DINAMIKA KOMUNITAS SYIAH DI DESA KARANGGAYAM OMBENG SAMPANG MADURA

Abstract

In the context of state life, freedom of religion and belief is an important aspect of human rights that gets legal protection. The guarantee of freedom of religion and belief has lately been increasingly questioned, even more so after the act of anarchism that carries religious elements such as that of followers of the Syiah sect in Sampang, Madura East Java. The incident began with a fight between Sunni groups that confronted students from the Syiah community who returned to Bangil, Pasuruan. Therefore, the followers of each stream are hostile to each other. In addition to religious issues between Sunni and Syiah that have differences. This is also due to each of the flow leaders who have a harmonious relationship.

Therefore this paper will discuss research entitled "The Dynamic of Maduranese Syiah Community in Karanggayam Ombeng Sampang Madura". Based on the above problems the author formulates 3 problems as follows: First, what is the point of Syiah's thought? Second, what is the motive of Karangayam residents to choose the Syiah flow? Third, what is the influence of the Syiah flow on the people of Karanggayam?

In this study, the author used literature research by looking for reference from various accurate sources such as magazines, newspapers, and interview results found in other social media. It uses two methods: primary and secondary. For primary data sources, the author processed data from the hall magazine in the form of team interviews with Syiah leaders, namely Tajul Muluk about religious conflicts in Karanggayam, Madura. As for secondary data sources of authors using references in the form of journals, articles obtained from the internet. In data collection techniques, namely by way of library studies. Literature study data collection techniques are carried out by collecting relevant or appropriate data needed for research from books, scientific articles, news, and other credible sources that are reliable and also by the research topics conducted.

Syi'ah is a group that flatters and praises Sayyidina Ali excessively because they assume that Sayyidina Ali is more powerful to be the successor caliph of the Prophet Muhammad SAW. In the field of creed, there are many differences between the flow of Ahlussunnah Wal Jamaah and the Shiite flow including aspects of the pillars of faith, the pillars of Islam, the existence of paradise and hell, and others. 

In political thought, Syiah is notoriously rational in using the concept of Marxism about dependency theory. For them, all forms of western domination that took place in the Islamic world so far must immediately end by presenting themselves as a figure who can mediate extreme and moderate attitudes in religion. In the case of Prophethood Syi'ah believes that: Ahlul-Bait Prophet Muhammad, namely Imam Ali, Sayyidah Fatimah, Imam Hasan, Imam Husain, and 9 Imams of the descendants of Imam Husayn are holy human beings like prophet Muhammad. 

Gotong Royong in early 2004 villagers who learned to preach to Makmun and Tajul Muluk together helped establish Tajul Muluk residence that serves as a pesantren, complete with mosque and several classrooms for religious learning activities. Tajul's egalitarian, supple, light-handed, and deft attitude in helping villagers in need, and not being willing to accept rewards after religious preaching puts Tajul as a young kyai who is highly respected by all Karang Gayam villagers, and of course, this makes it easier for Tajul to preach.

In the not too distant future, only about three years, hundreds of residents in Karang Gayam Village and Blu'uren Village have become followers of Syiah teachings and at the same time loyal disciples of Tajul Muluk. In a meeting with Tajul and his brothers in early 2004, Karrar strongly objected and disapproved of Tajul Muluk's da'wah activities that teach Syiah teachings, for him Syiah is madhab in Islam that is wrong and heretical. Tajul Muluk as a citizen does have the right to exercise and determine his beliefs in a particular religion or religious school, but his expression and behavior are troubling to society so that it can cause emotions of citizens, and can give birth to conflicts that lead to physical casualties.

Therefore, restrictions on these rights can be justified to maintain stability and security in Sampang which is known as an area prone to violence (Carok). In the end, there was a demand of anti-Syiah scholars to give two options, namely, Tajul Muluk must leave his village or Tajul must get out of Syiah teachings and move to Sunni. At first, Tajul refused, but because the Police could not provide security guarantees to his family and students, Tajul was forced to be secured at the Sampang Police Station.

In handling the case, the Police Chief and all members should maintain neutrality, ensure the security of the community and strictly enforce the law, including protecting the victims and local governments need to conduct peace programs including by using cultural approaches to develop tolerance and mutual respect for citizens' right to religious freedom without coercive nature and violence between groups.