Farid Hasan, Ulfi Putra Sany, Muhammad Kholil Ridwan

The Reception of The Qur’an in The Preservation Tradition of Javanese Kris

Introduction

The reception of the qur’an in the preservation tradition of javanese kris. Explore how Javanese Muslims integrate Qur'anic reception into the ritual care and preservation of the Kris, transforming this cultural artifact into a medium for Islamic values.

Abstract

This study examines how Javanese Muslims integrate Qur’anic reception into the ritual care and preservation of the Kris. While the Kris has shifted from being a weapon to a symbolic object of art and cultural heritage, its preservation remains deeply intertwined with religious meaning. Within Javanese Muslim communities, Qur’anic recitation accompanies rituals surrounding the Kris, transforming it into a medium for embodying Islamic values. Using qualitative methods, this research examines how such practices localize scripture through material culture. The findings identify three typologies of Qur’anic reception: (1) Exegetical reception, encompassing ḥabl min Allāh (relation with God), ḥabl min al-nās (ethical relations with others), and ḥabl min al-‘ālam (ecological consciousness); (2) Aesthetic reception, manifested in the Kris’s tayuhan (decorative form), symbolizing humility and moral refinement; and (3) Functional reception, where the Kris serves as a medium for balance and harmony in life. By examining the Qur’an within the context of cultural practice, this study enriches the discourse on Qur’anic reception and hermeneutics. It contributes to scholarship on Islam in Southeast Asia by demonstrating how cultural artifacts, such as the Kris, preserve and embody religious meaning beyond textual exegesis. The Qur’anic receptions embodied in the preservation of the Kris reflect discursive meanings and performative engagements with the Qur’an that transcend its textual interpretation.

Review

The paper, "The Reception of The Qur’an in The Preservation Tradition of Javanese Kris," presents a highly original and significant inquiry into the dynamic interplay between Islamic scripture and Javanese material culture. This study commendably moves beyond conventional textual analyses of Qur'anic reception, focusing instead on its embodiment within the ritual care and preservation of the Kris. By examining how Javanese Muslims integrate Qur'anic recitations and values into the practical and symbolic life of this revered object, the research offers a compelling contribution to the fields of Qur'anic studies, material religion, and the anthropology of Islam in Southeast Asia. It effectively highlights the localized and performative dimensions of religious meaning-making, demonstrating how sacred texts are actively lived and expressed through cultural heritage. Employing qualitative methods, the study meticulously unpacks the processes through which the Kris transforms into a medium for embodying Islamic values. The abstract clearly delineates three distinct and insightful typologies of Qur’anic reception: Exegetical, Aesthetic, and Functional. The Exegetical reception is particularly well-articulated, connecting Qur'anic teachings to human relations with God (*ḥabl min Allāh*), ethical relations with others (*ḥabl min al-nās*), and ecological consciousness (*ḥabl min al-‘ālam*). The Aesthetic reception, through the Kris's *tayuhan* (decorative form), offers a nuanced understanding of how visual and material elements convey virtues like humility. Finally, the Functional reception positions the Kris as a medium for achieving balance and harmony, underscoring its practical role in spiritual life. These typologies provide a robust framework for understanding the multi-faceted ways scripture is localized through material culture. The primary strength of this research lies in its innovative approach to Qur’anic hermeneutics, pushing the boundaries beyond textual interpretation to encompass discursive meanings and performative engagements. By demonstrating how cultural artifacts like the Kris can both preserve and embody religious meaning, the study significantly enriches scholarship on Islam in Southeast Asia and offers a powerful counter-narrative to traditional understandings of scripture. It promises to deepen our understanding of how religious identity is forged and maintained through interaction with tangible heritage. This paper is poised to be an important contribution, providing valuable insights into the rich tapestry of Islamic practice and cultural preservation, and inviting further exploration into the diverse manifestations of religious meaning in everyday life.

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