%0 Thesis
%9 ["eprint_fieldopt_thesis_type_phd" not defined]
%A Ahwan Mukarrom, NIM. 84036/S3
%B UIN Sunan Kalijaga Yogyakarta
%D 2007
%F digilib:14304
%I Pasca Sarjana
%T Kebatinan Islam di Jawa Timur (studi atas Naskah Sarupane Barang ing Kitab ingkang Kejawen miwah Suluk miwah Kitab Sarto Barqoh Ing Giri Pura Kedaton: Perspektif Sejarah Kebudayaan)
%U https://digilib.uin-suka.ac.id/id/eprint/14304/
%X The socio-cultural condition of east Java in the spanning time between XIV-XVI centuries was marked by the growth of a new culture reflecting the mixture of the genuine cultures, Hindu-Buddha, and Islamic culture. This culture in literature is then called as a transitional culture.  Based on the findings of archeology and texts in coastal and inland areas, it shows that the culture developed at that time was the works of Islamic culture developing and growing together with the culture at the ends of  Majapahit era.  When Islam began reaching the inlands, the buildings of ex Hindu-Buddha were utilized as sanctums such as mosques and mausoleum. In fact, cultural accommodation occurred in religious teaching and spiritual ideas as seen in some literary works in Islamic   era.  Majapahit during the centuries of XIV-XVI still attracted Moeslem trader from various countries as well as domestic to reside in the cities of northern coastal area of East Java. Therefore, it was not accidental that the port of Majapahit played double roles, that is,as a center of kingdom commerce and Islamic teaching spreading. Islam development in the coastal cities eventually became stronger when some Islamic figures succeeded in mixing cultures through marriage system with the members of royal families.  Around XV-XVI and some time afterwards, there were still remaining influences of pre- Islamic culture in the life of people at that time. The influences were for example the use of jargons for the number of ritual ceremonies, religious ceremonies, names, and idioms, especially in the life of sufi, the Islamic spiritual. In fact, written evidence in forms of textual teaching was produced in that time, showing that there werw equality and parallelism ot  concepts between Islamic teaching and prior to it. One proof can be seen in the text book used in this study: Sarupane Barang ing Kitab  ingkang Kejawen miwah Suluk miwah Kitab Sarto Barqoh ing Giri Kedaton.  Although from the substance and content this text shows equality and parallelism with the teaching of ends of Majapahit era so that it is commonly considered as a product  of transitional era, it is likely to be made or copied in the era of Kartasura when seen from its age and arrangement.  Based on those facts, many spiritual works are found and even analyzed by both domestic and overseas literate people. The works themselves show that spiritual works werw liked by society in that time.  This happened not only in central and east Java but throughout the archipelago, irrespective of what the content of the book was whether it was right or against the society norms pervert).  A study on the tevt of  Sarupane Barang focused on the language not in its preventing or or right.  This text contains various things, and most all is about teaching, the Creator of universe and the process to return to God. The author tries to accommodate the society’s need of spiritual. Therefor, accultrative and syncretism patterns can be seen in it. The major pattern is the use of symbol of pallus as a medium to illustrate God and all things related to God.  This is because pallus symbol was frequently used in the end of Majapahit era as seen in the temple relief of Sukuh, Theto, Tegawangi, and Gaprang.  Based on the tentative hypothesis, it can be assumed that some cultural elements of pre- Islam were on purpose taken to bridge Islamic teaching or Islamic culture as a new element that could be accepted by thesociety that was mostly Hindu, Buddha and genuine beliefs. Thus, transitional Islamic culture can at once be said as a medium to conserve Majapahit culture.  The process can happen because of five major requirements, namely principle of utility, principle of function, principle of concreteness, principle of early learning and principle of integration.