Serat Wulangreh: Islamization In Java ‎Through Cultural Approach

The acculturation between Javanese culture and Islam has resulted in various traditions, such as the ruwahan tradition. Although this tradition is carried out in almost every region in Indonesia, in fact there are differences in the implementation procession and meaning of the tradition. This research describes the acculturation of Javanese and Islamic culture in the ruwahan tradition in Langesari Hamlet, Baluwarti Village, Surakarta City. The method used in this research is a qualitative historical method, namely, heuristics, verification, interpretation, and historiography. The data collection method in this research is literature study and field study. The results of this study indicate that the ruwahan tradition in Langensari Hamlet, especially in a series of event processes, is the result of acculturation between Javanese culture and Islamic culture. This is evidenced by the existence of dhikr and tahlil, as well as solawat and Javanese songs included in the series of ruwahan events in Langensari Hamlet. Regarding the benefits of this research is as information material about the ruwahan tradition in Langensari Baluwarti Pasar Kliwon Surakarta. Then it is expected that the community should feel proud and always preserve it as a local cultural entity of a region. The values contained in the nyadran tradition include respect for parents (ancestors), sharing (alms), togetherness and harmony, preserving local culture.

Islamic education is in the national education system, can be divided into three things. The first is Islamic education as an institution, the second is Islamic education as a subject, and the third is Islamic education as a value. The purpose of this research is to find out the Policy Analysis of Islamic Education Institutional Dynamics: Islamic Boarding Schools, Madrasas, and Integrated Islamic Schools in Indonesia: A Comparative Study. The method used in this research is the method used in this research is a qualitative method with a document review. In terms of this research is referred to as literature study research, by examining journals, books, research reports, magazines and other literature that is in accordance with the discussions studied in the study. Pondok pesantren is defined as a place to live as well as a place for students to gain knowledge, especially religious knowledge. The development of the pesantren curriculum can use strategies that do not undermine the characteristics of the pesantren as traditional Islamic religious education institutions. Madrasas as Islamic educational institutions are now placed as school education in the national education system. In one of the dictums of the joint decree (SKB) of three ministers (Minister of Religion, Minister of Education and Minister of Home Affairs) it was stated that steps were needed to improve the quality of education in madrasas so that graduates from madrasas could continue to public schools, from public schools elementary to college. In essence, an integrated Islamic school is a school that implements the concept of Islamic education based on the Qur'an and As Sunnah. The operational concept of SIT is an accumulation of processes of acculturation, inheritance and development of Islamic religious teachings, Islamic culture and civilization from generation to generation.

Islam Nusantara is a model of thought, comprehension, and implementation of Islamic teachings covered by culture and tradition developed in Southeast Asia (the scope of which is limited to Indonesia), that reflects Islamic identity with methodological nuance. The identity has various and controversial responses when it is socialized among Moslem because Islam is one, namely, Islam taught by prophet Muhammad. Otherwise, the majority of Islamic scholars accepted Islam Nusantara. That Islam is one is substantively true, but it expressed widely including Islam Nusantara. Islam is presented (thought, comprehended, and implemented) through cultural approach. The result leads to the thinking model, comprehending, and implementing Islamic teachings which are harmonious, moderate, inclusive, tolerant, peaceful, and multicultural based. The diverse Islamic thought is caused by local culture, especially Javanese culture, or called cultural acculturation. The Indonesian Islam can be a role model. It brings peaceful and harmonious messages, so it could be socialized internationally and replaced misleading opinion that Islam is full of violence.

The objective of this paper is to utilize a mixer methodology, which consists of two parts: a literature review and field studies. The theme of this paper is Islamic Education Cultural Management, and it discusses the history, conception, and management of transformative Islamic education actualization. There are three critical questions addressed in this paper. First, what does the concept of Cultural Management of Islamic Education in Islam entail Second, what is the history and conception of Islamic religious education management, Islam, and transformative culture in Indonesia. Third, what is the contribution of Islamic education management in a transformative Islamic culture in the Islamic education space in Indonesia, where teacher supervision is an integral process. Additionally, culture is an essential part of the local community and cannot be separated from the community's language. The transmission of culture, often referred to as local knowledge, is commonly achieved through the oral retelling of stories across generations. Islamic religious education is founded on principles of truth and nobility, advocating for the rejection of fictitious notions and the avoidance of inappropriate conduct or influence. The significance of Islamic religious leadership education lies in the ease with which it instills moral values and ethics, while also addressing the emotional and cognitive realms of the human experience. Furthermore, this education must be integrated with the cultural and touristic aspects of a region in a cohesive and synchronized manner, while staying true to the unique characteristics of the area.

This article examines Islamic education and religious moderation as a strategic paradigm for shaping students who are faithful, tolerant, and capable of living harmoniously in plural societies. In recent years, rising religious polarization and exclusivist interpretations have intensified academic debates on the role of education in preventing radical tendencies and strengthening social cohesion. Within this context, Islamic education is expected not only to transmit religious knowledge but also to cultivate ethical awareness, justice, and balance (wasathiyah) as foundational values. The study aims to (1) analyze the conceptual foundations of religious moderation within Islamic educational thought and (2) examine its implementation in Islamic educational institutions, including madrasahs, pesantren, and Islamic higher education institutions. This article employs a qualitative literature review approach by critically analyzing relevant books and peer-reviewed scholarly works. The findings indicate that religious moderation constitutes an intrinsic normative-epistemological principle of Islamic education, rooted in the Qur’anic concept of wasathiyah, and functions as a framework for integrating faith, rationality, and social responsibility. Its effective implementation requires systemic integration into curriculum design, pedagogical strategies, institutional culture, and educational policy. The study argues that consistent institutionalization of religious moderation strengthens inclusive religious attitudes, civic commitment, and ethical conduct among students. Theoretically, this study reinforces the position of wasathiyah as a foundational paradigm in contemporary Islamic educational discourse. Practically, it provides a conceptual basis for policymakers and educators to mainstream moderation values in institutional governance and instructional practice.

This research aims to discuss the periodization model of the history of civilization and the development phases of Islamic education. The historical periodization of Islamic civilization and Islamic education developed simultaneously because education existed because of the existence of a civilization. Islamic civilization and education began with the presence of Islam in Mecca. The Prophet established that Islamic education is based on the Koran and Hadith so that all the values of Islamic education are found in the Koran. Harun Nasution divides the history of Islamic civilization into three periods, namely the classical period, the medieval period and the modern period. The development of Islamic education goes hand in hand with the historical development of Islamic civilization. In the classical period, Islamic education was centered on the Prophet, Khulfaur Rasyidin, the Umayyad daulah and the Abbasid daulah. In the middle period, Islamic education focused on three large empires, namely the Ottoman Empire in Turkey, the Safavid empire in Persia and the Mughal empire in India. Meanwhile, in the modern period Islamic education experienced significant changes because in the medieval period Islam experienced decline. Islamic education was born with a new face to develop Islamic education in various aspects.

Islamic education plays a strategic role in shaping the character and morals of students based on Islamic values. Amid the dynamics of increasingly pluralistic and multicultural societies, Islamic education faces the challenge of adapting without losing the essence of its teachings. Multiculturalism demands that Islamic education be more inclusive, tolerant, and open to diversity. This study employs a qualitative descriptive approach to examine how Islamic education responds to the challenges of multiculturalism and the strategies that can be implemented in the learning process. The findings indicate that strengthening universal Islamic values such as tolerance, justice, and compassion is essential to building social harmony. Furthermore, curriculum development sensitive to multicultural contexts and teacher training with a pluralistic perspective are strategic steps to deliver relevant Islamic education in the era of globalization. Thus, Islamic education functions not only as a medium for transmitting knowledge and religious values but also as an agent of peace and social integration in pluralistic societies.

This narrative review explores the integration of multicultural values within Islamic education in public schools, focusing on how inclusive practices contribute to tolerance and social harmony. The study aims to analyze existing literature on the topic and evaluate the effectiveness of pedagogical and institutional strategies. A systematic search was conducted across Scopus, Web of Science, ERIC, and Google Scholar using relevant keywords such as "multicultural Islamic education" and "inclusivity in Islamic education." Studies were selected based on relevance, quality, and empirical depth. The results highlight four main themes: curriculum integration, the roles of teachers and leadership, effective teaching strategies, and barriers to implementation. Schools that integrate inclusive values into Islamic education foster students' empathy, tolerance, and interfaith understanding. Teachers and school leaders are key facilitators, while project-based learning and interactive media prove effective in promoting multicultural awareness. However, systemic challenges such as policy gaps, limited teacher training, and community resistance persist. Local contexts significantly influence implementation, indicating a need for adaptable and context-sensitive strategies. The findings suggest that strengthening teacher training, aligning national and local policies, and involving community stakeholders are critical for advancing multicultural Islamic education. These insights offer valuable guidance for future research and educational reforms aimed at building inclusive, pluralistic societies through Islamic schooling.

Islamic education cannot be separated from cultural values. Especially in Indonesia, an archipelagic country consisting of more than 17,000 islands and inhabited by around 255 million people. The number indicates that cultural, ethnic, religious and linguistic diversity must be found in Indonesia. This diversity is a characteristic as well as a valuable asset that must be cared for, fostered, protected and preserved. One attempt to maintain culture can be pursued through education. The relationship between Islamic education and Indonesian culture is like a currency coin that must synergize and strengthen each other, because education is actually a cultural process. The importance of Islamic religious and cultural education is contained in the Law on the National Education System (No. 20/2003) which states that education is a conscious and planned effort to create a learning atmosphere and process so that students actively develop their potential, to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed by themselves, society, nation and state. This journal will discuss the relevance between Islamic education and culture. The research was conducted using the library research method. The results of the study show that Islamic religious education and Indonesian culture have a very significant and inseparable relevance. Islamic Religious Education must be able to lay a moral, ethical, and spiritual foundation for the development of Indonesia, which has a diverse cultural background.

This research discusses acculturation between Javanese and Malay culture found in the traditional house of South Sumatra, namely Rumah Limas. This research uses historical research methods with a comparative descriptive perspective. When the Sriwijaya kingdom began to collapse in the 12th century, kingdoms from Java began to enter Palembang. After that, Raden Fatah founded the Demak Kingdom in Palembang which became the forerunner to the founding of the Palembang Darussalam Sultanate. A form of acculturation between Malay and Javanese culture is found in Rumah Limas which is a traditional house from South Sumatra. This acculturation is found in the roof shape of the Limas House which is adapted from the Limasan Joglo House, Central Java. Historically, this acculturation occurred because the Palembang Darussalam Kingdom was an Islamic kingdom in Palembang which had Javanese influences in its government structure.

Serat Pamoring Kawula-Gusti is a form of elements of Java Islamic mysticism. The book contains points of doctrine of Islamic mysticism or Sufism processed and adapted to the Javanese thoughts. The book is often called suluk when in the form of poetry and called wirid when in the form of prose. The largest and richest book of suluk with elements of Sufism, namely Serat Centhini, while the books of famous wirid Serat Wirid Hidayat Jati and Kitab Kunci Swargo. The books are the books of Java sufism enriched and refined with elements of mysticism and the teachings of nobility. Serat Pamoring Kawula-Gusti is a crowning invaluable achievement of Javanese culture. Javanese culture is progressing brilliantly during its rise since the kingdom of Kartasura. Main ideas taught by R. Ng. Ranggawarsita in the book is an expression of the basics of Islam to the Java language and lifestyle in accordance with the teachings of Islamic mysticism (Sufism). Mystical teaching of Islam expressed in the language and lifestyle of Java is that life in this world is not a destination, but a journey towards a more perfect life to the afterlife or in union with God again.

The preservation of local culture is a crucial aspect in safeguarding national identity amidst the currents of globalization. One form of Javanese culture that holds high historical and philosophical value is macapat, a traditional form of singing that conveys moral, ethical, and spiritual teachings. This community service project aims to develop the skills of the younger generation and foster their love for Javanese art and culture through macapat singing training, while also establishing a well-structured and sustainable organization for the Ngesti Laras Art Group in Tulungagung. The method used is a descriptive qualitative approach with data collection techniques including observation, interviews, and documentation. The results show that the macapat training not only enhanced the musical skills of the participants but also raised their awareness of the importance of preserving cultural heritage. Participants experienced significant improvement in understanding and performing macapat songs, supported by the training module provided. Additionally, the formation of an organizational structure consisting of a chairperson, secretary, treasurer, and work divisions provided clear direction and defined roles in managing the group's activities. The recommendation from this initiative is for similar training programs to be conducted continuously, involving more youth and support from educational institutions or local governments, so that local cultural preservation can be carried out more systematically and sustainably. This training serves as a means of regenerating traditional art practitioners and strengthening the cultural identity of the local community. In conclusion, macapat training is an effective strategy for preserving Javanese culture, particularly within local art communities.

The recitation congregation is a community or group of seekers of religious knowledge by means and methods of recitation that use the wetonan system, namely the congregations come in flocks on certain time. As for their goal, the recitation congregations are the formation of personality in themselves and their families so that they become Muslims who master Islamic teachings and practice them, so that they are beneficial to religion, society and the state. The emergence of the recitation congregation was the creative hand of Sheikh Maulana Malik Ibrahim as the first propagator of Islam in Java. This also shows that the recitation congregation is an educational model that is as old as the entry of Islam in Indonesia. The life of the recitation congregation has gone through a tortuous experience. Various major challenges have been faced through strategic steps so that they are able to survive until now and are recognized as assets as well as development potential. The resilience of the recitation congregation is due to the unique pattern of life, the institutionalization of the recitation congregation in society, the Javanese culture which is able to absorb foreign culture through a process of interiorization without losing its identity. The resilience of this recitation congregation becomes more attractive when compared to similar educational institutions in other countries.

Islamic religious education is not only focused on providing theoretical knowledge, but it should also ensure that the learning experiences of students are always related to current issues in their environment. The Contextual Teaching and Learning (CTL) based model of Islamic religious education establishes a connection between each lesson or topic and real-life situations, aiming to impact the religious beliefs of the students at the Institute of Home Affairs Administration in Jatinangor. This research adopts a qualitative approach with a descriptive method. Data collection techniques include observation, interviews, and documentation, while data analysis involves data collection, data presentation, and data processing. The results of this study indicate that the model of Islamic religious education at the Institute of Home Affairs Administration in Jatinangor can be divided into two important parts: Islamic religious education learning in accordance with the national curriculum conducted during classroom hours, and Islamic education and guidance provided by extracurricular units outside of classroom hours as local content.

The spread of Islam in Java has a unique history. This uniqueness is because the people of the interior of Java do not necessarily accept the teachings of Islam in a kaffah manner. This is because the people of the interior of Java already have a high culture in the spiritual field. Therefore, Susuhunan Kalijaga carried out an Islamic missionary mission known as jalasutra. In this mission, Susuhunan Kalijaga uses a cultural approach with a moderate and tolerant attitude towards the culture and various thoughts of the local community. There are various ways Susuhunan Kalijaga performs Islamic da'wah in the interior of Java, namely by performing shadow puppets; Sekaten gamelan performances on Islamic holidays; incorporate Islamic values ​​into Javanese kebatinan teachings; opening a place for Islamic religious education with a hermitage style; teaches mask dance; wrote sharing books of fiber, suluk, primbon, and song; preaching to state officials as an implementation of the philosophy of agomo ageming aji; perform ritual activities of tahlil, genduri, syi'iran, and gembrungan. These various methods have had a positive impact on the development of the spread of Islam in the interior of Java.