Muslim Culture
Islam is a religion
of social, cultural Islam religion, Islam is a religion that brings compassion
in the universe.
Religion and culture
are two important elements in society that affect each other. When religion
entered in a civilized community, will be a tug of war between the interests of
religion on the one hand with cultural interests on the other side. Similarly,
the Islamic religion revealed in the midst of the Arab community that has
customs and traditions from generation to generation. Inevitably Islamic
missionary who performed the Prophet should always consider the cultural
aspects of Arab society at that time. In fact, some verses of the Koran down
through the stages of adjustment of the local culture.
The process of
adaptation between the teachings of Islam (revelation) with the condition of
the community can be seen by the number of verses that have asbab al-nuzûl.
Asbab al-nuzûlmerupakan cause or causal explanation of an integrated teaching
and set the entry into force in the social environment. Asbab al-nuzûl
also an evidence of the negotiations between the text of the Qur'an with the
context of society as a goal or objective revelation.
The relationship between religion and culture is
something ambivalent. Religion (Islam) and culture has the independence of
each, but both have overlapping territories. On the other hand, this fact does
not preclude the possibility of manifestation of religious life in the form of
culture.
In the further development there is a difference
of opinion among Muslims about the outcome of the dialogue process. Some argue
the formulation of a final determination is considered as the teaching that
should be applied in all walks of Muslims, while others expressed the opinion
that the final is not the result of a process of dialogue, but the basic values
to be conveyed from the verse in question. So it
is very possible that differences in the application of existing provisions.
This is because each of the Muslims has a different culture, the end result is
determined by the creativity of the people in their culture dialoging with
religious teachings which he believed.
On the other hand, there is the notion that Islam
is not identical with the Arabic, so that not all Arabs are Muslim smelling. We
must differentiate between Islam as a religion and Arabic as a culture. This is
where the need to sort out among which is the basic teachings of Islam and
which have been acculturated to Arab culture. Islam is a universal religion
that doctrine should be applied anywhere and at any time.
For this reason, the idea of Islamic acculturation with the local culture and
relationships religion (Islam) with local values appear
including in Indonesia. God created man in diversity which consists of tribes,
nations and scattered in various places. The plurality customs and traditions
gave birth to a very diverse. However, humans equipped with software that is
not given to other creatures, which is reasonable. With this sense of man into
a creature that is very respectable and expected to be a caliph in the earth
and be able to create new creations that bring benefit to others. With its
perfectly, Allah 'hopeful' that they are able to do their best in the face of
the earth. All it as a trust of Allah that we have manifested to increase
devotion to God Almighty.
Indonesia has a diverse society, customs and
traditions that are different from other countries, even from one region to
another. The diversity of religion, language and culture is a necessity in the
context of Indonesian-ness. When entering Indonesia through Walisongo,
Islam is so friendly greeting people. No anarchy and frontal against tradition.
Shrewdness Walisongo accommodate local culture into the teachings of Islam,
revealed remarkable results. The people who had previously been strong
adherents of the teachings of dynamism and animism, slowly flocked to attend
assemblies held Walisongo. They are present instead of being forced, but
knowing that Islam is very sympathetic and 'should' be followed.
It was a creation that should be appreciated.
Islam is a religion that is able to accumulate, even almost be said to be
having a problem with the local culture. Even culture can be redesigned or
modified with an elegant look by Personality 'and more efficient for improving
welfare life. Thus, the presence of Islam in society, anywhere and to any time,
will always be rahmatan lil alamin. Custom or tradition in question here is
growing and growing indigenous sector in the community and it claims principles
are not in the ritual Islamic law, both at the time of the Prophet Muhammad.
Custom or tradition of this kind is legitimate and not a problem. Of course,
with notes, custom or tradition is not contrary to the noble values of Islam, has a noble purpose and with the
intention of worship for Allah. In Fiqh rule says, “al-Adah Muhakkamah ma lam yukhalif
al-Syar’” (Tradition is allowed as long as not contrary to
the basics of sharia).
Abdullah ibn Abbas said: "Every thing
that Muslims consider good, then by God is good too, and they are considered to
be bad, so bad also according to God" (Narrated Al-Hakim). He also
advised: "Verily God looks at the heart of his servants, always found the
heart of Muhammad, as well as possible the heart of his servants, then select
it to him, and sent him. Then look at the heart of his servants in addition to
Muhammad, and found some heart friend, then making the minister for his pulse.
Every one that Muslims consider good, then by God is good too, and they are
considered to be bad, so bad also according to God "(Narrated by Ahmad).
In the as-Sanady Hasiyah mentioned, "Behold,
something permissible (no orders and no prohibition) can be accompanied by
deeds for good intentions. Perpetrators get rewarded reward for charity as
reward those who worship ". (Hasiyah as-Sanady, Volume 4, p.368).
Imam Shafi'i provide the ideal limit of custom or
tradition, according to him, during customs or traditions that are not contrary
to the basics of law, that it is commendable. That is, religion allow it.
Conversely, if the customs or traditions contrary to the basics of law, it is
forbidden in Islam. According to Imam Shafi'i quoted by Bayhaqi in his book
Manakip As Lil Shafi Bayhaqi: This new (heresy) is divided into two (2) types.
Sometime new things contrary to the Qur'an, the Sunnah, al-Atsar, or ijma
theologian. That is despicable heresy. While the new things that are not
contrary to the fundamentals of the religion is a heresy that commendable. (Fath
al Bari, Ibn Hajar, vol 20, p 330).
By way of filling the entire and cultural elements of life with
Islamic values without having
relief and cultural change, cause of Islam can be accepted easily by the
public. The logical implication of the propaganda models, namely the Islamic
acculturation with the local culture. In addition to accommodating the
acculturation process, according to Ibn Kholdun, as well as geographical
conditions such as fertility and climate or weather is cool and comfortable
which also affect the behavior of its inhabitants.
Islam as a living and dynamic entity, it continues to grow, both
because of his age and because contiguity trip with a variety of cultures and
traditions. Islam must be defined by the voice of Muslims themselves in
accordance with their own cultural context. Dynamic dialectic always occurs
between Islam in the universal category-normative-historical locality in which
he lives.
Embraced Islam pattern in Indonesia are still inherit Islamization
products preachers in the past that made the 'guardian' is still preserved as
an expression of Islam's all on one side and the expression on the other
localities.
Basically, Islam is a religion that is being accommodating, selective,
and proportionate in response to local tradition. Accommodate is meant is that
Islam justified receive local tradition, but he was also selective in the sense
that not all local traditions accommodated, but local tradition of 'good' alone
(al-Qadim al-Salih) which may be accepted. While acceptance must be
proportional.
These same accommodating attitudes have led Muslims as the largest
communities in Indonesia. Without this attitude of accommodating as friction
and impact in social interactions in Indonesia will be felt so strongly.
Contradictory attitude towards the local culture would be contrary to the
nature of sociological and geographic provides opportunities and enormous
potential for the formation of an accommodative stance. Hopefully Islam in
Indonesia will continue to grow as long as they bring coolness to the lives of
people (*).
