THE ROLE OF ISLAMIC PREACHERS IN DEVELOPING SOCIAL HARMONY AND CIVILIZATION IN SOUTH SUMATERA

In the XXth Century, the da’wa problems that emerged in South Sumatra were the spread of fundamentalism and the cult of persona, the diversity of religious articulations, the vulnerability in the internal environment of religious communities, the plurality of political, social, and religious atmosphere so that they became polemic among academicians, the clergy split into two groups, changes in religious traditions and religious life that are complex, the Muslims of South Sumatra are in position of weakness, poverty, and suffering, because of western imperialism, issues of justice, ideology, and power. Some preachers (Da,i)in South Sumatra appeared to respond and carry out the Da’wa  bi al-lisanl, bi al-kitabah, and bi al-hal. Among the preachers (da’i) are K.H. Anwar Kumpul (1902-1959) represented an independent preacher (free), K.H. Zainal Abidin Fikry represents the government representative, K.H. M. Zen Syukri represents a representative of the NU organization. These three preachers (da’i) are actively building social harmony in different societies of educational and economic status, religious harmony, building an orderly, peaceful, and comfortable society, stopping the people of South Sumatra from making God and Islam as masks of the greed of power and material wealth, glue various differences in society and make it a means for mutual understanding, tolerance, and mutual love. In addition, they also play role in building theoretical and experimental civilizations which include ideas, norms, religious activities, establishing places of worship, educational institutions, libraries, roads, and producing books.


K.H. Anwar a. Biography
His full name is Anwar bin Haji Kumpul. He was born on August 6, 1902 in Seribandung, Ogan Komering Ilir, South Sumatra. He died on 1 August 1959 coincide with 26 Muharram 1379 H. His great-grandfather was named Gemuk Rasib alias Kelipuk. His grandfather is named K. Maseha. His father's name is Haji Kumpul. His father came from an ordinary and simple family. His father worked as a carpenter. His mother's name was Koneng Kawa (Anwar: 2017).

b. Intellectual Synamics
K.H. Anwar began his education at the Sekolah Rakyat (SR) in 1916-1919in Seribandung Village. After that, in 1919-1920 continued his education at the Meranjat Pesantren. Then he moved to Sakatiga Islamic Boarding School in 1919-1921. In 1921-1923, he moved to a pesantren in Kayu Agung. Subsequently in 1923-1927 continued his education at the Madrasa Sa 'dadud Darain in Jambi. In 1927-1930, he continued his education to Makkah and Madinah. In Makkah, Anwar studied at the Shaulatiyah Madrasah. In Makkah, Vol.

d. Career Background
K.H. Muhammad Zen Syukri was a freedom fighter. In the field of da'wa, he was actively spreading da'wa by the lecture method. In the political field, he has served as a member of the Palembang City Parliament for four periods, namely 1975-1980, 1980-1985, 1985-1990, 1990-1995. He was also a member of the MPR-RI, the regional envoy from 1995-2000. In addition, he was often used as a spiritual advisor to political practitioners and state officials, such as the sixth President of Indonesia (Susilo Bambang Yudhoyono), the Governor of South Sumatra for the period 2008-2013and 2013-2018. In the field of education, he established several educational institutions, namely Madrasah Ibtidaiyah Ittihadiyah, Madrasah Tarbiyah Islamiyah, Madrasah Aliyah 2 (now renamed as Madrasah 'Aliyah Muqimussunnah), Nurul Qomar Foundation schools from kindergarten to high school. In the socio-religious field, he established several mosques and mosques, such as the al-Ma'arif mosque in 35 Ilir village, the Tarbiyah Islamiyah mosque, the Nurul Hidayah Mosque behind the Cinde Market, the Nurul Qomar mosque. In the field of organization, he was the administrator of the South Sumatra NU and has been a PWNU member of South Sumatra. He was also the administrator of the Palembang Great Mosque.
The descriptions above indicate that the role of K.H. Muhammad Zen Syukri as a preacher (da'i) was very significant in building social harmony and civilization in South Sumatra in the 20th century AD. It was similar to K.H. Anwar, he carried out the propaganda bi al-lisan, bi al-kitabah, and bi al-hal. Da'wa bi al-hal is done by using the pulpit media, politics, educational institutions, places of worship. s work is rather less, due to his busy life as a government cleric and hence his time was taken up a lot to build social harmony and civilization in South Sumatra (Jalaluddin: 1995).

d. Career Background
In the political field, on August 24, 1945, K.H. Zainal Abidin Fikry was appointed as the chairman of the Barisan Oemat Islam (BOI) Kayu Agung branch. Later, he was appointed as Fond Charity Board of the Indonesian National Committee (KNI) Kayu Agung branch. He was also a member of the Masjumi in 1957. However, not long after working in this organization, he then resigned. He has also been a member of the Indonesian People's Consultative Assembly as a representative of NU (Jalaluddin: 1995).
In the military field, he was once the commander of Hizbulah Laskar Kayu Agung. Then, in 1946Then, in -1948, he became the Commander of the Hizbullah Army Police (PTH) for Palembang and Muara Enim, became a member of the Indonesian National Army (TNI) in 1946-1950, and in 1946-1948, he was Assistant Lieutenant Battalion 36 in Lubuk Linggau. He then served as a lieutenant of the TNI in the Sriwijaya II territory slagorde in 1949-1950. In government, he was once the head of the Ogan Komering Ilir District Religious Office ((1950-1952), the head of the Ogan Komering Ulu Regency KUA (1960KUA ( -1961, the head of the KUA of South Sumatra Province (1962).
In the academic field, he had been a commentary teacher at the Dar al-'Ulum-Makkah Madrasah and taught Fiqh at the Masjid al-Haram for three years. After returning from Makkah in 1940, he was believed to be the head teacher (hoofd director) at the Dar al-'Ulum Madrasah in Palembang for two years (1940)(1941)(1942). He also taught at the Madrasah Qur'aniyah. Then, in 1942Then, in -1945, he moved to Kayu Agung and became vice-principal at Madrasah al-Diniyah. In 1962 he moved to Palembang. In 1962-1964, he was appointed as a lecturer at the Syari'ah Faculty of Islamic state institute (IAIN) Raden Fatah Palembang. In 1964-1967, he was appointed as the Dean of the Syari'ah Faculty of IAIN Raden Fatah Palembang. In 1967, he was appointed temporary chancellor of IAIN Raden Fatah Palembang. In 1968-1972, he was appointed rector of the IAIN Raden Fatah Palembang. In 1978-1985, he was appointed for the second time as the rector of IAIN Raden Fatah Palembang. On April 1, 1980, he was confirmed as a professor in the field of interpretation. In 1982In -1990, he became the council of Professors of IAIN Raden Fatah Palembang. In the field of research, he was the chairperson of the IAIN Raden Fatah Palembang Research and Study Institute in the 1972-1985 period.
In the field of da'wa, after returning from Makkah in 1940, he was active in giving lectures at OKU, OKI, and Palembang. He was also a permanent lecturer at Palembang Grand Mosque from 1940-1990. In the socio-religious field, he became the chairperson of Syuriah NU of the South Sumatra Region. In the field of tarekat, he is the Sheikh of the Naqshabandiyah al-Mujaddadiyah.
The descriptions above indicate that K.H. Zainal Abidin Fikry was a preacher (da'i) who played a role in building social harmony and civilization in South Sumatra in the 20th century. He carried out his da'wa through political media, education, Sufism and the tarekat, the military and government.

C. Da'i's Role in Building Social Harmony in South Sumatra in the 20th Century
Etymologically, harmony means in tune or consistent, while social means everything that is related to society, or likes to pay attention to the public interest (KBBI: 1996). The social harmony is a condition where individuals live in line and in harmony with the goals of their societies. Social harmony occurs in a society that is tasammuh, peaceful, full of solidarity, mutual Vol. Zainal Abidin Fikry succeeded in establishing social harmony in South Sumatra in the 20 th century. They were able to build an orderly, peaceful, and comfortable society. They were able to stop the people of South Sumatra from making God and Islam the masks of the greed of power and material wealth. They were able to glue differences in society and make it a means of mutual understanding, tolerance, and mutual love.
K.H. Anwar, K.H. Muhammad Zen Syukri, and K.H. Zainal Abidin Fikry played active roles in building social harmony in South Sumatra in the 20th century. The forms of social harmony built by these three preachers (da'i) were: first, religious harmony which includes internal harmony among Muslims, interfaith (between Muslims and other religions), between Muslims and the government. These three preachers (da'i) built harmony among heterogeneous Muslims in the aspect of religious categories (levels of religious practice) and categories of religious understanding.
Looking at the perspective of the religious category, K.H. Anwar, K.H. Muhammad Zen Syukri, and K.H. Zainal Abidin Fikry played an active role in building harmony between abangan, santri and priyayi. Seen from demographics, Islam abangan usually lives in the village. Viewed from the occupational level, they are associated as farmers, craftsmen and small laborers. Viewed from social stratification, Islam abangan is a lower class of society. Seen from religious behavior, Islam abangan lacks or does not obey or pay attention to matters of religion, does not pay enough attention to the commands of Islamic religion, and is not careful in fulfilling religious obligations, accommodating local traditions and cultures, even though it is contradictory to monotheism and Islamic law. Looking from the religious system (aqeedah), Islam abangan performs religious animism-syncritism. Abangan Islam is a variant of South Sumatra society representing agricultural communities in rural areas with all the attributes of traditional ritual beliefs and social interactions. They made an "affair" or syncretization between Islam and the culture of South Sumatra.
Looking from the demographics, Islamic (learners) santri live in markets, in cities. In their villages there are mosques. Viewed from the social structure, Islamic (learners) santri consist of wealthy farmers and large traders. Judging from religious behavior, Islamic learners (santri) are more obedient to religion, consistent with Islamic rules, despite being counter to local culture and traditions. Seen from the religious system (aqidah), Islamic learners do Islamic syncretism of Islamic religion (a combination of elements of Islam). Islamic learners care about the social organization of the people around them, such as the establishment of Islamic political parties, the establishment of religious schools, and mosque worshipers, mosques.
Looking from demographics, priyayi Islam is a society of nobility, blue blood, descendants of Raden (R-lk) and Raden Ayu (RA-pr), Masagus (Mgs-lk) and Masayu (Msy-pr), Kemas (Kms-lk) and Nyimas (Nys-pr), Kiagus (Kgs-lk) and Nyayu (Nya-lk). They live in the city. View from the occupational level, priyayi Islam is a bureaucrat, employee, teacher, and nobleman. This community variant emphasizes the power of subtle manners, refined behavior, subtle behavior, polite, beautiful, gentle, civilized and friendly, high art, and intuitive mysticism. Looking from religious behavior, the priyayi Islamic religious life point is centered on etiquette, art and mysticism. Looking from the religious system (aqidah), priyayi Islam practices religious syncretism of Buddhism-Hindu.
Although the trichotomy of the people of South Sumatra as described above is different in the level of religious practices, these three da'i are able to harmonize them as these three preachers (da'i) carried out da'wa activities in cities and villages. Besides, they were not fanatic preachers (da'i) and always polite to all groups. These are parallel with the appreciation of H. Mal'An Abdullah (former Head of Regional Office of the Ministry of Religion of the Province of South Sumatra, Chair of Tanfiziyah, Third, the harmony between educational statuses. Looking from the stratification of education, K.H. Anwar, K.H. Muhammad Zen Syukri, and K.H. Zainal Abidin Fikry played active roles in building harmony between the people of South Sumatra who were highly educated, middle, and low. In fact, they did not only build social harmony, but they also developed the progress of a society which were middle and low educated. This was parallel with Prof.

D. Da'i's Role in Building Civilization in South Sumatra in the 20th Century
According to J. Suyuti Pulungan, civilization is the highest level of existence that can be achieved by a culture that is artificial, not metaphysical, soulless, and controlled by the intellect. Ahmad Syalaby mentioned two categories of civilization, namely theoretical and experimental civilizations (Shalaby: 2007). According to Koentjaraningrat who was then quoted by J. Suyuti Pulungan, the form of theoretical civilization consists of ideas, norms, while the form of experimental civilization consists of the activities of human behavior and objects (Pulungan: 2009) H. Muhammad Zen Syukri were preachers (da'i) who had roles in building the theory of civilization in South Sumatra. This civilization is tangible: first, thinking. The three preachers (da'i) above built the mindset of middle to lower class of Muslim societies, middle to upper class Muslim elites, intelligence community. The community experienced a change of opinion. They recruited several major Ulama' in South Sumatra and scholars spread throughout the archipelago.
Second, the ideas. In the 20th century, K.H. Muhammad Zen Syukri developed the idea: puritanism in the aqidah aspect, laying the foundation of monotheism (tauhid), a monotheismbased ethos, enlightening the religiosity of the people of South Sumatra, learning the yellow book Sufism provides spiritual content, touch dzauq (spiritual sense), peace, gives spiritual insight, and gives spiritual awareness. These indicate that the da'wa distinction carried out by several preachers (da'i) in South Sumatra in the 20th century were continuity of the preachers (da'i) in the previous century, since the beginning of Islamic activity there was in South Sumatra in the 7th century AD. The tasawuf media had existed in da'wa activities through the Gujarat Indian route. This media led to the conversion of religion in the people of South Sumatra, who initially embraced Hinduism became easier to understand and accept the teachings of Islam. This media was also a factor that causes da'wa can be quickly accepted by the people of South Sumatra.
The preachers (da'i) built a civilization of religious activity through Sufism. Sufism is a method of delivering Islamic symbols through an approach to everyday life and delivering in an understanding of Islam based on logic and thought.
Religious activities built by K.H. Anwar, K.H. Zainal Abidin Fikry, and K.H. Muhammad Zen Syukri resulted in: first, Islamic social interaction (silaturrahmi or habl min al-nas) among fellow worshipers in the majelis ta'lim, Islamic boarding schools, or madrasah that they founded. Then, through this social interaction and using certain patterns, the three preachers (da'i) form social groups. The social groups consist of the majelis taklim group, the santri group, the madrasah student group, the boarding school teacher group, and the madrasah teacher group. Furthermore, these social groups resulted in an Islamic social system that is full of tolerance so as to create a peace society. Second

b. Objects
The role of K.H. Anwar, K.H. Zainal Abidin Fikry, and K.H. Muhammad Zen Syukri in building experimental civilizations in the form of objects were: first, building educational institutions with the madrasah system and boarding schools. K.H. Anwar founded the Nurul Islam Islamic Boarding School Seribandung. This boarding school is the oldest boarding school in South Sumatra. This boarding school was established on a 12-hectare land. In 1955 to 1973, this pesantren was the largest pesantren in the South Sumatra region, both in terms of the quantity of students and the quality of students. In 1971In -1975, the number of pesantren students were above 2, 000 learners (santri). Vol. Fourth, built places of worship in the form of mosques and prayer rooms. These were similar with the case with Prophet Muhammad (PBUH), K.H. Muhammad Zen Syukri built a place of worship in a residential area. When he lived in Kampung 35 Ilir, he built musholla al-Ma'arif. He also built the musholla Tarbiyah Islamiyah. Until now, this musholla is used as a place of study of monotheism (tauhid) and dhikr every Tuesday afternoon, Wednesday morning, and Saturday afternoon. He also built the Nurul Qomar Foundation musholla. He also initiated the construction of the Nurul Hidayah Mosque behind the Cinde Market (Azhar: 2012). When the discourse arose to make the Palembang Grand Mosque into a national mosque and eliminate some of the characteristics of the Great Mosque, K. H. Muhammad Zen Syukri rejected it and retained its distinctive features.
Fifth, the production of books. The role of K.H. Anwar, K.H. Zainal Abidin Fikry, and K.H. Muhammad Zen Syukri as preachers (da'i) were implemented in the form of da'wa bi al-kitabah. They were productive preachers who write books. Until now these books have been reprinted, because the public interest is very high. Even their thoughts became inspiration for subsequent Vol. 1 No. 1, 2019 e-ISSN: 2686-6048

E. Closing
Da'i or preachers were truly played roles in the realization of social harmony and civilization in South Sumatra in the 20th century. Some reasons which support the conclusion includes: K.H. Anwar, K.H. Muhammad Zen Syukri, and K.H. Zainal Abidin Fikry responded the problems of the Muslims of South Sumatra that emerged in the 20th century. They formulated maudhu 'da'wa consisting of aqeedah, sharia, and morals. They gave da'wa through new breakthroughs, such as unity of godhead and unity of creation, eradication of poverty, backwardness, ignorance, exploitation, discrimination and dehumanization, spirituality of liberation (liberation or tahrir), social change, democracy and political participation, education, al-Musawamah (egalitarianism), emancipation, al-hurriyah (freedom), tolerance, nationalism, and patriotism.
K.H. Anwar, K.H. Muhammad Zen Syukri, and K.H. Zainal Abidin Fikry played roles in the advancement of civilization in South Sumatra in the 20th century. The indicators are: the formation of educational institutions, places of worship, majelis ta'lim, libraries, roads, Islamic norms, social institutions, religious social groups, religious culture, religious social systems, Islamic norms, Islamic norms, Islamic morals, a religious and optimistic mindset, and the activities of the people of South Sumatra in the 20th century AD. They also contributed to the formation of social harmony in South Sumatra. They maintained the harmony between religious communities and the government and the internal harmony of religious communities.