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ISLAMIC EDUCATION ACCOMMODATION TO THE WETU TELU BAYAN TRADITIONAL COMMUNITIES, LOMBOK
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Abstrak. Kurikulum menjadi suatu hal yang sangat penting dalam pelaksanaan pendidikan, baik di lembaga pendidikan formal maupun non formal. Kurikulum yang berkaitan langsung dengan rencana dan pelaksanaan pendidikan baik dalam lingkup kelas, sekolah, daerah, wilayah maupun nasional tentunya mengemban kedudukan yang sangat sentral dalam menentukan proses pendidikan. Pendidikan agama Islam merupakan upaya yang terencana untuk menyiapkan peserta didik ke arah yang lebih baik untuk memahami dan mengamalkan ajaran Islam. Oleh karena itu, adanya kurikulum PAI menjadi inti jalannya proses pembelajaran yang direncanakan sebelumnya, sehingga perlu adanya perbaikan terus- menerus untuk menempatkan posisi kurikulum tersebut sesuai jenjangnya.
This paper describes the history of the development of islam in Lombokin the 17 thcentury, showing that the island of Lombok is one of theplaces where Islam carried out by Sunan Prapen from East Java. Thehistory of the spread of Islam is very interesting to study in the regionbicause some buildings show that Islam has spread very quickly. SinceIslam entered the Island of Lombok which began around the 17 thcentury AD was brought from South Sulawesi, and distributed throughthe island of Sumbawa. After the arrival of Islam the teachings have notbeen maximally applied on the island of Lombok. This can be seen in thedevelopment of Islamic teachings in Lima and the teachings of Islam ofTelu Time until now, which are still developing, such as in Bayan andLingsar.
The concept of Islamic education in Indonesia in fact has been ongoing since the incoming and development of Islam itself. Acceptance of Islam as a patron of life, of course offset by the process of learning to know and to understand the teachings of Islam, as well as a concrete evidence of the birth of Islamic education. In fact, it should be noted that manifestation of Islamic education as a sub system of national education has historically been important in the development of education in Indonesia. That condition is able analyzed of the existence of Islamic education during the colonial era, the time of independence, to the process of integration of Islamic education into the national education system. Thus, the development of education in Indonesia is inseparable from the existence of Islamic education that is rooted in tradition and ritualized religious muslim community in Indonesia.
Islam reached Lombok island at sixteenth century, approximately at 1545. Its well known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous Wali Songo. Before Islam reached this island, according to some historian, the indigenous Sasak –appellation to indigenous of Lombok people—had their own traditional religion, Boda.
Islam –since the very beginning of its history and will continuosly last to the end of time—has faced some different even contradictive values of local traditions and cultures. Its leads to a kind of dialectical process, and in turn produces what is called local Islam such as Islam Wetu Telu in Bayan, West Lombok.
This article is aimed at revealing historical root of religious identity of Sasak community. Historical sketch of its religious identity leads to Wetu Telu religion that was collaboration of tradition, cultural and relegious values of the comers and those of the indigenous people in the past. Another point of view sad that Wetu Telu religion is an uncompleted process of islamization toward Waktu Lima religion that is considered by presently most Muslims in Lombok the true and pure Islam.
Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion.Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people.Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.
For some time, Islam in Southeast Asia, especially in Indonesia, is considered a periphery Islam (peripheralism religion) due to the syncretism practice and accommodationists against local beliefs. Indonesian Islam is only a little tradition (small tradition) of great tradition Islam who was in the Middle East region. Great tradition is Islamic tradition that grows and develops in the center of culture, namely in the Middle East or more specifically in Mecca and Medina, while little tradition is Islamic tradition that developed outside the Middle East region, including Indonesia, and those are considered to deviate from the pure Islamic. The thesis thrive on the paradigm of modernism that spawned Islamologist like K.P. Landon, Winstedt, Van Leur and also Clifford Geertz with his Trichotomy approach which is famous for the Java community, the belief or confidence is also shared by some Muslim scholars. This paper shows some bias in the paradigm of Modernism and Postmodernism as elaborate approaches in Islamic studies. Postmodernism did de-centering to dismantle the discourse about the center and the periphery, little tradition and great tradition. This is done by presenting Islam ethnographic Wetu telu in West Lombok as an example and the object of analysis. Keywords: decentering, litle tradition, great traditon, Islam Wetu Telu
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