Javanese Islam Research Articles

Islam and Syncretism in Java: Reflections on the Thought of Geertz and Woodward

This article aims to revisit the concept of Javanese Islam in the thinking of Clifford Geertz and Mark R Woodward. This study is not a comparative study of the two figures but rather a criticism of Geertz's thinking using Woodward's thinking. Geertz stated that Islam in Java is considered a practice that deviates from Islamic values ​​and teachings. Geertz's grouping of religious typology, namely Priyayi, Abangan, and Santri, is also problematic. Priyayi and abangan groups are considered followers of mystical teachings (kejawen), while the santri group adheres to pure Islam. Meanwhile, Woodward explains Javanese Islam with the theory of mystical Islam (Islamic Sufism). Woodward divides it into three essential characteristics: first, to believe in God Almighty, second, to be mystical, and third, to have a syncretic character. According to Woodward, there is only one Javanese religion, and the binding factor is Islam, not Java, as Geertz’s statement.

THE ESSENTIALITY OF THE NUSANTARA TRADITIONAL CALENDAR

Today, tomorrow, yesterday, and later is the time because this life will always talk about the time that can affect the pattern of life in an environment. So that the existence of time becomes important. Based on this, a time system was compiled using the circulation of celestial bodies. Previous people have inherited the traditional calendar in their respective regions. This adapts to the condition of the community and its environment. The research question in this research is how the interpretations of the traditional calendars in the archipelago. The purpose of this research is to explore the essential meaning of the traditional calendars in the archipelago. The method used in this research is library research. This method is used to describe the various existing sources. The results showed that the calendar in each region has its own meaning for the wearer. The Batak calendar is used to determine good and bad days, the Pranatamangsa calendar for season markers, the Saka calendar for marking religious rituals, the Islamic Javanese calendar for historical momentum markers and Islamic teachings, the Bugis calendar for guidelines for daily activities and the Maluku calendar for marking the time of manufacture boat.

The Moral Philosophy of Capitalism In the View of the Javanese Islamic Trade Ethos

The results of this paper were based on library research which aimed to understand capitalism in terms of Javanese Muslim trade ethos based on the work of experts. On the one hand, there was a mismatch between the economic system of capitalism and the ethos for the objectification of Islam in commerce and the results were suitable for world views and cultural life. Java was in a postcolonial state on the other hand. The method of analyzing its understanding was through historical and normative social as well as normative ethics and metaethics. The analysis resulted in three characteristics of the theoretical construction of Javanese Muslim trade ethos as a way of being kind, namely respect and care for anything, respect and harmony or care for anyone and in accordance with the culture and religious experience of Javanese Muslims at that time. These three characteristics had been proven during the Mangkunegara IV period, capable of creating human progress in various fields of life, especially the Mangkunegaran kingdom, for example, it was called Kala Sumbaga (a prosperous period). Therefore, this theoretical construction was expected to be an alternative to ethical thinking and vision in trade at the regional or national level.

The Kubrawī and early Javanese Islam

ABSTRACT Beyond somewhat vague allusions to Sufi influence, a qualitative sense of early Javanese Islamic praxis remains sadly lacking among scholars. This article attempts to rectify that deficiency by re-assessing the importance of a Kubrawī silsila (spiritual genealogy) found within the 17th- to early 18th-century Javanese chronicle, Sejarah Banten Ranté-Ranté. First identified by Martin van Bruinessen in 1994, this silsila preserves detailed information about two separate Sunni-orientated Kubrawī lineages attributable to the latter’s Central Asian sub-branch, the Hamadānī. Set within the context of other early Javanese Muslim texts containing previously overlooked evidence of Kubrawī praxis, in addition to hagiographical traditions identifying one Jumadil Kubra (a probable cypher for Kubrawī founder, Najm al-Dīn al-Kubrā) as the island’s earliest Muslim practitioner and a resident of Gresik, we argue that this silsila indicates considerable Kubrawī influence over Java’s initial Islamisation. Further consideration of the silsila’s specific Hamadānī characteristics set against wider 13th- to 15th-century Islamic history suggests either a north Indian or, more probably, Sino-Muslim origin for that influence. We therefore conclude by interpreting the Sejarah Banten silsila as a possible window onto the substantive nature of Sino-Muslim involvement in early Javanese Islam, adding further nuance to our understanding of that island’s Islamisation.

Uncovering Javanese Islamic Asceticism to Prevent Destructive Tourism Patterns in Gunung Kemukus

Gunung Kemukus which is located in Sragen, Central Java, Indonesia, is one of the famous tourist destinations for pilgrims. This place is considered sacred and also attracts tourists to come. The uniqueness lies in the existence of the tomb of Pangeran Samudera, who was a figure of a religious propagator of Majapahit descent and a student of Sunan Kalijaga. In addition, pilgrimage is also a form of Javanese Islamic asceticism that has taken root and become part of the culture of the community. As many pilgrims visit, it has an impact on tourism behavior that destroys both the environment and cultural rites. It can be seen through karaoke houses, rented booths for sex, and environmental pollution. Through a narrative review, this article found that the Javanese Islamic ascetic values believed by the people of Gunung Kemukus could be an effort to preserve the environment and rituals in Gunung Kemukus.

PADASAN AND SYMBOLS OF PUBLIC SELF-HEALTH IN JAVANESE-ISLAMIC CULTURAL PERSPECTIVE

The purpose of this research is to increase the desire for healthy livingbehavior of the community, especially thorough hand washing, as well asprovide insights to the community to always preserve the healthy livingculture that has existed in the culture of Javanese society and Islam. Thisresearch uses a method through literature studies with literature review. Theresults showed that the padasan has been known since time immemorial.On the site of Ki Buyut Trusmi, the padasan is placed to enter a holierplace. Padasan in Al-Aqsa mosque Kudus have Buddhist architecturestyle. In the new normal era, the government encourages the public to getused to washing their hands with soap. This research concludes the habit ofwashing hands has been done by the previous community but using atraditional tool called padasan.

The Contributions of Indonesian Islam: in the Context of Socio-Cultural Identity

<p><em>This paper discusses on the contribution of Indonesian Islam in the context of socio-cultural identity. Muslim is a large social identity which represent to citizenship identification in Indonesian context. The dynamic of Indonesian Muslim that have special status is interesting to be investigated about socio-cultural identity. Actually, both in the Qur’an and the substantive level, Islam expression can be diverse. It could be considered Islamic expression of its role, character, approach and region. This paper records the results of research that has addressed the varietyproblem of Islamic identity in terms of region. The data was collected through answer method, documentation, and analyzed through content analysis. As a result, there are eight</em><em> </em><em>Islamic identities from the perspective of the region published in Indonesian, they are: Archipelago Islam, Indonesian Islam, Javanese Islam, Radical Islam, Islamic Sasak, Islamic Sharia, and Islam Indigenous Hatubana, Kumai Bubuhan Islamic, and Coastal Islamic. All Islamic identity is influenced by the culture and the local tradition. Only a handful of variants that the identity is rather keep a distance with the local culture and tradition, five times in Islamic Sasak, Islamic Sharia in Hatubana and Nabu Group in Kumai Bubuhan Islamic. The result describes that Muslim construct their citizenship identity with extending of Islamic teaching categorization and education in both of cultural and national. That is against to Turner’s opinion which said that citizenship will be luck by religious identification. Furthermore, Indonesian Muslim have been met of the citizenship identity as a transformative process from primordial categorization into inclusive categorizatio</em><em>n<strong></strong></em></p>

Symbolism in the aesthetics architectural of Plosokuning mosque Yogyakarta

Plosokuning Mosque is the mosque with the most authenticity preserved compared to the other four Pathok Negoro mosques. Therefore, the disclosure of the symbolic value of the architectural aesthetic of the Plosokuning Mosque is a representation of environmental conservation efforts and historical buildings in Indonesia. The research method used was hermeneutics-philosophical with methodical elements: induction-deduction, internal coherence, holistic, historical balance, and heuristics. The methodical elements examined the architecture aesthetical meaning and the symbols attached to Plosokuning Mosque; in line with it, internal relations was searched and discovered, not isolated from the environment and its historical continuity, and then compiled findings about symbolism in the aesthetics of the mosque's architecture. The results showed that symbolism in the architectural aesthetics of the Plosokuning Mosque is an expression of the concept of Javanese cosmology and Javanese Islamic mysticism (Kejawen). In Javanese cosmology, humans are described as a microcosm (jagad cilik), the universe as a macrocosm (jagad gedhe), and the palace as the center of the cosmos. Kejawen is a complex of Javanese Islamic beliefs mixed with previous teachings, particularly Hindu and Buddhist teachings; The Plosokuning Mosque has elements that are integrated together as a symbol of the means for human contemplation towards insan kamil (perfect human). Thus, the top position of human being is makrifatullah (knowing Allah). It can be concluded that the aesthetic architectural related to the religion matter.

THE PHILOSOPHICAL MEANING OF WAYANG DAPURA IN SUNAN KUDUS FIGURE

This writing is about the philosophy of Wayang Dupara, The Sunan Kudus. The body structure of Sunan Kudus is categorized as the body structure of Wayang Katongan. The research is assessed through descrip- tively qualitative method by uncovering the outer (physical) and inner (psyche) structure. The top accessories, the kuluk songkok and the garuda mungkur, are also included in the assessed physical and psyche struc- ture. The red colored make-up, kadelen’s eye, and walimiring nose are also examined. The puppet (wayang) is worn a robe with number of ac- cessories, like: rimong, tasbih, cundrik. The puppet’s foot part is worn a traditional foot wear, namely canela or selop. The result for both outer and inner figure is related to Sunan Kudus in Islamic Javanese perspec- tive as the person who had an important role in religion, intellect, reign and economic area

Pemikiran Filsafat Islam Jawa Damardjati Supadjar

This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.

Transformation of the Spread of the Manunggaling Kawula lan Gusti Concept in Javanese Society from the 16th Century AD to the 21st Century AD

The Manunggaling Kawula lan Gusti concept was found in Serat Nawa Ruci in the Middle Ages of Java in the 16th Century AD and was re-transformed into the New Javanese era in Dewa Ruci Fiber, Cabolek Fiber, Malaya Syeh Fiber until the 20th century AD in Fiber Sastra Jendra (Literature Aji Endra) which is still used today. Over five centuries, the concept experienced distortion of meaning far from the purpose and purpose of its writing. This study was analyzed using the theoretical basis of the R. G. Collingwood Historical Philosophy aimed to find out the development of Sufism in Java, the transformation of the spread of the concept in several Islamic Javanese texts derived from the Nawa Ruci Fiber, and its interpretation in the Fiber of Jendra's Literature. using historical research methods with heuristic steps, criticism, interpretation, and historiography. The manuscripts used obtained from utilizing manuscripts as a result of philological research or translation that have never been studied by others. This research found that in Indonesia, Sufi propagators of Islam in Java preached by combining local traditions with Islam, which led to the birth of Javanese Sufism.

WAJAH SUFISME ANTROPOSENTRIS KEPUSTAKAAN ISLAM KEJAWEN DALAM PANDANGAN SIMUH

This study aims to find a model of human relations with God in the Islamic libraries of Kejawen in Simuh’s view. Simuh introduce the Javanese Islamic literature referred to literature was written by Javanese Islamic leaders in the early of Islam in Java. The literature contains many Islamic teachings manifested in the language and worldview of the Javanese people. To find this relation, this research uses quantitative methods with literature study research techniques. To achieve the expected analysis, this study also uses the hermeneutic method. This study concludes that Simuh's reading of the Javanese Islamic literature concerning human relations with God has an anthropocentism style. Humans become the main axis in every concept of Sufism. To achieve the perfection of this relationship, humans first take inner behavior (laku batin), so that morality can be formed. This moral implementation will then lead humans to achieve oneness, so that they become perfect human beings. With the concept of anthropocentric Sufism, this study finds its relevance to previous research which states that the Javanese Sufism style has differences with the Islamic Sufism style which is theocentric.

Makna Nilai Filosofi Wayang Kulit Sebagai Media Dakwah

When the teachings of Islam were spread on the island of Java, the majority of people who still embraced Hinduism had a fondness in watching the wayang performances. Historically, the wali songo using cultural approach and plays a major role in the development of wayang in Indonesia. In addition to using wayang as a medium of propaganda, also through various forms of other cultural acculturation for example through the creation of Javanese Islamic songs, gamelan, and Islamic story. In wayang kulit performances bring a lot of influence for the Java community because it contains many philosophy of life and values of the noble. The wayang culture, which continues to evolve from time to time, is also a medium of information, da'wah, education, entertainment, philosophical understanding, as well as entertainment, as well as the philosophical value embodied in puppet always invites society to do good and avoid crime.

Social Representation of Coastal Javanese Islam: Portrait of Pekalongan Indonesia

This study aims to understand in-depth the representation of Coastal Javanese Islam in Pekalongan with cultural approach. This approach puts Pekalongan people onto its social world center, in order to understand how they identify and interpret the world, particularly the articulation of economic activity protected by culture and mediated by Islam tenet. The research method used was qualitative one. Data was obtained through observation and in-depth interview, and analyzed descriptively, by focusing on social practice of batik business performer as the basic vehicle, meaning competition place, and contributing to Islam. The result of research shows that the role of Islam in Pekalongan social life is very strong and dominant represented in dialectical Islam with the manifestation of symbolic spiritualism. Therefore, Islam functions not merely as an effective means of solving life problem, including batik business, confirming Geertz’s argument that religion serves not merely as ethical foundation, but moral vitality source. Culture is an important power in social life. This finding declines Weber’s thesis that Islam does not have theological affinity supporting economic growth, because empirical fact in Pekalongan Indonesia shows that Islam spirituality becomes an effective means of solving business problem.

Tradisi Musik Vokal Singiran Sebagai Media Pembelajaran Budi Pekerti pada Anak Santri di Jawa

Singiran is one of the art of vocal music in the form of poetry sung through a song, whether in Arabic or Javanese, which is very well known in traditional Javanese Islam. This study uses a qualitative approach by applying research concepts that are in accordance with the conditions in the field, in this case qualitative research which becomes an instrument or research tool is the research itself. Data collection techniques using document studies and field studies, namely interviews and observation. From the results of data collection it turns out that singir has been neglected by the community, and it turns out that singir has a very meaningful function for its supporters, namely the use of a number of singers in the learning of children's character. With the view of the function of singir art, educators, especially art, should be even more creative in innovation about education through art media. Keywords: singiran, learning media, student.

Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.

Muslims in Karangasem are relatively homogeneous since they originate from the Sasak tribe, Lombok. The story of the conquest of the kingdom in Lombok by the Kingdom of Karangasem turned out to be the beginning of the Sasak tribe Muslims occupying 25 of the 26 Islamic villages, except the Saren Javanese Islamic Village from Demak, Java. The pattern of settlement through the Islamic Village further spreads around the Kingdom of Karangasem. Sasak tribe Muslims were then currently placed in the catu land which belonged to the kingdom. One of the numerous fascinating Muslim villages is Segara Katon. Some of its residents are still of Balinese origin as the result of the marriage of converted Gamongan people to Segara Katon women. Another uniqueness is the existence of the bale banjar which even though it has been acknowledged as a form of acculturation between Hinduism and Islam in the past, yet, it has been left standing although its function has presently begun to shift along with the establishment of the Nurul Jihad Mosque. The long history and traditions that they experienced in a relatively long time were made a fabulous social capital to survive in the midst of various changes, including being active and creative in strengthening peaceful relations with Hindus through multiple local wisdom. To be able to explore data and analyze how Balinese Muslim people in Segara Katon see themselves and their social world, field research was carried out through interviews, observation, and document studies.

INDIGENOUS ISLAM AND POLITICS: THE AUTHENTICITY OF ISLAMIC GOVERNMENT OF YOGYAKARTA PALACE

Purpose: This article attempts to examine the point of the meeting by taking the case of Yogyakarta Palace as a point of discussion.
 Methodology: From the discussion about the process and the meaning of Islamization of Javanese culture and the indigenization of Islam, it can be seen that the core concept in the politics of Yogyakarta Palace, as a representation of Javanese Islamic politics, is Islam, because the Palace is a manifestation as well as a representative and subordinate of the divine power.
 Result: The use of the title of “Senopati ing Alaga Abdurrahman Sayyidin Panatagama Khalifatullah” by sultans in Yogyakarta is not without meaning. This title shows and proves the above assumptions. In the perspective of state politics, Yogyakarta does not separate between state and religion, between din (religion) and dawlah (state). The indigenization of Islam in the context of the Yogyakarta tradition has reached the harmonization of Islamic normatively and the historicity of human culture.
 Applications: This research can be used for universities, teachers, and students.
 Novelty/Originality: The meeting of two cultures often leads to two choices, elimination or acculturation. This also applied to the meeting between Islam and Javanese culture. One aspect that experienced a long process in the Islamization of Java was related to political and power issues.

DEVELOPMENT OF SPATIAL AND MASS ON KERATON KASEPUHAN CIREBON

Abstract- Keraton Kasepuhan Cirebon is one of the oldest palace that built during the transition era of Hindu Buddhism and Islam. Therefore. Keraton Kasepuhan has many periods of cultural period, where each period of time has its own distinctive culture, especially from special activities and daily activities that can affect the needs that create a spatial pattern. In terms of architecture, the existence of cultural influences resulted in the development of spatial and mass patterns, so that Kasepuhan Palace has elements of the culture in the spatial pattern and mass. According to the results of previous research, the culture is: Hindu-Buddhist, Islam, and also Colonial. Using linear analytical methods, the data were analyzed by discussing according to the history of spatial development from the influence of each culture. The data were analyzed based on the composition of the HinduBuddhist, Islamic, Chinese, and Colonial spatial layout with the spatial development in the history of the Kasepuhan Palace, which was divided into four ages of leadership namely Ketemenggungan, Kesunanan, Panembahan and Kasultanan, in the focus of large-scale contexts, sacred building contexts, residential buildings. This study aims to tell the architectural pattern that form Keraton Kasepuhan. The benefits of the completion of this research are to add to the architectural treasury of spatial and mass principles by various cultures in Indonesia, and add insight into the principles of spatial and mass arrangement based on theory and culture. The conclusion of this research is the development of spatial and mass on Keraton Kasepuhan is most influenced by local culture, Hindu and Javanese Islam, while the outside culture does not much influence especially on spatial and mass Keraton Kasepuhan. In this case also found that the spatial and mass of a building can survive in a long time, while the form elements in the building can whenever changed and can be adopted or inspired from any culture. Spatial and mass is very crucial, it is the key to the relationship of architecture with humans. Key Words: Acculturation, Spatial and Mass, History, Keraton, Keraton Kasepuhan Cirebon

Mobilitas Migran Islam Jawa di Kuta Selatan Tahun 1974-2017

This study discussed the dilemma of dependence and fear which was experienced by Hindus in South Kuta to the Javanese Islam migrant on 1974-2017. The problems of the study are formulated as follows: (1) Why is there a big amount of migrations in South Kuta? (2) How are the process and intensity of the migration happened in South Kuta? (3) What are the implications of fear and dependence of the Hindus in South Kuta to the Javanese Islam migrant?. This study used Social history methodology. The theory used in this study was the theory of migration proposed by Everett S.Lee. The result of the study revealed that there are a new finding in this study is the push factor of migration, religion factor, as a unifier, and work ethic (entrepreneurship) which happened to this Javanese Islam migrant. Another pull factor phenomena is the existence of various ceremony within the Hindus in South Kuta as well as the lifestyle of the South Kuta Hindus which is consumptive, hence they are easily used by this Javanese Islam Migrant.

Becoming a Bhairava in 19th-century Java

ABSTRACTThis article is a preliminary exploration of suluk texts aiming at advancing P.J. Zoetmulder’s ideas with respect to the Indic origins of some characters and doctrinal elements in Javanese mystical texts. It will identify possible continuities between Indic and Islamic paradigms, thereby revisiting and rebalancing scholarly perspectives that have stressed the Sufi origins of Javanese Islam – or uncritically posited its inherent, yet nebulous, ‘Javaneseness’ – at the expense of its being situated in, and indebted to, a context of religious discourses and practices rooted in the Indic paradigm. Having introduced and evaluated Zoetmulder’s hypotheses about the figures of the santri birahi and Lĕbe Lonthang, it will analyse some passages of suluk that show indebtedness to ideas stemming from a pre-Islamic tantric fund. It will then link the figure of heterodox Muslim mystic Siti Jĕnar to other antinomian characters described in Javanese literature, and contextualise them against the background of the wider issue of the synthesis between Hindu-Buddhist (tantric) and Islamic (Sufi) identities in Java.