Alfina Wafiq Azizah, Armiya Nur Lailatul Izzah, Cahya Amelia Chusna

The Development of Islamic Values in the Culture of the Samin Community in Klopodhuwur Blora

Introduction

The development of islamic values in the culture of the samin community in klopodhuwur blora. Discover how Islamic values integrate harmoniously with the unique culture of the Samin community in Klopodhuwur, Blora. Learn about their distinct religiosity, honesty, and social harmony.

Abstract

The Samin community in Klopodhuwur, Blora, is a traditional society that upholds a noble system of values and customs harmoniously intertwined with Islamic teachings. The integration between local culture and Islamic values has created a distinctive form of religiosity characterized by simplicity, honesty, and sincerity. This study aims to explore the development of Islamic values within the life of the Samin community and the adaptation of Islamic teachings to their local wisdom. Employing a qualitative method with a descriptive-analytical approach through library research, the study examines various books, journals, and relevant literature to understand the socio-religious dynamics of this community. The findings reveal that the internalization of Islamic values among the Samin people occurs gradually and peacefully without erasing their cultural identity. Values such as honesty, simplicity, mutual cooperation, and sincerity serve as bridges of harmony between Islamic teachings and Samin traditions, demonstrating that religion and culture can coexist synergistically in fostering morality and social harmony.

Review

This paper, "The Development of Islamic Values in the Culture of the Samin Community in Klopodhuwur Blora," delves into a highly pertinent and fascinating area of socio-religious studies: the dynamic interplay between indigenous cultural practices and the integration of Islamic values. The Samin community, renowned for its distinct worldview and commitment to noble values, provides a compelling case study for understanding how religious teachings can adapt and assimilate within existing local wisdom without necessitating the erosion of cultural identity. The study's stated aim to explore this development and the adaptation of Islamic teachings within the Samin context is commendable, promising valuable insights into cultural-religious syncretism and harmonious coexistence. While the research question is compelling, the methodological approach outlined in the abstract warrants careful consideration. The study employs a qualitative method with a descriptive-analytical approach, primarily through "library research," examining existing books, journals, and relevant literature. For a study aiming to "explore the development" and "adaptation" of values within the *life* of a specific community, relying solely on secondary sources may significantly limit the depth and empirical grounding of its findings. Such an approach risks presenting a synthesized view of existing scholarship rather than generating novel insights directly from the community's lived experiences and ongoing socio-religious dynamics. A more robust design would ideally incorporate primary data collection methods, such as ethnography, in-depth interviews with community members, and participant observation, to truly capture the nuances of value internalization and cultural-religious adaptation. The findings, which suggest that the internalization of Islamic values occurs gradually and peacefully, reinforcing existing Samin values like honesty, simplicity, and mutual cooperation, offer an encouraging perspective on cultural-religious harmony. These conclusions highlight the potential for religion and culture to coexist synergistically, fostering morality and social cohesion. However, without direct engagement with the Samin community itself, these findings remain largely a re-articulation or interpretation of existing scholarly work rather than empirically derived observations of current processes. While the paper successfully frames the theoretical possibility of such integration, future research employing fieldwork and qualitative empirical methods would be crucial to substantiate these observations with direct evidence from the community, providing a richer, more nuanced understanding of this intricate cultural-religious landscape. The current study serves as a valuable conceptual overview, setting the stage for more in-depth, on-the-ground investigations.

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