Preventing Religious Radicalism Based on Local Wisdom: Interrelation of Tarekat, Adat, and Local Authority in Padang Pariaman, West Sumatera, Indonesia

SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018

SEFRIYONO & MUKHIBAT

ABSTRACT: The integrated relation between the sufi order of Syattariyah, the Minangkabau tradition or custom, and the local authority of Nagari Sungai Buluah, Sub-District of Batang Anai, Regency of Padang Pariaman, West Sumatera has become a local wisdom that acts as a social capital for the prevention of religious radicalism in the region. The relation is seen from three social domains, such as “bersurau kaum dan bemasjid nagari” (must have little mosque at the community ethnic level and have mosque at district or regency level); “bermamak ibadat dan bermamak adat” (must have Islamic worship leader and custom or tradition’s leader); and “bermufti nagari dan bernagari” (must obey to the Islamic law adviser in the community and must have district or regency). This article, based on the qualitative study, tries to elaborate the position and roles of sufi order, custom, and local wisdoms in preventing the Islamic radicalism in West Sumatera. The findings show that the traditional institutions, such as little mosque and mosques in the village and regency level; Islamic worship and custom leaders; sufi order of Syattariyah, and Islamic law adviser in the regency level have the critical roles in preventing the Islamic radicalism. The radical organizations, such as the LDII (Lembaga Dakwah Islam Indonesia or Indonesia Institute of Islamic Preaching) and “Salafi” (renewel of Islamic thought and movement) cannot growth develop well in Nagari Sungai Buluah, Padang Pariaman, West Sumatera. KEY WORD: Preventing; Islamic Radicalism; Interrelation of Institutions; Islamic Community; West Sumatera People.

RESUME: “Mencegah Radikalisme Agama Berdasarkan Kearifan Lokal: Interelasi Tarekat, Adat, dan Otoritas Lokal di Padang Pariaman, Sumatera Barat, Indonesia”. Relasi terintegrasi antara tarekat Syattariyah, adat Minangkabau, dan pemerintahan lokal di Nagari Sungai Buluah, Kecamatan Batang Anai, Kabupaten Padang Pariaman, Sumatera Barat telah menjadi kearifan lokal yang berperan sebagai modal sosial bagi pencegahan radikalisme agama di sebuah nagari. Relasi tersebut terlihat dari tiga domain sosial, seperti “bersurau kaum dan bemasjid nagari”; “bermamak ibadat dan bermamak adat”; serta “bermufti nagari dan bernagari”. Artikel ini, berdasarkan studi kualitatif, berusaha untuk mengelaborasi kedudukan dan peranan tarekat, adat, dan kearifan lokal dalam mencegah faham Islam radikal di Sumatera Barat. Hasil kajian menunjukan bahwa surau dan mesjid nagari; mamak ibadat dan mamak adat; tarekat Syattariyah; dan mufti nagari berperanan penting dalam mencegah faham Islam radikal. Organisasi radikal, seperti LDII (Lembaga Dakwah Islam Indonesia) dan faham Salafi tidak dapat tumbuh dan berkembang dengan baik di Nagari Sungai Buluah, Padang Pariaman, Sumatera Barat. KATA KUNCI: Pencegahan; Faham Islam Radikal; Interelasi Institusi; Umat Islam; Masyarakat Sumatera Barat.

About the Authors: Sefriyono, M.Pd. is a Lecturer at the Faculty of Ushuluddin and Religious Studies UIN (State Islamic University) Padang, Jalan Prof. Mahmud Yunus, Lubuk Lintah, Anduring, Kuranji, Kota Padang, West Sumatera, Indonesia. Dr. Mukhibat is a Lecturer at the Faculty of Tarbiyah and Teaching Science IAIN (State Islamic Religion Institute) Ponorogo, Jalan Pramuka No.156 Ponorogo, East Java, Indonesia. Corresponding authors: [email protected] and [email protected] Suggested Citation: Sefriyono & Mukhibat. (2018). “Preventing Religious Radicalism Based on Local Wisdom: Interrelation of Tarekat, Adat, and Local Authority in Padang Pariaman, West Sumatera, Indonesia” in SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), May, pp.1-18. Bandung, Indonesia: Minda Masagi Press and UNIPA Surabaya, ISSN 1979-0112. Article Timeline: Accepted (March 2, 2018); Revised (April 21, 2018); and Published (May 30, 2018).

INTRODUCTION handle social conflicts – people are safe As Lazuardi Birru mentioned that from destructive conflicts since acting up to Indonesia is vulnerable to radicalism local norms and values (Hartomo, Dewi & and terrorism (cited in Meijer et al. eds., Pancasiwi, 2015; and Rumansra, 2015). 2012; and Abubakar, 2016). A survey on Local wisdom is understood by cultural June-July 2011 shows vulnerability index synthesis that initiated by local actors of radicalism in Indonesia is 43.6%; it through repeated process; internalizing decreased 1.44% from previous year that and interpreting teaching in religion and was 45.4%. The survey employs multistage culture that are announced in norms and random sampling to 4,840 respondents become daily way of life for people. Local in 33 Provinces. Religious affiliations of wisdom as unwritten codes that covers respondents are Islam (86.3%), Christianity all aspects of society are: firstly, codes (11.1%), and others (2.6%). Although the of relationship, both interpersonal and index is lowering, it is still vulnerable to personal to community, including relation possible radical activities. Indices 43.6 are with traditional authority or pemerintahan far from safeness level, that is 33.3 (cited in adat, inter-clan marriage code, and daily IRI, 2009; and Abubakar, 2016). good manner; secondly, codes of human- The number is subject to change, due nature relation, both animal and plant, with to escalation of religious radicalism which the intention of natural conservation, as in recently happens, such as in Talikota Maluku with its sisa darat and sisa laut; and and Singkil. Even though vulnerable to thirdly, codes of human and spirits relation, radicalism and terrorism, still, the treatment including to God and other spiritual beings. is mostly by weapon rather than by cultural Local wisdom can be manifested in custom, approach – repressive and curative rather institution, and wise words (Ferguson, 2011; than preventive and preservative. Curative and Dahliani, Soemarno & Setijanti, 2015). social treatment is usually conducted to Local wisdom, as a culture, always does religious radicalism activity that already reproduction according to human needs taken place, in order to recover situation and cultural adaptation patterns. Cultural (Ashour, 2008; and Bokhari, 2017). reproduction is an active process that Preservative treatment, through reaffirms the culture in social life; therefore, maintaining moderate-Muslim groups, it requires adaptation to community is rarely taken in against radicalism in which has different cultural background Indonesia (Rokhmad, 2012:110). Meanwhile, (Abdullah, 2010:41). As a product of culture, Mukhibat (2014b) stated that treatment for local wisdom reproduction depends on, as radicalism can also by re-education and re- Clifford Geertz (1973) mentioned, “world motivation that should be taken by many view” of certain social group. World view parties, including government, society, refers to an intellectual understanding, Islamic educational institution, and kelompok a way to consider the world and how it pengajian or Islamic congregation forums works, in certain social group whether on (Mukhibat, 2014b:30). the base of religion, ethnicity, or politics (cf Basically, a society has its own way Geertz, 1973; and Mufid, 2010:85). to deal with its problems, including When the world view considered to religious radicalism. One of them is be powerless to solve social problems, for by empowering its cultural potentials. example pelagandong, which is believed as Regrettably, this approach is not often world view of social harmony but unable to implemented in Indonesia. In preventive diminish conflicts in Ambon and Maluku; and preservative level, empowering local therefore, cultural reproduction will take wisdom is a better option, due to the levels place to formulate a new world view. When are mainly associated with relevant values villages in Ambon were suffering unrest in countering religious radicalism. So far, ethno-religious conflicts, people of Desa local wisdom is merely implemented to Wayame, sub-district Teluk Ambon, Baguala,

2 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018 reproduce and introduce the restored older religious radicalism and its earlier phase code by unionizing “Team 20” to protect their in West Sumatera. A. Hornby (1989), village from destructive conflicts (Buchanan as quoted also by Ahmad Syafi’i Mufid ed., 2011; and Ansori et al., 2015). (2012) and Yumimah Rahmatullah (2017), The team is formed by people through explained that “radicalism” is derived deliberation or musyawarah. The Team 20 from radical that means root or foundation. consists of 10 Muslims and 10 Christians’ As a noun, radical means a person who representatives. The task are to solve has radical views in politics and religion. problems which cause conflicts, decide Radicalism means belief in radical ideas and social sanction to people who break the principles (Hornby, 1989; Mufid, 2012:2; and rule, and coordinate with government. Rahmatullah, 2017). This local wisdom reproduction has been Moreover, Ahmad Syafi’i Mufid (2012) saved Wayame people, who have religious proposes that indicators of religious radical diversity, from destructive conflicts (Mufid, group in Indonesia are as following here: 2010:85; and Ansori et al., 2015). look upon Indonesian government as In different circumstances and problem, thagut or evil; disrespect national anthem people of Nagari (a conglomeration of and national flag; has tighter emotional villages or settlements) Sungai Buluah bound to group than to family, school, and in Padang Pariaman, West Sumatera, workplace; exclusively religious gathering Indonesia succeeded also in implementing and training; atoning for sins or pay for their local wisdom to counter religious redemption; has specific performance, such radicalism. Integrative relation of tarekat as wear pants with the end above ankle (sufi order) ofSyattariyah , Minangkabau or cingkrang, keep the beard, and use veil tradition, and local authority has or niqab/cadar for women; accuse Muslim accomplished in shutting out radical outside the group as infidel, orkafir and fasik, religious movement, such LDII (Lembaga unless they do hijrah; and unwilling to listen Dakwah Islam Indonesia or Indonesia sermons from non-member (Mufid, 2012:2). Institute of Islamic Preaching) and Salafi Azyumardi Azra (1996), beside (Renewal of Islamic Tought)1 from categorizes radical fundamentalism institutionalizing their ideology. movement into two types i.e. pre- This research paper, by using the modern that represented by Wahabi and qualitative method (Creswell, 2009; contemporary by IM (Ikhwanul Muslimin Charmaz, 2000; Hackett, 2003; Piela, 2012; or Muslim Brotherhood) with key-figures: and Guest, Namey & Mitchel, 2013), Hassan al-Banna, Sayyid Quthb, and Abu explores the mechanism of countering A’la Maududi, who concern on the failure religious radicalism, which has been of modernity – therefore should be rejected; existed and developed naturally in Nagaris, he also mentions classical radicalism which West Sumatera, Indonesia. Nevertheless, was initiated by Khawarij, the more extreme theoretical discourse in religious radicalism group that held a motto “no law but law of is not neglected. God” (Azra, 1996:113). Considering its symbolic and actual FINDINGS AND DISCUSSION violent, Nur Syam (2011) releases the Radical Islamic Group in Padang radical Islamic movements, i.e. HTI Pariaman. Before explains radical groups (Hizbut Tahrir Indonesia or Liberation Party in Padang Pariaman, West Sumatera, of Indonesia); MMI (Majelis Mujahiddin Indonesia, it discusses the meaning of Indoneisa or Indonesian Mujahiddin Council); Salafi (Renewal of Islamic Tought); LD 1 The definition ofSalafi , in general, is a member of a (Laskar Djundullah or Paramilitery Troops strictly orthodox Sunni Muslim sect advocating a return to the early Islam of the Al-Qur’an and Al-Sunnah (Fitzpatrick of God); LJ (Laskar Jihad or Endeavor’s & Walker eds., 2014); or Salafis, in general, are those who Warriors); and FKAWJ as Forum Komunikasi follow the example of the early Muslim community (Beranek & Tupek, 2009). Ahlussunnah Wal-Jamaah or Communication

Forum for Islamic Sunni Members (Syam, members houses, for example, when it 2011). Meanwhile, Islamic educational held in the house of dr. Amri Mansur, institutions which considered to the an ex-member of Laskar Jihad, declare the breeding ground of radicalism are Pesantren FKAWJ (Forum Komunikasi Ahlussunnah (Islamic boarding school) Islamic Center of Wal Jamaah) and issuing jihad (endeavor or Bin Bas in Yogyakarta; Pesantren of Ihya’ holy war in Islam) obligation to Maluku al-Sunnah (Awakening of Islamic Sunni) in (Buchanan ed., 2011). Kampung Jawa Baru, Lhokseumawe, Banda Necessity of jihad becomes polemic that Aceh, Aceh; Pesantren of Minhajus Sunnah splits of Salafi in West Sumatera into two (Principles of Islamic Sunni) Mungkid in groups: Salafi of Yamani that tightly holds Magelang, Central Java; and Pesantren of Salafi principles, such as abstain in general Hidayatullah (God Bless) Mataram in Nusa election and uncooperative with other Tenggara Barat or Sundanese Little Islands groups; and Salafi of Sururi that relatively in Indonesia (Mukhibat, 2014a:189). lessen the principle by allowing its In West Sumatera, religious radicalism members to participate in general election is often associated to Padri movement (A‘la, as long as the candidate has conformity 2008; and Zakariya & Salleh, 2011). In this with Salafi principles or manhaj. Both of context, Azyumardi Azra (1996) said that them, however, share the same commitment Padri movement begun with moderate (Noorhaidi, 2005; and Jahroni, 2015). renewal that initiated by Tuanku Nan Their existences, according to Tuo and his pupils from Surau Koto Tuo, Minangkabau proverb, mambankik batang Agam, since the last quarter of eighteen tarandam (awaken a sunken tree) from century (Azra, 1996). Tough opposition the ruins of Padri. West Sumatran Salafi between moderate reformer and kaum adat figure, Muhammad Elvy Syam, asserts (the traditional or custom faction) was a that Salafi proselytizing in early period significant factor of radicalization progress has been energized by Minangkabau among Tuanku Nan Tuo followers, figures two centuries ago that was particularly Tuanku Nan Renceh. In initiated by three Minangkabau clerics 1803, the return of tiga haji (three hajjs), or ulamas: Haji Sumanik, Haji Piobang, namely Haji Miskin, Haji Sumanik, dan and Haji Miskin (Sumaniak, 2015). They Haji Piobang, who went to hajj in the time studied in Masjid Haram from prominent of Wahabi glory in Mecca and becomes a teacher, Syeikh Muhammad Abdul trigger for Padri’s jihad movement against Wahab. Their activities declined since Muslim who reject their hard principles Tuanku Imam Bonjol was arrested (A‘la, (Azra, 1996; and Yaakop & Idris, 2017). 2008; and Zakariya & Salleh, 2011). Padri and Wahabi shares identical views Todays, people of West Sumatera are on opposing heresy and superstition, or superficial in faith and practice religion bid’ah dan khurafat, and banning tobacco and accord with Sunnah or words and deeds silk (Azra, 1996:113). In this context, Jeffrey of Prophet Muhammad SAW. The duty Hadler (2008) mentioned that Padri war as of Salafi in West Sumatera, as officially the first “Muslimjihad against Muslim” in stamped in the Dar el-Iman (Belief Domain) Southeast Asia (Hadler, 2008:9). Foundation motto is put Sunnah as the light Salafi, which is often considered to be to enlighten the darkness of heresy (cited in metamorphosis of Wahabi, encourages Sefriyono, 2015:33). purification of practices ubudiyah( ) from In Padang Pariaman, although FPI superstition, myth, and heresy; and confines (Front Pembela Islam or Islamic Defender to their selves to the life of the Prophet Front), MMI (Majelis Mujahiddin Indonesia Muhammad SAW (Salallahu Alaihi Wassalam or Indonesian Mujahiddin Council), and or peace be upon him), and his disciples, Salafi (Renewal of Islamic Tought) exist, appeared in West Sumatera around 1998 the radical religious groups do not raise (Hilmi, 2012:152). Salafi meetings in its significantly. The groups are not based on

4 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018

Nagari, a traditional governmental system after shifted from Tarekat of Syatariah in Ranah Minang or Minang Area. Nagari practices, for instant Zulkifli Zakaria and is prototype of government with traditional Ali Musri. Their religious radical practice autonomy. The groups run courses in is, borrowing Ahmad Syafi’i Mufid (2010)’s urban mosques and private mushalla (little term, radical in furu’iyah matters (Mufid, mosque), where surrounded people are 2010). However, tarekat leaders worry about follower of the group (Nurdin, 2009; and recurring, historically speaking, rivalry Kamal, 2014). of Padri and Tarekat that happened in the Presence of MMI Padang Pariaman past. Besides that, they also concern about delegation in 4th MMI Congress bears the possibility of radicalism shifting into evidence of MMI Padang existence. The latent radicalism and manifest radicalism congress is held at Az-Zikra Islamic Centre (Azwar, 2018). in Sentul Bogor, West Java, on August Although latent radicalism is lack of 23-25, 2013. MMI of West Sumatera power to resist, it will launch an attack delegations, who depart from Payakumbuh, whenever it has a power, even if it just a are coming from Payakumbuh, Lima Puluh weak power. In sociology literatures, it is Kota, Kota Bukittinggi, Padang Panjang, often called “manifest radical” (Berning, Solok, Pariaman, and Kota Padang. 2014; and interview with Respondent A, Another proof of MMI existence in Padang 22/4/2015). Moreover, Salafi declares itself Pariaman is the visit of Abu Bakar Ba’asyir as extension of unfinishedPadri da’wah to Pesantren Darul Ulum in Pakandangan, (preaching of puritanism in Islam). By Muhammadiyah’s pesantren in the center its dakwah, Salafi group insult tarekat (sufi area of Tarekat of Syatariah. Attendance order) practices and the leadership of of the MMI leader (amir) is result of MMI Tuanku as religious figure, particularly by Padang board members coordination sermons that are broadcasted by local radio (interview with Respondent A, 22/4/2015). station, such as Radio of Dara (Virgin) in FPI is said to be existed in Padang Kota Pariaman, West Sumatera, Indonesia Pariaman, due to the visit of the FPI top (Hakim, 2012). leader (imam besar), Muhammad Habib Responding this, numbers of Tuanku Rizieq Shihab, on 23 Oktober 2014, in have ever planned to make petition. In Mujahiddin Mosque, Lubuk Alung, Padang higher tension level, such as terrorism, Pariaman, for his safari dakwah or preaching there was a case of arrested terrorist who series in West Sumatera. Through his did not come from Padang Pariaman, but speech, the Imam explains three modes of Nagari Simpang, Kampuang Pauh, Nagari Muslim struggle, as following here: Cimpago (interview with Respondent A, 22/4/2015). In this context, Irvan Khairul […] firstly, struggle in asking out. This mode of Ananda (2015), as Chief of Kesbangpol da’wah should be done in politeness and good (Kesejahteraan, Pembangunan, dan Politik manner; secondly, struggle in amar ma’ruf nahi mungkar— keep a stiff and assertive to affirm or Political, Development, and Prosperity correct and incorrect; and thirdly, struggle in Affairs) in West Sumatera, said that Padang jihad—consign everything, including his live, Pariaman vulnerable to religious radicalism, 2 for the glory of the religion of God. including terrorism (Ananda, 2015). Edo, a resident of Simpang Kampuang Salafi in Padang Pariaman is supported Pauah, Nagari Cimpago in Padang by Pariaman people, who practice Salafism Pariaman Regency was shot. Edo is accused for his part in preparing explosive to 2See “Inilah Ajakan Ketua FPI Habib Rizieq Saat detonate Vihara Ekayana. Another West Safari Dakwahnya di Lubuk Alung”. Available online Sumatera resident engaged in terrorism at: http://www.pariamantoday.com/2014/10/inilah- ajakan-ketua-fpi-habib-rizieq.html [accessed in Ponorogo, is Beni Asri, member of Cirebon terrorist East Java, Indonesia: November 10, 2017]. About the network, who was arrested by DENSUS methods of dakwah (preaching), please see comparatively also Egdunas Racius (2004) and A.M. Ismatulloh (2015). (Detasemen Khusus or Special Detachment)

88 at his parent house in Koto Sani, Koto Sumatera), Komite Syariat Islam Indonesia Singkarak Subdistrict, Solok Regency in Sumbar (Indonesia Islamic Law Committee West Sumatera. Among 19 Regencies in of West Sumatera), and MTKAAM (Majelis West Sumatera Province, the only two Tinggi Kerapatan Adat Alam Minangkabau invulnerable Regencies are: Kota Pariaman or High Council of Minangkabau World and Kota Solok, the rest are vulnerable to Custom Deliberation) Sumbar held radical terrorism (Ananda, 2015). atonement for Muhammad Kristiawan at The condition worries mamak ibadat Nabawi Hotel in Padang, West Sumatera, (a person who has authority in the field on April 27, 2015 (Fadilah & Putra, 2015).3 of Islamic religious service), mamak adat Religious radicalism in Nagari Sungai (a person who has authority in the field Buluah mostly manifested in structural of tradition or custom), pemerintah nagari and cultural violence. Structural violence (government of a conglomeration of villages was happen when Salafi group detaches or settlements), and tuanku (royalty title or itself from other Islamic groups in the community leader), who keep Ahlus Sunnah Nagari, because of its different appearance wal-Jamaah (Majority of Islamic Sunni)’s and religiosity. Salafi members do not principles in Padang Pariaman. Syafri intermingle with tarekat (Sufi order) of Tuanku Imam Sutan Sari Alam, as leader of people, who are majority in Nagari Sungai MAZIS (Majlis Zikir Istiqomah Syattariyah or Buluah. Meanwhile, Salafi’s cultural Council of Consistency Zikir for Syattariyah violence is blaming them, whom do not Sufi Order) said that for Padang Pariaman agree as heresy, particularly tarekat group people, Tuanku is palang pintu (gate) or (cf Galtung, 2005; and Salim, 2013). stanchion of religion for the society. In Salafi religious forum concentrated on case of religious radicalism, Tuanku is the a mosque in the Nagari, namely Masjid forefront man to exclude it, because Tuanku Jannatul Islam (Islamic Paradise Mosque). is the main figure who should talk to The forum that held every day after Maghrib umat or Muslim people in grass-root level (evening) prayer is led by Ustadz Latiful (Rimadany, 2016). Kabir, an alumna of LIPIA (Lembaga Ilmu In West Sumatera Province level, Pengetahuan Islam dan Arab or Institute for religious radicalism appears in following the Study of Islam and Arabic). People religious attitudes: firstly, accusation around the mosque call him Tuanku Kaciak. of socio-patologist as PEKAT (Penyakit He also alumnus of Pesantren Salafiyah, Masyarakat) by Salafi group to tarekat namely Pesantren Lubuak Pandan in practices in Lima Puluh Kota Regency Padang Pariaman. However, after complete and Payakumbuh that triggers social his study in LIPIA, Ustadz Latiful Kabir conflict; secondly, in Kota Padang,Salafi , turn to oppose tarekat groups. Some people particularly Yamani, reject to come to the accuse him as Ustadz Sesat (heretic Islamic ballot box or TPS (Tempat Pemungutan teacher), because his speech blame tarekat Suara) in general election by saying that practices, the practices that formerly he did Indonesian democracy is Western system (interview with Respondent B, 8/8/2017). and unsuitable with Islamic system Recently, Salafi activities in Jannatus (Sefriyono, 2015:105); and thirdly, related Salam (Peace Paradise) are disturbed after to the case of Muhammad Kristiawan, conflict between people of Nagari Sungai a philosophy lecturer at the UMSB Buluah and Salafi happened. The conflict (Universitas Muhammadiyah Sumatera occurs since Salafi changes the khutbah Barat or West Sumatera Muhammadiyah (sermon) in Jannatus Salam from Syattariyah University), who accused insulting Al- to Salafi way. Finally, Mufti Nagari (adviser Qur’an, radical groups in Sumatera Barat, 3See, for example, “Dosen Liberal Universitas such as MMI (Majelis Mujahiddin Indonesia Muhammadiyah Sumatera Barat (UMSB) Penginjak Al-Qur’an or Indonesian Mujahiddin Council), Paga Akhirnya Bertaubat” in www.MinangakabauNews.com, on 28 April 2015 [accessed in Ponorogo, East Java, Indonesia: Nagari Sumbar (Sumatera Barat or West May 19, 2017].

6 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018 on Islamic law in Regency level) and the Gapuak as penghulu, the number of penghulu Elder of KAN (Kerapatan Adat Nagari or in the Nagari is summed up. As number Regency Custom Deliberation) remind the of clans in Nagari, it previously has 16 Salafi ustadzs. By the reminder, the Salafi penghulus, but now it becomes 17 penghulus ustadzs are prohibited to give sermon in that (Sefriyono, 2014). mosque (cf Shatzmiller, 2001; and Salim, 2013). Melewakan gala traditional ceremony is The control of the Jannatus Salam mosque not only to bestow the Penghulu Tuheneri is taken over by Nagari, it was the most Datuak Gapuak, but also panungkek- unpleased fact for Salafi group. After panungkek (the apparatus). The Datuak- Jannatus Salam mosque being controlled datuak penungkek are Datuk Rajo Mudo, by Nagari Sungai Buluah, Salafi is unable Datuk Rajo Kaciak, Datuk Rajo Bungsu, to develop their ideology. Because the Rang Mudo, and Tuo Kampung. In tradition of Nagari is tarekat of Syattariyah, addition, as Minangkabau ethnic has mamak while Salafi is anti-tarekat (Manan, 2017; and ibadat or commonly known labai, Nias interview with Respondent C, 3/8/2015). ethnic also has labai who is not similar with Nagari Sungai Buluah in Padang labais in Minangkabau (Frey, 1986; and Pariaman. Sungai Buluah, the name is interview with Respondent D, 16/8/2015). related to buluah tree (genus of bamboo) Beside penghulu, traditional figures who that grows in that place. It is specifically give signature in the ceremony are Katik in Kuliek, the first region of Nagari Sungai Nagari, Imam Nagari, Labai Lingkung, and Buluah.4 Nagari Sungai Buluah is a unique Muti Nagari (Sefriyono, 2014). Inhabitants society. At least, there are two distinctive of Nagari Sungai Buluah are 17,563. Nias manners that they have. Firstly, it is the ethnic concentrated in Korong Tanjung only Nagari in Padang Pariaman which Basung II. In Nagari Sungai Buluah, accepts Christian and Catholic Nias Ethnic Christian-Nias people are 935. It is 5.33% by customary law or secara adat. Christian of the total inhabitants that are 17,533. In and Catholic minority has right to build Korong Tanjung Basung II, there are 715 house of prayer in land of people (tanah Christian or 42.61% of 1.678 people, while ulayat anak nagari) that has been granted the number of Muslim are 963 or 57.38%. after Christian-Nias maisi adat dan menuang Profile ofNagari Sungai Buluah explains limbago as many other Muslim ethnics that that in order to assure religious right, two did malakok (Sefriyono, 2014). churches were built: the church Banoa In this context, Sefriyono (2014) reveals Krieso Protestan for Protestant Christian that the process of mengisi adat Minangkabau and Kristus Bangkit for Catholic (cited in by Nias ethnic has been done on Desember Sipayung, Gulo & Nurhuda, 2014; and 10, 1927. In that process, Nias ethnic Prayuda, 2015). presents traditional tribute payment People of Nagari Sungai Buluah are (upeti adat) 40 rial Padang. After that, the loyal members of tarekat (Sufi order) ceremony continued with malewakan gala of Syattariyah. In many interview (bestowing title) by ninik mamak (traditional opportunities with key persons of religious, leaders) in Nagari Sungai Buluah. The tradition (adat), and Nagari apparatus bestowed title is Tuheneri Datuak Gapuak. revealed that Islamic held by people of In malewakan gala ceremony, as many other Sungai Buluah is Syattariyah (Manan, penghulu (clan chief) in Minangkabau, 2017; and interview with Respondent D, the penghulu of Christian-Nias is also 16/8/2015). honored saluak (a kind of traditional hat) People of Nagari Sungai Buluah are and traditional special suit of clothes for very firm in holding Syattariyah tradition, penghulu. By appointing Tuheneri Datuak when another current comes in; people have fast response by report it to mamak 4See “RPJM [Rencana Pembangunan Jangka Menengah] ibadat (a person who has authority in the Nagari Sungai Buluah, 2011-2015”. Unpublished Program Report, owned by the authors. field of Islamic religious service). Then,

© 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia 7 ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SEFRIYONO & MUKHIBAT, Preventing Religious Radicalism mamak ibadat will discuss with mamak adat the succeed of sufi in converting people (a person who has authority in the field to Islam in Melayu-Indonesia archipelago of tradition or custom) as early resolution at least achieved in thirteen century is before bring the case to Mufti Nagari result of sufi ability in offering Islam that (Islamic adviser in a conglomeration of maintaining the continuity of local belief and villages or settlements). Then, Mufti Nagari practices rather than a revolution (cf Johns, will take the case to KAN (Kerapatan Adat 1995; Azra, 2002:33; and Suwirta, 2003). Nagari or Regency Custom Deliberation), in Tarekat (Islamic sufi order) cannot be which all clerics and prominent figures in detached from tasawuf (Islamic sufism), Nagari are the board members (Zainuddin, because tarekat is institutionalized tasawuf. 2008; and Panuh, 2012). In tasawuf, personal religious manifestation People of Nagari Sungai Buluah have is not institutionalized in a tarekat sealed their heart with Syattariyah religious (Fathurahman, 2008:25). Among many tradition. Their children are trained to tarekats, there is tarekat of Syattariyah. This accept the tradition. In this context, Datuk tarekat of Syattariyah is very accommodating Lembang as Chief of KAN Sungai Buluah, in its contact to culture and power. In its in an interview, said as following here: history, Shaikh Muhammad Gauth, lived around 970 AH (Anno Hijriah) / 1563 AD My parent hold pure Syattariyah religious (Anno Domini), was the caliph of tarekat tradition, when they saw my religious practices Syattariyah, who was wellknown as ulama were different with them, they would ask me: “Sia guru ang?” or who is your teacher? who has closed friendship with Hindu That is how Syattariyah people keep their figures (Azra, 2002; Suwirta, 2003; and religious tradition and heir it to their younger Mufid, 2009). generation (interview with Respondent C, Through his book, Jawāhir al Khamsa 3/8/2015). (the throne contains the five jewels), Shaikh Muhammad Gauth adopts The strong relation of Syattariyah Yoga (Buddha meditation) technic and (one of Sufi orders) with Minangkabau practice as part of zikir or repeatedly cultural institution, both in the level of chant part of the confession of faith in kaum (ethnic or cummunity) and nagari (a Islam’s method (cited in Fathurahman, conglomeration of villages or settlements), 2008:30). Not only to culture, Syattariyah has become assets to preserve anak nagari clerics also accommodating local politics. (young generation) from radical religious Historically, Abdurrauf Ali al-Jawi, ideology, such as Salafi-Wahabi (Renewal carrier of tarekat of Syattariyah to Melayu- of Islamic Tought led by Muhammad ibn Indonesia world, has ever been believed Wahab) movement and others (Sefriyono, by Sultanah Syafiyatuddin (1645-1675) as 2015; and interview with Respondent H, Qadi Malik al-‘Adil— religious scholar who 3/8/2015). responsible to social and religious affairs Indigenization Tarekat of Syattariyah (in Fathurahman, 2008:34). in Minangkabau. The term embedded is often In West Sumatera, the complex relation used by Azyumardi Azra (2015) to explain between Islam and Minangkabau tradition how Islam with vernacularization and results many kind of relations, including indigenization patterns adhered to society. sosial conflicts, whether because of strict Vernacular means origin, while indigenous understanding on Islam that, therefore, means native. The two terms indicate lead to judgement on relation of tarekat characters of Islamic da’wah (preaching) in and minangkabau tradition that unsuitable Indonesian archipelago that was peaceful with strict Islamic utilitarianism, as and accommodate the local culture by Azyumardi Azra (2003:45-46) explained Sufism (Azra, 2015). when talking about this relation; or whether Quoting Anthony H. Johns (1995), it was competition of influence between Azyumardi Azra (2002) also explained that traditional scholar and religious one as

8 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018 identified by Christine Dobbin (1987). authority in this level is Labai. There are 16 Besides those possibilities, tarekat of suraus in Nagari Sungai Buluah, Padang Syattariyah is deep-rooted in the society. Pariaman, West Sumatera, as number of its As many other traditional groups, tarekat clans (Azra, 2003). of Syattariyah is also known tightly bound While Labai is actually traditional itself to traditional authority (Fathurahman, identity, it is not religious title. Placement 2008:34). As surau (little mosque) tradition of tuanku (title of royalty or Islamic inheritant, tarekat of Syattariyah, since Syekh community leader) candidate as religious Burhanuddin era, make surau not only as teacher in surau of kaums is result of religious institution but also traditional agreement between mamak ibadat and mamak institution; although the practice is lessen adat (elder of custom or tradition) in that today (Dobbin, 1987; Azra, 2003; Samad, kaum. The selection of religious teacher 2003; and Fathurahman, 2008). in a surau is based on religious tradition, Duski Samad (2003), Oman Fathurahman particularly in Nagari Sungai Buluah, and (2008), and Uka Tjandrasasmita (2009) commonly in Padang Pariaman. In other mentioned that deeprooted relation of words, the surau teacher has to in line tarekat of Syattariyah and Minangkabau with Syattariyah. Otherwise, the teacher tradition with the term pribumisasi is possibly able to change the established or indigenizing. Tarekat of Syattariyah tradition and trigger further dispute (Azra, indigenizing is manifested in Basafa and 2003; Samad, 2003; Ashour, 2008; and Salawat Dulang. Basafa is pilgrimage ritual to Fathurahman, 2008). graveyard of Syekh Burhanuddin Ulakan, In general, mosque and surau, whether great Syattariyah ulama in West Sumatera. it belongs to clan, korong (surroundings), Basafa is held annually in the tenth day of or nagari in Padang Pariaman and Safar month. Many people join the tradition, particularly Nagari Sungai Buluah, it is including common Muslim or non- controlled by mamak ibadat and tuanku Syattariyah members. Tarekat of Syattariyah candidate or senior student of pesantren indigenizing is also expressed in Salawat Salafiyah(Islamic borading school of reform Dulang—a performance art by beating movement). Tuanku candidate fullfiling dulang or talam and chanting shalawat Nabi the duty in a mosque or surau is under (invocation to Prophet). According to the order of ninik mamak kaum or the elders traditional sources, the shalawat Nabi was in a clan/community to pesantren (Azra, firstly introduced by Syekh Burhanuddin 2003; Fathurahman, 2008; interview with Ulakan, when he saw art performance Respondent E, 5/4/2015; and interview in Aceh that used rebana (tambourine). with Respondent H, 3/8/2015). So, Salawat Dulang or Salawat Talam is Appoint teachers from non-Syattariyah still practiced today in Minangkabau can change the established religious (Samad, 2003; Fathurahman, 2008; and tradition, nagari society do not want it to Tjandrasasmita, 2009). be happened. Concerning this, there is Syattariyah Relation to Adat and Minangkabau aporism that is strongly Nagari Sungai Buluah. It is important believed by people: “jalan jan sampai dialiah to note here that Syattariyah (one of sufi urang lalu dan cupak jan sampai diganti orang orders) relation to Minangkabau adat panggaleh”. It means that believed religious (custom or tradition) and nagari (land) tradition (Syattariyah) should not be authority is very strong. The relation changed by stranger, who brings different occurs in both kaum (ethnic or community) religious tradition. Its including radical and nagari level. In the level of kaum is groups, such as Salafi or LDII (Lembaga through mamak ibadat (elder of religious Dakwah Islam Indonesia or Indonesia service) / labai (mosque official) oftarekat Islamic Preaching Institution), who has of Syattariyah; therefore, institutionalized in tried to come in the nagari (Fathurahman, surau (little mosque) of kaum. The religious 2008; Wakhid, 2010; and interview with

Respondent F, 16/8/2015). paper is why radical religious groups as Based on Surat Keputusan Keanggotaan mentioned in the previous section are KAN (Kerapatan Adat Nagari) Sungai Buluah, unable to grow and develop in, particularly Periode 2011-2016 (Membership Decree Sungai Buluah, and generaly in Padang of KAN [Regency Custom Deliberation] Pariaman, West Sumatera, Indonesia? Sungai Buluah, for Period 2011-2016), The answer is there are some elements of in nagari level, Syattariyah institution local wisdom that live and they preserve, consists of two types: it becomes part of especially in responding to religious KAN institution. The chief of the division radicalism. These elements include: firstly, of Development and Preservation Adat bersurau kaum dan bermasjid nagari or Syarak (Custom and Islamic Law) in KAN “must have surau (little mosque) at kaum management is seated by Syatariyah figure, (community ethnic) and have mosque at Tunaku Kuniang. The division members are nagari (district or regency) level”; secondly, Khatib Nagari or land preacher, Imam Nagari bermamak ibadat dan bermamak adat or “must or leader of communal prayer, and Bila have Islamic worship leader and custom Nagari or land muezzin (Panuh, 2012). or tradition’s leader”; and thirdly, bermufti At the nagari level also, Shattariyah nagari dan bernagari or “must obey to the figures occupy strategic positions in Islamic law adviser in the community relation to religious authorities. Religious and must have district or regency”. The institutions at the nagari level, i.e. Mufti three aspects are gradually proceeding Nagari (Islamic law adviser in community) to manifest themselves in a peaceful are also occupied by Syattariyah figures. coexistence of the peaceful santri (Muslim These institutions have religious students)’ society which is the main authority through their fatwas (advices or characteristic of the Pancasila (five basic instructions) related to Islamic religious principles of the Republic of Indonesia) matters at the nagari level. Fatwas of Mufti philosophy, which emphasizes unity, Nagari became the basis for the KAN stability, security and harmony (cf Lukito, and Nagari governments in banning 1997; and Mukhibat, 2015:178). the religious activities of radical groups Firstly, Bersurau Kaum dan Bermasjid (Fathurahman, 2008; and Panuh, 2012). In Nagari. Based on some theoretical studies this context, Datuk Lembang as Chief of on religious radicalism, house of worship KAN Sungai Buluah, Padang Pariaman, is the most potential space for the growth West Sumatera, Indonesia, is recorded in and development of religious radicalism. the interview as follows: One of many religious deradicalization attempts is to control religious activity in Mufti Nagari as the head of mamak ibadat house of worship. House of worship, such has religious legality at the nagari level. as mosques and mushalla (little mosque), Implementation of religious activities in the nagari must be permitted by Mufti Nagari. are not only a place of prayer but also a New religious streams coming to this nagari place for the institutionalization of religious outside of established religious understandings values, ranging from moderate to radical, should report to Mufti. So, Mufti Nagari with which can be obtained through religious his aparattus, such as nagari priests, bilal, khatib, and nagari labai are entitled to decide whether sermon held. The institutionalization or not the denominations should carry out of religion through sermon is also their da’wah activities in the nagari. highly dependent on for whom and Beside that, the permission to establish for what purposes religious ideology is mosques, mushalla, and other places of worship institutionalized (Azra, 2003 and 2006; must pass the fatwa of Mufti Nagari (interview with Respondent C, 3/8/2015). Ranstrop, 2009; and Salim, 2013). In Nagari Sungai Buluah in particular, Preventing Religious Radicalism: From and in Padang Pariaman, West Sumatera Surau to Nagari. The important question in general, surau and mosque cannot be that the answer will be explored in this used freely by any group and religious

10 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018 group, including by those who are classified traditions of society that have been in the as radical. Surau and the mosque are tradition of Syattariyah. Changes in tradition integrated with adat (custom or tradition). will cause unrest in society (Samad, 2003; Therefore, permission to use surau and Yunas, 2005; and Rimadany, 2016). mosque is not finished atmarbot (caretaker Why should Tuanku who teaches of mosque) level. Surau is the property religion in surau and nagari mosque? The of the kaum, and regulated by mamak answer, so that children in the nagari will ibadat (worship leader). Mamak ibadat is a not experience what the Minangkabau traditional institution that has authority in saying: jalan jan sampai dialiah urang lalu, the field ofSyarak (Islamic religious law). cupak jan sampai dituka urang panggaleh. Because the use of surau and mosques Concerning the teachings of religion, this in Nagari Sungai Buluah has been well proverb means: “when people in the nagari controlled, the young generation of the clan or people who have the same religious received a religious education in the surau traditions teach religion, then taught will (Azra, 2003 and 2006; and Amir, 2008). be in accordance with existing religious Traditionally, not only religious traditions”. It would be different when education has been obtained in surau, the teacher is an outsider. Moreover, but also adat education. Surau of Sheikh since they have understood the religious Burhanuddin, in his history, taught traditions of the people to be taught, then, Minangkabau people on Islamic religion the Minangkabau saying goes: sesuai mor and tradition at once in surau. After dengan baut or “teaching will be appropriate studying the kitab (book), the younger and will not cause unrest and turmoil in generation learn Minangkabau adat. society” (Lukito, 1997; Amir, 2008; and Therefore, the adat and Islamic religious interview with Respondent F, 16/8/2015). stakeholders are united in the institution The tradition of bersurau dan bermasjid of surau (Samad, 2003; and Yunas, 2005). with the framework of the Syattariyah has The Nagari mosque basically belongs become an obstacle to radical religious to the Minangkabau people, as nagari groups to institutionalize their religious is an autonomous form of customary ideology in surau kaum and masjid nagari. government. One of the requirements of the Besides the differences of ideology establishment of the nagari is the existence between these two religious groups, of a mosque (Amir, 2008). surau and mosque are not only religious In Nagari Sungai Buluah, as well as identities but also cultural identities at surau, mosques cannot be utilized by any once. The explanation based on the ebove group and religious stream. Not everyone data confirms that the deradication of the can institutionalize religion in mosques radicalism that emphasizes legal-formal and surau. Its use is governed by a nagari and repressive approach, which has institution that holds syarak, namely implemented by the goverment, need to Mufti Nagari. Only Tuanku (royalty title be reviewed.6 This is because the logic or Islamic community leader) and Calon of legal approach contradict the logic of Tuanku (candidate of royalty title or Islamic terrorist (Mufid, 2009; and Mukhibat, community leader), who is privilege to 2015a dan 2015b). institutionalize religion in these two house Secondly, Bermamak Ibadat dan Bermamak of worship.5 The appointment of Tuanku Adat. Nagari Sungai Buluah has 16 tribes or Calon Tuanku to become a religious with 16 penghulus (Muslim leaders in village teacher in surau is basically to minimize level). Penghulu of the tribe commonly the occurrence of changes in the religious called the mamak adat. Mamak adat is accompanied with mamak ibadat, which also 5See also “Tuanku: Garda Terdepan Palang Pintu Cegah Radikalisme Agama”. Available online at: http:// 6See “Inilah Kelemahan Penanganan Terorisme di www.berita9online.com [accessed in Ponorogo, East Java, Indonesia”. Available online at: www.jurnalparlemen.com Indonesia: May 13, 2017]. [accessed in Ponorogo, East Java, Indonesia: May 19, 2017].

16 people as well as mamak adat. Mamak adat at kaum depends on the mamak ibadat, which is a person who has authority in the field of of course is inseparable from the mamak adat as karih sabilah payakan sakaki or leader in tradition – in Minangkabau term commonly their tribe (interview with Respondent G, called urang adaik/adat. While mamak ibadat 16/8/2015). is a person who has authority in religious field – usually calledurang mamcik syarak or Religious activities at the tribe are very “people who hold religious law”. Therefore, dependent on the religious authority held everyone in the Nagari Sungai Buluah has by mamak ibadat. It is because surau is not two mamaks with their respective positions only a house of worship, but also a place and roles (Lukito, 1997; Abidin, 2014; and of adat (custom or tradition). Possibility of Narny, 2016). radical religious groups institutionalize Each tribe in the Nagari Sungai Buluah their ideology in the surau kaum very also has a house of worship for the coaching depend on the mamak ibadat, mamak adat, and development of the religion of their and tuanku (Lukito, 1997; and Abidin, 2014). young generation. According to the number Thirdly, Bermufti Nagari dan Bernagari. of his tribe in Nagari Sungai Buluah, there In Nagari Sungai Buluah, religious are 16 surau kaums (ethnic or community activities in house of worship, such as little mosque). Surau kaum governed by surau (little mosque) and mosque, are well mamak ibadat as syarak (Islamic law) holders. controlled. At the level of kaum (ethnic or These arrangements include marriage, community), the control is done by mamak death, and religious education (Azra, 2003 ibadat and tuanku. In nagari is performed and 2006; and Mawangir, 2015). Who will by mufti nagari. Nevertheless, the mamak be the religious teacher and wirid (passage ibadat, tuanku, and mufti nagari have no of Al-Qur’an)’s leader in the surau kaum is administrative power to prohibit the determined by the mamak ibadat through the practice of radical religious activities in deliberation of the kaum by involving the house of worship. This institution is only mamak adat, as explained by Datuk Sati, Vice at the fatwa or advice or instruction for Chairman of KAN (Kerapatan Adat Negeri implementation of Islamic matters (Zein, or Regency Custom Deliberation) Sungai 1999; Azra, 2006; and Abidin, 2014). Buluah, for the following reasons: The fatwas become the basis for the nagari authority in giving permission or Mamak ibadat is usually called labai here. They are called people who hold syarak (sharia) or forbidding a religious group from carrying mamacik syarak. Religious affairs administered out religious activities in the nagari. Before by mamak ibadat are funeral, from bathing the fatwa became the basis of the ban, Mufti to ceremonies of one day to a hundred days Nagari communicates it first toninik mamak commemoration. They also have representation in the Kerapatan Adat Nagari (KAN). Mamak through organizing KAN (Kerapatan Adat ibadat at the tribal level is appointed by their Nagari or Regency Custom Deliberation). tribe members through meetings, whilst the So that the prohibition of radical religious labai lingkung or labai pegawai is appointed by activity is not done partially, but is an the nagari through the nagari meeting. integrated effort involving mamak ibadat, Each tribe has a mamak ibadat, because mamak ibadat is mamak pusako. Related to religious mamak adat, mufti nagari, and nagari education for the people, mamak ibadat through authority (Setiadi & Kolip, 2011:298-299; meetings calling on Tuanku or Calon Tuanku and Abidin, 2014). to be able to teach reciting or wirid in their Confirmation has also been made surau kaum. So, the existence of Tuanku or Calon Tuanku in surau kaum is not of their own against the Salafi (renewel of Islamic will but at the request of ninik mamak. Tuanku thought and movement), who want to or Calon Tuanku come from two Salafiyah change the religious procession, especially pesantrens in Padang Pariaman district, namely the Friday prayer that has been commonly Pesantren Nurul Yakin and Pesantren Batang held in Nagari Sungai Buluah. The practice Kabuang. The possibility of religious groups of the Friday prayer is common in the institutionalizing their religious understanding Syattariyah tradition by means of giving

12 © 2018 by Minda Masagi Press Bandung and UNIPA Surabaya, Indonesia ISSN 1979-0112 and www.journals.mindamas.com/index.php/sosiohumanika SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Volume 11(1), Mei 2018 sermon by Mufti Nagari or his aparattus before the sermon. After the sermon, then next sermon that commonly called khutbah ayam or chicken sermon (cf Samad, 2003; Yunas, 2005; and Jones, 2014). It is Arabic sermon, and is in accordance with the provisions of Syattariyah. It is not a sermon delivered in Arabic or an Indonesian sermon translated into Matrix 1: Arabic as done by Salafi. The Percentage Form of the Conversion Data The Salafi who is none other (Source: Sefriyono, 2015, p.137) than the son of the mosque board, who is studying in LIPIA (Lembaga propagated by radicals through reading. Ilmu Pengetahuan Islam dan Arab or Institute Hence, reading is an important factor in for the Study of Islam and Arabic), replace the involvement of religious radicalism the sermon with Arabic, in the sense of (cf Wildan, 2007; Anspaha, 2008; and different with Syattariyah sermon tradition. Ranstrop, 2009). The community or congregation that has Based on questionnaires filled by 61 been raised in the Syattariyah tradition pilgrims who are active in following realize the change and feels the change Salafi studies, comencing to questions, is contrary to the religious tradition that “interested in Salafi after reading Salafi they have held for generations from their books and bulletin” obtained data in the ancestors. So, this phenomenon caused form of frequencies: 13 people congregate unrest in society (Samad, 2003; Yunas, 2005; strongly agree; 43 stated agreed; 1 person and Salim, 2013). expressed doubt; and 4 people expressed The case is reported to Mufti Nagari, disagreement. because the Jannatussalam (peace paradise) Finally, it is interesting to note here that mosque is a nagari mosque and because Sefriyono (2015), in his study pertaining Mufti Nagari, in the nagari tradition of Sungai Salafi group movement, has expossed the Buluah, is urang nan ampek jinih. Written percentage form of the conversion data, as warning is agreed to be given, after giving following here: 21.31% choose the option advice by Mufti Nagari. Before the letter strongly agree or ST (Sangat Setuju); 70.49% signed by the Chairman of KAN is given, choose the option agree or S (Setuju); 1.63% the pattern of Salafi (Islamic reform)-style choose the option hesitate or R (Ragu-ragu); preaching has changed. Therefore, the letter 6.55% choose no agreed or TS (Tidak Setuju); is not given (Amir, 2008; and Panuh, 2012).7 and 0% who voted strongly disagree or STS Prevention of religious radicalism (Sangat Tidak Setuju). This evident is shown through the media, especially through in the matrix 1. bulletins, has also been done in Nagari Sungai Buluah by banning the bulletin of CONCLUSION HTI (Hizbut Tahrir Indonesia or Liberation The prevention of religious radicalism Party of Indonesia) and Salafi. Radical based on social culture is rarely empowered religious doctrines are also potentially in the handling of religious radicalization. Basically, social practices developed in the 7See also “Surat Keputusan Keanggotaan Kerapatan society are more effective, because they Adat Nagari (KAN) Nagari Sungai Buluah, Periode 2011 s/d are built from local awareness and culture. 2016”. Unpublished Letter, owned by the authors.

So that the de-radicalization effort is not religious radicalism. The deradicalization in the mind of the state, but is in the mind can be done with cultural strength. of society. The two important things for The strength of charismatic leadership the prevention of religious radicalism are can also serve as a towing carriage of the control of religious activity in house of deradicalization. Tuanku (royalty title or worship and educational institutions; and Islamic community leader) at Nagari Sungai also the control of the use of funds from Buluah became a religious leader, who is radical groups against religious institutions still obeyed by the nagari community. and religious organizations. Tuanku is the main resource person In reality, local communities also have for the people of nagari in solving their their own religious radicalism prevention religious problems. Suraus and mosques mechanisms similar by exploiting their local of kaum are nurtured by Tuanku, all their wisdoms. People of Nagari Sungai Buluah religious affairs are handed over to Tuanku, in Padang Pariaman, West Sumatera, including the present of radical religious Indonesia, for example, has succeeded groups. So, the people of Nagari Sungai in counteracting radical religious group Buluah hold a Minangkabau proverb: activities by empowering the role of dagang batapatan dan rantau balabuhan – mamak ibadat (a person who has authority newcomers in this case is new religious in Islamic religious field) andmamak adat groups coming to the Sungai Buluah (a person who has authority in the field River are obliged to report their religious of tradition or custom) on the basis of activities to the nagari religious leaders, their surau kaum (ethnic or community namely Mufti Nagari; and Mufti Nagari must little mosque) in arranging their house of hold Tuanku.8 worship. At the nagari (regency or district) level, the nagari people have Mufti Nagari (Islamic law adviser in the regency or district level), who acts as fatwas (advice or References instruction for implementation of Islamic Abidin, Haji Mas’oed. (2014). “Fungsi dan Peranan matters) giver of whether or not certain Tungku Tigo Sajarangan dalam Perspektif religious groups institutionalize their Syarak Sekaitan Pemahaman dan Penerapan religious beliefs in the nagari. Adat Basandi Syarak, Syarak Basandi Kitabullah didalam Kehidupan Masyarakat Nagari”. This fatwa is the basis for the nagari Available online at: https://angkupakieh. authority in banning the activities of radical wordpress.com/2014/01/22/fungsi-dan-peranan- religious groups. About the funding as a tungku-tigo-sajarangan [accessed in Ponorogo, source of religious radicalization, nagari has East Java, Indonesia: Mach 2, 2018]. its own fund-raising ways without relying Abdullah, Irwan. (2010). Konstruksi dan Reproduksi Kebudayaan. Yogyakarta: Pustaka Pelajar. on funds sourced from radical religious Abubakar, Irfan. (2016). “Alumni Perspectives: groups. With regards to the control of Effective Strategic Communication in Countering radical bulletins as a source of religious Radicalism in Indonesia” in Asia Pacific Center for radicalism, the suraus and mosques of the Security Studies. Available online also at: https:// apcss.org/wp-content/uploads/2016/01/ nagari with their religious beliefs became Countering-radicalism-2016.pdf [accessed in the basis for banning the bulletins. Through Ponorogo, East Java, Indonesia: May 19, 2017]. institutionalization of Syattariyah, people A‘la, Abd. (2008). “The Genealogy of Muslim do not want to read bulletins that are Radicalism in Indonesia: A Study of the Roots and religiously different from their ideology. Characters of the Padri Movement” in Journal of Indonesian Islam, Volume 2(2), pp.267-299. Besides, through Mufti Nagari and adat Amir, M.S. (2008). Adat Minangkabau: Pola dan Tujuan institutions, these radical bulletins are not 8 allowed to circulate in the kaum and nagari Statement: Herewith, we affirm that this article is our original work and not a product of plagiarism, and mosques. People of Nagari Sungai Buluah that the article has not been submitted, reviewed, or firmly hold their religious culture. Cultural published in another scholarly journal. Upon acceptance for publication, we will not withdraw my manuscript from the power is a powerful tool for preventing SOSIOHUMANIKA journal.

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