The Response of Milenial Muslim Generations to The Tradition of Kungkum Purnama in Banjarpanepen, Banyumas, Indonesia

Islam entered the island of Java with the condition that the people already have traditions. One of the traditions that still exist today is Kungkum Purnama in Kalicawang, Banjarpanepen Sumpiuh Village, Banyumas District. The Kungkum Purnama tradition is carried out every year in the month of Sha’ban as a form of welcoming the month of Ramadan for Muslims. The implementation of the Kungkum Purnama tradition is followed by village communities who are not only Muslim, but also those who are non-Muslim or religious. It cannot be denied that the Muslim millennial generation is one of the heirs to tradition. This study aims to describe the response of the Muslim millennial generation to the kungkum purnama tradition. In practice, researchers used qualitative research methods of field research type. Data were collected by means of observation, interviews and documentation. The analysis was carried out by collecting data, reducing data, presenting data, and drawing conclusions. The results showed that the Kungkum Purnama tradition is a form of acculturation of Islam with Banyumasan culture, which contains social and religious values, namely Islamic syiar, to welcome Ramadan, friendship, and clean oneself. The response of the Muslim millennial generation shows their view of the kungkum purnama tradition. From a religious perspective, the practice of the kungkum purnama tradition on the other hand contains teachings that are contrary to Islamic teachings. From a cultural point of view, the kungkum purnama tradition is a local tradition and a tourist attraction that needs to be preserved. From a social point of view, the kungkum purnama tradition contains the values of cooperation, mutual cooperation, and togetherness

The Philosophy Of Sunan Gunung Jati’s Petatah-Petitih: The Contributions To Kuwu Ethical Leadership In Cirebon Regency

This study is focused on the philosophy of Sunan Gunung Jati's petatah-petitih (proverb) and the contribution to the Kuwu (leaders at the local government structure/ village chief) ethical leadership in Cirebon Regency. The material object of this study covers the philosophy of petatah-petitih written by Sunan Gunung Jati while the formal object is social philosophy concerning the local culture. This phenomenological study aims to uncover the insight of Sunan Gunung Jati's philosophy and social phenomena that explain the research problem. This study seeks to examine three things: (1) what is the philosophy of Sunan Gunung Jati's petatah-petitih?, (2) how is the ethical leadership of Sunan Gunung Jati?, and (3) What are the contributions of the philosophy of petatah-petitih to Kuwu ethical leadership in Cirebon Regency?. The findings of this study underline the strong influence of Sunan Gunung Jati's petatah-petitih to the leaders at the local government structure in Cirebon Regency. The moral values in the Sunan Gunung Jati's leadership system are implied in the petatah-petitih and leadership behaviors. The values of the petatah-petitih encompass noble teachings that must be possessed by a leader. The values are broadly categorized into four groups, namely the teachings on faith and devotion, teachings on wisdom, teachings on discipline, and teachings on manner and politeness. These four teachings can be grouped into philosophical ethics in the form of theistic ethics, personal ethics, and social ethics.

Islamic Religiusity In Serat Wedhatama Pupuh Gambuh

Javanese society was awarded a noble cultural heritage. Every Javanese tradition and literature always contains the teachings of the value of goodness in it, including Serat Wedhatama pupuh Gambuh by KGPAA Mangkunegara IV. Serat Wedhatama pupuh Gambuh contains the value of Islamic religiosity, which is very important to be studied considering the occurrence of moral degradation among generations of the nation. Weak religious values are one of the factors in this moral degradation. So that this study is important to do with the hope that it can contribute to the cultivation of religious and cultural values to the nation's generation. The results of this study indicate that there is a value of Islamic religiosity in Serat Wedhatama pupuh Gambuh. These values can be used as parameters and guidelines for life. This study can also be used as a solution to answer the condition of the people who are in the midst of deculturation and dereligiosity.

Social Cultural Interaction in Harmony Between Religious People in Central Sulawesi

Social and cultural interactions in social activities, cooperation, consensus decision-making, caring for others, and the environment can maintain religious harmony in the people of South Lore and West Lore Districts, Poso Regency. The social and cultural interactions can form a collective consciousness of the community to understand, respect, and appreciate religious diversity. Not surprisingly, if the social and cultural interactions are firmly in three activities in the community: traditional activities where social interaction occurs because the community respects local customs; humanity where through respect for humanity between communities, this social and cultural interaction occurs; and religion that regulates religious relations between communities that respect each other and respect the activities that the community carries out. From these three activities, the social and cultural interaction between community members in South Lore and West Lore Districts, Poso Regency can eliminate the potential for religious conflict and maintain harmony and harmony among various religious believers ot adherents.

Wisdom and Mystical Thoughts on The Mirror-Tiles Art in Safavid Architectural Space and its Relationship With Sufism

The Mirror-tiles artwork is one of the latest initiatives of Iranian spiritual art which with its symbolic expression and mysterious character, conveys the revelations and mystical thoughts in the cover of matter and form to its audience and affects them consciously and unconsciously. This art is an esoteric language to convey intuitive concepts and to remind the way of their inherited life from the predecessors as traditional art has always been based on symbols and allegories and expresses the spirit of its time. The first peak of the Mirror-tiles used in architectural spaces in Iran coincided with the fusion of Sufism and Shi’ism in the early period of the Safavid Empire. The Safavid dynasty had Sufi roots and lineage, and among the Sufis, the inner language is the language of Shari’a and Truth, and the tools of that language are the symbol and indication. Has been rejected or neglected due to a lack of interest and attention to the registration of special documents, the secrets governing this system, new historical conditions, and profound and obvious developments in the realm of contemporary history. With the aim of the influence of the Persian mystical thoughts about the Mirror, this study with the available historical and contemporary sources and analyzing them deals with the hidden meanings in this art and reveals its connection with Sufism and Mysticism through mystical literature and its historical process.

Traditional Ulama', Islamic Traditions, and Ngaji Pasanan within the Networked Society

In Ramadan, kiai in various pondok pesantren (Indonesian Islamic Boarding Schools) conduct lecturing activities known as "Ngaji Pasanan". This tradition has been going on for a long time ago till today. However, since 2017 up to now, it has been seen to be held by taking advantage of digital information technology through live streaming via Facebook, YouTube or other media platforms. In 2020, online “Ngaji Pasanan” has become a trend nationwide. This study aims to reveal the context of the online “Ngaji Pasanan phenomenon, which is carried out by the ulama' in pondok pesantren, by taking two samples, namely K.H. Mustofa Bisri and K.H. Said Aqil Siradj. Data collection and analysis used a netnographic approach. This study found that: First, Ngaji Pasanan of the two traditional Ulama' who used digital media were actually conducted offline, but were mediated by the internet and broadcast online. Second, through the online “Ngaji Pasanan”, the two traditional Ulama' not only convey the teachings in the kitab kuning but also contextualize them into socio-religious issues within the digital world, beside they also produce religious discourses and actual nationalities that are being debated by the public, whether in the online or offline context. Third, the presence of traditional Ulama' in the digital space, on the other hand, has been used by netizens to support their opinions by framing their positions on controversial religious and political issues. Fourth, the presence of traditional ulama' in the digital space is more driven by their insistence on addressing the flow of religious and national discourse in the digital space compared to their affirmation of the use of digital technology to carry out the academic tradition of pondok pesantren in Ramadan, namely "Ngaji Pasanan".

Cultural and Religious Identity: The Development of Muslim Community at Lembah Baliem “Wamena Papua”

Islam is the second-largest religion in the world, while in Indonesia Islam is the majority religion adopted by people in Indonesia. However, in some islands such as Papua, Islam is still a minority. This study focused to describe cultural and religious identity especially the Muslim community at Lembah Baliem “Wamena-Papua”. The data on this field research was collected by observation (participative observation) and interview. For cultural anthropology, the research phase in collecting data consisted of observation, recording, verification, and description facts of Muslim Society in Wamena. The focuses of this discussion are the history of the entrance of Muslim in Wamena, how the development of the Muslim community, and how the identity of religion and culture of Muslim community in Wamena.

The Effect Of Hamzah Fansuri's Mystical Thought To The Muslim Intellectual Tradition In The Archipelago

This discussion aims to explain further the effect of Hamzah Fansuri's mystical thought to the muslim intellectual tradition in the archipelago. This research is a library research using a historical approach to obtain data and conducting content analysis. This research show that Hamzah Fansuri was the first in the Archipelago who wrote on mystical thoughtin a systematic form that had roots in a strong scientific approach and pure of deviation and perfect in reference to Arabsources. From the works of Ḥamzah Fanṣūrī, we can see his mystical style of writing which had a distinctive character, in contrast to other Fansuri's who lived in the past. Although the influence of wahdah al-wujud was still strong, Hamzah Fansuri was able to transform the term in Arabic into Malay, so it could be understood by people who were unable to speak Arabic. Hamzah Fansuri provided new technical concepts in Malay; he has made the language fully adequate to discussthe doctrines of philosophical and metaphysical thought formulated by previous Sufis. Hamzah Fansuri is not only as the originator and pioneer of Sufism wujudiyah in the archipelago, but also as laying the foundations of Islamic studies and integration of Islam and culture.

Suluk as Social Piety: Phenomenological Studies at the Naqsabandiyah Khalidiyah Sufi Order In Sokaraja Banyumas

Suluk is the most important ritual in the Sufi order by zikr and getting closer to the Creator, usually by leaving the activities public. However, there are data and facts that prove that Suluk actually encourages active efforts to improve the community's social life. The Naqshabandiyah Khalidiyah Sokaraja Banyumas Order is one of the Sufi order that pays attention to suluk, which is carried out in peguron by a spiritual guide for ten to forty days. Consistency in carrying out the practice and discipline will make a pious person mentally-spiritually so that he becomes an example in the social life of the community. Sometimes it creates a negative stigma against Sufi order, but Suluk gives birth the benefits of improving spiritual and social qualities. Suluk is not isolating from social life just for worship absolutely without limits, but becoming a medium of self-purification to become a Muslim who has mental and spiritual readiness to live a better in the midst of social life with social piety.

Comparative Study of Manakib Nurul Burhani Book with Jawahirul Maani and The Teachings of Sufism in the Book Hagiography

Most of the people, especially nahdliyin residents, still follow the practice of manakib Sheikh Abdul Qadir al-Jailani. They do this to obtain the blessings of life. There are two most significant mainstream works in the reading of manakib, and the first is the book Nurul Burhani by K.H. Muslih Mranggen, and the second is the book of Jawahirul Ma’ani by K.H. Jauhari Umar Pasuruan. Each is read by many practitioners of manakib, which basically explains the biography of Abdul Qadir al-Jailani. This research is a comparative study of the historical two books by the method of library study. The results of this study are that books with each other have similarities and differences, even similarities in the content and editorial side. In a historical review, the authorship of the book influences by the experiences of different authors. Nurul Burhani’s book consists of eight parts, while the book of Jawahirul Ma’ani has ten features. Each has a lot in common in the teachings of Sufism that Always act on the truth, a figure is always connected with God at the time of dhikr and live the laws of God and be founded the teaching of Sufism like mujahadah, riyadhah, wara’, zuhud, khauf, qona’ah, sabar, syukur, muraqabah.