Acculturation and Development of Islamic Culture in Indonesia
Acculturation and Development of Islamic Culture in Indonesia
Acculturation and Development of Islamic Culture in Indonesia - The development of Islamic culture in the Indonesian Archipelago has added to the repertoire of Indonesian national culture, as well as contributed to providing and determining the cultural style of the Indonesian nation. However, because the culture that developed in Indonesia is already so strong in the community, the development of Islamic culture does not replace or destroy the existing culture. Thus there is an acculturation between Islamic culture and the existing culture.
The results of the acculturation process between pre-Islamic culture and when Islam entered were not only in the form of physical objects such as building art, carving or sculpture, and literary works, but also related to lifestyles and other non-physical cultures. Some examples of forms of acculturation of Indonesian culture with Islam:
Acculturation and Development of Islamic Culture in Indonesia: The Art of Building
The art and architecture of Islamic buildings in Indonesia is very unique, interesting and acculturative. The art of buildings that stood out in this era of Islamic development, especially mosques, minarets and tombs.
a. Mosque and Tower
In the art of building in the era of Islamic development, there appears to be a blend of Islamic elements with pre-Islamic culture that already exists. The prominent Islamic building art is the mosque. The main function of the mosque, is a place of worship for Muslims. The mosque or mosque in Arabic may be derived from Aramaic or a free form of the word sajada which means to lie down to prostrate. In the Ethiopian language there is the word mesgad which can be interpreted as a temple or church. Between these two meanings, the primary one is the place where people lay down to prostrate when praying or praying.
This understanding can be related to one of the sahih hadiths of al-Bukhâr which states that "This earth was made for me for a mosque (place of prayer) and a purification tool (for tayammum) and in any place where someone from my Ummah gets prayer time, then pray there. ” If this understanding can be justified, it can also be assumed that Islam has given the meaning of the word mosque or mosque to be universal.
With that universal nature, Muslims are given the freedom to pray in any place as long as it is clean. Therefore, it is not surprising that there are Muslims who pray on a rock in a river, on a rock in the middle of a rice field or field, on the side of a road, on a grass field, above a rice field guard hut or ranggon (Javanese, Sundanese), above buildings and so on.
Although the understanding of the hadith provides freedom for every Muslim to pray, it is felt that it is necessary to build a special building called a mosque as a place of worship for Muslims. The mosque actually has a broad function, namely as a center for organizing Islamic religion, a center for practicing the teachings of equal rights and friendship among Muslims. Likewise mosques can be considered as cultural centers for Muslims.
In Indonesia, the designations for mosques and other places of worship vary according to and depend on the local community and language. The name mosque, in Javanese it is commonly called a mosque, in Sundanese it is called masigit, in Aceh it is called meuseugit, in Makassar and Bugis it is called masigi.
The buildings of ancient mosques in Indonesia have the following characteristics:
1) The roof is in the form of an overlapping roof, which is a tiered roof, the higher you go the smaller it is and the top level is pyramidal The number of overlaps is usually odd/odd, some are three, some are five. There is also an overlap of two, but this one is called overlapping one, so it's an odd number too. Such a roof is called a meru. The roof of the mosque is usually still given another peak called mustaka.
2) There is no tower that serves as a place to call the call to prayer. In contrast to mosques outside Indonesia, which generally have minarets. In ancient mosques in Indonesia to mark the time of prayer is done by hitting a drum or kentongan. What's special about the Kudus Mosque and Banten Mosque is the tower that looks so unique. The shape of the tower of the Holy Mosque is an East Javanese style temple that has been modified and adapted to its use by being given an overlapping roof. At the Banten Mosque, the additional tower is made to resemble a lighthouse.
3) Mosques are generally established in the capital or near the royal palace. There are also mosques that are considered sacred which are built on hills or near tombs. Mosques in the Wali Sanga era were generally adjacent to the tomb.
b. Grave
The tombs located in the plains near the Grand Mosque, the former city center of the sultanate include the tombs of the sultans of Demak next to the Great Mosque of Demak, the tombs of the Mataram-Islamic kings of Kota Gede (DI Yogyakarta), the tombs of the sultans of Palembang, the tombs of the sultans. - the sultans in the Nanggroe Aceh area, namely the tomb complex in Samudera Pasai, the tombs of the Aceh sultans in Kandang XII, Gunongan and elsewhere in Nanggroe Aceh, the tombs of the sultans of Siak Indrapura (Riau), the tombs of the sultans of Palembang, the tombs of the sultans -the sultan of Banjar in Kuin (Banjarmasin), the tomb of the sultans in Martapura (South Kalimantan), the tomb of the sultans of Kutai (East Kalimantan), the tomb of the Sultan of Ternate in Ternate, the tomb of the sultans of Goa in Tamalate, and the tomb complex of kings in Jeneponto and the tomb complex in Watan Lamuru (South Sulawesi), tombs in various other areas in South Sulawesi, and the Selaparang tomb complex in Nusa Tenggara.
In some places there are tombs which, although the figures buried include saints or sheikhs, however, their placement is in highland areas. The tombs of these figures include the tomb of Sunan Bonang in Tuban, the tomb of Sunan Derajat (Lamongan), the tomb of Sunan Kalijaga in Kadilangu (Demak), the tomb of Sunan Kudus in Kudus, the tomb of Maulana Malik Ibrahim and the tomb of Leran in Gresik (East Java), the tomb of Datuk Ri Bkalianng in Takalar (South Sulawesi), the tomb of Shaykh Burhanuddin (Pariaman), the tomb of Sheikh Kuala or Nuruddin ar-Raniri (Aceh) and many other preachers in the country who are buried in the plains.
Tombs located in high places or on hills, as has been said above, still show the continuity of traditions that contain elements of belief in ancestral spirits which are already known in the embodiment of the establishment of Megalithic punden-punden. This tradition was continued during the Hindu-Buddhist Indonesian culture which was manifested in the form of buildings called temples. Among others, Dieng Temple which is 2,000 meters above sea level, Gedongsanga Temple, Borobudur Temple. Prambanan Temples, Ceto Temples and Sukuh Temples in the Surakarta area, Mount Penanggungan Temples and others. It draws our attention that the tomb of Sultan Iskandar Tsani is buried in Aceh in a mountain-shaped building which is also known as the meru element.
After the Indonesian Hindu-Buddhist culture collapsed and there were no longer any temple buildings, the elements of religious art were still continued during the growth and development of Islam in Indonesia through the process of acculturation. Tombs located on a hill, the top tomb is considered the most respected, for example Sunan Gunung Jati or Syarif Hidayatullah on Mount Sembung, at the top of the Imogiri burial complex is the tomb of Sultan Agung Hanyokrokusumo.
Tomb complex that takes place flat for example in Kota Gede, the most respected person is placed in the middle. The tombs of walisongo and sultans are generally placed in buildings called cupolas which are still in ancient style and also in buildings that have been refurbished. Ancient cupolas include the cupolas of the tombs of Sunan Giri, Sunan Derajat, and Sunan Gunung Jati. Likewise, the cupola of the tombs of the sultans which can be said to still show its antiquity even though it has undergone repairs, for example, the cupola of the tombs of the sultans of Demak, Banten, and Queen Kalinyamat (Jepara).
In addition to the tomb building, there is a funeral tradition that is not actually derived from Islamic teachings. For example, the corpse is put in a coffin. In ancient times there were stone chests, stone tombs and others. Often, flowers are placed on the graves. On the 3rd, 7th, 40th, 100th, one-year, two-year, and 1000-day days of salvation are held. The offerings and salvation are elements of pre-Islamic cultural influence, but the prayers are Islamic. This clearly shows fusion. After the last ceremony (a thousand days) is completed, then the grave is enshrined, meaning that it is reinforced with buildings and stones. This building is called jirat or gravestone. His headstone was replaced with a stone headstone. On top of the jirat, a kind of house is often built, which is called a cupola. In connection with Islamic tombs there is also the term mosque tomb.
Acculturation and Development of Islamic Culture in Indonesia: The Art of Carving
During the development of Islam in the middle ages, the teaching developed that carving, sculpture, and painting living things, especially real humans, were not allowed. In Indonesia these teachings are adhered to. This causes the art of sculpture in Indonesia in the middle ages, less developed. Whereas in the past the art of sculpture was very developed, both human and animal forms. However, after the Middle Ages, sculpture developed as we can see today.
Although sculpture to depict living creatures in real is not allowed. However, the art of sculpture or carving continues to grow. The artists did not hesitate to develop decorative arts and carvings with motifs of leaves and flowers as previously developed. Then also added decorative art with Arabic letters (calligraphy). In fact, new creations emerge, namely if they are forced to want to depict living creatures, they will be disguised with various decorations, so that they are no longer clearly in the form of animals or humans.
There are so many Islamic buildings that are decorated with various carving motifs. For example, carvings on doors or poles in palace buildings or mosques, on gates or gates. Decorative arts or carvings with Arabic script are also developed which are mixed with other decorations. There is even the art of calligraphy that forms people, animals, or puppets.
Acculturation and Development of Islamic Culture in Indonesia: Script and Literary Arts
The spread of Islam in Indonesia brought influence in the field of script or writing. The alphabet or Arabic letters as the alphabet used to write Arabic began to be used in Indonesia. Even Arabic letters are used in the field of carving. In this regard, the art of calligraphy developed. In addition to the influence of Islamic and Persian literature, the development of literature in the Middle Ages was inseparable from the influence of previous literary elements. Thus there was an acculturation between Islamic literature and literature that developed in pre-Islamic times. Literary art in the Islamic era mainly developed in Malay and Java. Judging from the style and content, there are several types of literary arts such as the following.
1) Hikayat is a literary work that contains historical stories or fairy tales. In the saga, many interesting events, miracles, or things are written that don't make sense. The saga is written in the form of a reward (free essay or prose). Famous saga, for example the Hikayat Iskandar Zulkarnain, Hikayat Raja-Raja Pasai, Hikayat Khaidir, Hikayat the Poor, Hikayat 1001 Malam, Hikayat Bayan Budiman, and Hikayat Amir Hamzah.
2) Babad is similar to saga. Chronicle writing is like historical writing, but its content is not always based on facts. So, the content is a mixture of historical facts, myths, and beliefs. In Malay lands it is known as tambo or salasilah. Examples of chronicles are the Babad Tanah Jawi, Babad Cirebon, Babad Mataram, and Babad Surakarta.
3) Poetry comes from Arabic words to name literary works in the form of poems consisting of four lines per stanza. An example of a very old poem is the poem written on the tombstone of the daughter of Pasai in Minye Tujoh.
4) Suluk is a literary work in the form of books and its contents explain the questions of Sufism. Examples of Suluk are Suluk Sukarsa, Suluk Wujil, and Suluk Malang Sumirang.
Acculturation and Development of Islamic Culture in Indonesia: Art
In Indonesia, Islam produces art that breathes Islam which aims to spread the teachings of Islam. The arts, for example as follows.
1) Debus game, which is a dance in which at the peak of the event the dancers stab sharp objects into their bodies without leaving wounds. This dance begins with the recitation of verses in the Qur'an and salawat to the prophet. This dance is found in Banten and Minangkabau.
2) Seudati, a dance form from Aceh. Seudati comes from the word syaidati which means the game of big people. Seudati is often called saman meaning eight. This dance was originally played by eight dancers. The players sing a song that contains, among others, salawat to the prophet
3) Puppets, including shadow puppets. Puppet shows have developed since the Hindu era, however, during the Islamic era it continued to be developed. Then based on Amir Hamzah's story, a wayang golek show was developed.
Acculturation and Development of Islamic Culture in Indonesia : Calendar System
Towards the third year of the reign of Caliph Umar bin Khattab, he tried to fix the Islamic calendar. Calculation of the year used on the basis of the circulation of the month (komariyah). Umar set the year 1 H to coincide with September 14, 622 AD, so now we know the Hijri year.
The calendar system was also influential in the archipelago. The most obvious evidence of the development of the calendar system is the calendar system created by Sultan Agung. He made a few changes, regarding the names of the months in the Saka year. For example, the month of Muharram is replaced with Sura and Ramadan is replaced with Pasa. The calendar begins on 1 Muharram in 1043 H. Sultan Agung's calendar begins on the 1st of Sura in 1555 Java (August 8, 1633).
There are still several other forms and acculturation between pre-Islamic culture and Islamic culture. For example, the ceremony of birth, marriage and death. Javanese people are also familiar with various safety activities in the form of a feast. Congratulations are held at certain times. For example, congratulations or feasts on 10 Muharram to commemorate Hasan-Husen (son of Ali bin Abu Talib), Maulid Nabi (to commemorate the birth of the Prophet Muhammad), Ruwahan (Nyadran) to honor deceased ancestors or relatives.