The term Islam Nusantara is not explicitly mentioned in the works of Gus Dur (Kiai Abdurrahman Wahid). This term gained prominence only after his passing in 2009, particularly when NU adopted it during the 2015 Congress in Jombang. Despite this, Gus Dur’s intellectual contributions play a crucial role in the concept of Islam Nusantara.
The association between Islam Nusantara and Gus Dur is not merely due to NU’s efforts to popularize it or because Gus Dur was part of NU. Rather, it stems from Gus Dur’s teachings, which emphasized practicing Islam while embracing Nusantara’s identity. His teachings are fundamental to the discourse on Islam Nusantara.
Gus Dur’s concept of the localization of Islam can be seen as the precursor to Islam Nusantara. This framework helps us understand the historical processes that shaped the manifestation of Islam within the Nusantara society.
Accommodation of Islam and Culture
Gus Dur’s concept of the localization of Islam can be understood as the process of accommodating or reconciling Islam with local culture. This is a key idea in appreciating the uniqueness of Islam Nusantara. The distinct character of Islam Nusantara is essentially a result of the ongoing accommodation between Islam and local culture throughout its history in the region.
According to Gus Dur, as discussed in his article “Localization of Islam,” religion and culture each have their own domains. Islam, sourced from divine revelation, has its own norms and tends to be permanent, while culture, being a human creation, evolves with time and is subject to change.
Although religion and culture have distinct domains, they often overlap. Religion, while inherently divine, is expressed through cultural interpretations. Conversely, culture is part of human expression, including religious life. Therefore, Gus Dur argued for the necessity of accommodation between religion and culture—not out of fear of conflict, but as a natural part of the localization process.
Historically, Islamic saints and scholars have practiced this accommodation while spreading Islam in Nusantara. They did not pit religion against culture but rather integrated the two. For instance, Gus Dur cited how Sunan Kalijaga incorporated the pre-Islamic Meru roof design into the construction of Demak Mosque, symbolizing the stages of faith, Islam, and virtue.
In another example, Gus Dur highlighted Sunan Ampel’s song “Lir-ilir” as an illustration of the subtle interplay between Nusantara culture and Islamic culture.
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.
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.