broker in society
from several stages in Indonesian history. The most important chapters in
Indonesian history can generally be divided into five periods: First, the period of the
entry of Islam and the early development of Islamization. Second, the colonial period.
Third, the era of modern era, namely the emergence of modern movements in Islam
in the early 20th century. Fourth, the revolutionary period of independence, and fifth,
the post-independence period. This socio-historical article sees that the ulama in each
of these periods is the main actor of history and determines the direction of the
development of the Indonesian nation. Specifically for the 'community building'
section of this study, the case of the role of a cleric who was the village head in
Rancapanggung, Cililin, West Bandung in the 1930s.
Keywords: The role of leaders, social harmony, the Islamization of Indonesia
A. INTRODUCTION
Fachri Ali, a Muslim scholar political observer, in his column in Tempo October
19, 1991, asking a question which he himself admitted as fetched: "What will happen
to Indonesia without Cak Nur and Gus Dur ? " In its own context, namely the
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
260
ARTIKEL
E-ISSN: 2615-5028
discussion about the development of cultural Islam which has been strongly
symptomatic in Indonesia since the late 1980s, and the movement has had a smooth
and wide-ranging impact of Islamization until now, Fachri's question can be
understood. The two figures are indeed two prominent Islamic figures who are not
only prominent in Indonesia but also internationally. Nurcholish Madjid (Cak Nur)
and Abdurrahman Wahid (Gus Dur) are two modern Indonesian Islamic thinkers
whose thoughts are both the pioneers of cultural Islam.
In addition to being the originators of cultural Islam, the two have four other
similarities: First, the figure is controversial. By some Muslims, Cak Nur is claimed to
be an "Orientalist accomplice" because one of his teachers in America was Leonard
Binder, a Jewish author of Islamic Liberalism: A Critique of Development Ideologies (1988),
although he also studied at Fazlur Rahman. Whereas Abdurrahman was accused of
being close to Israel. He is close to Israeli Prime Minister Benjamin Netanyahu and is
a board member of a religious and peace organization based in Israel. Second, in
addition to the figure, his thoughts are the same, both are controversial. Cak Nur was
controversial because of his thought reform movement since the 1970s, and Gus
Dur was controversial because of his "secular liberalism" ideology. In cases involving
Muslims, Gus Dur, who is the leader of the cleric, often opposes the flow of religious
religious emotions. He often tends to defend non-Muslim groups. In discussing the
flow of Islamic thought, analysts classify the two together, namely thinkers of Islamic
neomodernism. Third, both have the same "blue blood": Cak Nur was once referred
to as "young Natsir" who inherited the traits and greatness of Mohammad Natsir
(Muslim democrat) and Abdurrahman inherited the fame of his grandfather KH
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
261
ARTIKEL
E-ISSN: 2615-5028
Hasyim Asy'ari, the founder of the NU ulama year 1926. Fourth, both of them came
from pesantrens (Islamic boarding schools). Cak Nur is a Gontor Islamic Boarding
School alumni who grew up in a Masyumi environment, while Gus Dur was a NU
kyai (religious scholar) family.
Taking inspiration from the story of the struggle of the national hero KH. Zainal
Mustofa, this paper will not answer or review the question, but rather ask a question
that is more important than Fachri Ali's question above, namely: "What would
happen to Indonesia without religious scholars?" This question besides being more
realistic is also very important to be answered and known by Muslims. This paper
tries to answer this important question.
B. LITERATURE REVIEW
Ulama: The spreaders of Islam in the Islamic Archipelago
Islam expanded to all corners of the earth, to Southeast Asia and Indonesia
because of the role of scholars. This clerical function is attached to the guardians,
traders (merchants) and kings who spread Islam. In the period of Islamization,
especially between the 13th to 17th centuries, these three figures were united and
difficult to separate. The saints are also respected and aristocratic. The rulers,
aristocrats, and kings are merchants who control the trade routes, and the merchants
are also Islamic propagators. That is what makes Islamization effective and
successful. They spread Islam to the population, the upper classes and then to the
kings through propaganda, trade relations, cultural arts and marriage with local
residents. Then, the development of Islam became conducive and effective because it
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
262
ARTIKEL
E-ISSN: 2615-5028
was supported by three other aspects: the condition of Hindu kingdoms that were
experiencing chaos, decline and then collapsed (Srivijaya, Majapahit and Mataram),
the vast trade routes in Southeast Asia controlled by Muslim merchants, and
elements of Islamic teachings that do not recognize caste as in Hinduism. The
absence of caste in Islam caused the human dignity of the indigenous population to
convert to Islam, unlike their previous situation in Hinduism which was worthless
(De Graaf & Pigeaud, 1985; Reid, 1993).
For this method of Islamization, it has become a historical axiom among native
and foreign historians that Islam entered and spread in Indonesia by peaceful means.
In its development, namely in the next stage of Islamization, the ulama functioned
itself as a "cultural broker." Cultural broker or cultural agent is the term Clifford Geertz
(1959-60: 228-249), an American anthropologist, who describes the role of scholars
as a link between local communities and the outside world (foreign influences in the
form of politics, values and culture) and dynamics tensiontension arising from the
interaction process of these influences and values. The role of 'liaison' and
'dynamism' shows the social and political role of the ulama who expertly pack and
process interactions and tensions that point to a peaceful path in the process of
Islamization, or could be called ‘Indian’ way of religious proselytization (Rahman,
2013).
As a result, the work of these amazing trustees or scholars, Indonesia is now the
largest Muslim country in the world with 213.4 million Muslims (Comparison: AlJazair 32.2 million, Bangladesh 130 million, Egypt 73 million, Ethopia 24, 6 million,
European Union 14.3 million, India 174.7 million, Malaysia 14.5 million, Morocco
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
263
ARTIKEL
E-ISSN: 2615-5028
32.7 million, Pakistan 160.8 million, Turkey 69 million, Uzbekistan 23.6 million,
Yemen 20.5 million). Besides being the biggest, it is recognized that Indonesian Islam
is an example of a Muslim nation that is tolerant, open, moderate and democratic so
that it has the potential to become the center of world Islam in the future (Hasbullah,
1993).
Scholars: Leader of Resistance to Colonial
When the influence of Islam was continuing to expand in the archipelago
politically and culturally until the 17th century as the labors of the ulama, the
penetration of foreign powers into European desires of colonialism and imperialism
began with the fall of Malacca into the hands of the Portuguese in 1511, followed by
the arrival of ships Spanish ships to the Philippines, North Kalimantan, Tidore,
Bacan and Jailolo in 1521 and the Dutch trade organization VOC in 1602 to the
waters of Banten (Indonesian National History, pp. 29-65). During the process of
colonization, European powers came and went, to drain the wealth of the Indonesian
people through political and economic conquests. Humanitarian crimes in the form
of foreign powers that colonize and the lust of colonialism and imperialism which
deplete the nation's wealth, of course must be resisted with all their might. The
results of the ulama's hard work to Islamize the inhabitants of the archipelago in
peace and harmony for centuries certainly cannot be disturbed and must be
defended. This is where, again the scholars show their fangs and strength. Ulama not
only teach the afterlife but exemplify courage, anti-colonialism, not afraid to die and
teach how expensive beliefs and dignity.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
264
ARTIKEL
E-ISSN: 2615-5028
Thus, since the 16th century resistance after resistance began to be
demonstrated from the failed attack of Pati Unus against the Portuguese in 1513 to
its peak in the 19th and mid-20th centuries. The stage of Indonesian history
witnessed a series of stories of struggles that were initiated, mobilized and led by
scholars. The most colossal for example the Java War. This war, led by Pangeran
Diponegoro (1825-1830), had for five years sparked popular resistance in almost all
parts of Java; The Paderi War in West Sumatra, led by scholars who had the title
"Tuanku" namely Tuanku Imam Bonjol, Tuanku Tambusai and Tuanku nan
Cleverly, respectively from 1821 to 1837; Then the War of Sumatra and Kalimantan
(1821 - 1838); The Banjarmasin War (1857-1862); The Cilegon Jihad and the Banten
Peasant Rebellion in 1888 were exhaled by the tarekat movement of Qadiriyah wan
Naqsyabadiyah; The resistance of the Acehnese people in the Aceh War led by Cut
Nyak Dien from 1873 to 1942. In general, studies of ulama's resistance to colonial
rule abounded. Among them are Sartono Kartodirjo's books including, The Protest
Movements in Rural Java (1978), Banten Peasants' Uprising 1888 (1984), Karel Steenbrink,
Some Aspects About Indonesian Islam in the 19th Century (1984), Ibnu Qoyim, Ulama in
Indonesia in Indonesia in End of the 19th Century and Early 20th (1994), and so on.
Regarding the relationship between ulama and power, Ibnu Qoyim noted that
colonial repressive politics gave birth to two mainstream differentmovements. First,
the "revolutionary" movement, second, "evolutionary." The revolutionary movement
manifested in the movements of resistance and rebellion against the Dutch
authorities as mentioned above. The evolutionary movement metamorphoses the
Islamic education movement in pesantren, the development of indigenous
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
265
ARTIKEL
E-ISSN: 2615-5028
knowledge, the deepening of religious life, the improvement of local human
resources and other cultural forms.
In the 20th century in the Sundanese tatar, also erupted several rebellions carried
out on the scholars. Among them, the Cimareme Rebellion (Cikendal, Leles) on
Monday, July 7, 1919 led by Haji Hasan. Disappointment after disappointment over
the oppression, abuse and injustice of the Dutch government, culminating when Haji
Hasan and the farmers refused orders to sell rice to the Dutch colonial government
at a very low price, far below the market. Haji Hasan was surrounded by 67 soldiers
and police forces, he and his followers were shot by Company troops (Sundanese
Encyclopedia, pp. 164-165). Then KH. Yusuf Taujiri, a cleric activist for the
independence revolution from Pesantren Cipari Garut, who was arrested and
detained several times, because of his activities that threatened the Dutch and
Japanese governments. Then, the heroic story is stirred by warrior clerics from the
Sukamanah Islamic Boarding School, Tasikmalaya, KH. Zainal Mustofa. As a cleric
who does not know fear, in his lectures always criticize the Dutch and Japanese
governments with a scathing and open. He refused to do seikerei, which is respectfully
bowing to Tokyo to respect Tenno Heika. So he became a subscription in and out of
prison. In the end, he and his students carried out an uprising against the Japanese
government on February 25, 1944, which killed 163 people dead and injured,
including himself a martyr in the rebellion.
There are too many heroic stories of the ulama in carrying out resistance and
rebellion against the colonialists in Indonesia. We see, armed resistance and open
rejection of colonialism is almost entirely carried out by Muslims led by ulama. This
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
266
ARTIKEL
E-ISSN: 2615-5028
historical fact shows the great role of the ulama in Indonesia who not only taught
religion but also taught building self-esteem. They sacrifice their body and soul for
the struggle for independence. The scholars do not deserve the slightest doubt of
nationalism, patriotism and heroism.
C. METHOD
This study seeks to examine historical facts that can be built in a more
comprehensive analysis of the role of ulama in Indonesian history. The issue of
ordering, path dependence, contingent choices and alternative evaluations are all
important in the process of building that fact and are an important part of this social
history research (Kipping, 2014). In this study it is stated that time and place
(context) really make a difference in the structure and process of historical meaning,
that the structure and process of the past influence the results and that recognition of
the appropriate context is very important in understanding and theorizing in national
history (Rahman, 2016). It was further said that attention to these problems led to a
new conception of the nationalization of the role of intellectuals.
This paper follows the principle of the historian Timothy Snyder (2010).
Namely: (1) that the historical method is in accordance with the study of functional
sociology; (2) that choices and alternatives at a particular point in time are at the core
of this process; (3) that the role of sequence and time is central; and (4) that the
comparative method is an aid to understanding the historical meaning process.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
267
ARTIKEL
E-ISSN: 2615-5028
D. FINDINGS AND DISCUSSION
Early Period of the 20th Century
The decline of colonial power due to some resistance and great warfare that
occurred in the 19th century, became a setting socio-political for the emergence of
modern organizations towards Indonesian independence. The establishment of
modern political and religious organizations into the 20th century, again, was marked
by the important role of scholars such as KH. Sammanhoeddi, HOS. Cokroaminoto,
KH. Agus Salim, KH. Ahmad Dahlan, KH. Hasyim Asy'ari and others. The modern
organizations that emerged into the early 20th century were the Islamic Trade
Association (SDI) founded in 1905 by Kyai Haji Samanhoeddi, Jamiatul Khair also
founded in 1905 by some sayid (Arabian clerics) such as Sayid Muhammad Al-Fachir,
Sayid Muhammad bin Abdullah bin Sjihab, Sayid Idrus bin Ahmad, and others. The
most important leadership of Jamiat Khair was during the time of Sheikh Ahmad
Soorkatti from Sudan. Until 1915 the membership reached 1,000 people. Then also
stood Al-Irshad founded by Sheikh Umar Manggus, Saleh bin Ubeid Abdad, and
others. Then stood Persyarikatan ulama (1911), Islamic Syarikat (1912),
Muhammadiyah (1912) founded by KH. Ahmad Dahlan, Islamic Unity (1923) by
Haji Zamzam and Haji Muhammad Yunus, and Nahdlatul Ulama in 1926 by KH.
Hasyim Asy'ari (Noer, 1985).
Since the beginning of the 20th century until now, from these modern Islamic
mass organizations, there are two things that need to be noted. All of the mass
organizations were founded by Islamic scholars and activists. Of all of them, there
are three organizations with a very large number of followers, namely Sarekat Islam
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
268
ARTIKEL
E-ISSN: 2615-5028
(SI) until the period leading up to independence and NU and Muhammadiyah until
now. These three organizations greatly colored the direction and development of
Indonesia's history. In the teens, SI whose membership was mass, the number
reached millions and became the "parent" of several variants of other Islamic
organizations that emerged afterwards. In its annual congresses, from the first to the
sixth in 1921 in Surabaya, Deliar Noer (1985: 140) described the number of SI
delegates present giving a vote indicating the number of SI memberships in those
years:
It can be recorded in relations a sound decision on this issue that the party
congress had greatly shrunk. About eighty local Sarekat Islam with 860,000
members sent their representatives to the first National Congress in Bandung
in 1916; 71 units with 825,000 members to the second National Congress in
Jakarta in 1917; 87 units with 450,000 members to the third National Congress
in Surabaya in 1918; 83 units with 2.5 million members to the fourth Congress
in Surabaya in 1919; 53 units to the Fifth Congress in Yogyakarta in May 1921
and 63 units to the Sixth Congress in Surabaya in October 1921.
With such numbers imagine the involvement and commitment of the scholars
towards the destiny of the nation and state. Their time is spent thinking and
contributing their energy and thoughts for public education and the independence of
the Indonesian nation and state.
Independence Revolution
In the process of proclamation and independence revolution, especially at the
state level, the ulama did not present themselves. This is because it is not the
territory. Technical affairs and work to take care of the state is the territory of a new
generation of modern politicians such as Soekarno, Hatta, Syahrir and his generation.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
269
ARTIKEL
E-ISSN: 2615-5028
The cleric places his place in society and integrates with their lives, not in the seat of
government or at the state elite level. Their presence in the state administration area
is quite represented by some representatives of Islamic figures. On the other hand, in
the period leading up to independence, political groups had experienced very broad
differentiation. Various political groups, aspirations and ideologies emerge with their
respective interests. Suddenly, a small minority group whose name is unknown and is
not absent in the history of the struggle to drive out colonial invaders, objected to
the first precepts of Pancasila which had been ratified in the constituent assembly,
namely: "A Divinity with the Obligation to Run Islamic Sharia for the adherents."
The clause that reads "the government guarantees the implementation of Islamic law
for its adherents" written in the preambule is debated. This section was actually
discussed at the beginning of the trial and approved by the trial. At the same time,
when the constituent assembly was dissolved in 1959 by President Sukarno, at that
time the trial had already completed 90% of the discussion. The last 10% of the
debate is longer, tough and difficult, namely discussing the most crucial of all trial
material. The 10% is about the basis of the state, namely whether Indonesia should
be based on Islam or Pancasila. The constituent court proceeded 57 days until 18
August 1959 (Ansari, 1981; Maarif, 1987).
It is very reasonable and appropriate, the relentless struggle of hundreds of years
of scholars to drive out the invaders at the expense of their body and soul, was given
a special article for Muslims, which is like the complete verse one of the Pancasila as
above. But what happened was not like that. This is an irony of history. How could
demands that are "unclear" from whom and from which direction be accepted by the
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
270
ARTIKEL
E-ISSN: 2615-5028
congregation? But, moderate Islamic figures in Committee 9 namely Ki Bagus
Hadikusumo, KH. Wachid Hasyim, Mr. Kasman Singodeimedjo, Mr. Teuku
Mohammad Hassan and Sukarno themselves showed the greatness of their souls.
They accepted the "mysterious demand" for one big reason: the Indonesian nation
and state were fully divided. And, many Muslims feel that the struggle of the ulamas
for hundreds of years was "sacrificed" in only about 15 minutes of Muhammad
Hatta's meeting with the mysterious Christian envoy.
Post-Independence Period
After the independence, two Islamic organizations from the above mentioned,
are still alive and reaching the peak of their glory, both in membership, programs,
preaching, education and politics, namely NU and Muhamamdiyah. The number of
NU followers is now thought to reach 30 million, and Muhammadiyah 28 million. By
this number, NU and Muhammadiyah are the largest Islamic organizations in the
world. The membership of the Muslim Brotherhood in Egypt led by Hasan AlBanna has recorded 2,000 branches with 500,000 active members while Jami'ah alIslamiyah in Pakistan led by Abul A'la Maududi is smaller than that.
By that much amount, of course the effect is also extraordinary, that it is
impossible to discuss or see Indonesian Islam by not involving or ignoring the two
biggest mass organizations. Interestingly, these two largest Islamic mass
organizations seem to divide the work area with different identities and work
programs as illustrated in the following table:
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
271
ARTIKEL
E-ISSN: 2615-5028
Aspects
NU
Muhammadiyah
Members (±)
30 million
28 million
Leadership
Traditional
Ulama
Base /work areas
Rural
Urban
The scientific basis
of
the Yellow Book (the
inheritance of classical
scholars)
"White Book" (modern sciences)
The nature of the
movement
Defending the tradition
of
Renewal of
Thought Religion
Traditionalism
Modernism
Educational
Institution
Pesantren
Schools School
Economic
Temporal Programs
Business Charities (schools,
hospitals, colleges etc.)
Kyai
/
Scholars / urban Ulama
This is a general description, not absolute. In certain cases, there is the same
identity, or upside down.
The significance of the number and size of such an organization has naturally
created strong assumptions: (1) Indonesia is Islam (its own number ± 90% of the
total population of Indonesia), (2) it is impossible to understand Indonesia without
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
272
ARTIKEL
E-ISSN: 2615-5028
understanding Islam, (3) the whole process social, political, economic and cultural
processes related to Islam, and, in other words, (4) it is impossible to release NU and
Muhammadiyah in understanding, learning and making political policies concerning
Indonesian Islam. As a result, this is an extraordinary achievement of scholars who
have made Islam inseparable from Indonesia.
Community Building
After the national discussion above, the time has come to portray the ulama as a
local community figure. This is because the ulamas are usually community builders,
wherever they are. The following is the story of an ulama who built a village, namely
Rd. Haji Mukhtar in Cililin, West Bandung. Rd. Haji Mukhtar was the Village Chief
of Rancapanggung, from 1930 to 1942, when the Japanese occupation had just
begun.
According to the Rancapanggung village website, Cililin, in 1930, in Jakarta a
National Faction in the People's Council of ten members was formed and was
chaired by M. Husni Thamrin with the aim of ensuring the attainment of national
independence in the shortest possible time. Simultaneously with the incident,
Rancapanggung Village, Cililin District, Bandung, already had a village head named
Rd. H. Mukhtar without any election but appointed directly by the community with
consideration seen from the authority and strong influence in the eyes of the Dutch
colonial government.
The Rancapanggung region in the 1930s, did not yet have village government
offices and village markets. Rd. H. Mukhtar was appointed as the Head of the
Rancapanggung Village located on the edge of the Rancapanggung Highway,
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
273
ARTIKEL
E-ISSN: 2615-5028
covering an area of approximately 4,000 meters in the interests of the general public,
the Rancapanggung Village in particular and in general in the whole Cililin subdistrict, and outside the Cililin sub-district. The Bandung Regent at that time was
RAA Wiranatakusumah V (Dalem Haji), during the reign of 1920-1921 and 19351942. The reign of Kadesh Haji Mukhtar in 1930-1942 was exactly the same as the
leadership of R. Oto Iskandar Dinata as Chair of the Pasundan Circle of Friends
(1930-1942).
According to the oral history of his offspring, Rd. Haji Mukhtar has a four wife
with a vast land wealth. From one of his wives, Rd. Haji Mukhtar left a child who
became a scholar / instructor with Falak science in Rancapanggung, named Haji
Arifin (1907 - 1997).
The head of Rancapanggung Village in the colonial period was a pilgrimage,
which is actually a historical exception because in general the pilgrims of the colonial
era did not become subordinate to the Dutch, but instead took care of pesantren,
became kyai and taught the Koran. Directly subordinate to the Dutch government
were regents, civil servants in Java and uleebalang in Aceh.
However, the Rancapanggung Village website mentioned Rd. Haji Mukhtar
"seen from his authority and strong influence in the eyes of the Dutch colonial,"
became very possible. The rest, because Cililin has long been known as the city of
students, where Rd. Haji Mukhtar is one of the products that he is said to have sent
to several pesantren to the Banten region and then became a pilgrimage. Cililin has
long been called "the santri warehouse and hajj factory." The City of Santri is a term
given to cities that have many boarding schools, including the western part of
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
274
ARTIKEL
E-ISSN: 2615-5028
Bandung. According to data from the Ministry of Religion of West Java Province,
there are more than 450 pesantren in West Bandung, mostly in the southern region.
The large number of pesantren cannot be separated from the historical value of
17th century Islamic da'wah brought to the Cililin region which was developed by
one of the Sufi clerics from Banten who had a lineage to Cirebon and Demak, named
Muhammad Syafi'i and Sheikh Abdul Manaf. Muhammad Syafi'i is known as the
Prince of the Winds whose pilgrimage tombs are in the Pesantren Dawuan, Cijenuk,
Cililin until now. Then, Sheikh Abdul Manaf was a scholar who left the pilgrimage
site, the Tomb of Mahmud in Cigondewah. These two scholars were tasked with
spreading Islam in the south Bandung region when the Banten Sultanate was ruled by
the 16th century Sultan Maulana Yusuf (1568-1580) and the Cirebon Sultanate was
ordered by Panembahan Ratu.
Rifkiyal Robani's writing on the Santripedia website, apparently derived from
oral tradition, explains that the names of villages in the Cililin Kawedanaan area all
originate from the atmosphere of the Islamization stopover carried out by Sheikh
Muhammad Syafi'i. According to him, the emissary from the Banten Palace who first
settled in the Cililin area was a wandering Sufi cleric named Muhammad Syafi'i and
Sheikh Abdul Manaf. The two men initially stopped at a comfortable place while
teaching Islamic teachings. The name of the place has until now been given the name
'Sindangkerta.' Sindang means stop, Kerta means comfortable or safe which has now
become Sindangkerta District, before Gunung Halu.
From Singdangkerta, move to the north to continue the teachings of Islam and
stop by somewhere. The name of this new place is named Kampung 'Panaruban.'
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
275
ARTIKEL
E-ISSN: 2615-5028
Panaruban comes from takarrub means to draw closer to God Almighty. In Panaruban
began teaching Islam through dhikr. The sound of the dhikr is echoed by the
surrounding community which in Sundanese is called "ngagerendung". Over time the
Panaruban village turned into a 'Gerendung' village. The word Gerendung can also
be from the word gerendeng in Sundanese, which means a soft voice, dhikr of khafi
(quiet).
The village of Gerendung was increasingly crowded by students who were going
to study religion. Finally, the students gathered in the village. The gathering place for
the students is called "Jenuk". Jenuk means gathering, which is known as Batur Jenuk
Balarea means "everyone here, brother." Now the village's name has changed to
'Cijenuk' until now.
The development of the Cijenuk boarding school is more lively, especially when
holding commemoration of the Prophet's Birthday. Various types of food are served
including wet cakes. The making of wet cakes originated from the northern village of
Cijenuk until now the village is named 'Citalem' (Talem means wet cake container).
Citalem is now a village. At that time, they did not use food dishes made from
industrial engineering materials such as basket, glass cups, and kettles. To
accommodate drinking water, vegetable meat, palm wine (teres means lahang). Pan
Violence means the artisan "totap." Always use "katung" which is short lodong. The
shortergiven the name "bowl" or "katung isbekong". Making this katung from a village
located west of Cijenuk. The name of this village until now was given the name
'Cipongkor.' Pongkor means short lodet or katung. Now Cipongkor is a district.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
276
ARTIKEL
E-ISSN: 2615-5028
After a long period of time, another Sufi cleric came from Cikundul Cianjur who
held the rank of Wedana Dalem (Wedana Keraton). This person was given the
nickname Grandfather Sangga Wadana until now. Sangga Wedana joined to settle in
Cijenuk until he ended his life, and was buried in the Cijenuk tomb together or
adjacent to the graves of Mohammad Syafi'i and Sheikh Abdul Manaf.
Cijenuk students who independently spread the teachings of Islam. There are
four known students who preach to develop Islam. The first, named Nayaganta that
established a boarding school on the banks of the Cipatik River. Until now the place
was given the name Nunuk which means gathering. The second, named Nayaguna
established a pesantren on the edge of the Citarum River. The place is now named
Kampung 'Depok.' Depok means settlement or Padepokan. The river bank developed
into a village named 'Citapen', which comes from the word Citepian. Third, Nurasidi is
a writer of the Koran. He founded the famous boarding school Bongas, known by
the nickname "Ulama Bongas". After his life ended buried at the top of the hill
"Pasirpogor Cililin". The fourth, earned the nickname Dalem Kemuludan founded the
Islamic Boarding School in Cinengah Gununghalu, and so on. Such is the search for
Rifkiyal Robani. Although it makes sense, justifying the necessary sources of
reinforcement in the form of texts.
The link between Cililin as a city of students, the number of pilgrimages and
boarding schools to the history of islamization developed by Sheikh Muhammaf
Syafi'i and Sheikh Abdul Manaf since the 17th century requires a deeper exploration
of social history with credible manuscript sources. Hopefully the future will be
increasingly explored by the next generation of history lovers.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
277
ARTIKEL
E-ISSN: 2615-5028
E. CONCLUSION
From the description above, it can be concluded, it seems clear that almost all of
the important stages of Indonesian history were colored by the role of ulama, even
long before the Indonesian state existed. Ulama is what fills and colors the dynamics
of society and the history of the Indonesian Archipelago. When Indonesia stood up,
it was created with the soul and breath that the ulama had built. 'Indonesia' is an
'imagined society' or a Vocabulary with the inherent characteristics. Like when we say
the word "house," what we imagine is actually the characteristics, functions or
identities attached to the word house, that is, buildings, human habitation, protect
from heat and rain, and so on. If one of its features is removed, for example it does
not protect the heat and rain; then surely he is not a 'house' but rather a 'roofless
building.' Or the word 'human habitation' is omitted; also not a house, but an animal
cage. Another example is the mosque. What is the identity attached to the mosque?
Buildings, places of worship, Muslims. Eliminate one of its characteristics, then it is
not a mosque or not necessarily a mosque. So, whether or not something depends on
the identities or functions attached to it. The identity of Indonesia that has been
created is religious, Muslim nation (the largest in the world), multicultural and multiethnic tolerance, open, moderate and democratic. These identities were built and
created by the scholars through their blood, sweat, soul and body for centuries.
Then, if there were no scholars there would be no Indonesia. Because Indonesia is a
work of scholars!
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
278
ARTIKEL
E-ISSN: 2615-5028
REFERENCES
Geertz, C. (1960). The Javanese Kijaji: The changing role of a cultural
broker. Comparative Studies in society and history, 2(2), 228-249.
Hamka IV, S. U. I. (1981). Jakarta: Bulan Bintang.
Hasbullah, M. (2003). Asia Tenggara Konsentrasi Baru Kebangkitan Islam. Bandung:
Fokusmedia.
Kartodirdjo, S. Marwati Djoened Poesponegoro, dan Nugroho Notosusanto. (1993).
Sejarah Nasional Indonesia Jilid, 6. Jakarta: Balai Pustaka.
Kipping, M., Wadhwani, R. D., & Bucheli, M. (2014). Analyzing and interpreting
historical sources: A basic methodology. In Kipping, M., Wadhwani, R. D., & Bucheli,
M. (eds) Organizations in time: History, theory, methods. Oxford: Oxford University
Press.
Noer, Deliar. (1985). Modern Islamic Movement in Indonesia, 1900-1942, Jakarta: LP3ES.
Rahman, M. T. (2016). Islam As An Ideal Modern Social System: A Study of Ali
Shariati’s Thought. JISPO: Jurnal Ilmu Sosial dan Ilmu Politik, 6(1), 42-51.
Rahman, T. (2013). 'Indianization'of Indonesia in an Historical Sketch. International
Journal of Nusantara Islam, 1(2), 56-64.
Reid, A. (1988). Southeast Asia in the Age of Commerce, 1450-1680: The lands below the
winds (Vol. 1). Yale University Press.
Rosidi, A. (2000). Ensiklopedi Sunda: Alam, manusia, dan budaya, termasuk budaya Cirebon
dan Betawi. Pustaka Jaya.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
279
ARTIKEL
E-ISSN: 2615-5028
Snyder, T. (2010). Bloodlands: Europe between Stalin and Hitler. London: The Bodley
Head.
Steenbrink, Karel. (1995). Kawan dalam Pertikaian; Kaum Kolonial Belanda dan
Islam di In (1596-1942), Mizan Bandung.
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020
280