Javanese Islam Research Articles

THE CONSTRUCTION OF JAVANESE ISLAMIC ETHICS IN SERAT WEDHATAMA: KARL MANNHEIM'S SOCIOLOGY OF KNOWLEDGE APPROACH

<p><em>As a ruler who contributed to the revival of Javanese culture, especially in literature, Mangkunegara IV is mentioned as a ruler and a poet. One of the largest and most famous of his many literary works is "Serat Wedhatama". "Serat Wedhatama" is a manifestation of Mangkunegara IV's concern and sensitivity to the situation of the people at that time who experienced a moral crisis due to the influx of foreign cultures, he wrote many teachings on virtuousness that were by the personality of the Javanese people. This study seeks to identify the concept of Javanese Islamic Ethics in "Serat Wedhatama" and its construction according to Karl Mannheim's sociological theory of knowledge. This research is a type of qualitative research by applying the literature study method. The results of this study indicate that the concepts carried out in the teachings of Javanese Islamic Ethics in "Serat Wedhatama" are in the form of life guidelines that are tailored to the personality of "Javanese" as well as containing teachings of Islamic values. The teachings of ethics in "Serat Wedhatama" contain the teachings of human ethics towards others and human ethics towards God. The construction of Islamic Ethical values in "Serat Wedhatama" when viewed with the sociological theory of knowledge of Karl Mannheim refers to the historical social background of Mangkunegara IV when compiling "Serat Wedhatama". From a historical point of view, a very influential factor is heredity. Mangkunegara IV had close kinship with the previous three rulers who were religious circles. Born from a religious family supporting Mangkunegara IV grew up with a religious spirit. Embedding of a religious soul since childhood influences the output of his thoughts. It is natural when Mangkunegara IV through "Serat Wedhatama" expects Javanese to behave according to their personality, as well as act according to the actions taught in Islam.</em></p>

Revitalizing Javanese Islamic Literature: A Philological and Oral Tradition Study in Coastal Culture

This study explores a spiritual occurrence that flourishes and develops within the framework of Pesantren, a significant aspect of Javanese Islamic tradition. One notable spiritual activity that flourishes in Pesantren is known as Pesantren literature. The term 'Pesantren literature' refers to literary works that originate and develop within the Pesantren environment, encompassing both the physical and spiritual realms. Noteworthy characteristics of Pesantren literature include the following. Pesantren literature is predominantly composed in Arabic and is typically written in Arabic script. At times, Pesantren literature may be composed in the new Javanese language with Arabic-pegon script. It emerged and gained momentum during the 18th century, experiencing rapid development in the 19th century. Pesantren literature encompasses both oral and written traditions. It is often recited during specific ceremonies and occasionally performed as a form of performing art. Pesantren literature exhibits varying degrees of influence from Arabic and Persian literature. In conclusion, Pesantren literature has been a vital spiritual and literary tradition in the Indonesian archipelago, particularly in Java. It has evolved as a unique form of literary expression within the Pesantren environment, encompassing both oral and written traditions. Received: 6 April 2024 / Accepted: 27 October 2024 / Published: 05 November 2024

Qur’an Translation and Reformist daʿwa: Ideology, Literacy, and Modernity in West Java

Qur'an translation was an important element of the daʿwa activities of reformist Muslims in West Java at the beginning of the twentieth century, as is reflected in the publication of the Sundanese translation of Ahmad Hassan's Tafsir Al-Foerqan, as well as other Qur'an translations penned by his friends and associates. These Sundanese translations not only promote a reformist ideology, but also demonstrate a shift in the formation of translation and literary culture in West Java: from interlinear word-for-word to verse-for-verse translation; from handwriting to printed books; and from Arabic ( jawi and pegon) script to Roman script. This article explores this new tradition of Qur'an translations. Written for the modern era, they differed from the interpretive translations taught in the traditional Javanese Islamic schools ( pesantren) and were influenced by a wave of reformist ideas originating from the Middle East during the late nineteenth century.

ISLAM JAWA DAN PEACEFUL ISLAM SEBAGAI KONTRA RADIKALISME ISLAM DI PEDALAMAN RIAU, SUMATERA KONTEMPORER

This article is the result of research on the locality of Islam in Indonesia post-reformation, focusing on the rural areas of Riau, Sumatra. The study examines the dynamics of local Islam in three regencies, namely Siak, Pelalawan, and Rokan Hulu, in the province of Riau, uncovering various interesting phenomena. The Riau Malay Islam, which has deep historical roots influenced by Sufism, has developed a pattern and character of peaceful Islam. This peaceful Islam character is shaped through the acculturation of local traditions and culture. At a glance, this peaceful Islam seems to be a collective identity of the Riau Malay Muslims that is unchanging. However, this is not the case. Post-reformation Islam in Riau has undergone dynamic changes. The rise of radical Islamic ideologies promoted by several radical Islamic organizations has led to a shift in the mindset of the Malay Muslims from moderate and peaceful to more radical. Amidst this shift in Islamic thought in modern Riau Malay, networks of Javanese Muslims from various pesantren in Java affiliated with the Nahdlatul Ulama (NU) organization have been promoting the spirit of Javanese Islam, which is peaceful, akin to the Malay Islam inherited from their ancestors. In this open social structure, each actor plays a role in interpreting Islam within the mentioned social structure.

Acculturation of Javanese Islam and Mapalus Culture in The Development of Islamic Economic Tradition in Tondano

Diversity allows the emergence of merging existing cultures into a new culture that does not take away the essence of the previous culture. The success of Tondano Javanese Village in maintaining the existence of economic traditions, especially in the agricultural sector, also plays a role in balancing the economy in the Tondano region. Mapalus is synonymous with the life cycle of the Minahasa community which is closely related to religious values. Development of Javanese Islam in Tondano began to occur after the group of Kiai Mojo and his followers consisting of approximately 60 men, established an association place for them to settle and live there, namely "Kampung Java". In addition, the development is also getting stronger after they are in a relationship assimilation through marriage with indigenous Minahasa women who at that time the majority adhered to Christianity. The Muslim community living in Minahasa influenced the development of the existing mapalus uyang culture. Mapalus is a form of local wisdom of the indigenous people of Tondano adapted by the Muslim community from Java. Then from Joanne et al (in Senduk, 2016) Added one other form of mapalus, namely arisan. This Arisan is one of the prominent forms of social interaction between members of the North Minahasa community. Its function is to help each other in the economic field based on family values. In general, this social gathering is one of the associations in terms of distributing funds. This concept is in great demand by the lower middle class because it is considered easy to fulfill one's direct desires, so it is considered to be able to pay in installments (Muhaisin & Syarbaini, n.d.). In practice, the forms of the collection also vary, such as money, groceries, jewelry, building materials, etc. Unlike the arisan practice implemented in Tondano Java Village, the form is an association to be able to divide work into agricultural and plantation activities. So in each activity, the agricultural and plantation production process will be divided based on its working group

Acculturation Of Javanese Culture With Islam In Indonesia

The arrival of Islam was first brought by traders from Arabia their arrival was welcomed by the natives because merchants from Arabia were friendly and kind to the natives. Islam entered the archipelago through several routes, including trade, marriage, education, da'wah, etc. Java itself became one of the regions in the archipelago that became the location of the spread of Islam. Before knowing Islam, javanese people had previously embraced animism and dynamism, Hindu- Buddhism, and then converted to Islam, which was in the process The spread of Islam made the lives of the people begin to change for the better. Islam can be accepted by the javanese people, but even though they have changed their beliefs to embrace Islam, in fact various cultures and traditions from previous ancestors are still firmly held and implemented by the javanese community. The conditions that occur in Javanese society make them like living by adhering to two religions, where the teaching of the ancestors and the teaching of Islam are met and created new acculturation. The cultular mixing between Islam and the original culture of the Javanese people is called Javanese Islam. The word kejawen comes from the Javanese word which means everything related to Javanesecustoms and beliefs , in general terminology, kejawen is interpreted as a philosophy that has certain teachings , especially in building a karmic system, meaning Kejawen itself is a fusion between Islam and beliefs from traditional Javanese culture that have been inherent for hundreds of years in Javanese society like every kejawen belief also has many values and teachings of goodness that need to be practiced preservatively.

“Tie your camel first, then rely on God”: reconceptualizing Javanese Islamic values to support palliative care at home

BackgroundIn the last decade, there has been a growing concern to make palliative care more culturally sensitive and contextually appropriate. This concern is also relevant in Indonesia, where the progress of palliative care, particularly in home-based care, has been slow. Like elsewhere in the world, there has been a growing awareness of the importance of shifting from a curative orientation towards a palliative one, especially in cases where further medical treatment is futile. In this paper we argue that the development of palliative care practices would benefit greatly from learning about the values that are important for patients, families, and health professionals. It is important to understand these values to support forms of care that aim to enhance quality of life. To demonstrate this, we analyse the care values people in rural Java evoke in their home palliative care practices.MethodsWe conducted an eight-month ethnographic study involving forty-nine patients, families, and health professionals.ResultsWe identified three specific Javanese Islamic values: making an effort (ikhtiar), being sincere (ikhlas), and being in a state of surrender (pasrah). These values influenced the participants’ activities in a palliative care setting. Based on our findings, we suggest three strategies to incorporate these values into palliative care practices and to better facilitate palliative care’s integration into Javanese Muslim communities. The first strategy is to include efforts to reduce suffering and improve the quality of life using the concept of ikhtiar. The second strategy is to foster sincerity (ikhlas) to help patients and families accept the realities of their condition and provide care for patients at home. The last strategy is to clarify that palliative care is not synonymous with ‘giving up’ but can be seen as an act of pious surrender.ConclusionsOur study identified three Islamic-Javanese values that can be incorporated to strategies aiming at enhancing palliative care practices, resulting in care focused on improving quality of life rather than futile attempts at a cure.

The Existence and Significance of Local Islam Amid Purification and Modernization in Indonesia

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 unique 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.

Revisiting the ideological negotiation of Indonesian identity, 1900–1942

ABSTRACT This paper examines the discourses on Indonesian identity as they were negotiated by Indonesian intellectuals in the late colonial period, 1900–1942. During this period, ethnic diversity and Islamism constituted key issues in which different intellectuals exchanged their thoughts as to what it meant to be an Indonesian. This paper argues that, while various ideological discourses for the formation of Indonesian national identity had developed in the early twentieth century, the depth that these discourses were debated and agreed upon by the Indonesian intellectual elite was asymetrical. Strong nationalist discourses had promoted a key political instrument by which to unite a people of diverse ethnicity, race, and religion. On the other hand, the debates on the discourse of Islamic identity during the same period lacked consensus among Muslim scholars and between Islamists and secular nationalists, especially concerning the concept of unity, nationalism, and independence, and the role of women and polygamy. Notwithstanding this, Javanese Islamic syncretism and the colonial containment policy towards Islam also contributed as external factors which served to constrain Islamists from positing an overt Islamic identity. Concurrently, it raised the nationalists’ racial transcendence as a shared value of being Indonesian.

Religious Education Learning Practices Based on Local Wisdom in Islamic Schools

This article describes the implementation of local wisdom-based learning in Antawirya Elementary School, Krian, Sidoarjo, East Java. The rise of schools that carry modern concepts i.e. integrated schools, international standard schools in their education has marginalized the local culture of Indonesia. Not only that, the majority of the younger generation has forgotten, not even knowing the local fairy tales and traditional games. In this context, Antawirya Krian Elementary School (SD) has a moral responsibility to develop the concept of learning based on local wisdom. This school rebranded itself as Islamic Javanese School. This is unique because local wisdom is the brand of the school and differentiates it from other schools. Through field research and data collection using documentation, observation and deep-interview, the findings of this article show the local wisdom carried by this school to practice traditional game-based learning and habituation to the local language, namely Javanese. In addition, learning based on local wisdom is able to increase the love of the homeland to learners. That's because the module “dolananku” presents a variety of traditional games that come from various regions in Indonesia. Thus, students know that their country, Indonesia has a variety of cultures that produce diversity.

Geopoetics

This article presents an alternative political history of recent planetary thought through an examination of geopoetics rooted in the colonial politics of Indonesia and Cold War geosciences. This history reveals how geopoetics has not been marginal or critical of dominant scientific narratives but has been central to the development of modern theories of the earth. The article traces the roots of that history in colonial Indonesia through debates between geologists, Theosophists, and orientalists, and in colonial endeavors to suppress Javanese Islam through new geological narratives. It considers the work of Johannes Umbgrove, his theory of geopoetry, and its influence on Harry Hess and the theory of plate tectonics. Acknowledging this history shows us just how deeply connected geopoetics is to much longer religious, cosmological, and political conversations about narrating the earth. The article examines how geopoetics has long been preoccupied with understanding the connectivity of nature and catastrophic histories and points to contemporary possibilities for rethinking the relationship between humans, the earth, and cosmos.

THE EXISTENCE OF THE ABOGE ISLAMIC JAVANESE DATE IN THE SAMIN KLOPODUWUR BLORA COMMUNITY

The Aboge calendar system is still used today by several traditional Javanese community groups. One community that still uses this calendar system is the Samin Klopoduwur Community, Blora. In contrast to Aboge users who use Aboge to determine the start of the month, this community uses the Aboge calendar as a daily calendar. This research will focus on the existence and factors that encourage the Samin Klopoduwur community to maintain the Aboge Islamic Javanese calendar system. This research is qualitative research using a field approach. Data access was carried out by conducting in-depth interviews, observations and documentation, all of which were analyzed descriptively and analytically. The research results show that apart from being a daily calendar, they also use the Javanese Islamic Aboge calendar system as a guide to determine the days of religious ceremonies.

Added in Translation: Keywords for the Study of Javanese Islamic Texts

Abstract The idea of keywords was introduced in Raymond Williams’ seminal Keywords. A Vocabulary of Culture and Society (1976), and has since had a profound influence on research in multiple fields. This article explores what the idea of keywords might contribute to the study of interlinear translations from Arabic into Javanese. The interlinear translation, which presents an Arabic text with a word-for-word Javanese translation appearing between its lines, is a space where languages, beliefs, and entire histories encounter one another on the page. Taking as my example the 1864 interlinear Babad Maulud (a Javanese translation of the Arabic Maulid Syaraf al-Anām, recited on the Prophet Muhammad’s birthday), I suggest that despite the Javanese translator’s overall literal translation strategy which attempted to duplicate the original, he or she decided to add “Javanese keywords” at particular points in the translation, with such exceptions revealing contemporary Javanese understandings of social etiquette, identity and genealogy.

Murdering Mangir

Abstract Contemporary Javanese Islam is often imagined as unusually peaceful, the result of an allegedly conflict-free early history populated by Sufis and saints. Yet not all of Java’s Islamic history is peaceful, and neither were violent historic episodes always marginalized by historians and writers. This article discusses two literary accounts of a murder that happened in the early years of Mataram, the dynasty that facilitated widespread Islamization. Their two authors—Raden Ngabehi Suradipura and Pramoedya Ananta Toer—used the story as a familiar allegory to process their own experiences of violence and oppression in the colonial and postcolonial state. Belying normative visions of a teleology of peace, they present theo-political imaginaries in which violence is accepted in the cultivation of virtue and the creation—or aspirational creation—of a just polity. Through their literary work, these writers expressed their complex positionalities as they made sense of oppressive regimes, the political role of Islamic beliefs, and the normative content of history.

Kalender Jawa Islam Menurut Ronggowasito Dalam Serat Widya Pradhana

Historians present the origin of the Javanese Islamic calendar by associating it with Sultan Agung, in contrast to the explanation in the fiber Widya Pradhana, Ronggowasito precisely mentions that the Javanese Islamic calendar was formulated by Sunan Giri II. So it can be examined is there a difference between the calculation of the calendar formulated by Sultan Agung and Sunan Giri II as described by Ronggowasito. This study used a qualitative descriptive approach, with secondary data taken from the manuscript fiber Widya Pradhana. The results of the study will be divided into two, the difference in terms of calculation and in terms of the function of the Javanese Islamic calendar in both versions.

Aboge Sebagai Siklus Awal Tahun Menyalahi Sunnatullah

The Javanese Islamic Aboge calendar is one of the local Indonesian calendars whose calculations are static and standard. The Javanese calendar is a special calendar because it is a blend of Islamic culture and Javanese Hindu-Buddhist culture whose calculations are based on the moon around the sun. Astronomically, the Javanese calendar is classified as a mathematical calendar, while the Hijri calendar is an astronomical calendar. Methodologically this paper is a Research Library where the data collected comes from library sources that are considered representatively related to the object of this study. This paper is descriptive-analytical, where this paper will explain and explain the truth and error of a fact. Then also analytically developed in a balanced manner by looking at the advantages and disadvantages of the object under study. According to the reckoning rukyah discourse, the Aboge system which includes 'urfi reckoning is no longer relevant to what is required by syara' and cannot be used in determining the beginning of the Lunar month related to the implementation of worship (determination of Ramadan fasting and holidays). Because according to this system, the age of Sha'ban remains 29 days while the month of Ramadan also remains 30 days.

From Puzzle to Paradigm: A Kuhnian Perspective on Javanese Islam

Abstract Drawing on Kuhn’s understanding of scientific paradigms as exemplary ways of problem solving, this article critically assesses the current status of the study of Javanese Islam, in particular the long-standing debate on its nature. Is it a syncretist, animist religion or is it essentially Islamic? An analysis from a Kuhnian perspective indicates that both stances are actually the outcome of the same standardized theoretical approach. Consequentially, certain phenomena that are usually considered part of the Javanese religious condition now appear as anomalies of a paradigm. They will remain unsolvable, unless different theoretical approaches are developed. Locating a central assumption in the research into non-Western cultures – the universality of religion – is a step in that direction. From there, generating new descriptions and new research questions becomes a possibility.

ISLAMIC GENETICS IN INDONESIA: Tracking the Hindu-Islamic Dialogue Concerning the Growth and Development of Javanese Islam

This article examines the genetics of Islam in Indonesia, namely Javanese Islam. Through the lens of cross-cultural theology, this research aims to observe the dialogue and interaction between Hindu tradition and culture and Islamic religious practices and behaviors. Employing anthropological and sociological approach with an intensive library research method, this research found out that the style and behavior of Javanese Islam have resulted from the dialogue, interaction, negotiation, and synergy with Hindu (local) culture and traditions. The result also shows that Islam can harmonize and synergize its teachings with the local culture while maintaining its values or doctrines. Hence, Javanese Islam is better called Local Islam or Islam Nusantara rather than Syncretic Islam.

ISLAMIC GENETICS IN INDONESIA: Tracking the Hindu-Islamic Dialogue Concerning the Growth and Development of Javanese Islam

This article examines the genetics of Islam in Indonesia, namely Javanese Islam. Through the lens of cross-cultural theology, this research aims to observe the dialogue and interaction between Hindu tradition and culture and Islamic religious practices and behaviors. Employing anthropological and sociological approach with an intensive library research method, this research found out that the style and behavior of Javanese Islam have resulted from the dialogue, interaction, negotiation, and synergy with Hindu (local) culture and traditions. The result also shows that Islam can harmonize and synergize its teachings with the local culture while maintaining its values or doctrines. Hence, Javanese Islam is better called Local Islam or Islam Nusantara rather than Syncretic Islam.

Cowongan in Javanese Islamic mysticism: A study of Islamic philosophy in Penginyongan society

This study aims to reveal the interaction of local Javanese culture with an Islamic philosophical approach originating from the Cowongan tradition performed by shamans accompanied by dances with holy ladies and reciting mantras. This tradition is a prayer asking the gods to send down rain. This article emphasised that the Cowongan tradition places mystical power as the dominant element in life, which is embodied in symbols. The study of mysticism is closer to the study of Sufism which presents it as Islamic mysticism with the color of syncretism of religious teachings with local cultural practices embodied by mystical-occult practices as the Penginyongan culture.Contribution: This research contributed to the fact that traditions that are good and acceptable to society can become the law as part of the Urf, which need to be maintained as long as they do not conflict with Sharia.