Islam Kejawen: why should Javanese Muslims keep it? (English Version)

The spread of Islam in Java that has done by Walisongo, persons who have 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 family members 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 organizations appear led to different understanding about the legal base to do Islam Kejawen. The newest Islamic organizations 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, Muslims 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 Muslims 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

Haes, A. (2012, April 9). Identitas yang benar. Retrieved from http://ahmadhaes.wordpress.com/2012/04/09/identitas-yang-benar/.

Hakim, A. (2007). Bid’ah munkar dengan ijma’ para sahabatdan para ulama’. Retrieved from http://almanhaj.or.id/content/2272/slash/0/tahlilan-selamatan-kematian-adalah-bidah-munkar-dengan-ijma-para-shahabat-dan-seluruh-ulama-islam/.

Helioktami. (2013). Sejarah Islam masuk pulau Jawa. Retrieved from http://bintangbinfa.wordpress.com/2013/12/13/sejarah-awal-agama-islam-masuk-ke-tanah-jawa/.

Maryam, I. (2011, December 17). Gagalnya menghapus Islam dari Jawa. Retrieved from http://ibnumariam.wordpress.com/2011/12/17/gagalnya-usaha-menghapus-islam-dari-jawa/

Marzuki. (n.d). Tradisi dan budaya jawa dalam perspektif Islam. Yogyakarta : Author.

Mizrawi, Z. (2011). Revitalisasi Islam “rahmatan lil ‘alamin”. Retrieved from http://www.unisosdem.org/article_detail.php?aid=12240&coid=1&caid=62&gid=1.

Patria, A. (1997). Mikul dhuwur mendhem jero.Retrieved from http://www.library.ohiou.edu/indopubs/1997/06/20/0011.html.

Ratnanoviasari, N. (2014, February 26). Islam dan kebudayaan lokal: ibarat 2 akar pohon yang saling menopang. Retrieved from http://novi-ratnanoviasari.blogspot.com/2014/02/islam-dan-kebudayaan-lokal-ibarat-2.html.

Suhendarsyah, A. (2013, April 23). Sinkretisme sebagai ciri  Islam Jawa. Retrieved from http://suhendarsyahalfian.blogspot.com/2013/04/sinkretisme-sebagai-ciri-islam-jawa.html.