THE ISLAMIZATION OF SUKU ANAK DALAM IN JAMBI AND THE ANIMISM CLAIM: From Aqidah to Fiqh al-Ṣalāh Consolidation

This paper discusses the Islamization of Suku Anak Dalam in Jambi (Jambi’s people of the jungle/the SAD) as well as proves that the Islamization has moved from the realm of aqidah to the deepening of fiqh, especially fiqh al-ṣalāh, unlike the previous researchers’ accusation who generalized that animism is still attached to the SAD who have converted to Islam. This paper applies field study principles combined with qualitative and quantitative research methods by applying sociocultural anthropology theory, with a research object being the SAD residing in Pelempang Village, Muaro Jambi. This paper concludes that SAD’s Islamization has succeeded in removing animist teachings that are not in line with Islamic values. However, SAD’s understanding of fiqh al-ṣalāh is still relatively low. This is due to a low level of education, inability to read and write, remote geographical locations, barriers between the SAD and other residents, and the absence of teachers of fiqh al-ṣalāh who maintain an active and consistent presence in the area.


Introduction
This paper will prove that the Islamization of Suku Anak Dalam (Jambi's people of the jungle/the SAD) residing in Pelempang Village, Muaro Jambi, has moved from the realm of aqidah to the deepening of fiqh, especially fiqh al-ṣalāh (understanding of prayer procedures), unlike previous researchers' claim who generalized the SAD who have converted to Islam find it difficult to turn away from their ancestors' animistic and dynamism beliefs. 1 This paper will also show that the SAD's Islamization is still in the early phase, just like the early Islamization phase of the Malay-Indonesian archipelago which according to Syed Muhammad Naquib al-Attas is in the level of aqidah and sharia introduction. 2 Therefore, the Islamization of SAD's aqidah and subsequently the Islamization of the Shari'a, focused on fiqh al-ṣalāh, will be discussed here.
Fiqh al-ṣalāh or an understanding of all matters relating to farḍ prayers is required for a Muslim in conducting the second pillar of Islam. However, for people who have just converted to Islam or those whose level of religious understanding is still low, such as the SAD of Pelempang Village, it is still a problem, owing to limitations in implementing Islamic law correctly. 3 For this reason, the religious life of the Pelempang's SAD by focusing on their efforts in increasing their knowledge of farḍ prayers (the five compulsory daily prayers), their level of farḍ prayers, and their obstacles in implementing farḍ prayers will be discussed here. The discussion employs two research methods, namely the qualitative method through observation, interviews, and literature; and the quantitative method to support observation, interviews, and literature by using questionnaires for data collection.

Figure 1: Location of the SAD in Pelempang, Muaro Jambi, Jambi Province
Studies relating to the SAD have thus far been conducted by many researchers. Mailinar and Bahren Nurdin, for instance, wrote "Kehidupan Keagamaan Suku Anak Dalam di Dusun Senami III Desa Jebak Kabupaten Batanghari Provinsi Jambi". Their study shows that the SAD of Dusun Senami III, Jebak, Batanghari who have embraced Islam consider the religion in harmony with their traditions. SAD's conception of Islam which is still mixed with their traditional beliefs is manifested in various religious rituals such as tahlilan and basale.

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The low level of religious understanding among SAD members is due to low education and geographical conditions that restrict ustadz and religious teachers to visit. 4 Rahmi Hidayati in "Pergeseran Sistem Perkawinan dan Perceraian Pada Suku Anak Dalam"has successfully shown that there has been a shift in the SAD's family law system, both before and after converting to Islam, especially in matters of marriage and divorce. In the past the SAD used to marry based on their traditions, yet now they adopt the tradition of the community in which they live. In formal juridical terms, Islamic law in the field of family law in the SAD community already exists and is applied, but most ofSAD's marriages are not recorded. 5 Pahmi in "Religi Suku Anak Dalam Suatu Kajian Antropologis" also demonstrates that SAD's religious life has shifted from an original religious understanding to a new one (Islam). This is due to social interactions with the outside world, especially with Jambi's rural communities whose members are predominantly Muslim, resulting in new insights and experiences and shifting their old religious concepts. 6  From the above studies, it is clear that there has not been a discussion of a combination between SAD's level of Islamization and fiqh alṣalāh. For this reason, this paper begins by discussing the Islamization of the Pelempang's SAD in Muaro Jambi by focusing on the Islamization of aqidah. Next, this paper examines SAD's understanding of fiqh al-ṣalāh.

The SAD in Pelempang: From Aqidah to Fiqh al-salāh
The origin of the SAD is not yet known. All the writings, research, people's narratives, and SAD's own stories have not yet clearly confirmed the origin of SAD's ancestors. In his research, Wandi said that currently there are two SAD groups who have different languages, physical forms, places of residence and customs. Those who live in South Sumatra's forests speak the Malay language, have yellow skin, and have the body posture of the Mongoloid race. On the other hand, those who live in Jambi's forest are categorized into the rolangun, Provinsi Jambi," Jurnal EMPATI 3, no. According to local customary institutions, the Pelempang Village's SAD transmigrated from Markandang Village to Pelempang Village. 13 They initiallypracticed mysticism (kebatinan). Kebatinan is derived from the word batin which means the inside of the human body. Meanwhile, kebatinan is a practice that explores religious teaching. People generally refer themselves to kebatinan because the teaching has its philosophy and mystics. 14 When linked to Animism and Dynamism, SAD's main beliefs before converting to Islam, kebatinan belongs to Animism. This is because Animism is the belief in spirits that stand apart from humans mixed with human affairs and are supernatural. 15 In Animism there are mystical elements such as magic and mysticism. So, it can be concluded that the belief held by the SAD of Pelempang is Animism. 10  However, as the time went by, traditions taught by their ancestors began to disappear, 16 and conversion from their ancestral beliefs to Islam took place around 1930 but they did not know what Islam was due to different preachers coming to teach Islam to them. Currently, in line with technological progress, SAD's beliefs are replaced by religion, while another driving force for the shift is social interactions between outside communities and the SAD. 17 Of several attempts by religious preachers to have them converted, Islam is their choice. 18 At first the Islamic preachers only taught for 1 (one) or 2 (two) months, but this became a concern for SAD's traditional institutions because the SAD did not know anything about Islam in that short period of time and they did not know anything about the basics of Islam. Besides, there were no religious activities that had actively been carried out in SAD's daily life because the religious facilities they hadwere not able to hold gatherings. 19 In terms of religion, before Heriyanto's presence, their fate was still uncertain even though they had embraced Islam. This is because the previous preachers only pursued the completion of their program targets. They did not teach the SAD further about Islam and the preachers did not know what the SAD really needed. 20 Over time, Heriyanto's presence produced good results, from the construction of a mosque in Lubuk Kayu Aro Village which is SAD's life center in Pelempang, to helping the community build a traditional hall for SAD's gatherings, to building a madrasa for SAD 16  Unlike other Jambi's tribes who still preserve their ancestral cultures, such as the Kerinci tribe who still perform ritual dances, asyek, the ngangah tiger dance and other traditional ceremonies, 28 the Pelempang's SAD haveabandoned their ancestral cultures since long ago. This is inseparable from the flow of information, learning, and knowledge obtained by the SAD. They consider that the cultures are recommended to applyin this era and no one teaches the cultures either from the information or today's technological sophistication. This is also inseparable from the role of Islam which is their guidance of today. 29 That they leave the tradition not without a reason. As explained by Tomenggung Sholeh, the besale ceremony, for example, besides there are no more capable shamans, besaleis not in line with Islamic teachings. 30 Since 1975 there has been a change in SAD's wedding, which was initially carried out with mysticism and customary ceremony only, now weddings are held ata local Office of Religious Affairs (KUA Examining Fiqh al-salāh Understanding

Improving Fiqh al-Ṣalāh Knowledge
In improving knowledge of farḍ prayers, religious leaders must not only teach the essential rules, but it also requires SAD's internal intent. This is to achieve the expectation so it is in accordance with what is done. Carrying out religious training is something that is quite difficult for preachers especially when considering the objects being people who do not know the basics of religion and what Islam really is. 36 There have been changes in SAD's life in the last few years. The existence of NGOs, organizations, or missionaries encourages people to make changes. These changes also include 32 basic knowledge of Islam. 37 Various efforts have been made by Islamic religious leaders, programs in government's plans and several NGOs that help the SAD of Jambi Province, but not all of these efforts run smoothly and are accepted by the SAD, as happened in Pelempang, especially among the SAD of the Skaladi group, who were the subject of this research. In recent years, there has been a change of lifestyle in this area, which is also supported by the efforts made by religious leaders, religious organizations, the region's customary institutions and the government to support these changes. One of the efforts is to bring in preachers or religious leaders who have a high spirit and willingness to help the SAD who are willing to live there although in slightly inappropriate conditions. Expenses of the Islamic mentors are borne by the institution that sent them. The mentors not only help in the religious field, but also in education, economy, and society. The mentors give ideas or directions that are well received by the community. 38 This is also applied to the Akit Tribe of Sonde Village, Meranti Regency and the indigineous tribes in South Kalimantan. 39 The religious leaders in Pelempang Village, in communication with the region's customary institution, have convinced the community of the importance of learning Islam, set mentoring goals because with this scheme the programs planned for SAD's progress are more focused and structured. Without clear goals, it could adversely affect their lives and the programs cannot be carried out in a participatory manner. In addition, the village government has approached the relevant agencies to bring in competent preachers to settle and teach Is- lam to the SAD community. 40 However, there has been no certain answer from the agencies. 41 Furthermore, routine and participatory mentoring is not only carried out by preachers but also by the leaders of the region's customary institution.
Efforts made by the SAD's customary institution particularly include, inter alia, a customary leader who regularly reminds the community of the importance of learning how to pray during gatherings using good and gentle communication that can be accepted or understood by the SAD. This is important owing to the fact that the SAD cannot easily and quickly understand information conveyed by other people. 42 Religious mentors deliver lectures during yasinan about the procedures for doing farḍ prayers correctly. In addition, the mentors have built a mosque for the SAD to worship, which has received financial assistance from the Saudi Arabia government for its construction. 43 With the mosque now available, customary leaders and institutions hold discussions with the community and form the mosque administrators. 44 Currently, besides holding lectures during every gathering, other things that the administrators do to improve public understanding of farḍ prayers are to conduct calls to prayer regularly and hold congregational farḍ prayers in the mosque. This is done so that 40  people are interested and participate in congregational farḍ prayers at the mosque. 45

Levels of Understanding
Religious understanding, be it aqidah or fiqh al-ṣalāh of the SAD is complex, because it involves all aspects of life, influencing the social, cultural, educational, and economic sectors. Adequate knowledge and understanding is required so that all activities carried out in the fields are well organized and in line with religious rules. 46 In general, SAD's religious understanding already in the level of knowing the basics of Islam, which can be seen in those who have claimed to be Muslim that they do not eat animals considered haram in Islam, their marriage is done based on Islamic procedures, there are Islamic symbols such as Alquran, prayer veil, hat, or Arabic writings in their houses, and their use of Islamic greetings when meeting other people or entering their houses. 47 Likewise, the Pelempang's SAD also have this basic knowledge, but there are some differences between them and the SAD from other groups. The Pelempang's SAD are a modern group and a role model for other SAD communities. 48   Based on the questionnaire table and the ability test, it can be seen that not all of the people know how to perform farḍ prayers in accordance with the Shafi'i school of thought, nor do all of them know the requirements and the conditions of farḍ prayers. 50 Between those who know how to perform farḍ prayers and those who do not, the ratio is 1 in 10 people. 51 Wandi found the same thing that even though the SAD are already Muslim and live in the forest, they do not really understand the religion they embrace. Not all of them know what to read in a farḍ prayer even though they can practice the prayer requirements. 52 It can be clearly seen in the following pie chart:  understanding, and actively receives direct guidance from Heriyanto. 54 Desi, a 14-year old, is quite familiar with fiqh of prayers understanding. He got this at school and taught it to his mother. By contrast, others only know certain parts. This has become a reflection that the Pelempang's SAD's understanding of fiqh al-ṣalāh is in the low category. 55 This is supported by the residents' opinions who met and talked with researchers on different occasions.
From the observations, interviews, and questionnaires, and skills test, it shows that not all of the Pelempang's SAD know how to perform farḍ prayers based on Sharia, and all the requirements and the conditions. There are still many who do not know the practice, the requirements, and the provisions of farḍ prayers. This demonstrates that the understanding of the Pelempang's SAD of fiqh of prayers is low. 56 This phenomenon is also supported by respondents' opinions and Wahyudi's story as a Pelempang village government's official that the Pelempang's SAD have a low level of Islamic knowledge. For this reason, the SAD have not been able to carry out religious activities independently, and they still really need guidance from people who understand fiqh alṣalāh such as farḍ prayers and are able to consistently guide them according to the insights they need. 57

Obstacles
From the factors written in the SAD's religious sphere and the efforts made, this obstacle should not have greatly affected the implementation of farḍ prayers fiqh because the existing facilities and progress are sufficient to support the implementation. It is a different story that the Pelempang's SAD mostly do not 54  According to Bahren Nurdin and Mailinar, the main obstacle for the SAD to fully implement Islam is their lack of knowledge about the religion. Islamic education in secondary schools is considered to have failed to meet their needs of Islamic knowledge. 59 Based on the data collected, in terms of education, the Pelempang's SAD have a fairly low level of education, with 31% of their population not having any education, while around 45% admit that they only attended elementary school (SD). 13% of the population who never go to school are children, and it is still unclear how their future education holds. There are several family groups who are closed-minded and unwilling to have their children educated. 60 Lacking awareness on the importance of education for supporting the community is a key factor in the low level of education among the Pelempang's SAD. 61 There are about 4% of the population who went to junior high school, while 7% others attended high school. Most of those who went to high school are from mixed marriages. Most people cannot read and write due to the low level of education among the Pelempang's SAD 62 and consequently it is an obstacle for them to learn and apply fiqh of prayers.
Apart from a low level of education, other factors that are impactful are socio-culture, while social interaction also affects and becomes obstacles to the development and application of fiqh prayer, especially farḍ prayers. This happens because the geographical loca- tion of the Pelempang's SAD is remote and on the village's far edge.

Figure 3. Distance Between SAD's Residence in Pelempang and Transmigration Community. 63
Based on the map above, it can be seen that the distance between SAD's in Pelempang and the transmigrants' village is approximately 1 kilometer, which is quite far if one travels on foot and when the weather is not conducive. This is the main obstacle for mentors in doing their job. 64 63 The data is based on Google Earth. 64   On the above map, it can also be seen that SAD's residence is isolated, remote, and located on the far edge of the village, and there are no more villages nearby. This affects SAD's social interaction that there seems to be a barrier between them and the outside community. 66 Another obstacle to the implementation of farḍ prayers fiqh, as said by Site, the Skaladi mosque's imam of Pelempang Village, is the absence of teaching staff who focus on fixing the fiqh of al-ṣalāh among the SAD. 67 The obstacle is also the cause why the SAD of Senami are unable to fully implement Islam. The minimal presence of religious teachers is the reason why Islamic teachings are poorly understood by the SAD. 68 This is supported by the opinions of the community and local customary institution. If there were teachers who consistently and routinely teach the SAD fiqh alṣalāh, it would be unlikely that they cannot 65 The data is based on Google Earth. 66  apply the fiqh of farḍ prayers based on Sharia and the Shafi'i school of thought. 69 However, they do not have special funding 70 for the SAD and to bring in teachers who can stay and actively teach Islam to the SAD, especially fiqh of farḍ prayers requires quite a lot of money. 71 These obstacles also occur in other remote indigenous communities such as the Akit Tribe of Sonde Village whose low level of education and lack of religious guidance carried out by either the government or the community causes syncretism in their religious practices. 72 The same story happened in the Mentawai Islands that low education, remote location, and an assumption that religion is a mere formality were the obstacles in religious progress in the islands. 73 Of the many factors that hinder the application of fiqh of farḍ prayers among the Pelempang's SAD, the most influential factor is the absence of consistent and routine teaching staff who teach them fiqh of worship, especially farḍ prayers that are a very important worship and are done every day.

Conclusion
Islamization of the Pelempang's SAD in Muaro Jambi, Jambi Province is the same as that in the Malay-Indonesian islands that the SAD have gradually abandoned their old tradition (animism) which is not in accordance with Is-