The process of accommodating Islam and culture, which avoids confrontation and instead seeks convergence, has made Islam an inherent part of Nusantara culture. This integration has enriched Islam Nusantara with unique Islamic customs and traditions.
Not Assimilation or Syncretism
For Gus Dur, the localization of Islam meant accommodation, not assimilation. He believed that the blending of Islam with local culture should be avoided to preserve the original characteristics of each. Islam must retain its essential elements, such as the Quran in Arabic and prayers in their traditional form, even if local translations or names are used for ease of understanding.
This approach is not about Arabization but about maintaining the normative essence of Islam. Altering these fundamental aspects would compromise Islam’s integrity. Thus, Gus Dur’s concept of localization focuses on religious practice rather than altering the religion itself.
In the history of Islamic propagation in Nusantara, for example, Islamic saints localized the term “salat” to “sembahyang,” but retained the original Arabic prayers and rituals. This localization facilitated understanding while preserving the essence of the practice. This approach exemplifies accommodation without losing the core aspects of the religion.
Gus Dur also clarified that the localization of Islam should not be confused with religious syncretism, which attempts to merge different theological systems. Localization considers local needs in formulating Islamic practices without modifying or adding to the religion itself. Therefore, it does not combine Islam with pre-existing local religions or replace Allah with local deities.
Even if cultural elements from previous religions are incorporated, they remain expressions of culture, not theological amalgamations. For instance, Islamic saints localized the term “Allahu rabbul’alamin” to “Gusti kang murbeng dumadi,” adapting the terminology while maintaining the reverence for Allah as the Lord of all worlds. This illustrates how localization serves to make Islamic teachings more relatable without creating a new local religion.
Socio-cultural Approach
Gus Dur explained that a socio-cultural approach to the localization of Islam involves understanding the fundamental issues faced by the nation. Beyond accommodating or reconciling Islam and culture, Gus Dur’s localization also encompasses practicing Islam in ways that meet the community’s needs.