El-Mashlahah Volume 15 No.
June 2025 ISSN: E-ISSN: 2622-8645.
P-ISSN: 2089-1970
DOI: 10.
23971/el-mashlahah.
Negotiating Legal Pluralism: Syncretism of Islamic Law and Balinese Adat in Pegayaman Village Irawan*.
Zayadi.
Made Saihu.
Darwis Hude.
Nasaruddin Umar IAIN SAS Bangka Belitung.
Indonesia IAIN SAS Bangka Belitung.
Indonesia Universitas PTIQ Jakarta.
Indonesia Universitas PTIQ Jakarta.
Indonesia UIN Syarif Hidayatullah Jakarta.
Indonesia *irsyamsudin@iainsasbabel.
Received: 02-08-2024.
Accepted: 10-06-2025.
Published: 25-06-2025.
ABSTRACT
Pegayaman, the sole Muslim village in Bali surrounded by Hindu communities, offers a unique context for exploring the interaction between Islamic law and local Hindu cultural The study examined how Islamic law is negotiated and practiced in the context of Hindu cultural dominance.
Using an empirical legal research framework with a sociolegal approach, data were collected through field observations and in-depth interviews with Muslim traditional leaders, religious figures, residents, and migrants.
The findings indicated that syncretic practices in Pegayaman do not undermine the Islamic creed (Aoaqda.
but rather reflect a process of internalizing and negotiating Islamic values within the local cultural context.
Rooted in the base meme philosophy emphasizing cultural heritage, tolerance, and social harmony, these practices manifested in religious celebrations and social rituals.
From an Islamic legal perspective, such adaptations may be regarded as Aourf auu provided they do not conflict with Sharia principles.
Thus, the study highlighted the significance of contextualizing Islamic law in pluralistic societies, demonstrating that cultural accommodation need not imply theological compromise.
Keywords: Syncretism.
Islamic Law.
Local Wisdom.
Hindu-Muslim Interaction.
ABSTRAK
Pegayaman, satu-satunya desa Muslim di Bali yang dikelilingi oleh komunitas Hindu, menjadi konteks unik untuk mengkaji interaksi antara hukum Islam dan tradisi budaya Hindu setempat.
Studi ini meneliti bagaimana hukum Islam dinegosiasikan dan dipraktikkan di bawah pengaruh dominasi budaya Hindu.
Penelitian ini menggunakan metode penelitian hukum empiris dan pendekatan socio-legal, data dikumpulkan melalui observasi lapangan dan wawancara mendalam dengan tokoh adat Muslim, pemuka agama, warga lokal, dan pendatang.
Temuan menunjukkan bahwa praktik sinkretis di Pegayaman tidak melemahkan akidah Islam, melainkan merefleksikan proses internalisasi dan negosiasi nilai-nilai Islam dalam konteks budaya lokal.
Berakar pada filosofi dasar yang menekankan warisan budaya, toleransi, dan harmoni sosial, praktikpraktik ini tampak dalam perayaan keagamaan dan ritual sosial.
Dari perspektif hukum https://e-journal.
iain-palangkaraya.
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php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 Islam, adaptasi tersebut dapat diklasifikasikan sebagai Aourf auu selaa tidak bertentangan dengan prinsip syariah.
Studi ini menegaskan pentingnya pemahaman kontekstual dalam penerapan hukum Islam di masyarakat majemuk, menunjukkan bahwa akomodasi budaya tidak selalu berarti kompromi teologis.
Kata Kunci: Sinkretisme.
Hukum Islam.
Kearifan Lokal.
Interaksi Hindu-Muslim.
Introduction Muslim minority communities living within predominantly non-Muslim societies face complex challenges in maintaining their religious identity while engaging in local cultural adaptations.
These adaptations often involve elements derived from non-Islamic traditions, raising important questions about their acceptability within the normative framework of Sharia.
Such cultural syncretism1 can be understood either as a contextual expression of ijtihAd and legal pluralism or as a potential threat to core Islamic principles, particularly tawud.
Despite the significance of this issue, it has often been overlooked or narrowly interpreted in Islamic legal discourse, where syncretism tends to be dismissed as deviation rather than acknowledged as a legitimate socio-legal response to pluralistic 2 Addressing this challenge requires an interdisciplinary approach that combines legal, theological, and anthropological insights.
Hindu-Muslim syncretism in Pegayaman Village.
Bali the sole Muslim village surrounded by a Hindu-majority society offers a compelling case study.
Contrary to dominant assumptions about syncretismAos harmful impact on religious orthodoxy, the Pegayaman experience demonstrates the potential for syncretism to generate dynamic and innovative cultural-religious expressions.
The phenomenon transcends simple interfaith blending, instead representing a tripartite convergence of religious systems, philosophical outlooks, and cultural practices.
3 Syncretism in this context is deeply embedded within the villageAos prevailing cultural matrix, shaping the communityAos living traditions and 4 This multidimensional character of syncretism requires a high degree of religious literacy among its adherents, involving a critical engagement with intercultural Plutarch.
Moralia Vol 5, ed.
Jeffrey Henderson, 7th ed.
(London: Hardvard University Press, 2.
, https://archive.
org/details/moraliainfiftee05plut/page/n10/mode/1up.
Zoltyn Szombathy.
AuA Trust from the Ancestors: Islamic Ethics and Local Tradition in a Syncretistic Ritual in East-Central Sulawesi,Ay Die Welt Des Islams 61, no.
https://w.
org/stable/27108493.
I Ketut Ardhana.
AuBali In A Multiculturaland Globalised World: Religion.
Tolerance.
Solidarity and Harmonious Life,Ay Journal of Visual Languages & Computing, 2020.
I Wayan Rupa et al.
AuMulticulturalism in Paradise : Emerging Ethnicity .
Religion .
Belief and Tourism in Bali ByAy 13 .
https://e-journal.
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June 2025 theological encounters and the capacity to distinguish between permissible cultural adaptation and the preservation of core doctrinal tenets.
5 Consequently, syncretism should not be simplistically defined as mere religious blending .
eligioAereligio synthesi.
, devoid of cultural nuance, or inherently negative as a presumed indicator of doctrinal corruption.
Earlier academic discourses on syncretism such as the work of Satiri,6 have problematized the symbolic convergence between tawud and non-Islamic beliefs, interpreting it as cultural shirk, especially when it produces muudathAt .
llegitimate innovation.
that potentially blur divine unity.
7 Such critiques echo similar cases of religious hybridization, including Brahma Samaj and the Ramakrishna Mission in India,8 BahaAoiyyah9 and Dn IlAh in Iran,10 the Druze11 in the Middle East,12 and Agami Jawi (Islam Kejawe.
in Indonesia.
13 While syncretism continues to face opposition in the Middle East, some contemporary Muslim thinkers have reinterpreted it as an unavoidable and sometimes enriching manifestation of pluralism.
14 Other scholars-such as Hariyanti,15 Lana Indralak.
AuSufi Islam and Syncretism in Java: And Its Implications for Local Secularism,Ay PrajyA VihAra .
55Ae67, https://assumptionjournal.
edu/index.
php/PrajnaVihara/article/view/5947.
Iwan Satiri.
AuKritik Al-QurAoan Terhadap Sinkritisme (Analisis Tentang Sakralisasi Simbol Tauhi.
,Ay Repository Institut PTIQ Jakarta (Institut PTIQ Jakarta, 2.
Wicaksono Adi.
AuSeni Rupa Dan AoFundamentalismeAo Agama,Ay Dekonstruksi 6, no.
: 21Ae 64, https://doi.
org/10.
54154/dekonstruksi.
Tasrifin Tahara.
Andi Batara Al Isra, and Surahmat Tiro.
AuCultural Resilience and Syncretism: The Towani Tolotang CommunityAos Journey in IndonesiaAos Religious Landscape,Ay Journal of Ethnic and Cultural Studies 10, no.
: 233Ae46, https://doi.
org/10.
29333/ejecs/1863.
Anis Malik Toha.
Tren Pluralisme Agama Tinjauan Kritis (Depok: Perspektif Kelompok Gema Insani, 2.
Sethi Amarij Singh and Pummer.
Comparative Religions (New Delhi: Vikas Publishing House.
Solomon Alexander Nigosian.
World Faith (New York: St.
MartinAos Press, 1.
, https://archive.
org/details/worldfaiths0000nigo_g9k0.
Druze adalah komunitas keagamaan yang berada di Timur Tengah.
Kelompok ini berasal dari ajaran Islam murni kemudian tercampur dengan agama lain dan filsafat Yunani Carl Skutsch.
Encyclopedia of the WorldAos Minorities, 1st ed.
(New York: Routledge, 2.
, https://doi.
org/10.
4324/9780203935606.
Darori Amin.
Islam Dan Kebudayaan Jawa (Yogyakarta: Gama Media, 2.
Munzir Hitami.
AuNilai-Nilai Pluralisme Dalam Tafsir Nusantara,Ay Nusantara.
Journal for Southeast Asian Islamic Studies 17, no.
: 8, https://doi.
org/10.
24014/nusantara.
Hariyanti Hariyanti.
AuExpression of Tolerance in the Religious-Multicultural Society of Jayapura.
Siak Regency,Ay Jurnal Studi Agama Dan Masyarakat 20, no.
: 59Ae66, https://doi.
org/10.
23971/jsam.
https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 Jirnaya,16 Faizah,17 Styowati,18 and Rahminar,19 have explored syncretism as a form of cultural resilience that supports the inclusion of Muslim minorities.
20 Conversely.
Anacin highlights the risk of syncretism facilitating the erosion of local religious identity when cultural adaptation becomes excessive.
The particular article proposes a new theoretical lens for understanding syncretism, viewing it not merely as symbolic or theological hybridity but as a form of legal-cultural In this view, syncretism reflects the adaptation of Islamic law within a pluralistic social order, where law is not applied in isolation but interpreted through dynamic interactions with local customs, belief systems, and societal structures.
analyzing the lived experiences of religious syncretism in Pegayaman Village, this study constructs a typology of syncretic practices.
Also, this study investigates how these practices serve as mechanisms for negotiating peaceful coexistence, interfaith harmony, and the contextual application of Islamic legal principles in Hindu-majority settings.
Method The research was an empirical legal study, conducted on the Pegayaman Muslim one of the minority communities in the province.
Among this community, the Pegayaman Muslim adheres to the local religion, a belief that is practiced for syncretism.
According to customary law, it is a local religion that determines the validity of their religious Therefore, an in-depth study of the local religion as a symbol of culture is crucial as a respect for human rights in achieving non-discriminatory law.
I Ketut Jirnaya.
AuSinkretisme Hindu-Islam Dalam Mantra: Sebuah Kasus Dalam Teks Usada Manak,Ay Adabiyyat: Jurnal Bahasa Dan Sastra 14, no.
, https://doi.
org/10.
14421/ajbs.
Khairani Faizah.
AuKearifan Lokal Tahlilan-Yasinan Dalam Dua Perspektif Menurut Muhammadiyah,Ay Aqlam: Journal of Islam and Plurality 3, no.
: 213Ae27, https://doi.
org/10.
30984/ajip.
Reny Setiyowati.
Luthfi Rahman, and Novi Lieana Anggraeni.
AuTradisi Sesaji Rewanda Dalam Perspektif Sakralitas Dan Profanitas Emile Durkheim,Ay Empirisma: Jurnal Pemikiran Dan Kebudayaan Islam 33, no.
: 439Ae64, https://doi.
org/10.
30762/empirisma.
Fitria Shalza Rahmaniar et al.
AuKeselarasan Kearifan Lokal Dengan Nilai Keislaman Pada Tradisi Labuhan Gunung Kombang Di Kabupaten Malang,Ay Jurnal SMART (Studi Masyarakat.
Religi.
Dan Tradis.
6, no.
: 113Ae25, https://doi.
org/10.
18784/smart.
Shofiah Fitriani.
AuKeberagaman Dan Toleransi Antar Umat Beragama,Ay Analisis: Jurnal Studi Keislaman 20, no.
: 179Ae92, https://doi.
org/10.
24042/ajsk.
Carljohnson G.
Anacin.
AuSyncretism in Rituals and Performance in a Culturally Pluralistic Society Philippines,Ay Social Science Journal .
40Ae45, https://doi.
org/10.
1016/j.
Ali Sodiqin and Anwar M.
Radiamoda.
AuThe Dynamics of Islamic Constitution: From the KhilAfah Period to the Nation-State,Ay Journal of Islamic Law 2, no.
: 138Ae67, https://doi.
org/10.
24260/jil.
Jumarim.
Ilyya Muhsin, and Muhammad Chairul Huda.
AuThe Interplay of Fiqh.
Adat, and State Marriage Law: Shaping Legal Consciousness of Sasak Women,Ay Alhttps://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 The research used an ethnographic method.
By using this method, it is expected to find out the legal behavior of a particular group or community.
23 This method used in exploring a community that is themed with Islam.
Theoretical data analysis followed the path of James P.
Spradley using ethnographic data interpretation methods.
The research conducted between January and March, when one of the practices of syncretism was demonstrated through the tradition of parading the Sokok (Prophet MuhammadAos birthda.
, mapag tuye, dan burde.
This data used for analysis of its components in the study of cultural meaning systems.
24 The social values and rules that are used as references in these legal acts.
25 Thus, the theories used for data analysis were the Aourf theory26 and Culture Acculturation.
Findings and Discussion The Hindu-Muslim syncretization in Pegayaman Village.
Bali, was examined out not only based on the historical background of the arrival of Muslims in Pegayaman but Ihkam: Jurnal Hukum Dan Pranata Sosial 19, no.
: 27Ae52, https://doi.
org/10.
19105/allhkam.
Medhy Aginta Hidayat and Mohammad Afifuddin.
AuGender Negotiation.
Religious Identity, and Social Identity among Female Pilgrims (Ebhu Ajjh.
in Rural Madura,Ay Jurnal Studi Agama Dan Masyarakat 20, no.
: 23Ae32, https://doi.
org/10.
23971/jsam.
Fokky Fuad Wasiatmadja.
Etnografi Hukum: Budaya Hukum Masyarakat Cina Jelata.
Edisi pert (Jakarta: Prenadamedia group, 2.
Eka Susylawati et al.
AuSocio-Cultural Strength: Optimization of BhuppaAo.
BhybhuAo.
Ghuru, and Rato in Establishing Compliance in Madurese Familial Conduct,Ay Samarah 8, no.
: 1974Ae93, https://doi.
org/10.
22373/sjhk.
Fahmi Fatwa Rosyadi Satria Hamdani et al.
AuTraditional Law vs.
Islamic Law.
An Analysis of Muslim Community Awareness in Inheritance Issues,Ay Al-Ahkam 32, no.
: 109Ae30, https://doi.
org/10.
21580/ahkam.
Nelvitia Purba et al.
AuRevitalization of Socio-Cultural Based Dolanan in the Formation of ChildrenAos Character in Javanese Families in Binjai.
Indonesia,Ay El-Usrah 7, no.
: 165Ae83, https://doi.
org/10.
22373/ujhk.
Wahyu Abdul Jafar et al.
AuPhilosophical Foundations and Human Rights in the Bajapuik Tradition: Bridging Local Wisdom and Islamic Law in Minangkabau Marriage Practices,Ay De Jure: Jurnal Hukum Dan SyarAoiah 16, no.
: 212Ae33, https://doi.
org/10.
18860/j-fsh.
Airin Liemanto et al.
AuRecognition of the Right to Participation of Tribal Peoples in the Repatriation of Lombok Treasures,Ay Legality : Jurnal Ilmiah Hukum 32, no.
: 195Ae220, https://doi.
org/10.
22219/ljih.
Wardah Nuroniyah and Bani Syarif Maula.
AuMuslim Women Adhering to MinangkabauAos Bajapuik Tradition in Cirebon.
West Java: Compromizing a Gendered Culture in Islamic Law,Ay Ijtihad:
Jurnal Wacana Hukum Islam Dan Kemanusiaan .
135Ae53, https://doi.
org/10.
18326/ijtihad.
Iqbal Kamalludin.
AuRestoration of Pancasila Values Against Criminal Law Reform Strategy in Indonesia Political Perspective of Islamic Law,Ay Syariah: Jurnal Hukum Dan Pemikiran .
31Ae47, https://jurnal.
id/index.
php/syariah/article/view/4637.
Rosdalina Bukido et al.
AuHarmonization of Customary and Islamic Law in the Gama Tradition of the Muslim Mongondow Community of North Sulawesi,Ay Ijtihad: Jurnal Wacana Hukum Islam Dan Kemanusiaan 22, no.
: 239Ae54, https://doi.
org/10.
18326/IJTIHAD.
V22I2.
Usman Al Farisi et al.
AuNegotiation Between Customary Law and Islamic Law: The Practice of Palang Pintu in The Traditional Marriage in The Betawi Muslim Community,Ay De Jure: Jurnal Hukum Dan SyarAoiah 15, no.
: 268Ae85, https://doi.
org/10.
18860/j-fsh.
https://e-journal.
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June 2025 also on the philosophy of the community.
Most of the socio-religious activities of the Pegayaman community are based on the philosophy of their mother tongue, which in Balinese terminology is called the base meme philosophy.
This base meme philosophy is the foundation that brings together Muslims and Hindus in the space of religion with a philosophy of life, culture with culture, and one tradition with another.
This uniqueness is found in traditional ceremonies, identity lending .
ross-cutting affiliatio.
, and art.
These three forms of syncretism are discussed in the following sections.
From a syarAoah perspective, syncretism is an inevitable phenomenon in the formative stages of any religion, deeply intertwined with prevailing cultural and social As noted by Droggers27 dan Kamstra28 this process reflects the inevitability of religious adaptation, where new faiths negotiate with existing traditions to establish Example of Islamic Syncretism.
29 in Hajj Rituals: Pre-Islamic Practice.
Pilgrims performed awAf .
in complete nudity.
After Islamic Reform:
Preserved the ritual structure but introduced iurAm .
acred garment.
, maintaining spiritual solemnity while respecting human dignity.
Sacrificial Rites (Uduiya.
JAhiliyyah Custom: Offerings were placed before idols.
Islamic Transformation: Retained the act of sacrifice but reoriented it toward tawud .
, replacing idolatrous symbolism with divine unity.
This framework challenges rigid orthodoxy by showing how Islam historically negotiated culture not through erasure but through ethical This syncretized socio-religious activity not only shows the functioning of the philosophy of life but also presents a model of syncretism in the form of active involvement .
ctive engagemen.
amidst diversity and differences, active tolerance, that is an effort to understand others through a constructive understanding, as well as an effort to find a common commitment among various commitments .
ncounter commitment.
between Muslims and Hindus in Pegayaman, which is framed in the dominant culture base meme.
Andry Droogers.
Syncretism in Religion, 1st ed.
(London: Routledge, 2.
Jacques.
H Kamstra.
Encounter or Sycretism: The Initial Growth of Japanese Buddhism (Leiden:
Brill, 1.
Satiri.
AuKritik Al-QurAoan Terhadap Sinkritisme (Analisis Tentang Sakralisasi Simbol Tauhi.
Ay Muhammad AoAli Al-Shabuni.
RawaAoiAo Al-Bayan Tafsir Ayat Al-Ahkam Min Al-QurAoan.
Jilid 1 (Qohirah: Dar al-AoAlamiyah, 2.
https://e-journal.
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June 2025 Mapag Tuye (Ecology of Subak and Sacrifice to Go.
Subak for the Pegayaman community is not just an irrigation system, but also a concept of life.
In the view of the Pegayaman community.
Subak is a direct depiction of Hindu philosophy tri hita karana .
hree causes of well-bein.
, are parahyangan having a good relationship with God.
Pawongan relating well to fellow humans, and Palemahan having a good relationship with nature.
As acknowledged by R1:
Tradition of can bet means the process of channeling water sources for irrigation of rice fields is a practice of Hindu philosophy, that is tri hita karana .
Well, in substance, the philosophy is no different from the conception of brotherhood in Islam, that is Hablumminallah .
aving a good relationship with Go.
Hablumminannas .
elating well to fellow human.
, and Hablumminal 'alam .
onnected well with univers.
, this is where the meeting point .
ncounter In the Hindu tradition.
Mapag Tuye .
nviting wate.
is a practice of Hindu teachings as a form of devotion to Ida Sang Hyang Widhi Wasa (God Almighty in Hindu terminolog.
, who do it with holy sacrifice, sincere, and selfless.
In the tradition, a mantra is recited to accompany the path, such as the mantra about Bhatara Gangga as a goddess or Bhatari who resides in the Ganges River.
know that, in Hinduism, the Ganges River is a holy river as a water source that can carry water to all corners, including rice fields.
Here.
Hindus usually serve various kinds offer .
There is Banten using it, which uses a black duck or black chicken and after that continues with praying with the regent.
Indeed.
Muslims carry out the same traditions and with the same goals.
The difference is that if Hindus bring offerings.
Muslims bring various foods, such as ketupat, lontong, fruit, opor, and so on, and are not intended as offerings, but are eaten together which is preceded by reading yasin and tahlil as a form of gratitude to Allah SWT for the abundance of good fortune, so there is no syntax here.
The system uses the Balinese Hindu subak, but the embodiment uses the Islamic Pegayaman subak culture.
This is apart from being an expression of gratitude, it is also in the context of maintaining traditions that are taught by our predecessors.
The same understanding was also acknowledged by R2, who stated:
Performance of rituals Mapag Tuye between Hindus and Muslims in Pegayaman does not affect the faith at all.
On the contrary, because this activity is a form of gratitude to Allah SWT, who has bestowed sustenance in the form of water, then agricultural activities run.
Then, why it has the same term as Hinduism, because based on a "base meme".
In the past, our mothers and parents taught us this, so as good descendants we voluntarily continue this tradition, apart from being a form of gratitude to Allah SWT, but also as an effort to appreciate from our parents have "Whether this is called unique or not, we will definitely continue this tradition, because the benefits it produces are so many.
R1.
Interview (Pangayaman, 2.
R2.
Interview (Pangayaman, 2.
https://e-journal.
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June 2025 Another syncretism is in the form of a process, like Hindus, this tradition started from Ngendag, which is a ceremony in Banjar involving the first cupping in the paddy fields or fields carried out by both religious communities.
Even before Ngendag implemented the party.
Klian Banjar (Head of the hamle.
appointed one of the residents to convey information to the Pegayaman Village officials so they could watch the ceremony lay down.
Tradition lay down and can bet, are interrelated, that is, they both maintain natural harmony.
For that reason, can bet will only be implemented after the tradition of lay down is completed.
The involvement of Hindus and Muslims in syncretic activities has an impact on the persistence of customs and traditions.
The data shows at least 3 general impacts felt by society, namely maintaining traditions, the embodiment of the base meme philosophy, and the emergence of cooperation.
An informant (R.
stated that the substance of the mapag tuye tradition is an expression of gratitude to God.
Although, it is done in a different way.
As a newcomer to Pegayaman.
I felt, at first it was heretical, but after seeing the traditional activities.
I have a conclusion.
It is not heretical, because I see.
Hindus do it according to their Hindu law and people do it according to their Islamic law.
Cross Cutting Affiliation in Religious Rituals (Ngejot.
Hari Raya.
Burd.
The syncretism that brings together religion and philosophy of life, culture with culture, tradition with tradition, in Pegayaman, apart from being built based on the base meme philosophy, is also based on a strong understanding of religious substance.
Even though some religious groups refuse to provide space for syncretist practices as demonstrated in Pegayaman, the fact is that syncretist practices have succeeded in creating a society that is different from most urban Muslims in Bali.
One informant (R.
stated that in general, our community traditions are a mixture of Hindu and Muslim traditions, but as Muslims, we choose and adapt which traditions do not conflict with the Sharia.
Three forms of syncretism practiced by the Pegayaman community are tradition of Ngejot .
haring foo.
Hari Raya, and Sokok (Prophet's birthday egg processio.
Tabel 2.
Syncretism Practices Keywords Ngejot Syncretism Practices Basically.
Ngejot is a tradition of Hindus in Bali where the practice of https://e-journal.
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June 2025 Ngejot is sharing food with other people (R.
Ngejot is an offering of food to God through humans to obtain purity of A holy God will only come down or accept the prayer of a holy servant (R.
It is an early boost to the Hindu tradition, but in practice, it is also used by Islamic communities because it is useful for building togetherness (R.
Religious Day Celebration Similarity of Hindus and Muslims in Pegayaman in yadnye, like Galungan.
Kuningan.
Nyepi, and others, as well as Muslims celebrating Eid al-Fitr.
Eid al-Adha.
Mawlid, and so on.
Agreed to tolerance.
For example.
Nyepi coincides with Friday.
Muslims carry out Friday prayers but choose the nearest mosque and do not use loudspeakers (R.
Perhaps syncretism, such as equality of time and naming ceremony processes, such as penapan, presentation, and penampahan, a tradition used by Hindus when celebrating Galungan.
Well.
Pegayaman Muslims also use the same term during Eid al-Fitr or other ceremonies.
The difference is that if Galungan uses a lot of pork.
Muslims use goat meat (R.
Deep syncretic Penapean or pin them which occurs on the day Redite Pahing Dungulan is a holiday nyakeb .
fruit to ripen quickly.
Hindus and Muslims in Pegayaman do the same thing.
To Presentation or make cakes on the day Soma Pon Dungulan, namely the day when the Hindu-Balinese community makes snacks and food for the Galungan holiday, similar to the Muslims in Eid al-Fitr or others.
There is another name tempering .
that falls on the day Anggara Wage Dungulan.
Hindus slaughter pigs, and Muslims slaughter goats, it happen naturally (R.
Sokok Sokok is march taluh .
during the Prophet's birthday celebration.
Here, those who were celebrating were all wearing traditional Balinese clothes, like Hindus when it is a holiday.
So, it looks like those celebrating is Hindus (R.
For many very similar tax Hinduism, what is the difference? Tax is filled with fruits.
But, when it is filled with eggs, then it is similar to a festival.
The difference is that Hindus recite the Hindu mantra.
Meanwhile.
Muslims read asrakalan (R.
If it would say it as syncretic, yes, it is indeed syncretic in the sense that Islamic traditions and Hindu traditions meet, not mixing religions, just mixing traditions as a form of experience from the "base meme" (R.
The existence of these traditions create a unique traditional order in Pegayaman, which is predominantly Muslim.
Even when a small number of Hindus, it is no longer preserve this tradition, but Muslims in Pegayaman preserve it.
This fact shows that a deep understanding of religious traditions and substance is needed.
Then, a demonstrated by https://e-journal.
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June 2025 the Pegayaman community is not considered heretical.
This tradition shows the venularization of practices from Hindu traditions to Muslim traditions.
Burde: Art in Harmony and Beauty The facts show that the syncretism of Hindus and Muslims in Pegayaman is a means of embodying the dominant culture .
ase mem.
Ethnographic portraits seem to be a special attraction not only for tamiu .
, but also, for academics, anthropologists, and so forth.
Even syncretism in Pegayaman, not only in the form of religious rituals, customs, and culture, but also in art, for example, art should the Pegayaman community be very passionate about art.
In the tradition of burde, the people of Pegayaman wear Balinese (Hind.
clothes and use the tunes of Hindu songs, like in a temple.
There appears to be no difference in Therefore, the difference is.
Hindus read Praise Trisandya, meanwhile Muslims read al-Barzanji.
This is acknowledged by Muslim traditional leaders in Pegayaman (R.
According to one informant, he stated that only the model of the song is used, but its meaning does not lead to apostasy at all, especially as all the people of Pegayaman know that art should, this comes from Muslims, as a form of maintaining the base meme, tradition, so it is not surprising that its implementation has a strong Hindu color (R.
It is seen from the use of traditional Balinese musical instruments.
arrangements and lyrics of the songs use Balinese (Hind.
styles but contain stories about the history of the life of the Prophet Muhammad (R.
This form of syncretism has an impact on people's love of celebrations.
Tradition Burde who comes from Muslims, the Hindu community in Pegayaman also attended and was actively involved in the art performance.
This type of ethnography shows that each religious community is welcome to work together and have a deep understanding of each other's differences.
At the same time, they always try to find common ground for existing Negotiating Legal Pluralism through the Syncretism of Islamic Law and Balinese Adat in Pegayaman Village This research shows that syncretism between religion and philosophy of life, culture, and tradition, even tradition and other traditions, is a significant factor in https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 presenting syncretism based on regional philosophy.
33 Muslims in Pegayaman do not feel awkward in borrowing terms and even equate their ritual processes with Hindus.
Also.
Hindus do not feel disadvantaged in using Hindu terminology in Muslim ritual activities.
Everyone blends under ancestral teachings which the Pegayaman people call base memes.
This love and respect for mothers makes two people of different religions feel like they are the same religion.
The syncretic rituality, as shown reflects the situation and conditions of celebration .
, is based on the dominant culture.
The experience of the Pegayaman community with its various types of syncretism is an important statement that God does not want one way to practice His teachings.
This kind of social-religious ritual activity can be a force to produce social cohesion.
The results show the existence of syncretism in various areas of life are possible because both Hindu and Muslim communities have a deep understanding of the dominant The dominant culture in Pegayaman becomes a substantive model that reflects the reality of relations between ethnicity in the context of local power structures.
The product of relations between ethnic groups is determined by the style of relations between local tribes and by of the style the relationship between each tribe and the local power 34 Pegayaman Muslims have a religious understanding, so they can choose which traditions either interfere with Sharia or not.
On the other hand.
Hindus do not immediately impose Hinduism even though the implementation of the ritual has a strong Hindu color.
Research on tracing traces of syncretism in Hindu and Muslim communities in Pegayaman Village has shown the syncretic traditions and various models of syncretized traditions are implemented.
However, existing studies do not analyze the implications of rejecting syncretism, so that it will lead to disintegration among diverse societies.
This research shows a pattern of syncretism in a space of pluralism based on the dominant culture's philosophy of life.
This kind of syncretism lead to a tolerant society based on local wisdom.
The study reveals a distinct model of Hindu-Muslim syncretism that diverges Jirnaya.
AuSinkretisme Hindu-Islam Dalam Mantra: Sebuah Kasus Dalam Teks Usada Manak.
Ay Edward M Bruner.
AuThe Expression of Ethnicity in Indonesia.
In A.
Cohen (Ed.
),Ay Urban Ethnicity, 1974.
https://e-journal.
iain-palangkaraya.
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php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 fundamentally from Agami Jawi (Javanese Isla.
, while the latter exhibits pantheistic tendencies.
PegayamanAos practices remain firmly monotheistic in orientation.
Unlike JavaAos kejawen .
hich blends Islam with Hindu-Buddhist mysticis.
PegayamanAos interactions do not produce new religions or belief systems that preserve theological boundaries while enabling social harmony.
Bhineka Tunggal Ika in action, the Indonesian national motto (Unity in Diversit.
manifests through ritual coexistence with mutual respect cultural adaptability Islamic fatwas accommodating local adat.
Indonesia safeguards the right to religious freedom and belief in Constitutional Guarantees in Article 28E .
and Article 29 .
of the 1945 and Law No.
39/1999 on Human Rights .
xplicitly protecting religious expressio.
State-Facilitated Tolerance:
These legal frameworks foster societal tolerance.
But, on the other side, the challenge of So, strengthening religious literacy particularly for younger generations to distinguish between Healthy cultural adaptation (PegayamanAos pluralis.
and Theological syncretism .
s seen in Agami JawiAos pantheistic blend.
The results show the benefits of syncretism, involvement, and participation of government institutions and community organizations, both Hindu and Islamic, are needed to continue to support and preserve regional philosophies of life which may be very different from one region to another in Indonesia.
The support of these institutions is needed in the transformation of socio-religious thought.
Conclusion The syncretic practices in Pegayaman reflected a unique model of interfaith tolerance, rooted in the communityAos local wisdom and the base meme philosophy, which emphasizes social harmony and cultural rootedness.
These practices do not violate the core tenets of Islamic creed (Aoaqda.
but rather align with the Islamic legal concept of Aourf auu .
alid customary practic.
, as they maintain the purity of tawud and avoid elements of shirk, unlike pantheistic traditions such as Agami Jawi.
Historically.
Islam has accommodated cultural practices by reforming rather than eradicating them, as seen in the preservation of Hajj rituals after the Prophet's reforms.
The Pegayaman case exemplifies how Islamic legal principles can operate flexibly in multicultural contexts to promote social malauah .
ublic goo.
The study encourages a reframing of syncretism from a pejorative label to a legitimate form of legal-cultural negotiation and invites further https://e-journal.
iain-palangkaraya.
id/index.
php/maslahah/index El-Mashlahah Volume 15 No.
June 2025 research into how the base meme philosophy facilitates Hindu-Muslim coexistence.
Moreover, it suggests that the Indonesian model of Pancasila pluralism may offer valuable insights for other pluralistic societies worldwide.
BIBLIOGRAPHY