Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 1-9
Available online at http://jurnal.
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EXISTENCE AND EFFORTS FOR PRESERVING
INDONESIAN ISLAMIC TRADITIONS IN GRESIK
Abdul Karim Wirawan1 1 Universitas Qomaruddin Gresik.
Indonesia Email : abdulkarimwira@gmail.
Received: April 2024 DOI:
Accepted: June 2024 Published: September 2024 Abstract :
This article examines efforts to preserve Indonesian Islamic traditions in Gresik, a city rich in Islamic cultural and historical heritage.
Through qualitative descriptive research methods, this research highlights various local religious practices and rituals that have been passed down from generation to generation.
In the context of globalization and modernization, these traditions continue to face challenges in maintaining their However, the people of Gresik remain persistent in maintaining their Islamic heritage, whether through community activities, socio-cultural activities, or local religious education.
This article also highlights the importance of collaboration between the government, community, and academics in supporting efforts to preserve Indonesian Islamic traditions in Gresik.
Keywords : preservation, tradition.
Islam.
Gresik Abstrak :
Artikel ini mengkaji upaya pelestarian tradisi keislaman Nusantara di Gresik, sebuah kota yang kaya akan warisan budaya dan sejarah Islam.
Melalui metode penelitian deskriptif kualitatif, penelitian ini menyoroti berbagai praktik keagamaan dan ritual lokal yang telah diwariskan dari generasi ke generasi.
Dalam konteks globalisasi dan modernisasi, tradisi-tradisi ini terus menghadapi tantangan dalam mempertahankan Namun, masyarakat Gresik tetap gigih dalam menjaga warisan keislaman mereka, baik melalui kegiatan komunitas, kegiatan sosial-budaya, atau pendidikan agama lokal.
Artikel ini juga menyoroti pentingnya kerjasama antara pemerintah, masyarakat, dan akademisi dalam mendukung upaya pelestarian tradisi keislaman Nusantara di Gresik.
Kata Kunci: pelestarian, tradisi.
Islam.
Gresik
INTRODUCTION
The entry of Islam into Indonesia is a very important historical event and has had a major impact on culture, society and politics in the archipelago.
This process began around the 7th century to the 13th century.
The process of spreading Islam in Indonesia took place gradually and peacefully through various channels, including trade, preaching by ulama, and the influence of Islamic kingdoms.
One of the main factors in the entry of Islam into Indonesia was through trade routes.
Muslim traders from Arabia.
Persia.
Gujarat (Indi.
, and China came to the archipelago to trade spices, cloth, and other goods.
(Syafrizal, 2.
These traders not only brought merchandise but also introduced Islamic Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
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Important ports such as Samudera Pasai in Sumatra.
Malacca, and Demak became centers for the spread of Islam.
Apart from trade.
Islam also entered through preaching carried out by scholars and religious propagators.
They came to preach and spread Islamic teachings to the local population.
Some important figures in this process were the Wali Songo in Java, who were very influential in spreading Islam on the island.
Wali Songo uses an inclusive and tolerant approach, they adapt Islamic teachings to local culture so that Islam can be accepted more easily by the community (Akhmad, 2.
Along with the increasing number of followers of Islam.
Islamic kingdoms were established in the archipelago.
The Samudera Pasai Kingdom in Aceh was one of the first Islamic kingdoms in Indonesia, founded in the 13th century.
Followed by the Demak Kingdom in Java in the early 16th century, which later became the center for the spread of Islam in Java and its surroundings.
The Sultanates of Ternate and Tidore in Maluku were also Islamic kingdoms that played an important role in the spread of Islam in eastern Indonesia.
The process of converting to Islam also had a major impact on the social and political fields in Indonesia.
Islam introduced an Islamic boarding schoolbased education system which to this day has become one of the characteristics of education in Indonesia (Listiawati, 2.
In the political field.
Islam became a new force that influenced the structure of kingdoms and social order.
Islamic kingdoms introduced a government system based on Islamic sharia, although in its application it still accommodated local traditions.
The entry of Islam into Indonesia was a complex and multi-dimensional process, involving trade, proselytization, cultural assimilation, and sociopolitical change.
Islam that came to Indonesia was accepted peacefully and adapted to local wisdom, thus forming a rich and diverse Indonesian Islamic identity (Kadir Badjuber, 2.
This process not only changed the religious landscape but also brought about significant changes in the culture and social structure of Indonesian society.
One of the characteristics of Islam in Indonesia is the ability to adapt and acculturate with local culture.
This process produces forms of syncretism, where Islamic teachings are integrated with local traditions and beliefs (Kadir Badjuber.
For example, in traditional Javanese ceremonies such as Sekaten, which is a celebration of the birth of the Prophet Muhammad, there are elements of Hindu-Buddhist culture that are still visible.
Likewise, the tradition of the Prophet's birthday is celebrated in unique ways in various regions in Indonesia.
The influence of local traditions can be seen in various aspects of the lives of Indonesian Muslim communities.
For example, traditional ceremonies such as salvation and tahlilan, which are collective prayers for people who have died, have roots in local traditions before Islam came.
Apart from that, traditional clothing such as kebaya and sarong, as well as arts such as gamelan and wayang, also show how Islam acculturates with local culture without losing its Islamic (Saumantri, 2.
Although Islam in Indonesia has long been known for its moderate and inclusive nature, contemporary social and political dynamics bring their own Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
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Available online at http://jurnal.
com/index.
challenges (Amir, 2.
The influence of globalization, social media, and transnational movements have introduced new variants of Islam that are more conservative and puritanical.
This often creates tension between groups who want to maintain a form of Islam that has been acculturated to local traditions and groups who want a more scriptural and pure application of Islam.
Islamic organizations such as Nahdlatul Ulama (NU) and Muhammadiyah play an important role in maintaining the balance between religion and tradition in Indonesia.
NU, for example, is known for its approach to maintaining local traditions and religious practices that are rooted in society.
Meanwhile.
Muhammadiyah focuses more on purifying Islamic teachings and modern education but still respects local values.
Islam in Indonesia is a unique example of how religion can interact with local traditions to form a distinctive identity.
The process of acculturation and syncretism that occurred over centuries created a form of Islam that is rich in culture and tradition (Hidayat et al.
, 2.
Despite facing challenges in the modern era.
Islam in Indonesia continues to show flexibility and the ability to adapt to change without losing its essence as a religion that teaches peace and One area with a strong Islamic tradition is Gresik.
Gresik is known as one of the centers for the spread of Islam in Java.
In the 14th century.
Gresik became an important port and busy trading center.
Important figures in the spread of Islam in Gresik were Maulana Malik Ibrahim and Sunan Giri.
They were part of the Wali Songo who had a big influence in the spread of Islam in Java.
In Gresik there is one of the important sites for Islamic history in Indonesia, namely Giri Kedaton.
Giri Kedaton is a historical area located in Gresik.
East Java.
The name "Giri Kedaton" refers to the palace complex and center for the spread of Islam founded by Sunan Giri, one of the Wali Songo, at the end of the 15th century.
Sunan Giri, also known as Raden Paku or Prabu Satmata, is an important figure in the history of the spread of Islam in Java.
Sunan Giri founded Giri Kedaton in 1487.
Its location on a small hill .
iri in Javanese means hil.
provides a strategic place to observe the surrounding area and at the same time provides a symbol of high spiritual power.
Giri Kedaton became an important center for Islamic da'wah and education in East Java, and from here Islamic teachings were spread to various regions in the archipelago.
Giri Kedaton not only functions as a spiritual government center but also as a center for Islamic education.
Sunan Giri founded an Islamic boarding school in this area, which became a place of education for students from various regions.
These students then spread Islamic teachings to their home areas, making Giri Kedaton an influential intellectual and spiritual center.
Apart from that.
Sunan Giri is also known for his inclusive approach to local culture.
He adapted several local traditions and arts in his preaching so that Islam could be accepted more easily by the Javanese people who were rich in culture and tradition.
The presence of the guardians and the existence of the Giri Kedaton site shows the close connection between Gresik and Islam.
Gresik became a barometer for the spread of Islam when it first entered Indonesia, especially Java.
The relationships that have existed since the beginning of Islam's arrival in Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 1-9
Available online at http://jurnal.
com/index.
Indonesia have resulted in Gresik having a wide variety of Islamic traditions.
These traditions are a form of acculturation between Islam and local culture which forms certain characteristics.
Of the many Islamic traditions in Gresik, in this article, we will explain 2 forms of Islamic traditions, namely .
zikir saman dan .
kolak ayam.
RESEARCH METHOD
This research uses a qualitative approach with an exploratory descriptive This approach was chosen to gain an in-depth understanding of the existence and efforts to preserve Indonesian Islamic traditions in Gresik.
The exploratory descriptive method allows researchers to collect data comprehensively and describe the phenomena being studied in detail.
This research data was obtained by literature study and observation.
The literature study was carried out with an in-depth study of various written sources, such as books, scientific journals, online articles, and official documents related to the Islamic traditions of the archipelago in Gresik.
Participant observation was carried out by direct observation and active involvement in the Islamic traditions of the archipelago in Gresik.
This allows researchers to understand traditions more contextually and in-depth.
FINDINGS AND DISCUSSION
Zikir Saman The Qomaruddin Gresik Islamic Boarding School has a unique and meaningful tradition, namely Dhikr Saman.
This tradition is routinely held every year on the night of 29 Ramadan.
Dhikr Saman in Qomaruddin is not just an ordinary dhikr ritual, but is full of deep meaning and spiritual values, making it a special tradition that has been passed down from generation to generation.
Amid modernization and the onslaught of foreign culture, the Qomaruddin Gresik Islamic Boarding School remains steadfast in maintaining the preservation of ancestral traditions, including Dhikr Saman.
This tradition is an inseparable part of the Islamic boarding school's identity and has an important role in the spiritual development of the students (Mubarokl, 2.
It is believed that the Dzikir Saman in Qomaruddin was brought by Kiai Kholil Bangkalan, one of the spiritual teachers who founded the Islamic boarding school.
This tradition is held every year on the night of the 29th of Ramadan.
More than just a dhikr ritual.
Dzikir Saman in Qomaruddin has deep spiritual meaning and The compact and rhythmic movement of dhikr symbolizes obedience and surrender to Allah SWT.
The melodious chanting of holy verses from the Koran and the prophet's Salawat further added to the solemn atmosphere.
For students.
Dhikr Saman is a place for self-introspection, strengthening a sense of brotherhood, and fostering a love for spiritual values.
The Saman Dhikr ritual in Qomaruddin has a unique and distinctive Congregants, dressed in clean white clothes, crowded Langgar Agung and the Islamic boarding school courtyard.
The lights were turned off, only the dim light of the candles illuminating the room.
The atmosphere became solemn and full of appreciation.
The congregation sat in a neat circle, chanting sentences of remembrance and prayer with hand movements that swayed to the Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
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com/index.
The chanting of holy verses from the Koran and the melodious Salawat of the Prophet adds to the solemn atmosphere.
(Mubarokl, 2.
Dzikir Saman is not just an ordinary dhikr ritual, but also an unforgettable experience that instills spiritual values and strengthens their faith.
Dzikir Saman transcends the realm of mere performance, captivating audiences with its synchronized movements, rhythmic chants, and soulful This art form serves as a powerful medium for expressing devotion and commemorating significant Islamic occasions.
While the exact origin story remains debated, exploring its historical trajectory and regional variations unveils a rich cultural tapestry (Oktaviani et al.
, 2.
One prominent theory locates the origins of Dzikir Saman in 18th century Aceh.
It is believed to be linked to the Samaniyah Sufi order, established by Syekh Muhammad bin Abd Karim al-Samman.
This theory suggests that the Samaniyah order, known for blending elements from various Sufi traditions, might have played a role in shaping the early form of Dzikir Saman.
An alternative perspective suggests a more organic emergence.
Local communities, imbued with a desire for Islamic expression, might have independently developed this art form.
By incorporating rhythmic movements into the act of zikir .
emembrance of Go.
and salawat .
rayers upon Prophet Muhamma.
, they may have established a powerful tool for dawah .
preading Islamic teaching.
and fostering religious values.
Historical evidence suggests that Dzikir Saman was disseminated across the Indonesian archipelago by traders and Islamic scholars (Oktaviani et al.
As it traveled, the art form ingeniously adapted to local cultures, giving rise to a beautiful diversity in its expression.
In Aceh.
Dzikir Saman is renowned for its vigorous and dynamic movements, often accompanied by the pulsating rhythm of the rebana .
framed Conversely, regions like Gayo.
Gresik, and Banten showcase a more serene and contemplative style.
Here, the emphasis lies on synchronized hand and body movements guided by the melodic intonations of the participants Dzikir Saman goes far beyond an aesthetically pleasing performance.
Every element is imbued with profound meaning.
The synchronized movements represent unity, discipline, and unwavering devotion to Allah (SWT) (Suryatin.
The rhythmic chants of zikir serve as a constant reminder of the importance of remembering God, while the melodious salawat express reverence and love for Prophet Muhammad (PBUH).
Today.
Dzikir Saman flourishes in various parts of Indonesia, including Aceh.
Gayo.
Banten, and Lombok (Muslim, 2.
Each region boasts its distinct style, characterized by unique attire, specific movements, and the choice of musical accompaniment.
In Aceh.
Dzikir Saman remains a vibrant feature of Maulid Nabi Muhammad SAW celebrations, folk festivals, and traditional Dzikir Saman stands as a testament to the harmonious confluence of artistic expression and spiritual yearning (Muslim, 2.
It is not merely a it's a transformative journey that allows participants to connect Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
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with their faith on a deeper level.
By ensuring its continued practice and transmission.
Dzikir Saman can continue to serve as a bridge, fostering cultural understanding and enriching the lives of those who experience its magic.
SanggringAiKolak Ayam The Chicken Kolak tradition, also known as Sanggring, is one of the most valuable and unique traditions in Gumeno Village.
Gresik.
East Java.
This tradition has become an integral part of the culture of the local community and has a long and complex history (Zanuba et al.
, 2.
The Chicken Kolak tradition originates from the history of Sunan Dalem's escape from Gumeno Village.
When Sunan Dalem fell ill, residents tried to make medicine to cure him.
They looked everywhere for medicine, but couldn't find it.
Finally, they discovered that sanggring or chicken compote could cure Sunan Dalem.
Sunan Dalem ordered the residents to try to make this medicine, and since then, this tradition has become part of the culture of the people of Gumeno Village.
The tradition of Chicken Kolak has developed over time and has become part of various events.
This event is usually held every year on the evening of the 23rd of Ramadan.
The chicken compote made will later be distributed to the local community as a menu for breaking the fast together at the Sunan Dalem Jami' Mosque (Sari et al.
, 2.
The number of portions made can reach thousands, such as in 2014 which reached 2,200 portions.
The Kolak Ayam event has a clear structure.
This event begins with the opening, where readers of the Al-Fatihah letter ask Allah for prayers so that the event can run smoothly.
Next, the reading of the holy verses of the Koran is carried out, usually reading Surah Al-Isra' verses 80-83.
This event was also accompanied by remarks, including remarks from local government The history of this tradition is also told to explain the origins of this tradition (Suhita et al.
, 2.
The Chicken Kolak tradition has great significance in the culture of the people of Gumeno Village.
This event is not only a tradition but also a form of obedience and respect for Sunan Dalem.
This tradition is also part of the cultural identity of the local community and has been preserved for a long time.
The Chicken Kolak tradition also has an important structural aspect (Rizqianah et al.
This structure involves various elements, including an opening, reading of verses from the Koran, greetings, and telling of the history of the tradition.
The Chicken Kolak tradition is one of the most valuable and unique traditions in Gumeno Village.
Gresik.
East Java.
This tradition has a long and complex history and has evolved.
This event has a clear structure and great significance in the culture of the local people.
Thus, this tradition must be preserved and passed on to future generations as part of the culture of the Gumeno Village community.
The Chicken Kolak tradition, also known as Sanggring, has several benefits for society.
The first benefit is increasing devotion to Allah.
This tradition has a symbolic meaning related to Islam, where the 23rd of Ramadhan has the meaning of glory in doing good deeds in the last 10 days of the month of Ramadan.
Next is social control of society.
This tradition also functions as social Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
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com/index.
control for society, ensuring that traditional heritage is preserved.
The values of cooperation and togetherness are also reflected in the function of Sanggring so that people maintain friendships with each other.
This tradition has been preserved for a long time and is still adhered to by the residents of Gumeno Village.
This shows that this tradition is very important for the local community and must be preserved for future generations.
This tradition also functions as a gathering place, strengthening social ties between men and women as cooks, as well as people who come from outside the area to stay in touch.
(Suhita et al.
Gathering in this tradition is included in social interaction and has an important role in events.
This tradition is closely related to religion and culture.
Culture is part of togetherness for the people of Gumeno Village, and this tradition is part of the cultural identity of the local community.
CONCLUSION
Research on the existence and efforts to preserve Indonesian Islamic traditions in Gresik shows that this tradition has strong historical roots and an important role in the social and spiritual life of the Gresik people.
The Islamic tradition in Gresik is not only a cultural heritage but also an identity that unites the Muslim community in the region.
Preserving Islamic traditions in Gresik faces various challenges, including modernization, urbanization, and rapid social The younger generation tends to be influenced by popular culture and technology, which can reduce their interest in local traditions.
To overcome this challenge, various efforts have been made by religious leaders, local communities, and the government.
Education and training in Islamic boarding schools, cultural festivals, and government policy support are several important steps in maintaining and reviving Islamic traditions in Gresik.
Active involvement of all parties in this preservation is very important to ensure that the Islamic traditions of the archipelago remain relevant and can be passed on to future generations.
Overall, the existence and preservation of Islamic traditions in Gresik show complex but vital dynamics in maintaining the cultural and spiritual identity of the community.
Through strong cooperation between the community, religious leaders, and the government, this tradition can not only be maintained but also enriched, so that it remains an integral part of the lives of the Gresik people in the future.
Proceeding 1st International Conference on Pesantren and Islamic Studies Vol.
01 No.
: 1-9
Available online at http://jurnal.
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REFERENCES