The Prayer in Congregation in the Mosque Kiayi Ancient

Religion is a gift from the gods while the custom is a relic of a parent or ancestor of both must be maintained and balanced. Indeed, some people are still assessing the implementation of the teachings Wetu Telu thick and is identical to that carried out the implementation of daily prayers and fasting 3 dikerjkan time only at the beginning, middle and end of the month, but a definite religious and customary course is closely linked in all life aspects humans do not be separated, especially in indigenous communities Bayan that there has never been a ban on all generations and the successor to study and improve it, provided that customs - customs are not excluded in order to keep her balance and balanced.

The Kiyai ancient mosque to pray at Bayan

Another source who had seen the Prince Jambianom, Raden penghoeloe Indigenous Bayan, he explains, "Before it holds the status of Indigenous Kyai not allowed to follow the traditional clerics pray tarawih Ancient dimasjid Bayan. In the implementation of this Indigenous Kyai tarawih prayer verses of the Qur'an the usual tactic should be read in sequence, while the implementation of the philosophy of traditional clerics tarawih prayer after three days of prayer in general tarawih because based on the date and position of the moon, which according to this philosophy diyakni validity of anything when something is done can be seen directly by eye. While on the 1st and 2nd position of the moon can not be seen and then will be seen on the 3. Implementation of the customary ritual has always relied on the third day after the other common ritual, because the indigenous people always cling penaggalan system.

While the melipuiti Kyai majesties 4 elements (penghoeloe, Lebe, Ketib, and Mudim) basically has the same basic tasks, namely as a priest, while other tasks are also still have the stage and in accordance with the customary wilyah owned, only penghoeloe may play a role in all the indigenous territories, while Kyai Santri totaling 40 people only served as a congregation or called as a maid in charge of taking care of all the traditional rituals on the orders and mandates of Kyai majesties. Which may act as Kyai Kyai Santri majesties and this should be based on the descent.

            "Watu Telu Terkiat meaning is not independent of Bayan indigenous philosophy that is always sticking to the three elements or beliefs, the relation of God to man involving the Kyai, Human Relations Human involving essential considering that most institutions and indigenous elders, and the latter is Human relationships with the environment is played by the Toaq Lokaq (the parents). These three elements are needed and must be balanced, because after all if one of them does not connect or balance then it may not be able to run properly.

At present the existence of indigenous communities and their rights dimilkinya also stronger with the already amended the Constitution 45 and payable in Article 18, paragraph b that the State recognizes indigenous rights and indigenous rituals. So the position and existence of indigenous and local kerarifan dimilkinya also stronger for protection and should remain dilestarikan.etu Telu Not Religion

Beliefs and opinions are spread out among the majority believes that it is Wetu Telu religious teachings and beliefs held by communities or indigenous communities Bayan, Bayan subdistrict, North Lombok regency.

"Wetu Telu also describes the philosophy of" Wet Tau Barbadensis (three parts of the system of government or-ed) of them, People, Religion and Government, these three elements when viewed by function may not be integral in which the duties and functions may not be combined or equated to one another.