Volume 25 Number 1
May 2025
Page: 41-56
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study Makhiulil Kirom UIN Maulana Malik Ibrahim Malang.
Indonesia Corresponding email: makhi.
uk@uin-malang.
Received: 07/01/2025 Revised: 24/04/2025 Accepted: 03/05/2025 Abstract Barikan has a religious dimension worthy of exploration.
It is a Javanese cultural practice that integrates Islamic values such as gratitude, charity, and brotherhood into social life.
This tradition reflects the concepts of the Living Quran and Living Hadith, where the teachings of the Quran and the ProphetAos Sunnah are manifested in collective rituals that strengthen social solidarity and religious identity.
Using a qualitative approach based on ethnographic methods, this research was conducted through participatory observation and in-depth interviews in a village in East Java where this tradition is practiced.
The findings reveal that the Barikan tradition is a medium for praying for ancestors and an educational platform for Islamic values such as gratitude, cooperation, and generosity.
In addition to fostering ukhuwwah Islamiyah (Islamic brotherhoo.
, this tradition also functions as a tool for social unification and a reinforcement of local Islamic identity.
By uncovering the religious values embedded in the Barikan tradition, this study highlights the importance of cultural and religious acculturation in maintaining social harmony.
Abstrak Barikan memiliki dimensi religius yang layak untuk dieksplorasi.
Barikan merupakan sebuah praktik budaya masyarakat Jawa yang mengintegrasikan nilai-nilai Islam seperti syukur, sedekah, dan ukhuwwah ke dalam kehidupan sosial.
Tradisi ini mencerminkan konsep living Quran dan living Hadits, di mana ajaran Al-Qur'an dan sunnah Nabi diwujudkan dalam bentuk ritual kolektif yang memperkuat solidaritas sosial dan identitas keagamaan.
Dengan menggunakan pendekatan kualitatif berbasis metode etnografi, penelitian ini dilakukan melalui observasi partisipatif dan wawancara mendalam di sebuah desa di Jawa Timur yang aktif melaksanakan tradisi Hasil penelitian menunjukkan bahwa tradisi Barikan tidak hanya menjadi sarana untuk mendoakan leluhur, tetapi juga menjadi media pembelajaran nilai-nilai Islam, seperti rasa syukur, gotong royong, dan kedermawanan.
Selain mempererat ukhuwwah Islamiyah, tradisi ini juga berfungsi sebagai alat pemersatu sosial dan penguat identitas keislaman lokal.
Dengan mengungkap nilai-nilai religius yang melekat pada tradisi Barikan, penelitian ini menegaskan pentingnya akulturasi budaya dan agama dalam menjaga harmoni social.
Keywords Barikan.
Living Quran and Hadith.
Religious Life.
Integration.
Social Solidarity Introduction The religious dimension of Javanese culture reveals a dynamic and deeply rooted interaction between indigenous traditions and Islamic teachings.
The introduction of Islam to Java did not eradicate preexisting cultural expressions but initiated a complex acculturation process.
This integration is evident A 2025 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/by nc/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam in various domains of Javanese life, including ritual ceremonies, performing arts, and communal A prominent example is the slametan,1 a communal gathering that combines prayer, expressions of gratitude, and petitions for safety.
Within such rituals.
Islamic values are seamlessly interwoven with local customs, producing a distinctive religious and cultural synthesis that defines Javanese religiosity.
One significant manifestation of this acculturation is the Barikan tradition, a ritual that embodies Islamic values and Javanese cultural elements.
The Barikan ceremony continues to be widely practiced across various regions of Java and has undergone contextual adaptations over time.
For example, it is observed in some areas on the night of 1 Suro .
orresponding to the Islamic month of Muharra.
3 In contrast, in places like Tegalgondo Village in East Java, it coincides with IndonesiaAos Independence Day on August 17.
4 Despite these regional variations, the fundamental features of the Barikan ritual remain intact: community participation, collective prayer, and the offering of symbolic items.
These elements underscore the participants' spiritual aspirations and their commitment to preserving cultural identity and social cohesion.
The Barikan tradition embodies a rich tapestry of Islamic educational values, functioning as a cultural mechanism for instilling gratitude, social solidarity, and ethical conduct.
As a localized form of religious expression.
Barikan illustrates how Islamic teachings can be meaningfully contextualized within indigenous cultural frameworks.
It serves as a medium through which core Islamic principles, as mAn .
, ibAdah .
, akhlAq .
, and dawah .
eligious communicated and sustained across generations.
6 Furthermore, the ritual fosters character education, emphasizing religiosity, honesty, tolerance, discipline, environmental consciousness, social empathy, and a sense of communal responsibility.
1 Scarletina V Eka.
Rosana Hariyanti, and Arcci Tusita.
AuSlametan and Tradition in Pengakuan Pariyem: An Expression of Equality in Javanese Culture,Ay Alphabet 1, no.
: 77Ae87, https://doi.
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Agus Salim.
AuJavanese Religion.
Islam or Syncretism: Comparing WoodwardAos Islam in Java and BeattyAos Varieties of Javanese Religion,Ay Indonesian Journal of Islam and Muslim Societies 3, no.
: 223, https://doi.
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2 Muhammad Ali.
AuMuslim Diversity: Islam and Local Tradition in Java and Sulawesi.
Indonesia,Ay Indonesian Journal of Islam and Muslim Societies 1, no.
: 1, https://doi.
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18326/ijims.
3 MaAoruf Hidayat.
AuAnalisis Makna Dan Eksistensi Tradisi Bebaritan Dalam Pandangan Keagamaan (Studi Pada Desa Pengarasan.
Kec.
Bantarkawung.
Kab.
Brebes,Ay Jurnal Penelitian Agama .
125Ae36, https://doi.
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24090/jpa.
4 Hidayat.
5 Sarwi.
AuMakna Simbolik Tradisi Barikan Dan Relevansinya Dengan Pattidana Dalam Buddhisme,Ay Sabbhata Yatra Jurnal Pariwisata Dan Budaya 1, no.
: 102Ae13, https://doi.
org/10.
53565/sabbhatayatra.
6 Ahmad Saefudin.
Deliavega N Pangestuti, and Santi Andriyani.
AuIslamic Education Values of Barikan: Javanese Cultural Rituals as a Practice of Islam Nusantara,Ay El Harakah Jurnal Budaya Islam 22, no.
: 245Ae62, https://doi.
org/10.
18860/eh.
Basuki Wibowo et al.
AuAl-Tahrir Jurnal Pemikiran Islam Understanding Culture .
Da Ao Wah Appeal , and Social Implications : An Insight into The Sahur-Sahur Tradition in Mempawah .
West KalimantanAy 24, no.
: 181Ae96, https://doi.
org/10.
21154/tahrir.
7 Anggi Dwi Lestari.
AuUpaya Penanaman Nilai-Nilai Religius Dalam Tradisi Baritan(Studi Kasus Di Desa Gawang Kecamatan Kebonagung Kabupaten Pacita.
,Ay 2019, https://api.
org/CorpusID:212944362.
Rusiana Afdhila.
Erik A Ismaya, and Imaniar Purbasari.
AuPemaknaan Tradisi Barikan Dalam Konteks Pendidikan Anak Di Dukuh Karang Gempol,Ay Jiip - Jurnal Ilmiah Ilmu Pendidikan 5, no.
: 3439Ae46, https://doi.
org/10.
54371/jiip.
Makhiulil Kirom / Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study Three Islamic in Barikan are shukr .
, adaqah .
,8 and ukhuwwah .
ocial brotherhoo.
These values are deeply rooted in both the QurAoanic text and the Prophetic tradition and are operationalized through the ritual practices of Barikan.
Gratitude in Islam extends beyond verbal expression.
it represents a comprehensive orientation toward utilizing divine blessings to benefit oneself and the wider As the QurAoan proclaims.
AuIf you are grateful.
I will surely increase My favor upon youAy (QS.
Ibrahim:.
9 This ethos of gratitude cultivates ethical awareness and inspires acts of kindness and reflection on divine beneficence.
Similarly, charity is a core ethical imperative in Islamic teaching, and within the Barikan context, it is not limited to monetary donations.
It encompasses food sharing, volunteerism, and other forms of community support.
The Prophet Muhammad A Astated.
AuEvery good deed is a charityAy .
uu al-BukhA.
, highlighting the inclusive nature of charitable acts.
11 Thus.
Barikan is a practical platform for enacting generosity and nurturing mutual care, ultimately reinforcing social cohesion and collective well-being.
Ukhuwwah (Islamic brotherhoo.
emphasizes the significance of maintaining harmonious social relations, encompassing both ukhuwwah Islamiyah .
olidarity among Muslim.
and ukhuwwah insaniyah .
niversal human fellowshi.
Ritual practices such as Barikan serve as communal platforms for fostering interpersonal bonds and reaffirming shared values, thereby reinforcing social cohesion and collective identity.
13 The emphasis on togetherness in Barikan also facilitates the internalization of silaturrahimAithe QurAoanic principle of sustaining kinship and social ties.
While previous research has addressed Barikan from cultural and social perspectives, its theological underpinnings remain underexplored, particularly from the lens of the Living QurAoan and Living Hadith.
Existing literature portrays Barikan as a vehicle for moral instruction, religious symbolism, and cultural continuity.
Scholars such as Saefudin et al.
highlight the ritualAos embodiment 8 Laila Afrilia Lestari.
AuNilai-Nilai Religius Dalam Tradisi Barikan Masyarakat Islam (Studi Kasus Di Desa DukuhWaringin Kecamatan Dawe Kabupaten Kudu.
Ay (IAIN Kudus, 2.
9 M M Syifa.
AuFormulasi Konsep Moderasi Islam Berbasis Keindonesiaan Dalam Mereduksi Radikalisme Agama Di Indonesia (Kajian Epistemologis-Histori.
,Ay Jurnal Ilmiah Mahasiswa Raushan Fikr 8, no.
: 31Ae41, https://doi.
org/10.
24090/jimrf.
10 Hardiansyah Hardiansyah et al.
AuNilai-Nilai Pendidikan Dan Sosial Bagi Anak Dalam QS.
Luqman: 12-19,Ay Edu Society Jurnal Pendidikan Ilmu Sosial Dan Pengabdian Kepada Masyarakat 1, no.
: 167Ae76, https://doi.
org/10.
56832/edu.
11 Suwarti et al.
AuPenanaman Nilai-Nilai Agama Dan Mempererat Ukhuwah Islamiyah Dengan Silaturahmi,Ay Jurnal Masyarakat Madani Indonesia 1, no.
: 78Ae85, https://doi.
org/10.
59025/js.
12 Sitti Faoziyah.
AuInklusi Sosial Dalam Perspektif Keislaman: Meningkatkan Kesejahteraan Sosial Untuk Semua,Ay Akselerasi Jurnal Ilmiah Nasional 5, no.
: 47Ae56, https://doi.
org/10.
54783/jin.
13 Hardiansyah et al.
AuNilai-Nilai Pendidikan Dan Sosial Bagi Anak Dalam QS.
Luqman: 12-19Ay.
Eva Iryani and Friscilla W Tersta.
AuUkhuwah Islamiyah Dan Perananan Masyarakat Islam Dalam Mewujudkan Perdamaian: Studi Literatur,Ay Jurnal Ilmiah Universitas Batanghari Jambi 19, no.
: 401, https://doi.
org/10.
33087/jiubj.
Adryan Risady.
AuSistem Pengendalian Internal Masjid Berbasis Nilai Amanah.
Muraqabah.
Dan Ukhuwah,Ay Imanensi Jurnal Ekonomi Manajemen Dan Akuntansi Islam 8, no.
: 45Ae62, https://doi.
org/10.
34202/imanensi.
Al-Tahrir: Jurnal Pemikiran Islam of Islamic values, including faith, ethics, and communal harmony,14 while Afdhila et al.
frame it as a medium for character education.
15 Furthermore.
Kurniasari et al.
and Lestari emphasize the significance of preserving Barikan as part of IndonesiaAos intangible cultural heritage.
16 However, few studies have examined how QurAoanic and Prophetic values are internalized, interpreted, and manifested through this ritual tradition.
This study investigates how the Barikan tradition reflects Islamic teachings by analyzing the integration of QurAoanic principles and Prophetic guidance in its rituals and meanings.
It further explores of Barikan on communityAos socio-religious cultivating ukhuwwah and reinforcing social solidarity.
Employing a qualitative ethnographic approachAidrawing upon Clifford GeertzAos interpretive methodAithis research engages with the lived experiences of the community to uncover the symbolic meanings embedded within their practices.
Fieldwork was conducted in Tegalgondo Village.
East Java, where the Barikan tradition remains actively Data collection involved participant observation and in-depth interviews to capture the communityAos perceptions and value systems.
18 The data were analyzed thematically using an interpretive framework, with findings synthesized into a descriptive narrative.
Before dissemination, validation procedures were implemented to ensure the credibility and reliability of the results.
Participatory Observation and Ritual Documentation of Barikan This study employed a participatory observation approach, with the researcher actively engaging in Barikan rituals to gain in-depth insights into their socioreligious significance.
Key elementsAisuch as patterns of social interaction, symbolic religious practices, and communal behavior reflecting Islamic valuesAiwere systematically documented.
These observations were further substantiated through semistructured interviews with local religious leaders and community members, enhancing the credibility and depth of the findings.
The data from the fieldwork are thematically categorized into two primary components: .
the distribution of alms and .
the ritual procession.
Offerings presented by participants varied according to socioeconomic status.
Wealthier individuals typically contributed tumpengAia cone-shaped rice dish 14 Saefudin.
Pangestuti, and Andriyani.
AuIslamic Education Values of Barikan: Javanese Cultural Rituals as a Practice of Islam Nusantara.
Ay 15 Afdhila.
Ismaya, and Purbasari.
AuPemaknaan Tradisi Barikan Dalam Konteks Pendidikan Anak Di Dukuh Karang Gempol.
Ay 16 Nendah Kurniasari.
Christina Yuliaty, and Nurlaili Nurlaili.
AuDIMENSI RELIGI DALAM PEMBUATAN PINISI,Ay 201 5, https://api.
org/CorpusID:194708640.
Lestari.
AuUpaya Penanaman Nilai-Nilai Religius Dalam Tradisi Baritan(Studi Kasus Di Desa Gawang Kecamatan Kebonagung Kabupaten Pacita.
Ay 17 Clifford Geertz.
The Religion of Java (University of Chicago Press, 1.
18 Alexandros Argyriadis.
AuThe Ethnographic Research Method in Community Health: Current Needs for Qualitative Approaches,Ay International Journal of Caring Sciences 14, no.
: 2036Ae40.
Makhiulil Kirom / Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study accompanied by assorted side dishesAisymbolizing a grand expression of gratitude.
Others offered asahan .
ndividually wrapped rice servings with vegetables or protein.
, fruit, traditional cakes, or serabi, a rice flour pancake served with sweet coconut milk.
Serabi is symbolic in the ritual context, representing communal harmony and sustenance.
Figure 1 Figure 2 Visual documentation enhances understanding of the cultural richness embedded in the Barikan As shown in Figure 1, participants are depicted in solemn prayer, reflecting the ceremonyAos spiritual depth and the communal devotion it fosters.
Following the prayers, the ritual proceeds with the gunungan procession.
Figure 2 illustrates a cone-shaped food offering carried by local youth, symbolizing gratitude and collective joy.
This gunungan typically contains traditional foods such as tumpeng, beras asahan .
olished ric.
, fruits, and serabi.
The latter holds cultural significance.
some scholars link the term serabi to the Javanese word sura .
eaning "great"), others suggest Dutch colonial influence.
19 These culinary elements reveal the syncretism between Islamic values and local traditions, showcasing how Barikan functions as both a cultural preservation effort and a vehicle for social and spiritual solidarity.
Serabi, as a recurring feature of the Barikan tradition, carries symbolic meanings rooted in both social and religious contexts.
As noted by Khayati in Fuad and Hapsari, food can serve as a medium for cultural expression across regions.
20 The round, flat shape of serabi is often interpreted as a symbol of unity and steadfastness in preserving community harmony.
Within the context of Barikan, it encapsulates the spirit of cooperation and togetherness.
Saeful Kurniawan.
Filosofi Dan Histori Budaya Dan Makanan Tradisional Nusantara (Guepedia, 2.
Akhmad Dzukaul Fuad and Yusita Titi Hapsari.
AuLeksikon Makanan Tradisional Dalam Bahasa Jawa Sebagai Cerminan Kearifan Lokal Masyarakat Jawa,Ay Jurnal Pendidikan Bahasa Dan Sastra 19, no.
: 27Ae36.
Yusnami Quqotus Namia and Alif Nur Khayati.
AuFILOSOFI KULINER TRADISIONAL KHAS JAWA SEBAGAI IDENTITAS NILAI KEARIFAN LOKAL MELALUI PEMBELAJARAN BIPA,Ay in Prosiding Seminar Nasional Dan Internasional HISKI, vol.
3, 2023, 486Ae99.
Al-Tahrir: Jurnal Pemikiran Islam The ritual commences with prayers for deceased elders and ancestors, invoking the Prophet Muhammad .
eace be upon hi.
and incorporating tahlil, a practice rooted in Nahdlatul Ulama (NU) traditions, including eikr, alawAt, and istighfAr.
Despite its NU orientation, community members from various Islamic affiliations, including Muhammadiyah, embrace the ritual, reflecting a shared commitment to faith and unity.
This practice exemplifies religious moderation in everyday intergroup relations21 and reflects one of the four pillars of Islamic moderation: the accommodation of local 22 It also resonates with the pluralist vision of Abdurrahman Wahid (Gus Du.
in his AuNine ValuesAy framework.
The entirety of the Barikan tradition represents an expression of religious devotion intertwined with national identity.
This ethos aligns with the well-known Islamic maxim:
A EOI II uEOIIA Meaning: "Love of country is part of faith".
Such integration of religious practice with cultural and national values reinforces the role of ritual in shaping a cohesive and tolerant society.
Referring to this expression.
Barikan can be understood as a form of da'wah that aligns with the values of the Nusantara Islamic Movement.
Beyond its function as a religious gratitude ritual.
Barikan cultivates a sense of nationalism and strengthens the emotional and spiritual attachment to the homeland.
While its attribution as authentic Prophetic hadith remains debated, the sentiment expressed resonates with Islamic principles regarding the protection and love of oneAos country.
In this context, the concept of "homeland" transcends its literal definition as a birthplace.
it embodies an Islamic territory preserved and dignified by its people.
Functionally.
Barikan operates as a communal prayer that reaffirms religious values while fostering collective responsibility for societal and environmental stewardship.
It is a cultural-religious practice that blends Islamic teachings with local identity, promoting social cohesion, mutual respect, and a shared commitment to national unityAithe expression, popularized by KH.
Hasyim Asy'ari and is traditionally attributed to Syaichona Moch.
CholilAiis believed by some scholars, including those from ijAz (Mecca and Medin.
, to carry the status of hadith.
25 This idea is often linked to the 21 Yaser Amri.
Yogi Febriandi, and Phaison Da-Oh.
AuRELIGIOUS MODERATION UNVEILED: The Intersection of Textual and Contextual Approaches to Understanding Indonesian Muslims,Ay MIQOT: Jurnal Ilmu-Ilmu Keislaman 48, no.
: 105Ae25, https://doi.
org/http://dx.
org/10.
30821/miqot.
22 Barsihannor Zuhri et al.
AuReligious Moderation of Millennial Generation at Islamic Higher Education in Eastern Indonesia,Ay Al-Tahrir: Jurnal Pemikiran Islam 23, no.
: 293Ae325, https://doi.
org/10.
21154/altahrir.
23 Syuhadak Syuhadak et al.
AuDevelopment of Gus Dur Ao s Perspective Religious Moderation Education Module at Ma Ao Had Al-Jami Ao Ah UIN Maulana Malik,Ay JPPI (Jurnal Penelitian Pendidikan Indonesi.
10, no.
: 44Ae51.
24 Assayyid JaAofar Murtadha Al-Alami.
AuHubbul Watan Minal Iman,Ay Markaz Al IsyAoao Al Islami, 2006, https://w.
com/ar/shobahat/ AEOIIA-A IIA-AEOIA-AA.
Fakhrullah.
AuManuskrip Syaichona Moh Cholil Motivasi Cinta Tanah Air,Ay Syaichona, 2023, https://w.
net/2023/08/16/manuskrip-syaichona-cholil-tentang-cinta-tanah-air/.
Makhiulil Kirom / Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study interpretation of QurAoanic verse Surah al-Qaa: 85, which, when examined closely, implies that love for oneAos homeland is an intrinsic component of faith .
Religious Dimension in Barikan Tradition The Barikan tradition, deeply rooted in Javanese cultural and religious life, originated as a ritual to honor and pray for ancestral spirits.
Over time, it evolved into a communal obligation, particularly prevalent in Manyargading Village, and has become integral to expressions of local piety.
The practice typically includes QurAoanic recitation, supplications, and food sharing as a symbol of gratitude.
It is believed to bring spiritual benefits such as divine blessings, inner peace, and abundant sustenance.
27 As a form of kendurenAia communal feast held at road intersections or junctionsAiBarikan reflects the religious and cultural pluralism of Java, especially in the Pati region of Central Java.
28 It is observed monthly, corresponding to the traditional Javanese five-week cycle, with variations found in other for instance, in Tegalgondo Village.
Malang, it is held on the eve of August 17 to commemorate Indonesian Independence Day.
Although local adaptations vary, the core purpose remains consistent: to express gratitude for divine favors.
This is aligned with QurAoanic teachings, particularly in QS.
Ibrahim: 7, which emphasizes gratitude as a condition for divine increase:29:
UAaOuae aacaIa acaEa eI EaaI aE ea a eI aEa aOaIcaEa eI n aOEaaI Ea e a eI ua caI aO EaOA Meaning: And .
emember als.
, when your Lord said: "If you give thanks, we will surely increase .
upon you, and if you deny (My blessing.
, then surely My punishment is very severe".
In this context, gratitude is manifested through adaqah .
, a foundational Islamic practice, whereby participants share food, crops, or other resources for communal welfare.
As Ahmadi and Hefni explain, this act is part of the broader mbrakah tradition, representing a convergence of Sufi mysticism.
Islamic ethical principles, and indigenous cultural expressions.
In the Barikan tradition, almsgiving serves both social and religious functions.
Socially, it promotes communal solidarity, reinforces social cohesion, and ensures equitable participation.
Religiously, it is considered a form of worship that brings the individual closer to God, inviting divine favor and cultivating compassion.
The tradition not only preserves inherited values of generosity but Ismail Haqqi.
Tafsr Ru Al-BayAn (Beirut, n.
Saefudin.
Pangestuti, and Andriyani.
AuIslamic Education Values of Barikan: Javanese Cultural Rituals as a Practice of Islam Nusantara.
Ay 28 Sarwi.
AuMakna Simbolik Tradisi Barikan Dan Relevansinya Dengan Pattidana Dalam Buddhisme.
Ay 29 Kemenag LPMQ.
Al Quran Al Karim, 2022.
30 Rizqa Ahmadi and Wildani Hefni.
AuIDEOLOGIZATION OF MBRAKAH IN MAINTAINING INDONESIA SUSTAINABLE FOOD SYSTEM: Extracting From PesantrenAos Values and Prophetic Tradition,Ay Al-Tahrir: Jurnal Pemikiran Islam 23, no.
: 479Ae96, https://doi.
org/10.
21154/altahrir.
Al-Tahrir: Jurnal Pemikiran Islam also reinforces the belief that giving leads to spiritual and material abundance.
As such, it contributes meaningfully to Javanese Muslim communities' religious devotion and social fabric.
The Barikan tradition significantly impacts the social and religious life of the community, especially in the context of Javanese society.
Through the implementation of this tradition, people come together to pray and celebrate, creating a sense of togetherness and mutual support among them31.
Research shows that similar traditions, like other traditional ceremonies, can also create high values of social integrity, encourage interaction between individuals, and strengthen relationships between community members.
The traditions of the Prophet PBUH also motivate people to give away some of their wealth.
Such as the hadith narrated by Imam Tabrani:
AEa I O AO EIA A OAC E aUAAI EIOA CO IA EOA a UAA aca A EA ac aAOAEaA Meaning: Good deeds will protect us from bad deeds, and charity done secretly will prevent us from being punished by God, and establishing friendship will increase our lifespan (HR.
Thabran.
The Barikan tradition exemplifies how Islamic valuesAiparticularly gratitude, almsgiving, and communal solidarityAiare embodied in local cultural practices.
These principles, rooted in QurAoanic injunctions and Prophetic teachings, are understood theoretically and enacted through collective rituals such as food sharing and mutual assistance, signifying gratitude to Allah.
This aligns with QurAoanic guidance in QS.
al-Baqarah: 261, which promises manifold rewards for acts of charity.
Furthermore, the spirit of uubb al-waan min al-mAn .
ove of country is part of fait.
underscores the communityAos commitment to sustaining this tradition as an expression of both religious devotion and patriotic Ethnographic research by Shadiqin and Ikramaroun suggests that such traditions should not be seen merely as theological rituals but as culturally embedded practices intrinsic to village life, particularly in Tegalgondo.
Although the Barikan tradition is not explicitly prescribed by any authenticated hadith or QurAoanic verse, its values and rituals are consistent with core Islamic teachings.
A comparable example is the pranaman tradition in Pasuruan, which, while lacking direct textual endorsement, nonetheless resonates with Islamic ethical values.
This phenomenon reflects the concepts of the Living QurAoan and Living Hadith, wherein Islamic principles are actively interpreted and localized through cultural expression.
Such practices help Afdhila.
Ismaya, and Purbasari.
AuPemaknaan Tradisi Barikan Dalam Konteks Pendidikan Anak Di Dukuh Karang Gempol.
Ay 32 Nurul A Panjaitan.
AuDampak Implementasi Adat Pemberian Kain Serta Tepung Tawar Pada Tradisi Upah-Upah Upacara Pernikahan Terhadap Nilai Integrasi Sosial,Ay Algebra Jurnal Pendidikan Sosial Dan Sains 3, no.
: 138Ae44, https://doi.
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33 Faridah Amiliyatul QurAoana and Muh.
Fathoni Hasyim.
AuLiving Hadith: Praonan Tradition in Pasuruan Harbor City,Ay Diroyah: Jurnal Studi Ilmu Hadis 8, no.
: 291Ae302, https://doi.
org/https://doi.
org/10.
15575/diroyah.
Makhiulil Kirom / Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study preserve indigenous traditions and facilitate the integration of Islamic ethics into daily life, thereby strengthening communal bonds, religious identity, and spiritual consciousness.
Integration of Islamic Values in Barikan In addition to embodying the spirit of charitable giving as a form of gratitude for independence, the Barikan tradition encompasses a range of communal practices that reflect and reinforce Islamic Central to Barikan is the spirit of cooperation, where community members voluntarily engage in collective preparations, ranging from venue setup to food and event logistics, demonstrating a shared commitment irrespective of social or economic status.
This tradition fosters ukhuwwah islAmiyah (Islamic brotherhoo.
, strengthening communal ties through shared religious rituals.
The Hadith of the Prophet Muhammad (PBUH).
AuA believer to another believer is like a building, each part supporting the otherAy (Bukhari and Musli.
, serves as a foundational ethic promoting social solidarity within the community.
Cooperation .
l-Ta'a>wu.
The principle of cooperation .
t-taAwu.
Aiwidely known in Indonesia as gotong royongAiis a deeply embedded cultural value that resonates with QurAoanic teachings.
As stated in QS.
al-MAAoidah: 2:
)2 :AaOIaO aEaO Eea a ca aOEcaCe aOO (EIA a AaOaA Meaning: And help each other in goodness and piety.
This verse underscores the importance of collaborative virtue .
l-bir.
within the framework of God-consciousness .
t-taqwA), guiding believers toward moral excellence and communal welfare.
34 In Barikan, this cooperative ethos manifests in tangible ways: individuals contribute labor, resources, and even personal finances, such as covering the cost of sound systems, demonstrating generosity, solidarity, and sincere charity.
Despite evolving procedures and interpretations.
Barikan serves as a vital expression of religious identity and cultural continuity.
35 It functions as a social tradition and a spiritually enriched practice that actualizes core Islamic principles36 such as almsgiving .
, communal brotherhood, and generosity within a localized context.
Brotherhood (Ukhuwwa.
Ukhuwwah IslAmiyah is an attachment of heart and soul between individuals based on the bond of Islam teaches its followers to maintain brotherhood by: not oppressing each other, avoiding Muhsin Hariyanto.
AuMembangun Tradisi TaAoawun,Ay Yogyakarta: Universitas Muhammadiyah Malang, 2011.
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org/10.
31969/pusaka.
36 Ardi Afriansyah and Trisna Sukmayadi.
AuNilai Kearifan Lokal Tradisi Sedekah Laut Dalam Meningkatkan Semangat Gotong Royong Masyarakat Pesisir Pantai Pelabuhan Ratu,Ay Jurnal Penelitian Ilmu-Ilmu Sosial 3, no.
: 38Ae54, https://doi.
org/10.
23917/sosial.
Al-Tahrir: Jurnal Pemikiran Islam indifference when their brothers experience difficulties, adorning themselves with good morals, uniting, and helping each other.
Allah Swt.
says in Surah al-Hujurat: 10 relating to ukhuwwah:
aO aOeIa a a aOOeEa eI o aOcaCA AAEaA aAO EcaNa EaaEcaEa eI ea a aIOIA e a AauIca aI Ee aIe Ia IaOIa au e aOU a Meaning: The believers are indeed brothers.
Therefore, make peace between your brothers and fear Allah, that you may find mercy.
In line with the spirit of cooperation, preparing the Barikan tradition involves active participation from various levels of society.
This widespread involvement reflects a strong sense of brotherhood among the residents, known in Islam as ukhuwwah.
Without a bond of togetherness and a high sense of social responsibility, it is difficult for people to voluntarily participate and work together on such a large Another tradition relevant to the concept of ukhuwwah is the Rewang tradition, which also reflects strong prosocial behavior in Javanese society.
Community members help each other in this tradition, especially during critical events such as weddings.
This tradition serves to help individuals who have a wish and strengthens the sense of solidarity among citizens37.
Engaging in rewang activities gives people a shared responsibility to support one another, creating a more harmonious social environment.
This harmony is the primary goal of the ukhuwwah concept.
Cooperation in Barikan involves physical tasks, collective planning, and coordination.
From venue setup to food and technical arrangements, all are managed together, uniting people across ages and backgrounds and reflecting strong communal ties and shared responsibility.
This aligns with findings that other religious traditions, such as sedekah bumi, also contribute to religious harmony and strengthen spiritual values in the community.
38 The strong sense of collective responsibility in Barikan reflects deep ukhuwwah and social cohesion among residents.
Everyone sees the eventAos success as a shared duty, contributing according to their abilities to ensure the tradition remains meaningful for the Impact of Barikan Tradition on Social and Religious Life The Barikan tradition plays a pivotal role in shaping the community's social and religious life.
Socially, it promotes solidarity and cooperation .
otong royon.
, encouraging active participation, interpersonal trust, and a sense of collective responsibility among community members.
These practices foster communal harmony and reinforce social cohesion in everyday life.
Within the Javanese cultural 37 Hanin D Ramadhanti.
AuJavanese Prosocial Behavior in the Rewang Tradition,Ay Empathy Jurnal Fakultas Psikologi 6, no.
: 52, https://doi.
org/10.
12928/empathy.
38 Andi M Taufiq.
Rifki Rosyad, and Dadang Kuswana.
AuDampak Tradisi Sedekah Bumi Terhadap Kerukunan Umat Beragama Di Blitar.
Jawa Timur,Ay Jurnal Iman Dan Spiritualitas 3, no.
: 117Ae30, https://doi.
org/10.
15575/jis.
Makhiulil Kirom / Barikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith Study context, religious traditions such as Barikan serve not only to strengthen social ties and solidarity but also to reaffirm communal spiritual identity.
From a religious perspective.
Barikan reflects core Islamic values including gratitude .
, charitable giving .
, and cooperation .
aAwu.
Through sharing and collective engagement, participants express thankfulness to God while embodying QurAoanic principles and Prophetic These practices reinforce both spiritual devotion and communal unity.
Overall, the Barikan tradition functions as a vital element of cultural heritage, playing a significant role in preserving the religious and social identity of the community.
It imparts moral and spiritual values closely aligned with Islamic teachings, while reinforcing social cohesion through collective rituals and interpersonal solidarity.
This tradition contributes to developing a more integrated and harmonious society rooted in values such as compassion, mutual support, and religious commitment.
Furthermore.
Barikan can be interpreted as a cultural form of resistance against the pervasive influence of Westernization, which has increasingly shaped the intellectual and political domains of Indonesian This external influence has contributed to a gradual erosion of traditional values, fostering identity crises and character disorientation, particularly among younger generations that slowly begin to ignore spiritual elements.
40 In this context.
Barikan serves not only as a reaffirmation of indigenous spiritual practices but also as a safeguard against the homogenizing forces of modernization and globalization that pose challenges to cultural continuity and the preservation of local identity.
Conclusion The resolution of the Black Stone conflict by Prophet Muhammad (PUBH) demonstrates his excellence in conflict resolution through careful situational analysis, swift, wise decision-making, and the implementation of creative solutions that involve all parties.
The universal principles can be derived include the importance of neutrality, a deep understanding of the conflicting parties, justice, and creativity in seeking solutions.
The theoretical implications of this study enrich conflict resolution scholarship by integrating Islamic perspectives into modern theoretical frameworks, while affirming that Islamic teachings through the Quran and the exemplary practices of Prophet Muhammad (PBUH) provide a holistic foundation for sustainable conflict resolution.
39 Nurul Indana.
Mohammad Makmun, and Siti Machmudah.
AuTradisi Ruwah Desa Dan Implikasinya Terhadap Pengetahuan Tauhid Masyarakat Dusun Ngendut Kesamben Ngoro Jombang,Ay Tafyqquh Jurnal Penelitian Dan Kajian Keislaman 7, 2 .
: 81Ae104, https://doi.
org/10.
52431/tafaqquh.
40 Harda Armayanto.
Achmad Reza Hutama Al-Faruqi, and Naura Safira Salsabila Zain.
AuTHE CHALLENGES OF WESTERN THOUGHTS IN INDONESIA: A Study of Centre For Islamic And Occidental Studies (CIOS) Role,Ay MIQOT: Jurnal Ilmu-Ilmu Keislaman 47, no.
: 149Ae61, https://doi.
org/http://dx.
org/10.
30821/miqot.
41 Muh Barid Nizarudin Wajdi.
Wasehudin Wasehudin, and Yuli Marliana.
AuResonating Culture and Religion: A Comprehensive Examination of The Tingkeban Ceremony in Nganjuk,Ay Al-Tahrir: Jurnal Pemikiran Islam 24, no.
: 37Ae50, https://doi.
org/10.
21154/tahrir.
Al-Tahrir: Jurnal Pemikiran Islam
This research opens avenues for further studies to examine the integration of Quranic and prophetic principles in empirical conflict analyses, such as interfaith disputes or global challenges like Thus, the legacy of the ProphetAos (PBUH) conflict resolution methods transcends Islamic
References