TUAN GURUS, RELIGIOUS PREACHING, AND SOCIAL SEGREGATION

IN LOMBOK NTB

TUAN GURUS, RELIGIOUS PREACHING,

AND SOCIAL SEGREGATION IN LOMBOK NTB1[1]
Fahrurrozi*
Abstract:
Shifting paradigm and societal labeling towards tuan gurus in Lombok have
commonly led to ambiguity and overlap caused by varied contributing
factors such as ones status of tuan gurus, ones sole teaching activity in the
pesantren, madrasah teachers, preachers, teaching religious books in
general, and even political interest. There is, then, no wonder there are lots
of tuan guruss. Tuan Gurus play key roles in the development of Muslim
societies, not only in religious life but also in economic, social, political and
cultural ones. There are Tuan Gurus who are actively engaged in particular
political parties, Islamic economics, peoples empowerment, cultural
activities, and humanitarian reliefs, but there are also those who take
distance from worldly lives. However, their roles are not measured merely
by their direct involvement in various activities, but also by their absent in or
even rejection to them. Both their activism and passivism have certain
impact on Muslim societies. Morevover, their roles are different from one
Muslim society to another. Considering those, this research aims at decribing
the epistemology of tuan gurus in the normative ideas and mapping the
social realities of tuan gurus label at the societal level. The research employs
sociological approach and phenomena analysed with inductive-descriptive
analysis. Results show that tuan guruss as religious missionaries should
command deep knowledge mastery, have individual and social piety, be
fluent in book reading, organize an education centre, have done the
pilgrimage, be socially acceptable, be highly committed to societal issues,
posses power, and unique charm, and be well behaved.
1[1] This paper is presented at the third joint conference on tuan gurus, religious
preaching, and social segregation in Lombok NTB, held by the Faculty of Humanities,
Georg August University of Gottingen and the Faculty of Da'wa and Communication, State
Islamic Institute of Mataram, Gottingen, Germany, 3-4 June 2014.

* *Fahrurrozi is Lecturer in Islamic Communication, da'wa and sociology at Faculty of

Da'wah and Communication Istitute of Islamic State Mataram NTB, Jln. Pendidikan
No. 35 Mataram, Email: roziqi_iain@yahoo.co.id. HP.081 803 669 310.

Key words: normative, social realities, tuan gurus, categories,

reposition, typology, appropriateness.

Introduction
Tuan Guru, on Lombok Sasak ethnic community, was one of the elite
figures, the Islamic religious functionaries in positions of honor and become a
role model of society. With qualification as a group that has knowledge of
Islamic religion, they are recognized as a disseminator and guardian of Islam,
especially in upholding Da'wah Islamiyah (religious preaching). Generally the
title given by the society to those who already perform the pilgrimage and
have a place to give religious teachings of Islam. This title is abbreviated
with T.G.H. (Tuan Guru Haji).2[2]
Implementation of the mission that has been done by Tuan Guru in
Lombok previously showed how the level of social inequality in the distance
between the messenger (communicator) and the people who receive the
messages of Islam (communicant).
Throughout its implementation is still an effort to introduce a long
time, with no oriented values and contextual order that the message is
received it will never be rooted in the community.

Religious Preaching

(Da'wah) should be understood as a social transformation efforts planned

2[2]Asnawi, Agama dan Paradigma Sosial: Menyingkap Pemahaman Masyarakat Sasak
Tentang Taqdir Allah Dan Kematian Bayi, (Jakarta: Sentra Media, 2006), Edisi Revisi, cet.
1.h.23. Muh. Noer, dkk, Visi Kebangsaan Religius: Refleksi Pemikiran dan Perjuangan TGKH
Muhammad Zaenuddin Abdul Madjid 1904-1997, (Jakarta: Logos Wacana Ilmu, 2004, 1th
edition,. Baharuddin, Nahdltul Wathan dan Perubahan Sosial, (Yogyakarta: Panteon Press,
2007. Ahmad Abd. Syakur, Islam dan Kebudayaan: Akulturasi Nilai-nilai Islam dalam Budaya
Sasak, (Yogyakarta: Adab Press, 2006), 1th edition. Fahrurrozi, Sejarah Perjuangan dan
Pergerakan Dakwah TGH.M. Mutawalli di Pulau Lombok: Pendekatan Kultural dan Sufistik
dalam Mengislamisasi Masyarakat Wetu Telu, (Jakarta: Sentra Media, 2006). Nasri Anggara,
Politik Tuan Guru: Sketsa Biografi TGH.Lalu Muhammad Faisal dan Perannya
Mengembangkan NU di Lombok, (Yogyakarta: Genta Press, 2008), Cet. 1.H.Lalu Muhammad
Azhar, H. Lalu Muhammad Shaleh Tsalis, Tuan Guru Lopan: Waliyullah dengan Kiprah dan
Karamahnya, (Mataram: Yayasan Pondok Pesantren As-Shalehiyyah, 2003).

and programmed, not like filling 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.3[3]
In the context of the history, mission of Tuan Guru initially became
cultural brokers. In fact, according to a study in Garut, Hiroko Horikoshi
provide confirmation that the role of Kyai well as mission interpreters not
merely as a cultural broker, but as a power broker (intermediary forces), 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 conflicting, maintaining the dynamics driving the maintenance of
community resources required.4[4]
Based on the background problems, the researcher wants to know how a
tuan gurus, his preaching and social segregation of tuan guru in Sasaknese
perspective.

3[3]S.N. Eisenstadt, Revolution and Transformation of Societies, (New York: The

Free Press, 1978). Cet. 1. p. 50. See too to Indonesian Edition, S. N. Eisenstadt,
Revolusi Dan Transformasi Masyarakat, Penerj. Chandra Johan, (Jakarta: Rajawali,
1986), Cet. 1. .143.Clifford Geertz, ''The Javanese Kiai, The Changing Role of
Cultural Broker'' in Comparative Studies In Society And History, vol. 2. Clifford
Geertz, The Javaanese Kijaji: The Changing Roles Of A Cultural Broker, dalam
Comparative Studies In Society And History, 1960 . see too, Clifford Geertz, The
Religion Of Java, (New York: The free Press of Glencoe, 1960)
4[4] Hiroko Horikoshi, A Tradisional Leader in a Time of Change: The Kijaji and
Ulema in West Java, (USA: Urbana-Champaign, 1976). A Thesis for the degree of
Doctor of Philosophy in Anthropology in Graduate College of University of Illinois.
See also, Paulo Alman, Revolutionary Social Transformation: Democratic Hopes,
Political Possibilities, and Critical Education, (London: Bergin & Garvey, 2001),
Second Edition, h.1 Authentic social transformation is never a sudden even. It is
process through which people change not only their circumstances but themselves
and social transformation involve levels of human existence.

Religious leaders-popularly known as tuan gurus holds a very pivotal

role as one of the community developers in Lombok. However, This pivotal
role is questioned 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 (muhfazhah)

their

predecessors tradition without further developing it. This hinders religions

acceleration with dynamics of social changes

Behaviour changes: Former tuan guruss empower the marginalized 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.

Every changes which

happen will certainly affect their expected roles.

Based on the problems above, researchers will analyze the activity of
preaching and communication as Tuan Guru and religious leaders as far as
community role models and the effectiveness of preaching creadibility
conducted among people with preaching and promote the interaction
paradigm of communication as a barometer of success in efforts to create
social change in Lombok. Starting from the assumption that the role of Tuan
Guru as community leaders, religious leaders and political figures, very
dominant influence in transforming the social order in a positive direction
and is more advanced.
NORMATIF

CONCEPTS

OF

ULEMA

AND

TUAN

GURUS

IN

THE

NORMATIVE IDEAS
In the perspective of al-Quran (Koran), without intending to modify the
already fixed terminology of ulema, there are many terminologies for those
who are knowledgeable, namely ulam, lil ilmi, arrsikhn fi al-ilmi, ahl

azzikr, dan ulil al-bb.5[5] The word ulam are referred twice at the alQuran, in the Sura (Chapter) of as-Syr: 197 dan sura (Chapter) al-Fthir:
28. The word ulema a the Sura (Chapter) of al-Syr is referred to the ulema
of Bani Israel knowing the revelation of al-Quran to prophet Muhammad.
Whilst in the sura (Chapter) of al-Fthir, the word ulema is referred to call
those who are most pious.6[6]
The word ulema which comes from Arabic is the plural form of the word 'alim
which etymologically means those who are knowledgebale, or in another
definition, ulema is knowledge experts. At the practical level, ulema tend to
connote to the meaning of Religious Studies experts, whilst in the
perception of Islamic society , ulema are not only considered as religious
studies experts but also are deeply committed toward moral and societal
values.

[7]

Encylopedia of Islam and the Muslim World defines that linguistically,

ulema 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 societys socio-educational class holders whose task is to
analyse religious texts such as al-Quran dan al-Hadits 8[8] Generally, ulema
fit the category described in the al-Qur'an as those who are dedicating and

5[5]The word ulema is the plural form of lim, derived from the word alima
those who know very clearly. Hence, all of words formed with alphabets of ain,
lam, mim, always refer to the meaning of clarity, such as alam (flag), lam
(universe, feeling or intelligence based creatures), almah (address), as analysed in
M. Quraish Shihab, Tafsir al-Misbah Pesan-pesan dan Keserasian al-Quran (Jakarta:
Lentera Hati, 2002) cet. 1. 466.
6[6]M. Dawam Raharjo, Ensiklopedi al-Quran Tafsir Sosial Berdasarkan KonsepKonsep Kunci (Jakarta: Paramadina, 1996) 688.
7[7]Muhammad Thalhah Hasan, Islam dalam Perspektif Sosio Kultural (Jakarta:
Lantabora Press, 2000), 2nd ed.187.

pious, (Q.S. 4: 59) and those who have the authority to interpret the religious
teachings due to their deep religious knowledge.9[9]
Further, The Indonesian National Encyclopedia also holds an interesting
yet new on the definition of ulema. At the former definition, what is meant by
ulema is the scientists, either in the field of religion, humanities, or social
sciences. Later, the definition only refers to religion experts. In Indonesia, A
number of places have different calls towards ulema such as Kyai (Java),
Ajengan (Sunda), Tengku (Aceh), Syeikh (Sumatera Utara/Tapanuli), Buya
(Minangkabau), Tuan Guru (Nusa Tenggara, Kalimantan Selatan dan
Kalimantan Tengah).10[10]
Sayyid Quthubs perspective describes that those considered as ulema
must possess deep religious studies, be pious, have high involvement with
their surrounding, as well as have moral integrity acknowledged by the
society.11[11]
Al-Ghazali denotes five characters of ulema, namely: abd: being pious,
zahd: leading a sober life, alm: possessing religious knowledge, faqh:
possessing societal knowledge, murd, being oriented to serve without
expecting rewards.12[12]

8[8]Richard C. Marthin, Encylopedia of Islam and The Muslim World (USA: MacMillan
Reference, Thomson Glate, cet. V. Vol. 2-M-Z, index, 703-705. Ulema: literally those
who have knowledge or those who know, singular alim, plural Ulema. The term
is most widely used to refer to the scholary class of muslim societies, whose main
occupation is the study of the texts that make up the Islamic tradition religious
sciences such as Quran, hadits.
9[9] Jajat Burhanuddin, The Fragmentation of Religious Authority: Islamic Print Media
in Early 20th Century Indonesia, dalam Studia Islamika, Volume II, Number, 1.23.
10[10] M.Dawam Raharjo, Ensiklopedi, 689.
11[11] Sayyid Quthub, Tafsir Fi Zhilal al-Quran (Beirut: Dar al-Fikr, 1416), 1st
publication..56.

Badaruddin H. Subki analysed that ulema at least follow these criteria:

mastering religious studies (tafaqquh fi al-dn), and being able to guide their
ummat based on knowledge sourced from al-Quran dan al-Hadits, able to do
Islamic teachings, able to enlive the prophets 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,
tawadhu, humane, mahabbah, 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.13[13]
Muhammad Baqhir al-Majlisi quotes the statement of Ali bin Abi Thalib
who divides ulema into three main groups. The first group is the educated
people who like to show off and debate. When they put forward their
opinions, their offensive way frequently hurts others. At public, they pretend
to be very pious and make an image of being wara. The second group is the
educated people who like to seek for economical benefits. They like to cheat
and feel like to serve the rich, expecting 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 find their life
uneasy and heavy.

14

[14]

Those characteristics and definition of ulema are mainly based on

normative criteria. Sociologically, those criteria will certainly face the
semantic and applied realities. Hence, questions such as in the recent

12[12]Hujjatul Islam Abu Hamid al-Gazhali, Ihya Ulum al-Din (Cairo: Dar al-Kutub alMishriyyah, 1413), 1st publication, Juz. 1. 68.
13[13]Badarudin H Subki, Dilema Ulema dalam Perubahan Zaman (Jakarta: Pelita,
1995) 47.
14[14] Syaikh Muhammad Baqir al-Majlisi, Bihar al-Anwar al-Jamiah li Durar Akhbar
al-Aimmah al-Athar, Juz II,) Beirut: Dar Ihya al-Turast al-Arabi, tt. 46-47.

context of life, who ulema are is emerging as bias and overlapped roles of
ulema happen.
In the history of Islamic civilization, ulema in the many parts of the
world have shown themselves as the leaders of social and political changes
15

[15] Such a role is driven by two main factors. The first factor is the fact

that ulema historically consider themselves as the vocal point of Islamic

moral awareness. The second factor is that they dedicate their efforts in the
mosques and Islamic schools where people gather and discuss the most
recent news and dynamics.16[16] Hence they are triggered to take a greater
role in solving the happening problems and changes.17[17]
In the period of Abbasiyah Dynasty (750-1055), all ulema formally
employed by the government were paid making them risky with the
governments pressure. This made their independence lessened. People
started to respect them less as they felt curious if the ulema got involved
with the bureaucracy. In their simple thought, the ulemas involvement with
the bureaucracy made their dignity (muruah) lessened.18[18]
The ulema criteria are very ideal. However, this what muslim society
believes towards those who have the depth of classical Islamic knowledge

15[15]Hamid Al-Gar, Religion and State in Iran: The Role of the Ulema in the Qajar
Period (Berkeley: University of California Press, 1969)11.
16[16] Gabriel Baer, The Ulema in Modern History: Asian African Studies. Vol. 7
(Jerusalem: Israel Oriental Society, 1971) 12.
17[17]Nur Yalman, Some Observations on Secularism in Islam: The Cultural
Revolution in Turkey (Deadales: Winter 1973, Post Traditional Societies: 139.
18[18] Ibn Abbas in a story states that ulema are people who believe in God, make a
clear borders on what God says as halal and haram, keep Gods instruction, and
feel sure to meet God. Whilst Ibn Katsir states that ulema are those who are deeply
pious so that they are very dedicated to God (refer to Musthafa al-Maraghi, Tafsir alMaraghi (Beirut: Dar al-Maarif, 1418) Juz. 3. 553.

(especially fiqh) and conventionally labeled as kyai/tuan gurus in the

Indonesian muslim society.19[19]
Based on the Indonesian Ministry of Religious Affairs, ulema are
interpreted with those who know the greatness of Allah. Even, Nurcholis
Madjid interpret them as scientist-those who are at the top level of
piousness, those whose moral, behavior, and ethics are role models for
others

20

[20]

Bassam Tibbi, interpret Ulema, who have come to represent a kind

muslim clergy-even though islamic doctrine does not recognize a clerical
class- do not see themselves as theologians but as lawyers. 'Alim, the
singular from of ulema, means "scholer" in Arabic. In Islamic History, the
ulema were thus the embodiment of Islamic fiqh in its capacity as muslim
knowledge par exellence.21[21]
The distinctive yet holistic characteristic of the role and function of
ulema in the Islamic society, especially Indonesia, can be seen from their
roles and functions at the process of Islamization. Ulema are religious
missionaries. They maintain religious affairs at the Islamic system where it is
traditionally kept in the middle rural societies producing the cadres of ulema
and taking the responsibility in keeping the Islamic orthodoxy. They always
connected to their mosque where they act as a prayer leader and Friday
prayer preacher. They also manage their Islamic broading school where all
students and rural residents gather to learn and recite al-Quran and listen to

19[19] In Indonesian, ulema means those who are experts in Islamic religious
studies (Please refer to the dictionary of Bahasa Indonesia, 3 rd edition, (Jakarta:
Balai Pustaka, 2002), 2nd publication.1239.
20[20]Nurcholis Madjid, Tradisi Islam Peran dan Fungsi dalam Pembangunan di
Indonesia (Jakarta: Paramadina, 1997) 33.
21[21] Bassam Tibi, Islam and the Cultural Accomodation of Social Change,
translated by Clare Krojzl, USA: Westview Press, 1990) p.40-41

ulemas preaching and where students in majority live together in

simplicity.22[22]
However, the sociological realities show the diversity happening
towards ulema. They can be further categorized into three big categories:
independent ulema, religious officials, and Islamic organization leaders.
Each of them has their own characteristics, coverage, and different path of
recruitment. Independent ulema usually manages centres of education
such as pesantren, madrasah, or majelis 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 ulemas influence. Their influence 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.

23

[23]

Different with independent ulema, religious officials are those whose

ligitimacy is based on the authoritys selection. The difference between the
independent ulema and the religious officials frequently bring them to the
conflict situation. At the colonization era, The Dutch government took the
advantage of such a conflict to control the religious schools and Islamic
boarding schools. As the religious officials are selected by the authority, their
influence is limited to where they are assigned.24[24]
The third category falls under those whose career is trough Islamic
organizations. A number of them has the capacity as ulema, whilst the rest
22[22]Hiroko Horikoshi, A Tradisional Leader in a Time of Change: The Kijaji and
Ulema in West Java (USA: Urbana-Champaign, 1976). A Thesis for the degree of
Doctor of Philosophy in Anthropology in Graduate College of University of Illinois.35.
23[23]Muchtar Buchari, Nurcholis Madjid, Taufiq Abdullah, Muslim Abdurrahman,
Pandangan & Sikap Hidup Ulema: Acuan Penelitian, in the Journal of Nadhar Buletin
Tak Berkala Penelitian Agama dan Masyarakat, Seri 1 Juli 1986. 7.
24[24]Muchtar Buchari, Nurcholis Madjid, Taufiq Abdullah, Muslim Abdurrahman,
Pandangan. 7.

does not, but only have concerns and Islamic ideas. The ulemas qualification
from this category is not a central issue as they are more interested in how
to articulate the ummahs aspiration to the national context. Hence, they are
more potential to be national level leaders than Islamic boarding school
ulema who are stronger in their local community. These three typical
categories however, sometimes overlaps as there are a number of ulema
who are catively involved in the three categories.25[25]
The Islamic ulema plurality can also be analysed from its theological
understanding pattern. There is a number of ulema who state that they are
the followers of ahlussunnah wa al-jamaah, whilst the rest does not follow
any stream. There is also the classification of non mystical and mystical
streams, stream of mutabarah (readable) and ghair mutabarah
(unreadeable)as well as those specifically classifying themselves as Islamic
magic religion or self defence based ulema.26[26]
The ulema labelling is not by ascription not by education achievement.
This label is acknowledged by the muslim society due to services and
influences made by the prospective person. For example, a kyai at the
society is degraded down to a religious teacher (ustadz) as his social and
religious functions degrade or because he loses a trust or he is mentally
defected.27[27] The ulemas individual quality which exceeds the societys
knowledge and skills to run social development is a crucial point to gain
strength, influence, as well as their position acknowledgement at the society.
28

[28]

25[25] Muchtar Buchari,Dkk., Pandangan. 8.

26[26]Muchtar Buchari,Dkk., Pandangan, 8.
27[27]Zamakhsyari, Tradisi Pesantren: Studi Tentang Pandangan Hidup Kyai
(Jakarta: LP3ES, 1993) 44.

Ali Musthafa Yaqub states that ulema can be categorized minimally

under five criteria to be those who have got the prophecy legacy 29[29] :
First, 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 questions asked. The prophet legacy only goes to the experts of
Islamic religion or in a simpler indicator it goes to those who understand alQuran and al-Hadith. Other intelectuals such as forestry experts can claim
themselves as ulema in the field of forestry.However the label ulema in this
sense is limited to linguistic labelling (lughatan), but not to the terminology
of ulema as those who have got the prophecy legacy. 30[30] Second, to be
khasyah towards Allah (being deeply pious towards Allah). Third to be zuhud
dan oriented to think of the life hereafter. Fourth, To get invloved with
grassroot level society, Fifth, 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-except the Prophet of Isa, are selected as prophets at
the age of fourty.

31

[31]

REPOSITION OF TERMINOLOGY OF TUAN GURUS AS ULEMA

28[28]Multiple discourses have long existed side by side in the world of the ulema ;
and in respect egain, the modern ulema are often not altogether different from
their precursors. (Muhammad Qasim Zaman, The Ulema in Contemporary Islam:
Custodians of Change (New Jersey: Princeton University Press, 2002, cet.1. 187).
The ulema see every where only injustice, conspiracy, and affliction, but not the
new opportunities that are aqually the product of transformations of modernity.
(Muhammad Qasim Zaman, The Ulema, 181).
29[29] Please refer to Ibnu Majah, Sunan Ibnu Majah, in a hadith story, Ulema are
thoes who inherit the prophecy legacy. Prophets are queath money to their
followers but knowledge.
30[30] Ali Musthafa Yaqub, Islam Masa Kini (Jakarta: Pustaka Firdaus, 2001), 1st
publication.118.
31[31] Ali Musthafa Yaqub, Islam., 119-122.

The term tuan gurus developed amongst Lombok society is identical

with the term kyai haji developed in Indonesian Islamic society, especially in
Java region. They are prominent figures of Islam perceived as experts in all
aspects of Islamic teachings, including Arabic language with all its branches,
even though that kind of perception is invalid and pleonastic. Not all todays
tuan gurus have learnt all kind of islamic teachings, either in holy land of
Mecca or in Indonesia for a significant period of time necessary to equip
themselves to be ideal tuan gurus. Among 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. Apart 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.32[32]
In Indonesian context, tuan gurus are equivalent with kyai in Javanesse
society. Equating these two categories is based on several equivalent criteria
that can found in both terms though there is also a clear distinction for the
usage of title of kyai in Lombok society.33[33]
In the terminology of Sasaknese society of Lombok, Asnawi identifies
criteria of tuan gurus as one of many groups of elite figures that possess
honorable position and as role models for society. Having been qualified as a
goup of elite expert on Islamic knowledge, they are claimed to be the
disseminators and guardians of Islamic teachings, especially when it comes
32[32] Ahmad Abd Syakur, Islam, 83.
33 [33] Dawam Raharjos explanation concerning the use of the title kyai among
Javanesse people suggests that the title is equivalent with ulema in Islamic
nomenclature. The word kyai is popular especially among general society. This word
refer to those who have been stated in the Holy Book as pious servant of God (Q. S.
Fathir: 28) and they also have the legacy of the prophets (Narated by Turmuzi) See
M. Dawam Raharjo, Ensiklopedia al-Quran Tafsir Sosial Berdasarkan Konsep-konsep
Kunci, (Jakarta: Paramadina, 1996), 691.

to performing islamic teaching and religious preaching (amar maruf nahi

mungkar).34[34]
Different in perception and naming of Sasaknese people towards kyai,
they perceive the title kyai not as the Javanesse society perceives it. The
term kyai in the perspective of Sasaknese society of Lombok ranges from
those who are officials of marriage to those who are invited to religious
accasions such as a marriage ceremony, mention of God (tahlilan) or thank
full to God (syukuran) (roah: Sasaknese). All of them who attend such
ceremonies is given the title of kyai by the Sasaknese society itself; kyai as
people invited to a roahan ceremony (syukuran).35[35]
Ahmad Abd. Syakur explains the word kyai used in Lombok island as
multi-interpretative terms. First, kyai is a prominent figure that masters wide
range of Islamic knowledge. Second, kyai is those who are frequently invited
to religious ceremony such as kenduren and other ceremony related to
death, marriage and et cetera. In East Lombok district, especially in
subdistrict of Pancor, the kyai invited to lead such religious prayer in
kenduren ceremony is called kyai tuan. The word tuan refers to those who
have performed the pilgrimage. Third, among Wetu Telu Islamic community
members, the word kyai is a name for their religious leaders, playing the role
of Messiah that connect its members to god.36[36]
The legality of term tuan gurus is an important thing to re-emphasize,
for the recent Sasaknese people of Lombok are challenged with blurred
34[34]Asnawi, Agama dan Paradigma Sosial: Menyingkap Pemahaman Masyarakat Sasak
Tentang Taqdir Allah dan Kematian Bayi (Jakarta: Sentra Media, 2006), 1st Pub. 12.

35

[35] In Sasak society, there is no difference between Menak (ningrat: Javanesse)

including Lalu, Lale, baiq, Mamiq, and Jajar Karang (average people). They are all united in
one Sasaknese bound. Those variations of social strata are now started to mix through the
process of acculturation. Gap between each stratum, therefore, became closer so members
of those social strata have no problem of socialization issue. (See Asnawi, Agama dan
Paradigma Sosial: Menyingkap Pemahaman Masyarakat Sasak Tentang Takdir Allah dan
Kematian Bayi (Jakarta: Sentra Media, 2006) 1st Pub. 11

36[36] Ahmad Abd. Syakur, Islam, 82.

understanding of whom and how should they characterize their role models
of those so called Tuan Guru Haji.
Nowadays,
requirement

to

problems
be

tuan

concerning
gurus

are

the

educational

shifting,

process

whether

and

basics

of

acknowledgement of general society is not changed yet. People who have

possessed expertise of

knowledge of Islam and other requirements to be

ulema might change, but the standard used by its society might not.
There are several categories and non-formal requirements often used
by society to refer people as tuan gurus, which is equivalent to ulema.37[37]
Nevertheless, those categories and requirements are changing along with
changes in societys needs.
There are several general criteria to refer people as tuan gurus:
1. Expertise on religious knowledge
The scopes of Tuan gurus influence depend on their expertise of
religious knowledge. Therefore, in upper levels such as district level in a
wider sense, there are also Tuan gurus who equipped themselves with deep
and comprehensive understandings of religious knowledge as well as with
wide community network.
2. Devoutness
Factors of devoutness. al-Ghazali divided ulema into two broad
categories. First, Ulema Su (wicked) or earthly ulema and ulema ghairu su
(good). Performance of both of these kinds of ulema is difficult to identify, yet
according to Ghazali, this issue dominates the discourse of ulema. This kind
of ulema has a deep understanding of religious teachings but they use their
knowledge merely to legitimate their power, personal interest and wicked
things. Secondly, ulema ghairu su (good) that is those who are ascetics and
has the element of orthopraxy (piety). In this light, orthopraxy cannot merely
37[37] The equivalence between Tuan gurus and Ulema is due to several aspects
such as their good understanding of religious matter, willingness to improve their
community, unpretentious manner, khasyatullah (fear of Allah/believe that Allah
sees them), and other conducts of Ulema that characterize the title tuan gurus
itself.]

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

clothes, heavy prayer beads, or the way they walk. Piety in this sense refers
to preference of those ulema to stay and live among society instead of
abandon it and find cover in solitude.38[38]
The concept of piety and ascetics of ulema is represented in Umars
word, kunn fi annahr rukbna, wa fi al-laili ruhbna, meaning: we are
warrior with horse in the day, and pope in the night. 39[39] Without pretending
that what has been explained about pious ulema above, we can conclude
that societys requirements concerning ulema is their expertise in religious
knowledge. Society appreciates tuan gurus for their willingness to teach
people (ummah) religious teachings, for their prayers, their fastings, and
other tradition (sunnah) ceremonies such as reciting al-Qur'an (Koran), etc.
3. Ascription
The succession of tuan gurus based on familial factors or ancestry, in
the sense that someone because of his familial relation to some certain
prominent figures possesses special rights and privileges among sasaknese
society. Nowadays, this factor has been fading away though it still has
significant influences to the succession of tuan gurus based of ancestral
factors. Anyone can be a tuan guru as far as the society acknowledges him
as so, and anyone can open a pesantren (Islamic boarding School) as far as
there are students to teach in that pesantren.
Being tuan gurus based on ancestral factors results in the ownership
mechanism of pesantren. The pesantren is likely to be possessed by feudal
38[38] Ghazali stated that aspects of Ulema can be divided into three categories;
First, those who destroy themselves and other people by pursuing material
happiness. Second, those who save themsleves and other people by calling the to
the right path. Third, those who save other people but destroy themselves, they call
people to the right things but they themself dont do. All they want to do is to pursue
wealth and position in life. See, Imam Al-Ghazali, Ihya Ulum al-Din,(Beirut: Darul
Maarif, 1415 H) 2nd Ed, 2nd Pub. 37.
39[39] Abu Hamid AL-Gazaly, Bidayatul, 68

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
pesantren because there is no guaranty that their offspring can run the
pesantren as professional as their ancestors can. Theologically, the personal
cult of tuan gurus which is identical with dynasty of tuan gurus is forbidden.
A classical system of curricula that needs a lot of teacher eventually
demolishes the existence of this dynasty of tuan gurus.40[40]
4. Number of Students
Vedenbregt gives limitation of ulema as follow: ancestral factors,
expertise on religious matters, number of students, and the way they serve
society. Karel A. Streenbrink added another factor to those which had been
explained previously, that is principal of revelation, or ulema as mediator
of revelation.41[41]
5. Expert on reading Kitab Kuning.(Islamic Heritate of Books)42[42]
Phenomena in the middle of society related to question such as who
deserve the title tuan gurus are easy and feasible. In fact, those tuan gurus
40[40] In many cases about pesantren in Lombok. When the inisiator of the
pesantren has passed away, the pesantren is vulnerable of vacum of power
because there is no one of the tuan guruss offspring are capable of running the
pesantren effectively. Nevertheless, many tuan guruss offspring in Lombok, even
though they are not capable of running pesantren, run the pesantren just because
they are the offspring of the tuan gurus. It is supported by the trend that society will
perceive the offspring of tuan gurus that has passed away as tuan gurus.
41[41]Karel A. Streenbrink, Pesantren, Madrasah, Sekolah (Jakarta: LP3S,1987) 1st
Pub.,109-110.
42[42] Books written in arabic but without harakat. Pesantren community usually
call term kitab kuning. The term of kitab kuning is identical with the term Arabic
books of Bald book. To pesantren community, the term bald books is a familiar
concept. According to them, kitab kuning has always been connotated with book
written by islamic scholars in classics era or contemporary books that convey
classiscs ideas. People outside the pesantren community are usually unfamiliar with
the term kitab kuning. (See. Al Musthafa Yaqub, Islam.., 184

essentially are equivalent with ulema or kyai that they have to understand
the source of religious teachings, Quran and Hadist and Arabic literature of
classics ulema.43[43]
Fitting the requirements to be tuan gurus is necessary as they need the
skill to answer their ummahs question concerning religious matter such as
sharia (syariah: fiqh), able to answer such questions based on original
references, some books of previous ulema. In addition, according to the code
of Lukman Hakim, people who deserve to bear the title tuan gurus are
limited to those who had lived in the holy land of Mecca, Egypt 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.44[44]
RELIGIOUS PREACHING OF TUAN GURU IN LOMBOK
Religious Preaching (Da'wah) should be understood as an activity
involving

process

of

transformation

and

change

(thathawwur

wa

taghayyur) who did not just happen but requires awareness of the people to
change their circumstances through education and ongoing communication,
this means strongly associated with social engineering efforts (taghyirul
ijtima'iyyah). The main goal is the establishment of a mission of social order
in which a group of people living with peace, justice, harmony between the

43[43] There are many academic preferences concerning the terminology of

religious reference books such as syarah al-Quran and syarah al-Hadist written in
Arabic without row. It is common to name those reference books kitab kuning. [.].
seccond, the term international as proposed by Dr. Abd al-Rahman Rafat Basya
when writing the companions of the prophet. He quoted most of his reference from
al-kutub al-shofro al-qadimah (classics kitab kuning). Thus, the term kitab kuning
itself is not only popular in Indonesia but in other muslim countries as well. (See. Ali
Musthafa yaqub, Islam, 185-186).
44[44]Lukman al-Hakim,(60) Former Rector Islamic State of Mataram, Vice Chief of
MUI NTB, Interview, September 11th, 2009.

existing diversity, which reflects the Islamic side as rahmatan li al-alamin.45

[45]
Transformation of Da'wa occurs in the missionary of Tuan Guru in an effort 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.46[46]
Transformatif's Da'wa undertaken by Tuan Guru in Lombok at least, has
turned the concept of mission which includes:
First, the material aspects of mission, from the aspect of material
presented was a change, i.e. from the material 'to ukhrwi ubudiyah or
materials that are social mission. In this context, preachers are required to
extend the problem of social issues that occur in society and the social

45[45]Moh. Ali Aziz, Rr. Suhartini, A. Halim (Editors), Dakwah Pemberdayaan

Masyarakat: Paradigma Aksi Metodologi, (Yogyakarta: Pustaka Pesantren, 2005), 1th
edition, h.26. Bryan S.Turner, Religion and Social Theory, (London: SAGE
Publications LTD, 1991), h. 109. Meredith B.McGuire, Religion The Social Context,
(USA: Wodsworth Thomson Learning, 2002), h.244.
46[46] Transformative dawah is a model, which not only rely on verbal preaching
(conventional) to provide religious materials to the community, which positions the
preachers as a disseminator of religious messages, but to internalize religious
messages into real life community by doing direct community assistance. Thus,
preaching not only to strengthen the community aspect of religiosity, but also
reinforces the social basis for the realization of social transformation. With a
transformative mission, preachers are expected to have dual functions, namely the
spread of activities of religious material and conduct community assistance for the
issues of corruption, environment, evictions, women's rights, religious conflict and
other humanitarian problems. (Ali Nurdin, Dakwah Transformatif: Pendekatan
Dakwah Menuju Masyarakat Muttaqn, Jurnal Ilmu Dakwah Vol. 8 No.Oktober 2,
2003, pp.24-32. See also, Very Verdiansyah, Islam Emansipatoris: Menafsir Agama
untuk Praksis Pembebasan, (Jakarta: P3M, 2004), cet. I. Moeslim Abdurrahman,
Islam Transformatif, (Jakarta: Pustaka Firdaus, 1997), 3th ed)

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

rights violations (Human Rights) and others.47[47]
Second, the change of preaching material exclusive to inclusive
preaching material, where preachers are required to remove disparaging or
hostile nature of non-Muslims, because the trend over time, preachers often
deliver a hostile mission with other religions. Acceptance of preaching the
message coupled with a critical attitude assessment; whether Islam 'in line
with what has been owned or' conflict 'diametrically. 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.48[48]
Third, methodological aspects, mission change from monologue to
dialogue. Missionary approach will provoke active dialogue to participate in
social change religious dimensions. If Tuan Guru 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.49[49]
Fourth, the institution is an important indicator to smooth the way of
change. The transformative power of preaching not only on the preachers
themselves, but also the institutional base that has, so that the preachers
have the bargaining position (bargaining power) high against the state and
society.

50

[50]

Fifth, There is the form of partiality in the mustad'afn (the weak and
the oppressed). The preacher, to make social efforts for the benefit of the
47[47]William F. Ogburn, Social Change, (New York: Viking, 1950), 1th edition. p.24.
Mansour Fakih, Masyarakat Sipil Untuk Transformasi Sosial, (Yogyakarta: Pustaka
Pelajar, 1998), p. 38.
48[48]Andrey Korotayev, Artemy Malkov, and Daria Khaltourina, Introduction to Social
Macrodynamics, (Moscow: URSS, 2006.), p. 25.

49[49] Moeslim Abdurrahman, Islam Transformatif, (islamic transformative) (Jakarta:

Pustaka Firdaus, 1997), 3th edition. p.10.

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

pollution, the fate of fishermen and farmers, or other cases.
Sixth, Tuan Guru coaching and mentoring even advocate and
community organizing 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 existing social
organizations.51[51]
Discussing 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 islamize 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

preaching

the

existence

of

touch

with

reality

surrounding them. In a historical perspective, the struggle of Islam in sociocultural realities find two possibilities. First, the message of Islam can provide
out-put (result, effect) on the environment, in the sense of giving a
philosophical basis, direction, encouragement, and guidance for community
50[50]Kuntowijoyo, Paradigma Islam: Interpretasi untuk Aksi, (Bandung: Mizan,
1991), 1th edition. h.345. Ali Nurdin, Dakwah Transformatif: Pendekatan Dakwah
Menuju Masyarakat Muttaqn, Jurnal Ilmu Dakwah Vol. 8 No. Oktober 2, 2003, h.2432. See too, Very Verdiansyah, Islam Emansipatoris: Menafsir Agama untuk Praksis
Pembebasan, (Jakarta: P3M, 2004), Ith Edition, Moeslim Abdurrahman, Islam
Transformatif, (Jakarta: Pustaka Firdaus, 1997), 3th edition. Imaduddin
Abdurrahman, Islam Pribumi, (Bandung: ITB Salman, 1999), 1th Edition. Syahrin
Harahap, Islam Dinamis, (Yogyakarta: Tiara Wacana, 1997)., 1th Edition. p. 25
51[51]Muhammad Abd. Fath Al-Baynni, al-Madkhal ila Ilmi al-Dakwah, (Beirut:
Muassasah al-Rislah, 1412 H/1991) 1th Edition. p.120. Mustafa Hamdi (Editor),
Dakwah Transformatif, (Jakarta: Lakpesdam NU, 2006), 1th edition. p.11. Amrullah
Ahmad (Editor), Dakwah Islam dan Perubahan Sosial, (Yogyakarta: Prima Duta,
1983), 1th edition, p.16.

change until the formation of new social realities. Second, the message of
Islam is influenced by changes in society in the sense of existence, the style
and direction. This means that the actualization of The dawahis
determined by socio-cultural system. In this second possibility, mission
systems can be static or dynamic levels there is almost no means for sociocultural change.
Strategic position held by the figure of Tuan Gurus in interacting with
local culture, can be analyzed from the five important aspects;
First, tuan guru as liaison between the great tradition with the little
tradition. This means that the Tuan Guru as an explanation of the great
religious and cultural tradition as a little tradition.
Second,

Tuan

Gurus

as

explanatory

and

providers

of

public

understanding of orthodoxy and hiterodoxy. The point is the Tuan Guru to

explain the problems releated with what is in the sacred texts, puritanism, by
explaining 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-existence 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-existence, in the sense
that the culture and traditions intact, and communities live side by side with
the religious teachings, while the religious functions to co-existance, rather
than integrate, which integrate into the religious culture, will affect the
resistance of sociological community, as well as their diversity.
Fourth, the Tuan Guru in charge to explain the cultural divergence.
Occurrence 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 .
Fifth, the Tuan Guru in charge of verification variant of the local
sentiment with other sentiment. Its purpose is to attempt to give the
demarcation line between the norm with the aplication.

Basically the mission models can be done by the Tuan Gurus in three
ways:
First, al-Da'wah bi al-Lisan, missionary of this model characterizes the
present mission. In remote villages in Lombok, in particular, vivid study
conducted majelis talim. Even for verbal preaching, optimizes this rhetoric,
not rare speech exercises, starting from the techniques, methods, style,
intonation and so forth. This is obviously very good, at least this verbal
mission still needs to be applied in each majelis talim especially the guided
directly by the Tuan Gurus.
Second, al-Da'wah bi al-Hal, preaching by example 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 effective

mission and become a transformative mission

characteristics. al-Da'wah bi al-Hal it is very effective because people are

easy to imitate what he saw, rather than what is heard and read.
Third, al-Dawah bi al-Qalam, preaching through writing. Such a model
is quite effective, although still very few among the preachers, especially in
Lombok, which use preaching like this model. The dawahis usually done
by those who have special abilities.52[52]
The dawah of 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 (tasyji'). The dawah is at
its efforts 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. As social beings, the Tuan Gurus in touch and interact with their
social environment. In dealing with the environment, Tuan Guru did
52[52] Amrullah Ahmad (ed), Dakwah Islam dan Perubahan Sosial, (Yogyakarta:
PLP2M,1985),Cet. II. p.2.

knowingly and voluntarily and in accordance with the motives and desires.
This action is called Weber's perspective as a social act.53[53]
TUAN

GURU

'S

LEADERSHIP

IN

CREATING

RELIGIOUS

PREACHING.
Tuan Gurus as religious functionaries is the person or persons who
perform leadership functions of religion; lead and direct the religious
adherent; often not only in matters of religion (sacred) as faith (theology),
worship, rituals, and so forth, but also in matters that are more profane
aspect.54[54]
The position of Tuan Guru as a figure of the clergy in society, has
gained trust and has been recognized as a leader, generally non-formal,
often exceeding 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 figure in the life of the community.
First, 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
reflected in the confess of morality and genealogical relationships in which
the pesantren's tradition in this case is still strong.

53[53] Max Weber, The Theory of Social and Economic Organization, (New York: The
Free Press 1966), 357
54[54] The leader: the person responsiblefor the productivity of the employee and
the work group. A leader: an individual who influences others to act toward a
particular goal or end state. Leadership: the relationshipbetween two or more
peoplein which one attempts to influence the other toward the accomplishment of
some goal or goals. Leadership: the ability to influencea group toward the
achievement of goals (Roy. P. Mottahedeh, Loyalty and Leadership in Early Islamic
Society, (Prenciton: Prenciton University Press, 1969), Cet.1.p.137. Lihat juga
Anthony Balack, The History of Islamic Political Thought: From The Prophet to The
Present, (Edinbugh: Edinbugh University Press, 2001)

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, First, solemnization leading worship
(ritual) religious. Second, a place to ask for the community in many ways
(such as family life, safety and treatment). Third, a role model in social
behavior (qudwah hasanah).
Third, aspects of social status, whether they are universal and factual
status which each lived.
Fourth, aspects of kinship, which form a network of inter-family
leadership scholar/Tuan Guru. Develop scientific knowledge of transmission
of tradition and intellectual transmission chain between the Tuan Guru and
his family.
Leadership of Tuan Guru 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 influential. Thus it can be said that a leader in behavior is
influenced by at least four factors that background. First, family factors that
directly or indirectly, has the inherent. Second, the educational background
is very influential in the mindset, the pattern of attitudes, and behavior.
Third, experience and influence 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,
first, the leader of the community (community leader), if the leadership
shown in community organizations or political organizations. Second,
scientific leaders (intellectual leader), if the study is shown in the leadership
or as preachers. Third, the leadership of spirituality (spiritual leader), if
displayed in worship activities, such as priests and preachers in mosques or
as teachers. Fourth, the administrative leaders (administrative leader), if the
role of educational institutions with the management of modern organized.
The fourth form of leadership at the top can be realized separately on their

own, but can also be combined in a Tuan Guru /scholar, in the capacity and
different intensities.
SOCIETYS PERCEPTION ABOUT CATEGORY OF TUAN GURUS
According to the perspective of Lombok society, tuan gurus has been
identified as honoured men due to their expertise and experience 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.55[55]
Darmawansyahs opinion about the nomenclature of tuan gurus based
on societys perspective defines 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 quality
that differentiate them from common people.56[56]
Asnawi explains that tuan gurus are officials of Islamic religious affairs
who has charismatic power over Sasaknese ethnic. The title of tuan gurus is
given by Sasaknese society to those who had performed pilgrimage of hajj
and have a place for teaching Islamic teachings such as majlis talim and so
on. The acronym of tuan gurus is T. G. H. (tuan gurus haji).

57

[57]

Mamiq Shohimun Faishal asserts that tuan gurus is a religious title

possessed by those who have jamaah (followers) for they are charismatic
and having an authoritative bearing in the midst of their community
55[55]Fahrurrozi, Eksistensi Pondok Pesantren, 54.
56 [56]Darmawansyah, Commentator of Politics in NTB, this opinin is quoted from
darmawansyahs explanation on Tuan gurus at TV ONE in October 18th, 2008, in
Program Kabar Pagi. It is also supported by Interview, Mataram, November 12nd,
2009.
57 [57] Asnawi (60), Prominent religious figure in Lombok Tengah and academia,
alumnae of Doctoral Programme, UIN Jakarta, rector of IAIN Academic year 20062010, Interview, June 2nd, 2009.

although they are not capable of understanding Islamic classical books and
have not performed pilgrim of hajj yet.

58

[58]

The definition mentioned by Haji Lalu Sohimun Faishal is slightly

different with the definition given by the common society of Sasaknese, that
tuan gurus must be those who had performed pilgrim of hajj for the
extension of that title is an implication of the word haji (al-Haj: Arab) which in
Sasaknese language known as tuan. For example bapak tuan (read: Sasak),
meaning: a man who had performed pilgrim of hajj. The Songkok tuan (read:
Sasak) can simply be translated into Indonesian as peci haji or the Hat of
Hajj. The most essential characteristic of Sasak people is the existence of
tuan gurus among them. Fundamentally, tuan gurus is the title given by the
society to those who master Islamic religious teachings. Apart from
assumptions that tuan gurus is a sacred title, the title tuan gurus itself is
originated to pondok pesantren.

59

[59]

Other opinion about tuan gurus is explained by Dr. TGH. M. Zainul

Majdi, MA who said that tuan gurus is a prominent figure who is central to
the religious affairs of society, therefore, the tuan guruss capability must be
high, especially his capability in terms of understandings over Arabic
literature of classics Islamic texts. With their expertise over those religious
discourse, one will deserve the title tuan gurus even though in fact the title
can also be given easily to anyone in the community.

60

[60]

58 [58] Drs. H. L. Shaimun Faishal, MA, (60), Lecturer at IAIN Mataram, Assistant of
Dean of Faculty of Dakwah, Board of PWNU in NTB, Leader of Pondok Pesantren in
Tanaq Awu, Interview, August 20th, 2009 located in Mataram.
59[59] Dr.H. L. Ahmad Zainuri, (33), Lecturer at Faculty of Dakwah IAIN Mataram,
Board of Ponpes Nurul Hakim Kediri, Doctoral student of UIN Jakarta 2008, interview,
November 2009 located in Mataram.
60[60] TGH. Zainul Majdi,MA, Governor of NTB 2007-2015, 2013-2018, Board of NW
Pancor, Leader of Pondok Pesantren Darunnahdatain NW Pancor, Doctor on Tafsir
from University of Al-Azhar Cairo, Interview in Governor Office of NTB, April 14th,
2009.]

More simple definition is given by TGH. Sibawaihi. He gives limitations

to the term tuan gurus as one who has deep sense of devoutness towards
Allah (al-Khasyah) as a consequence of his comprehensive understanding of
Islamic literature. Having 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.
61

[61]
Such comment is slightly different with the comment given by TGH. L.

Anas Hasry who said that tuan gurus must be able to read kitab kuning and
behave like an ulema for the ulema has the legacy of the prophets. What this
opinion is trying to assert is that the characteristics of the prophet such as
siddiq (honest), amnah (trustworthy), tabligh (convey the words of dakwah),
fathnah (smart), must be possessed by the good behaving tuan gurus.
62

[62]
Furthermore,TGH. Shafwan Hakim said that the primary requirement to

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

khasyatullah. This means that an expert on religious teachings and its
practical dimensions to be qualified as tuan gurus must be willing to teach
those who need religious guidance. Another qualification to be tuan gurus
based on TGH. Shafwan Hakim is he must have performed pilgrim of hajj.
63

[63]

61[61]TGH.M. Sibawaihi Mutawalli (65), Interview, September 19th, 2009 in Jerowaru

East Lombok.
62[62]TGH.L.Anas Hasry (58), Leader of Pondok Pesantren Darul Abrar Sakra Barat
Lotim, Interview, September 20th, 2009 in Montong Kirik Sakra Barat.
63[63]TGH. Shafwan Hakim (65), Leader of Ponpes Nurul Hakim Kediri Lobar,
Interview, September 15th, 2009 in Kediri.

Amaq Mariani explain that tuan gurus are one who had performed
pilgrim of hajj 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 major 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. 64[64]
H. Sahri Ramadhan 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.

65

[65]

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 figure to be a role model of the
members of his society.

66

[66]

Amiq Ajar states that tuan gurus is a pious man devoted to Allah. The
tuan gurus is also a man that has a good conduct so he can direct his people
to the right path.

67

[67]

TGH. M. Habib Thantawi elaborates that the concept of tuan gurus as a

prominent religious figure refers to those who understand a wide range of
Islamic religious teachings based on the right methodology of quran and
hadist and also have the skill necessary to understand original source of
64[64] Amaq Mariani, (63), Prominent Figure of Batu Nampar Community, Subdistrict
Keruak, East Lombok, Interview, September 11th, 2009.
65[65] H. Sahri Ramadhan (36), Prominent religious figure of Keru Village Narmada,
West Lombok, Interview, July 5th, 2009]
66[66] Inak Sinaref, (50), a Fiherman in Tanjung Luar Subdistrict. Keruak Lotim,
Interview, August 9th, 2009.
67[67] Amiq Ajar (58), a farmer in Montong Sapah Village, West Praya Middle
Lombok , Interview, September 25th, 2009.

Islamic teachings, al-quran and hadist. Moreover, the tuan gurus must have
enough students and people to teach in his institution like pondok pesantren.
68

[68]
Chief of Saribaye Village, Sarawan Sukadani, ST, explaines the

limitations related to the title of tuan gurus. He 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.

69

[69]

Muhammad Sai states that tuan gurus is a prominent figure whose

conduct is different significantly from common people due to his charisma,
religious knowledge, and position in the society. Tuan gurus are often a
leader of pondok pesantren. Criteria 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.

70

[70]

Other opinions that have been analyzed by the researcher according to

the questionnaire collected from 200 respondents suggested that the
concept of tuan gurus related to several following aspects; 1) Personality,
charisma, conduct, piety. 2) Capability, intellectuality, intelligence. 3)
Capacity; guidance of society, teacher of quran, dai (messiah). 4) Social
acknowledgement; legitimacy from society concerning appropriateness to
bear the title of tuan gurus.

68[68] TGH.M.Habib Thantawi, (67), Leader of Pondok Pesantren Darul Habibi NW

Paok Tawah Praya Lombok Tengah, Interview, August 10th, 2009.
69[69] Saribaye Sarawan Sukadani, ST.,(41),Chief of Desa Persiapan Seribaye
Lingsar Narmada, Interview, September 12nd, 2009.
70[70] Muhammad Sai,(40), Lecturer at Faculty of Dakwah IAIN Mataram, Rector of
STIT/STAI Nurul Hakim Kediri Lombok Barat, live in Montong Are Lombok Barat,
Interview, October 22nd, 2009.

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

Previously, it is hard for the society to legitimate someone as tuan gurus. The
title tuan gurus will be given only when a person is perceived qualified
according to his dedication to the improvement of his society. To deserve the
title tuan gurus, a person is required to get involved into societal interaction
for a significant period of time. As time passed, the term tuan gurus becomes
more feasible. As long as a person can deliver a good speech, have
performed pilgrim of hajj, the nowadays Lombok society tend to call that
person

tuan

gurus

regardless

of

his

performance

concerning

the

improvement of his society in terms of practical sense.

THE SOCIAL SEGREGATION OF TUAN GURUS LOMBOK SOCIETY'S SETTING
In Sociology, social strata can be divided into the broad categories, the
low end, the middle up and the high class. Social stratification is an ongoing
process along with the social, economic, cultural and religious development
of local community.

71

[71]

In Islamic context, different social strata among members of society

are not major issues. The only thing that differentiates a person is his or her
devoutness to the God. In this sense, the more the society appreciate
religious norms, the more they are likely to apply those norms in their daily
life. The application of those religious norms and values is the primary
indicator of the level of devoutness to God, known as amalun shalihun,
meaning: the manifestation of a persons iman and ihsan towards Allah SWT.
72

[72]
In religiosity contexts, Sasak people in Lombok of West Nusa Tenggara,

owned varied of social stratifications. It axis from their understanding toward

71[71] Devis Kingley, Human Society ( New York: The McMillan Company, 1960), 2 nd
Pub. 35.
72[72] Muhammad Tholchah Hasan, Islam dalam Perspektif Sosio-Kultural (Jakarta:
Lantabora Press, 2000) 1st Pub, 19.

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

charismatic

figures

penetrated

their

charismatic

figure

mentioned

as

Islamic
Tuan

notion.

Guru,

Commonly,

Maulana

saikh

The
or

hadratussaikh.73[73]
Simply, The understanding of Sasak people towards Tuan Guru 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
Nobel title tuan guru haji for certain man.
Generally Tuan guru can be classified in to two terms:
1. Tuan Guru Dato tuan guru toak, tuan guru wayah, tuan guru lingsir,
are senior class of tuan guru, up to 60 ages, the senior tuan guru as
good example to follow by all of people, and as prime guider to do
everything in daily life.
2. Tuan Guru

Bajang, under of 40 ages, posses better knowledge

mastery of Islamic law and as leader of majelis taklim.

In social life tuan guru divided into several types:
1. Tuan guru who master the classic books of Islam (fiqh), but limited
knowledge textually.
2. Tuan guru who master the classic books of Islam (fiqh), has widest
knowledge and contextual thinking.
3. Tuan guru who focus in political interest.
In the last of decade, tuan gurus have varied professions and emerged
many types of tuan guru. Fisrt, tuan guru politician, is those who tends in
political interest and make it as a straggle field. Second, tuan guru
73[73] Abdul Hayyi Numan, Maulanasyeikh TGKH. Muhammad Zainuddin Abdul
Madjid: Riwayat Hidup dan Perjuangan, (Mataram: PB NW, 1999, Cet.2. p.175.

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. Fourth, tuan guru intellectual, is those who focus in
intellectual development.
In Jombang, Endang Turmuzi distinguished kyai into four categories. In
Lombok Tuan guru also distinguished into four categories, such as tuan guru
pesantren, tuan guru tarekat, tuan guru politic, and tuan guru stage.74[74]
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 tuan
guru who concerned in political interest and make it as effort 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.75[75]
According to the knowledge mastery and territory that owned, tuan
guru divide into two categories;
1. Tuan guru beleq (biggest tuan guru), 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 influence of
knowledge mastery, caused them famous in borderless territory, even local,
national and international.
2. Tuan Guru Kode' (small tuan guru), is those who concerns at preaching
activities in local territory and limited for small communities, even they have
great Knowledge mastery of Islamic teaching.
74[74] Endang Turmudi, Perselingkuhan Kyai dan Kekuasaan, (Yogyakarta : LKiS,
2003),h.32.
75[75]Abdul Rahman, Guru Ngaji, Masyarakat dan Pemimpin Yang Baik (Menuju
Reformasi Kultural), (Jakarta: Lisantara, 2007), cet.1.h.57.

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

depend on social perspective point of view.76[76]

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 (Amar
Ma'ruf) and blocked dehumanization (nahi munkar), then there are four main
roles that can be played by the Tuan Gurus in the process of social
transformation in Lombok namely, 1) as a catalyst; 2) as a liaison resource
(resource linker); 3) as the solution to the problem (solution giver); and 4) as
a pacemaker process (process helper).
As liaison sources, Tuan Gurus work to bring the client system that is
ready for change with a possible resource. For the necessary changes in
society that agents can find and exploit to the maximum extent possible the
existing resources within and outside the client system, the form of funds,
knowledge, problem solving, time, energy or motivation. As a solution
provider, Tuan Guru initiative provides how to make changes. Not a few
people, organizations, 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. As hyper process, Tuan Guru 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 recognize and define the needs, diagnose problems and set
goals, find the relevant resources and efforts to solve the creating problem.

76[76] Fahrurrozi Dahlan, Sejarah Perjuangan dan Pergerakan Dakwah Tuan Guru
Haji Muhammad Mutawalli di Lombok: Pendekatan Kultural dan Sufistik dalam
Mengislamisasi Masyarakat Wetu Telu,( Jakarta: Sentra Media, 2006), cet.1. h. 1.

Access 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 equilibrium, is
a situation where all the major social institutions function and mutual
support. In this state every citizen can have inner peace because there is no
conflict 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 define and articulate social problems they face and provide opportunities
for every individual of society into "human agency "under each condition.

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