Keywords
Santren
Resistence
Sasak
Genealogy
Qur’anic Teacher
Selaparang
Resistence
Sasak
Genealogy
Qur’anic Teacher
Selaparang
How to Cite
Rahim, A., Muhammad Yazid Zaynassyakur, & Halimatuzzahro. (2025). THE GENEALOGY OF SANTREN AS IDEOLOGICAL BASIS OF RESISTENCE MOVEMENT OF SASAK SOCIETY AGAINST COLONIALISM IN LOMBOK. Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin, 13(02), 299–328. Retrieved from https://ejournal.uinsatu.ac.id/index.php/kon/article/view/11582
Abstract
Santren is the name of a place that has been used as a center for religious teaching in Sasak society for a long time. This article tries to present a critique of the lack of attention today's society towards Santren as the earliest place to educate Sasak’s Muslim in religious matters. Furthermore, this article also explore the genealogy of Santren as a space for coaching mental and spiritual of Sasak people since Islam become the official religion of the Selaparang kingdom. Based on the theoretical basis of genealogy from Michel Foucault, this research was conducted by exploring historical data, criticizing phenomena and reality, with a new ethnographic approach in the form of self-reflexifity and truthfulness. The results of the author's findings revealed that the genealogy of Santren as a place of religious teaching was practiced from the early Islamic era in the Kingdom of Selaparang that receive Islam as the religion of Sasak community. Then, when the troops of Karangasem Kingdom, Bali reached the Kingdom of Selaparang, Santren turned in the basis of resistence, and also against Dutch, and Japan in colonialism era which centered in guru ngaji as the actor. Then, after the Independence of Indonesia, form of resistence transform against ignorance, backwardness, and poverty.
References
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Naamy, N. (2023). Tuan Guru, Islamic Da'wah, and Competition: The Fragmentation of Authority in Lombok-Indonesia. Journal of Namibian Studies: History Politics Culture, 34, 809-825.
Nasri, U. (2015). Akar Historis Pendidikan Perempuan Refleksi Pemikiran TGKH. M. Zainuddin Abdul Madjid. Yogyakarta: Deepublish.
Rahim, A. (2024). Masjid Untuk Semua: Spirit Filantropi, Kontestasi Ideologi, dan Islam Kaset. UIN Mataram Press.
Rahman, L. M. F. (2023). Transformasi Sosial Politik Kaum Santri Di Lombok. Sophist: Jurnal Sosial Politik Kajian Islam dan Tafsir, 5(1), 123-169.
Salam, A. (2005). Pemberontakan Gandor 1895: Sebuah Perlawanan Kaum Sufi Terhadap Kekuasaan. Ulumuna, 9(1), 172-188.
Saukko, P. (2000). Between voice and discourse: Quilting interviews on anorexia. Qualitative inquiry, 6(3), 299-317.
Saukko, P. (2002). Studying the self: From the subjective and the social to personal and political dialogues. Qualitative Research, 2(2), 244-263.
Saukko, P. (2003). Doing research in cultural studies: An introduction to classical and new methodological approaches.
Saukko, P. (2018). Methodologies for cultural and social studies in an age of new technologies. The SAGE handbook of qualitative research, 261-274.
Sulitiati. (1993). Babad Selaparamg. Jakarta: Departemen Pendidikan dan Kebudayaan.
Suparman, S., & Nasri, U. (2024). Revitalization of Islamic Education at Madrasah NWDI Lombok: Reviving the Heritage of National Heroes during the Colonial Era. Journal of Advances in Sports and Physical Education, 7(02), 7-15.
Tohri, A., Habibuddin, H., & Rasyad, A. (2020). Sasak People’s Resistance Against Mataram-Karangasem and Dutch Colonial Rulers: The Role of Tuan Guru Umar Kelayu. Journal of Asian Social Science Research, 2(1), 73-90.
Wacana, L. (1983). Sejarah Perlawanan Terhadap Imprialisme dan Kolonialisme di Nusa Tenggara Barat. Jakarta: Direktorat Sejarah dan Nilai Tradisional, Departemen Pendidikan dan Kebudayaan.
Yusutria, Y., & Febriana, R. (2018). Robohnya lembaga pendidikan surau. AT-Ta'DIB: Jurnal Kependidikan dan Keagamaan, 2(1), 118-133.
Anam, S. (2017). Karakteristik dan Sistem Pendidikan Islam: Mengenal Sejarah PeSantren, Surau dan Meunasah di Indonesia. JALIE; Journal of Applied Linguistics and Islamic Education, 1(1), 146-167. https://doi.org/10.33754/jalie.v1i1.52
Anisa, M. K., & Buduroh, M. (2025). Perjuangan Tuan Guru Bangkol Dalam Suku Sasak: Analisis Representasi Tokoh Dalam Naskah Babad Praya Koleksi Museum Ntb. Tambo: Journal of Manuscript and Oral Tradition, 3(1), 1-14.
Asiah, S., Huda, M., Amrin, A., Kharisma, R., Rosyada, D., & Nata, A. (2022, February). The Dynamics of Islam in Indonesia in the Perspective of Education. In Proceedings of the 4th International Colloquium on Interdisciplinary Islamic Studies in conjunction with the 1st International Conference on Education, Science, Technology, Indonesian and Islamic Studies, ICIIS and ICESTIIS 2021, 20-21 October 2021, Jambi, Indonesia.
Azra, A. (2017). Surau: Pendidikan Islam tradisi dalam transisi dan modernisasi. Jakarta: Kencana.
Baharudin, B., & Latifah, N. (2017). Peran Pendidikan Tarikat Qadiriyyah Wa Naqsabandiyah: Studi Kasus Di Pondok Pesantren Darul Falah Pagutan Mataram. Jurnal Tatsqif, 15(2), 223-241.
Budiwanti, E. (2000). Islam Sasak: Wetu Telu versus Waktu Lima. Yogyakarta: LKAS.
Burke, P. (2015). Sejarah dan teori sosial. Yayasan Pustaka Obor Indonesia.
Fadli, A. (2012). Pesantren: sejarah dan perkembangannya. EL-HIKAM: Jurnal Pendidikan Dan Kajian Keislaman, 5(1), 30-42.
Fahrurrozi. (2018). Tuan guru and social change in Lombok, Indonesia. Indonesia and the Malay World, 46(135), 117-134.
Fahrurrozi. (2019). Nahdlatul Wathan Refleksi Keislaman, Kebangsaan, dan Keumatan. Narmada: CV. Al-Haramain Lombok.
Faridah, A. (2019). Pesantren, sejarah dan metode pembelajarannya di Indonesia. Al-Mabsut: Jurnal Studi Islam dan Sosial, 13(2), 78-90.
Faris, S. (2018). Tuan Guru: Gerakan Revolusi Sosial Masyarakat Sasak. Pancor: Hamzanwadi e-Print.
Farisi, S. (2016). Tuan Guru Umar Kelayu: Lombok Poros Makkah-Nusantara. Lombok Institut.
Foucault, M. (2001). Nietzsche, genealogy, history. In John Richardson & Brian Leiter (eds.), Nietzsche. New York: Oxford University Press. pp. (139-164).
Foucault, M. (2002). Arkeologi pengetahuan. Yogyakarta: BASABASI. Foucault, M. (2005). The order of things. New York: Routledge.
Furqan, M. 2019. Surau dan PeSantren Sebagai Lembaga Pengembang Masyarakat Islam di Indonesia (Kajian Perspektif Historis). Jurnal Al Ijtimaiyyah, 5 (1), 1-34, http://dx.doi.org/10.22373/al-ijtimaiyyah.v5i1.5132
Hadi, M. F. (2018). Ashab Al-Jawiyyin In Haramain: Sosio-Religius Islam Nusantara Activism On Century 17 And 18. In Proceedings of Annual Conference for Muslim Scholars (No. Series 1, pp. 240-251).
Hakim, L. (2025). Nama-Nama Tempat Di Kabupaten Lombok Tengah: Refleksi Geografi, Sejarah, Dan Tradisi Sosial. Kongres Internasional Masyarakat Linguistik Indonesia, 2025.https://doi.org/10.15642/jpai.2021.9.1.39-58
Halim, A. (2005). Manajemen PeSantren. Yogyakarta: LKiS
Iswanto, J. (2021). Pertumbuhan Institusi Sosial Politik Samudera Pasai, Malaka, Banten Dan Mataram. Jurnal Bilqolam Pendidikan Islam, 2(1), 38-49.
Kraan, A.V.D. (2009). Lombok: Penaklukan, Penjajahan dan Keterbelakangan, 1870-1940. Lengge Printika.
Latif, Y. (2006). Inteligensia Muslim dan kuasa: genealogi inteligensia Muslim Indonesia abad ke-20. Mizan Pustaka.
Murdianto. (2021). Dari Kerbung ke Pesantren: Model dan Dinamisasi Potret Pendidikan Islam di Lombok. Mataram: Sanabil
Murdianto. (2021). Starting from Kerbung and Ending in PeSantren: The Analysis of the Track Record of the Emergence of PeSantren in Lombok. Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies), 9(1), 39-58. https://doi.org/10.15642/jpai.2021.9.1.39-58
Naamy, N. (2023). Tuan Guru, Islamic Da'wah, and Competition: The Fragmentation of Authority in Lombok-Indonesia. Journal of Namibian Studies: History Politics Culture, 34, 809-825.
Nasri, U. (2015). Akar Historis Pendidikan Perempuan Refleksi Pemikiran TGKH. M. Zainuddin Abdul Madjid. Yogyakarta: Deepublish.
Rahim, A. (2024). Masjid Untuk Semua: Spirit Filantropi, Kontestasi Ideologi, dan Islam Kaset. UIN Mataram Press.
Rahman, L. M. F. (2023). Transformasi Sosial Politik Kaum Santri Di Lombok. Sophist: Jurnal Sosial Politik Kajian Islam dan Tafsir, 5(1), 123-169.
Salam, A. (2005). Pemberontakan Gandor 1895: Sebuah Perlawanan Kaum Sufi Terhadap Kekuasaan. Ulumuna, 9(1), 172-188.
Saukko, P. (2000). Between voice and discourse: Quilting interviews on anorexia. Qualitative inquiry, 6(3), 299-317.
Saukko, P. (2002). Studying the self: From the subjective and the social to personal and political dialogues. Qualitative Research, 2(2), 244-263.
Saukko, P. (2003). Doing research in cultural studies: An introduction to classical and new methodological approaches.
Saukko, P. (2018). Methodologies for cultural and social studies in an age of new technologies. The SAGE handbook of qualitative research, 261-274.
Sulitiati. (1993). Babad Selaparamg. Jakarta: Departemen Pendidikan dan Kebudayaan.
Suparman, S., & Nasri, U. (2024). Revitalization of Islamic Education at Madrasah NWDI Lombok: Reviving the Heritage of National Heroes during the Colonial Era. Journal of Advances in Sports and Physical Education, 7(02), 7-15.
Tohri, A., Habibuddin, H., & Rasyad, A. (2020). Sasak People’s Resistance Against Mataram-Karangasem and Dutch Colonial Rulers: The Role of Tuan Guru Umar Kelayu. Journal of Asian Social Science Research, 2(1), 73-90.
Wacana, L. (1983). Sejarah Perlawanan Terhadap Imprialisme dan Kolonialisme di Nusa Tenggara Barat. Jakarta: Direktorat Sejarah dan Nilai Tradisional, Departemen Pendidikan dan Kebudayaan.
Yusutria, Y., & Febriana, R. (2018). Robohnya lembaga pendidikan surau. AT-Ta'DIB: Jurnal Kependidikan dan Keagamaan, 2(1), 118-133.
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