ISLAM DNA KEBUDAYAAN SASAK (STUDI TENTANG AKULTRASI NILAI-NILAI ISLAM KE DALAM KEBUDAYAAN SASAK)

AHMAD ABD. SYAKUR, NIM. 85050/ S-3 (2002) ISLAM DNA KEBUDAYAAN SASAK (STUDI TENTANG AKULTRASI NILAI-NILAI ISLAM KE DALAM KEBUDAYAAN SASAK). Doctoral thesis, UIN SUNAN KALIJAGA.

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Abstract

The main subject studied in this dissertation is limited to things related to the acculturation of Islamic values into the Sasak culture which is non-physical in character with its many aspects. This meant that the study on the acculturation of Islamic values which are physical in character, for some reason, is in intentionally omitted. The term “acculturation” in Cultural History and Cultural Anthropology means the process of intermixing of two or more cultures through interaction and reciprocal influence. Thus, the study in this culture and the local values developing in the Sasak Culture, which, before the introduction of Islam, was influenced by the teachings of the other religions and beliefs, like Animism, Dynamism, Buddhism, Hinduism, Boda (the belief of the Sasak community before Islam). Meanwhile, the writer considers the need to limit the number of cultural aspects related to the tittle of the dissertation into things related to religious, knowledge (education), and social systems, language, and arts, and customs and tradition in wedding, pregnancy, birth, circumcision and funeral ceremonies. Thus, what is meant by the acculturation of Islamic values into the Sasak culture is the acculturation of the Islamic values in religious, knowledge (education), and social system, language and arts, and their adoption in the Sasak customs and traditions, namely, in wedding, pregnancy, birth, circumcision and funeral ceremonies. To socialize the implementation or acculturation of the Islamic values into the Sasak culture, the role of diffusion is considered very great. In Anthropology diffusion means the spread of cultural elements from place to place on earth, brought by migrating groups of people. The process of acculturation can also take place enough contacts or meetings with foreign merchants, who bring with them certain cultural elements into other culture unintentionally and without compulsion. The objective of the study is to find out the extent of the implementation or acculturation of Islamic values into the Sasak culture as done by the acculturation agents, such as Tuan Guru and prominent social figures in the Sasak communities in Lombok. The sudy is expected to be beneficial in understanding the ways the Islamic values intermingle with local values. Theoretically, the study is very important in the attempt to understand Indonesian cultural values in general. And practically, the dissertation is expected to add to the treasure of knowledge which may be utilized as a source of information for the development of local and national culture and for religious study. Besides, the objective of this writing is also to give a reference and positive input for the next researcher, in the development of knowledge, especially in related fields of study. Furthermore, it is also expected to be useful as additional information for related offices, in the Department of Religious Affairs and the Department of National Education and Tourism, or at least for the local government, especially in developing Islamic teachings and preserving Sasak culture among the Sasak community itself. The study is qualitative in nature, with natural background. The report is written using descriptive, interpretative, analytical method, using historical and socio-cultural approach. Data collection is done through participant observation, interviews, and secondary data study. The study concluded that the Sasaks are the native of Lombok, an inseparable part of West Nusa Tenggara Province. Before Islam, they had their own culture which was influenced by other religions and beliefs like Animism, Dynamism, Buddhism, Hinduism, Boda. Islam has noble values, which are summarized in rukun Iman (the Pillars of Faith) and rukun Islam (the pillars of practice). All the values and teachings can be found in the Holly Qur’an and the Hadits (Traditions) of the Prophet Muhammad (PBUH). Islam is a religion of peace, vertically in relation to the Almighty Allah, and horizontally in relation to the all creatures. Islam has been embraced by the Sasak community since the sixteenth century. The religion was brought to Lombok by Sunan Prapen son or grandson of Sunan Giri, a prominents religious leader and the third power in Giri, East Java. Some researchers say that Islam entered Lombok in seventeenth century from Goa in Sulawesi (Celebes) through Sumbawa Island. It seems that this was the second entrance of the religion with the introduction of Madzhab Syafi’I (Syafi’iy’s School of Islamic Jurisprudence) to the Sasak Community. The Islamic value’s acculturation process took place peacefully and smoothly, generally through acculturation agents, such as Tuan Guru or Kyais and their assistants, and prominent figures in the community who voluntary did so. To make the acculturation of Islamic values into the local culture successful, there are several principal supporting factors. The most important one is formal and non-formal education. The dissemination of Islamic values in the community had once paused for some time before Islamic teachings were presented thoroughly. This resulted in the emergence of the Welu Telu group of Muslims, which practiced syncretism, mixing the new religion and local beliefs affect the community’s cultural aspects, especially in the actualization of their customs and traditions. In every element of the Sasak culture, consisting of religious knowledge (education), and social system, language, and arts and the customs and tradition we can find significant traces of Islamic values, progressing positively toward or in accordance with the pure teachings of Islam which so far have been adopted by the Sasak people in general. Lately, however, there has been some shift of values among some members of the Sasak community, especially concerning ethics or morality, in relation to the Creator as well as to the creatures. The shift seems to have happened because of the lack of knowledge or understanding of the religious teachings and some other factors. We should anticipate this shift and find an accurate solution. The prospect of Islamic Sasak culture would be more positive if developed and preserved well, in accordance with the religious faith of the Sasak community. With this in mind, we should do all step to eliminate the factors that can cause a negative shift of values, especially through education. To foster, develop and preserve the Sasak culture, the step or policy which emphasized by the government, prominent religious figures see that the cultural elements developed or preserved should be those which are in line with the pure Islamic teachings, not those mixed with un-Islamic or syncretic ones. This is in line with the faith of the Sasak community in general. From the study on the acculturation of Islamic values of the Sasak culture we conclude that: “The deeper the religious understanding and religious awareness of someone, the less is his or her fanaticism or attachment to certain or traditional customs. The better the religious understanding and awareness of a community, the higher are their cultural values”.

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