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Abstract
<span class="fontstyle0">Buka Luwur </span><span class="fontstyle2">combines Islamic law teaching and Javanese tradition. As an empirical religious phenomenon, its events have meaning and symbol that overlaps the local community traditions with the adopted Islamic</span><span class="fontstyle0"> Shari’a </span><span class="fontstyle2">implementation. However, formalist and rational religious understandings view </span><span class="fontstyle0">Buka Luwur </span><span class="fontstyle2">tradition as a </span><span class="fontstyle0">bid’ah</span><span class="fontstyle2">, with no basis in Islamic law. Using grounded research models and Fazlur Rahman’s double movement theory, this article portraits </span><span class="fontstyle0">noumena </span><span class="fontstyle2">from a series of </span><span class="fontstyle0">Buka Luwur </span><span class="fontstyle2">traditional rituals. It describes the configuration of the Islamic </span><span class="fontstyle0">Shari’a </span><span class="fontstyle2">implementation in the tradition. The community believes that the tradition symbolizes love for guardians by hoping for a blessing on work and remembering their struggle in preaching Islamic values. Also, the </span><span class="fontstyle0">Buka Luwur </span><span class="fontstyle2">tradition’s implementation is a symbol of social solidarity that needs to be appreciated in a plural society. It is a form of harmony and cooperation <span class="fontstyle0">in holding ceremonies and rituals among believers. The results show that </span><span class="fontstyle2">Buka Luwur </span><span class="fontstyle0">events’ symbolizes a blessing for prayer to be quickly answered, refuse calamity, teach tolerance values preached and practiced by Sunan Kudus, and solidarity in helping one another. The configuration and internalization of Islamic law in the Javanese tradition are found in the election on the 10</span><span class="fontstyle0" style="font-size: 7pt;">th</span><span class="fontstyle0"> of </span><span class="fontstyle2">Muharam, </span><span class="fontstyle0">as the top of the </span><span class="fontstyle2">Buka Luwur </span><span class="fontstyle0">rituals series. Furthermore, the configuration of Islamic law in that tradition is found in the teaching of respecting ancestors. Indonesias embrace the religious characteristics of traditional and Sufistic Islam. This facilitates interaction, internalization, and configuration of the Islamic </span><span class="fontstyle2">Shari’a</span><span class="fontstyle0"> teachings with Javanese people’s traditions and culture, especially the Kudus community</span>. </span>
Highlights
Mundakir and Aat Hidayat in holding ceremonies and rituals among believers
Buka Luwur tradition is a ceremony for replacing the white cloth covering the tomb of Sunan Kudus (Shaykh Ja’far Sadiq), held once annually on the 10th of Ashura or 10 Muharam
Buka Luwur shows an intimate relationship between Islamic values and the local society traditions
Summary
Buka Luwur tradition is a ceremony for replacing the white cloth covering the tomb of Sunan Kudus (Shaykh Ja’far Sadiq), held once annually on the 10th of Ashura or 10 Muharam. According to Masdar Hilmy (Hilmy, 1999), Mark Woodward (Woodward, 2011), Jochem van den Boogert (Boogert, 2017), and André Möller (Möller, 2005), there is acculturation and internalization of Islamic Shari’a values in various Javanese society traditions. This study focuses on the flexibility of Islamic law values and their configuration in the Javanese tradition It is based on the theories of Clifford Geertz and van Der Kroef, as revealed by Zakiyudin (1995), that the Indonesian culture has been dramatically shaped by, and is inseparable from Islam (Falah, Ngemron, and Moordiningsih, 2006: 65). This study helps understand the configuration of Islamic law in Buka Luwur as a unique and distinctive tradition It is a blend of Islamic values and Javanese traditions of the Kudus society
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