WETU TELU ENGLISH edited

WETU TELU ISLAM IN BAYAN LOMBOK: ISLAM DIALECTIC NORMATIVE AND CULTURE MuhammadHarfinZuhdi (The faculty of Shariah and Islamic Economics of Mataram State College for Islamic Studies (IAIN Mataram). Email: [email protected]) Abstract Islam reached Lombok Island in the sixteenth century, approximately in 1545, which was brought by Sunan Giri, the son of Sunan Prapen, one of the prominent Islamic preachers known as WalingSongo, through an expedition from Java. Prior to its arrival in the Island, according to some historians, the indigenous Sasak (the indigenous people of Lombok) embraced a traditional belief known as Boda. Historically, since its establishment, Islam has perpetually been expanding despite facing some distinct and contradictory values of local tradition and culture, which leads to a kind of dialectical process and turns in what is known as local Islam such as Islam WetuTelu in Bayan, West Lombok. This article is aimed at revealing the historical root of religious identity of Sasak community. The historical sketch of its religious identity produces a combination of traditional, cultural and religious values of the comers with those of the indigenous people in the past, WetuTelu religion. Present Muslims in Lombok assume that the existence of traditional Islam is due to an incomplete process of Islamization in the Island. Keywords: Boda, Agama, Local culture, WetuTelu, Waktu lima Before Islam made its way into the archipelago, a wide range of traditional beliefs were widely practiced and well integrated with the existing local social structure. Hence, when Islam came, it was confronted with the ancient values characterized the elements of Hindu-Buddhist. However, instead of demolishing all of the non-Islamic elements, Islam accommodated them, and it was synchronized with the local traditions. The existence of Islam Abangan in Java, and Islam Wetutelu in Lombok is the evidence of the assimilation, which is known and embraced as local Islam. On the island of Java, Lombok and other areas, Islam is laden with the local indigenous culture "... Islam, with a few exceptions, practiced throughout the Indonesian archipelago as a traditional folk religion---it shares local beliefs everywhere". Adam Schwarz, A Nation in Waiting in 1900s, [Australia: Allen & Unwin Pty Ltd., 1994], p. 166. In addition, unsurprisingly, most Muslims view Islam as narrowly as the Creed; abstain from eating pork and drinking alcohol, and it is obliged for men to be circumcised. The distinct perspectives, understanding and practices of Islamic teachings, and its assimilation into a certain specific local structure have been accounted for the plurality and parochialism of Islam in Indonesia. Soebardi describes the plurality of sub-culture of Islam in Indonesia as the following: "In reality is of pluralistic Islam. It is straightforward to find Muslims with different ways of life and teachings of Islam. Some orthodox Muslims obviously adhere to the rules and teachings of Islam. On the other hand, there are many people who call themselves as Muslims, yet having limited knowledge of Islamic laws and do not act according to its principles in everyday encounters. In addition to that, there are also pre-Islamic elements or means of worship." Soebardi, “The Place of Islam” in Ekaine Me. Kay, ed. ,Study in Indonesian History, [Australia: Pitman Publishing pt. Ltd, 1976], p. 39. The elaboration above shows that there is a plurality of religious expressions in Indonesia. On the island of Lombok are two variants of Islam, namely Waktu Lima Islam (General Islam with five times prayer) and Islam WetuTelu. The former pertains to samãwi (the divine religion), whereas the latter can be categorized as a traditional religion. These do not segregate both of them; however, they can overlap in which both share certain characteristics to some extents and vice versa. In other words, the traditional belief encompasses distinctive values, concepts, perspectives and practices to some extents, which can also be found, even more parochial, in the former. The characterization of WetuTelu as a traditional religion, and Waktu Lima as the divine religion does not entail total segregetion. Some valuable characteristics of Waktu Lima are prevalent in WetuTelu. These include the use of Arabic words in their rituals taken from Koran (Islamic holy book), the role of Islamic scholars as Imam, and mosques, which become issential elements of WetuTelu deriving from the generally known Islam. The inclusion of the Quranic verses in the so called traditional religion indicates the esoteric quality which, however, does not change the substantial forms of animism and anthropomorphism.3 Religion, Islam and Indigenous There are three terms that constitute the meaning of religion, namely the religion itself, religion, and the term din. Hasan Shadily, Ensiklopedy of Indonesia, [Jakarta: IchtiarBaru Van Hoeve, 1989], p. 104-105 Etymologically, the meaning of religion derives from the Sanskrit which consists of a = not, and gam = go, which means do not go, fixed, static, has been around a long time, been a tradition, inherited from generation to generation. The religious meaning of the word gam is scripture, guidance, or guidelines. Hence, religion is based on the teachings of the holy book, which is used as a grip rule of human life. Harun Nasution, SeeIslam at all Aspect, [Jakarta: UI Press, 1979], p. 9-11 There is also another definition of the word a = not, gamma = chaotic, which means that religion is as an orderly and peaceful system of life. Endang Saifuddin Anshari, Mean of Islam, [Jakarta: Usaha Enterprises, 1976], p. 109. Thus, it can be said that religion is a doctrine that has existed since ancient time, inherited from generation to generation, which serves as a guidance and rule of life generated from a peaceful and orderly scripture of human life. Terminologically, the religious meaning is equivalent to [the same as] the understanding of religion in European languages, and the term din in Arabic. The term stems from the word religion religie in Dutch, or religion in other European languages, such as English, French, and German, which is derived from the Latin: Lerigare [re means back, lerigare means bound / bond]. Thus, the term religion can be defined as a system of life that is bound by norms or rules, in which the highest norms or rules are the norm or regulation that comes from God. Religion can also mean as Earnest Observance of ritual obligation and an inward spirit of reference. The American Heritage Concise Dictionary, Microsoft Encarta 97 Encyclopedia, [Hougthon Mifflin Company, 1994], Third ed. Copyright. Religion in the sense Glock and Stark, as quoted Djamaludin Ancok, Djamaluddin Ancok, Psikology of Islami:Solusion Islam of Psikology Problem, [Yogyakarta: Pustaka Pelajar, 2001], p. 77 is a system of symbols and beliefs, valuable systems and institutionalized behavior, all of which centered on the problems experienced as the most meaningful. Similarly, Robert H. Thouless defines religion as an attitude and adaptation to the world that encompasses all environmental elements which are bound by space and time. Robert H. Thouless, Introduction of Religion Psikology, [Jakarta: CV. Atisa, 1988], p. 10 William James argued that religion as feelings, actions, and experiences of each human being in the 'silence'. Robert W. Crapps, Dialogue of Religion Psikology of William James to Gordon W. Allport, [Yogyakarta: Kanisius, 1993], p. 17. Religious consciousness is based on subjective experience. There are three traits that characterize religion, namely the first, personal, religion is a very personal in accordance with the reality completely; second, emotionality, as the essence of religion in the form of emotional and behavior based on religious feeling; and third, diversity in religious experience. Ibidem., p. 148-152 Furthermore, Anthony Giddens explains that religion consists of a set of symbols, which evokes a feeling of reverence and solemn, and associated with various ritual practices and ceremonies performed by adherents of community. Anthony Giddens, Sociology, [Cambridge: Polity Press, 1989], p. 452 As a system of meaning, religion provides certain explanations and interpretations on various issues, and others remain as a mystery. Religion provides answers to questions about the origins of the universe and of man in the life, death and life after death in a nuanced concept of raptures. Therefore, Geertz Clifford Geertz, The Interpretation of Cultures, [New York: Basic Books, 1973] argued that religious beliefs define the order of social strata and give meaning to the world with reference to the transcendental region. This means that the explanation and meaning inherent in a religion are beyond the limitations of the human mind and logic. Giddens added that there is always the 'object' of certain supernatural beings whose existence is beyond the reach of human senses that bring awe---Supernatural objects that can be "a divine force or personalization of the gods". Anthony Giddens, Op.Cit. In Islam, the divine power itself is God, whereas the supernatural creature worshiped is one but has several manifestations such as gods, spirits of the ancestors, and other supernatural powers. In addition, religion also sets a "moral guidelines" that controls and limits the conduct of its adherents. Ibidem Religion imposes various institutions and norms and demands that its adherents to behave according to the rules and norms that have been outlined. The goal is to direct and guide its followers in the right path, the path that ushers them into safety. While the term derived from the Arabic din, which, among others, can be defined as: a habit or behavior, as in the verse of Koran [QS 6: 156, 25: 12, 109: 6]; roads, regulation or law of God [Q.S. 12: 76]; obedience or adherence [Q.S. 16: 52],; rewarded or fair [Q.S. 1: 3, 51: 6, 82: 17]. Thus, it can be formulated that religion is a human habit or behavior that is based on the road, the rules or the law of God, which, if adhered to, will in turn provide a reply in the form kindness and fairness. In the Qur'anic term, din is used both for Islam and other religions, including the ancestral religion of the Quraysh, as in the verses QS 109: 6, 48: 28, and 61: 9. The term din connotes special meaning in the religion of Islam led by the Prophet Muhammad, if associated with the words, Allah, al-Haqq al-Qayyim, and al-Khalish, it becomes Allah Din, Din al-Qayyim, and Din al-Khalish. E. Hasan Saleh, Islamic Studies, [Jakarta: ISTN, 1998], p. 30-31 While word adat (tradition) derives from Arabic, “Addah”, which is literally synonymous with the word urf, which means habit, custom or practice. While the meaning of the word 'urf’ itself is "something that has been known". Muhammad MusthafaSyalabi, Ushul al-Fiqh al-Islami, [Beirut: Dar al-Nahdlah al-‘Arabiyyah, 1986], p. 313-315. From this etymological meaning, it can be understood that the traditional means or the repeated practices that have become a habit can be performed individually ['No fardliyah] or in groups [' Adah jama'iyyah]. In addition to that, urf is defined as the practices that occur repeatedly and can be accepted by a reasonable person. For this reason, it refers to a habit of many people in a community, whereas tradition is more associated with the habit of a small group of people in society. However, some other jurists who understand these two terms opine that they are not different. Similarly, Subhi Mahmasani opines that the word indigenous and urf have similar meaning [al-'urf bi wa al-'adahma'na bully]. Mahmasani, Subhi, The Philosophy of alTtasyri 'fi al-Islam, [Beirut: Dar al-lin-NasyrKasysyafItiba'ahwawa at-Tauzi', 1952], p. 178-181 However, another interpretation was drawn from "something that has been known to" to "something that can be accepted by a society" such as custom itself. The latter definition is widely adopted to refer to the two terms. Being equivalent to the word urf, the author uses the term indigenous throughout this paper to show consistency, which means “custom” or “habit”. Theoretically, custom is not recognized in the Islamic jurisprudence Joseph Schacht, An Introduction to Islamic Law, [Oxford: The Clarendon Press, 1964], p. 62; however, it plays a pivotal role in the process of creating the Islamic law in various legal sectors in Muslim countries. Indigenous generally refers to the long-standing convention, either deliberate or the result of accidental adjustments to the state, which is adhered to and highly exalted deeds or deeds. Levy, R., The Sosial Structure of Islam, [London; Cambridge University Press, 1957], p. 248 Islam WetuTelu: Belief and Rite Religiosity The 20th century Western sociologist such as Van Eerde and Professor Bousquet stated that there are three religious groups constituting the indigenous Sasak, namely Sasak Boda, Waktu Lima and Wetutelu. Sasak Boda was the indigenous religion of the people. In spite of having homophone with the word “Buddhist” (Buda in Sasak language), they were not adherent to the religion, because they did not acknowledge Siddhartha Gautama as the prominent figure in the religion or the teachings of enlightenment. Erni Budiwanti, Op.Cit., p. 8 The traditional belief, according to Erni Budiwanti, was characterized by animism and pantheism. The veneration and worship of ancestral spirits from various other local deities were the main focus of practice of its followers. The adherents of Boda was a small community and was still found in the early 20th century, who was assumed to have dwelled in the Northern part of Mount Rinjani (Bayan District and Cape) and some of whom were in the Southern part of the mountain. It was assumed that they were from the central part of Lombok, but fled to the mountainous regions to avoid the process of Islamic penetration. While WetuTelu are identical to the people who in their daily encounters very strictly adhere to the customs of their ancestors. Team Monografy Nusa Tenggara Barat District, Op. Cit., h. 79 In the teaching of WetuTelu is a myriad of Islamic elements, yet with more articulated meaning in traditional idioms. Here the colors mixed with the traditional religion, but custom itself is not always compatible with religion. Mixing religious practices into this custom lead character Wetutelu be very syncretic. Some, including Geertz as cited by Mark Woodward, have opined that the phenomenon of Wetutelu is similar to that of Javanese Islamic Abangan in Java. However, Prince Gedarip, a chief of tribal Karangsalah, denies the term “WetuTelu” used to refer to the traditional religion. According to him, Islam is only one; there is no polarization between the three [Wetutelu] and Time Five. "Actually Wetutelu is not a religion, but a custom", he said. “Masjid Kuno dan Wetu Telu di Bayan Lombok”, tanggal 14 Januari 2004, dalam http://www.lomboknews.com. Furthermore, he stated that the indigenous people of Wetutelu recognize two Islamic creeds, "the power of Allah and the prophet Muhammad is as a messenger of God". After reciting in Arabic, as Gedarip said, it is stated in Sasak vernacular as the following: “AshhaduIngsunsinurusinu anak. AngingStokenngaraning pangeran . Anging Allah pangeran . KasebenerelanIngsunanguruhi . Setukhune Muhammad utusan demi Allah . AllahhumaShali Allah Sayidina Muhammad” Meaning: “I bear witness that there is not god but Allah and Muhammad is the messenger of God.” After this spiritual testimonial, one is accepted as a Muslim. Furthermore, he indicated that the term Islam Wetutelu dates back to the Dutch colonial era, running the divide and rule politic called “etimpera et” to break up the power of Islam by using and promoting the dichotomy between Wetutelu and Waktu Lima Islam. Ibidem., p. 2 Wetutelu members in Bayan (a district where the majority of the traditional beliefs’ followers dwell) opine that there are at least four concepts of Wetutelu. Although different, the four concepts pertain to single meaning, because each respondent interviewed acknowledged that other Wetutelu figures have the same opinions. First, the view that Wetutelu as a three-reproductive system, assuming that the word “Wetu” derives from the word “Metu”, which means arise or come from, while Barbadensis means three. Symbolically speaking, it is revealed that all living things come [metu] through three kinds of reproductive system: 1] gave birth to [menganak], like humans and mammals; 2] laying [menteluk], like a bird; and 3] breed of seed or fruit [mentiuk], such as grains, vegetables, fruits, trees and other vegetation. However, the belief of Wetutelu is not limited to philosophy, it also refers to the omnipotence of God that allows the creatures to live and breed themselves through the reproduction mechanism. Erni Budiwanti, Op. Cit.,p. 136 Second, the view that Wetutelu symbolizes the mutual dependence of living beings (Symbiosis mutualism), which perceives that the region is divided into the cosmological universe: large and small universe. The former is regarded as the universe or Mayapada, encompassing the earth, the sun, moon, stars and other planets. Humans and other creatures pertain to the latter universe as being entirely dependent on the large universe Third, the notion which perceives Wetutelu as a religious system manifested in the belief that all beings go through three stages of the cycle circuit; born [menganak]; live [urip]; and die [mate]. Ritual activities are strongly adhered to this cycle circuit. Each phase, which is always accompanied by the ceremony, represents the transition and transformation of one's status to the next status; also reflects one's obligations to the spiritual world. Fourth, the view which sees the primary belief of Wetutelu is faith in God, Adam and Eve. It states that the teaching principles of Watutelu as the followings: Confidential or Asthma (names of gods) that manifests itself in the five senses of the human body. Deposits Ujud God manifested in Adam and Eve. Adam symbolically represents the paternal or male, while Eve represents the mother or female line. Each spread four organs in the human body. The nature of God is a combination of five senses [from God] and 8 organ inherited from Adam [male line] and Eve [female line]. Each nature of God can be found in every hole in the human body-from the eye to the anus. Ibidem., p. 139 For these reasons, Wetutelu holds rituals associated with the cycle. The rituals [ceremony] associated with life called Gaweurip, which encompasses all stages of human life since birth until married. Specifically, this includes: Ibidem., p. 184-191 Buang Au (Disposing ash) [Birth Ceremony] is an ash disposal ceremony taken from woods burned by belian (traditional midwife) after helping childbirth. It is held approximately one week after giving birth. At the same time, the parents announce the name of their child after having consulted with a Muslim cleric or related stakeholders. Ngurisang (Hair Cutting), a hair-cutting ceremony is held after the exhaust au. It is conducted for a child who has reached the age of between 1 to 7 years. Ngurisang is considered important because a child will be regarded Selam (Muslims) after the ceremony, as opposed to Boda, meaning that a person who remains non Muslim. Ngitanang [circumcision], done when the child is between 3 to 10 years old. Like the first and second ritual ceremony, Ngitanang is also seen as a symbol of islamization. A child remains Boda unless he is circumcised. Merosok [Flatten Teeth], a ceremony which marks the transition from childhood to adulthood. In this ceremony, clerics soften the front teeth of boys and girls lying on berugak (gazebo). Merari / Mulang ["steal" Girl] and Metikah [Marriage] While rituals associated with death is called Pati Gawe [rituals of death and after death]. The ceremony is carried out starting from the day of the burial [nusur tanah], the third day [nelung], the seventh day [mituk], the ninth day [nyiwak], the fortieth day [mature twenty], the hundredth [nyatus] until the thousandth [nyiu]. This ceremony aims to link the spirits of the dead with the world of the ancestors. It is closely related to the perception over the traditional Islam which views that the death is a step to ensure the higher stages, namely nobility [circle ancestors], and rituals to ensure the achievement of this stage. Performing prayers during the ceremony is expected to reunite the spirit of the dead with his ancestors. Of the four interconnected concepts above, the elements of Islam exist in the belief of WetuBarbadensis. These can also be found in the rituals regarding the Islamic holidays, such as: ErniBudiwati, Op. Cit., p. 156-182 Compare With Monografy Nusa Tenggara Barat, Op. Cit., p. 81. RowahWulan and Sampet Jumat, both ceremonies are intended to welcome the month of fasting [Ramadan]. WulanRowah held on the first day of the month of Sha'ban (the 8th month in Islamic calender); on the other hand, Sampet Jumat is held on Friday in the end of the month. The goal is to purify sins as a means for welcoming the month of fasting, in which they are required to refrain from the acts that are prohibited according to the Islamic principles in order to maintain the sanctity of the month. These ceremonies are unique because the religious members of Wetutelu are not fasting. Fasting is only carried out by Kiai (Islamic clerics), even the practice is not the same as that of performed by Islam Waktu Lima. Maleman Qunut and Maleman Likuran: Maleman Qunut is a ritual that indicates the success of having fasted for half month. It is held in the night of the sixteenth day of the month of fasting. When compared with Waktu Lima on the same religious ritual, Qunut is performed in the night of the sixteenth day when doing the last rak'ah prayer Witr, paricularly after Tarawih prayers (extra prayers performed at night during Ramadhan). While Maleman Likuran a ceremony held on the evening of the 21st, 23rd, 25th, 27th, and 29th of the fasting month. The celebration is called Malemanselikur, Malemantelulikur, Malemanselae, MalemanPitulikur, and Malemansiwaklikur. On these nights, Wetutelu society in turn serves food for clerics who carry out the tarawih prayers in the ancient mosque. As for the night of 22, 24, 26, and 28 is celebrated with a meal shared by clerics. This celebration is called charity Maleman likuran. Maleman Pitrah and High Eid Maleman Pitrah (charity given to poor during Ramadhan) characterized by the time of payment of tithes in the Time Lima. The implementation in WatuTelu is different from that of Waktu Lima. In the tradition of Wetutelu, MalemanPitrah is the time when each member of the community gathers Pitrah (charity) to clerics who are fasting and shared among the clerics themselves. The given charity is in different forms. In the teachings of Waktu Lima, the tradition of Islam in general, the charity is a certain amount of food given only to those who are alive. On the other hand, in the tradition of Wetutelu, the charity is given in the form of food, agricultural products, as well as money, including ancient money, and is given to both for the living and the dead. Charity intended for the living ones is called and PitrahUrip, and Pitrah Pati which is intended for the dead. While Lebaran Tinggi (High Eid) is characterized by the application of Idul Fitri (the greatest day of Muslim, usually at the end of fasting month) in Waktu Lima; in Watutelu, it is celebrated by having meals between religious leaders and tribal leaders, and the members of Wetutelu. Lebaran Topat (Eit cakerice) held a week after Eid ceremony High. In this celebration, the entire Kyai led prince do Prayer QulhuSataq or four rak'ah prayer that is characterized by the reading of Al-Ikhlas, each one hundred times. LebaranTopat ends with a meal shared among the clerics. In this celebration, the diamond became the main ritual meal. Eid Short (Short Lebaran) is identical with the implementation of Eid al-Adha in Waktu Lima. It is usually held two months after Lebaran Topat, which begins with prayers among the Islamic clerics, followed by having food together, and ends with cutting black goats. Selametan Bubur Puteq (ceremony of white porridge) and Abang (red porridge): these are held on the 10th of Muharram (1st Islamic calendar) and 8th of Safar (2nd month of Islamic calendar) according to the calendar of WetuBarbadensis, which are intended to commemorate the advent of mankind and their breeding through marriages. Bubur Puteq [white porridge] and Bubur Abang [red pulp] are the main ritual dish consumed in the events. The former symbolizes sperm that represents the male, whilst the latter symbolizes menstrual blood that represents women. Maulud in Sasak language implies that this ceremony is associated with the memorial birthday of the Prophet Muhammad as practiced by Waktu Lima. At the same time Wetutelu commemorates the marriage of Adam and Eve. Like in other ceremonies, praying and eating together are prevalent in the ceremony. Another belief is the belief in ancestral spirits and the spirits who occupy inanimate objects called gatekeepers [guard]. Ancestral spirits are considered important in the credence of Wetutelu as evidenced by among those living today having relevance to and obligations on those who had died. Therefore, every ceremony, whatever they are called, always begins with a tomb cleansing ceremony and put some objects to be lodged at ancestral graves before all ceremonies performed. It is intended to ask for permission and notify the ancestors that they held a ceremony. Dialectic of Islamic tradition and Islamic Cultural Normative Islam as a system encompasses two basic elements that make up a single entity, each of which can not be separated. That element is the doctrine or creed that is dogmatic and serves as a core element [core element] on one side; and a civilization which is historical and contextual as an outer element [peripheral element] on the other side. Creed becomes the core element because it is a substantive spirit of Islamic religion, whose absence will turn in meaningless, whereas the latter element, the civilization, given physical form can be observed by naked eyes if it appears to the surface. Doctrinal terms, Islam entails permanent and long-lasting transcendental messages, but when these messages are reaching the Muslim community, in practice, the Islamic color can vary depending on the various existing interpretations due to the differences in perception, interpretation, which consequently leads to the formation of highly heterogeneous and dynamic Islam, according to the dimensions of space and time. The latter aspect has become a significant factor for the formation of Islamic identity in social, political, and cultural history which has dialectical differences but in principle underlies the same theological spirit. Thus, Islam should be seen as a dialectical system that includes aspects of purposes and reality, including the dimensions of faith [belief] in the form of monotheism, and implemented into practical dimension that includes rituals, culture and traditions and other Islamic traditions. As a further consequence of the above understanding, the aspects of Islamic purposes are often referred to as, borrowing a phrase used by Fazlur Rahman, "normative Islam" or the term of Richard C. Martin, "formal Islam", the provisions set out explicitly in the primary Islamic texts. Meanwhile, the practical aspects concerning the historical dimension of Muslims vary according to external factors surrounding it. This latter aspect is subjective as a result of the accumulation of knowledge from generation to generation and acculturative dialogue between "formal Islam" and specific local Islamic culture. In assessing the meaning of Islam and its derivatives, there are at least two approaches used, namely textual approach and contextual approach. Textual approach emphasizes the significance of texts is central to the Islamic studies with reference to the sources of the sacred [pristine source] in Islam, especially the Koran and Al-Hadith (statements of the prophet Muhammad). This approach plays a vital role when looking at the reality of normative Islam written either explicitly or implicitly. It is not deniable that the phenomenon of religious rituals is far blended with local traditions, such as beliefs and very diverse rituals syncretic or Abangan. Many Islamic researchers in Indonesia provide information about Islam that is so distinct from that of Arabia (Middle East). Mark R. Woodward, Islam Jawa: KesalesahanNormatif Versus Kebatinan, [Yogyakarta: LkiS, 1999], p. 3-5 This phenomenon is also admitted by Martin van Bruinessen, as evidenced by the availability of many practices characterized Islam Abangan in other parts of the Islamic world. He compared the description of the Geertz Abangan by observing the daily life of the peasants of Egypt, in the early 19th century, as discussed in classical studies conducted, such as the work of Lane: Manners and Customs of the Modern Egyptians [Behavior and Habits of People Modern Egyptians]. Some less Islamic practices seen in the religious acts of Javanese is also prevalent in the Egyptians. Bruinessen, Martin van, "Global and Local in Indonesian Islam" in Southeast Asian Studies [Kyoto] vol. 37, No. 2, 1999, p.46-63. In addition, Islam contributes the existence of a myriad of magical practices, which even undoubtedly derive from the holy land [Makkah]. It comprises a lot of popular magical texts and prophecies, which are also known as the horoscope or in the Islamic version known as Mujarobat book, which are taken directly from the works of North African Muslim writer between the 12th and 13th centuries, namely Sheikh Ahmad al Buni. Martin van Bruinessen, Yellow Book, [Bandung: Mizan, 1989]. Some local beliefs and practices have become part of the global cultural complexity. Many contemporary Indonesian Muslims are reluctant to regard them as Islam because they oppose the general Islamic principles. However, continued Martin, in some cases, they come to Indonesia as part of the expansion of the Islamic civilization although it does not become the backbone of the Islamic religion. They represent the early Islamic movement, and it is a fallacy to say that Islamization penetrates at once, but rather a process that began from the 13th century to 15 H. Martin van Bruinessen, Loc. Cit. To answer the question above, the approach proposed by Mark . R. Woodward to mediate the local disparity between the normative Islam and Islam in general can be used. It is arranged chronologically on four basic categories, namely: Mark R. Woodward, Op. Cit., p. 10- 22. First, Islam universalist; the introduction to universal Islam is done at the beginning as it entails the teachings of Islam, which is called Qoth’I as outlined in the Koran and Hadith. This includes the monotheism, arkan al-Islam, and other religious creeds taken to be taught. Secondly, Islam essentialist; the use of this term is initially borrowed by Woodward of Richard C. Martin to show the mode of ritual practices which, although not explicitly delegated by texts universalist, but is widely practiced by Muslims on the basis of a substantial justification of the spirit of the holy source . Included in this category are the annual ceremony Mawlid al-Nabi Muhammad; reading dhikr-halaqahhalaqah practiced by Sufis; traditional ritual to honor the saints; pilgrimages to holy places; and traditions slametan. Tahlilan is widely practiced in some Muslim countries, such as India, Malaysia, Pakistan, and Indonesia. Thus, it can be said that this Islamic category is very inclusive. Third, receiverd Islam; Literally, receiverd Islam can be translated to “received” or “understood”. Woodward honestly do not present a satisfactory description of this third category. He only mentions that receiverd Islam as a bridge between universalist and essentialist categories with local Islam. Furthermore, he added that the concrete example of this category is the dominance of the Sufi teachings that affect the development of local Islam in Java. This kind of Islam is dynamic; it changes with the knowledge or interpretation of the texts of essentialist. Fourth, a local Muslim; it can be defined as a set of written texts, oral tradition or ritual whose presence is not known in the area of origin of Islam [Mecca]. According to Woodward, manuscripts or Javanese mystical tradition is the most obvious example of this type and their Islam is a logical implications as a result of interaction between local cultures and receiverd Islam. Drawing on the elaboration above, it is likely that the textual approach does not seem to have clear boundaries to differentiate between so-called "Islamic" and “non-Islamic”. However, it implies that this approach can be applied in any area as long as within the scope of Islamic rituals. Yet, the lack of clarity about the limits of Islam can be a weakness to the textual approach. Accommodation, Adaptation and Acculturation Inter-Islam With Local Culture The religious life of Muslims nowadays can not be separated from the spread of Islam in Indonesia since several centuries ago. When Islam arrived in Indonesia, the archipelago culture had been influenced by Hinduism and Buddhism, not to mention the strength of traditional beliefs, such as animism, dynamism, and so on. ArbiyahLubis, PemikiranMuhammadiyahdan Muhammad Abduh, Suatustudiperbandingan, [Jakarta: BulanBintang, 1993]. Islamic culture eventually became a small tradition in the midst of Hinduism and Buddhism and other small traditions. Then, it interplays and maintains its existence. Areas of the country that were first approached by Islam were the business centers in major cities in the coastal area. Orthodox Islam could reach farther toward some islands beyond Java, with little influence of Hinduism and Buddhism. Meanwhile in Java, Islam faced resistance from the mainstream religions of the time, Hinduism and Buddhism. With this regard, Islam did not only have to determine the target, but also have to domesticate itself. Abdullah, Taufik, "Introduction: Islam, History and Society", in Taufik Abdullah [ed.], History and Society: Historical Panorama of Islam in Indonesia, [Jakarta: Library of Eden, 1987]. Conflicts and resistance to local cultures forces Islam to get the symbols aligned with the custom of the local community. Islamic ability to adapt to the local culture paves the way for Islam to penetrate to the bottom-most layer of the society. As a result, Islamic culture is strongly influenced by the culture and the culture of farmer’s inland, so that Islamic culture is undergoing a transformation not only because of the geographical distance between Arab and Indonesia, but also due to the cultural distances. The process of acculturation like this would generate big risk, because in certain circumstances, openness to other culture often results in somewhat being divergent on the Islamic goals. This eventually turns in what is known as Java or Islamic syncretism Abangan. While on the island of Lombok is known as Islam Wetutelu. Islamisation process that takes place in the archipelago is basically on the way to acculturation. It is generally known that Islam spread to the archipelago as the principle of normative aspects of art and culture. Meanwhile, society and culture in which Islam was disseminated is an empirical nature. In this context, as intelligent beings, humans are basically religious and most knowledgeable in their own world. In this logic flow, people, through their cultural behaviour, continuously improve self-actualization. Therefore, in each of acculturation, many people utiliz and change things to best fit their needs. From this paradigm, still within the framework of acculturation, was born what is then known as a local genius. Here, local genius could be interpreted is the ability to absorb while holding the selection and processing actively against foreign cultural influences, so it can achieve a novel unique creation, which is absent in the nation of the cultural origin. On the other hand, implicitly local genius can be specified into some characteristics, namely: withstanding the outside world; being able to accommodate the elements of the outside world; having the ability to integrate external cultural elements into the native culture; and having the ability to control and provide direction for further cultural development. SoerjantoPoespowardojo, “Pengertian Local Genius danRelevansinyadalamModernisasi” dalamKepribadianBudayaBangsa [local genius], Ayotrohaedi [ed.], [Jakarta: Pustaka Jaya, 1986], p. 28-38. MuarifAmbary, a historian and archaeologist, believes that there are some important things that need attention with regard to the problems of acculturation in the archipelago with the elements of culture from the outsiders, namely: 1] the process of formation of the core culture [core culture] of archipelago, peninsula, Brunei Darussalam and Mindanao continuous until the moment of cultural contact with the great tradition of India, the Islamic world and Europe; 2] in respect of the contribution resulting from outside the cultural contiguity; and 3] the local culture is acculturation [local] in adapting the elements great tradition. Hasan MuarifAmbary, Op. Cit., p. 252 As local institutions, Islamic law for Muslim communities, Waktu Lima in Bayan and Muslims in general on the island of Lombok can not be separated from the common law, since long before Islam came to Lombok, traditional or customary law has blossomed as an embodiment of the local Sasak culture. Then custom acquired validity after Islam had become the mainstream belief in the island; and in understanding this, it can be said that the customs and teachings of Islam are bound as a single value system which is formulated in terms of "adatgama". Idrus Abdullah, PenyelesaianSengketaMelaluiMekanismePranataLokal di Kabupaten Lombok Barat, [Disertasi tidak dipublikasikan] FakultasHukum Program PascaSarjana UI, 2000., p. 126. This means that there is a dialectic between customary law and Islamic law, and in turn pervade almost all aspects of the community, providing allowed and prohibited conducts. If there are differences from the traditional Islamic values, such practices and traditional rituals of Wetutelu, it will apply the principles of the absolute truth of Islam that comes from the Koran and al-Sunnah. This understanding implies that if the principles of custom need to be retained, these must conform to the teachings of religion. The concept of this notion is what the indigenous Sasak tribe call gamma luir, that customs may apply and be used as a guide in life when it accords with the teaching of religion, or in line with the philosophy of Minangkabau tradition, which states: "indigenous basandibasandiKitabullahsyarak and Personality". Abdul Aziz Dahlan, [ed.], EnsiklopediHukum Islam, [Jakarta: IchtiarBaru Van Hoeve, 1996], p. 21 Islamic law in its acceptance of customary law always reconstructs the regulation system, which subsequently becomes the foundation of people's daily lives. This concept clearly differs from receptive theory of SnouckHurgronye who says that Islam is a new law having legal force as if it has been accepted by customary law. RatnoLukito, Pergumulan Antara Hukum Islam danHukumAdat, [Jakarta: INIS, 1998], p. 27-49 In line with the above view, the parameter used to determine whether or not a custom is in accordance with Islamic values is to see whether the cultural assimilation brings more harm than good into the community. If it is more advantageous, it can be assessed in accordance with the customary norms of religion and vice versa; otherwise, the customary law is invalid and unacceptable. On the basis of the later jurists to formulate rules of law: al-'adahmuhakkamah. Furthermore, they also qualify custom roles with a variety of requirements in order to remain valid to be a part of Islamic law. Among the qualifications are: [1] customs should generally practiced by the indigenous peoples if it is widely recognized by all members of society; [2] customs should be a habit that is running in the community at the time will be used as the customary law; [3] they must be deemed invalid ab intio if custom is contrary to the explicit provisions of the al-Quran and al-Hadith; and [4] in the case of disputes, customs will be used only when there is no explicit refusal to use the custom nature of one of the parties involved. Ibidem, p. 25 Meaning of customary law in every region has a diversity of interpretation, as well as different manifestations. Custom expressions are not equal and vary in each regional communities of Indonesia, as revealed by Hefner, Robert W. Hefner, Hindu Javanese: Tengger Tradition and Islam, [New Jersey: Princeton University Press, 1985], p. 33. custom term itself has a wide range of regional significance. Thus, indigenous diversity is a symbol of cultural differences, and many ethnic communities often provide justification to the custom as their distinctive identity. Institution called customs and beliefs Wetutelu are characteristics of syncretic religious practices of Islam Wetutelu variant, with an emphasis on cultural relationship between indigenous beliefs Bayan Islamic beliefs Time Lima. Recognition of Islam by the community Wetutelu not shift substantially rites called customary, even more meaningful contribution to understandings previously existing original. Consequently, there are no clear boundaries that separate Islamic ideas Time Five of Islamic concepts Wetutelu, in particular the separation between "traditional" and "trust" Wetutelu ". In view Wetutelu community in Lombok, substantially Wetutelu is a system that binds norms and society as basic guidelines in daily interaction among fellow citizens, which is called "custom"; and in order to sacrifice to the ancestors, which is called "trust Wetutelu". Based on this formula, to determine the actual entry into force of the customs, habits or "customary law", reflected through the activities of individual citizens, either in the form of ideas of actions, thoughts, perceptions, and decisions of authority illegitimate laws, similar to the norms derived from the "trust Wetutelu" can be identified through the rites sacred narrative is conveyed through oral and written forms from various circles, or from observations of short religious ceremonies performed by the community. The actual behavior of Wetutelu may be reading prayers together in the form of flattery to the ancestral spirits is identified as having supernatural powers, or may be an ancient mosque prayer ceremony in Bayan with magical rites, under the leadership of Kiai and his students, as the priest and the implementation of Islamic worship Wetutelu. Dialectics customs and beliefs of Islam Wetutelu bore compound properties of a social life in which residents are subject to different rules and pluralistic. From this cultural heterogeneity, gave birth to the behavior of the public to always give respect to older people, such as the traditional elders, to the head of their religion [Kiai] as influential traditional authorities. The phenomenon, forming tendency to how a community that in the context of their culture informal official position is more important than formal official. This assumption is rooted in the belief that those officials for informal as a manifestation of the traditional authorities are descendants of their ancestors' village founder Bayan "or people as role models in the context of worship. A series of local cultural values in Bayan Lombok Sasak tribe in the form of indigenous and local belief systems and "religion", ie, "indigenous" and "trust Wetutelu", basically in Koentjaraningrat language, as cited in the dissertation Idrus Abdullah, Idrus Abdullah, Op. Cit., p. 138 is the result of copyright , taste, and the work, or an experience of the community, generating a certain value system as a shared cultural commons Sasak tribe in this region, which is about what is considered bad-and therefore should be avoided-and what is considered good to be maintained, as well maintained. WallahuA'lamu bi al-sowab. _____________ * The author is a lecturer at the Faculty of Shariah and Law IAIN Mataram and activist Grace Institute Center.E-mail: [email protected]: HP. 08159630598 & 0817897845 REFERENCES Abdullah, K., Dispute Settlement Mechanism Through Local Institution in West Lombok, UI Graduate Program, 2000. Abdullah, Taufik, "Introduction: Islam, History and Society", in Taufik Abdullah [ed.], History and Society: Historical Panorama of Islam in Indonesia, [Jakarta: Library of Eden, 1987] Alisyahbana, Sutan, Indonesia: Social and Cultural Revolution, [Kuala Lumpur: Oxford University Press, 1966] Ambary, Hasan Muarif, Finding Civilization: Archaeological and Historical Traces of Islam Indonesia, [Jakarta: Logos, 2001] Amin, Ahmad, et al, Customs Nusa Tenggara Barat, [Jakarta: Ministry of Education and Culture, 1997] Al-Azmeh, Aziz, [ed.], Islamic Law: Social and Historical Contexts, [tp., 1988] Statistics Branch Mataram, West Nusa Tenggara Province in Figures, 2001, [Mataram: Statistics Branch Mataram, 2002] Ball, J. Van, Party Alip in Bayan, [Jakarta: Bhratara, 1976] Baso, Ahmad, a play Locality: Politics indigenization of Islam, [Desantara, 2002] Bizawie, ZainulMilal, "Dialectics of Cultural Tradition: Historical and Anthropological Footing indigenization of Islam", in TashwirulAfkar. Bruinessen, Martin van, "Global and Local in Indonesian Islam" in Southeast Asian Studies [Kyoto] vol. 37, No. 2, 1999. Budiwanti, Erni, Islam Sasak: Wetutelu Versus Time Lima, [Yogyakarta: LKIS, 2000] Hefner, Robert W., Hindu Javanese: Tengger Tradition and Islam, [New Jersey: Princeton University Press, 1985] Hilmi, Masdar, Methodological Problems in Islamic Studies Building a Comprehensive Paradigm Religious Studies, in the website: www.yahoo.com. Levy, Reuben, The Social Stucture of Islam, [Cambridge: The University Press, 1975] Lubis, Arbiyah, Thought Muhammadiyah and Muhammad Abduh, A comparative study, [New York: Crescent Star, 1993] Lukito, Ratno, Struggle Between Islamic Law and Customary Law, [Jakarta: INIS, 1998] Mahmasani, Subhi, the philosophy of al-tasyri 'fi al-Islam, [Beirut: Dar al-lin-NasyrKasysyafItiba'ahwawa at-Tauzi', 1952] Maula, M., oldschool, "Shari'a [Culture] Islam: Locality and Universality", [London: LKIS, 2002] Poespowardojo, Soerjanto, "Understanding Local Genius and Relevance in Modernization" in the National Cultural Personality [local genius], Ayotrohaedi [ed.], [Jakarta: Pustaka Jaya, 1986] Qudamah, Ibn Al-Mughni, vol 6, [Cairo: Dar al-Manar 1947] Grace, M. Imdadun, "Islam Natives: Finding Faces of Islam Indonesia" in TashwirulAfkar, edition No. 14 Th. 2003 Al-Sarakhsi, Muhammad ibn Ahmad, Al-Mabsut, [Cairo: Matba'ah al-SL-Sa'adah, 1331 H], vol 9. Schacht, Joseph, An Introduction to Islamic Law, [Oxford: The Clarendon Press, 1964] Schwarz, Adam, A Nation in Waiting in the 1900s, [Australia: Allen & Unwin Pty Ltd, 1994] Soebardi, "The Place of Islam" in Ekaine Me. Kay, ed. , Study in Indonesian History, [Australia: Pitman Publishing pt. Ltd., 1976] Soemardjan, Selo, Social Change in Yogyakarta, [Yogyakarta: GadjahMada University, 1981] Sriyaningsih and Rosidi, M., Form, Meaning and function Peak-Peak Old Culture and Original Work for the supporters in the Region of NTB, [London: Department of Education, 1996] Syalabi, Muhammad Mustafa, Usul al-Fiqh al-Islami, [Beirut: Dar al-Nahdlah al-'Arabiyyah, 1986] Syaltut, Mahmud and Ali al-Sayis, Muqaranah al-Mazahib fi al-Fiqh, [Beirut: Dar al-Syuruq, t.th] Al-Syatibi, al-Muwafaqat fi Usul al-Shariah, [Beirut: Dar al-Fikr, t.th], chapters II. Tibbi, Bassam, Islam and Cultutral Accommodation of Social Change, [San Francisco: Westview Pres, 1991] Ullah, Mahomed, The Muslim Law of Marriage, [New Delhi: KitabBhavan, 1986] Wahid, Abdurrahman, Melee State, Religion, and Culture, [Jakarta: Desantara, 2001] 4