Javano Islamicus
Javano Islamicus merupakan jurnal internasional yang diterbitkan dua kali setahun pada bulan Oktober dan April. Menerbitkan artikel tentang Islam dan identitas, etnis dan budaya masyarakat Jawa dalam lingkup sosiologi, antropologi, filsafat, sejarah, politik, dan seni. Jurnal yang diterbitkan oleh Pascasarjana UIN Sunan Ampel Surabaya pada Juni 2022 ini merupakan satu-satunya jurnal baik dalam konteks nasional maupun internasional yang mengkhususkan diri pada Islam Jawa. Jurnal ini dengan hangat menyambut kontribusi dari para sarjana dari disiplin ilmu terkait. Artikel harus asli dan belum diterbitkan serta tidak sedang ditinjau untuk kemungkinan dipublikasikan di jurnal lain. Semua makalah yang dikirimkan akan ditinjau oleh editor, dewan editorial, dan blind reviewer. Kiriman yang melanggar pedoman kami mengenai format atau panjangnya akan ditolak tanpa peninjauan.
Articles
30 Documents
<![CDATA[Estetika dan Identitas Islam Jawa dalam Arsitektur Masjid Raya Ulul Albab UIN Sunan Ampel Surabaya ]]>
<![CDATA[Munir, Misbahul]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.1-13
<![CDATA[The mosque serves not only as a place of worship but also as a center for social and religious education among Muslims. Historically, mosque architecture in the Indonesian archipelago reflects a strong process of acculturation between Islamic values and local traditions, particularly Javanese culture. This study seeks to explore the meaning of local Islamic architecture in the Ulul Albab Grand Mosque of UIN Sunan Ampel Surabaya as a representation of the interaction between Islam and Javanese wisdom. The research focuses on the historical background of the mosque’s construction, spatial structure, and architectural symbolism that embodies the identity of Javanese Islam. This study employs a qualitative method with a descriptive-analytical approach, supported by literature studies and interviews to deepen the interpretation of symbolic meanings. The findings reveal that architectural elements such as the earthen foundation, tiered tajug roof, mustaka (finial), and bedug (drum) contain philosophical values rooted in Javanese cosmology and spirituality. The architectural form of the Ulul Albab Grand Mosque not only presents the aesthetics of local Islamic art but also articulates a harmonious relationship between religiosity, culture, and sacred space. Hence, the mosque stands as a tangible symbol of the integration of Islamic values and Javanese local wisdom within the broader framework of Islamic civilization in the Indonesian archipelago.]]>
<![CDATA[Etos Religius dalam Tradisi Sesajen Perspektif Islam Kejawen di Jati Ombo ]]>
<![CDATA[Hermanda, Anilla Febriaty]]>;
<![CDATA[Sari, Mawar Puspita]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.14-28
<![CDATA[This study examines the practice of sesajen (ritual offerings) within the Islamic Javanese (Islam Kejawen) community of Jati Ombo Village, a tradition often perceived as contradictory to normative Islamic teachings. While sesajen is commonly regarded as an offering to spirits, in the context of Islam Kejawen it represents a spiritual expression of devotion to God. The research focuses on the transformation of sesajen from its Hindu–Buddhist origins into an Islamic form embedded in Javanese religious culture. The novelty of this study lies in its analysis of the relationship between the practice of sesajen and the theological reinterpretation undertaken by Islam Kejawen adherents, demonstrating a symbolic transformation that maintains the essence of tawhid (monotheism). Using a qualitative approach with a case study method, the research investigates ritual practices in Jati Ombo, particularly those involving bantengan art as an integral part of sesajen ceremonies. The findings reveal that within Islam Kejawen, sesajen is not viewed as spirit worship but as an expression of gratitude and a symbolic medium to strengthen spiritual connection with God Almighty. This study concludes that Islam Kejawen embodies a shift from mystical offerings toward religious offerings rooted in local Islamic spirituality.]]>
<![CDATA[Etika dan Spiritualitas Islam Jawa dalam Pemikiran Moral Sosrokartono ]]>
<![CDATA[Muniri, Muniri]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.29-39
<![CDATA[This study originates from the academic need to explore the dimensions of Javanese Islamic ethics and spirituality within the moral thought of Sosrokartono, a Nusantara intellectual who bridged Western scholarship and Eastern wisdom. Sosrokartono was renowned not only for his mastery of multiple languages but also for his worldview that reflected a synthesis of universal moral values and Islamic spirituality rooted in Javanese culture. The urgency of this research lies in revealing the relevance of Sosrokartono’s thought to the formation of ethical and spiritual character in modern Indonesian society. The study employs a historical research method with a qualitative interpretative approach, encompassing the stages of heuristics, verification, interpretation, and historiography, as developed by Nugroho Notosusanto. The findings indicate that Sosrokartono’s moral philosophy embodies Javanese Islamic values such as ngelmu kasampurnan (the pursuit of perfection), laku prihatin (ascetic discipline), and tepa selira (empathy and tolerance), integrated with universal human ethics. The novelty of this research lies in its integrative interpretation of Sosrokartono as a representation of Javanese Islamic ethical spirituality that remains contextually relevant to contemporary moral challenges.]]>
<![CDATA[Konsep Spiritual dalam Serat Wirid Hidayat Jati Ronggowarsito ]]>
<![CDATA[Fitri, Ach.]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.40-50
<![CDATA[This research is motivated by the growing concern over the decline of spiritual quality in modern society, which tends to be trapped in rationality and materialism, thus losing direction in attaining the perfection of the insān kāmil (the complete human). In this context, revitalizing the ethical and spiritual values of Javanese Islam becomes essential. One prominent figure offering a solution to this spiritual crisis is Raden Ngabehi Ronggowarsito through his work Serat Wirid Hidayat Jati. This text presents a profound perspective on the purification of the soul and the perfection of humanity through spiritual practice rooted in Islamic teachings and Javanese wisdom. The study employs a descriptive-analytical method combined with philological and hermeneutic approaches to explore the ethical, spiritual, and theological values embedded in the text. The findings reveal that Serat Wirid Hidayat Jati offers an integrative model between Islam and Javanese culture, emphasizing harmony between the outer and inner dimensions of human existence. This study contributes new insight into understanding Javanese Islamic ethics as a foundation for cultivating modern spiritual consciousness.]]>
<![CDATA[Rekonstruksi Makna Kerukunan dalam Etika Islam Jawa Menurut Perspektif Franz Magnis Suseno ]]>
<![CDATA[Rafsanjani, Ali Ramadhan]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.51-66
<![CDATA[Human life is inevitably marked by potential social conflicts that threaten harmony. Within the framework of Javanese culture, the value of kerukunan (social harmony) represents a moral ideal embodied in the principle of dunia tentrem a peaceful, balanced, and respectful mode of living. This ideal resonates strongly with Javanese Islamic ethics, which emphasizes akhlaqul karimah (noble character), respect for others, and self-restraint as pathways toward social peace. This study aims to explore the meaning of kerukunan within Javanese ethics from the perspective of Franz Magnis Suseno and to relate it to the values of Javanese Islamic ethics embedded in local traditions. Using a qualitative approach with a descriptive-analytical method, the data were obtained from Suseno’s works and relevant literature on Islamic ethics and Javanese culture. The analysis employed deductive and inductive reasoning to reveal the philosophical relationship between these ethical systems. The findings indicate that the principles of harmony and respect in Javanese ethics align with Islamic teachings on adab (proper conduct), politeness, and tasamuh (tolerance). This study concludes that Javanese Islamic ethics represents a harmonious synthesis between Islamic spirituality and indigenous moral wisdom.]]>
<![CDATA[Sinkretisme Agama dan Budaya Bagi Masyarakat Jawa ]]>
<![CDATA[Ghozali, Achmad]]>
<![CDATA[ Javano Islamicus Vol. 1 No. 1 (2023): October ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2023.1.1.67-79
<![CDATA[This article discusses the relationship between religion and culture within Javanese society, emphasizing that both are closely interconnected. Parents play a significant role in educating their children to remain steadfast in upholding religious and cultural values. The purpose of this study is to explore the interrelation between religion and culture among the Javanese people. This research employs a library research method by analyzing relevant literature and previous studies. The findings reveal that Javanese society possesses a profound understanding of the inseparable bond between religion and culture, perceiving them as an integrated unity rather than distinct entities. Consequently, religion is not viewed as something apart from their cultural identity. Instead, both religion and Javanese culture jointly shape the ethics, norms, and behavioral patterns characteristic of their community. This integration demonstrates the vital role of religion and culture in constructing the moral foundation and daily life of the Javanese people.]]>
<![CDATA[Negosiasi Islam dan Budaya Jawa dalam Ruang Sosial-Religius ]]>
<![CDATA[Pranata, Anillahi Januar Adi]]>;
<![CDATA[Munir, M.]]>
<![CDATA[ Javano Islamicus Vol. 2 No. 1 (2024): April ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2024.2.1.80-89
<![CDATA[The Javanese Muslim community is closely connected to the traditions that continue to thrive within society today. The interaction between Islam and local culture and traditions reflects the distinctive characteristics of religious life that have developed in Indonesia, particularly in Java. Thus, the relationship between Islam and Javanese culture and tradition represents two inseparable aspects that are continuously interrelated. Based on this, the study examines the understanding of Javanese Islam by exploring the relationship between culture and religion. Intellectualism within Javanese Islam originates from pre-existing traditions and cultural practices that were later refined and harmonized with Islamic values. A culture is considered acceptable in Islam when it embodies meaningful processes and rituals that do not contradict Islamic principles, while also reflecting noble Islamic values and contributing positively to the Muslim community.]]>
<![CDATA[Peran Walisongo dalam Perkembangan Islam di Jawa ]]>
<![CDATA[Afandi, Afandi]]>;
<![CDATA[Aziz, Abd]]>
<![CDATA[ Javano Islamicus Vol. 2 No. 1 (2024): April ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2024.2.1.90-104
<![CDATA[Islamic law (Sharia) and Sufi scholars, including the Walisongo, have been significant driving forces behind the development of a peaceful Islamic culture. The Walisongo exemplify how Islam evolved in Indonesia, particularly on the island of Java. As the early leaders of Islam, the Walisongo are revered throughout Java. Their contribution to the spread of Islamic da’wah in Indonesia in general, and in Java in particular, is an undeniable historical fact. This study employs a qualitative methodology. The qualitative research approach emphasizes the perspectives of research subjects and uses theoretical foundations as a guide to ensure that the research process aligns with the empirical facts discovered throughout the study. The initial process of Islam’s entry into Java successfully spread Islamic teachings across the island through a long and challenging journey. The term Walisongo, derived from the words wali (saint) and songo (nine), represents a group that played a vital role in bringing Islam to Java. The contribution of the Walisongo to Islamic education in Java is currently being revitalized and refined through more modern adaptations. The Walisongo stand as historical figures in Javanese Islamic education for their unique method of integrating Javanese culture and customs into their da’wah strategies, which effectively prevented Islamic education from being imposed through rigid processes of Islamization.]]>
<![CDATA[Ideologi Islam Tradisionalis Pada Tafsir Al-Ibriz dan Al-Iklil ]]>
<![CDATA[Mukminin, Moh. Amiril]]>;
<![CDATA[Irbathy, Shafa Alistiana]]>
<![CDATA[ Javano Islamicus Vol. 2 No. 1 (2024): April ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2024.2.1.105-120
<![CDATA[This article discusses the Tafsir Nusantara works of Bisri Mustofa (1915–1977) titled Al-Ibriz li Ma’rifat al-Qur’an al-Aziz and Misbah Mustofa (1916–1994) titled Al-Iklil fi Ma’ani al-Tanzil. Both scholars share a similar background, originating from the island of Java and shaped by the traditional pesantren (Islamic boarding school) education system. The main problem examined in this study is the ideology of traditionalist Islam found in these two interpretations. The study concludes that traditionalist Islam remains dynamic in its understanding of religious, traditional, and cultural phenomena. This is evident in the differing perspectives of the two scholars despite their shared background, they express distinct viewpoints. One example is their interpretation regarding the tahlil tradition. Misbah Mustofa presents a more specific and somewhat critical view of tahlil, while Bisri Mustofa’s interpretation does not critique it, implying that he perceives no significant problem in the practice.]]>
<![CDATA[Sortana: Tradisi Pasca-Kematian di Kota Pamekasan Berdasarkan Prespektik Strukturalisme Levi Strauss ]]>
<![CDATA[PS., Mawar]]>;
<![CDATA[Hermanda, Febriaty]]>
<![CDATA[ Javano Islamicus Vol. 2 No. 1 (2024): April ]]>
Publisher : <![CDATA[Postgraduate Studies UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/Javano.2024.2.1.121-137
<![CDATA[Myth holds a powerful place in Javanese-Madurese society, particularly in the Pamekasan region. This myth represents a cultural heritage passed down from ancestors, such as the Sortana tradition—a post-death ritual practiced in Pamekasan. This study aims to uncover the structural elements of the Sortana tradition within Madurese culture, especially in Pamekasan, through the lens of Claude Lévi-Strauss’s Structuralism theory. The research employs a qualitative approach with a phenomenological method, focusing on the Sortana phenomenon that continues to be preserved and believed in by the Madurese community. The findings reveal that the Sortana tradition is not merely a matter of following customary practices; rather, it embodies underlying elements intended to ensure the comfort of the deceased in their new world—from the first day, the fortieth day, up to the thousandth day, marking their final day in the earthly realm. Moreover, Sortana also serves as an expression of gratitude and charity from the deceased to those who have attended to their burial rites—from purification and interment to the prayers offered in the days that follow.]]>
