The Study of the Second Confiict in Arnis Rachmadhani

THE STUDY OF THE SECOND CONFLICT IN SAMPANG

Analisis terhadap Konfiik Sampang II

ARNIS RACHMADHANI

ARNIS RACHMADHANI ABSTRAK Balai Penelitian dan Pengembangan Agama Semarang Penelitian ini adalah penelitian kualitatif. Konfiik Sampang II terjadi antara massa Jl. Untung Suropati Kav. 69-70, dengan pengikut Tajul Muluk yang beraliran Syi’ah di Sampang, Madura. Kerusuhan Bambankerep, Ngaliyan, Semarang dipicu oleh penghadangan massa terhadap santri-santri Tajul Muluk agar tidak kembali Telp. 024-7601327 Faks. 024- ke Pondok Pesantren YAPPI di . Pengumpulan data dalam penelitian ini 7611386 menggunakan tiga jenis teknik pengumpulan data, yaitu wawancara (interview), telaah e-mail: [email protected] dokumen, dan pengamatan (observasi). Kajian terhadap peristiwa ini dilakukan dengan Naskah diterima: 16 Mei 2013 Naskah direvisi: 29 Juli -17 Agustus pendekatan analisis konfiik. Dari hasil analisis konfiik, menunjukkan bahwa peristiwa 2013 yang terjadi di Sampang memiliki akar konfiik yang laten. Peristiwa Konfiik Sampang II Naskah disetujui:17 September merupakan manisfestasi dari akumulasi konfiik laten yang terjadi akibat konfiik pribadi 2013 yang dikemas dengan nuansa agama. Resolusi konfiik dilakukan dengan pendekatan birokrasi dan pendekatan budaya. Kata kunci: Konfiik Sampang, Analisis Konfiik, Resolusi Konfiik

ABSTRACT This research was basically based on qualitative study. It was the second confiict in Sampang, the rampage which exploded between some people who trying to block the Tajul Muluk’s followers and preventing them from going back to the Pondok Pesantren (Islamic Boarding House) of YAPPI in Bangil, Pasuruan. The data in this study was collected using three sorts of data collection techniques: interview, document analysis, and observation. It was done by using the confiict analysis method, from which the writer found out that this second incident appeared in Sampang is manifestation of latent confiict accumulation which is actually personal confiict complicated by some religious issues. The confiict is to be resolved by using both bureaucracy and cultural approaches. Keywords: The Sampang Confiict, Confiict Analysis, Confiict Resolution

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INTRODUCTION 124). As Agus Sunyoto‘s investigation against the Being observed from historical point of view, Javanese graves in East , most of them are the entrance and spreading of Syiah in Syi‘ah. He believes that the ›rst Islam entered is still becoming controversial until nowadays Indonesia was the Syi‘ah Islam (Ulumul Qur’an, (Shahir, in Suara Merdeka, September 3, 2012: 6). No. 4, Vol. VI, 1995). Then, there is also a theory Although it is not a new sect (mazhab) in Indonesia, from Ali Hasymi who believes that the ›rst Islam only a few people know about Syiah since it is not came to Indonesia was the Syi‘ah Islam (Hasymi, well-known as the other sunni mazhabs (Fadil, 1983: 45-46). According to Hamzah Alwi al- 2010). Internally, they come to Indonesia as Habsyi, Syi’ah entered Indonesia at the same Sya›‘ite, but externally, they are actually Syi’ah. The time with Islam, as proven by the history of Syi’ah ›rst Muslim conveyors came from Hadramaut, city in Indonesia, called Syiah Kuala, in Sumatra. and the most popular of them was the ‘Alawiyyin, Another evidence came from the tomb stone of a group of people from the Sayyid’s descendant Maulana Malik Ibrahim‘s grave in Gresik, East (Rahmat, in the Ulumul Qur’an’s Journal, No. 4, Java, having Syi’ah sign: the ayat al-kursy with Vol. VI, 1995). The followings are several theories the Prophet’s and his best friend Ali’s name. It is related to the widespread of Syi’ah in Indonesia. not like other Wali’s graves which usually have the four Prophet‘s best friends‘ names (TIRAS, No. The ›rst one referred back to the time when 3,/THN.II/February, 15, 1996: 22). The second Islam ›rstly entered Indonesia. Other evidences theory, Islam came to Indonesia is the Islam may support this opinion is the statement coming Sunni (Djajadiningrat, 1961: 123-124). The third from the former Indonesian 4th president, KH. theory, Syi’ah had just came to Indonesia after Abdurrachman Wahid (Gus Dur) as cited by the Iran Islamic Revolution (IIR), started with Ali Editor magazine No. 2/THN.II/February 15, Syari’ati’s, Murtadha Muthahari’s, Thabathaba’i’s, 1996. He said that the NU (Nahdlatul Islam) is and Baqir Sadr‘s writings, followed by other culturally Syi’ah itself. It was because the tradition Iranian Islamic writings afterward (Ulumul of Sya›‘i in Indonesia is different from that of Qur’an, No. 4, Vol. VI, 1995). outside Indonesia, which is strongly infiuenced by the Syi’ah’s traditions, for example, there are Concerning on this reality, it is undoubtedly some Syi‘ah speci›c shalawats that are still being that the Syi‘ah infiuences had been widely spread practiced in some Indonesian Islamic boarding all over Indonesia since a long time ago. However, schools. There are also several certain wirids the Syi’ah followers are only minority in Indonesia, which clearly mention the ›ve descendants of ahl as well as those in Sampang . Despite its al-bait, cemetery visit (pilgrimage) and cemetery minority, in fact, the religious issues-based confiict dome-making traditions. All of them are Syi’ah and violence have occurred there. After the ›rst traditions, though they were born in the form of Sampang confiict in December 29, 2011, started Sya›‘ite in Indonesia. Thus, the outside form is with the burning of the Tajul Muluk followers’ Sya›‘i, while the inside is Syi‘ah. In addition, Gus houses and worship’s places, the second one re- Dur divided Syi’ah into two types: the tsaqa›yah occurred on Sunday, August 26, 2012. (cultural) and the ‘aqidiyah (political) (TIRAS This paper is formally based on the research Magazine, No. 3/THN.II/ February 15, 1996: 22). done at Sampang Regency, and hoped that it will The Syi‘ah speci›c rituals–not Sya›‘i‘s–are be such a good input to the principal board of the tahlilan and haul. Those are Syi’ah rituals which Ministry of Religious Affairs to decide the right plans are not familiar in other Sya›‘i mazhabs. Among and policies in solving the case. Therefore, the main NU members, they usually read the shalawat issue of this writing is “to decide the pivotal factors diba’ in every Thursday night, which mention all or the root causes of the problem, the infiuential twelve Syi‘ah leaders (Djajadiningrat, 1961: 123- factors, and the effects of Sampang confiicts”.

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CONCEPTUAL FRAMEWORK relationship inside a group of religious people), This study used several concepts to analyze external religious harmony (the harmony the Sampang confiicts. Confiict is a social process relationship between groups of religious people), in which people, either individuals or groups try and the harmony relationship of each religious to ful›ll their aims by opposing other groups of leader with the government (Sudjangi, et al., people with threats and/or violence. (Soekanto, 2003: 6). It is also written in the Rules of Minister 1987:99). Other words for confiict are argument, of Religious Affairs and Minister of Internal disagreement, contradiction (Depdiknas, 2002: Affairs No. 9 and 8, 2006, that the de›nition of 587). According to Paul, Lawrence and Jay, and “The harmony life between religious people is Lorsh, confiict is not something that has to be a condition when a group of religious people avoided and it is impossible to be swapped away, interacts with other group of religious people since confiict itself is a part of life, whereas Daihani based on tolerance, understanding, appreciating, (2001: 7) said that confiict is an incompatibility of and respecting the similarities in practicing various kinds of conditions. The basic causes of each of their religious views and opinions, while confiict are the differences of ethnic and culture, correlating in social and nation life within one the discordance of people‘s requirements, and the country of Republic Indonesia based upon social changes (Soekanto, 1987: 99). Pancasila and The 1945’s Constitution of Republic Indonesia” (Ali, 2009: iii). Tau›k Abdullah once stated that the main source of confiict in Indonesia is the diversity METHOD OF RESEARCH in racial, ethnic, culture, religious life, and the This study focused on the Sampang confiicts economic gap (Pantji, 2001: 26). Confiict does not started at Wednesday, August 29, 2012 and always end negatively, because basically the result ›nished at Tuesday, September 4, 2012. As of interactions happened between different groups mentioned before, it used a qualitative method, will be very much depend on the ability to manage in which the outcome was uttered words, both (the management ability) confiict by the members written and spoken, from the observed people of the confiict itself (Daihani, 2001: 8). The positive (Moleong, 2000: 4). Whereas the type of study confiicts are those involving the goals, values, is a case study, a study in which the observer and/or requirements that are not contradictory tries to study intensively about certain social with social relationship patterns of certain social units involving individuals, groups of people, structures (Soekanto, 1987: 99). Based on the or institutions (Zuriah, 2006:48). The data in types, confiicts can be differed into latent confiict; this study was collected using three sorts of data open confiict, and surface confiict. Whereas, the collecting techniques: interview, document, and factors of confiicts are Triggers, Pivotal factors or observation. It is therefore, the data based on an root causes, Mobilizing factors, and Aggravating interview with Sjuaib, the secretary of Council factors. Confiict analysis is a practical process to of Indonesian Ulema (MUI)-Sampang Regency, test and to understand the confiict realization from on Friday, August 31, 2012 at 3.00 – 7.30 p.m.; various perspectives to create fundamental steps with the Council of Indonesian Ulama (MUI) in in developing strategies and action plans. ; with Mrs. Hani at the confiict scene. The confiict happened between Syi‘ah and To get data completely, we also hunted the Sunni, in fact, has ended in such an uncomfortable information from the National and Political Unity atmosphere and social disharmony among Board (Bakesbangpol) Sampang and observation Sampang Regency’s people. According to the at the village of Nang Kernang and Karang Gayam, government terminology, the harmony concept Omben Sub-District, Sampang Regency and at of religious life involves three kinds of harmony: Sampang Sport Stadium. Finally, this research is internal religious harmony (the inner harmony analyzed by using confiict analysis.

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FINDING AND DISCUSSION Based on an interview between the writer and History of Syi‘ah Belief in Sampang Regency Sjuaib, the secretary of Council of Indonesian Ulama (MUI), Sampang on Friday, August 31, In the beginning, the Syi’ah belief was spread 2012 at 3.00-7.30 p.m., the MUI of East Java in Sampang Regency by two brothers, namely Tajul had regarded the belief taught by Tajul Muluk Muluk and Roisul Hukama. Both are sons of the late as Syi‘ah. Sjuaib also clari›ed that Tajul Muluk‘s KH. Makmum, a famous Islamic leader in Omben belief could be classi›ed as Syi’ah Itsna ‘Asyariah Sub-District. As sons of Islamic scholar (ulama) as mentioned in the Council of Indonesian Ulama in Omben Sub-District, when they were young, (MUI)-Sampang, No. 037/MUI.Spg/I/2012, they both studied at the YAPPI Islamic’s Boarding dated January 1, 2012, about the Islamiyah School in Bangil Sub-District, , Syi’ah’s belief. from 1987 until 1993. After they graduated from that school in 1993, Tajul Muluk continued his Chronological Order of the 2nd Sampang study in Sayyid Muhammad Al Maliki’s Islamic Confiict (Timeline Analysis) Boarding School in Makkah, Saudi Arabia. After Pre-Confiict Period ›nishing his study in Saudi Arabia, he came back As time passed, these two brothers (Tajul and to his hometown and became an Islamic teacher. Rois) have been quarreling and disagreeing in Tajul Muluk was gradually not only the Islamic practicing their religious belief. Another reason teacher, but also became Islamic leader like his that some people there might also guess the cause father. He brought a new view of religion and of confiict was competition on a woman. It then soon had about 558 people as followers, consisted made him separated from his brother’s group of 136 families and 159 disciples, until nowadays. and provoked the society around by spreading the During this time, Roisul Hukama, who used news that Tajul Muluk’s teaching is truly Syi’ah. to learn and to act together with his brother, Tajul This made the people who do not follow his belief Muluk, started to feel different from his brother’s feel irritated and started to contradict Tajul Muluk point of view and had different principles in and his followers. the belief. The confiict reached its peak when When this issue had become more aggravated, in December 15, 2009, Roisul Hukama stated the community of the Karang Gayam Village whom literally to split out from his brother’s lead without mostly are the Ahlus Sunnah Wal Jama’ah’s speci›c reasons. followers, became angry and in December 29, 2011, After Roisul Hukama left, Tajul Muluk himself at about 9.15 p.m. the confiict became rampaged still continued to teach until recently. Moreover, he riot and violence could not be avoided. They is also the leader of the Organization of Indonesian burned and did vandalism against Tajul Muluk’s Ahlul Bait‘s Followers Association (IJABI) in house, kitchen, mosque and Madrasah Diniyah (at Sampang Regency. However, based on the data least 4 buildings had been destroyed and burned). and the information gained from the Sampang It was then followed by the evacuation of 253 Tajul Regional Of›ce National and Political Unity Muluk’s followers. These were performed by a Board (Bakesbangpol), the organization led by group of people declared themselves as Sunni, Tajul Muluk has not been legally registered since although it is still being further investigated by the it does not have a letter of registration (SKT) from police who interviewing some witnesses to make it. Although, nationally, the IJABI organization sure whether they are really Sunni or not. From the established in Jakarta, in July 1, 2000, had been incident, the Sampang Local Police Of›cers had legally registered at the Directorate General of interrogated 15 people as witnesses, and arrested Political and National Unity of the Ministry of one person, Masrikhan as convict. Internal Affairs, No. 21/D.III.2/2007, in March The Syi‘ah followers (253 people) whom 21, 2007. previously evacuated and secured at the Omben

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Sub-District‘s Of›ce to avoid further confiict with Gayam main road. But, when people found out Ahli Sunnah Wal Jama’ah followers, had been that there were two cars ready to bring their relocated at the Sampang Sport Stadium, while children to the Islamic Boarding School in Bangil, Tajul Muluk decided to leave the village and stay they would not let them go because they worried in since August 2011. It is in accordance their children would have grown to be like Tajul with his statement quoted in July 29, 2011, to leave Muluk there. Then, they asked the drivers not to Sampang for the maslahat of his followers. go there with their children, but Hani insisted that made the people angry and started to throw stones However, after Tajul Muluk was successfully at the vehicles. Being frightened by the people’s removed to Malang, he was then found guilty in the fury, the two vehicles left the village empty loaded, ›rst Sampang confiict. During the trial, the Local without their passengers. Prosecutor blamed him for committing a crime which could be considered as ruining the Islam On the other hand, Hani did not fear at all religion, under three points of charge: religion by the incident, and still tried to ›nd other van abuse, hostility and harm against Islam religion, as at the main street that made the society getting stated in the KUHP (Book of the Criminal Justice more fuming and triggered the upcoming confiict Act) section no. 156 a, and the one that was used by and violence. Being chased by a group of enraged the Local Prosecutor is section no. 335 verse 1 from people riding about 30 motorcycles, Hani and the KUHP (in the section of Unpleasant Actions). the van driver ran to the south (the capital city of Based on this verse, Tajul Muluk was sentenced by Sampang Regency), but they both ›nally stopped the Local Prosecutor with four years imprisonment. and Hani had a strong quarrel with the people who By considering section no. 156 a from the KUHP chased her. about The Rules of Criminal Procedures and Other Next, at about 11.30 a.m., a group of people Laws regarding this case, the Head of the Judges’ who belongs to the Sunni ran amok and attacked Panel , Mister Purnomo Andi Cahyo, SH., MH., the Tajul Muluk’s followers, resulted both in chaos decided that Tajul Muluk was of›cially proved to be and material-loss. This August 26, 2012’s incident guilty in committing crime against Islam religion, happened in Sampang had not only material- and punished him two years in prison. loss but also human victims. One man died at After Tajul Muluk was sentenced and started the confiict scene, namely Mr.Hamamah, and to undergo his life in prison for two years, peace the other one, Mr.Thohir, was directly rushed to had been back to Sampang community and the the Sampang public hospital and was in a critical situation was getting better in every single form of condition. Besides, there were also sixteen other life. Unfortunately, it was not going for long, Tajul persons got injured, eleven of them were from Muluk‘s sister, Umi Hani, revealed to still continue the Tajul‘s group, and the rest ›ve persons were his teaching upon Nang kernang children, by common natives. Triggered by the incident, the sending them to the Islamic Boarding School in rest of the Sampang community burned down 43 Bangil-Pasuruan, Pekalongan and Jepara - Central houses of Tajul Muluk‘s followers (based on an Java, so that they can carry on with the Tajul interview with Mrs.Hani at the confiict scene). Muluk’s belief. The local police of›cers had interrogated seven witnesses and arrested one suspect regarding the D-Day of Confiict (August 26, 2012) case of 2nd Sampang confiict. On Sunday, August 26, 2012 (Islamic date: Syawal 8, 1433 H), Hani intended to take the Post-Confiict Period children from Nang Kernang Village back to their The Tajul’s followers and the bodies of Boarding School in Bangil, Pasuruan by renting Mr.Hamamah and Mr.Thohir (alive but in a critical two cars, a mini bus and a station wagon. The two condition), were evacuated outside the confiict vehicles arrived at about 08.00 a.m. at the Karang scene by 6 p.m. One dead victim and several

149 Jurnal “Analisa” Volume 20 Nomor 02 Desember 2013 halaman 145-153 wounded others were brought to Sampang public the Sampang Regent‘s home of›ce. It was between hospital, while the rests were strictly secured and the Sampang Regent and the Basra’s leaders. The monitored under surveillance and control of the other participants in the meeting were the Head of security guard of›cers, and were transferred to Sampang Regional Of›ce of Social, Man Power and Sampang Sport Stadium, which until Monday, Transmigration, The Head of Sampang Regional August 27, 2012 at 11 a.m. their numbers are not Of›ce of Integrity Nation and Politics, The Head less than 204 refugees. of Omben Sub-District, The Head of Karang By Friday, September 2, 2012 at 8 a.m., Penang’s Sub-District, KH. Ali Karrar Shinhaji, their total numbers increased to be 282 refugees, KH. Nailirrahman, and the Basra’s leaders. The consisted of 75 men, 71 women, 99 children (53 conclusion of the meeting was to continue the boys and 46 girls), 18 male infants and 19 female returning attempt of the Tajul Muluk’s followers infants. These refugees got maximum facilities of back to Karang Gayam Village, Omben Sub- service, such as health examination, foods, clothes District, and to Blu’uran Village, Karang Penang’s and other daily needs. Sub-District, under condition that they all had to promise to fully give up and surrender; and also On Tuesday, August 28, 2012, located in the made such an effort to take the Tajul Muluk’s Pringgitan Room of the Sampang Regent’s home followers to get a better and safe place. of›ce, a meeting between the Sampang Regent and some Islamic religious leaders was held. Confiict Factor Analysis against the 2nd The participants in the meeting are The Head of Sampang Confiict Sampang Regional Of›ce of Social, Man Power and Trigger Transmigration, The Head of Sampang Regional The 2nd Sampang confiict happened at the Of›ce of Integrity Nation and Politics, The Head of Nang Kernang‘s Sub-Village, Karang Gayam Omben Sub-District, The Head of Karang Penang’s Village, Omben;s Sub-District, Sampang Regency Sub-District, KH. Ahsan Jamal (a member of on Sunday, August 26, 2012, was in time with Sampang Regional Parliaments), KH. Buchori the Telasan Topak’s tradition, that is a Madura’s Mah‘sun, KH. Lud›lah, KH. Subaidi, with several tradition of cooking kupat at the 8th day of Syawal other Omben and Karang Penang’s Islamic leaders. month. According to KH. Sjuaib (a secretary The conclusion of the meeting was to continue of Sampang Regency’s Council of Indonesian and to support the law enforcement in Sampang Ulama (MUI)), this incident had a link to the ›rst completely and do the best to bring back the Tajul confiict happened a year before, even the root Muluk’s refugees to Sampang with opinions and of the trouble was when Tajul Muluk came back supports from both Islamic and public leaders of from Saudi Arabia to Nang Kernang’s Sub-Village Omben and Karang Penang implied in the action. bringing along his Syi’ah’s belief and started to However, if the scenario failed, then plan B was teach it to the neighborhood. This type of religious to be carried out, which is to remove the Tajul teaching caused such an unpleasant situation to Muluk‘s followers out of Karang Gayam Village, the community whom majority of them are Ahlul Omben Sub-District, and also from Blu’uran Sunnah Wal Jama’ah’s followers. They began Village, Karang Penang Sub-District. For children to feel anxious (derived from an interview with who had been sent out of the regency to study, the Sjuaib, a secretary of MUI, Sampang, on Friday, Government of Sampang Regency would try to August 31, 2012, at 3.00 œ 7.30 p.m.). bring them back to Sampang and ready to facilitate Furthermore, the writer received information and replace all charges incurred during their time from the Sampang Regional Of›ce of National of study. and Political Unity Board (Bakesbangpol), that On Friday, August 31, 2012, another meeting on Monday, September 3, 2012, the 2nd Sampang had also been organized at the Pringgitan Room of confiict was truly triggered by several causes.

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There are two versions: ›rst, it is believed that religion, Tajul Muluk’s and Ahli Sunnah Wal the confiict began when the Muslim students Jamaah‘s (Aswaja/Sunni) belief. Finally, fourth and their families planned to visit Tajul Muluk was the spreading of Tajul Muluk’s belief around at the Local Penitentiary. Second version was the Sampang Regency. blockage attempt from a group of people to some Muslim students who wanted to go back to their Mobilizing Factors Syi’ah Boarding School in Bangil, Pasuruan. Those The confiicts happened in Sampang were very students along with Umi Hani, Tajul Muluk‘s much infiuenced by several mobilizing factors, sister, were being stopped and threatened by a rousing the rampage and aggression. Those are: group of people, because they did not want any ›rst, the provocation committed by the Syiah’s more Syi’ah’s apprentices who can be a potential followers to the Sampang origins in the form of harm to their old, valuable culture and tradition body language threats, like aiming a ”clurit‘ (a long- which they had been practicing since a long time bended knife) towards the people, while shouting ago. This action was a kind of expression to protect such dirty words and curses (derived from an their tribal tradition against bad foreign infiuences interview with Sjuaib, a secretary of Council of in the form of religious views. They were afraid if Indonesian Ulama (MUI)-Sampang, on Friday, they let their children go to study the Syi’ah belief August 31, 2012). Second was the existence of in Bangil, Pasuruan, those would bring back the provocateurs. The third is the emerging of groups Syi’ah teachings to Omben Sub-District, which of people who initiated the anarchism. Finally, the they believed to be a bad misguided belief. The fourth was the use of dynamites within the confiict teaching and educating of Syi’ah belief to them by the Tajul Muluk’s. was the main reason of the confiict between Tajul Aggravating Factors Muluk’s followers and Roisul Hukama’s followers. The ›rst Sampang confiict ended by ›nding Root of Problem (Pivotal Factors) Tajul Muluk as the guilty one and the judges sent The second confiict happened in Sampang is him two years in prison. The writer predicts that the an accumulation of many problems as a result of aggravating factors to Sampang confiict are, ›rst, the ›rst previous confiict. The writer assumed that the judge‘s punishment to Tajul Muluk (two years the main root of these confiicts is a competition imprisonment minus temporary time served) was between two Islamic leaders in which both are considered too easy and unfair for such a religion brothers, complicated with different understanding defamation that made the Omben Sub-District on religious belief, racial and tribal issues (SARA: people unsatis›ed. The second was a statement ethnic, religion, racial) that provoked anarchism released by Council of Indonesian Ulama (MUI)- and violent behavior to the surroundings. Sampang, No.A-035/MUI/Spq/I/2012, dated January 1, 2012, about the Syi’ah belief. According Furthermore, the writer thought that the source to MUI, the teaching brought by Tajul Muluk to of Sampang confiict could be based upon several Karang Gayam Village, Omben Sub-District, was a things. First was private (personal) matter between misguided faith, and defamation to Islam. Besides, Tajul Muluk and his brother, Rois Hukama that BAPOR PAKEM, Sampang Regency also reported had happened since 2004 and still going on until that ether Tajul Muluk’s or Ali Murtadlo’s ideas now. From the villagers’ story, the writer found out were misled. that these brothers were quarrelling about woman. Tajul Muluk, as an elder brother, gave advice to his The declaration from the MUI, Sampang, younger brother, Rois Hukama, not to make fun made the residents con›rmed not to accept the of women. Second was the competition of the two Syi’ah followers back to Nang Kernang Sub- brothers to win more infiuence towards followers. Village. Third was the publishing of Governor Then, third was the different way in understanding Regulation (Pergub) No. 55, in 2012, explaining

151 Jurnal “Analisa” Volume 20 Nomor 02 Desember 2013 halaman 145-153 about the Development of All Religious Movement Ahli Sunnah Wal Jama’ah (Aswaja/Sunni). The and Supervision toward Misguided Faiths in East private confiict between Tajul Muluk and Roisul Java. The establishment of these regulation, even Hukama because of woman since 2004, and the though not literally mentioned about the Syi’ah, leadership competition between the two came in but what happened in Sampang had been one of additional causes to the crisis. The existence of the social reasons why these rules were composed. Tajul Muluk’s cult could be such an annoyance Fourth was the army presence in dealing with the to the local resident, and that is why the Council irritated crowd. As the writer’s observed, there of Indonesian Ulama (MUI)-Sampang, released were only about 30 of›cers from the local police a statement No.A-035/MUI/Spg/I/2012, dated station, whom belong to Omben and Karang January 1, 2012, claimed that the Syi’ah belief as Penang District Police. While the bigger rider was brought by Tajul Muluk was a misguided belief squads with about 300 members of Pamekasan while degrading and desecrating Islam religion. Mobile Brigade had just arrived at 1 p.m. by Besides, there was also a report from Sampang the time there had been burning, destructing, Regency’s BAPOR PAKEM concluded that Tajul Committing anarchism, vandalism, and killing Muluk’s or Ali Murtadlo’s teaching was wrong. around the village. The mass could have just been The impact of Sampang confiict in August 26, brought under control by Maghrib time (around 2012, was 1 man died, 1 man in a critical condition 6 p.m.). It gave impression that the police and and 16 others were injured. Another effect was 43 the army seemed to let the confiict happen and burning buildings and 282 refugees from the Syi’ah the security acts were not in maximum scale, followers who evacuated to and had to stay in the even looked neglect. After the second Sampang local Sport Stadium. The local police of›cers had confiict occurred, according to the data acquired also checked on several witnesses and identi›ed 1 from Sampang Regional Of›ce of National and offender in this case. Political Unity Board (Bakesbangpol), the number of security guards instructed to recover the confiict Recommendation were about 1.100 men, with details 350 persons At least, there are some methods that can be were army soldiers and 750 persons were police used to solve this problem. The ›rst is through of›cers. Thus, there was never such an unleash act the bureaucratic (political policy) approach. It is from the military services. Finally, the ›fth was an to solve the case by using the government policy. additional crowded came from out of the village, In this case, the government must enforce and whom among of them were groups of people from run the law as fair as possible (short term effort), Pamekasan, who worsen the situation because of while in long term effort, the government has to their combining anarchy acts. settle the Syi’ah refugees immediately, whom until now are still scattered at the Sampang Sport CLOSING Stadium. The Karang Gayam Village‘s refusal Conclusion toward the Syi’ah followers should be brought The main reason of what had happened in into consideration by the government to ›gure out Karang Gayam Village, Omben Sub-District and another safe place for them to live. If the option Blu’uran Village, Karang Penang Sub-Ditrict, of returning the Syi’ah followers back to their was undeniably the community’s desire to keep village is considered to be a better step then it their environment peaceful by not letting any should be done as soon as possible by enforcing other apprentices in any misled belief who had all involving government ranges to organize such the potential to ruin the existing traditions and a peace-making and a peace-building schedule cultural values there. The society who disagreed then implementing it, especially within areas with with the Tajul Muluk’s beliefs created such an high risk of latent religious confiict. Whereas, the inner latent confiict between the Syi‘ah belief and Ministry of Religion Affairs through Local Of›ce of

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Religion Affairs should also participate along with ‘Alam. Beirut: Dar al-Masyriq. the Religion Affairs instructors in building unity Pantji, Abdul Rachman. 2001. Primordialisme, values of the community. The second method is Konfiik Sosial, dan Globalisasi. In The through cultural approach, trying to implement Indonesian Society‘s Journal Edition XXVII local wisdom to solve the confiict. This plan could No.1. be done by establishing peaceful apprentices and training them peace-making acts. Hopefully, this Shabir, Muslich. Penangangan Tuntas Konfiik effort may have a good output, producing some Sampang Suara Merdeka, September 3, tolerable apprentices who have a high regard and 2012. respect to other religion and its believers, so that Sj. Fadil. 2010. Corak Pemikiran Kalam Syi’ah the people in Karang Penang and Omben will be Dalam Kitab “Sunnah Syi’ah Dalam able to build such an open dialogue and have a good Ukhuwah Islamiyah” Karya Habib Husein manner in dealing with other religious devotees. Al-Habsyi (1921-1994). Semarang: The Of›ce of Religious Research and Development in Semarang. REFERENCES Soekanto, Soerjono. 1987. Sosiologi Suatu A. Hasymi. 1983. Syiah dan Ahlussunnah Saling Pengantar. Jakarta: CV. Rajawali. Rebut Pengaruh Sejak Awal Sejarah Islam di Kepulauan Nusantara. : Bina Ilmu. Sudjangi (et.al.). 2003. Kompilasi Peraturan Perundang-Undangan Kerukunan Hidup Ali, Mursyid. (Ed.). 2009. Pemetaan Kerukunan Umat Beragama, Edisi Ketujuh. Jakarta: Kehidupan Beragama di Berbagai Daerah Departemen Agama Republik Indonesia, di Indonesia. Jakarta: The Ministry of Badan Litbang Agama dan Diklat Keagamaan Religious Affairs-The Institut of Religious Jakarta: The Indonesian Republic’s Ministry Research, Development, and Training Center of Religious Affairs, The Institute of Religious of Religious Life. Research, Development, and Training Center Daihani, Dadan Umar. 2001. Lansekap dan of Religious Life. The Improvement Attempt Potensi Konfiik Indonesia. In Indonesian in Studying the Religious Life’s Fellowship’s Society‘s Journal, Edition XXVII, No. 1. Department. Depdiknas, 2002. Kamus Besar Bahasa The EDITOR Magazine No.2/THN.II/February Indonesia. Jakarta: Balai Pustaka. 15, 1996. Djajadiningrat, P.A. Husein. 1961. Islam di The TIRAS Magazine No.3/THN.II/February 15, Indonesia. in Kenneth W. Morgan (Ed.). 1996. Islam The Straight Path. (Translated). The Ulumul Qur‘an Journal, No.4, Vol. VI, 1995. Jakarta: PT. Pembangunan. Zuriah, Nurul. 2006. Metodologi Penelitian J. Moleong, Lexy. 2000. Metode Penelitian Sosial dan Pendidikan Teori-Aplikasi. Kualitatif. Bandung: Rosda Karya. Jakarta: Bumi Aksara. Ma’luf, Lois. tt. al-Munjid › al-Lughah wa al-

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