The spread of Islam in Java that has done by
Walisongo, person
s who ha
ve reached a certain level in closer to Allah, gives many effects to
Javanese way of life especially to the culture and traditions of Java. Islamic
values entered and mixed with Javanese culture and society gives an identity
of the Javanese especially
those who live around Yogyakarta and Surakarta. Islam
that is
followed by the
Javanese people
is often called
by “Javanese Islamic Practice”
or more familiar with Islam Kejawen. They
perform Islam Kejawen in their daily life such as
tahlilan; praying together with famil
y member
s and neighbors
the night after family member passed away, kembul bujono; eating together after doing
‘Idul Fitri pray
with society around at mosque,
sekaten; sharing food materials as
a symbol of
grateful to God that
is done by
the palace,
kenduren; sharing foods
such as rice and a half of egg as symbol of thanks
to God, and many others. However, in the modern era where many
new Islamic organization
s appear led to differen
t understanding about the legal base to do
Islam Kejawen.
The newest Islamic organization
s which consist of
Islam Santri are not practicing Islam
Kejawen. They want to purify Islamic values in
Java and separate
Islam Kejawen into pure
Islam and pure Javanese culture (Marzuki, n.d). On the other hand, Muslim
s in
Java who understand about the legal base of
Islam Kejawen still
keep it
by still performing Islam Kejawen culture and tradition with some plausible reasons. In this modern era, Javanese
Muslim
s should be
able to keep
Islam Kejawen to respect ancestor,
keep
identity as Muslims in Java,
to enhance social awareness, and a form of
rahmatan lil ‘alamin of
Islam.
First, by keep practicing Islam Kejawen, it
shows that Javanese Muslims still appreciate
and respect their ancestors. Without a struggle of
their ancestors, probably they are not being Muslims and accept Islamic
values in their life well. For Javanese, respect to parents and ancestor
because of their struggle shown on their motto, “mikul dhuwur, mendhem
jero” meaning uphold, buried in (Patria, A., 1997). This
motto gives a deep understanding that Javanese should uphold the dignity of
their ancestors by doing their doctrine related
to Islam and Javanese culture
and tradition, and should be able to hide the vices of their ancestor as well. The
spread of Islam in Java that has done by ancestors is also a form of
acculturation (Heltioktami, 2013), that is use of the type of local
culture and tradition that has implied by the teachings of Islam in it. In
fact, some people still assume that Islam Kejawen is not a form of
acculturation, but it is syncretism; mixing two or more different things that
cannot became unity. Suhendarsyah (2013) claimed people who believe Islam Kejawen is a form of
syncretism assume that Javanese people mix different things that cannot be united so that it should
be separated by leave Javanese culture.
Second, as a good Muslim as
well as a good
Javanese, Javanese Muslims should be able to keep their identity. It means
that a Javanese Muslims should do Islam
Kejawen because they live in Java which
strong with its culture. Identity of a Javanese Muslims is
important things that can be found in Java
only; it makes Islam Kejawen become the most important
identity for a Javanese Muslims. Ibnu Maryam (2011)
claimed the base of Javanese culture that still exists in this era is
the Islamic
values. Thus, identity of Javanese Muslims can be seen by through their
tradition and culture, it makes Javanese Muslims look different
with another Muslims when doing their Islam Kejawen. For an
example, Kembul Bujono one of Javanese tradition; eat together
with family and neighbor at mosque after doing ‘Idul Fitri prayer.
This tradition is taken from the meaning of ‘Idul
Fitri in arabic language that means back to
eat after fasting, its show the identity of Javanese Muslims who are love
togetherness, peaceful and more. On the other hand, some people who do not
know about this case completely assume that identity as Javanese is not
important because Javanese identity is about world and they are more concerned
with hereafter. Ahmad Haes (2012) claimed they assume that the real
identity of Muslim is just as a pure Muslim only not as
Javanese at the same time by mixing the value. It means they only do
activity which is mentioned on Al Qur’an and Hadits such
as sholat, fasting, zakat and many more.
Third, by following Islam Kejawen correctly,
Javanese Muslims can enhance social awareness. Related to the spread of Islam
in Java that uses social approach, causing Javanese Muslims to have a noble value
taught by ancestors to their generation (Ratnanoviasari, N.
2014). Look back to the tahlilan tradition, there are indirect social values contain
in it, such
as it can make society to get closer, strengthtening brotherhood, and improve the awareness to care to the neighbor. However, some
people assume
that Islam Kejawen gives more bad effects
than good effects. For an example, tahlilan; they assume that hold
it is wasting of time and money (Hakim, A. 2007),
whereas they can enhance more good effect than badness.
Fourth, Islamic value can accept
and apply all recommendation in all aspect including on tradition and culture.
Islam is rahmatanlilalamin religion, means Islam upholds tolerance,
respectful, and appreciation. Islam that upholds
tolerance shows that Islamic values can be mixed with culture well
without neglect the Islamic value itself. Islam
Kejawen is one way of
verification to show Islam that is rahmatanlilalamin (Mizrawi, Z.
2011). Eventhough, some new Islamic organizations said that none of
Javanese cultures is relevant with Islamic value so that Islam Kejawen should
be removed from Muslims’ daily practices.
To sum up, Islam does not prohibit acculturation between culture
and Islamic value became unity as Islam Kejawen that given
uniqueness for Javanese Muslims. By doing Islam Kejawen, Javanese people shows
that they are respect to their ancestor who are struggle to deliver Islam in
Java, keep their uniqueness as Javanese Muslims that cannot be found anywhere
else. Moreover, Javanese Muslims also can enhance social awareness such as
togetherness, unity, concern, and many other
social values.
They also prove Islam is rahmatan lil’alamin religion, which means
that its value can be
applied on culture and tradition. Thus, Javanese Muslims should keep Islam
Kejawen and practice it in their daily life.
References
Marzuki.
(n.d). Tradisi dan budaya jawa dalam
perspektif Islam. Yogyakarta : Author.
