Only then did the writer realize how the tengka science is not just a mere ceremonial with no theoretical or empirical evidence, but the tengka science that applies in the regions, including in the author’s homeland, is a manifestation of the practice of moral science, which good nature. This is because Indonesian society consists of various ethnic groups and diverse cultures; of course, they have different characters. The moral approach carried out by the Wali Songo at that time was adapted to the traditions of the population or society by carrying out Islamic grounding without having to muzzle local wisdom that previously existed. That’s why each region has a different tradition but has the same mission: to lead the local population to goodness.
In Annuqayah itself, which currently has several santri in the range of 7-8 thousand, the tradition of teaching moral education is developed by continuing the da’wah tradition of the Wali Songo. Given that the santri who come to Annuqayah are from diverse regional backgrounds as well. The ego’s potential can not be dammed when they are not accommodated with the noble character of the pesantren style, which prioritizes the quality of the commendable character.
The author remembers the most when he is going to do moral grounding for the santri through love. Because morality is a series of love missions, the education taught in Annuqayyah, Guluk-guluk, Sumenep, Madura is to build religious spirituality to the santri without questioning the different traditions in each region. Suppose the author has not become a student like at the Annuqayyah pesantren. In that case, the author may be still in the tradition of ignorance because he has never lived side by side with people who have different cultures or cultures. In fact, said Sayyid Qutub, when there were still people who questioned skin colour, racial system, and belief, they were part of the ignorant people of this contemporary era.
In Sayyid Qutb’s notes, there are six steps that the Prophet Muhammad had taken in reforming the people of Medina. First, the revolution against the idols of the hypocrisy of race and colour. Second, against religious bigotry. Third, against social differences and racial systems. Fourth, against belief, abuse, and arbitrariness. Fifth, against the idols of slavery. And finally, a revolution against male idols (Ahmadin, 2020:30).
As for the characteristics of people, according to Toshihiko Izutsu, they also describe approaching contemporary jahiliyyah, namely people who like to find trouble. While looking for problems contrary to the ideal teachings of Islam. Meanwhile, Islam has noble teachings, such as al-Hilm (compassion, courtesy, and generosity). That is why many Islamic teachings call for virtue, justice, control of lust, prohibition of doing arbitrarily, arrogant, rude, and arrogant.