Courting Culture, Shaking Hands with the Pribumization of Islam

Sumber: Alang-alang kumitir

Randugati - Religion always manifests itself in the form of ethical or moral messages in the nobility of human life. One of Mohammad Sabri's theses emphasizes that religion should really be something soothing in life. As Islam is rahmatan lil'alamin, so anyone has the right to receive peace and prosperity from Islam itself, both in the concept of teaching and the practice of its adherents.

The idea of Islam pribumisasi, for example, is to ground Islam, making salvation for anyone who is close to Islam. Islam as a teaching at least has a mission of welfare for anyone, a sense of comfort, a sense of security, in short, the benefit of humanity.

We often feel uncomfortable, because as religious believers, we must obey and practice the teachings of the religion itself. However, it should be underlined, that the scope of humanity that is very plural and multi is part of the grace of the Almighty.

The Pribumization of Islam is a concept that emerged in Indonesia in the 20th century, which refers to the effort to unite Islamic values with local culture, ultimately forming a distinctive Indonesian Islamic identity. This concept is not a static doctrine, but a continuous and dynamic process of responding to cultural and social changes.

There is a Javanese metaphor about the relationship between humans and humans, a dynamic social movement, namely gegayuhaning manungsa karo manungsa. The diction used is "gegayuh" where the correlation with Islamic teachings is "al hablu" the link, the relationship, the care, the love, the nurturing, even more than just a form of relationship as mentioned by Aristotle, that humans are zoon politicon. There is a value to mutual respect, appreciation and self-expression of love both humanistically, and theologically. Islam rahmatan lil'alamin does not only stagnate in the understanding of inclusivity, but has gone beyond it all, namely plenary, nobility. Pribumisasi Islam has a role to play in creating that nobleness.

Pribumisasi Islam is the result of interaction and acculturation between Islam and Nusantara culture. Islam arrived in Indonesia in the 7th century through traders and spiritual experts from India and Arabia, and over time, Islam underwent transformation and adjustment to local culture. In this process, Islam is not only a teaching, but also becomes a value that is just sublime and enters into social life.

The culture of the archipelago is very diverse, and so is the spread of religion. Forms of social tradition born before Islam entered the archipelago can be colored with Islamic values. Jaranan, wayangan, slametan, village topo mini, pepunden, tombs, sekatenan rituals, and so on are forms of tradition that ultimately also become media for da'wah. Sunan Kali Jaga with the art of dance and puppetry, Sunan Bonang with Gamelan, the wali sanga with the tradition of Javanese literacy and pegon, carving culture or ornamental varieties are forms of cultural integration with religious values. Islam is not merely a rigid heavenly religion that contains justifications, Islam can be a moral shelter for all humanity, so Gus Dur firmly talks about humanity.

Diversity must always be understood as the key to mutual respect and honor, not about justifications that are subject to heresy, un-Islamic, un-Quranic, and so on. Moral messages in puppetry, diversity of patterns in batik, script and literacy tutur tinular are forms of culture that emphasize the unity of Indonesia. There is no compulsion in religion, as well as in a very dynamic social space.

Pribumisasi Islam also affects social and political life in Indonesia. Islamic values such as justice, equality and humanity are often referenced in political and social decision-making. For example, the concept of gotong royong or cooperation in Indonesian society is a value that is closely related to Islamic teachings on brotherhood and togetherness.

Although Islamic indigenization has many advantages in preserving local culture and accommodating Islamic teachings, there are also challenges that must be faced in this process. One of these is religious conservatism which can limit the ability to integrate Islamic teachings with local culture. In addition, social and cultural changes can also threaten the sustainability of Islamic indigenization.