The Convergence of Nahdlatul Ulama and Jamaah Tabligh Traditions in Temboro Village, Magetan, East Java (original) (raw)

The Kiai’s Cultural Strategy in Shaping the Religious Culture of the Community of Temboro Magetan Village, East Java

Dinamika Ilmu, 2021

Religious culture in the village of Temboro, which made it is known as "Kampung Madinah", certainly did not happen suddenly, but there was a process of formation and role of Kiai and Pesantren Al-Fatah. This study aims to analyze the Kiai’s cultural strategy in developing a religious culture using a phenomenological approach and collects data through in-depth interviews, active participant observation, and documentation. The study results show that, firstly, ideological culture is the strategy of the Kiai in shaping the religious culture of the Temboro community. Secondly, the ideological culture of the Tablighi Jamaat has an impact on changing the five religious cultures of the Temboro community, namely: (1) ideological faith, (2) normative Islam, (3) Sufistic religious experience, (4) moderate-textual religious knowledge, (5) Maqami-intiqali practice.

Socio-Cultural Transformation of Muhammadiyah and Nahdlatul Ulama Communities in East Java Prismatic Society

Millati: Journal of Islamic Studies and Humanities

This research focuses on the socio-cultural transformation of Muhammadiyah and Nahdlatul Ulama' (NU) communities in the prismatic communities of East Java (i.e., Jember, Bondowoso, and Lumajang). This condition cannot be separated from transforming various sectors in people's lives that make it a prismatic (transitional) society. Therefore, this research seeks to find and understand the basic framework for the socio-cultural transformation of Muhammadiyah and NU communities in society. From the unit of analysis, this study uses a qualitative approach with ethnographic research, while the data collection techniques use in-depth interviews, participatory observations, field notes, and documentation. This research uses interactive data analysis by Miles, Huberman, and Saldana. This research finds that Muhammadiyah and NU communities have relatively different characteristics. In these three districts, members of Muhammadiyah and NU tend to be stagnant and unaffected by their various oppositional organizational doctrines. However, their socio-cultural transformation occurs triggered by external and internal factors dialectically related to themselves. The implication is that the modernist corporate identity attached to Muhammadiyah and the traditional community identity to NU is relatively irrelevant, especially when there is a progressive and alternating socio-cultural transformation between the two communities.

Kampung Madinah: The Construction of Jamaah Tabligh for the Arabization Process in Magetan, East Java

JSW (Jurnal Sosiologi Walisongo)

Arabization is not always identically carried out by immigrants of Arab descent, but non-Arab communities can carry out the Arabization process. This study aims to explain the Arabization process by the Jamaah Tabligh (JT) group by establishing the Kampung Madinah of Temboro Village. This study relies on collecting qualitative data through observation, interviews, and literature study with descriptive analysis. The findings show that the existence of JT in Temboro Village has resulted in a shift in community culture from secular to religious. The role of the JT leadership became an emerging factor in the Arabization process in the formation of a religious society. Likewise, JT's persuasive approach through education and religious activities facilitates public acceptance. The naming of Kampung Madinah in Temboro is driven by various Arabic symbols used, e.g., daily conversations, activities, and clothes. The existence of JT succeeds in constructing Temboro people's habits int...

The Religious Patterns of the Tablighi Jamaat in Indonesia

International Journal of Demos, 2022

One of the promises of religion is happiness for its followers. The promise is translated according to their respective mindstreem. One of them is the Tablighi Jamaat. The Tablighi Jamaat claims to be a neutral community in terms of sects, mass organizations, and politics, but within the framework of ahl al-sunnah wa aljamâ'ah. They emphasize their religious activities in real terms through the practice of da'wah by prioritizing morality. This study aims to determine the religious pattern of the Tablighi Jamaat by studying the pattern of their life and da'wah. This study uses a qualitative approach with a descriptive method in describing the results of the study. The results of the research on the religious patterns of the Tablighi Jamaat mutually influence the dimensions of doctrine, teachings, rituals, appreciation and practice, so that the social interactions that are formed between the two are dialectically and associatively intertwined because they are influenced by motivational orientations and value orientations. In the application of the religious pattern, the Tablighi Jamaat adheres to the six doctrinal principles they profess.

Da'Wah Experience, Spiritual, and Economic Resilience of Jamaah Tabligh in Langsa Aceh

Jurnal Ilmiah Islam Futura, 2019

This article examines the experience of da'wah, spirituality and economic resilience of jamaah tabligh in Langsa City. Jamaah Tabligh is a community that consistently carries out its da'wah to invite people to worship Allah Almighty by praying in congregation in mosques. The method of da'wah is done in the form of going to people's homes, traveling out of the area where they live by leaving their families in between two days, a week or even 40 days known as khuruj. Through observation of da'wah activities and family conditions, interviews with 5 males and 5 female jamaah tabligh families and one focus group discussion found that da'wah experiences, spiritual experiences and economic resilience of the jamaah tabligh families. That da'wah experiences face a number of challenges in the form of rejection and expulsion from the community faced calmly and patiently. The spiritual experience of increasing the sense of faith in the form of belief in the mercy of ...

Nasionalis-cum-Nahdliyin: a new identity for nominal Javanese Muslims

Contemporary Islam, 2022

This article discusses contemporary developments in Islam in Indonesia by specifically looking at Muslims living in rural Java. Whereas most studies examine urban Muslims and mostly define Islamization that leads to the emergence of the middle class and the so-called "conservative turn," this article offers a brief discussion of the transformation of non-practicing Muslims or abangan. Through fieldwork in a remote village in Tulungagung, East Java, the article argues that the massive Islamization in contemporary Java has invited the abangan to construct their new identity of Nasionalis-cum-Nahdliyin. While the term "Nasionalis" refers to a modern ideological category, "Nahdliyin" represents a mode of religiosity that confirms local customs and traditions. Looking at their communal ceremonies, such as yasinantahlilan, this new identity has given the abangan a means to maintain their communal bond with their ancestral spirits on the one hand and community cohesion on the other. These communal activities are an amalgam of santri and abangan traditions with which the latter exercise their communal piety in the public space.

THE CONSOLIDATION OF THE ISLAMIC TRADITIONALISM: A CASE STUDY OF THE NAHDATUL ULAMA

Abstrak Nahdatul Ulama adalah organisasi masyarakat keagaaman yang didirikan oleh ulama tradisional Indonesia berbasis masyarakat pedesaan dengan pesantren sebagai roda penggeraknya. Kelahiran ormas yang dinilai oleh banyak pengamat, termasuk Mitsuo Nakamura, sebagai salah satu gerakan Islam yang paling dinamis dan besar di Indonesia, dapat dianggap sebagai bentuk reaksi kaum tradisonalis terhadap kalangan reformis Islam, seperti Muhammadiyah, yang memiliki haluan pemikiran keislaman yang berbeda dan cenderung kontra terhadap prilaku dan kultur keagamaan tradisional mereka. Selain itu, lahirnya NU juga diharapkan oleh para pendirinya untuk menjadi agen transformasi internal pesantren, sebuah lembaga pendidikan Islam yang sudah lama dikelola kalangan ulama tradisional bersama masyarakat sekitarnya, untuk mendidik santri dan menjaga kelestarian regenerasi ulama di Indonesia. Sejak kelahirannya, NU terus melakukan konsolidasi diri baik secara kelembagaan maupun personal para aktivisnya, sebagai bentuk respon terhadap perubahan sosial yang dihadapi masyarakat tradisional, yang kenal sebagai warga Nahdiyin, termasuk dalam hubungan mereka dengan kebijakan negara dan situasi sosial politik Indonesia. Artikel ini berusaha untuk mendeskripsikan dinamika konsolidasi yang dilakukan oleh kaum sarungan tersebut—demikian sebutan yang dilabelkan oleh para pengamat, sebagai representasi Islam tradisional Indonesia, sejak periode awal kelahirannya di masa kolonialisme Belanda hingga era di mana modernitas dan globalitas telah menjadi bagian dari kehidupan masyarakat Indonesia dan masyarakat dunia internasional. Di masa kolonialisme Belanda, NU memposisikan diri berada digaris perlawanan untuk memperjuangkan kemerdekaan bumi nusantara. Di masa kolonialisme Jepang, NU, bersama dengan pemimpin Islam dan nasionalis sekuler lainnya, mengkonsolidasikan diri untuk menjadi agen dan berkolaborasi dengan pemerintah, demi mempersiapkan rumusan konstitusi bagi negara yang akan merdeka. Di masa mempertahankan kemerdekaan, NU berada di garda terdepan dengan melakukan perang suci, jihad fi sabilillah dan terlibat dalam politik praktis dengan bergabung bersama organisasi Islam lainnya membentuk Partai Masyumi.Namun akhirnya NU keluar dari Masyumi dan membentuk Partai NU, yang salah satu alasannya adalah akibat ketidakpuasan dengan posisi yang diberikan kepada ulama NU di Masyumi. Di masa perumusan konstitusi, NU bergabung dengan kelompok pro konstitusi negara Islam, namun akhirnya gagal hasilkan konsesus dan kegagalan ini berakibat lahirkan pemberontakan DI/TII dan pembubaran Partai Masyumi dan PSI serta mendukung sikap kempimpinan rezim Soekarno yang menumpas pemberontak, dengan satu diktum yang sangat terkenal, ulil amri dharuri bis-saukah. Di era Rezim Soeharto, NU berada dipinggiran akibat kebijakan pengkebirian partai-partai politik dan pembentukan GOLKAR, sebagai mesin politik rezim Orde Baru. Akibatnya, NU bersikap kritis terhadap kebijakan ORBA, terutama program percepatan pertumbuhan ekonomi ala Barat; yang berdampak modal menjadi terkonsentrasi pada segelintir elite konglomerat dan melemahkan wira-usahawan dari kalangan pribumi. NU juga mengkritik terabaikannya hak-hak umat Islam dan pengangakemasan aliran kepercayaan dan kebatinan Kejawen oleh rezim Soeharto. Menariknya, NU justru menjadi organisasi Islam yang paling pertama menerima kebijakan Soeharto yang Pancasila sebagai asas tunggal bagi kehidupan Prosiding The 4 th International Conference on Indonesian Studies: " Unity, Diversity and Future " 935 berpolitik dan bernegara. Selain penerimaan asas tunggal, keputusan untuk melepaskan diri dari politik praktis dan " kembali ke Khittah 1926 " merupakan bentuk konsolidasi NU yang sangat bersejarah dan menentukan dinamika NU di masa-masa selanjutnya. NU kemudian lebih mengkonsentrasikan energinya untuk transformasi internal lembaga pendidikannya (pesantren), pemberdayaan ekonomi, pemberdayaan kukltutral, dan pemberdayaan masyarakat, terutama dalam merespon tantangan modernitas dan globalitas di masa sekarang.

Development of Islamic Society Based on Majelis Ta'lim: A Study of the Shifting Role of the Majelis Ta'lim in West Java

American Journal of Applied Sciences, 2016

As a religious institution that has focused on the propagation of Islam (tabligh), the Majelis Ta'lim, particularly the branches in West Java, faces no small challenge. First, the Majelis Ta'lim is charged with implementing breakthroughs to preserve organizational existence as well as undertaking self-development to achieve a better state. Second, the Majelis Ta'lim is faced with the challenge of contributing to the quality of various aspects of the life of the Islamic community. This research studies the phenomenon of the shifting role of the Majelis Ta'lim, which is no longer solely a religious institution that propagates Islam but is beginning to actively respond to issues categorized as "worldly" (muamalah). This shift in the role of the Majelis Ta'lim is interesting: Why and in what aspects has this shift (or, more accurately, enrichment) in its role occurred? This study uses an analytic descriptive approach to examine this phenomenon. The research results show that in the context of a developing Islamic society, the Majelis Ta'lim institution, which exists throughout the region of West Java, can become a development actor in the midst of its routine religious study activities. Although its scope to date has been in the religious area (diniyah), its representatives are becoming involved as actors and spokesmen for the development of Islamic society in social and economic fields.

Islam and Local Culture in Indonesia, Al-Albab Borneo Journal of Religious Studies vol 3 No. 1 June 2014

Muslims believe that their religion is universal, suitable to all places and time. Consequently, in practice, Islam can be adapted to various situations and conditions. Therefore, the diversity in Islam is inevitable. Diversity is especially related to aspects of interpretation and religious branches, not things that are principle. This article is about the relationship between Islam and local culture. As recognized by many experts, Islam in Indonesia was spread by peaceful means. Local elements were used in the process of Islamization. As a result, Islam could be accepted by most of society of Indonesia. Islam expressed here shows a distinctive face. Islam can live hand in hand with local culture, especially the culture that is not incompatible with Islam.

From the Indigeneous to the Religious Practices: Islamic Construction of the Local Tradition in South Sulawesi, Indonesia

2021

Islam and indigenous tradition in Indonesia have long established interconnected relations in both social and ritual practices. This study elaborates on the Islamic construction of the indigenous Bugis-Makassar tradition. The "Haji Bawakaraeng" is one the familiar practice and is believed to exist in the South Sulawesi region. Term Haji Bawakaraeng is a religious practice contained with local Muslim beliefs carried out on Mount Bawakaraeng. This research uses a descriptive qualitative approach with data collection done through observation, interviews, and documentation studies. This study finds that the Bugis-Makassar habit of carrying out a series of rituals on the summit of Mount Bawakaraeng is an old belief facing the process of negotiation and adaptation to the teachings of Islam. The presence of the term Hajj as an Islamic construction and Bawakaraeng as a local cultural construction is the result of the construction of Islam on the local beliefs of the Buginese-Makassarnese. In addition, this study also illustrates the dynamics of the inclusion of Islam in South Sulawesi as a variative and authentic inclusion. Finally, this study explains the diversity of the Bugis-Makassar people which tends to change from indigenous traditions to religious practices due to the ongoing construction of Islam. This paper recommends the need for further studies on the issue of religious and cultural relations at the micro level to see the dynamics of changing socio-religious practices in the community.