Many Roads to Mecca: The Controversy of Safarwadi Cave Pilgrimage in the Local Muslims

: The pilgrimage activities performed by local Muslims in the Safarwadi cave are considered to have a similar function and value as the Hajj pilgrimage activities conducted directly in the city of Mecca. However, this phenomenon is typically excluded from scientific discussions. This study addresses deficiencies in previous research by examining the characteristics, meanings, and community responses to pilgrimage activities performed at Safarwadi cave. This descriptive qualitative study, based on a case study approach, resulted in three significant findings. Firstly, the pilgrimage activities performed by local Muslims at Safarwadi cave have a different set of practices and symbols than those observed in the Hajj activities conducted in the city of Mecca. Secondly, the pilgrimage activities performed at Safarwadi Cave are considered by local Muslims to have the same function and value as the Hajj activities conducted in the city of Mecca. Thirdly, the community’s response to pilgrimage activities performed by local Muslims at Safarwadi cave is considered to be an unbelievable, irrational, and abnormal pilgrimage activity. This study also recommends that in-depth interviews should be conducted to gain a deeper understanding of the pilgrimage activities performed by local Muslims.


Introduction
The pilgrimage activities performed by local Muslims at Safarwadi cave are considered as being of a similar function and value to those conducted directly in the city of Mecca, Saudi Arabia.Pabbajah et al. (2021) additionally asserted that the Hajj is not invariably conducted by local Muslims directly in the city of Mecca.Rather, it can be observed in locations that are deemed to possess functions and values analogous to those of Mecca.This context, as posited by Fernando et al. (2021), occurs due to local Muslims continue to integrate their worship rites with the local beliefs they espouse, as evidenced by pilgrimages made by local Muslims at Safarwadi cave.The pilgrimage performed at Safarwadi cave is not only a defining feature of the religious expression of local Muslims; it has also given rise to a significant degree of controversy surrounding its praxis, meaning, and orientation within the broader social context.Consequently, a study into the nature and implications of these pilgrimage activities is a crucial endeavour, one that can shed light on the nuances of local Muslim expressions of religiosity that are perceived as controversial by the wider community.
In the preceding five years, studies that discuss pilgrimage or Hajj activities conducted by Muslims have focused on three aspects.Firstly, studies that discuss pilgrimage or Hajj activities among Muslims concentrate on the normative ritual aspects (Buitelaar, 2020;Hassan et al., 2023Hassan et al., , 2024)).Secondly, studies that discuss pilgrimage or Hajj activities among Muslims concentrate on aspects of financing (Hendrizal et al., 2023;Pujiharto et al., 2022;Tijjani & Onapajo, 2023).Thirdly, studies that discuss pilgrimage or Hajj activities among Muslims concentrate on aspects of service management (Aldahawi, 2021;Aljohani et al., 2022;Shambour & Gutub, 2022).From these three aspects, it can be observed that studies that discuss pilgrimage or Hajj activities conducted by Muslims tend to focus on normative ritual aspects, financing policies, and service management.In simpler terms, the existing literature on pilgrimage or Hajj activities among Muslims is not yet comprehensive.
The activities conducted by Muslims on pilgrimage are imbued with a rich tapestry of complex and contextual patterns of meaning, which frequently give rise to controversy in terms of both principle and orientation.As Øian (2019) observed, controversies surrounding pilgrimages conducted by Muslims are frequently shaped by patterns of meaning that are embedded within local belief systems.This is exemplified by the practices of local Muslims at Safarwadi cave.However, the patterns of meaning held by local Muslims regarding pilgrimage activities at Safarwadi cave are frequently overlooked in scientific discourse.Therefore, a study on the pilgrimage activities at Safarwadi cave is a very important study to undertake, to examine the implications of local Muslim expressions of religiosity that are perceived as controversial within the community.This context, as outlined by Singh and Ahmad (2021), can be utilized to explain the implications of local Muslim expressions of religiosity that are perceived as controversial by the community.
The local Muslim interpretation of pilgrimage activities at Safarwadi cave as having the same function and value as the pilgrimage activities conducted directly in the city of Mecca represents a noteworthy phenomenon that warrants further investigation and reflection.In order to clarify this phenomenon, this study will address three key questions.
Firstly, what are the distinguishing characteristics of pilgrimage activities conducted directly in the city of Mecca, as opposed to those performed at Safarwadi cave?Secondly, this study seeks to understand how local Muslims interpret and understand the pilgrimage activities they perform at Safarwadi cave.Thirdly, this study seeks to ascertain how the local Muslim community responds to the aforementioned pilgrimage activities.This study is also predicated on the assertion that the pilgrimage activities performed by local Muslims are indicative of expressions of religiosity that are integrated with local beliefs.Furthermore, the pilgrimage performed at Safarwadi cave has the potential to contribute to the formation of controversial values and norms of worship, as well as to the development of misconceptions that may contribute to the emergence of religious fanaticism among local Muslims.

Controversy
Controversy is defined as a public dispute or debate that arises within a specified period or time frame (Tarka, 2018).Controversy is moreover generated by different points of view and different ideologies that underlie the attitudes of individuals and groups in interpreting a social phenomenon subjectively (Nguyen & Catalan-Matamoros, 2020).In accordance with this viewpoint, Hussenot (2014) additionally stated that controversies that emerge within a society are not solely shaped by discrepancies in the interpretation of individuals and groups, but also have long-term implications for the social well-being of the community.This context arises due to the arguments and attitudes expressed by individuals or groups are influenced by their patterns of interpretation of a social phenomenon, which can trigger fanatical emotional reactions and even lead to social conflict.As stated by Devriésère (2020), controversies have the potential to have adverse implications for individuals' social lives and can also give rise to vertical and horizontal conflicts.
Controversies emerge in a variety of forms, including social debates and religious disputes.Ndzovu (2022) also stated that social controversy can be observed in cases that have arisen in Kenya, where disputes between traditional and modern groups have had long-standing implications for social life.In addition to the aforementioned examples from Kenya, controversies also arise in the context of religion as experienced by the country.In Iraq, controversies have arisen from disputes between Islamic groups with different understandings, views, and beliefs (Yagunov, 2022).This conflict encompasses a multitude of Sunni groups and religious practices (Tahiiev, 2023).Such disputes have the potential to give rise to tension, discrimination, and even violence (Obaidi et al., 2024).Furthermore, religious controversies also arise between Islamic groups with different styles, such as Nadhatul Ulama (NU) and Muhammadiyah in Indonesia (Hasan, 2023).The distinction between NU and Muhammadiyah is evident in their respective interpretations and practices.NU is inclined to integrate local traditions into its religious practices, whereas Muhammadiyah adheres more closely to traditional Islamic tenets (Darajat, 2017).

Pilgrimage
Pilgrimage has been a significant practice within various religious traditions, wherein adherents embark on journeys to sacred sites for spiritual reasons (Maltabarova, 2022;Siddiq et al., 2024).In religious traditions, pilgrimages serve a dual purpose: they reinforce spirituality and commemorate pivotal moments in religious history (Caidi, 2019).In Islam, the Hajj, or pilgrimage to Mecca, is the largest religious gathering in the world, attracting pilgrims from more than 185 countries (Al-Tawfiq et al., 2017).The Hajj is an obligatory pilgrimage activity that constitutes one of the five pillars of Islam.It is a once-ina-lifetime obligation for those who are physically and financially able to conduct it (Al-Ajarma, 2021;Bianchi, 2017;Hulwati et al., 2023).In the Muslim experience, the Hajj procession must adhere to the guidance set forth by the pillars of Hajj, which are considered irreplaceable.Should an individual depart from or fail to perform the pillars of Hajj, including the ihram, wukuf, tawaf, sa'l, and tahallul, their Hajj is deemed invalid (Muassomah, 2023;Rachmad et al., 2024).
The Hajj is a fundamental Islamic ritual that is conducted in Mecca, Saudi Arabia (Abdullah, 2022).This context is due to Mecca's status as a city with significant historical events in Islamic history.It is the location of the Grand Mosque, also known as Kaaba, which serves as the center of the Muslim Qibla (Ifriani et al., 2024).Additionally, Mecca was selected as the site for the Hajj due to its historical significance as the epicenter of Islamic expansion (Bahtiar et al., 2023).Yuningsih et al.(2023) asserted that Mecca has become a global meeting point that affirms Islamic values, making it an indispensable location for the Hajj.Nevertheless, for some Muslims, the Hajj is not always performed by local Muslims directly in the city of Mecca.Rather, it can be practiced in places that are considered to have functions and values equivalent to those of the city of Mecca (Pabbajah, 2021).In Indonesia, a series of Hajj rituals by local Muslim communities are not performed in Mecca.One example is the local Muslim community of Bugis-Makassar, South Sulawesi, who perform the Hajj at the top of Mount Bawakaraeng.Additionally, Hajj rituals that are not performed in Mecca also occur in East Java.These include the pillars of Hajj, such as performing tawaf, drinking Zamzam water (holy water), giving alms, and eating together in Ngawonggo Village (Pradana et al., 2023).

Local Muslim
Local Muslims are defined as a community or group of individuals who reside in a specific geographical area and adhere to a distinct set of values and norms compared to Muslim groups in other regions (Khotimah, 2019).Local Muslims can also be found in Islamic-majority countries such as Indonesia (Zainuri, 2017), where they exhibit a range of patterns in their expressions and orientations of religiosity.The expressions and orientations of local Muslim religiosity are shaped not only by spiritual experiences but also by local practices, beliefs, and traditions (Basyir, 2019;Salleh et al., 2024).In alignment with this perspective, Denasetya et al. (2023) stated that a considerable number of local Muslims in Indonesia integrate deeply entrenched cultural norms and traditions into their religious expressions and orientations.Additionally, Nurish (2021) stated that local beliefs are incorporated into religious rites in anticipation of access to, knowledge of, and adherence to the prevailing norms and traditions of the surrounding environment.Nevertheless, the incorporation of local beliefs into religious rites has also resulted in the emergence of contentious practices, interpretations, and responses among local Muslims (Larasati et al., 2023;Lidiawati et al., 2024;Montasir et al., 2023).
In Indonesia, local Muslims adhere to a distinctive set of religious traditions and practices.One illustrative example is the Aboge Muslim group in Java, which employs the Javanese calendar to determine the times of worship and celebrations.They integrate Islamic teachings with local traditions, such as selamatan ceremonies held to commemorate significant events (Mutia & Ginanjar, 2022).Moreover, Bugis Muslim communities integrate Islamic beliefs with traditional values, exemplified by the mabaca baca tradition (Rafid, 2022).In Sumatra, Minangkabau Muslim groups integrate Islamic teachings with matrilineal customs (Halimatussa'diyah et al., 2024).Meanwhile, Sasak Muslims in Lombok adhere to the Wetu Telu tradition, which incorporates elements of animism and Hinduism alongside Islamic tenets (Sirnopati, 2021).Additionally, the Malay Muslim community incorporates Malay cultural practices into their religious observances and ceremonies (Samad, 2023).In Oman, the Ibadhi community maintains a distinct religious tradition that diverges from the Sunni majority, emphasizing simplicity and tolerance (Simonen, 2021).

Method
This study explores pilgrimage practices performed by local Muslims at Safarwadi cave, as reported through online news sources.Safarwadi cave is situated in Pamijahan Village, Bantarkalong District, Tasikmalaya, West Java, Indonesia.Additionally, Safarwadi cave, also known as Gunung Majarod, is regarded as a "place of calm" by local Muslims in the region and is considered a sacred site (Rismawati, 2022).Additionally, Safarwadi cave is the site of worship rituals performed by a charismatic scholar named Sheikh Abdul Muhyi, who conducted ritual worship there, leading to the belief that the cave possesses a certain karomah.Indeed, many local Muslims residing in the vicinity hold the belief that Sheikh Abdul Muhyi could travel to the holy land of Mecca through a corridor within Safarwadi cave.This context provides the rationale for the continued practice of pilgrimage activities at Safarwadi cave by local Muslims.As stated by Sartika Iriany et al. ( 2022), the pilgrims visiting Safarwadi cave are not merely tourists; they are also there to perform worship rituals.
This study was conducted admist the emergence controversy surrounding the pilgrimage performed by local Muslims of Safarwadi cave, as disseminated through online media coverage.However, this study is limited in scope to an examination of the controversy surrounding the pilgrimage activities of local Muslims at Safarwadi cave, as disseminated through online media coverage.In line with this, the study is based on three substantial considerations.First, the pilgrimage activities performed by local Muslims at Safarwadi cave represent a factual phenomenon within the context of studies on pilgrimage, religion, and culture.Second, the pilgrimage activities performed by local Muslims at Safarwadi cave represent a complex yet contextual pattern of meaning related to the principles and orientations of pilgrimage practices making it crucial to examine them.Third, the pilgrimage activities performed by local Muslims at Safarwadi cave have generated controversy in terms of both in practice and in religious values among Muslims, making it important to reflect upon these activities.
This study uses descriptive qualitative method, utilizing a case study approach.The data utilized in this study was procured through an investigative process and an exhaustive review of 1,500 online news articles.The investigation process on the data was conducted from July 1st to 15th, 2024, using the search keywords "Rituals and pilgrimages at Safarwadi cave" via the Google search engine.The data was read using a skimming technique, focusing on online news titles that contained information regarding the characteristics of practices, interpretations, and community responses to pilgrimage activities performed by local Muslims at Safarwadi cave.The investigation and reading process resulted three principal data classifications: 499 online news articles defining the characteristics of pilgrimage in the city of Mecca and at Safarwadi Cave, 498 online news articles explaining the interpretation of local Muslims regarding pilgrimage activities at Safarwadi cave, and 503 online news articles examining community responses to pilgrimage practices at Safarwadi cave.The three data classifications serve as a foundation for explaining and contemplating the patterns of practice, interpretation, and response exhibited by the community in response to pilgrimage activities performed by local Muslims at Safarwadi cave.Additionally, Fernando et al. (2023) noted the issues disseminated through online news describe and represent factual phenomenon, therefore serving to explain and evaluate of social realities.
In this study, data analysis is defined in accordance with the approach proposed by Miles and Huberman (2014), which encompasses three distinct phases.First, data reduction that involves reorganizing the data into a more systematic form based on the classification of the data obtained according to the characteristics, factors and implications represented by the data.Second, the data verification process is conducted to derive a provisional response to the classification of the data that has undergone reduction through thematic analysis.Third, the data description process is undertaken to present the verified data thematically.This is achieved by displaying the data in a table containing images and quotations from online news texts that are pertinent to the arguments put forth in this study.Subsequently, an inductive analysis is conducted as a basis for interpreting the collected data.The interpretation of the data is conducted by restating and reflecting on the data in accordance with the ideas, patterns, and socio-cultural context represented by the data in the form of images and narratives from online news text excerpts, which are presented as important findings in this study.The process and stages of analysis enabled this study to explain and reflect on the controversy of pilgrimage by local Muslims at Safarwadi cave.

Result
The pilgrimage activities performed by local Muslims at Safarwadi cave have led to various controversies in practice, interpretation, and responses from the community.The controversy arose due to the interpretation of local Muslims that the pilgrimage performed at Safarwadi cave has the same function and value as the pilgrimage conducted directly in the city of Mecca.The aforementioned context can be discerned from three significant findings presented in this study.

Characteristics of pilgrimage in Mecca city and in Safarwadi cave
Hajj conducted by Muslims is a pilgrimage activity that must be fulfilled directly in the city of Mecca.However, in the view of Pabbajah et al. (2021) also stated that essentially the Hajj is not always performed by local Muslims directly in the city of Mecca.Rather, it can be practised in locations that are deemed to possess functions and values equivalent to the city of Mecca.This context is exemplified by the pilgrimage performed by local Muslims at Safarwadi Cave, which is considered as having a similar function and value as conducting the Hajj directly in the city of Mecca (see Table 1).  1 also illustrates three significant aspects pertaining to the characteristics of pilgrimages performed in the city of Mecca and in Safarwadi cave.Firstly, the clothing used by Muslims on pilgrimage in Mecca city uses a white ikhram cloth, while local Muslims on pilgrimage at Safarwadi cave do not use a white ikhram cloth (see Figure 1 and Figure 2).Secondly, the holy water used by Muslims on pilgrimage in Mecca city comes from the containers provided, while local Muslims on pilgrimage in Safarwadi cave use the spring water flowing inside the cave as holy water (see Figure 5 and Figure 6).Thirdly, the prayer rituals performed by Muslims on pilgrimage in the city of Mecca face to the Kaaba, while local Muslims on pilgrimage at Safarwadi cave pray facing the cave (see Figure 7 and Figure 8).From these three contexts, it can be observed that the characteristics of the Hajj performed by Muslims in the city of Mecca exhibit fundamental differences when compared to the characteristics of the pilgrimage performed by local Muslims at Safarwadi cave in practice and the symbols used.

Local Muslims' interpretation of the pilgrimage at Safarwadi cave
The pilgrimage activities performed by local Muslims at Safarwadi cave are interpreted as having the same function and value as the Hajj activities performed directly in the city of Mecca.Fernando and Larasati (2022) stated that pilgrimage activities performed by local Muslims outside of the city of Mecca are significantly influenced by their interpretation of certain places that they consider to have a similar function and value as Hajj activities conducted directly in Makkah.This context can be observed through the understandings held by local Muslims who perform pilgrimages to Safarwadi Cave (see Table 2).

Attribute
Has the same function A number of pilgrims who come to Safarwadi cave to engage in worship do so while wearing attire that is considered to be respectful and appropriate, regardless of gender (Ramadan, 2024).

Attribute Has the same function
For those performing the pilgrimage to Safarwardi cave to engage in worship, it is sufficient to wear the requisite simple attributes for male and female pilgrims.The crucial point to note is that there are items in availablitiy (Ramadhanil, 2024).

Symbol Has the same blessing
Pilgrims who believe in the blessing of the stone inside Safarwadi cave will get the same blessing as kissing Hajar Asward in Mecca (Ramadan, 2024).

Symbol
Has the same blessing For pilgrims who can put their heads into the skullcapshaped stone in Safarwadi cave, and later the pilgrims are considered to have performed Hajj (Kusumo, 2024).Holy water

Has the same efficacy
The clean water flowing inside Safarwadi cave is considered as the holy water like those in Mecca.Since it is equally clean and can be consumed directly (Ramadhanil, 2024).Holy water

Has the same efficacy
The water flowing inside Safarwadi cave is considered as the holy water like those in in Mecca.Since it is equally clear and is considered to have the same efficacy (Ramadhanil, 2024).

Ritual
Has the same procedures The pilgrims performing rituals inside the Safarwadi cave recite many of the prayers that Muslims recite at the Kaaba (Kusumo, 2024).

Ritual
Has the same procedures Pilgrims at Safarwadi cave often recite prayers led by an Imam, in a manner similar to the Muslims do in Mecca (Ramadan, 2024).

Worship
Has the same reward For pilgrims who believe and pray at Safarwadi cave, the reward is considered to be equal to that of praying in Mecca (Sari, 2023).

Worship
Has the same reward After the call to prayer inside Safarwadi Cave, for pilgrims who are convinced to pray, the reward is considered to be equal to that of praying in Mecca (Fauzi, 2021).Sources.Online news.
Table 2 describes the various interpretations of local Muslims who perform pilgrimages at Safarwadi cave, considered to have the same function and value as the Hajj activities conducted directly in the city of Mecca.Table 2 also illustrates three significant contexts regarding the interpretation of local Muslims who perform pilgrimages at Safarwadi cave.Firstly, the stone in Safarwadi cave is interpreted by local Muslims as having the same blessings as the holy stone of Hajar Asward in the city of Mecca, as reported by Ramadan (2024).Secondly, the water flowing in the Safarwadi Cave is interpreted by local Muslims as having the same efficacy as the holy water in Mecca, as reported by Ramadan (2024).Third, worship activities performed by local Muslims in the Safarwadi cave are also interpreted as having the same reward as worship conducted by pilgrims or Hajj directly in the city of Mecca, as reported by Fauzi (2021).From these three contexts, it can be observed that the pilgrimage activities performed at Safarwadi cave are perceived by local Muslims as having a similar function and value as the Hajj activities that are conducted directly in the city of Mecca.

The community response to the pilgrimage of local Muslims at Safarwadi cave
The pilgrimage activities at Safarwadi Cave, which are interpreted by local Muslims as having a similar function and value as the Hajj activities conducted in the city of Makkah, have stimulated a variety of responses from the community.Fernando and Larasati (2022) additionally stated that the controversy surrounding worship practices has evoked a range of responses from the community.These responses arise from the community's interpretation of worship practices that are considered to deviate from established values and norms.This context can be observed through the community's understanding of the pilgrimage activities performed by local Muslims at Safarwadi cave (see Table 3).Table 3. Public understanding of pilgrimage activities at Safarwadi cave.

Understanding Context Narrative Disbelief
Access to Mecca The truth is, if you make a pilgrimage at Safarwadi cave, it can penetrate directly to the city of Mecca.Be careful to read the prayer wrongly (Chandra, 2024).

Disbelief
Access to Mecca We used to go on Hajj for nine hours.So, don't believe that the pilgrimage at Safarwadi cave is the same as the Hajj in Mecca.(Nikmatur & Mahiruni, 2024).

Disbelief
Access to Mecca Why are there still people who believe that a pilgrimage to Safarwadi cave is the same as conducting Hajj in the city of Mecca?(Ramadan, 2024).Disbelief Access to Mecca We must believe in sacred places, but don't believe that a pilgrimage to Safarwadi cave can penetrate worship in the city of Mecca.(Nikmatur & Mahiruni, 2024).

Irrational Believed teachings
The pilgrimage to Safarwadi cave is a form of visiting graves.Not to gain karomah like the Hajj (Ramadan & Lusiani, 2024).

Irrational A holy place like Mecca
Safarwadi cave is indeed a sacred place, but it cannot be identified as the same of the holy land as Mecca as Muslims believe (Nikmatur & Mahiruni, 2024).

Irrational
Worship practices Why are there still people who believe that a pilgrimage to Safarwadi cave is the same as conducting Hajj in the city of Mecca?(Nikmatur & Mahiruni, 2024).

Abnormal
Conditions for performing worship One of the main requirements for worship is to be of sound mind.Therefore, the pilgrimage at Safarwadi cave to be the same as Hajj makes no sense (Chandra, 2024).

Abnormal
Believed teachings Whoever declared that Safarwadi cave is a place of pilgrimage equivalent to the Hajj in the city of Mecca, is greater than the prophet (Chandra, 2024).

Abnormal
Worship knowledge Knowledge of the practice of worship is essential, in order to prevent any misinterpretation of the pilgrimage at Safarwadi cave is the same as conducting Hajj in the city of Mecca (Chandra, 2024).Sources.Online news.
Table 3 describes the various understandings of the community in responding to the interpretation of local Muslims towards pilgrimage activities performed at Safarwadi cave.Table 3 illustrates three significant contexts of the community's response to the pilgrimage activities performed by local Muslims at Safarwadi cave.First, pilgrimage activities performed at Safarwadi cave are believed by local Muslims to have access to the city of Mecca, which has led to public distrust of these activities, as reported by Ramadan (2024).Second, pilgrimage activities performed by local Muslims at Safarwadi cave which are interpreted as the same as conducting Hajj in the city of Mecca are also considered irrational by the public, as reported by Nikmatur and Mahiruni (2024).Third, pilgrimage activities at Safarwadi cave, which are considered normal by local Muslims, are considered abnormal activities by the community, as reported by Chandra (2024).From these three contexts, it can be observed that the community's response to the pilgrimage activities performed by local Muslims at Safarwadi cave is interpreted as an extraordinary, irrational, and abnormal pilgrimage activity.

Discussion
The pilgrimage activities performed by local Muslims at Safarwadi cave have generated controversy in various aspects.This context can be discerned through three significant findings in this study.Firstly, the pilgrimage activities performed by local Muslims at Safarwadi cave exhibit different patterns of practice and symbolism compared to the Hajj activities conducted in the city of Mecca.Secondly, the pilgrimage activities performed at Safarwadi cave are interpreted by local Muslims as having equal function and value to those conducted in the city of Mecca during the Hajj.Thirdly, the response of the local community to the pilgrimage activities performed by local Muslims at Safarwadi cave is interpreted as an extraordinary, irrational, and unconventional form of pilgrimage.These three findings indicate that the pilgrimage activities performed by local Muslims at Safarwadi cave are characteristic of expressions of religiosity that are integrated with local beliefs.In addition to shaping controversial devotional values and norms, the pilgrimage to Safarwadi cave has also given rise to misconceptions that have shaped devotional fanaticism among local Muslims.
This study reflects that the pilgrimage activities performed at Safarwadi cave are an expression of religiosity from local Muslims regarding the concept and orientation of worship that they imagine.Basyir (2019) additionally stated that the expression of religiosity among religious people, in addition to being shaped by their spiritual experiences, is also significantly influenced by the local beliefs they believe in.In other words, the pilgrimage activities performed by local Muslims at Safarwadi Cave represent a typical expression of religiosity among religious people who adhere to local beliefs that have been passed down through generations.This context is also emphasized by Lidiawati et al. (2024), that local beliefs are not only adopted into religious rites in anticipation of unintegrated access, knowledge, and norms.Nevertheless, the integration of local beliefs with religious rites has also resulted in the development of controversial practices, interpretations, and responses among religious communities.One such example is the pilgrimage activities performed by local Muslims at Safarwadi cave.
The pilgrimage activities performed at Safarwadi cave are interpreted by local Muslims as having the same function and value as the pilgrimage activities performed directly in the city of Mecca.This interpretation has the potential to give rise to controversial practices and teachings, as well as to the formation of misconceptions that form fanaticism among local Muslims.Obaidi et al. (2024) also stated that controversy over religious concepts and expressions, in addition to underlying the formation of social adhesion, can also normalize discriminatory practices and violence against groups that deviate from established religious values and norms.This context can be reflected in Tahiiev's study (2023), which indicated that individuals involved in acts of terrorism are influenced by controversial religious praxis and values.In other words, the pilgrimage activities performed by local Muslims in Safarwadi cave have the potential to shape controversial religious values and norms, as well as to lead to polarization that could in turn trigger social conflicts between religious communities.
The findings of this study differ from those of previous studies on the subject.Previous studies on pilgrimage activities conducted by Muslims have primarily focused on normative ritual aspects (Hassan et al., 2024), financing policies (Hendrizal et al., 2023), and service management (Aljohani et al., 2022).However, the findings of this study indicate a significant context regarding the patterns of practice and interpretation of local Muslims who consider that pilgrimage activities at Safarwadi cave have the same function and value as pilgrimage activities conducted in the city of Mecca.In alignment with this perspective, Fernando et al. (2021) also argued that pilgrimage activities performed outside the conventional experience of religious communities can potentially give rise to controversial values and norms.This context can be observed in the pilgrimage activities performed by local Muslims, who integrate their local beliefs with the rituals of worship at Safarwadi cave, which they interpret as equivalent to the Hajj conducted in the city of Mecca.
The controversy over the pilgrimage at Safarwadi cave, which is interpreted as the same activity as the Hajj in the city of Mecca, has a complex but contextual pattern of interpretation.Reflection and evaluation of the internalization of religious values in the pedagogical process in formal and informal educational institutions is a very important context to evaluate the potential or prevent deviations from the values and norms of worship.Fernando et al. (2024) also stated that reflection and evaluation of the pedagogical process in educational institutions is very important to prevent misperceptions among religious people in expressing values and norms of worship.In other words, the absence of evaluation of pedagogy in both formal and informal educational institutions may result in the potential for deviant worship activities among the younger generation in the future.Hence, pedagogical evaluation and reflection is a very important context to overcome deviations in the practice and meaning of worship activities among religious people.

Conclusion
The pilgrimage activities performed by local Muslims at Safarwadi cave have led to various controversies in practice, interpretation and response from the community.This context can be observed through three important findings in this study.First, pilgrimage activities performed by local Muslims at Safarwadi cave have patterns of practice and symbols that are different from the Hajj activities conducted in the city of Mecca.Second, pilgrimage activities performed at Safarwadi cave are interpreted by local Muslims as having the same functions and values as Hajj activities conducted in the city of Mecca.Third, the community's response to pilgrimage activities performed by local Muslims at Safarwadi cave is interpreted as an unbelievable, irrational, and abnormal pilgrimage activity.The three findings indicated that, in addition to influencing the formation of controversial worship values and norms, the pilgrimage performed at Safarwadi cave has also contributed to the emergence of misconceptions that have led to the development of worship fanaticism among local Muslims.
The results of this study are expected to facilitate the initiation of new discourses in more comprehensive investigations into the interrelationships between pilgrimage, culture, and religion.Furthermore, the findings of this study will serve as the foundation for evaluating the pedagogical system in both formal and informal institutions in order to overcome deviations in the practice and meaning of worship activities among religious communities.It should be noted that the study is not without shortcomings in terms of the data collection process.The data collection process in this study is limited to the collection and reading of online news items disseminated via Google.In other words, the data obtained and displayed are solely images and quotations from the text of online news.However, the limitations of this study are anticipated to be addressed in future research, particularly in studies that aim to explain pilgrimage activities performed by local Muslims through in-depth interviews.It is hoped that this process will facilitate the emergence of a new, more empirical understanding.

Table 1 .
Characteristics of pilgrimage in Mecca city and in Safarwadi caveTable 1 describes the characteristics of pilgrimages conducted by Muslims in Mecca city and local Muslims in Safarwadi cave.Table