Harmonizing the Community: An Intellectual Role of Ulama in Modern Indonesia

Artikel ini menganalisis peran intelektual ulama sebagai perantara budaya dalam masyarakat dari beberapa tahap dalam sejarah Indonesia. Bab-bab terpenting dalam sejarah Indonesia secara umum dapat dibagi menjadi lima periode: Pertama, periode masuknya Islam dan perkembangan awal islamisasi. Kedua, masa penjajahan. Ketiga, era era modern, yaitu munculnya gerakan modern dalam Islam di awal abad ke-20. Keempat, periode kemerdekaan revolusioner, dan kelima, periode pasca-kemerdekaan. Artikel sosio-historis ini melihat bahwa ulama di setiap periode ini adalah aktor utama sejarah dan menentukan arah perkembangan bangsa Indonesia. Khusus untuk bagian 'pembangunan komunitas' dalam penelitian ini, kasus peran seorang ulama yang merupakan kepala desa di Rancapanggung, Cililin, Bandung Barat pada 1930-an.


ARTIKEL E-ISSN: 2615-5028
Temali: Jurnal Pembangunan Sosial, Volume 3 Nomor 1 Tahun 2020 263 was supported by three other aspects: the condition of Hindu kingdoms that were experiencing chaos, decline and then collapsed (Srivijaya, Majapahit and Mataram), the vast trade routes in Southeast Asia controlled by Muslim merchants, and elements of Islamic teachings that do not recognize caste as in Hinduism. The absence of caste in Islam caused the human dignity of the indigenous population to convert to Islam, unlike their previous situation in Hinduism which was worthless (De Graaf & Pigeaud, 1985;Reid, 1993).
For this method of Islamization, it has become a historical axiom among native and foreign historians that Islam entered and spread in Indonesia by peaceful means.
In its development, namely in the next stage of Islamization, the ulama functioned itself as a "cultural broker." Cultural broker or cultural agent is the term Clifford Geertz (1959-60: 228-249), an American anthropologist, who describes the role of scholars as a link between local communities and the outside world (foreign influences in the form of politics, values and culture) and dynamics tensiontension arising from the interaction process of these influences and values. The role of 'liaison' and 'dynamism' shows the social and political role of the ulama who expertly pack and process interactions and tensions that point to a peaceful path in the process of Islamization, or could be called 'Indian' way of religious proselytization (Rahman, 2013). Yemen 20.5 million). Besides being the biggest, it is recognized that Indonesian Islam is an example of a Muslim nation that is tolerant, open, moderate and democratic so that it has the potential to become the center of world Islam in the future (Hasbullah, 1993).

Scholars: Leader of Resistance to Colonial
When the influence of Islam was continuing to expand in the archipelago politically and culturally until the 17th century as the labors of the ulama, the penetration of foreign powers into European desires of colonialism and imperialism began with the fall of Malacca into the hands of the Portuguese in 1511, followed by the arrival of ships Spanish ships to the Philippines, North Kalimantan, Tidore, Bacan and Jailolo in 1521 and the Dutch trade organization VOC in 1602 to the waters of Banten (Indonesian National History, pp. 29-65). During the process of colonization, European powers came and went, to drain the wealth of the Indonesian people through political and economic conquests. Humanitarian crimes in the form of foreign powers that colonize and the lust of colonialism and imperialism which deplete the nation's wealth, of course must be resisted with all their might. The results of the ulama's hard work to Islamize the inhabitants of the archipelago in peace and harmony for centuries certainly cannot be disturbed and must be defended. This is where, again the scholars show their fangs and strength. Ulama not only teach the afterlife but exemplify courage, anti-colonialism, not afraid to die and teach how expensive beliefs and dignity. Regarding the relationship between ulama and power, Ibnu Qoyim noted that colonial repressive politics gave birth to two mainstream differentmovements. First, the "revolutionary" movement, second, "evolutionary." The revolutionary movement manifested in the movements of resistance and rebellion against the Dutch authorities as mentioned above. The evolutionary movement metamorphoses the Islamic education movement in pesantren, the development of indigenous

C. METHOD
This study seeks to examine historical facts that can be built in a more comprehensive analysis of the role of ulama in Indonesian history. The issue of ordering, path dependence, contingent choices and alternative evaluations are all important in the process of building that fact and are an important part of this social history research (Kipping, 2014). In this study it is stated that time and place (context) really make a difference in the structure and process of historical meaning, that the structure and process of the past influence the results and that recognition of the appropriate context is very important in understanding and theorizing in national history (Rahman, 2016). It was further said that attention to these problems led to a new conception of the nationalization of the role of intellectuals. This paper follows the principle of the historian Timothy Snyder (2010).
Namely: (1) that the historical method is in accordance with the study of functional sociology; (2) that choices and alternatives at a particular point in time are at the core of this process; (3) that the role of sequence and time is central; and (4) that the comparative method is an aid to understanding the historical meaning process. Hasyim Asy'ari (Noer, 1985).
Since the beginning of the 20th century until now, from these modern Islamic mass organizations, there are two things that need to be noted. All of the mass organizations were founded by Islamic scholars and activists. Of all of them, there are three organizations with a very large number of followers, namely Sarekat Islam

Independence Revolution
In the process of proclamation and independence revolution, especially at the state level, the ulama did not present themselves. This is because it is not the territory. Technical affairs and work to take care of the state is the territory of a new generation of modern politicians such as Soekarno, Hatta, Syahrir and his generation. Suddenly, a small minority group whose name is unknown and is not absent in the history of the struggle to drive out colonial invaders, objected to the first precepts of Pancasila which had been ratified in the constituent assembly, namely: "A Divinity with the Obligation to Run Islamic Sharia for the adherents." The clause that reads "the government guarantees the implementation of Islamic law for its adherents" written in the preambule is debated. This section was actually discussed at the beginning of the trial and approved by the trial. At the same time, when the constituent assembly was dissolved in 1959 by President Sukarno, at that time the trial had already completed 90% of the discussion. The last 10% of the debate is longer, tough and difficult, namely discussing the most crucial of all trial material. The 10% is about the basis of the state, namely whether Indonesia should be based on Islam or Pancasila. The constituent court proceeded 57 days until 18 August 1959 (Ansari, 1981;Maarif, 1987).
It is very reasonable and appropriate, the relentless struggle of hundreds of years of scholars to drive out the invaders at the expense of their body and soul, was given a special article for Muslims, which is like the complete verse one of the Pancasila as above. But what happened was not like that. This is an irony of history. How could demands that are "unclear" from whom and from which direction be accepted by the
According to the oral history of his offspring, Rd. Haji Mukhtar has a four wife with a vast land wealth. From one of his wives, Rd. Haji Mukhtar left a child who became a scholar / instructor with Falak science in Rancapanggung, named Haji Arifin (1907 -1997).
The head of Rancapanggung Village in the colonial period was a pilgrimage, which is actually a historical exception because in general the pilgrims of the colonial era did not become subordinate to the Dutch, but instead took care of pesantren, became kyai and taught the Koran. Directly subordinate to the Dutch government were regents, civil servants in Java and uleebalang in Aceh.
However, the Rancapanggung Village website mentioned Rd. Haji Mukhtar "seen from his authority and strong influence in the eyes of the Dutch colonial," became very possible. The rest, because Cililin has long been known as the city of students, where Rd. Haji Mukhtar is one of the products that he is said to have sent to several pesantren to the Banten region and then became a pilgrimage. Cililin has long been called "the santri warehouse and hajj factory." The City of Santri is a term given to cities that have many boarding schools, including the western part of  The link between Cililin as a city of students, the number of pilgrimages and boarding schools to the history of islamization developed by Sheikh Muhammaf Syafi'i and Sheikh Abdul Manaf since the 17th century requires a deeper exploration of social history with credible manuscript sources. Hopefully the future will be increasingly explored by the next generation of history lovers.

E. CONCLUSION
From the description above, it can be concluded, it seems clear that almost all of the important stages of Indonesian history were colored by the role of ulama, even long before the Indonesian state existed. Ulama is what fills and colors the dynamics of society and the history of the Indonesian Archipelago. When Indonesia stood up, it was created with the soul and breath that the ulama had built. 'Indonesia' is an 'imagined society' or a Vocabulary with the inherent characteristics. Like when we say the word "house," what we imagine is actually the characteristics, functions or identities attached to the word house, that is, buildings, human habitation, protect from heat and rain, and so on. If one of its features is removed, for example it does not protect the heat and rain; then surely he is not a 'house' but rather a 'roofless building.' Or the word 'human habitation' is omitted; also not a house, but an animal cage. Another example is the mosque. What is the identity attached to the mosque?
Buildings, places of worship, Muslims. Eliminate one of its characteristics, then it is not a mosque or not necessarily a mosque. So, whether or not something depends on the identities or functions attached to it. The identity of Indonesia that has been created is religious, Muslim nation (the largest in the world), multicultural and multiethnic tolerance, open, moderate and democratic. These identities were built and created by the scholars through their blood, sweat, soul and body for centuries.
Then, if there were no scholars there would be no Indonesia. Because Indonesia is a work of scholars!