Reposisi Otoritas Keagamaan TGH Umar Kelayu di Tengah Perubahan Sosial Masyarakat Sasak - Herman Zuhdi (CV. Yazri Aksara Nusantara, 2026)
Otoritas keagamaan ulama lokal menghadapi tantangan baru seiring modernisasi, ekspansi pendidikan, dan perkembangan teknologi informasi yang mengubah pola relasi masyarakat dengan sumber-sumber legitimasi keagamaan. Penelitian ini bertujuan menganalisis pembentukan, reproduksi, dan reposisi otoritas keagamaan TGH Umar Kelayu dalam masyarakat Sasak. Penelitian menggunakan pendekatan kualitatif dengan orientasi sosiologi agama dan sejarah sosial. Data diperoleh melalui studi dokumen, arsip sejarah, sumber biografis, serta wawancara terbatas dengan tokoh masyarakat yang memahami warisan sosial-keagamaan TGH Umar Kelayu. Analisis dilakukan secara tematik dengan memanfaatkan perspektif Weber, Foucault, dan Geertz. Hasil penelitian menunjukkan bahwa otoritas TGH Umar Kelayu dibangun melalui perpaduan kapasitas keilmuan, pengakuan sosial, keterlibatan dalam kehidupan masyarakat, serta dukungan jaringan pendidikan dan keagamaan. Keberlangsungan pengaruhnya dipertahankan melalui memori kolektif, reproduksi nilai, dan institusionalisasi tradisi keilmuan lintas generasi. Temuan ini menegaskan bahwa modernisasi tidak selalu menyebabkan erosi otoritas keagamaan, tetapi dapat mendorong reposisi bentuk dan mekanisme reproduksi legitimasi dalam masyarakat. Local religious authority faces new challenges as modernization, educational expansion, and digital transformation reshape community relations with sources of religious legitimacy. This study examines the formation, reproduction, and repositioning of the religious authority of TGH Umar Kelayu within Sasak society. Employing a qualitative approach grounded in the sociology of religion and social history, the research draws on historical documents, archival materials, biographical sources, and limited interviews with community figures familiar with TGH Umar Kelayu’s socio-religious legacy. Data were analyzed thematically through the interpretive perspectives of Weber, Foucault, and Geertz. The findings reveal that TGH Umar Kelayu’s authority was constructed through the interplay of religious scholarship, social recognition, community engagement, and educational-religious networks. Its continuity has been sustained through collective memory, value reproduction, and the institutionalization of intellectual traditions across generations. The study demonstrates that modernization does not necessarily erode religious authority; rather, it may facilitate the repositioning of legitimacy through new social, cultural, and institutional mechanisms.