The Role of Philosophical Mysticism in Islamic Indigenization in Java

Wiwi Siti Sajaroh

and Sarah Hajar Mahmudah

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia

Keywords:

Philosophical Mysticism, Islamic Indigenization, Java Land

Abstract:

This research provides the spread overview of philosophical mysticism teachings in Java, with

the pattern of indigenization that is how the teachings of philosophical mysticism accommodated

and adapted to the local social and cultural context, without losing their identity. This happens

because there are similar elements between the teachings of philosophy mysticism and mysticism

which is developed in Java. Therefore, this research is conducted by examining the content of

each text either the symbol used or the themes by using the Wilhelm Dilthey hermeneutics

approach. This method is expected to reveal the specificities of each text which is predicted that

the texts are under the influence of each cultural, political, and social environments. The results

of this research can prove that the spreading of philosophy mysticism in Java in the 18th century

until the 20th century occurred at all society level, either in the kingdom or government as well

as in society generally together with the spread of Islam in Java. This research also can prove that

Islamic Sufi has a major role in spreading Islam in Java and in influencing the Islamic pattern in

Java. In addition, this study can find the difference and similarity of mysticism in Java.

1 INTRODUCTION

There are various opinions related to the theory of

the spread of Islam in Indonesia were raised. A.H.

John argued that Sufi, especially the wandering

Sufis, that Islam developed widely. As proof of

M.C. Ricklefs said: Manuscripts from the 16

century, “Anugrah yang ditujukan kepada Roh Sang

Nabi (al-Tuhfah al-Mursalah ila> Ru>h

al=Nabi>)”, wrote in Yogyakarta Palace by the

Gujarat Scholar proved that Islam was able to adapt

to the Javanese cultural environment. (Laffan, The

Making of Indonesian Islam: Orientalism and the

Narration of a Sufi Past, 2011)

The interaction between Muslim and the local

people was initially in the form of economic

relations, followed b political relations, for further

religious intellectual relations. Sufism is a religious

theme that is quite dominant and very familiar in

Islamic discourse in Indonesia. This is because Islam

came to the archipelago since the 13

century was

introduced by nomadic teachers who later produced

many written works – thick Sufi characteristics

(Azra, Jaringan Ulama Timur Tengah dan

Kepulauan Nusantara Abad XVIII, 1994).

Tasawuf or Sufism is a special term for

mysticism in Islam. The goal of Tasawuf is to have a

direct and close relationship with God, so a person

feel right that he is in front of Him. The essence of

Tasawuf is the awareness of the existence of

communication and dialogue between the human

spirit and God by alienating and contemplating.

(Nasution, 1973) There are two schools of Sufism in

Islam. First, the flow of Tasawuf Amali/Tasawuf

Akhlaki (practical, physical, and spiritual), where

the followers always fence Sufism with the scales of

shari'a-based on Quran and al-Sunah and relate the

condition and the spiritual level with both. Second,

the flow of Tasawuf Falsafi (theoretical), namely

Tasawuf whose teachings combine between mystical

vision and rational vision. This mysticism was born

as a result of Sufism’s contact with philosophy.

Therefore, in his disclosure using philosophical

terminology derived from various philosophical

teachings, which have influenced the characters

(Schimmel, 1986).

The term mysticism is known in all religion, both

in samawi religion (Islam, Kristen, and Yahudi), as

well as ardi religion (Buddhists and Hindu). The

figures of this religions have almost the same

opinion about the importance of the experience the

perceive purely on one aspect of reality, although in

its verbal statement among religious followers of

Sajaroh, W. and Mahmudah, S.

The Role of Philosophical Mysticism in Islamic Indigenization in Java.

DOI: 10.5220/0009935117771784

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1777-1784

ISBN: 978-989-758-458-9

1777

different religions, according to what they perceive

(Thouless, 1992). Somewhat different from the

Roman Catholics who perceive mysticism as a

conscious and direct, loving union of the human soul

with their Lord, who has moved that love. The

meeting of the human soul with the beloved God

positively make the great deeds of religion for the

happiness of all humanity. This condition is a splash

of bounties from The Most Gracious. Therefore,

people who desire to gain these bounties into their

soul, they have to purify their soul first, simplify

their lives. That their souls return to purity so that it

can hold unity and encounter with God (Aceh,

1994).

The archipelago people have had a mystical view

before the advent of Islam, whether it comes from

the local culture or the teachings of Hinduism or

Buddhism that have already entered. With this

similarity of cultural mysticism between Islamic

mysticism and the mystic beliefs of the archipelago

at that time made the teachings of Sufism and Islam

that came to Indonesia can be accepted easily.

Catholics consider that mystic is the same age as

the AD religion itself, namely the existence of direct

awareness of the existence of the unseen, as

expressed by Paul and Yohannes. A true belief like

the behavior of zuhud in Islam, according to

Catholicism can bring people to a complete meeting

with those who have been infused by God

(goddelijke menschen) like Jesus, so that such

inspired people will say: "No I am alive but Christ

lives in me. We can compare it with the confession

uttered by one of the Sufis of Islam: "I am a mortal

man, and there is nothing, there is only God", and

the expression: "Ana al-H} aq", "I am God and that

truth". (Aceh, 1994)

In Buddhism, the term Nirvana is known, which

literally means extinguishing it so that it becomes

calm, quiet, tranquil, eternal. Nirvana's words among

Buddhists is one of the words that is rather difficult

to explain precisely. This is very related to the end

of the path to reach the Arahat if life has passed. The

basic meaning of this word is fire extinguishing if

the fuel has been spent. In Southern Buddhism

(Hinayana) the meaning is if the fire of lust which is

worldly has been lost and that person has become an

Arhat, free from all desires and life that has passed

so that he is called Nirvana, or Pari Nirvana

(Suwarto, Budha Dharma Mahayana, 1995).

In the North Buddhism (Mahayana), Nirvana has

a philosophical meaning. Nirvana means not only

fire and worldly passions have been lost and worldly

life has passed, but further than that, that all desires

related to karma for individual life are extinguished

and that person has passed into a life that is united

from Buddhism. In general view Nirvana can be

described as follows: First, it cannot be expressed

and explained precisely or perfectly. Second, eternal,

without beginning, unchanging, without weathering.

Third, it must be realized in one's own self and can

be realized if the desire and pleasure of total feelings

can be extinguished and shed. Fourth, that I can stop

inside Nirvana, the entrance is only possible if there

is a personal fusion. Fifth, peace (sama or

Upasama). Sixth, give the last safety. (Suwarto,

Budha Dharma Mahayana, 1995)

2 TASAWUF AND SPREADING

OF ISLAM IN INDONESIA

There are three methods of spreading Islam in

Indonesia, that are through peaceful trade,

dissemination carried out by Islamic Scholars and

the Walis, from India and Arab, as well as the spread

by declaring war on pagan countries. (Graaf &

Pigeaud, 1989) Somewhat different from Nur Syam

opinion which stated that the spread of Islam was

carried out by means of trade, the Islamic Scholars

(da’i) and the Sufi, also through politics. (Syam,

2005)

The spread of Sufism and Islam in the

archipelago has a very close relationship. It was

alleged that Islam in the archipelago was

disseminated and received quickly because of the

Sufistic Islamic style. The other side was stated by

Azyumardi Azra, that the development of Islamic

thought in Indonesia in history was recorded to have

a long chain and involved the complexity of a very

complicated relationship between the claimants of

knowledge from the archipelago and many Middle

Eastern scholars. This is evident from the process of

traveling and spreading Islam in the archipelago

since the beginning of its arrival which took a long

time, until the end of the 18th century (Azra,

Jaringan Ulama Timur Tengah dan Kepulauan

Nusantara Abad XVIII, 1994).

A.H. Johns, as quoted by Koentjaraningrat, said:

"The spreading of Islam that since the XIII century

had become more and more rapidly widespread in

Indonesia, mainly due to the efforts of the

disseminators of the mysticism (tariqat) who fled

from Baghdad when the city was invaded by the

Mongols in 1258." (Koentjaraningrat, 1984). Than

Koentjaraningrat mention that, "Mystical ideas have

been warmly welcomed in Java. because since

before the entry the religion of Hindu-Buddhist

cultural traditions contained there have been

dominated by mystical elements." (Koentjaraningrat,

1984).

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A.H. John points out, that through the Sufis

especially the nomadic Sufis, that Islam is

widespread. The opinion is almost equal that one of

the Sufi leaders in Java, namely Syiakh Abdul

Muhyi, has the big role in spreading Islam in Java,

and he is considered as the tenth Wali after the Wali

Songo (Laffan, The Making of Indonesian Islam:

Orientalisme and The Narraton of a Sufi Past, 2011).

In line with A.H. John’s opinion, Musyrifah Sunanto

mentioned that the spread of Islam in the first stage

through the port city, then just enter other coastal

areas and rural areas. At this stage, the traders,

clerics and Tarekat teachers (Wali in Java) with their

students play an important role. They get patronage

from the local rulers, and local rulers in many cases

are participated and play a role in spreading Islam.

Islamization at this stage is highly characterized by

aspects of Sufism (Sunanto, 2005).

Martin V.B mention a similar opinion, that

Sufism was one of the factors that led to the rapid

spread of Islam in Southeast Asia, cosmological

doctrines and the metaphysical concept of Ibn ‘Arabi

facilitated the process of assimilation with existing

mystical ideas, such as the concept of holiness and

perfect human (insan kamil) (Bruinessen, 1994).

This research is different from the other opinion that

mention aspects of islamic teachings that are

responsible for syncretism are sufism (Meuleman,

2005).

In the early days, the development of Tasawuf

thought in Indonesia was colored by the

Philosophical Tasawwuf style, which can be

categorized as an infinity mystical. The figures of

philosophical Sufism include Ibn Arabi. In the

context of Indonesia, famous figures of

philosophical mysticism include Syekh Hamzah

Fansuri and his student Syekh Shams al-Dīn

Sumatrani (Abdullah, 1980) . They each have a lot

of analyze about philosophical Tasawuf in their

writings. Including “Ruba’I Hamzah Fansuri.” This

book is elaborated by his student, Syekh Shams al-

Dīn under the name “Syarah Ruba’I Fansuri.”

(Steanbrink, 1988).

On Java Island, there is one famous Sufi figure

who embraces Martabat Tujuh, Syekh Abdul Muhyi

(Sajaroh, 2001). He is the propagator of Islam in

West Java, who is more commonly known as a Wali.

Even the local oral tradition calls him as the tenth

Wali, as the successor of The Wali Songo tradition

(Santrie, 1987). Abdul Muhyi as a student of Abdul

Rauf, in addition to inheriting the teachings of his

teacher about the Martabat Tujuh, also has an

important role in the dissemination of Shattariyah

Tarekat in Java. This is evidenced by the lineage of

the Shattariyah tarekat in Java, and the Malay

Peninsula attributed to him received from his

teacher, Abdul Rauf al-Sinkili (Azra, The Origin s of

Islamic Reformism in Southeast Asia: Networks of

Malay-Indonesian and Middle Eastern in the

Seventeenth and Eighteenth Centuries, 2004). Abdul

Muhyi became a student and studied with al-Singkili

when he went to Makkah to do pilgrimage. In

addition, it is narrated that Abdul Muhyi also

traveled to Baghdad to visit the tomb of ‘Abd Qadir

Jaylani. At the request of local leaders, after

returning from pilgrimage, Abdul Muhyi then settled

in Karang, Pamijahan, West Java, otherwise known

by Safar Wadi. (Santrie, 1987) In this pamijahan,

Abd al-Muhyi made changes to the local

community, especially related to the akidah and

beliefs held by the community at the time, namely

animist beliefs to Islam.

The spreading of Martabat Tujuh through the

path of Syekh Abdul Muhyi on Java is interesting to

study more deeply. Especially if it’s associated with

the spread of the Tarekat Shattariyah in Java. There

were several Sufism figures who embraced the

concept of the Martabat Tujuh which was probably

influenced by the teaching of the Martabat Tujuh of

Syekh Abdul Muhyi. Among them are,

Ranggawarsita, Paku Buwana, and Hasan Mustafa in

Bandung, West Java in the span of time from 17

century.

The 17th century, as the culmination of the

process of forming an Islamic tradition, is

considered to be the most important period when

viewed from its journey since the 16th century AD.

It was at the same time as the increasingly

widespread international trade, and the advancement

of several kingdoms in the archipelago, such as

Banten, Aceh, Mataram, Gowa, and Ternate. When

that is the foundation of intellectual politics and

tradition. This was evidenced by the proliferation of

attempts to copy several books, the spread of

religious ideas between the kingdoms which were

then recorded by traditional historiography. Along

with rapid intellectual development at that time,

there was a deep reflection, about the relationship

between humans as creatures created with the

Creator Who Created.

In this case, Islam in Aceh is considered as a

pioneer and the center of producing brilliant thinkers

in the history of Islamic thought in Southeast Asia.

Also in the 17th century, the kingdoms in the

archipelago showed a development of thought which

tended to be a sufistic view. This understanding

illustrates the close relationship between servant and

master, between the people and the king. This is

The Role of Philosophical Mysticism in Islamic Indigenization in Java

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based on a strong understanding of the existence of a

harmonious relationship and the unity of the

universe. In this case Hamzah Fansuri composes a

neat systematics of thinking based on human

relations and Khalik, namely by the systematic

arrangement of complex Sufism concepts, known as

"philosophical mysticism", which is based on the

basic concept proposed by Muhammad ibn Fad} al-

Burhanpu> ri> (1590). Hamzah Fansuri and Shams

al-Dîn al-Sumatrani>, have a big and important role

in shaping Muslim thought and practice in Malay-

Indonesia. (Azra, Jaringan Ulama Timur Tengah dan

Kepulauan Nusantara Abad XVIII, 1994)

3 INDIGENAZATION ISLAM

WITH SPREADING

MYSTICISM FALSAFY IN

JAVA

Javanese spiritualism is unique, commonly called

kejawen. Niels Mulder interpreted kejawen as a

Javanese belief system. This Javanese spiritualism

experienced development along with the entry of

other religions into the land of Java. Original

Javanese spiritualism before Islam entered the land

of Java, rested on animism and dynamism. Then

when Hinduism and Buddhism came to the land of

Java, they further refined their spiritualism.

Likewise when Islam entered and spread in the land

of Java. While other religions do not have a

significant influence on Javanese traditions and

customs, this is possible because of the relatively

small number of adherents (Santosa, 2012). The

meaning is that Kejawen Islam emerged since the

religion of Islam came to the land of Java. Kejawen

Islam is an understanding or teaching adopted by

Javanese in order to fulfill their needs. Whereas

Ngelmu Kejawen, Kuntjaraningrat called it Javanese

religion: the Islamic religious heritage adopted by

the Javanese that is syncretic which mixes Islamic

beliefs with the Hindu-Buddhist concept which is

more inclined towards mysticism. (Koentjaraningrat,

1984)

This Kejawen teaching stems from the "inner

world" or what is known as kebatinan. Kebatinan is

an activity that uses all thoughts and actions based

on supernatural powers that seek and want to know

the reality behind natural phenomena. Kebatinan is

an effort to find harmony between the inner and the

real, the harmonious relationship between humans,

nature, the universe, and God. Kebatinan is a

combination of occultism, metaphysics, mysticism,

and other doctrines, a special concoction of Javanese

ability to carry out synthesis. The term kebatinan

comes from the Arabic word, "inner" (inside) the

opposite of the word "zahir" (physic) which is seen

outside (Endraswara, 2011). Therefore, the

kebatinan term emerged during Islamic times.

(Rasjidi, 1992) According to Kartapraja, kebatinan

is a science concerned with mystical teachings.

Kebatinan is also called the realm of science,

ngelmu sejati (the true science), which is the science

that aims to seek the nature of human beings and the

nature of God, with the aim of achieving the

ultimate perfection of a human being with God

(Manunggaling Kawula Gusti). (Kamil, 1972)

Koentjaraningrat, as quoted by Samidi,

presented four categories of kebatinan flow in

Indonesia as follows:

a. S

ciences Ocultes group, abbreviated Occultism.

This group prioritizes occult science, uses

occult powers to overcome various kinds of

human needs

b. M

ystic or Mysticism, this group prioritizes inner

practice to attain enlightenment from God, and

try to unite or manunggal. The effort to unite

the human soul with God must be done as long

as human being is still alive in the world, with

the aim that humans can feel the dmati

sejeroning urip, knowing an immortal life

before humans experience actual death.

c. M

etaphysic group (things outside nature). This

group tries to get to know God and penetrate

the secret realm “Sangkan Paraning Dumadi,”

which is where this human life originated from,

and where wi it be after experiencing death.

d. M

oralist group,

this group has the view that the

living person must have nobility to be able to

achieve essential happiness. The goal is to

create a peaceful society, by heeding God’s

commands. Harmony with humans, nature and

God. This effort can only be realized if huans

have a noble character.

The distribution of 4 categories of kebatinan

group as aboce according to H.M. Rasyidi, as if

giving the impression that between one group with

another group stand alone or separately. Because it’s

impossible for these group to only think about one

aspect, the common and common people mixing

these four things taught by each of the above groups

(Rasyidi, 1992). Because in practice kejawen has

concepts in building harmony between humans and

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God and the universe, in accordance with the

principle: memayu hayuning bawana and sepi ing

pamrih rame ing gawe. Both of these principle are to

create harmony between humans and God, humans

and humans, and humans and nature.

The arrival of Islam in Malay-Indonesia, in

general, has spawned a variety of new developments

and dynamics, both concerning cultural and

scientific heritage, as well as the social life of

religious communities. The existence of differences

and similarities between the local and traditional

culture with Islamic teachings ultimately led to

various variants of Islam In the archipelago or more

commonly in the Malay-Indonesia region, which we

are familiar with the term of "local Islam." This

happens because it's born in different social and

cultural situations. The birth of this local Islam is

rarely considered by some as a form of deviation

from "pure Islam." Or syncretic, but on the other

hand, there are also scholars who hold that any form

the articulation of Islam in other regions. These

differences are at least not regarded as syncretic

Islam but should be regarded as the contribution of

local communities to enrich Islamic and Islamic

cultural treasures. In addition, the emergence of

local Islam can be seen as an effort by the local

community to understand the local teachings of

Islam by not denying local culture and traditions

(Fathurahman, 2008).

The similar opinion was expressed by Mark R.

Woodward, through his dissertation quoted by

Hendro Prasetyo, which mention that Javanese Islam

is often seen as a syncretic or nominal Islam.

Consequently, Javanese Islam is not Islam in its true

sense, lacking “Islam” or even not Islam. According

to him, Javanese Islam is somehow rooted in the

tradition and sacred texts of Islam it self

(Woodward, 1985).

Javanese Islam shows something that isn't from

Islam. Javanese Islam uses symbols, concepts, and

ordinances derived from Hinduism, Buddhism, and

animism. Javanese culture is not seen as elements

whose essence comes from the sediment of history

that culminates in Hindu, Buddhist, Islamic and

local beliefs. Indeed this way of view can help

researcher of the other parties to have the better

understanding of the meaning and the symbols of the

culture that practiced by society. For example,

although Wayang (puppet) use many symbols and

narrations of the Ramayana and Mahabharata. These

symbols are different from the two original books

themselves. Linkage to the other symbol, such as

Islam, which is then framed in the interest of

Dakwah, make wayang appear different from the

original narrative. Thus, although the wayang uses

the Hindu or Buddhist symbols, it can not be

separated from its interaction with Islamic symbols.

The interaction between these traditions then

forms a system that has its meaning and direction.

Secondly, the tendency to see the local culture as an

autonomous structure independent of historical

links. This perspective focuses more on the actual

conditions of cultural practice. Although, in the case

of Java. Hindu and Buddhist symbols are used, it

must be seen from its relation to other symbols

present in the same time dimension. The symbol

cannot be understood by observing its status from

the region of the originating symbol. The symbol

cannot be understood by observing its status from

the region of the originating symbol. This means that

the practice of life is more determined by the

autonomous structure of the overall relation of its

elements. This viewpoint that Javanese culture

emerged in the form of his Javanese.

Javanese culture is a practice undertaken by

Javanese society based on a certain framework that

is not related to other frameworks. In the matter of

religion, what is practiced by the Javanese cannot be

called Islam, Hinduism, or Buddhism. Javanese

religion is a Javanese religion. The meaning of any

other cultural form that goes into the Javanese

culture, it will be Java-kan when entering Java. As a

result, the so-called other cultures, whether Islam,

Christianity, Hinduism, or Buddhism, for the

Javanese, is a Javanese culture, having already

entered the process of the Javanese. Thirdly, the

tendency of the use of Islamic benchmarks

emphasizing one tradition that developed in history,

for example, emphasizes the value of Islam in the

shari'ah-minded group tradition, besides the

tendency to use Islamic practices in the Middle East

as a measure of Islam. Wahabism Saudi Arabia, for

example, is often used as a measure, both by

Western scholars and certain groups in Indonesia.

Islam then emerged through the domination of

meaning in the form of flow and practice of society

by eliminating other possibilities that exist outside

the primordial boundary.

Broadly speaking in the course of history, Islam

has emerged two great traditions, namely the

tradition of Shari'ah and Sufism (Sufi). Based on

Woodward's analysis, the Javanese cultural system

was built on the royal cult system. Keraton is a guide

and determinant of direction as well as model for the

people of the kingdom. While the culture of the

palace itself is built on the pattern of Sufi thought.

Because of Sufism, regarded as Islamic teachings

that can compromise in Islam with local traditions.

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The concept of unity between God and man

(manunggaling kawula Gusti) as one example of the

concept of teaching that can adapt and compromise

the teachings of Sufism with the symbols that have

been embedded in the Javanese tradition (Nasuhi,

2009).

There are many examples of contextualization of

sufism in Java, as follows:

a. T

he mention of the term “Gusti Allah”. For

Kejawen Muslim, they usually refer to God as

Gusti Allah, two words which are a

combination of Javanese (gusti) and Islam

(Allah). The word “gusti” in the javanese

dictionary has the meaning of lord or the ruler

in keraton (javanese palace). (Zoetmulder &

Robson, 2004).

b. T

he term Sangkan Paraning Dumadi, is a term

used to express the belief in the origin of this

life, where it come from, and where it will be

after this life. (Khalim, Salat Islam Kejawen,

2010).

c. M

anunggaling Kawula Gusti. Teaching that

believe in the existence of unity between

humans and God. In the world of Sufism we

know the term Wahdat al-Wujud.

d. M

anunggaling Kawula Gusti (applied as a

political concept in the Kingdom of Mataram).

God=Gusti Allah, God= Lord who has power

in the palace (the form of unity with Javanese

customs and traditions). (Al-Ma'ruf, 2016).

There are several things that encourage the easy

and fast teaching of Sufism to adapt to the Javanese

people. Among the psycological factors that

occurred at that time. For example, during the Paku

Buwana III period. At that time, there was a war of

power struggles between palace families, which was

exacerbated by the rebellion carried out by the

Chinese, which came to be known as the "Geger

Pacinan" event in 1740 AD.

PB III as the successor to the Islamic Mataram

throne, and as a substitute for Pak Buwana II who

moved the center of government from Kartasura to

Surakarta in 1743 (De Graaf & Pigeud, 1989),

encouraged him to produce highly qualified literary

works. This was also supported by education

obtained in the family. we look at a source which

mentions that one of the Mataram sultans (Paku

Buwana II) - another source mentions Duke Ngalaga

- sent Kingabahi to invite Syekh Abdul Muhyi from

Pamijahan, West Java, to teach various religious

sciences in the kingdom of Mataram. At that time

Syekh Abdul Muhyi was known as someone who

was knowledgeable in religion (a direct student of

Abdul Rauf Singkel Aceh, who also embraced the

philosophical Sufism style). One of the teachings of

Shaykh Abdul Muhyi was the Concept of Martabat

Tujuh (dignity Seven).

The work of Paku Buwana III, which is stated in

the text "Susuluk Martha Wahdat Wakidiyat"

contains the style of Sufism Falsafi. This is very

possible because it is influenced and obtained from

teachers invited by his father namely Shaykh Abdul

Muhyi, who indeed adheres to the philosophical

Sufism style. The contents of the text contain the

teachings of Dignity Seven as one of the

philosophical teachings of Sufism, which was also

taught by Shaykh Abdul Muhyi.

The situation is almost the same, experienced by

Ranggawarsita who has given birth to his work Serat

Wirid Hidayat Jati. At that time, the Dipanagara

rebellion which lasted from 1825-1830 was the last

attempt made by the palace to regain state power

from the hands of the colonial government, after the

transfer of the Islamic kingdom to Mataram

Surakarta by dividing the territory of Mataram into

three small kingdom territories. But his political

sausage power was taken away by the colonial

government.

It should be noted, that the characters and

characteristics of Javanese culture and literature

(kejawen) that grew during that time were very

mystical and feudalistic. This is very possible

because of the disarmament of state political power

by the Dutch colonial government and coupled with

the wishes of the aristocratic itself for greatness and

authority in all mystical and mythological situations.

Cultural literary works are considered to be the most

effective wasilah (intermediary) to maintain the

greatness of the King and the privileges of the

aristocratic. For this purpose, the Poets have the duty

to actively absorb the teachings of Sufi figures who

are mystical union (Manunggaling Kawula Gusti)

for the development of kejawen teachings. Al-

Hallaj's divine teachings, Ibn'Arabi, Abdul Karim al-

Jilli, Hamzah Fansuri, Shams al-Dîn Sumatrani,

were very popular with the Kejawen sciences.

The collapse of the Hindu-Javanese kingdom of

Majapahit at the end of the 15th century (1400 Saka

or 1478 AD) became the starting point of the history

of Islamization in the land of Java. The success of

the spreaders of Islam in Java led by the guardians

and da'i known as Walisongo is marked by the

sanctuary of the Sultanate of Demak Bintoro that

pioneered since 1475 and was established in 1478

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with the coronation of Raden Patah as King I for the

Islamic Demak Kingdom with the title of Sultan.

(Muljana, 2008)

During the reign of Sultan Agung (1613-1645),

there was a major change in Javanese cultural

tradition, namely by acculturation of Islamic culture

coastal culture with Hindu Javanese in the interior.

Efforts made by Sultan Agung during the reign, as

quoted by Samidi from Sufaat as follows: (Khalim,

Salat Islam Kejawen, 2010)

a. T

rying to get the title of "sultan" for the kings of

Mataram of Islam in Mecca, so that the king of

Mataram is entitled to the title of Sayidin

Panatagama Khalifatullah Ing Jawi land.

b. U

nite the Hindu calendar with the Islamic

calendar which later became the Java calendar.

c. A

djusting the "grebeg" ceremony of tradition

before Islam with the commemoration of Eid

and Maulid Prophet Muhammad SAW.

d. I

mplementing the "surambi" judiciary located at

the Grand Mosque, with the judges of the

Ulama.

e. P

ut Sunan Kalijaga as an Islamic guardian who

is very tolerant of Javanese culture and as a

mystical inspiration of the Mataram kingdom.

f. S

ultan Agung also wrote several works of

Javanese literature such as the Gending Letters

containing the Javanese mysticism.

g. S

ultan Agung declared himself as the successor

to King Hayam Wuruk and the political

successor of Gajah Mada.

h. S

ultan Agung opposed the religious center of

Islam which is intolerant with kejawen in Giri

East Java (1635M).

4 CONCLUSION

The spread of philosophical mysticism/Tasawuf

Falsafi in Java in the XVIII-XX century took place

with the pattern of "indigenization", namely the

indigenization of the teachings of philosophical

Sufism against Javanese culture. What is meant by

Pribumisasi is how certain teachings are

accommodated into cultures that come from humans

without losing their respective identities.

One of the teachings of Tasawuf Falasafi that

developed in Java in the 18th and 20th centuries, and

already experienced the indigenization is the

teachings of Martabat Tujuh. The Martabat Tujuh

teaching brought by Shaykh Abdul Muhyi to Java

gave a major influence in the Islamic Library of

Kejawen.

There are two media used in the distribution of

philosophical tasawwuf, namely through tasawuf

script, and through tarekat. Both of these media can

facilitate the spread of tasawuf falsafi to various

circles in Java, both among the kingdom and

government, as well as among ordinary people.

Among the texts of the philosophical mysticism is

the Serat Wirid Hidayat Jati by Ranggawarsita

which was composed in the mid 19th century. Suluk

Martabat Wahdat Wakidiyat by Paku Buwana III

(1749-1788), and Aji Wiwitan Martabat Tujuh by

Haji Hasan Mustapa.

The factors that cause the spread of tasawuf

falsafi quite quickly and easily, among others:

Political Factors. The existence of awareness among

the palace/kingdom that the strength of Islam in Java

is strong, so the palace/kingdom should be able to

compromise with the teachings of Islam.

The Islamic teachings that are close to Javanese

teachings/cultures are mystical teachings. Mystical

teaching is the deepest core that animates and

colores an aspect of traditional Javanese culture that

is still rooted in the culture of Javanese Lord. The

core of mysticism is the belief that humans can

establish a direct personal relationship with God and

the supernatural through meditation. Awareness of

the occurrence of a direct relationship with the

unseen nature becomes pride and then gave birth to a

small group of mysticism elites (khawas class) or in

the world of tasawwuf known as the guardian. So

mystical doctrine became a powerful weapon for

Javanese Lord to increase their political and social

authority, even the concept of "Manunggaling

Kawula Gusti" was applied to the concept of the

Mataram kingdom.



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