Since the fourteenth century, Nusantara (the archipelago of Indonesia) has witnessed the contextualization of religious and spiritual Indian narratives in the local cultures and traditions. The word comes from kawi-kawya (Sanskrit) with additional ka at the beginning and i at the end. In the inscription, the victorious king thanks the support of the people of Ngantang to defeat the enemy.
Ajisaka was a disciple of Maulana Uthman Ajid, a priest-king in the land of the Israelite Arabs. The quote above shows a vital concept of pluralism in terms of harmonizing different elements in Nusantara. However, the ancient Buddhist and Hindu tradition still survives in the local tales, which still reflect the way in which some ingredients, local and foreign elements, are mixed.
In short, the two genres of belle-lettres promote a harmony in diversity in the form of syncretism. The king in the old Majapahit concept is the representation and reincarnation of God Siva-Buddha, who receives praise from the author. Keep in mind that Majapahit is a large empire claiming sovereignty over several islands in the archipelago.
The most important character in Pararaton is the figure of Ken Arok, the founder of Singasari. There was a teacher Mahayana Buddhist monk who lived in Panawijen and meditated in the graves of the people of Panawijen. In Nusantara's ancient times, the practice of puasa (abstaining) from food was common.
Islamization: Accommodating the Past and Embracing the New
In this vein, harmonization and adaptation appear in the accommodation of the non-Islamic past and modification. Indeed, 'Islam' in Nusantara differs from other 'Islams' practiced in other parts of the Middle East, as Clifford Geert finds.36 The version of Islam in the archipelago is deeply rooted in the way in which the religion with Hindu- Buddhist basics mixed up. elements. The most obvious example of Islamization as recorded in the bell letters of Babad Tanah Jawa is an attempt to tell the power accounts in Java from Adam to the time of early Dutch colonialism.
This is the history of the kings of the land of Java, from the prophet Adam, who had the son Sis; Esis had the son Nurcahya, who had the son Nurasa. The above information describes the way in which the composer(s) of Babad failed to see other earlier sources. This does not mean, however, that Majapahit's spirit of pluralism and the seeds of harmonization inherent in its religious tradition disappeared in the later Islamic tradition.
It is true that some Majapahit lore, such as that contained in Sutasoma and Negara Kertagama, was lost during the Islamic kingdom of Demak, Mataram or Surakarta, but the myths of Majapahit greatness survived and were used to justify later Islamic power. the kingdoms. In other words, syncretism as a core value of the pluralism of the past Hindu-Buddhist heritage was carried over to the new Islamic tradition. In Serat Centhini, Sunan Kalijaga is described as a Javanese saint who took part in the clearing of the Glagahwangi forests, an area of the future kingdom of Demak, where he Islamized King Amartha Yudhistira, the eldest brother of the Pandavas in the story of the Mahabharata.
The story goes that during the clearing of the pristine jungle, many were disappointed because the trees grew back after being cut down. Kalijaga helped the king read what is a striking Islamic testimony, "there is no God but God and Muhammad His Messenger." When the king read this testimony, he died peacefully.41 The work in the forest continued. All the descriptions in Serat are given in great detail, leading many to believe that this Serat serves as an Encyclopedia of Javanese culture, consisting of twelve volumes, each volume reaching 350 pages.
For Centhini, kawula-gusti means "the existence of God in the two Islamic testimonies (syahadatayn) that met and mingled in the form of Kawula Gusti's teaching." The two (the existence and the testimony of God) are not different. The main Islamic figure who inspired the later Sufis with the attitude of embracing differences and diversity in the history of Islam in Nusantara, and especially in Java, is Sunan Kalijaga. All in all, all the genres of Javanese bellettes mentioned above tell us on a mythical and legendary level the figures who are relentlessly searching for the truth: Sutasoma, Ken Arok, Sunan Kalijaga, Cebolang, Bima and Sekh Amongraga.
Islamic Sainthood
Like Ken Arok, Sunan Kalijaga was known as a robber before turning to piety and devotion to morals. In this spirit, the complexity of the stories of nine saints lies in various elements of many traditions, including at least the local Javanese, Hindu-Buddhist and Islamic spirit. Once upon a time there lived a man with the blood of the Prophet (Muhammad), whose descendants would be a saint in Java.
Raden Rachmad wanted to meet his aunt (Dwarawati) who married Prabu Brawijaya in Majalengka. When he came to Majapahit), he was warmly received. Since Raden Rachmad had accepted another religion, he was commanded to live in Ngampel, crowned with the new name of Sunan Ngampel.46. The culmination of the stories of the acculturation efforts of these saints is found in the figure of Kalijaga, whose fame lies in his innovation in adapting the wayang (shadow.
To meet his needs, Raden Sahid then became a robber, standing on the streets and robbing those who passed by.47. According to the stories of the two, both Arok and Sahid found spiritual masters who loved them and guided them to the straight path. People hated the two, but holy teachers suggested their greater roles in the leadership of Javanese society.
Interestingly, the stories of both figures involved the role of a palm (albeit two different types of palm). In Sunan Kalijaga's account, the palm fruit was turned into gold, thus Sunan Bonang impressed the robber Kalijaga. Suddenly, some of the fruits of the palm tree that Sunan pointed to turned into shining gold and diamonds.
Suddenly, he listened to a mysterious voice commanding him to pick up two leaves of the palm tree that were used as wings in his left and right hands, enabling him to fly across the river and reach the east bank. Not only do the accounts of Islamic sainthood in the Babad and Serat belong to the Islamic spirit, but they also repeat and preserve the accounts of older holy men described in the earlier Hindu-Buddhist belle-lets. In the legendary stories of Sunan Kalijaga, we can find not only Islamic teachings, but also the remnants of older tales.
Conclusion
The story goes that Kalijaga disliked his father's kadipaten (royal house) and preferred to mingle with commoners and engaged in cockfighting, drunkenness and gambling. Islamic religious tradition links the previous Hindu-Buddhist's; and the Islamic texts show no clear separation between the two. The stories of Sunan Kalijaga and other Islamic saints reflect the earlier stories of Hindu-Buddhist gods, goddesses and other sacred figures.
Sutasoma's way of wondering around to find enlightenment is presented again in the later literature in the figures of Arok, Jaka Tingkir, Senopati ing Ngalaga, Bhima Suci, Kalijaga and others. As shown above, the story of Kalijaga's rebellious deeds resembles that of Ken Arok in many ways. Local wisdom of pluralism lies not only in tolerance of different elements in religious tradition, appreciation and accommodation of other faiths, but also in mixing, adopting and adapting the past and welcoming the new.
Moreover, in the texts Nusantara's Islamic identity goes back not to the religion's Middle Eastern origins, but to the Hindu-Buddhist past in Majapahit. Acri, Andrea and Roy Jordaan, "The Dikpālas of Ancient Java Revisited A New Identification for the 24 Directional Deities on the Śiva Temple of the Loro Jonggrang complex", Bijdragen tot de Taal-, Land-en Volkenkunde, vol. Klassen, “Introduction: Habits of Pluralism,” in After Pluralism: Reimagining Religious Engagement, New York, NY: Columbia University Press, 2010, p.
Ensink, J., "Sutasoma's Teaching of the Gajavaktra, the Serpent and the Tigress:. ed.), Babad Tanah Jawi, Mulai dari Nabi Adam Sampai Tahun 1647, trans. Johns, A.H., "From Buddhism to Islam: An Interpretation of Javanese Literature of Transition", Comparative Studies in Society and History, vol. Jordaan, Roy E., "The Śailendras, Status of the Kṣatriya, and the Development of Hindu-Javanese Temple Architecture", Bijdragen tot de Taal-, Land- en Volkenkunde, vol.
Kull, Ann., “Piousness and Politics: Nurcholish Madjid and His Interpretation of Islam in Modern Indonesia”, Ph.D. Makin, Al, "Pluralism in Education, a Study of Mukti Ali's Thought", in Education in Indonesia: Perspectives, Policy and Practice, ed. Challenging Islamic Orthodoxy, Narratives of Lia Eden and Other Prophets in Indonesia, Dordrecht, Netherlands; Cinnaminson, USA: Springer, 2016.
