PATUNG ANTARA DOKTRIN DAN TRADISI (Resepsi Pemahat di Prumpung Magelang Terhadap Hadis Pelarangan Patung)

Ahmad Mustofa, NIM. 1530016048 (2021) PATUNG ANTARA DOKTRIN DAN TRADISI (Resepsi Pemahat di Prumpung Magelang Terhadap Hadis Pelarangan Patung). Doctoral thesis, PASCASARJANA.

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Abstract

There has been an intertwining relationship between Islam as a doctrine and culture and tradition. This intertwining relationship is resulted from the interactions between two different entities within the Muslim community: (1) religious entities originating from the Quran and Hadith, and (2) cultural and traditional entities generated from human thought and feelings so that they are positioned in the profane realm. The meeting of the two opposing entities often leads to polemics in society and sometimes even creates a negative stigma for people who intensely interact with certain traditions and cultures. This study examines the process of interaction and negotiation that occurs between the sculptor community in Prumpung Magelang, and the Islamic doctrine derived from the hadith that prohibits sculpting. Since the topic of this study is classified in the study of living hadith, this research uses a qualitative approach and reception theory method to analyze and map the responses of the sculptors in Prumpung Magelang to hadiths that prohibit the existence of statues. The primary research data were mainly obtained through in-depth interviews of the research informants. This study concludes that the sculptors in Prumpung Magelang used two models of negotiation in response to the hadith that prohibits the existence of statues: a philosophical response and a practical response. The philosophical response concerns with the negotiation in the abstract area, namely through the fusion between (1) the perspective of the sculptor as an inseparable part of Javanese community who are sociologically unrelated to a pagan community, and (2) the perspective of the hadith text structure that prohibits the existence of statues. Therefore, practically, this model of philosophical response does not lead to the shift in the sculptures produced by the sculptors at Prumpung Magelang. Meanwhile, the second response, the practical response, is more focused on innovation and improvisation of the sculpture shape and model in order to avoid the production of statues in the form of living things, which are prohibited by the hadith text.

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