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The wedding walimah is a religious tradition that has strong roots in Islamic teachings and continues to thrive in social practices. In the West Cengkareng area, the walimah tradition is not only understood as an expression of gratitude for the marriage contract, but also as a means of strengthening social solidarity and maintaining relationships. This study aims to analyze the wedding walimah tradition of the Cengkareng Barat community from the perspective of living hadith, which is to see how the Prophet's hadith is understood and manifested in the context of local culture. This study uses a qualitative method with a phenomenological approach through observation, interviews, and documentation. The results of the study show that the practice of walimah is based on the hadith of the Prophet Muhammad, which encourages the holding of walimah, even if it is simple. In practice, walimah has undergone local cultural acculturation, both in terms of the form of the banquet and the series of events. This study concludes that the tradition of wedding walimah in West Cengkareng is a form of hadith that is alive and dynamic in the community.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

This study aims to analyze the process of acculturation between Buddhism and local culture in Indonesia, particularly in the context of the formation of a unique and historically relevant Nusantara Buddhist identity. The focus of the study includes the integration of the Tri Pitaka teachings with local cultural values, practices, language, art, and rituals to create a form of religious practice that is adaptive and meaningful for the local community. The research method used is a descriptive qualitative approach, with data collection techniques through observations of religious practices, interviews with religious and community leaders, and literature studies of relevant texts, inscriptions, historical artifacts, and scientific works. Data were analyzed interpretively through reduction, thematic grouping, and narrative construction that connects field phenomena to historical, social, and cultural contexts. The results show that the acculturation of Buddhism in Java is harmonious and multidimensional. The integration of Buddhism with local culture is manifested in the adaptation of ritual language, temple relief sculptures, ritual traditions such as Javanese puja bhakti (prayer offerings) and slametan (celebration ceremonies), and practices of respect for parents that align with Buddhist teachings. The Buddhist identity of the Indonesian archipelago is created through a synthesis of universal Buddhist values ​​and local culture, strengthening social cohesion and serving as a means of moral education for a multicultural society. This research contributes to the understanding of religious and cultural acculturation and opens up space for further study of the dynamics of religious integration in Indonesia.

Southeast Asia has long held a strategic position in global maritime trade since the pre-Islamic era. Through interactions with Arab, Persian, and Indian merchants, Islam was introduced to the region not through military conquest, but via peaceful and cultural means, particularly through trade and Sufi missionary activities. The Islamization process unfolded gradually, beginning in major port cities such as Samudera Pasai, Malacca, and Gresik, with significant support from local elites. This study employs a qualitative descriptive-analytical approach using library research methods, drawing from historical records, Malay Islamic manuscripts, and recent academic studies. The findings reveal that Islamic civilization in Southeast Asia manifested in the form of Islamic sultanates, traditional Islamic educational institutions (pesantren and pondok), and rich cultural expressions such as arts, literature, and architecture shaped by local aesthetics. This acculturation process gave rise to a moderate, inclusive, and adaptive form of Islam. In the modern era, Islam in this region continues to evolve in response to global challenges through institutional innovation and the contextualization of Islamic values. Therefore, Islam in Southeast Asia is not merely a religious system, but a civilizational force that shapes a distinctive and sustainable regional identity.

The Majapahit Surya Ornament is an ornament in the form of a sun decoration with a circular center and the outermost part forming the rays of the sun. The center is circular and has been divided into eight rooms with one room on the middle side. The Majapahit Surya Ornament is found in the Trowulan Museum and the Great Mosque of Demak. This ornament is a symbol of Hindu-Buddhist cosmology during the Majapahit era, which was adapted into a symbol of monotheism in the Islamic tradition during the Demak Sultanate. This study uses a three-form cultural approach: ideas, activities, and artifacts to analyze the transformation of ornaments in terms of philosophical meaning, social function, and physical form. The results of the study show that in the Trowulan Museum, this ornament is maintained in its original form to symbolize harmony and divine power, while in the Great Mosque of Demak, this ornament has undergone modifications in meaning and technique according to Islamic-Javanese values. This finding reveals the process of harmonious cultural acculturation between Hindu-Buddhist and Islam in Java, while also emphasizing the relevance of the Majapahit Surya ornament as a symbol of the rich and dynamic cultural heritage of the archipelago.

The lack of public understanding of the cultural and historical values contained in multicultural worship buildings. Sam Poo Kong Temple in Semarang is an important object to study cultural acculturation reflected in its architecture, visual aesthetics, and historical values. This research aims to reveal how the combination of Chinese, Javanese and Islamic elements is reflected in the physical and symbolic forms of the temple. The method used is descriptive-analytical qualitative through direct observation, visual documentation, interviews, and literature study. The analysis was done thematically with architectural aesthetics and visual semiotics approaches. The results show that Sam Poo Kong Temple not only functions as a place of worship, but also as a symbol of tolerance and multicultural identity. The combination of ornaments, colors, structures, and symbols represent the values of togetherness, spirituality, and cross-cultural heritage. This temple plays an important role in strengthening social cohesion and becoming a cultural asset that supports the development of an inclusive and harmonious society.  

This article examines the representation of Islamic culture through historical collections at the Sri Baduga Maharaja Museum in Bandung. It aims to analyze how artifacts such as momolo, Islamic glass paintings, and manuscripts like Serat Yusuf, Babad Banten, and Babad Cirebon reflect the process of Islamization and cultural acculturation in the Sundanese region from the 16th to early 20th century. This study employs historical methods with a qualitative approach, supported by interviews, direct observation, and literature review. The findings reveal that these collections not only hold historical value but also symbolic and educational significance, illustrating how Islamic values were integrated into local cultural frameworks in a peaceful and organic manner. Nevertheless, the curatorial interpretation of Islamic collections still requires improvement to better convey historical narratives and Islamic meanings in a contextual way to visitors.  

This study aims to identify Islamic educational values implemented in the Tiban tradition in Hargomulyo Village, Sekampung District, East Lampung Regency. Tiban is a rain-seeking ritual performed by the community during prolonged drought as a form of endeavor that combines elements of local culture with Islamic values. Using an ethnographic approach with qualitative methods, this research involved participatory observation, in-depth interviews, and documentation. The results show that the Tiban tradition in Hargomulyo Village implements Islamic educational values, including: (1) faith values, in the form of belief in Allah's power as the creator and regulator of the universe including rain; (2) worship values, reflected in the series of prayers, dhikr, and istisqa prayers accompanying the ritual; (3) moral values, in the form of tawakkal, patience, sincerity, and mutual cooperation in ritual implementation; and (4) social values, in the form of strengthening social cohesion and solidarity among residents. The transformation of this ritual demonstrates the acculturation process between Javanese culture and Islamic teachings that has developed harmoniously, although there are some elements that still need adjustment to be more in line with Islamic law. This research contributes to the preservation of local wisdom that aligns with Islamic values and the development of culture-based Islamic education.