LEGITIMASI HADIS, PENGALAMAN MISTIS, IMAJINASI PASCA KEMATIAN DALAM TRADISI YASINAN PADA MASYARAKAT MELAYU SAMBAS

This article discusses acculturation of Islam and local culture in Indonesia which is focused on three main issues, namely 1) the form of acculturation of Islam and local culture; 2) the process of acculturation of Islam and local culture; and 3) the implications of acculturation of Islam and local culture towards the Islamic understanding of the ummah in Indonesia. This type of research is library research whose data are collected through documentation and analyzed using content analysis method. The results showed that acculturation of Islam and local culture was seen in traditional ceremonies, arts and architecture, and community value systems. Acculturation of Islam and local culture occurs because Islam has a universal side of meeting the local culture of the archipelago which requires affiliation and gets social support to develop. Acculturation of Islam and local culture in Indonesia resulted in the practice of local Islam which had implications for the emergence of three Islamic ideologies, namely traditionalist Islam, modernist Islam, and puritanical Islam. This study has implications for the teachings of Islam containing complete civilization, so it is necessary to do the Islamization of culture in the practice of local Islam in order to maintain the purity of Islamic teachings without losing the element of local culture. The philosophical meaning in the ritual symbols of traditional ceremonies must be interpreted according to Islam. This is an effort to purify the faith while accommodating local culture.

This paper explores the acculturation of Islam with local culture in the Gayo highlands, district of Central Aceh. The study focused on both the process of acculturation of Islam and local culture in the ceremonies of birth, marriage and death. In this process, Gayonization of Islam is dominant in comparison to Islamization of Gayo’s culture. In Gayonization of Islam, the terms, actions, and equipments used in the ritual is a purely Gayo’s culture, but Islamic values and teachings are inserted in it. The acculturation process occurred in four stages such as accomodating islamic preaching, identification, Gayonization, and implementation. Furthermore, the acculturation of Islam with Gayo’s culture in and the ceremonies of birth, marriage, and death, can be grouped in three forms: 1) the acculturation of Islamic values with customary objects, in which the objects are ascribed as symbols of Islamic values; 2) the acculturation of Islamic values with the traditions, in which customary practice are attributed as a symbol of Islamic values; and 3) the acculturation of Islam with customary practice, in which customary practice is based on Islamic teachings. At the first and second forms, it can be said that there is a shift from a custom-based meaning to Islam-based meaning (substitution of meaning). While at the third form, occurred the infusion of Islamic values to traditional ritual (addition to the rites).

<em>The acculturation of Islam and local culture in Indonesia is a process of integration between Islamic teachings and long-standing customs in the archipelago. Islam, which arrived through trade, preaching, and cultural interactions with regions such as Arabia, India, and Persia, underwent adaptation to local traditions and customs. This process gave rise to a unique cultural expression reflected in various aspects, such as art, architecture, language, customs, and rituals. Traditions like wayang, gamelan, and the celebration of the Prophet Muhammad's Birthday (Maulid) exemplify the harmonious fusion between local elements and Islamic teachings. Furthermore, this phenomenon demonstrates that Islam in Indonesia developed with inclusivity and tolerance, without negating indigenous traditions. This study highlights how acculturation has been instrumental in shaping the pluralistic Islamic cultural identity of Indonesia, rooted in Islamic values.</em>

God created the nature in a variety of styles and shapes. Moreover, Gor created man with a diversity of ethnics, cultures, religions, and even the so-called multiculture. Islam does not percieve plurality as a sort of split potentially leading to disaster that might bring down the foundations of unity in human life. In fact, plurality makes huiman life dynamic and not stagnant, as it brings about competitions between each party in order to perform the best. Islam in Indonesia is considered more tolerant upon culture, as indicated by its accommodating attitude towards the local culture. This attitude reflects the willingness of Indonesia Muslims to absorb the local culture and to adjuct it to the teachings of Islam. Culture is seen as an inherent part of society’s life, hence it is not possible for a doctrine that brings a breath of rahmatan li al-`âlamin (a blessing to the universe) to suppress something that has become part of the society as long as the subject culture does not contradict the teachings of Islam. Among the local religious cultures in South Sulawesi is the tradition of “Bungamale”, which is serving boiled chicken eggs that have been decorated with certain ornaments, on every celebration of the birth day of the prophet Muhammad.

Abstract: The religious behavior of the Muslim community cannot be separated from local traditions that run in societies where social interaction. However, in its development, some local traditions are permanent and some have undergone several changes. This study intends to reveal the cultural changes in the acculturation of Islam and local culture in Sumenep Madura, with a sub focus that includes: the factors that underlie the change and the form of cultural change. This type of research is qualitative with a phenomenological approach. Sources of data in this study consisted of religious figures, community leaders, and cultural figures in Sumenep district as the main sources. Data collection was carried out by means of in-depth interviews and participatory observation. The data analysis method used was the Stevick-Colaizzi-Keen phenomenology. The results showed that the factors underlying the occurrence of cultural changes in the acculturation of Islam and local culture were: contact with Islamic culture, a more advanced education system and a less than perfect process of traditional inheritance. The forms of cultural change are small changes and changes that are planned.

The research explores what Islamic values can be learned in the selamatan tradition, and how the acculturation of Islam and local culture in Bonder Village, West Praya Sub-district, Central Lombok Regency. This research uses analytical descriptive qualitative research. Data collection techniques include interviews, observation, and documentation, data analysis includes reduction, presentation, conclusion drawing, and verification. The data validity test was carried out by triangulating the source and source techniques. The results of this study indicate that the purpose of this buffalo salvation tradition is so that the buffalo that is saved is not afflicted by supernatural diseases, and so that the buffalo is given safety to be able to breed safely. Implementation. This buffalo rescue ceremony has Islamic values that can be learned such as, the value of Tauhid, Ibadah, Akhlak, and Silaturrahmi. Islamic acculturation in this buffalo rescue tradition can be said to control each other, in other words, give and take, this can be seen when celebrating this tradition, Islamic values are always inserted in the local cultural system. This shows that Islam and local culture are able to guide people from what is not expected.

The purpose of this study is to explore how the acculturation of Islam with local culture in Indonesia in social practices involving dissemination through local wisdom. This research focuses on how Islam and local values synergize in various aspects of social life, as well as how Islamic values that prioritize justice, deliberation, and harmony can enrich local traditions in creating peace and social harmony. The method used in this study is a qualitative approach with a phenomenological type, the results of the data are collected and analyzed using the Miles and Huberman approach and based on Islamic thinkers. The results of the research show that the acculturation of Islam and local culture creates a positive synthesis between religious teachings and local traditions. Islam, with principles such as tawhid (the unity of God) and maslahat (the common good), can synergize with local concepts that prioritize balance between humans, nature, and God. In addition, conflict resolution through customary deliberations involving Islamic principles such as syura (deliberation) shows greater effectiveness in creating social peace, as it is more acceptable and relevant to local social values. This finding is expected to provide an understanding of how Islam can enrich and strengthen local wisdom in building a more just, peaceful, and harmonious society.

The purpose of this study is to explore how the acculturation of Islam with local culture in Indonesia in social practices involving dissemination through local wisdom. This research focuses on how Islam and local values synergize in various aspects of social life, as well as how Islamic values that prioritize justice, deliberation, and harmony can enrich local traditions in creating peace and social harmony. The method used in this study is a qualitative approach with a phenomenological type, the results of the data are collected and analyzed using the Miles and Huberman approach and based on Islamic thinkers. The results of the research show that the acculturation of Islam and local culture creates a positive synthesis between religious teachings and local traditions. Islam, with principles such as tawhid (the unity of God) and maslahat (the common good), can synergize with local concepts that prioritize balance between humans, nature, and God. In addition, conflict resolution through customary deliberations involving Islamic principles such as syura (deliberation) shows greater effectiveness in creating social peace, as it is more acceptable and relevant to local social values. This finding is expected to provide an understanding of how Islam can enrich and strengthen local wisdom in building a more just, peaceful, and harmonious society.

<p class="Abstract"><em>This article aims to demonstrate the acculturation of Islam and Javanese culture in the Liwan Room of “Gedhe Mataram” Mosque, Kotagede. Islamic and Javanese culture’s acculturation in the building, especially mosque, important known to add insight about the tolerance between two cultural elements that can occur in the architecture’s world. Liwan room is part of the space of a mosque which functions as a prayer area. Liwan Room at the “Gedhe Mataram” Mosque, Kotagede has a distinctive design considering this mosque is the first and oldest mosque in Yogyakarta. The development of Islam in Java, especially in Yogyakarta, resulted in the transformation of local civilizations. Islam and Javanese culture itself are two different elements and have their own value. The entry of Islamic culture to Java had an impact on the acculturation of Islam and Javanese culture, where Javanese culture had already lived during the time of the Javanese Hindu kingdoms. The method used is a qualitative research method with a philosophical approach supported by observation and library studies. As a result, there is an acculturation of Islam and Javanese culture in the Liwan Room of “Gedhe Mataram” Mosque, Kotagede in layout, interior elements and ornaments in the Liwan room.</em><em></em></p>

The subject matter raised in this paper is how acculturation of Islam and local culture in Indonesia. Using historical text studies. In this paper suggests the success of Islam that came from Arabs managed to dialogue and accepted in the local cultural landscape that has long been rooted in the archipelago. The findings are that Islam is able to understand the existing local cultural setting and internalize the cultural setting so that its existence can be accepted by the community. This success is inseparable from the cultural approach adopted by Islamic preachers of the XIII century who acculturate Islamic and local culture so that it becomes an inseparable unity.

This paper examines spiritual beliefs and practices in the Hakka Malaysian community of Pulai, focusing on the pantheon of deities and spirits worshipped and propitiated; the system of local beliefs in the power and efficacy of these deities; and the manner in which individuals and families have reproduced and altered these spiritual beliefs over time. Unlike my previous writings about religion in Pulai, which have emphasized the sociological components of local religion practices, my goal here is to explore the cosmological system, world view, and system of meanings conveyed through religious practices in this Hakka village. As with many Chinese communities, the list of spirits who are propitiated in Pulai is rather lengthy. The most visible community deities are those with permanent places in the village temple dedicated to Guanyin (觀音) where the front altar also includes Mazu (媽祖) known locally as Maniang (媽娘) and represented as three sisters; Shupoda (叔頗大), who cares for domestic animals; Guandi (關帝); Tangongye (譚公爺), a Hakka rain deity; Dabogong (大伯公), a territorial spirit; and Caishen (財神) Wealth God. During the nine day annual Guanyin birthday celebration in the second lunar month, additional deities and spirits who are propitiated include Tiangong (天公), the God of Heaven; Shuidexianjun (水德仙君), a water spirit; two Malay laduk (拿督公), local earth spirits; a 'festivity' shen (神); and the unnamed spirits of men who died protecting the community. Ancestors are worshipped in family homes on altars that often include other deities such as Guanyin, Maniang, Guandi, or Caishen. Families also propitiate Zaojun (灶君), the Stove God, in their kitchens, and Tudigong (土地公), the Earth God, and Tiangong in appropriate domestic locations. Finally a handwritten book of temple prayers includes petitions not only to Guanyin and other temple deities, but also to Longshen (龍神), Dragon God; Dasui (大歲), a star deity; Nandou, Beidou (南斗北斗), South and North Pole Stars; Jigong (濟公); Nazha (哪吒); and Jitian (濟天). The first section of this paper examines the unique characteristics of the spirits included in the Pulai pantheon, and describes briefly how they came to be worshipped in the community. The second section explores local beliefs in the powers of these spirits conveyed through stories of their actions and interactions with community members over time. The paper's third section situates Pulai spiritual beliefs in time and space, and discusses how shifts in local spiritual practices and beliefs have helped new generations of Pulai residents respond to a changing world.

This research aimed to examine the alignment of local wisdom values ​​with Islamic law in the tradition of the Peta kapanca ceremony in the Ambalawi sub-District. This study used a descriptive qualitative type with a phenomenological and sociological approach. The data collection method used observation, interviews, documentation, and a literature study. While the data analysis technique is descriptive and qualitative by reducing data, presenting data, and drawing conclusions. The results showed that the Peta kapanca tradition at the wedding ceremony of the Bima tribal community in the Ambalawi sub-district contained local wisdom values ​​in the form of faith values, brotherhood values, mutual help values, and patient values. The values ​​of local wisdom in the Peta kapanca tradition align with Islamic law, namely, having values ​​that do not conflict with Islamic teachings. This made local wisdom in the Peta kapanca tradition and Islamic teachings valuable as instruments in developing Islamic da'wah teachings. In addition, socio-culturally as a bulwark against the modern era in the form of globalization and liberalization due to the influence of outside culture, which is starting to erode.
 
 Keywords: Local culture, Islamic law, Peta kapanca, wedding

This study describes the acculturation of Islam and local culture in Shalawat Ngelik and Kojan at the Maulidan Event at the Pathok Negoro Mlangi Mosque, Yogyakarta. Shalawat Ngelik is the recitation of Barjan's shalawat, which is read in a high voice at the time of the Mauludan event. Shalawat Ngelik and Kojan are typical Mlangi prayers that reflect the acculturation of culture and Islam, which have been rooted since the 18th century AD and have been maintained until now. For this reason, this study aims to explain the acculturation process of culture and Islam in the Ngelik and Kojan prayers at the Maulidan event at the Pathok Negoro Mlangi Mosque. This research method is a qualitative historical analysis approach. The results of this study explain that there is the acculturation of culture and Islam in the prayers of Ngelik and Kojan at the Maulidan event at the Pathok Negoro Mlangi Mosque, which can foster religious enthusiasm, care for traditions, and togetherness in the Mlangi community.

The development of Islamic education cannot be separated from Islam itself, including through cultural acculturation. There are various ways in the development of Islam and Islamic education in Indonesia, including through trade, marriage, education, politics, art, Sufism, all of which help and support the spread of Islamic teachings. Along with the entry of Islam, Islamic educational institutions also run and develop in order to propagate Islam in Indonesia. In this journal, the author will explain qualitatively with a descriptive method to discuss in detail and in depth the discussion of the historicity of Islamic education in Indonesia.
 The history of Indonesian Islamic education is essentially very closely related to the history of Indonesian Islam, the historical period of Islamic education is also contained in the history of Islam. Both are closely related and work together in guiding and spreading the religion and Islamic education. This journal will explain the history of Islamic education in Indonesia during the Islamic empire, the colonial period, and the independence period.
 Keywords: Historical Islamic Education, Islamic Education during the Islamic Kingdom, Colonial Period, and Independence Period

This article seeks to elucidate the assimilation of the Islamic and customary law within the Tolaki community in Konawe, Southeast Sulawesi. The Islamization of Tolaki society follows a dialogic-integrative model, similar to other Eastern Indonesian societies like Gowa-Tallo, Bone, Ternate, and Buton. This is a qualitative research and applies the philosophy of history and Islamic education for data analysis. The methods of data collection include interviews, documentations, and observations. According to this study, the majority of Tolaki people prefer Islam as their religion. The integration of the Islamic law and custom in Tolaki society is highly robust, evident through the kalo sara procedure serving as a symbol of the amalgamation of Islam and culture. The Tolaki community practices the Islamic law, which is seen in the customary fines imposed on individuals who commit customary infractions. The model of Islamization of the Tolaki community can be described as dialogical-integral. This means that the process of Islamization starts with the Sultanate and then extends to the wider community. From an Islamic educational standpoint, the process of Islamization starts with the Sultanate and progresses to the establishment of various Islamic educational institutions, including Religious Teacher Education. Subsequently, several Islamic boarding schools emerge, transforming societal perceptions towards Islamic educational institutions. Presently, there is a growing trend of the Tolaki people migrating to the mainland as a result of the favorable climate in Islamic institutions. Furthermore, the graduates of these schools are making tangible contributions to society.