A Handling Model of Religion-based Conflict between the “Jama’ah
Qur’ani” and “Jama’ah Qur’an Sunnah”
Asep Achmad Hidayat, Setia Gumilar, Munir Munir, Neni Nuraeni, Ahmad Hasan Ridwan, and
Nanat Fatah Natsir
UIN Sunan Gunung Djati Bandung, Jl A.H. Nasution 105, Bandung, Indonesia
Keywords: Conflict, religion, religion-based conflict.
Abstract: The main focus of the research is how to handle the conflict of “Jama’ah Qur’ani” against “Jama’ah Qur’an
Sunnah” in Cibunar, Tarogong Kidul, Garut Regency. The research aims to 1) know the teachings of the
“Jamaah Qur’an”, 2) to know the factors that build the conflict between “Jamaah Qur’an” and the “Jamaah
Qur’an Sunnah”, and 3) to know the efforts that both groups have made to settle down the conflict.The
method used is descriptive analysis. The descriptive analysis is to gain a more complete picture of the conflict
between the “Jama’ah Qur’ani” and “Jama’ah Qur’an Sunnah”. The data are collected through observation,
interview, and literary study. The results show that there are teaching discrepancies between the two groups.
They are related to religious creeds (aqida), main rituals and social relation. It is also heightened by other
factors such as economy, history and psychology. The handling models to be observed are mediation thrugh
“jagerisme” (the use of thugs). The “thug handling” model is unique and proven to be able to resolve
religious conflict between "Jama’ah Qurani" and "Jama'ah Qur'an Sunnah". Proven with this model, the
conflict can be solved well.
1 INTRODUCTION
One of the various religious groups in Islam that
emerged in Indonesia today is the group of "Jama'at
Qur'anic Muslims". This group has a different
understanding of Islamic understanding in general.
Those who engage in denominations are of the view
that only the Qur'an is the only source of law, or, only
the Qur'an recognized and accepted becomes the legal
basis of Islam.
The Qur'anic Jama'at Islam movement emerged
and appeared to openly develop its understanding in
Indonesia around 1978. They argued that only the
Qur'an is the only source of law, or, only the Qur'an is
recognized and accepted became the legal basis of
Islam. This group is better known as "Jamaah
Inkarussunah". According to Khan (2012: 57) this
group deliberately spread by the orientalists who
intend to divide the Muslims. Hadith and Sunnah is
considered a fairy tale and follow it will cause division
of people and impact on the destruction of the people.
In the 1970s "Jama'a Qur'ani" was only developed
in Jakarta, but in the next development of this
movement has spread in various regions in Indonesia.
Among them is Garut regency. One area in the Garut
area that gets a touch of the movement "Jama'ah
Qur'ani" is Kampung Cibunar Girang, District
Tarogong Kidul.
Before the "Jama'ah Qur'ani" movement came, the
Cibunar community was polarized into four traditions
of religious understanding, namely ahlussunah wal
jama'ah (NU), Muhamadiyah, Syarikat Islam (SI /
PSII), and Persatuan Islam (PERSIS). During that
time they live in harmony, respect one group with
another group. However, after the group of "Jama'ah
Qur'ani" Cibunar society experienced a very dynamic
change, namely a tight competition between the group
"Jama'ah Qur'ani" and groups outside "Jama'ah
Qur'ani"; namely NU, Muhamadiyah, Syarikat Islam
Indonesia (PSII), Sunnah. The competition led to
social conflict between the two religious groups.
The conflict between the two denominations
occurred on 21 March 2002, during which there was a
fight between the youth of both groups. Then on 7
November 2002 there was a fierce debate about
"Islamic aqidah" and "fiqh". The debate led to a mass
fights between the "Jama'ah Qur'ani" and "Jama'ah
Qur'an Sunnah" groups. Regarding the event of this
conflict mentioned by Helmy (2014: 1) that conflict is
96
Hidayat, A., Gumilar, S., Munir, M., Nuraeni, N., Ridwan, A. and Natsir, N.
A Handling Model of Religion-based Conflict between the “Jama’ah Qur’ani” And “Jama’ah Qur’an Sunnah”.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 96-99
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

common in the organization. In fact, he added, the
Qur'an also states that the children and grandchildren
of Adam must accept the conflict in living his life on
this earth. The conflict between the two
denominations occurred on 21 March 2002, during
which there was a fight between the youth of both
groups. Then on 7 November 2002 there was a fierce
debate about "Islamic aqidah" and "fiqh". The debate
led to a mass fight between the "Jama'ah Qur'an" and
"Jamaah Qur'an Sunnah" group. In the event the
"mosque of Jamaah Qur'an" was destroyed by the
period of the group calling itself "Jama'ah Qur'an
Sunnah.”
Such a social phenomenon is very interesting to do
research. In the event, in addition to containing social
problems, there are also some other interesting issues
to be used as research material. Some of the problems
in the event, among them: in what aspects of the
differences occurred between the two religious
groups? What factors caused the conflict between the
"Jama'ah Qur'an" and the group "Jamaah Qur'an
Sunnah"? And how to solve the conflict between the
two?
The general aim of this study is to explain
empirically rationally about the process of the
occurrence of social conflict and to find out what
conflict management model has been done by both.
This aspect will be very useful academically and
practically in an effort to find a model of social
conflict resolution of life that lately often appear in
various parts of the territory of the Republic of
Indonesia.
2 METHODOLOGY
This research belongs to descriptive or more
especially descriptive category, including the analysis
and interpretation of the data. Descriptive is used to
obtain a more complete picture of the events of
conflict, teachings, and efforts undertaken by the two
groups or other institutions in an effort to regulate the
conflict that has occurred between the two opposing
groups. As Funk and Said (2004: 1) believe, the
friction brought into conflict will also touch culture as
the impact of conflict dynamics. Therefore, the
research method used is case study using interview
technique, observation, and literature study.
The theory used in this research is conflict theory.
This theory is used to analyze the analysis of why
there is conflict between the two religious groups and
how the process handled. Using this theory is also
expected to be found on what handling models have
been done by both groups or other social groups in
resolving the conflicts that have occurred.
3 RESULTS
The cause of the conflict between the "Qur'ani" and
"Jama'ah Qur'an Sunnah" groups is due to the
different teachings in determining the source of
Islamic law. For the group of "Qur'ani Jama'ah"
source of law and basic tasyri '(Islamic Shari'ah)
enough al-Qur'an alone, reject the hadith of the
Prophet or al-Sunnah. As for the group "Jama'ah
Qur'an Sunnah" not only al-Qur'an which is used as a
source of law and basic tasyri ', but also the hadith of
the Prophet as the second source of law after the
Qur'an. Concerning the Qur'an and Sunnah The
Prophet are two sources in Islam, mentioned also by
Damanhuri (2016: 221) which says that the Qur'an is
the main source and foundation for studying Islam,
while the Sunnah is a source that explains what it
contains in the Qur'an.
The main teaching developed by the "Jama'ah
Qur'ani" group is their rejection of the hadith of the
Prophet as the second source of Islamic law after the
Qur'an. They reasoned that "sufficient Holy Scripture
of the Qur'an alone, for it has already mentioned all
religious affairs and its explanations and details, so
that Muslims no longer need the hadith of the Prophet
as a source of shari'a and no longer need to take the
law from him" (Akafa , 2006). Therefore, according
to them, following the hadith of the Prophet and
implement it is an act of shirk against the law of God.
Furthermore, broadly there are three teachings
"Jama'ah Qur'ani" which contradicts the teachings that
Jama'aah taught "Qur'an Sunnah", namely aqidah,
mahdoh worship, and worship mu'amalah. In the field
of aqidah, they only emphasize the obligation to obey
Allah Almighty, not to the Prophet. The area of
worship mahdoh touched by "Jama'ah Qur'ani" is
about prayer. Prayer in their view is to make a request
to Allah SWT, therefore there should be no actions or
words outside of the plea of Allah SWT. like stories,
say hello, look left and right. Prayer is essentially a
relationship with Allah SWT, whenever and
wherever.
Lastly, the field of "mua'amalah". The
"muamalah" field touched by the "Jama'ah Qur'ani"
group is about the command of "zakat to the Muslims.
According to them "zakat" it is only composed of
infaq and shadaqah. Infak point is to purify the body,
and shadaqah point to purify the living equipment. A
Muslim who does not practice "infaq", then loses his
faith, becomes a kafir.
A Handling Model of Religion-based Conflict between the “Jama’ah Qur’ani” And “Jama’ah Qur’an Sunnah”
97

As a reaction from a view contrary to established
views or doctrines so far, the Muslims who are
members of NU Islamic Society, SI Indonesia / PSII,
EXACTLY and Muhamadiyah form "jama'ah"
counter by calling itself as "Jama'ah Qur 'an Sunnah".
The implications of the formation of "Jama'ah Qur'an
Sunnah" spontaneously and culturally, then the
conflict between social groups in Cibunar society
became open and represented by two social groups,
namely "Jama'ah Qur'ani" and "Jama'ah Qur 'an
Sunnah ".
The manipulation of the conflicts of the two
religious social groups was originally only the usual
debates between individuals in the Jamik Mosque.
The debatable issues at the time regarding Islamic
teachings and ritual practices they used to do everyday
such as prayer, fasting and the study of the Qur'an.
Over time, the debate evolved in the principled
Islamic teachings, especially regarding the source of
the law and the basis of tasyri '. Regarding these
conditions reinforce the results of research conducted
by Munajat (2015: 414) which states that the more
fundamentalist a religious adherents then the tendency
to approve acts of violence is very high.
On 21 March 2002 there was a fight between two
young men from each group, between Rohman
(members of Jama'ah Qur'ani) and Dadan (Tarka
Cibunar Girang Chairman). This diversion is triggered
by Rohman's arrogance stance that states that prayers
outside the "Jama'ah Qur'ani" group will not be
accepted by Allah SWT because they are not based on
the Qur'an. At that time a group of youth who are
members of the organization Tarang Karuna (Tarka)
are doing the work gotong royong build ruamah one
of the citizens Cibunar Girang. In the tradition of the
local community, if going to build a house is usually
preceded by a prayer besama. Suddenly Rohman
came from the south while mocking and making fun
of the youths who were praying. He said: "Your
prayer is useless, will not be answered, because you
have many sins". Rohman's words received a response
from Dadan. Dadan disputed Rohman's statement.
The debate was inevitable, and finally ended up in a
fight between Dadan and Rohman.
By the time of sunset, a group of youths not
members of the "Jama'ah Qurani" group gathered in
front of the Ronda Post on Jl. Village. They gathered
to attack the "Jama'ah Qur'ani" group. His motivation
is group solidarity and "jihad" against the teachings of
"Jama'ah Qur'ani". Under the command of Dadan, a
group of youths immediately attacked members of the
"Jama'ah Qur'ani". Homes and mosques belonging to
the group "Jama'ah Qur'ani were stoned and
destroyed. Then replied also by the youth of the group
"Jama'ah Qur'ani", then the fight broke out between
them. In the event there were no casualties, except the
houses and mosques damaged tile.
In addition to solidarity and discrimination, the
attack on a group of youths against the house and
mosque belonging to the "Jama'ah Qur'ani" was also
encouraged by the spirit of opposition to the perceived
heretical groups of Islam. Incidentally, two days
before the attack (19 March 2001 at night), in
Kampung Cijambe (Kersamanah Village) bordering
on Cibunar Village, there was an attack on LDII's
house and mosque. In the event two houses and one
mosque were burned by the masses. This incident was
psychologically motivated by a group of youths who
were anti-Jama'ah Qur'ani groups to do the same.
Since the incidents of attacks and fights between
youths of March 21, 2001, the tension between the
group "Jama'ah Qur'ani" and the group "Jama'ah
Qur'an Sunnah" continues to grow. On November 7,
2002 an open conflict of mass fights between youths
from both groups resumed. This incident was the
result of a heated debate between figures from both
denominations that did not result in an agreement.
Conflicts between the two groups (jama'ah),
especially between the leaders of both sides, are
tapered by their competition in the fight for economic
resources. They compete in the market domination of
craftsmen "palm" (talapok) horses and household
utensils. They also compete in obtaining supplies of
production materials such as copper, silver, iron, steel
and others. Looking at the reality, reinforce the study
conducted by Hilmy (2015: 28) that the conflict is
used as a means to maintain the economic dominance
of the local elites. Eventually the latent conflict turned
into a fight between the two denominations.
In accordance with the facts on the ground, the
recommended conflict resolution model for resolving
conflicts between the two denominations is mediation,
through the pressure of thugs ("jagerism"). In the case
of conflict between "Jama'ah Qur'ani" and "Jama'ah
Qur'an Sunnah" mediation efforts to find a way of
compromise between the two sides of the conflict can
be done by the government. Model "jagerisme",
namely in the form of pressure, coercion and threats.
This "jagerism" is a status possessed by a group of
people who often commit acts of violence. Violent
acts committed in one aspect have a positive meaning,
especially in solving the conflict. This condition is
reinforced by the opinion of Newby (in Nur Kafid,
2016: 60) which states that the "sociological act of
violence committed by an individual has a meaning
and purpose that depends on who gives the meaning".
Those who are at war are forced to reconcile,
respect each other, and if among those who fight
ICSE 2017 - 2nd International Conference on Sociology Education
98

because of the religious understanding of one group
they will be tortured (blackened) until they are
battered without exception. Efforts made by
Jagerisme this positive impact for the pattern of
relationships that want harmony. This fact can change
the perception of a negative impression on the status
of jagerism. This reality is strengthened by Wasisto
Raharjo Jati (2012: 68) which states that the image of
thugs ("jagerisme") experience a shift from a negative
image into a positive image that considers that thugs
as a protector of society.
This type of conflict-handling model will be very
effectively applied to simple people whose scales are
still small such as village communities or tribal
communities. Moreover, there are research findings
that religious conflicts tend to end in a peaceful
atmosphere and are mentioned as many as two-thirds
of religious conflicts in Indonesia end peacefully, as
expressed by Samsul Rizal Panggabean et al (2010:
233-234).
The model of accommodative tolerance among the
disputants with reference to local wisdom, that they
are actually brothers as reflected in their norms (Tribe:
Sundanese) “silih asih silih asuh, kacai jadi saleuwi,
kadarat jadi salogak (saling menyayangi, saling
menitipkan diri, ke air jadi satu kali, ke darat jadi satu
lobang)”, it means we have to love each other.
4 CONCLUSIONS
Of all the descriptions described above, it can be
summarized as follows. First, there is a difference
between the teachings of "Qur'ani Jama'ah" and
"Jama'ah Qur'an Sunnah". It is this difference of
teaching that triggers conflict between the two
religious groups. The conflict is also triggered by
competition in the economic field. The recommended
conflict resolution models for solving conflicts are
Mediation, legal adjudication, "jegerism" (thugs)
pressure, and tolerance based on the adopted values of
local wisdom.
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