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THE EXISTENCE AND SIGNIFICANCE OF LOCAL ISLAM IN THE
MIDST OF PURIFICATION AND MODERNIZATION IN
INDONESIA
Kusnan, Abdul Basit
Universitas Islam Negeri KH. Saefudin Zuhri Purwokerto, Indonesia
Abstract
Religion and social values in an area cannot be separated, eventually becoming part of people's lives. This system
is able to give birth to traditions that meet the wishes of the community. Providing socio-religious benefits, such
as the traditions of nyadran, ba'da kupat and ngapati that developed for a long time and existed in the community.
Javanese Islam is a form of cultural acculturation, which brings together Islam as a great tradition with Javanese
culture as a little tradition. The Javanese Islam shown is actually the local genius of the Javanese people in
responding to Islam as a great tradition, which gives birth to a un ique religious character. Islamic teachings
became part of the ritual, which was thick with Javanese culture fused with each other. This phenomenon makes
Javanese Islam able to be side by side with elements of modernization. While the purification of Islam continues,
the tradition in its development into a religious ethic that gives birth to community harmony, realizing religious
social stability. Writings based on literature methods, interviews and in-depth observations, raise the existence
and relevance of Javanese (local) Islam in the midst of rapid modernization and purification in Indonesia.
Keywords: Javanese Islam, Modernization, Purification
INTRODUCTION
Religion is a general institution because it is known by almost all people of the world.
Religion has the task of making society function following the guidance of religious teachings,
both in the local, regional, national, and Mondial scope. Religion as an institution can influence
people's lives and can fulfill society's ideals of justice, peace, and welfare.
Religion is a system or way of thinking, feeling, and acting to overcome the problems of
life under supernatural forces, considering that human forces (especially the mind) are difficult
to overcome. The concept of religion is not limited to matters of doctrine, dogma, and ritual
ceremonies, but also includes the human concept of the reality of life reflected in the complex
of life. Even religious life can coexist and experience acceleration with the surrounding culture.
In essence, culture is the product of the human mind and power. Culture itself can be
material or nonmaterial. By culture means that man elevates his status as the highest creature
of God among other creatures. Culture is the highest level of human civilization and humans
are the formers, supporters and preservationists of culture. Through his intellect and intellect,
man expresses himself through culture. Thus, it can be said, culture is the result of human
expression and at the same time the field of human expression.
Such a position is stronger when culture is able to 'merge' with religious values, then
religious traditions are born that are considered great in society. These traditions are considered
capable of providing social and religious benefits for those who carry them out, let's call it the
nyadran tradition that developed long in the community and still exists today. The Nyadran
tradition is one example of a tradition that undergoes acculturation between cultures. In this
case Javanese religion (selamatan ceremony), with Islam.
In this pattern, there has been a reconciliation between Islam as a religion and the local
culture that surrounds it. The scope of culture touches all aspects and dimensions of
perspectives, attitudes to life and actualization in human life Javanese Islam is one form of
cultural acculturation, which brings together Islam as a great tradition with Javanese culture
Injuruty: Interdiciplinary Journal and Humanity
Volume 3, Number 1, January 2024
e-ISSN: 2963-4113 and p-ISSN: 2963-3397
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as a little tradition. The form of Javanese-Islam shown is actually the local genius of Javanese
people in responding to Islam as a great tradition, which then gave birth to a unique religious
character. However, Javanese-Islam is Islam as well, although the Islam of the Javanese people
is different from other Islams. Herein lies the richness of cultural studies, which is able to
present religious variants with ethnic socio-cultural settings. In addition to the nyadran
tradition, similar traditions that have strong socio-religious content in rural Javanese
communities are the ba'da kupat and ngapati traditions.
As is usually a tradition, which will survive and develop when it is felt to have a
beneficial content by the community. On the contrary, it will experience degradation and even
disappear, when traditions are judged by the community to be unable to bring benefits to
society. In facing the challenges of modernism, it cannot be done except by preserving various
existing traditions. The values and teachings contained in tradition, it is seen, can be a
strengthening element when juxtaposed with the current of modernization. The existence of
Javanese Islam will return to the community, so that the integrity of Javanese Islamic tradition
and modernization become an important part of the process of community life, can increasingly
exist or vice versa. In this regard, this paper will analyze how one or several traditions can
survive in the midst of modernization and demands for purification of great traditions that
develop in society?
In revealing the portrait of Indonesian Islam, it is done by looking at the dialectic process
of adherents of Islamic teachings with existing local traditions.
Then in the Book: Javanese Islamic Rituals & Traditions written by KH. Muhammad
Sholikhin gave a detailed description of various Javanese Islamic traditions which later became
rituals. Furthermore. Acculturation of Islam in local culture written by Limyah Al-Amri which
raised the problem of how acculturation of Islam and local culture in Indonesia. The paper uses
the approach of studying historical texts. The success of Islam that came from Arabia
succeeded in dialogue and was accepted in the local cultural landscape that had long been
rooted in the archipelago.
Another article about the value of education in the tradition of Eid ketupat of the Javanese
Tondano community in Gorontalo written by Muh. Learned. This paper shows that the Bakdo
Ketupat Tradition is believed by the Javanese people of Tondano as the glue of friendship
between the Javanese people of Tondano and the people in Gorontalo Province because this
tradition is not only for the Javanese people of Tondano but people in remote villages in
Gorontalo Province.
Furthermore, the writings of Clifford Greetz were translated into Indonesian by Aswab
Mahasin into: Abangan, Santri, Priyayi in Javanese society. According to Greetz Abangan who
emphasized aspects of syncretic animism of Java as a whole and was generally associated with
elements of peasant villages. Santri, which emphasizes these syncretic aspects of Islam and is
generally associated with the merchant element (and also with certain elements of the
peasantry), and Priyayi who emphasizes the Hindu aspect and is associated with the
bureaucratic element
In line with the writings that have been done by previous researchers, this paper will
strengthen some existing writings on the study of local traditions in Indonesia, especially in the
Java region. This paper analyzes the existence and significance of local culture in the current
of purification and modernization movements. The trend of the purification movement is
towards the elimination of some traditions that deviate from Islamic teachings, while the
modernization movement is a movement that emphasizes rational power. Local traditions that
lack rational aspects can be targeted for abolition. Therefore, it is interesting to do further
analysis of how local traditions in Indonesia, especially in Java, can survive until now, even
though the purification and modernization movement is growing rapidly in the current era.
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RESEARCH METHOD
This simple paper uses qualitative methods by combining several data collection
methods. First, research and explore literature or written texts related to the topics in the
writings we discuss. This paper also uses in-depth interview and participant observation
methods, especially in terms of observing and exploring Javanese Islamic traditions in the
writer's village.
Related to the method of data mining in research or writing the first is a review of written
texts, researchers or authors focus on reviewing and reflecting on fairly recent (contemporary)
references from 2010 and above, these references can be taken from journal articles,
dissertations and theses, and books to obtain actual information related to our topic of
discussion
The second method is in-depth interviewing which is the most popular technique and is
still considered the most effective in qualitative research. The interview was conducted to
explore data and information, especially about the practice of Javanese Islamic tradition. These
traditions include: the practice of Nyadran or Sadranan, Lebaran or Ba'da Kupat and the
tradition of Ngapati or the quadrennial commemoration of pregnant women. This is done by
researchers to complete the picture of Javanese Islamic Tradition which apparently still exists
in a society that is considered modern.
The author deliberately uses the second method (interview and observation) solely in
order to strengthen the first method, namely data from written texts. Thus the three methods
carried out in this study are expected to be able to fill each other's shortcomings in data obtained
from one method by comparing, strengthening, and even checking the accuracy and validity of
existing data.
RESULT AND DISCUSSION
Tradisi Islam -Jawa
Islam came into the world not facing a vacuum, but facing a phenomenon loaded with
culture, customs, customs and language. The success of a da'wah in a region is not only
determined by the quality of the religious teachings themselves, but more importantly, how the
methods and ways of the teachings are conveyed to prospective adherents. Islam basically
adheres to jurisprudence which recognizes customary law. The customary law in question is
the custom of jama iyyah, which is a community custom that is carried out repeatedly. (Abdul
Aziz MMM, 2012, p. 4)
At the beginning of our writing, we emphasize the reading of sacred texts, (Qur'an and
hadith) through a contextual approach, especially the cultural side, as a way to capture the
principles, values and universal essence included in the purpose and purpose of the derivation
of sharī'ah (Fikri, 2018, p. 66)
From this side, local culture emerged in several parts of Indonesia (especially Java) which
when traced has sanad to the postulates of the Qur'an or al hadith. These cultures include :
1. Nyadran Culture In Some Regions
Before the author presents the description of the nyadran tradition, it is important for
the author to convey that the nyadran tradition is none other than the text of the hadith and
the Qur'an about the glory of the holy month of Ramadan and the recommendation to be
happy to welcome it. As explained by the Holy Prophet (peace be upon him). that:
"Whoever rejoices in the coming of the month of Ramadan is forbidden to him the fire of
hell" also the prayer of the Prophet is very famous " O Allah convey me to the month of
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rajab, to the month of Sha'ban and until the month of Romadlan “ (Ulil Hadrawy, 2019, p.
2)
From several hadith texts, then people with cultures attached to their respective
regions gave rise to the tradition of welcoming the arrival of Ramadan with a tradition often
called Nyadran.
Nyadran or sadranan when viewed from the origin of the Arabic word comes from the
word Sadrun which means chest, meaning humans must tone or want to introspect
themselves. When viewed from the sequence of months in the Hijri calendar is closely
related to Sha'ban, which is the order of one month before Romadlon. (Ibda, 2018, p. 151)
So before fasting, it is hoped that humans are willing and able to introspect, introspect
themselves on all sins, mistakes and mistakes that have been committed.
In plain view, the tradition of nyadran can be described by researchers in several areas
that have different styles or models, including: In Boyolali Regency, for example, nyadran
is understood as one of the processes of sending prayers to spirits or ancestors who have
passed away. It turns out that the Nyadran tradition became a practice carried out for
generations from ancestors which was carried out around the 15th of Ruwah.
The nyadran process is realized first with besik kubur (cleaning the cemetery), then
followed by a joint prayer. Furthermore, the essence of nyadran is to exchange food which
they believe is considered alms. The last one is in the form of receiving or picking up guests
who come from outside the area to join and stay in touch with each other and enjoy dishes.
The goal is to express gratitude and as a nuance to connect the ropes of prayer between
fellow humans. Guest pick-up or often known as Pambagyo Tamu is a characteristic of the
nyadran tradition in Boyolali, especially in Cepogo District (Mukhlis, 2017, p. 14)
In Banyumas district, precisely in the area of Kalisari writers, Cilongok Banyuams
District, that Nyadran is understood as a month intended for both physical and spiritual to
face the holy month of Ramadan. They (the community) start by bathing in the river or what
is often called Kungkum. They clean the body with leaves that have the effect of fragrant
the body (if now replaced with soap) and to clean the hair (wuwung) first using ash merang
or oman, merang = husk, oman = rice tree that has been threshed rice. (now replaced with
Shampho). This is done in the middle of the month of Sha'ban.
Furthermore, in the last ten days or so of the month of Sha'ban, sodakoh in the form
of food was given to relatives under the name of alms Nyadran. They make food that is
different from daily food means holding side dishes that are quite luxurious. Those who
have ponds dissected and fish are taken, they go to markets to buy alms supplies (interview
with community leaders: 2018)
After alms food has been given or given to each other between relatives, then in the
last five days of the month of Sha'ban a meal is carried out together in Musholla or agreed
places in each gerumbul or hamlet, this is called the Nyadran Siege. Thus, in the writer's
area, especially in Kalisari village, Cilongok District, the practice of the Nyadran tradition
has three points, namely at the beginning of Kungkum with wuwung (physical cleansing
procession), the second Nyadran Alms (rokhani cleaning sodakoh), and the third Nyadran
Siege (establishing sillaturahmi ropes with relatives and neighbors)
2. Ba'da kupat tradition
"Whoever qiyam ramadlan (fasting and other worship) out of faith, hoping for reward
will be forgiven for the sins that have been forgiven “ (HR. Bukhori) (“Taushia Ramadan;
People who lose money in Ramadan,” n.d., p. 1) The tradition of ba'da kupat, is a
phenomenon that is often carried out in the month of Shawwal after Muslims fast for a whole
month. Fasting as a ritual to serve oneself to Allah one of the lessons is to melt all sins,
(hadith above) which is hablumminallah (vertical) while sins and mistakes that are
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horizontal (with others) cannot disappear if you have not apologized with the person
concerned.
For this reason, local community receptions in several regions of the archipelago hold
ceremonies or traditions that symbolize apologies for their fellow men, namely ba'da kupat.
Kupat comes from Javanese short for Confess lepat (plead guilty), the word Kupat is also
short for Javanese Laku Papat, namely Lebaran, Luberan, Leburan and Laburan. (Arif &
Lasantu, n.d., p. 154) . Kupat or ketupat is a food made from rice that is put into Janur
(coconut leaves) which has been shaped in such a way as to become a kind of container,
then steamed until cooked.
Janur, extracted from Arabic from the word Ja a Nur which means to have come a
beam of light. (Arif & Lasantu, n.d., p. 157). This means that after undergoing fasting in the
holy month of Ramadan, people have received the light of Hidayah in their hearts. And rice
that is put into a janur that is made into a container and steamed until it becomes a flat rice
(lumpy) symbolizes that society after fasting for a whole month in Ramadan should unite
there is no difference between the rich and the poor, united in one unified tepo seliro.
Kupat which is understood as papat practice is first Eid, second luberan, third melted
and fourth laburan, which has its own meaning as follows: Eid: meaning that Muslims have
completed fasting for a whole month.
Luberan means abundant wealth, let's give alms to the poor and all groups who are
entitled to receive zakat or the context of zakat fitrah. Remember the words of the Prophet
that the fast of every son of Adam still hangs between heaven and earth until he pays zakat
fitrah.
Melting means that we are willing to melt sins, mistakes, errors between others. This
is actualized by the tradition of mutual affirmation, friendship to the home of the elderly or
the elderly, giving a sense of affection for the old to the young. This is to melt sin and khilaf
which is haqul adam (between others). In other words, it leads to the interweaving of ties
and re-tightening of those that may have faded in the past.(Wildan, n.d., p. 274)
Laburan means derived from the word labur (an object used to whiten walls) is also
often used for water purifiers. This implies that man always maintains his inner and outer
purity. It is not easy to sin either to the Kholiq or to others, both birth sin and inner sins such
as envy, takabur, ujub and other diseases of the heart.
This tradition is carried out in the writer's area (Kalisari) (interview with Kalisari
community figures: 2018) for generations until now. It's just that there are two versions,
namely there are those who directly ba'da kupat on the first of Shawwal and some who do
ba'da kupat after fasting Shawwal six days, then the second version usually does ba'da kupat
on the eighth of Shawwal.
The second version refers to or receptions a hadith which explains that whoever fasts
Ramadan and continues six days in the month of Shawwal then it is as if he fasted a year
(ka shiamuddahr) (Yulian Purnama, n.d., p. 4)
3. Ngapati tradition (when the wife is 4 months pregnant)
Referring to a hadith quoted in a journal, the point is that when a human fetus is 120
days old or a range of 4 months there comes an angel messenger of God to write about his
sustenance, death, steps of behavior, and as a wretched or lucky person (Huda, 2019, p. 6) .
The tradition of ngapati is also based on the hadith which means: Has told us Al Hasan
bin ar-Rabi' has told us Abu Al Ahwash from Al A'masy from Zaid bin Wahb said 'Abdullah
has told us the Prophet sallallahu 'alaihi wasallam, he is an honest person again justified,
saying: "Verily every one of you was gathered in his creation while in his mother's belly for
forty days, then it becomes 'alaqah (zygote) during which time it becomes mudlghah (a
lump of flesh), during which time Allah sends an angel who is commanded by four statutes
and told him, write his charity, his sustenance, his death and his passion and happiness and
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the soul blows to him. And indeed one of you will be charitable until he is close to heaven
except an inch and then he is preceded by a record (decree of taqdir) until he does charity
with the practice of the inhabitants of hell and there is also a person who does charity until
he is close to hell except an inch and then he is preceded by a record (decree of taqdir) until
he does charity with the practice of the inhabitants of heaven." (HR. Al-Bukhari and
Muslim) (Wildan, n.d., p. 7)
Departing from the message of the hadith came the reception of the community in a
tradition often referred to as "Ngapati". . The term ngapati is Javanese which means four,
the context in this case is to mark that the wife's pregnancy enters the age of four months.
(Huda, 2019, p. 7)
The author describes the tradition of ngapati in several regions in our homeland,
among others in the author's own village. Kalisari Village, Cilongok District, Banyumas
Regency takes place with the following picture:
First, the shohibul hajat (whose wife) was four months pregnant invited neighbors and
relatives to read the Quran. The invited citizens were divided into two parts, one reading
Surat Maryam and some reading Surat Yusuf and for those who were forced to not be able
to read the Qur'an to be silent for a while or read Surat al Ikhlas. Conceived the purpose and
hope when born a handsome man symbolized by Yusuf and kalua woman became a child
of prayer symbolized by Maryam (mother of Isa A.s). Next is read the prayer of salvation .
Second, local elders who are considered qualified, (usually kyai, ustadz or local ngaji
teachers) give advice which in the language of our citizens is often called Snakes. The point
is to tell the story of the prophet Joseph and the story of Mary. All invitations to listen to the
Snakes presented by Kyai, Ustadz or elders in the RT. Uniquely, the snakes delivered are
heard and taken for granted, sami'na wa atho'na.
The third is followed by eating dishes provided by shohibul hajat. These dishes
include:
a. Takir, kupat rice wrapped in perfunctory banana leaves is a symbol so that humans can
"Nata Think". Because in essence life that is so complex and full of struggle depends on
our mindset. The point is that the mind becomes a very important thing. Likewise, the
baby in the mother's womb will become a human being who is good at thinking
(organizing thoughts well)
b. Jenang / Jaddah, (food made from glutinous rice) The word "Jaddah " is taken from a
philosophical hadith "Man jadda wa jada "whoever is earnest will get". There is a
message of prayer for the baby or fetus conceived by the mother will become a diligent
person, earnest in terms of goodness which then leads to success
Jadah is made of several colors, including white which symbolizes purity or a clean
mind. It is hoped that the fetus will grow up and become a person or member of society will
always maintain a good heart, mind and lunge. Then the red jaddah (using brown sugar)
symbolizes courage (not wishy-washy), educating later to become a person who has full
self-confidence. While the green color symbolizes fertility, prosperity (being a child-human)
is prosperous, the yellow color (using turmeric) symbolizes awakening and excitement.
Educating will become a person who has the mental strength to progress and innovate
endlessly. (Interview with Community Leader/Kesepuhan : 2017)
Purification Efforts of Javanese-Islamic Syncretism
1. Efforts to purify Islam
Purification of its context with Islam is a movement of tajdid or islah. It means a
movement that seeks to improve the condition of a society that is weak due to traditions that
are lacking or not in accordance with Islamic law or which according to it is considered
wrong . (Zainuddin & Ag, n.d., p. 13)
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Thus, the author concludes that what is meant by purification here is a movement that
seeks to try to restore Islamic teachings in accordance with what was taught by rasululloh
and considers that the culture and customs that develop in society should not be included in
the content or essence of religion. Religious teachings should be as pure as what is in the
Qur'an and Hadith. Its presence that rejects the culture, customs and customs that exist in
society is based on a hadith which means: "In the past Islam came to be considered foreign,
and again will be exiled, blessed are those who are considered foreigners, namely those who
are Islah against what has been corrupted by humans" From the word Islah emerged the
Purification movement. (Zainuddin & Ag, n.d., p. 14)
When Muslims lose creativity and sink into a freeze of thought, the door of ijtihad is
closed by established religious institutions, compartmentalized by madhhab. Then rose
several reformers, such as Muhammad bin Abd al-Wahhab (1703–1792) in the Arabian
Peninsula, Shah Waliyullah al-Dahlawi (1703–1762) in India, and Muhammad bin Ali al-
Sanusi (1791–1859) in North Africa. They had a mindset similar to what Ibn Taymiyyah
had said five centuries earlier.
The reformers in the 18th century focused their movement on breaking the "internal
freeze", that is, purifying monotheism, opposing the domination of the madhhab, and
eradicating what was considered heresy. (Mu’ammar, 2015, p. 275)
This picture can be said to be an international movement, or a global movement that
invites and seeks to return Islam to its original (Qur'an Hadith) rejecting the culture that
exists in the community which according to them is considered hurofat and heresy
When drawn to the archipelago, the puritan movement was pioneered by Abdurrauf
Singkel and Muhammad Yusuf al-Makassari in the 17th century. The figure of Islam offered
by these two scholars is puritanical in style as it considers that the most correct and ideal
form of Islamic teaching is by imitating the salaf as}-s}alih}.
Local culture, customs, traditions, and religious patterns are considered to eliminate
the authenticity of Islam. The inclusion of local cultural colors is often seen as something
of heresy and khurafat.(Farida, 2015, p. 146)
The movement based on puritanism in Indonesia afterwards, namely in the period
from 1803 to around 1832, allegedly one of them was shown by Tuanku Imam Bonjol who
led the Paderi movement. But in fact this movement is not as extreme as the violent and
rigid Wahabi upstream movement, but Imam Bonjol has experienced culturization with
local culture, so it is easily accepted by the local community.(Farida, 2015, p. 149)
Then organizationally, the next period of the big movement that declared itself as the
carrier of puritanism of Islamic teachings with the slogan of returning to the Qur'an and
Hadith was the Muhammadiyyah Company. We can see the beginning of the birth of
Muhammadiyyah by KH Ahmad Dahlan which began with a struggle amar ma'ruf nahi
munkar considering the conditions including:
First, that the teachings of Islam in Indonesia are no longer pure, by some people there
is a practice of adaptation between Islam and local traditions that contain animism and
dynamism. From these phenomena emerged many polytheism, khorofat, taklid and bid'ah
as well as practices that were not in accordance with the purity of Islamic teachings.
Second, from the above, it has an impact on the backwardness of people's mindsets
(especially taklid), so there is a need for modern education. Because pesantren according to
him has not been able to give birth to a young generation of Muslims who are modern
minded.
Third, the rise of the Christianization movement as a European domino effect on the
predominantly Muslim eastern nations.("ORIGINALLY FORMED MUHAMMADIYAH,”
2012, p. 2)
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Although some studies such as Alwi shihab's research say that the birth of
Muhammadiyah there are local dynamics to stem Christianization or fastabikhul khairat in
the field of Health. Furthermore, Mitsio Nakamura called Muhammadiyah as a figure of the
movement to reislamize Javanese society, but on the plain, Muhammadiyah can survive and
even survive in Kotagede, Muhammadiyah is able to tolerate and survive there. Munir
Mulkan's dissertation also mentions that pure Islam Muhammadiyah can negotiate society
and form variants.(Syifa, 2020, p. 2) So Muhammadiyah can be said to be a plural puritan.
The author can conclude that the Muhammadiyyah movement is indeed the most
important for them is tajdid, meaning that they want Islam in Indonesia to return to the
Qur'an and Hadith. He did not want this noble Islamic teaching to be mixed with local
customs which according to him smelled of khurofat, shirk and heresy.
Furthermore, the purification launched by Muhammadiyah is a rationalization of ideas
related to social transformation, namely the transformation from an agrarian society to an
industrial society, or it can be said from traditional society to modern society.
Judging from this movement, it appears that Muhammadiyah has supported a new
ideology with a justification of industrial, modern theology. Muhammadiyah's efforts
towards this transformation, for example, by untying the cultural burdens that have been so
far (Mujtahid, n.d., p. 3) considered to hinder progress
Thus, it can be said that Muhammadiyah also wants a transformation of people's
thinking from traditional to modern society or in other words industrial society.
Actually, there are several puritanical movements in Nusangara but the author
describes only one, namely Muhammadiyah, why? because Muhammadiyah is the second
largest religious organization in Indonesia and presumably this picture is quite
representative of the puritan movement in Indonesia.
2. Sinkritisme Islam -Jawa
Speaking of syncretism, the author will depart from the theory put forward by Beatty
in Eko Sulistyo that syncretism is more interpreted as something different but dynamic and
tolerant that combines differences in religious elements as accommodating through certain
symbols.(Kusumo, 2015, p. 4)
Departing from this theory, it can be argued that syncretism is a determination that
seeks to combine several things that are very diverse from several understandings of beliefs
or religious schools , giving birth to abstract symbols or images to obtain a balance and
harmony.
The syncretism of Javanese Islam is inseparable from the historical face of the Silan
period long before Islam came to Java or Nusantara. History recognizes that Javanese
society is a religious society. Since prehistoric times they have held tight and have
indigenous beliefs namely Animism and. Dynamism The Javanese at that time believed that
there was a spirit or soul in objects, animals, and plants as well as in humans themselves.
This kind of belief was their first religion.(Fathkan, 2002, p. 195)
Thus it is applied in the joints of their lives, how to make their lives peaceful, safe and
happy, then they hold rituals to obtain salvation and avoid catastrophe both to themselves,
and society at large.
The next period, namely during the Hindu-Buddhist period, it turned out that the
original Javanese religion of animism dynamism was developed. Javanese scholars adopted
further cultivated elements of Hinduism in the development and refinement of Javanese
culture. (Fathkan, 2002, p. 198) May the author tell us about Javanese religion, the origin
(first) of Animism and Dynamism belief, if it can be considered a religion that entered the
second stage, namely the Hindu-Buddhist era. It turns out that these two religions agree with
the beliefs of the old Javanese people, namely Animism – Dynamism.
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The next era entered Islam to Java which according to some history through a newly
emerged country on the coast of the Malay peninsula, namely Malacca. It is recorded that
in the 13th century they brought the religion or teachings of Islam, starting to the east coast
of Aceh then to Malacca, and then to the port city on the north coast of Java Island. Thus
Islam arrived from Malacca in the 14th century
It turns out that the arrival of Islam does not disturb the culture of Animism –
Dynamism, because that culture is more elastic and able to infiltrate Islamic boarding
schools, also because the propagators of Islam are from the Sufi group. (Fathkan, 2002, p.
199)
Looking at this history, it can be understood that the syncretism of Javanese Islamic
teachings there are several elements that support this, including: First, the internal factors of
Javanese culture itself which are elastic and flexible, able to accept and adapt teachings from
outside (including Islam). Second, the preacher factor is Sufis who are able to translate the
holy text of the Qur'an and hadith into local culture (Javanese) so that local people are not
allergic or too surprised by Islamic teachings. Third, the mental attitude of the community
(especially Javanese) who like to work together, harmony rather than looking for conflict
opponents. Those are the things that underpin the emergence and growth of Javanese Islamic
syncretism.
The results of thought or real forms of syncretism of Javanese Islam have been
described in the initial sub-chapter on Javanese culture, including: about the culture of
Nyadran, Ba'da kupat and Ngapati.
3. Modernization of Islamic Teachings
The modernization of Islamic teachings in Java began around the 20th century carried
out by reformist groups, namely pilgrims returning from Mecca. The Hajj who had a
reformist outlook and spirit then changed the stigmatization of traditional Islam to modern.
According to them, Islam in Java has mainly included things from outside Islam such as
bid'ah, superstition, and khurafat.
This went hand in hand with the current of modernization brought by the Indies. There
are several Muslim enclaves that experience a rapid trading system such as, Jepara, Kudus,
and Surabaya as well as Kotagede Jogyakarta and Lawean Solo. The rapid progress of trade
in these cities had received praise from the Dutch East Indies government.
The main factor is that Muslims in these areas have a work ethic, tenacity in trying to
be quite reliable. This happened especially after they returned to Hajj from Makkatul
Mukaromah, bringing the winds of reform and change. (Muhammad, 2020, p. 2)
Zainul Munasichin in Muhammad mentioned that quite radical changes in bumiputera
Muslims after going on Hajj can also be found in H. Samanhoedi. The figure who later
initiated the establishment of Sarekat Islam. He experienced a modernist change in attitude
and behavior after going on Hajj in 1904.
During his stay in Mecca, Samanhoedi claimed to have become acquainted with many
Islamic figures from various countries. On his return from there he founded the Mardhi
Budhi society.(Muhammad, 2020, p. 3)
Furthermore, according to Nur Kholis Madjid's theory that the rationalization of
renewal in Indonesia departs from several factors, including: first, the backwardness of
Muslim thinking caused by the low level of education of Muslims themselves and traditional
education patterns.
Second, it is still constrained by sectarian stigma and fanatic factions. Despite the
presence of organizations such as Muhammadiyah in 1912, Al-Irshad in 1920 and Persis in
1926 as renewal movements aimed at breaking the cheese and thinking fakuman, these
organizations according to him were considered less successful in bringing meaningful
changes in accordance with the demands of modernization.
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Third, historical sociology, there is still a strong belief based on animism - dynamism
that gives rise to superstitious practices, khurofat and heresy. According to him, this will
lead to irrational and traditional phenomena.
The four Muslims are still fixated on the symbolic and formalistic, unable to touch the
essential values of the true message of Islam. Worship still dwells on classical jurisprudence,
has not been able to interpret worship holistically.
Fifth, there are most Muslim communities who are taklid jumud. It means following
the teachings but without understanding the reason scientifically. When one has committed
one's devotion to a mujtahid, one will not be so easy to break free from bondage to move to
another opinion. This phenomenon will give rise to a sense of ta'ashub (fanatic) madhab
which sometimes goes to excess. This has plagued Muslims especially in Indonesia for
decades, so that Muslims become jumud. (Nihaya, 2019, pp. 116–120)
Departing from these five phenomena, Nur Kholis Madjid felt the need to carry out a
movement of change towards modernization of thought that had an impact on the mindset
of our society. Nurcholis was driven to modernize, and received a good reception among
other Muslim scholars as formulated by the discussion led by A. Mukti Ali with the
following decision:
a. There is no nash as clear proof that the Qur'an and sunnah require Muslims to establish
an Islamic state.
b. Islam has a set of ethical values or socio-political principles, but they do not perceive
Islam as an ideology.
c. Islam is permanent and universal. The interpretation or doctrine of Islamic teachings
cannot be limited only to formal and legal settings, but instead must be with the
interpretation of a comprehensive understanding of the nash text and the spirit of the
Qur'an and sunnah.
d. Allah has absolute truth hence people's understanding and interpretation of Islamic
doctrine is relative. (Nihaya, 2019, p. 121)
4. The Existence of Javanese-Islam in the Middle of Modernization and Purification of
Islamic Teachings
Traditional Islam, in the course of its long history, has managed to go through various
processes of reactualization and reinterpretation, while consistently adhering to the corridors
of originality, making it possible to exist and be applied by the majority of Muslims in all
parts of the world.(Otta, 2016, p. 102)
Thus, tradition has a move that is able to maintain its existence in the face of the rage
and rapid currents of modernization and globalization that are increasingly unstoppable
blowing in the current era. This phenomenon (ability) makes tradition a considered item
rather than a 'good' obsolete or out of date; or an option that is time to be abandoned and
replaced with something 'new', such as modernization.
Looking at this phenomenon, the author can say that between tradition and
modernization, basically, does not stand dichotomously, but both need each other, synergize
with each other and there is a significance between tradition and modernization.
Javanese Islam which is closely related to local cultural wisdom is able to exist and
survive for a long time, at least because the local wisdom model has the following
characteristics, among others :
a. Able to withstand outside culture,
b. Have the ability to accommodate elements of outside culture,
c. Have the ability to integrate external cultural elements into the original culture,
d. Has the ability to control,
e. Able to give direction to cultural development.(Siti Nur Amanah, 2018, p. 3)
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This characteristic of Javanese Islam is what makes the acculturation of both still exist
today. The clash of modernization with Javanese Islam actually finally strengthened its
characteristics, with the addition of the positive side of modernization. The adjustments
made by the Javanese Islamic tradition did not let go of the noble values that had been
contained, even the process of integration with modernization made the Javanese Islamic
tradition still seen as a great tradition and needed by the community. There are logistical or
equipment adjustments in the implementation of Javanese Islamic traditions (such as
ngapati, nyadran events). making the implementation of the tradition easier and more
effective. In this position, the strengthening of Javanese Islam is carried out through
traditions that contain acculturation values, all of which contain Islamic teachings, Javanese
traditions and elements of modernization.
Javanese Islamic traditions that have continued to exist for decades and even hundreds
of years ago are one of the indiactors that the community still accepts well. The
implementation of this tradition, of course, there are adjustments that remain based on
Islamic values. Such a fact also proves that the purification of Islamic teachings remains the
main foundation of the traditional process that has been carried out for a long time until
now. Purification which means renewal in religious life in the form of thoughts and
movements as a reaction to internal and external challenges. The existence of adjustment to
modernization is something that cannot be ruled out or avoided, considering modernization
is a global process and is felt by most of the world community. Therefore, when associated
with Javanese Islam, it can be said that there is a process of adjusting Javanese traditions to
the content of Islamic teachings and also with the current of modernization.
CONCLUSION
Religious life is inherent to social and cultural life, meaning that there will be
acculturation in the process of community life. Such a system is able to give birth to traditions
that are considered capable of fulfilling the wishes of the community. These traditions are
considered capable of providing social and religious benefits for those who carry them out,
such as the traditions of nyadran, ba'da kupat and ngapati which developed for a long time in
the community and still exist today. The process of cultural and religious acculturation is
deeply felt by the community, giving birth to traditions that are considered great by the
community, of course, they are considered to contain something great, such as the nyadran,
ba'da kupat and ngapati traditions. This tradition in its development became a religious ethic
that gave birth to community harmony in realizing religious social stability. The content of
religious social values that are so strong makes the tradition still exist today, and is felt to still
provide value benefits to the community.
The values of Islamic teachings that are part of the ritual, as well as the value of
togetherness, please help yuang thick with Javanese culture be able to merge with each other,
and continue to feel the benefits to make the tradition exist and be passed down since decades
ago. The values and teachings contained in the Javanese Islamic tradition, are considered to be
an important part when juxtaposing or fusing together between the three (Islam, Java and
modernization). The content of Javanese life becomes a part of the acculturation process, so
that the purification of Islamic teachings will be achieved, and on the other hand, Java with its
noble culture will still exist. Finally, a tradition will still exist if it is preserved and as long as
the descendants are still willing to preserve, but many cultures and traditions have begun to
fade and even undergo changes, so as the flow of modernization progresses, including
traditions in Java that contain Islamic teachings such as nyadran, ngapati and so on.
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Copyright holders:
Kusnan, Abdul Basit (2024)
First publication right:
Injurity - Interdiciplinary Journal and Humanity
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