Grounding Islam in Indonesia

Arranged By :
Cempaka Rahma Davi ( 05211942000005 )
Aulifia Rizki Farisa ( 05211942000014 )
Sausan Aulia Nur Azmy (05211942000016)

INSTITUT TEKNOLOGI SEPULUH

NOPEMBER SURABAYA
2020
Introduction

Islam was first revealed in Mecca almost 15 centuries ago in its form in addition to showing
some similarities also some differences. The similarities are especially concerned with the basic
fixed and unchanged doctrine. Meanwhile diversity is more about the area of interpretation and
the actualization of this religion in the world. The diversity of interpretations and it actualization
appear because the religion has a critical interaction with human reality, including culture. The
diversity is noticeable once we compare the actualization of Islam in different parts of the world.

Speaking of Islam and local culture, certainly is a discussion interestingly, where Islam as a
universal religion is mercy to the universe, and in its presence on this earth, Islam is mixed with
local culture (local culture), so that between Islam and local culture in a society cannot be
separated, rather, both are mutually supportive parts.

[ 55 ]
AL ALBAB - Borneo Journal of Religious Studies (BJRS) Volume 3 Number 1 June 2014
ISLAMANDLOCALCULTUREININDONESIA
Hermansyah
Pontianak State Institute of Islamic Studies, Pontianak
Abstract
Muslims believe that their religion is universal, suitable to all places and time.
Consequently, in practice, Islam can be adapted to various situations and
conditions. erefore, the diversity in Islam is inevitable. Diversity is especially
related to aspects of interpretation and religious branches, not things that
are principle. is article is about the relationship between Islam and local
culture. As recognized by many experts, Islam in Indonesia was spread by
peaceful means. Local elements were used in the process of Islamization.
As a result, Islam could be accepted by most of society of Indonesia. Islam
expressed here shows a distinctive face. Islam can live hand in hand with local
culture, especially the culture that is not incompatible with Islam.
Keywords: Islam, Islamization, local culture, diversity.

INTRODUCTION
Islam was rst revealed in Mecca almost 15 centuries ago in its form in addition
to showing some similarities also some dierences. e similarities are
especially concerned with the basic xed and unchanged doctrine. Meanwhile
diversity is more about the area of interpretation and the actualization of this
religion in the world. e diversity of interpretations and it actualization appear
because the religion has a critical interaction with human reality, including
culture. e diversity is noticeable once we compare the actualization of Islam
in dierent parts of the world.
[ 55 ]
AL ALBAB - Borneo Journal of Religious Studies (BJRS) Volume 3 Number 1 June 2014
ISLAMANDLOCALCULTUREININDONESIA
Hermansyah
Pontianak State Institute of Islamic Studies, Pontianak
Abstract
Muslims believe that their religion is universal, suitable to all places and time.
Consequently, in practice, Islam can be adapted to various situations and
conditions. erefore, the diversity in Islam is inevitable. Diversity is especially
related to aspects of interpretation and religious branches, not things that
are principle. is article is about the relationship between Islam and local
culture. As recognized by many experts, Islam in Indonesia was spread by
peaceful means. Local elements were used in the process of Islamization.
As a result, Islam could be accepted by most of society of Indonesia. Islam
expressed here shows a distinctive face. Islam can live hand in hand with local
culture, especially the culture that is not incompatible with Islam.
Keywords: Islam, Islamization, local culture, diversity.

INTRODUCTION
Islam was rst revealed in Mecca almost 15 centuries ago in its form in addition
to showing some similarities also some dierences. e similarities are
especially concerned with the basic xed and unchanged doctrine. Meanwhile
diversity is more about the area of interpretation and the actualization of this
religion in the world. e diversity of interpretations and it actualization appear
because the religion has a critical interaction with human reality, including
culture. e diversity is noticeable once we compare the actualization of Islam
in dierent parts of the world.
Islam was rst revealed in Mecca almost 15 centuries ago in its form in addition
to showing some similarities also some dierences. e similarities are
especially concerned with the basic xed and unchanged doctrine. Meanwhile
diversity is more about the area of interpretation and the actualization of this
religion in the world. e diversity of interpretations and it actualization appear
because the religion has a critical interaction with human reality, including
culture. e diversity is noticeable once we compare the actualization of Islam
in dierent parts of the world
Islam was rst revealed in Mecca almost 15 centuries ago in its form in addition
to showing some similarities also some dierences. e similarities are
especially concerned with the basic xed and unchanged doctrine. Meanwhile
diversity is more about the area of interpretation and the actualization of this
religion in the world. e diversity of interpretations and it actualization appear
because the religion has a critical interaction with human reality, including
culture. e diversity is noticeable once we compare the actualization of Islam
in dierent parts of the world

Background of Differences in Expression and Practice of Diversity

 Islam as a religion revealed by Allah SWT to all humanity. Islam has played its part in
filling human life on this earth. The presence of Islam in a society that already has its own
culture, making Islam acculturated with local culture. So that the procedures for implementing
Islamic teachings are very diverse. However, the Qur'an and as Sunnah remain to be the main
sources of Islamic law.
In Islam, sharia means path of God. Sharia has been associated with Islamic law, which is
not always the case. Sharia consists of various aspects of life, not only law, but also belief and
morality. Culture can be defined as tradition or custom. In theory, culture can be regarded as
part of sharia. Culture can be legitimate or justified as a code of conduct for a Muslim as long as
it does not contradict with Islamic principles. The prophet Muhammad himself open mind
toward those pre-Islamic Arab customs or cultures that he did not regard as endangering the
establishment of his new religion. The problem mostly lies in interpretation and it is in this area
that we can talk about the diversity of application of the sharia in local culture.
The historians are still debating about the history of the entering of Islam in Indonesia.
Islam Historiography in Indonesia mostly refers to what we have in the tales, chronicals,
genealogy, rhyme on developing of Islam in Indonesia. The first theory says that Islam entered
and developed in Indonesia originated in India Continent, Gujarat region. Then there is the
second theory from Mecca, the third theory from Persia, and the last from China. The spread of
Islam in Indonesia has been characterized by peaceful penetration. Muslim traders who came to
do business with the people of this region were accompanied by Sufis who satisfied the spiritual
needs of the people.
Before Islam came to Indonesia, the local beliefs were mostly oriented toward the
supernatural forces that exist in the river, trees, hills and other places or characterized by Hindu-
Buddhist influence. The arrival of Islam has brought many changes to the communities of
Indonesia who chose to embrace the religion, including in terms of culture. As times change,
especially with Islam getting stronger, some traditions are lost. Although most of the heritage of
belief was still practiced in the same way it was to this day. This could be seen in a form of the
tradition of animism and Hindu-Buddhism. Some communities still live their life in the way
local people of the archipelago in the past did. After Islam arrived the orientation shifted to
Islamic belief system, though admittedly it is not fully complete yet given a number of practices
are still common among the society.
 In building the characteristics of Islam Nusantara, Walisongo’s role was very dominant in
the formation of Natives Islamic culture. The trustees who were the combination of Shariah and
Sufism experts have developed a friendly Islam which is cultural. Although they did not carry a
particular flag except for Islam and Ahlussunnah wal Jama’ah, the methods of propaganda used
by Walisongo was the application of methods developed by the Sunni sufism in inculcating
Islamic teachings through the good examples. Islam that was spread by Walisongo and became
the religion of most people in Nusantara, has been playing an important role in various life of
social, political, economic, and cultural. The role can be seen from the development of Islam and
its influence on the society of broad Nusantara, so it is difficult to separate between the local
civilization and the Islamic civilization.

the establishment of Islamic law should follow the

principles of al-muhafazhah ‘ala al-qadim al-shalih wa al-akhdz bi al-jadid
al-ashlah (holding on to the old and good one, and to the better new one) and
al-‘adah al-muhakkamah (customs that could be a basis of the law), which
are derived from good habits that grow and ourish within the community,
as long as they are in line with the basic principles of the Qur’an and Sunnah.
L
IKE OTHER PARTS OF THE MUSLIM WORLD,
Indonesia has experienced an Islamic
revival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar
1986; Schwarz 1994, 173–76; Tessler and Jesse 1996). To date, representations of
Indonesia’s Islamic revival have featured forms of religious practice and political
activity concerned with what in the Sufi tradition is called the ‘‘outer’’ (lahir)
expression of Islam: support for and observance of religious law (I. syariah, A. syari’at),
including the practice of obligatory rituals. Thus commonly mentioned as evidence
of a revival in Indonesia are such things as the growing numbers of mosques and
prayer houses, the increasing popularity of head coverings (kerudung, jilbab) among
Muslim women and school girls, the increasing usage of Islamic greetings, the more
common sight of Muslims excusing themselves for daily prayers and attending services
at their workplaces, the appearance of new forms of Islamic student activity on
university campuses, strong popular agitation against government actions seen as
prejudicial to the Muslim community, and the establishment in 1991 of an Islamic
bank
Like other parts of muslim in the world, Indonesia has experienced an Islamic revival
since the 1970s to date, representations of Indonesia’s Islamic revival have featured forms of
religious practice and political activity concerned with what in the Sufi tradition is called the
‘‘outer’’ (lahir) expression of Islam: support for and observance of religious law (I. syariah, A.
syari’at), including the practice of obligatory rituals. Thus commonly mentioned as evidence of a
revival in Indonesia are such things as the growing numbers of mosques and prayer houses, the
increasing popularity of head coverings (kerudung, jilbab) among Muslim women and school
girls, the increasing usage of Islamic greetings, the more common sight of Muslims excusing
themselves for daily prayers and attending services at their workplaces, the appearance of new
forms of Islamic student activity on university campuses, strong popular agitation against
government actions seen as prejudicial to the Muslim community, and the establishment in 1991
of an Islamic bank.
The establishment of Islamic law should follow the principles of al-muhafazhah ‘ala al-
qadim al-shalih wa al-akhdz bi al-jadid al-ashlah (holding on to the old and good one, and to the
better new one) and al-‘adah al-muhakkamah (customs that could be a basis of the law), which
are derived from good habits that grow and flourish within the community, as long as they are in
line with the basic principles of the Qur’an and Sunnah. Islam and local culture are two
interrelated components support for its development, where Islam developed because they value
local culture, so does local culture still exist due to experience mixing with Islamic teachings.

Historical, Sociological, Theological, and Philosophical Study about Islam Indigenization

Islam and culture have their own respective independence, but both of them have some
overlapping territories. It can be compared with the independence between philosophy and
science. One cannot do philosophy without science, but it cannot be said that science is
philosophy. Between those two, there is an overlap territory but at the same time, there are some
differences.

Indigenization of Islam is a part of Islamic history, both in its home country and in other
countries, including Indonesia. It is the concept pointing out that Islam actually has its own
distinctions that are different from Arabian cultures where Islam first emerged. To accomplish
this concept, all elements of Arabian culture are gradually eliminated and then reformulate the
elements of Indonesian indigenous cultures. That is the meaning of Islam in relation to tradition.
There is usually a dialectic between religion and culture. Religion gives a color (spirit) to culture,
while culture gives wealth to religion. However, sometimes the dialectic between religion and
traditional art or local culture turns into tension because the art of tradition, local culture, or
customs are often considered inconsistent with religion as an absolute divine doctrine.
 Gus Dur's idea of the indigenization of Islam was first put forward by Abdurrahman in the
1980s. Since then, indigenous Islam has been an interesting debate in intellectual circles; both
senior (old) intellectuals with young intellectuals. In the indigenization of Islam, it is illustrated
how Islam as a normative teaching originating from God is accommodated into a culture that
comes from humans without losing their respective identities, so that there is no longer the
purification of Islam or the process of equating with the religious practices of Muslim
communities in the Middle East. Doesn't Arabism or the process of identifying ourselves with
Middle Eastern culture mean uprooting our own cultural roots? In this case, indigenous is not an
effort to avoid the emergence of resistance from the strength of local cultures, but rather so that
culture is not lost. The essence of Islamic indigenization is the need, not to avoid the polarization
between religion and culture, because such polarization is inevitable. Nativism of Islam has
made religion and culture not defeat each other, but manifest in the pattern of religious reasoning
that no longer takes the authentic form of religion, and seeks to bring together bridges that have
crossed between religion and culture.

For example, it can be seen from the ritual practices in popular culture in Indonesia as
described by Kuntowijoyo, showing the marriage between Islam and local culture is quite close.
The Pangiwahan ceremony in West Java, as one of them, is intended so that humans can become
wiwoho, who are noble. Departing from this understanding, society must glorify births,
marriages, deaths, and so on. All rituals are intended to show that human life is noble. The
concept of the glory of human life is clearly colored by Islamic culture which views humans as
noble beings.

"Indigenous Islam" in response to authentic Islam presupposes three things. First,

"Indigenous Islam" has a contextual nature, namely Islam is understood as a teaching that is
related to the context of the era and place. Changes in time and regional differences are key to
interpreting teachings. Thus, Islam will experience changes and dynamics in responding to
changing times. Second, "Indigenous Islam" is progressive, that is, the progress of the times is
not understood as a threat to deviations from the basic teachings of religion (Islam), but is seen
as a trigger for an intense creative response. Third, "Indigenous Islam" has a liberative character,
namely Islam being a teaching that can answer humanitarian problems universally without
looking at religious and ethnic differences.

Thus, Islam is not rigid in facing the social reality of a society that is always changing. In
this context, "Indigenous Islam" wants to free puritanism and all forms of Islamic purification
while at the same time preserving local wisdom without losing the normative identity of Islam.
For this reason, "Indigenous Islam" is more spread cultural ideology (spread cultural ideology),
10 which considers differences in locality rather than a centralized cultural ideology, and
recognizes religious teachings without interpretation, so that they can spread in various regions
without damaging the local culture of the local community. Thus, there will be no more
radicalism practices that are supported by extreme religious understanding, which has been a
threat to the creation of peace.

The Urgency of Islamic Indigenouism

In language, Urgency comes from Latin which is "urgere" which means encouraging. As
for the term, Urgency is referring to something that pushes us, which forces us to get things
done. Urgency can be interpreted namely importance. For example, the urgency of leadership
means the importance of leadership.

Native Islam is a reconciliation between cultures and religions. This reconciliation

requires Muslims to understand the revelation by considering contextual factors including legal
awareness and their sense of justice.In 'Islamic Nationalization' it is illustrated how Islam as a
normative teaching originates from God which is accommodated into a culture that comes from
humans without losing the purity of Islam itself.

The geneological idea of Islamic Nationalization was first coined by Abdurrahman

Wahid (hereinafter referred to as Gus Dur) in the 1980s local culture. "The source of Islam is
revelation which has its own norms, because it is permanent. According to Gus Dur, Islamic
Nationalization is an understanding of Islam that considers local needs in formulating state laws.
Since then, indigenous Islam has been an interesting debate in intellectual circles. The aim of the
idea of Islamic pribumialization is for Islamic dialogue and culture to occur so that both can
receive and give one another.
 According to Gus Dur, the methodology of Islamic indigenization is actually simple,
namely by usul ul fiqh and qaidah fiqhiyah such as al-'adah muhakkamah (customs can be law)
and al-muhafazatu bi qadimis ash-shalih wal-ahdzu bil jadid al-ashlah (maintaining matters good
old and take new things better).

The indigenization of Islam is very different from the pattern or way of Islam which is
very oriented to purification or purification which has a strong desire for authenticity and the
past. Native Islam is not oriented to the past, but rests on tradition, locality and the present. The
long process of the summing up of Islam with the local culture in the archipelago has also given
birth to a variety of cultural expressions that are distinctively archipelago such as building
architecture, dance, and religious celebrations, which for some people are then accused of being
heretics. With such a process Islam does not exist as a suppression of local culture. Islam was
present in the archipelago, which at that time was already a civilization with a rich diversity and
diversity. All that was not burned down or eliminated as the Prophet who also did not necessarily
eliminate the local Arabic culture.

Such is the process of indigenization of Islam which then forms the pattern or pattern of
Nusantara Islam. A style of Islam that is moderate, peaceful, friendly, and open. In short, the
pribumisasi Islam is the way, Islam Nusantara is the fruit.

In the realm of interpretation, similar expressions have been introduced by Quraish

Shihab. The phrase in question is "Earthing the Qur'an". Orientation of interpretation for
humanitarian issues such as poverty, community ills, natural disasters, for example, is more
overwhelming than interpretation orientation of the language of the Qur'an, the story of the
Qur'an, theological debate, and so forth. The latter orientation does predominantly color classical
interpretation products. Al-Qur'an earthing projects like this have actually been conceived for the
first time by the reformer figure from Egypt, Muhammad Abdulh (1849-1905).

Thus, there are two Isalmic natives in the ontological level if we look at the ideas of the
two people above. If the Quraish Shihab emphasizes the level of orientation or emphasis on
interpretation of the Qur'an / Islam, while Gus Dur looks more at the level of the construction of
the teachings of Islam itself. The first indigenous model of Islam did not seem to have been self-
criticized by Muslims. We do agree that not all interpretations of Islam produced by classical
scholars are relevant to the context of contemporary Indonesia. Therefore, there must be an effort
to initiate new products of understanding of the Qur'an / Islam in the context of solutions to
human problems, so that Islam feels grounded.

In the indigenization of Islam, it is illustrated how Islam as a normative teaching

originating from God is accommodated into a culture that comes from humans without losing
their respective identities, so that there is no longer the purification of Islam or the process of
equating with the religious practices of Muslim communities in the Middle East. Doesn't
Arabism or the process of identifying ourselves with Middle Eastern culture mean uprooting our
own cultural roots? In this case, indigenous is not an effort to avoid the emergence of resistance
from the strength of local cultures, but rather so that the culture is not lost. The essence of
Islamic indigenization is the need, not to avoid polarization between religion and culture,
because such polarization is inevitable.

Nativeism of Islam has made religion and culture not defeat each other, but manifest in
the pattern of religious reasoning that no longer takes the authentic form of religion, and seeks to
bring together bridges that have crossed between religion and culture. Indigenous Islam actually
provides diversity of interpretations in the practice of religious life (Islam) in each different
region. Thus Islam is no longer seen as a single, but diverse. There is no longer the presumption
of Islam in the Middle East as a pure and truest Islam, because Islam as a religion experiences
continuing historicity.

For example, it can be seen from ritual practices in popular culture in Indonesia as
described by Kuntowijoyo, showing the marriage between Islam and local culture is quite close.
Pangiwahan ceremony in West Java as one of them is intended so that humans can become a
noble wiwoho. Departing from this understanding, society must glorify births, deaths, marriages,
and so forth. All of these rituals are intended to show that human life is noble. The concept of the
glory of human life is clearly colored by Islamic culture which views humans as noble beings.

The native Islam that Gus Dur had initiated was actually taking the spirit that Wali Songo
taught in his preaching to the archipelago around the 15th and 16th centuries AD on the island of
Java. In this case, Wali Songo has succeeded in incorporating local values in Islam which is
typical of Indonesian-ness. The creativity of Wali Songo gave birth to a new group of Islamic
reasoners who did not have to imitate Islam in Arabic. There is no reason for Arabism inherent in
the spread of early Islam in the archipelago. The Wali Songo precisely accommodates in Islam as
a religious teaching that has experienced a history with culture. For example, what was done by
Sunan Bonang by changing Javanese gamelan which was thick with Hindu aesthetics into the
nuances of dhikr that encourage love for trascendental life. Tombo Ati, one of Sunan Bonang's
works in the puppet performance, Sunan Bonang changed the play and included distinctive
interpretations of Islam.

Nativeism of Islam is also not a renewal, because renewal means the loss of the original
nature of religion, while Gus Dur wants Islam to remain in its Islamic nature. For example, the
Qur'an must remain in Arabic, especially in the matter of prayer, because that is the norm. As for
the translation of the Qur'an, it is not replacing the Qur'an, but only to facilitate the
understanding of prayer.

Conclusion

Islam is a religion revealed by Allah SWT to the Prophet Muhammad as the last prophet
and apostle to be a guide for the lives of all humans until the end of time. Obligations as Muslims
to embrace Islam have been stated in various hadiths and Surahs in the Quran. There are many
ways that can be taken to ground Islam in Indonesia. The resurrection or progress of Muslims,
both individually and together is really very dependent on the extent to which they are guided
and hold fast to the instructions, teachings, rules, ethics and norms that cover all aspects and in
terms of human life everywhere.

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