As far as I know, each end of February, in every newspaper-at least most-circulating in the area of West Java, especially in the area east priangan, published an article about the struggle KH. Zainal Musthafa Sukamanah. Most of the article is about re-living history KH. Zainal Musthafa or most far only about the institution under the auspices of the foundation KH. Zainal Musthafa. This could be because the majority dimaklumi author is alumnus of the institution. According to the sparing me, as people still draw on the knowledge Perguruan Pesantren KH. Zainal Musthafa (Pesantren Sukamanah), the text provides only a review of the history of life or education institutions KH. Zainal Musthafa ignore the values that are in it felt very flat and empty. In the midst of these conditions, most of which are experiencing a crisis of belief and figures and moral degradation and spiritual, not a review of the history they need, but the moral teachings of history, which I often call sbagain "academic life and the life" .
For the majority of Tasikmalaya, the name of KH. Zainal Musthafa is very clingy with their lives, because at least they know the name of a street in the center of Tasikmalaya, or the name of a monument struggle, and they may also be known as an education foundation in the name of the village Sukarapih-Sukarame. In addition there is also a form known as a kharismatik scholars as well as a national hero. Ironically, when we once only knew KH. Zainal Musthafa only a name and history and not to the values contained in the figures and historical figures are. Recognized or not, this is a sign of our failure to understand and learn the history. So for us, as if only the story of history in the first (long), only a myth, memories, and only a silent witness.
Usually, each on 25 February, especially in the Tasikmalaya district, the event is always held perjuanga warning KH. Zainal Musthafa. Even the local government itself in this matter and Regent jajarannya always do homage ceremony in Taman Pahlawan KH. Zainal Musthafa Sukamanah. At the boarding Sukamanah own event warning struggle KH. Zainal Musthafa always fill in with a regular ritus called "Napak Tilas", besides other events. Napak Tilas own activities through the route or places to visit (pesantren), which had place by KH. Zainal Musthafa. However, as I said before, the struggle KH. Zainal Musthafa only a ceremonial ritual, and ignore the moral values of the existing sign is in our failure in memaknai, learn and understand the history of the nation. Therefore, in this paper, I will not be much to discuss historical KH. Zainal Musthafa, akan saya akan but this paper focuses on the moral values implicit in the history and personality KH. Zainal Musthafa.
There are at least two sides of a fairly prominent figure KH. Zainal Mushtafa. First, KH. Zainal Musthafa scholars as a role model nation, and second, KH Zainal Musthafa as a hero (warrior). Usually both sides often make people feel that reading biografinya amazed.
We recognize KH. Zainal Musthafa as a theologian because he was an intellectual mumpuni in the field of religion (Islam). Even his own head at once is the founder of Pesantren Sukamanah that draw knowledge from some boarding. In Tasikmalaya, he only studied in a number of pesantren, including: Mountain boarding Pari (over 7 years), boarding Cilenga (over 4 years) and boarding Jamais (for 1 year). In fact, he had studied in the pesantren Sukaraja Garut (for 3 years) and boarding Sukamiskin Bandung (for 3 years). But not strange if he is famous as a fakar in the field of Tafsir al-Qur'an. Or at least we know him as a theologian as a supplement Kiai in front of his name, who at the time this is used to refer to someone who expert in the field of Islamic religion (ulama).
Kiai Sejatinya word itself comes from the Javanese, I personally do not know about the original meaning of this word, but when referring to the use of this word used by the Javanese as the original owner of this term to indicate on a respected, dikramatkan and disakralkan. Like Kiai sekati gamelan, which is the name that is used in rituals Sekaten in Jogjakarta. Kiai fact, scholars have called the base apart in the first, a theologian is a person who has fear in God or a higher religiusitas, and second, because the theologian is the heir to the Prophet, so that scholars in the rural communities to become a reference in all things, even there meyakininya as a man who has a mystical and magical power apart so that the community appreciate, respect or consider sacred.
However, when the role of Kiai (ulama) be in this era, people nearly lost their role models. The role of scholars is not detected. This is due to several factors karea. First, scholars closer to the authorities rather than on people (the people) and tend to be cooperative against the corrupt regime and tiranik. Today, scholars no more than simply a tool and rubber stamp kekuasaa legitimacy of the interests of a despotic ruler, but scholars should be the guardians of the people as well as the Prophet. If you can cite a diumpamakan-sya'ir Arabic-speaking scholars are like a herd of gembalaannya to keep the wolf attacks, and this is the gembalaanya. But what if the rancher is in fact a wolf?. I feel terrific and, if not power membayangkannya scholars we have at this time no more than wolves woolly sheep. Only made the meal and for their personal sacrifice. Second, scholars tend to be apathetic and cuex against social and political conditions in masayrakat, they prefer to silence even though the people have different concerns. Today, they tend to be close eye on the realities around him, they are silent against oppression authorities, and even more glad they wrestle with the interests of personality. Nurani they became silent and seemingly has been changed to zhulmani (heart of darkness).
Unconsciously, so the fact has shown the truth of al-Ghazalai thesis about the existence of two exemplary scholars, the scholars of the Hereafter (which both scholars) and su ulama '(scholars of evil). In addition, such realities have caused scholars and Kiai term has been lost and feel of sakralnya reduced gregetnya. Scholars and Kiai just language or terms that are empty of meaning. Even sabda the Prophet saw that says "Ulama is the heir to the Prophet" has seemingly lost the context and nuance sakralnya. So no wonder if some of them teralienasi and termarginalkan of the environment, even their roles have been taken over by intellectuals. Very be pitied when scholars at this time more sociable with the authorities and is likely menjauh of people. The relationship between scholars and authorities look very familiar as if there perselingkuhan romantic relationship between them. If the situation continues like that, it can be said that it has happened a betrayal of religious elite to the people of Indonesia. So the struggle warning KH. Zainal Musthafa at this time should be up conscience scholars so they can be closer and back to the people, or most can not treat people feel thirst akan attendance figures dominie role models.
In addition, we find in history a fact that KH. Zainal Musthafa is a key actor in the heroic events in Sukamanah on 25 February 1944. At that time KH. Zainal Musthafa and the followers do santri and resistance to Japanese colonialism that designate themselves as "Defenders Asia." Even KH. Zainal Musthafa explicitly reject the practice and penetrating seikerei that he is in the form of polytheism and disbelief and with conflicting konsef Tauhid in Islam. Previously, during the Dutch colonialism KH. Zainal Musthafa highly condemn the practice of colonization, so that very often he incoming outgoing prison. Meanwhile, during the Japanese occupation, he not only dipenjara, but will receive the death penalty. A story is at once imposing melt.
For us in the condition at this time, as if heroes do not get far with Pendekar, they only live in fairy land, and only exists in the human imagination, they were never really in real life. This is due to the nation because we are experiencing the scarcity of heroes, as if they will never be present in the current period. Women in the barren land mass seems to bear a hero. But we know that this nation was founded on the bones and the blood pool of heroes.
It's one thing we should cermati, KH's attitude. Zainal Musthafa namely, attitudes oposan (opposition) against colonialism. Attitude oposan defined as usual attitude with each other, taking the position, opposed and incompatible. However, not just the opposite, attitudes oposan KH. Zainal Musthafa oposan attitude that is oriented in the interests of the people. In this case oposan is a kind of actualization of konsef Amar Ma'ruf Nahy Munkar (ruling on the good and prevent kemunkaran). So that the opposition is not as scholars at this time we are more focused on interest groups and political parties. Actual attitude oposan oriented interest groups often opposed to the teachings of Islam, and the more prominent subjektivismenya and menggusur objektivisme.
Thus, by sparing me, scholars should keep aloof from party politics and percaturan, not may not, but it will only increase the burden and restlessness of the people (the people). They were nervous and hesitant, because they no longer have any role models (figure) that can be used as a reference, and complaints. Truly dismal fate of this, if they no longer have role models and heroes scholars who made a precedent. Hopefully, with the warning moment struggle KH. Zainal Musthafa can now continue to nourish the hope we will be the presence of the idol. Expectations because of what else can we afford to make to survive in conditions like this. And on the other hand, hopefully the world scholars terketuk to return to the people themselves and membenahi respectively.
KH. Ahmad Faqih is an alumnus Pondok Pesantren Sukamanah Tasikmalaya, which at that time led directly by KH. Zaenal Musthofa known as National Heroes, in recent years, he learned the science of religion is not, after he was deemed sufficient to bernuqim and obtaining the knowledge to develop, he was given the task to open the Pondok Pesantren in the home village of Kebon Kalapa precisely in Tasikmalaya, this happens in the year 1936 Guru M. Amanat, he must remain in the path of the Sunnah Waljama'ah and there must be in the shadow organization NU (Nahdlatul Ulama) is done in a very diligent and Istiqomah, so that all came from santri Cibeureum and the surrounding area, and at the beginning of the year 1946 M santrinya amounted to 200 people. Gbr. 2 Mosque Building and building Asrama daughter who is almost finished and he moved to Cianjur pushed by the situation of the Republic of Indonesia, beginning early years of independence is not fully secure, precisely to the village of Gunung Halu (now dimekarkan into four villages, namely: Sindangsari Village, Village Sindangjaya , the Village and Village Kertajaya Gunung Sari). In the Village Kertajayalah dirintis back of the Pondok Pesantren Pondok Pesantren Miftahul name Al-Huda Musri 'which is the location of Pondok Pesantren are close to the base Christianization in West Java. The Pondok Pesantren the first established in Tasikmalaya is now forwarded by her family who lived in sana.Tantangan and more serious obstacle is perceived as awareness Muslims are relatively low and apathetic, and again the challenge of Christians from around the village, even to this day The church has nine more, and they have not Miftahulhuda Al-Musri'lah one bunker that can hold Christianization efforts. Gbr. 3. Building and Cooperation Wajar DIKDAS Pondok PesantrenDisamping nine churches are growing, they also have educational facilities, such as: Advanced Level First School (Junior), two Hall Building and Cooperation. Although the challenges and obstacles faced quite heavy, but thanks to determination and patience and trust to Alloh SWT little by little people who are around the Pondok Pesantren Pesantren akan kifrah as Akhlaq Institute.
