This perspective on localization contributes to a broader understanding of Islam Nusantara, encompassing not just its unique customs and traditions but also its methods of religious practice within society. Given the pluralistic environment of Nusantara, where Muslims coexist with adherents of Protestantism, Catholicism, Hinduism, Buddhism, Confucianism, and indigenous beliefs, a friendly and respectful approach to religious diversity is essential.
Historically, Islamic saints in Nusantara exemplified this harmonious coexistence. Sunan Kudus, for instance, chose to slaughter buffalo instead of cows out of respect for the local Hindu community. This approach of fostering religious harmony amidst diversity has been a hallmark of Islam Nusantara since its inception.
Dynamic Traditions
Gus Dur noted that “culture is a human creation and thus evolves with time.” This concept leads to the idea of dynamic traditions, contributing to Islam Nusantara not only through localization but also through cultural dynamism.
Gus Dur elaborated on dynamic traditions in his book “Revitalizing Traditions,” where he emphasized reinvigorating positive existing values and replacing outdated values with better ones. This approach aims to refine traditions by building on existing wisdom.
An example of this dynamism in the history of Islam in Nusantara is the transformation of the traditional Hindu-Buddhist educational institution “padepokan” into the Islamic “pesantren” system by Sunan Ampel. While maintaining the core elements of teacher, student, and place of learning, the content and structure were adapted to reflect Islamic values. This dynamic evolution of educational traditions led to the distinctive Islamic education system of pesantren in Nusantara.
Connection with the Past
In “Gus Dur’s Thoughts,” it is explained that the most Indonesian value is the continuous quest for social change without severing ties with the past. While Islamic traditions may evolve, they should not break from their historical roots. The localization of Islam, including the dynamism of traditions, reflects this ongoing quest for a way of practicing Islam that remains connected to its historical foundation.
Although the concept of localization gained prominence in the late 20th century through Gus Dur’s teachings, its practice dates back to the early Islamic spread in Nusantara. The accommodation of Islam with local culture and the dynamic adaptation of traditions by Islamic saints and scholars, including Gus Dur’s contributions, have shaped the distinctive character of Islam Nusantara—a form of Islam that remains deeply rooted in its historical past.