Pergeseran reproduksi kesadaran religi di Aceh kontemporerShifts in the reproduction of religious consciousness in contemporary Aceh

Religiusitas Aceh masa kini ditandai oleh tiga pergeseran. Otoritas ulama dayah atas kesadaran religi memudar karena masyarakat, terutama di kota, memperoleh pengetahuan dari media dan ICT. Muncul tren ritual religi terbuka yang mengikuti religiusitas nasional, sementara ritus lama seperti ziarah ke makam ulama masih bertahan. Alumni dayah yang menempuh studi di perguruan tinggi memadukan ‘kitab kuning’ dan ‘kitab putih’, gejala baru yang diperkirakan membuka dialog intelektual produktif dalam beberapa dekade mendatang.

Present-day religiosity in Aceh is marked by three shifts. The authority of dayah scholars over religious consciousness is fading as people, especially in towns, draw knowledge from the media and ICT. A trend towards public religious ritual has emerged in step with national religiosity, while older rites such as visiting scholars’ graves persist. Dayah graduates pursuing university degrees combine ‘yellow books’ and ‘white books’, a new phenomenon expected to open a productive intellectual dialogue in the coming decades.

Pergeseran pertama menyangkut penyedia kesadaran. Dulu otoritas religi dikendalikan ulama dayah; kini internet dan media elektronik menyediakan pengetahuan yang dahulu hanya diperoleh di dayah. Dayah pun beradaptasi dengan ICT untuk merebut perhatian di dunia maya, sementara pesantren terpadu dengan ‘kode-kode Arabisasi’ dan jaringan ke Timur Tengah makin diminati. Pelabelan ‘Wahabi’ oleh kalangan dayah terhadap sebagian alumni Timur Tengah kerap memicu konflik terbuka.

Pergeseran kedua adalah tren mengejar spiritualitas melalui ritual terbuka: zikir bersama, ceramah da‘i dari luar Aceh, shalat malam bersama, dan shalat Subuh berjamaah oleh aparatur pemerintah. Kedatangan syeikh dan da‘i selebritas di Banda Aceh selalu ramai jamaah. Pada saat yang sama, ritus kolektif lama — ziarah dan mengaji di makam ulama, maulid, dakwah ulama lokal, dan mengunjungi ulama yang diyakini memiliki spirit kuat — tetap dipertahankan. Kekhawatirannya, generasi muda kampung yang tidak lagi mewarisi semangat intelektual dan spiritual mudah dirangkul gerakan luar yang hanya ‘bergerak’ bila ada musuh.

Pergeseran ketiga adalah masuknya alumni dayah ke program pascasarjana perguruan tinggi Islam negeri. Mereka yang terbiasa dengan tradisi menghafal diajak masuk ke tradisi nonhafalan, lalu banyak yang mengajar di Sekolah Tinggi Agama Islam di dayah-dayah terkemuka. Kecurigaan bahwa kampus menyebarkan sekularisme atau ‘Wahabisasi’, seperti tampak dalam kasus ‘tongkat’ di Masjid Baiturrahman, diperkirakan berkurang bila alumni Timur Tengah yang memahami sosiologi dan antropologi Aceh bertemu dengan alumni dayah bergelar sarjana.

The first shift concerns who supplies consciousness. Religious authority was once controlled by dayah scholars; now the internet and electronic media offer knowledge that could formerly be had only in the dayah. Dayah have responded by adopting ICT to win attention online, while ‘integrated’ boarding schools bearing ‘codes of Arabisation’ and networks reaching the Middle East grow in popularity. The labelling of some Middle East graduates as ‘Wahhabi’ by dayah circles often sparks open conflict.

The second shift is a trend towards seeking spirituality through public ritual: collective dhikr, sermons by preachers from outside Aceh, communal night prayers and dawn prayers held by civil servants. Visits by celebrity sheikhs and preachers to Banda Aceh always draw crowds. At the same time, older collective rites — visiting and reciting at scholars’ graves, the Prophet’s birthday, preaching by local ulama, and calling on scholars believed to possess strong spiritual power — are maintained. The worry is that village youth who no longer inherit intellectual and spiritual zeal are easily recruited by outside movements that ‘mobilise’ only when there is an enemy.

The third shift is the entry of dayah graduates into postgraduate programmes at state Islamic universities. Accustomed to a tradition of memorisation, they are drawn into a non-memorising tradition, and many go on to teach at Islamic colleges attached to leading dayah. Suspicion that campuses spread secularism or ‘Wahhabisation’, visible in the ‘staff’ (tongkat) controversy at the Baiturrahman Mosque, is expected to ease if Middle East graduates who understand Acehnese sociology and anthropology join forces with degree-holding dayah graduates.

Gagasan kunciKey ideas

Otoritas yang terbagiFragmented authority

Pengetahuan Islam tidak lagi datang dari satu pintu, yakni dayah.Islamic knowledge no longer comes through a single door, the dayah.

Ritual publik dan ritus lamaPublic ritual and older rites

Tren religiusitas nasional berjalan berdampingan dengan ziarah dan maulid.National religious trends coexist with grave visits and maulid.

Kitab putih di kawasan kitab kuningWhite books in yellow-book territory

Alumni dayah bergelar S-2 dan S-3 memiliki dua kekuatan sekaligus.Dayah graduates with master’s and doctoral degrees hold two strengths at once.

Posisi dalam kerangkaPlace in the framework

Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.

Adaptasi mediaMedia adaptation Radio dayah dan modernisasi santriDayah radio and the modernisation of santri Dayah memasuki ruang siaran.Dayah entering broadcasting. Ritus yang bertahanEnduring rite Ziarah, nazar, dan mengaji di makamPilgrimage, vows and Qur’an recitation at graves Ritual kolektif yang masih dipraktikkan.Collective ritual still practised. Ritus yang bertahanEnduring rite Dakwah pada bulan MoludDakwah sermons in the Molud months Tradisi maulid dan dakwah lokal.Maulid tradition and local preaching. LatarBackground Kitab kuning, kitab putih, dan tiga kelompok penuntut ilmuYellow books, white books and three communities of learners Tiga kelompok penuntut ilmu.Three communities of learners.

Pertanyaan reflektifReflective question

Apakah perpindahan otoritas religi ke media akan memperluas akses terhadap ilmu atau justru mempercepat fragmentasi umat?Will the shift of religious authority to the media widen access to knowledge, or accelerate the fragmentation of the community?

Kutip entri ini:Cite this entry: “Pergeseran reproduksi kesadaran religi di Aceh kontemporer”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/reproduksi-kesadaran-religi/