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| Kyai Haji Ajengan Ahmad Sanusi, A Traditional Kyai Figure from West Java, Indonesia (Special Document sukabumiNews) |
Where should traditional kyai be placed within the scope of a society. What is their role in society if the word "traditional kyai" itself has the connotation of hindering progress, even "development".
From the figures currently presented, this connotation
can be refuted. Indeed, it is not enough to be used as a reason to generalize
them, but from these figures it can be proven that traditional kyai are not
passive towards every form of struggle.
"Religious figures have often been considered
obstacles to progress since ancient times," wrote Abdurrahman Wahid in his
introduction to the Indonesian edition of Horikoshi's book. (1)
This statement, for the Indonesian context, can be
emphasized by referring to traditional kyai or ulama as those religious
figures. (2)
And such accusations since the Dutch colonial era have
been directed more at them. Criticism and condemnation have not only come from
non-Islamic rulers, but also from Islamic mujaddids (reformists).
These mujaddids, who were generally influenced by the
reform movement of Muhammad Abduh from Egypt, considered traditional kyai and
ulama as leaders who had many theories, but in practice were nil. In critical
situations, traditional ulama would rather go to Mecca and spend their lives
there than lead their students to form organizations to fight for independence.
Is it true that their picture is so gloomy? It cannot
be denied that many traditional kyai have this attitude. Like the reformists
who said they were anti-colonial, but were afraid to take a non-cooperative
stance, they did not hesitate to accept aid from the colonial government to
develop their organizations. What should they be called? Fighters or colonial
minions?
This article does not intend to question warriors and
traitors, but will reveal the role of traditional kyai, taking Kyai Haji
Ajengan (KHA) Ahmad Sanusi as an example. (3)
Through this case, several questions can be answered
regarding the role of kyai in political matters during the national movement.
Is it true that traditional kyai are figures who want to please themselves or
are they even obstacles to development?
The name of KHA Ahmad Sanusi can be said to be not as
famous as the names of Ahmad bin Muhammad Surkati al-Ansari, Haji Ahmad Dahlan
or Ahmad Hassan. In fact, the name of KHA Ahmad Sanusi is less famous when
compared to Kyai Haji Zainal Mustapa from Singaparna who rebelled against the
Japanese occupation government. The name of the latter kyai, not only entered
the national history book, but was also immortalized as a street name.
Meanwhile, the name of KHA Ahmad Sanusi, let alone
being listed in the national history book, was not even used as the name of an
alley near his Islamic boarding school. Even though his name was listed as one
of the leading Indonesian figures in Java according to the Japanese occupation
government. (4)
Even if it was drawn earlier, his name was quite often
decorated in the archives of the Dutch East Indies colonial government, with a
note as a person who was considered dangerous and threatened the authority of
the government. (Continued in Part 2)
*Ibid