Vol. 6 No. 1 2020 ISSN: 2460-531X (Print) HIKMATUNA 2503-3042 (Online) Journal for Integrative Islamic Studies Published by: Pascasarjana Institut Agama Islam Negeri Pekalongan

Islamic Studies and Local Wisdom at PTKIN in Central : Opportunities, Challenges, and Prospects of Pioneering Religious Moderation in Article History Submitted: 11-03-2020 Reviewed: 18-05-2020 Approved: 19-06-2020

Abdurrohman Kasdi [email protected] Postgraduate of IAIN Kudus, , Indonesia

Umma Farida [email protected] Ushuluddin Faculty of IAIN Kudus, Central Java, Indonesia

Choirul Mahfud [email protected] Islamic Studies of ITS Surabaya, East Java, Indonesia

Abstract

This article aims to examine the model of Islamic studies and local wisdom in Islamic State Universities (PTKIN) in Central Java. The method used is qualitative with the sociology of religion approach and belongs to the category of policy research, which is expected to help in recommending effective and efficient policies. The results of this study show that: first, the values of Islamic studies and local wisdom enter into the course at PTKIN, developed through the academic community activities and entered into the structure of Islamic Higher Education, even though using different nomenclature. This study of Islam and local wisdom includes cultural and Islamic acculturation, cultural studies of the Grebeg Besar, Dandangan, Sekaten and other cultures that also have an Islamic spirit. Second, Islamic values and local wisdom developed by the Islamic State Universities in Central Java can sow religious moderation. This can be proven from the ideas, thoughts, and attitudes of the academic community in accepting the differences and heterogeneity of various religious discourses in Indonesia.

Keywords: Islamic Studies, Local Wisdom, Acculturation, Moderation

URL: http://e-journal.iainpekalongan.ac.id/index.php/hikmatuna/article/view/2618 DOI: https://doi.org/10.28918/hikmatuna.v6i1.2618

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Abstrak

Artikel ini bertujuan mengkaji tentang model kajian Islam dan local wisdom di Perguruan Tinggi Keagamaan Islam (PTKIN) di Jawa Tengah. Metode yang digunakan adalah kualitatif dengan pendekatan sosiologi agama dan termasuk dalam kategori penelitian kebijakan, yang diharapkan dapat membantu dalam merekomendasikan kebijakan yang lebih berkualitas, efektif dan efisien dari kebijakan sebelumnya. Hasil penelitian ini menunjukkan bahwa: pertama, nilai-nilai kajian Islam dan local wisdom dikembangkan PTKIN masuk menjadi mata kuliah, dikembangkan melalui kegiatan civitas akademika dan masuk dalam struktur Perguruan Tinggi Islam, meskipun dengan menggunakan nomenklatur yang berbeda-beda. Kajian Islam dan local wisdom ini mencakup akulturasi budaya dan Islam, kajian budaya Grebeg Besar, Dandangan, Sekaten dan budaya- budaya lain yang juga memiliki ruh Keislaman. Kedua, Nilai-nilai Islam dan local wisdom yang dikembangkan oleh Perguruan Tinggi Islam Jawa Tengah dapat menyemai moderasi beragama. Hal ini bisa dibuktikan dari gagasan, pemikiran dan sikap civitas akademika dalam menerima perbedaan dan heteroginitas berbagai diskursus keagamaan di Indonesia.

Kata Kunci: Kajian Islam, Local Wisdom, Akulturasi, Moderasi

A. INTRODUCTION The existence of mutual acculturation between Islam and local culture is recognized in a basic rule or provision in the study of Islamic legal rules (al-Qawa'id al- Fiqhiyah) that the custom can be the source of law (Al-Suyuti, 1998, p. 193). It means that the customs and habits of a community including its culture are the source of law in Islam. Therefore, local cultural elements which can be used as a source of law is that which does not conflict with Islamic principles. The elements that contradict Islamic principles must automatically be removed and replaced. While in the study of the basics of Islamic law (Usul al-Fiqh), local culture in the form of culture is called 'urf/ habit (Al- Zuhaili, 1996, p. 828). In Islamic studies, the method of Usul al-Fiqh and al-Qawa'id al-Fiqhiyah can be applied using a cultural anthropological approach (Linton, 1984, p. 226). It is especially in analyzing Islamic values that can be displayed with a friendly face to local culture and Indonesian issues (Kasdi, 2018, p. 304). 5 This view is largely shaped by the Shafi'i school of Fiqh tradition which is more tolerant of diversity than other schools. It is why the Shafi'i school more easily accepted by the Indonesian people (Woodward, 1998, p. 131– 142). The transformation of Islamic teachings into the socio-cultural context of Indonesia makes Indonesian Islam rich in understanding, interpretation, and appearance. It is different from the conditions in Arabic which are very rigid towards tradition, culture, and the development of the times. On the contrary, Indonesian Islam has shown the flexibility of Islam, both in terms of tradition, culture, and the development of the times, as long as these things do not threaten and damage the substance of Islam itself, so it needs to be used in accommodating and selective behavior. Islam in Indonesia is a tolerant and moderate Islam. Differences and pluralism in Indonesia will continue to live while promoting unity. In fact with this condition, Indonesia continues to develop in a better direction (Al-Jazeera, 2017). The discourse on Islamic moderation in Indonesia began to be discussed more widely by domestic Muslim

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HIKMATUNA ISSN: 1411-1632 (Print) 2527-5992 (Online) Vol. 6 No. 1 Juni 2020 groups after the 1998 reform (Bakti, 2005) and became an increasingly popular discourse after the 2002 Bali Bombing incident (Umar, 2016, p. 399–434). Evidence of Islamic moderation in Indonesia is the meeting and compromise between Islamism, nationalism, and modernism. Although Muslims as majority citizens and a series of names of freedom fighters are Islamic figures, Indonesia adheres to the understanding of democracy (republic), not the Islamic State. However, the Islamic State Universities (PTKIN) as a center for Islamic studies in Indonesia also cannot turn a blind eye to the growing trend of transnational understandings and movements within the Higher Education academic community, the low literacy tradition and the tendency of instant thinking students to have formed a model Conventional Islamic studies that are textualist-oriented that can lead to religious exclusivity (Jamil et.al, 2007, p. 16). Therefore, the Indonesian Ministry of Religious Affairs encourages Islamic Universities to be consistent in the development of Islam Nusantara by dialoguing Islam and local culture through a curriculum that is implemented in lectures and teaching-learning activities, hence a study of Islam and local wisdom at PTKIN becomes interesting to do. This study uses a qualitative method with a sociology of religion approach and belongs to the category of policy research (Nusa & Hendarmawan, 2012, p. 31), which is expected to help in recommending policies that are more quality, efficient and more effective than previous policies (Nugroho, 2011, p. 12), with a main focus on the model of Islamic studies and local wisdom in PTKIN in Java The middle. The steps taken in this research are reconstructing the tradition of Islamic studies and their cultural roots. This study is carried out systematically and objectively by collecting, evaluating and testing evidence supporting the data and obtaining strong conclusions. There are three kinds of data sources in this study, namely: literature, PTKIN curriculum documents throughout Central Java, and interviews with lecturers and students at PTKIN throughout Central Java. The type of data consists of primary data and secondary data. Primary data were sourced from official documents of PTKIN throughout Central Java, in-depth interviews with lecturers and students of PTKIN throughout Central Java, and literature books discussing PTKIN throughout Central Java and Islamic studies. While secondary data sourced from magazines, journals, newspapers and other related research results. To obtain this research data, it was carried out in two steps, namely: conducting literature studies and interviews related to the existence of Islamic studies and local wisdom in PTKIN throughout Central Java. When examined and linked to the development of Islam, then actually the study carried out by the academics of PTKIN in Central Java contains the high scientific value.

B. DISCUSSIONS 1. Walisongo Stubs in Islamic Studies Walisongo has a very dominant role in the formation of Indigenous Islamic culture. The saints who are a combination of Shari'ah experts and Sufism have developed a culture-friendly Islam. Although not carrying certain flags except Islam and Ahlus Sunnah Wal Jama'ah, the method of Da’wa used by the Nine Preachers (Walisongo) is the application of methods developed by Sunni Sufis in instilling Islamic teachings through a good example. The theological flow uses the Ash'ariyah theology, while the Sufi mysticism leads to al-Ghazali (Saksono, 1996, p. 196). The traces left by Walisongo are seen in the collection of religious advice contained in the writings of students in

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Javanese known as Primbons, which describe the nature of Sufism they profess and develop (Shihab, 2001, p. 38). Walisongo combine Sufism with Fiqh in a harmonious combination. The reason, according to them, if learning Sufism without starting from fiqh, it is likely that someone will become Zindiq. Conversely, studying Fiqh without paying attention to Sufism can make the brain is only filled with the study of halal-haram matters, while the soul remains empty. Thus, Walisongo in their Da’wa process tried to end the fierce dispute that occurred between Sufi scholars and Fiqh scholars (Hamka, 1952, p. 193). In spreading the teachings of Islam, Walisongo applied a wise and prudent method. They are treated personally, contacted privately, and carried out direct communication, meet privately with individuals while being given information, understanding, and contemplation about Islam. This method is carried out by Raden Rahmad or Sunan Ampel when preaching to Duke Aria Damar from Palembang. Thanks to Raden Rahmat's hospitality and wisdom, Aria Damar converted to Islam with his wife and the entire population of the country he led (Tanojo, n.d., p. 13). Such a strategy was also used by Sunan Kalijaga when preaching inviting the Duke of Pandanaran in . At first, an exciting debate took place, but the debate then ended with the Duke's submission to Islam (Kasdi et al., 2019, p. 470). Heartwarming events happened when the Duke was willing to give up his position and was willing to leave his wealth and family to join the Sunan Kalijaga mission. Even the Duke of Pandanaran was willing to be a loyal student of Sunan Kalijaga (Rinkes, 1910, p. 435). In harmony with other Preacher (Wali), Sunan Kudus uniquely gathers the community. The ox (cow) owned by Sunan Kudus was decorated in such a way that it appeared eccentric. The cow, who appeared like a bride, was then bound in the courtyard of the mosque, so people who were still Hindus came in throngs to watch the cow being treated specially and strangely. After they came and gathered around the mosque, Sunan Kudus then delivered his Da'wa (Saksono, 1996, p. 91). This method was practical and strategic. As is known, a cow for Hindus is a sacred animal. As a reliable Preacher, Walisongo can preach totally/Kaffah. Their spirit of Da'wa is not merely based on mere ritual worship, but it extends to various aspects of community life. For example, Sunan Gunung Jati mastering health problems and internal medicine. Sunan Ampel thought and composed the rules related to civil and family law. Sunan Majagung expert in economic and welfare matters (Saksono, 1996, p. 111–112). Some Wali have even proven themselves as regional leaders such as Sunan Giri, Sunan Gunung Jati, and Raden Patah who are in power in the areas around their residence (Schrieke, 1955, p. 33–34). The strength of diplomacy and the ability to rule over the power of the ruling government was demonstrated by Sunan Ampel, Sunan Gresik, and Sunan Maja Agung. As a result, Prabu Brawijaya I (the King who was in power in Majapahit at that time) permitted them to choose the areas they liked as their homes. In the new area, they were given the freedom to develop religion, become priests and even the heads of local communities. It is different from Sunan Kalijaga, he is more suitable to be characterized as an imam or religious elder who influences the surrounding areas as well as the ulama now. Some other Wali became teachers in the royal court or respected community leaders, such as Sunan Kudus, who is the teacher of the Regent of Aria Penangsang; Sunan Kalijaga is a teacher from Hadiwijaya or Jaka Tingkir, as well as Ki Ageng Archery and Penjawi. Their role is very important in government in the kingdoms of Pajang and Mataram. Their togetherness in Da'wa can be seen from the way they work

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HIKMATUNA ISSN: 1411-1632 (Print) 2527-5992 (Online) Vol. 6 No. 1 Juni 2020 and the Da'wa duties they carry as can be seen in their collaboration work in building the Great Mosque of Demak. Walisongo have their respective areas of responsibility. For example, the issue of songs is the responsibility of Sunan Bonang and Sunan Kalijaga, but other Wali also contributes as well. For example, Sunan Giri contributed song Asmaradana, while Sunan Majagung Maskumambang song. In the realm of agriculture, it is Sunan Majagung's task, but Sunan Kalijaga contributes his expertise to perfecting the form of plows and hoes. Besides, there are certain functions for each Walisongo, namely Sunan Ampel as Chief Teacher, Sunan Giri as Chief Prosecutor, Sunan Ngudung as the Commander, Sunan Kudus as the Commander, Sunan Bonang as the King of Religious Sciences, and Sunan Kalijaga as the diplomat. While the leader of the Wali was Sunan Ampel. After his death, the leadership of Walisongo and the Islamic community was held by Sunan Giri and Sunan Bonang. Two important factors make Walisongo special so that they succeed in the struggle to Islamize the Nusantara community: first, the Walis make the teachings of Islam inclusive, not exclusive (Kasdi, 2019a, p. 246–247). They also not only aim to make the value of Islam understood by the people but more than that, they strive for Islam to be practiced in real life. Second, they have proven themselves to be great Mujtahid who understand Islam as a theory and an idea. They even pay attention, have the knowledge and a firm attitude towards the social problems of their time. Islam as das sollen (ideals and necessity) while the community as das sein (reality) they are calculated with a blend of strategic compromise. (Saksono, 1996, p. 110–112). 2. Opportunities and Challenges of Islamic Studies and Local Wisdom Islamic values and local wisdom have taken root in PTKIN throughout Central Java, even in some PTKIN has entered into courses. Although by using different nomenclature. It can be observed from several existing PTKIN: first, UIN Walisongo Semarang by using the term "Islam and " to realize the vision of the Walisongo State Islamic University (UIN) Semarang, Central Java, as a research campus. Walisongo State Islamic University also strengthens a research base that is informative, effective and beneficial to the community. One of the bases of study undertaken by UIN is the strengthening of local wisdom studies that are mostly inherited by Javanese Islam propagators, namely Walisongo. The teachings and relics of Walisongo are very appropriate to be revealed again as the treasures of Islam that can co-exist with the community. The peaceful Islamic model that Walisongo has is a portrait of Indonesia's past face that needs to be applied in the present. If all this time, Walisongo is only understood as a fairy tale and has a mystical smell, research on Walisongo in the future needs to be developed in more detail until the technology and science of the Walisongo era (Chamami, 2019). Secondly, at IAIN the study of Islam and local wisdom was transformed into a course "Islam and Javanese Culture." This subject even became the first institute level at IAIN Surakarta (Bakri, 2019). Even at IAIN Surakarta, there was an official institution, namely: PUSMI (Center for Manuscript Studies/Pusat Studi Manuskrip), chaired by Dr. Ismail Yahya and the Institute for Islamic Studies and Javanese Culture. The launching of Puspa KIJ (the Center for the Study and Development of Islamic and Javanese Culture /Pusat Studi dan Pengembangan Kebudayaan Islam dan Jawa) was held on July 31, 2019, as well as a Seminar with the theme "Tracing the Traces of Islamic and Javanese Culture."

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This institution is an institution based on the desire to integrate Islamic studies with local wisdom. Islam is very influential in shaping Javanese culture. That the existence of this center of study in the future will be able to help the teaching field as it can produce useful teaching books as supporting material in institutional courses, namely Islamic and Javanese Culture courses at IAIN Surakarta. Third, there is a course on "Islam and Local Culture" at the Da'wa Faculty of IAIN Purwokerto. It is as said by the Dean of the Da'wah Faculty, Prof. Dr. Abdul Basit, MA. This Islam and Local Culture course becomes a Faculty course that must be attended by all students of the Da'wa Faculty. (Basit, 2019) This course is directed to equip students to understand the role of Islam in shaping the characteristics of local culture, as well as understanding the position of Islam in the local arena and culture. Apart from being a compulsory subject at the Faculty of Da'wa, Islam and Local Culture it also inspires activities at IAIN Purwokerto (Supriyanto, 2019), such as seminars, FGDs, and workshops, including the culture of 'Panginyongan'. To develop the Banyumas 'Panginyongan' culture, IAIN Purwokerto held a Focus Group Discussion (FGD). Located at the Java Heritage Hotel in Purwokerto, the activity carried the theme ‘Strengthening the Synergy of IAIN Purwokerto and the Banyumas Regency Government in the Development of Panginyongan Culture in Preparation for the Acceptance of 2020 New Students'. This FGD event presented two main speakers, namely Banyumas Regent, Achmad Husein, and Rector of IAIN Purwokerto, Dr. Moh. Roqib. This discussion was attended by all of the IAIN Purwokerto academic communities. Also, Moh Roqib said that shortly IAIN Purwokerto will be transformed into Saifuddin Zuhri State Islamic University (UIN Saizu). “The vision of UIN Saizu is to become a center and reference for the development of Islamic science related to the culture of Panginyongan.” The Rector also said that geographically the culture of Panginyongan covers an area not only in Banyumas Regency. However, it covers several regencies around it or commonly known as the "Banyumas Raya" area. Ordinary people call it with the abbreviation Barlingmascakeb (Banjarnegara, Purbalingga, Banyumas, Cilacap, Kebumen) and also Tegal. Fourth, at IAIN Salatiga there are Indonesian Islamic courses, which become the Institute courses. This course is taught in all faculties at IAIN Salatiga (Ghufron, 2019). In addition to the "Indonesian Islam" course, the content of Islamic studies is also apparent in the activities carried out by the Salatiga IAIN academic community. Among these is the International Conference on Islam and Muslim Societies (ICONIS). The strengthening of the conservative movement and the tendency for Islamic populism in Indonesia to be prone to bring community groups into excessive religious attitudes have received serious attention from academics at IAIN Salatiga. The Postgraduate Program of IAIN Salatiga holds an International Conference on Islam and Muslim Societies (ICONIS) every year with different themes, for 2019 with the theme of Indonesian Civil Islam: Moderate, Conservative, and Populist. It is because the emergence of the Indonesian Islamic style which is considered too extreme learning to the left or right needs to be done in-depth studies. It needs a reformulation of religious practices according to Indonesian culture and tradition. At present, the expression of Indonesian Islam is trapped at the intersection between conservative, populist, and moderate, so that its form is less clear. Besides, there is a tendency that if not addressed can bring the issue of Islam to the extreme right or left and become dangerous. Through the conference where the participants are not only academics, researchers, but also those interested in Islamic studies can be formulated together with the causes and tendencies of

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HIKMATUNA ISSN: 1411-1632 (Print) 2527-5992 (Online) Vol. 6 No. 1 Juni 2020 each group. The result becomes a recommendation for the government to be able to make breakthrough steps that are better suited to the Indonesian culture. Fifth, in IAIN Pekalongan there are no special courses that teach Islam and Local Culture, but the students are taught moderate Islam in several lectures, besides Islam and local culture are also often found in many activities, both in seminars, FGDs, workshops, and student activities as reflected in the PBAK (Introduction to Academic and Student Culture/Pengenalan Budaya Akademik dan Kemahasiswaan) at IAIN Pekalongan, Central Java. In these activities, Islam was taught as a religion of mercy for anyone, including those outside Islam (Muslih, 2019). Therefore the spirit of love and love must not be lost from religious messages that are reflected in life. He also invited the new students not to simply accept any religious information and teachings but they must be selective, doing clarification (Tabayun), and critical thinking. So they can take the important part of disseminating moderate Islamic ideas. Also, PBAK in IAIN Pekalongan is filled with religious moderation values. The messages of Islam that are mercy must not be replaced by those who are angry, those who embrace do not be replaced by those who beat, because of the actions of a few people who are rigid and misunderstand religion. So students as agents of change are expected to sow religious moderation in PTKIN and the community. Sixth, at IAIN Kudus, Islamic and Local Culture courses are taught. This subject becomes MKDU (General Basic Course/Mata Kuliah Dasar Umum), Institute Course which must be attended by all students of IAIN Kudus. This Islam and Local Culture course covers some subjects: Culture and Islam acculturation, Cultural Study of the Grebeg Besar, Dandangan, Sekaten, and other cultural cultures which also have the spirit of Islam. Besides, there are also studies of figures, such as Sunan Kudus, Sunan Muria, Sunan Kalijaga, and other Walisongo who teach about the content of Islam and Local Culture. Kudus is an area that is rich in historical and cultural sites. These two capitals can be combined and packaged into local advantages that can attract tourists. However, the potential of local cultures that are quite a lot and diverse seems to be necessary to do interesting packaging so that it can be used as a pilgrimage tourism asset. The tourism sector will always be sustainable and will not run out of its potential if carried out appropriately management. 3. The Prospects of Religious Moderation Islamic studies and local wisdom conducted by PTKIN are very effective in producing religious moderation. Moderate Islam itself is Islam that is not extreme or radical, which always does not emphasize violence or do not take hard lines in implementing Islam. Moderate Islam is characterized by several characteristics, namely behaving normally (Tawassuth) in implementing religious teachings; tolerant of differences of opinion, avoid violence, prioritize dialogue, accommodate modern concepts that substantially contain benefits, think rationally based on revelation, and interpret texts in a contextual manner. Moderate Islam in Indonesia is an implementation of Islam that is not excessive especially in religious practices, supporting democracy, Pancasila and the Unitary Republic of Indonesia. Thus, the concept of Islamic Wasathiyyah is very suitable to be applied in Indonesia because it is a middle and moderate way. Moderation of Islam in Indonesia comes from a shared awareness in Muslim societies, not at the insistence of certain authorities or groups. With this character, moderate Muslims in Indonesia are

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Vol. 6 No. 1 Juni 2020 those who have a tolerant, harmonious and cooperative attitude with different religious groups (Kasdi, 2019b, pp. 187–189). To strengthen Islamic studies and local wisdom in sowing religious moderation, there are several things carried out by PTKIN throughout Central Java, including: first, UIN Walisongo established the PPIBJ (Center for Islamic Studies and Javanese Culture/ Pusat Pengkajian Islam dan Budaya Jawa), chaired by H. Anasom, M. Hum. PPIBJ owned by Walisongo State Islamic University is expected to be able to provide birth to Walisongo Corner, which contains all information about Walisongo. The potential to rediscover classical Javanese manuscripts, ancient books by Javanese ulama, and contemporary studies need to be integrated and revealed into academic data that is easily understood by the wider community (Farida & Kasdi, 2018, p. 152). The development of cooperation in Walisongo research has become a commitment of UIN Walisongo in collaboration with PPMA (the Auliya Grave Association/Paguyuban Pemangku Makam Auliya) Association in Java. Research on Sunan Muria began last year based on an academic study approach. The hope for the future is that more research will explore the technological side of technology that developed when Walisongo fought for the Islam of Java. PPIBJ is committed to conducting a study of Walisongo. During this time, research activities that have been carried out will be directed towards the basis of philological studies by revealing the treasures of the past. Also, the need for awareness of reading Javanese texts (Pegon), books are written adjacent to the Walisongo period. If this Javanese Islamic study is strengthened, UIN Walisongo will become a role model campus in rationalizing the history of Walisongo, which is still dominated by mystics. The direction of this PPIBJ institution study requires seriousness in hunting down ancient manuscripts, digitalization, routine studies, and going into the field in enriching data. To support that, UIN lecturers' research indeed needs to be focused on the area of scientific concentration by establishing study centers such as PPIBJ. The lecturers who have focused on the study of Javanese Islam are expected to be able to realize this big dream. Walisongo's research may be oriented to the development of other scientific disciplines by forming centers of study that will develop in aspects of economics, law, communication, education, and science. Student activities are also directed at the study of Islam and local wisdom. Secondly, at IAIN Surakarta, Puspa KIJ and PUSMI need to be appreciated, specifically to LP2M (Research and Community Service Institute/Lembaga Penelitian dan Pengabdian Kepada Masyarakat) which accommodates non-structural institutions as well as preparing budgets for the activities of these institutions. There are several factors for people's attention to a cultural product, namely the longing for the past, the desire to learn it, preservation and treatment. In addition to entering the course, several activities strengthen the position of Islam and Javanese Culture. Among them, Javanese writing exercises in collaboration with the Cultural House (Rumah Budaya), owned by Nina Tanjung. Lecturers and students also learn Javanese culture in , Surakarta Sunanate, and Radia Library. Likewise, seminars on Islam and Javanese Culture, PPL (Field Experience Practices/Praktik Pengalaman Lapangan), and KKN (Community Service Program/Kuliah Kerja Nyata) students, especially students in the Aqeedah and Islamic Philosophy Study Program. Also, the existence of the Islamic Laboratory and Culture of Java, Perpus Jawa Corner, Curriculum, and Books on Islam and Culture of Java (Bakri, 2019).

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Third, at IAIN Purwokerto the culture of Panginyongan is not only a symbol of pride but also is explored more deeply about the nature of Panginyongan. Promoting the culture of Panginyongan must also be able to improve moderation, alleviate poverty and unemployment, especially in the Banyumas Regency. Tourism and Higher Education is a sector that is suitable for the Banyumas community. Higher education can provide opportunities for the establishment of many boarding places for students and culinary. It is based on the fact that the Banyumas people who only graduated from elementary school (SD) to date amount to 60%. So that the transformation of IAIN Purwokerto is expected to continue to be able to provide benefits to the people of Banyumas Regency in the economic sector. Raising the local culture of Panginyongan was also supported by the then Minister of Religious Affairs, Lukman Hakim Saifuddin. He said that religion was revealed to solve social problems. The Minister also advised that all deficiencies that must be addressed with wisdom. More than that, all practices are very important and must be based on kindness. According to him, religion is something extraordinary. Therefore, the essence must be understood. The essence is humanity, and the implementation of religious values can be different from one another. All followers of religion must respect each other so that they can live harmony in diversity. Poet and culturalist Ahmad Thohari also said that "Panginyongan" means acknowledgment that "we are empty, we are nobody" because Inyong is an acknowledgment that this self is okay. Panginyongan thus invites all humans to become a person of honor, a person who always spreads goodness and benefits for others and the universe. It is hoped that Panginyongan culture will give birth to a more egalitarian and democratic attitude by understanding the Islamic archipelago with the local cultural context. Fourth, IAIN Salatiga also offers the public about the concept of moderate Islam which has been practiced so far but is less understood by the international community as a middle way. ICONIS involved hundreds of participants both domestic and foreign academics according to the theme or topic determined by the committee. IAIN Salatiga academic community hopes that the existing conference can be a means to answer problems in the community through academic studies. The emergence of Islamic populism movements, such as the 212th event, was discussed openly through a panel discussion to find out the causal factors in it. So the task of the tertiary institution is not only to conduct teaching but also research as well as the results delivered to the public through conference activities. The steps of IAIN Salatiga by making Indonesian Islam a subject and studying on this campus received appreciation from Prof. Dr. Amin Abdullah, an expert in Islamic philosophy at Sunan Kalijaga State Islamic University in . He said the State Islamic Religious College (PTKIN) had an important role to understand the concept of Indonesian Islam to the millennial generation. This was expressed when filling scientific papers in the context of the 48th Anniversary of the Salatiga State Islamic Institute (IAIN). This understanding must be given as early as possible. Fifth, at IAIN Pekalongan, Islamic knowledge and local wisdom in sowing religious moderation among students are highly considered. Students with their knowledge and capacity become the middle-class intellectual layers who are expected to be at the forefront in countering radical ideas and movements. IAIN Pekalongan students have the responsibility of being a spokesperson for Islamic moderation because their nature is moderate. Students should study Islam seriously with authoritative experts and

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Vol. 6 No. 1 Juni 2020 correct religious sources. Because religious matters must be returned to the Kiai, professors, and lecturers of the pious and qualified PTKIN in the religious field. Sixth, at IAIN Kudus, Islamic studies and local wisdom are very prospective in supporting religious moderation (Hidayat, 2019). Supported by the values of Gusjigang (Good morals, Clever in reciting al-Qur’an, and Success in trading) and the potential of religious tourism in the Kudus Regency. The development of the pilgrimage tourism industry combined with cultural values is one of the efforts to explore local wisdom carried out by the IAIN Kudus academic community, which has relevance to the pilgrimage-based values in Kudus. Among others, it can be traced at the cultural festival in Colo Village, Dawe District, in the form of Sewu Kupat Parade Kanjeng Sunan Muria, then in Wonosoco Village in Undaan District in the form of ritual cleaning of Sendang Dewot and Sendang Gading which have blessings on flowing water, and the existence of Wayang Klithik who have entered cultural preservation objects. The Ampyang Maulid Festival in Loram Kidul Village in Jati and Gebog Districts, the Salamun water ritual procession in the Japanese Village of Mejobo District, and the Pati Ayam Festival as a new location for cultural tourism destinations. In addition to religious nuances, this tradition also aims to motivate an increase in the work ethic of the community. Between religious sites and the existence of local culture requires a complementary blend. Therefore, existing local culture needs to be packaged so that it can become a model for the development of pilgrimage tourism while increasing understanding and religious moderation for the local community. C. CONCLUSION Based on the description above, it can be concluded that the values of Islam and local wisdom developed by PTKIN in Central Java can sow religious moderation. The development of this study can be done in three forms: first, these values are entered into courses, although by using different nomenclature. This can be observed from UIN Walisongo by using the term Islam and Javanese Culture, at IAIN Purwokerto with the term Islam and Local Culture, at IAIN Surakarta transformed into Islamic and Javanese Culture courses, and IAIN Kudus also uses the term Islam and Local Culture. Secondly, Islamic values and local wisdom are developed through the institution of institutions that are included in the structure of Higher Education, such as UIN Walisongo who established the Center for Islamic Studies and Javanese Culture (PPIBJ) which gave birth to the birth of Walisongo Corner, which contains all information about Walisongo. Likewise, IAIN Surakarta established Puspa KIJ and PUSMI in collaboration with Rumah Budaya (Cultural House), owned by Nina Tanjung in preserving Islamic values and Javanese culture. Third, Islamic values and local wisdom are developed through activities, such as lecturer research, scientific work, and student activities. The research of PTKIN lecturers needs to focus on areas of Islamic scientific and local wisdom development. The lecturers and students also learn Javanese culture in Mangkunegaran, Surakarta Sunanate, and Radia Library. Also, they participate in several Seminars on Islam and Javanese Culture, PPL and KKN. Likewise, the existence of the Laboratory of Islam and Javanese Culture, the Java Corner Library, Curriculum, and Books on Islam and Culture of Java supported the development of Islam and Local Wisdom as well as religious moderation in Indonesia.

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