INTERRELATION ISLAM AND JAVA CULTURE
I. INTRODUCTION
Religion is something that comes from God to be a guidance for mankind to achieve world prosperity and happiness hereafter. The cultures are all products of human intellectual activity for the welfare and happiness of earthly life. The style and color are influenced by religious and cultural understanding of religion otherwise affected by the level of culture.
Al Islam is just one, but not a single Islamic culture. So many and varied according to the objective conditions of space and time, according to the place and time of the creator and developer culture.
In religious life, the tendency to modify Islam with Javanese culture has spawned a wide range of new products, especially on the interrelation of the Javanese Islam with the beliefs and rituals of Java.
In the context of Indonesia, Javanese culture is one of the local culture is important because it affects the part of the largest ethnic in Indonesia. Islamic values have significance for Javanese culture as the majority of Javanese religion and embrace Islam.Thus the relations with the Islamic values of Javanese culture becomes interesting because of the existence of Islam and Javanese culture that is dominant in the nation of Indonesia.
II. THEOLOGICAL PROBLEM
A. Understanding of the interrelation
B. The interrelation of Javanese Islam in Religious Aspect
C. Coverage of Islam and Javanese interrelation
D. Balance Doctrine: The value of Java and Islam
III. DISCUSSION
A. Understanding of the interrelation
In the dictionary of the Indonesian language, means the interrelation with each other relations. So here is the interrelation of the relationship between moral values or culture of the aspects of Java with the Islamic faith.
Before Islam came, the Java community has had a belief which is based on Hindu teachings are characterized by the presence of the gods, scriptures, saints, demons, the circle of suffering (samsara), the law of karma and the life everlasting happiness (moksha).In addition there is also rooted in Buddhist teachings are characterized by a belief in God (Sang Hyang Adi Buddha), in addition to existing animism and dynamism.
After the arrival of Islam to Java, there was an interrelation with the Islam of Java, one of which is the interrelation between the beliefs and rituals of Islam with the values of Java.This interrelation is basically reached by way of absorption gradually, as seen and is pronounced in Arabic Islam into Java phenomenon.
One of the main principles of the religious thought of Java is that everything is composed of container and contents. Natural, physical form and the piety of the normative body is the container. God, sovereign, spirit, faith and mysticism is the content. Among the Javanese mystics believe, in the end the content is more meaningful than the container, because the key to mystical union.
B. The interrelation of Javanese Islam in Religious Aspect
Previous note, that there are two manifestations of Javanese Islam is quite different, namely the Islamic Religion and Santri Jawi. The first title that means "the religion of the Javanese", while the latter means "the religion of Islam who embraced the students".
Javanese form of Islam called Agami Jawi or Kejawen It is a complex of beliefs and concepts of Buddhist Hindu mystic who tend toward mixed together and recognized as the religion of Islam. Varian students of Islam, which although not entirely free from the elements and the elements of animism, Hinduism Buddhism, closer to the dogmas of the real teachings of Islam.
Jawi is the dominant religion in Negarigung areas in Central Java, in Bagelen and Mancanegari area, while the dominant religion of Islam Santri Banyumas and coastal areas Surabaya, pantura area, the eastern tip of Java island, as well as rural areas in the valley of the river Solo and Brantas river.
A. The belief system Agami Jawi
Agami Jawi culture system commensurate with the cultural system of Javanese religion.There are a variety of beliefs, concepts, views and values, as sure of God, Muhammad as a messenger of God, convinced the other prophets and holy figures of Islam, believes the concept of certain gods who controlled parts of the universe, has certain concepts about life and life after death, believe the incarnation of the spirits of dead ancestors, the guardian spirits, ghosts and demons believe a giant, and convinced of the existence of supernatural forces in the universe.
2. The belief system of Islam Santri
Students of Islamic belief system both rural and urban populations originated from enculturation, they are trained to read the Qur'an is composed of puritan concepts about God, the Prophet Muhammad, about the creation of the world, good and bad behavior, mortality and life in the afterlife , which all have confirmed the existence of. Students in rural people generally accept these concepts as they are without concern about the interpretation: but the students in the city usually pay attention to morals and ethics of interpretation of these teachings.
More simply DO from the aspect of the divine, the principle of Islamic unity has been mixed with Javanese beliefs (Hinduism, Buddhism, animism and dynamism), of which the name of God into Gusti Allah, Almighty ingkang Kuwaos (al-Qadir). In addition there are also Hyang Nata Universe (Allah Rabb al-Amien), the word Hyang means God or Gods. Among Muslims in Java is still no trace of animistic beliefs and the influence that could be witnessed in a new form. For example, ancient amulets made from tiger nails, now made with a piece of paper written with the passage of the verses of the Koran. In good and bad aspects of the provision of God's destiny, Java, influenced by the theological tradition that led to the Javanese Jabariyah better let go, and nrimo Sumarah pandum ing against God's pattern.
C. Coverage of Islam and Javanese interrelation
Interrelation between Islam and covers so many aspects of Java, in fact almost all aspects of life interact and berinterelasi Java with Islam. This can be seen in some aspect of life, are as follows:
1) Aspects of belief and ritual
a. Aspects of trust
A description of the aspects of trust can be seen in the discussion above regarding the interrelation of the aspects of Islam and Javanese belief.
b. Aspects of ritual
Islam teaches its followers to perform certain rituals. Includes various forms of worship as summed up in the pillars of faith, the creed, prayers, alms, fasting and pilgrimage.Essence of prayer is prayer, fasting while in Javanese culture there is such thing as fast badalah that functions in controlling appetite and spiritual purification. According to Rangga Warsito, fasting can be exchanged with the word tapa, because the practice of asceticism in general accompanied by fasting. In Islam Javanese asceticism is a form of exercise to strengthen the inner world of abstinence in a consistent and focused. The purpose of penance is to gain supernatural powers and is able to communicate with supernatural beings.
Aspects of prayer and fasting seems to have a very wide influence, coloring the various forms of traditional Javanese ceremony. For the Javanese, life is full of ceremonies, both pertaining to the circle of human life from its presence in the belly of the mother, birth, childhood, until his death rites, or ceremonies are also related to the daily behavior . The ceremony was originally performed in order to counteract the bad influence of the supernatural forces that are not desired that would endanger the survival of human life.
Islam subtly give new color to the ceremonies as kenduren or salvation. In this salvation in the main ceremony is the reading of the prayer (in Javanese term Dongo), led by a person who is deemed to have knowledge of Islam, whether it's the lebai or kiayi. In addition, there is a set of foods that the participants brought home salvation, which is called a blessing.These foods were provided by the organizers of the ceremony or Shohibul intent, in a distinctive shape, the core food is rice cone, chicken and added umbarampe environment to another.
2) aspects of education
An educational institution, boarding is a form of cultural continuity in Hindu Buddhist Islamkan peacefully. Existing education system in the Hindu Buddha then continued during Islam. Islamic education system in the form of acculturation among the Hindu system of Buddhist education with Islamic education who have known uzlah (alone). Acculturation is shown in an education system that follows the Hindu Buddhist clergy, which is when the teacher and the pupil is in a residential neighborhood. Islam on the education system is called the pesantren or Islamic boarding schools.
An Islamic boarding school education system that has similarities with the educational system in the Hindu Budha called Mandala. Mandala is a sacred place that became the center of all religious activities. A region or followers. According to IP Simanjuntak said that boarding schools for Islamic religious education institutions have taken the model and does not change the organizational structure of educational institutions in the Hindu Mandala. Just change the content of religious boarding schools studied, the language becomes a means for understanding the lessons of religion and background santrinya.
The origin of the pesantren is inseparable from the history Walisongo. Walisongo are figures spreading Islam in Java during the 15-16 century has managed to combine aspects of secular and spiritual in introducing Islam in society. They are Maulana Malik Ibrahim, Sunan Ampel, Sunan Bonang, Sunan Kalijaga, Sunan Degrees, Sunan Giri, Festival, Sunan Muria and Sunan Gunung Jati. Maulana Malik Ibrahim or Sunan Gresik (1419 W. H) is the first to build a boarding school as a place to educate and galvanize the students. With the aim that the students can become a proficient interpreter propaganda before they deployed directly in the wider community.
Approaches and policies Walisongo institutionalized in a boarding culture with the essence of ideological continuity and prosperity. This continuity is reflected in the philosophical and religious relationship between taqlid and modeling for the students, through the concept of modeling greatness of Prophet Mohammad. If the Islamic world.Prophet is the leader and the central role model no doubt, then the Java community leadership of the Prophet translated and forwarded by the Walisongo.
For Walisongo educate the duty and the call of religion, to educate students as well as educate the child of their own. Walisongo teachings can not be separated from the basic teachings of Sufism. Sufism as an active element in the spread of Islam in Java, with the presence of tariqat Qadariyyah, Naqsabandiyah and Suhrowardiyyah. Tariqat and the supremacy of religious knowledge as it has been engraved in the history of life is another feature of the pesantren.
3) the political aspect
Culture is generally regarded as a process or work, creativity, taste, and human initiative in an effort to meet the challenges of life that comes from the natural surroundings. People who give priority to economic value, will always give priority to the economic and material gains. While the emphasis is more political values, their behavior was characterized by political values. He will implement the political morality as taught by Niccolo Machravelli, which justifies any means. This is seen clearly in the history of the gentry class behavior in Java, Javanese kingdoms until the time of Mataram. This means that if the political power which they view as a source of glory is disturbed, they will defend desperately as saying: "pecahing dhadha wutahe ludiro".
The spread of the religion of Islam which was originally concentrated in coastal areas, finally got a good reception from the heads of the regional or district head. Muslims also support expanding the powers of the regents were to succeed in forming a local sultanates. Among the Javanese empire of Islam which is then extended its political power is Demak empire. Therefore, since the 15th century and 16th century AD, the spread of Islam has been supported by various sultanates in coastal areas.
4) Aspects of literature
One element that stands out is Islam as a religion that developed in Java, gained a large following since being introduced by the settlers through the coastal region and then enter the hinterland to interact with old elements. The meeting between the ethics of Java (Buddhist Hindu heritage) who have been there before with the teachings of Islam are drawn to the mystical thought that much in terms of violating Islamic law. Apart from the issue of when the entry of Islam to Java, another issue that is not less important is the process of inculturation, among the elements of Islam that is very prominent in the local culture.
a) Islam and Javanese literature coastal
Pesisiran literature as part of Javanese literature is closely linked with the development of religious life because it is basically the daily life of people can not disconnect from the religious framework, usually identified as a work of literature relating to the process of Islamization of Java, which takes a long and peaceful. The works that emerged from the authors noticed that the color is so dominant religion, there is even a tendency toward maintaining legalistic element in the religion of the possibility of entry elements contain an element that is considered misleading. The work that is considered the oldest manuscript identified are derived from Tuban, which published a dissertation with the title Schrieke boek Van Het Bonang, and in particular by SWJ.Drewes published under the title The She Admotion of Bari (Bari Sheikh Words). Drewes article is a critique of the dissertation which was written by Schriele above. The work is considered as Sunan Bonang writing on the basis of the information in the colophons stating finish the story, because the manners of a prince Bonang, such views are considered wrong by Drewes because it could have been written by scribes who do not necessarily Sunan Bonang.
Of the work shown in the outline describes what was referred to as wirasaning sulune proposal which essentially contains the teachings of Sufism in the capture of the mystical teachings of Al-Ghazali and al-Junaid Baghdadi Sufism is patterned in such Sunni kentalnya with Sunni elements so that the doctrine rejected elements of Sufism.Philosophical teachings of Ibn Arabi for example, with words that mengatkan al Sirri waana insnu sirruhu which means the essence of man is the essence of me and I was his essence, this view is not consistent with Sunni tradition that made it impossible for humans to have the same essence with God, an outline of this text gives a discourse that urid Sheikh Bari 'disciples did not get lost following the teachings of Sufism a philosophical approach.
The spirit of the Shari'ah priority in comparison to the spiritual life culminated in the writing of poetry containing the teachings of Islam as a force in the show Ahlussunnah KH. Ahmad Ri'fa'i of Kalisalak. He set the books in the form of poetry which amounts to 52 pieces, 19 of which are stored in the East. The books of his followers in the apartment with tarjumah contains various Islamic pillar. Essay, creed, Shariah and Sufism. Kitan-book can be viewed as part of the agitation, Islam teaches coastal style with long-standing linguistic patterns.
b) the character of the mystical Outback
Along with klamisasi process that moves from the coast to inland areas, as explained above, there is also the process of Islamization of the interior of the first literary character of Hindu-centric to be smelling of Islam, although in the end is a blend of Islamic teachings with elements of Sufism in the text that shows Centini that the elements of Islam that is close to the mystical teachings
A work that inspires great Javanese culture is the wird is contained on the procedures for someone who wants to hold a union with God. Condition of uniting man to God is a universal phenomenon in many religions that have this kind of teaching, ie, when the man actually believes that ultimate reality is just a shadow of the existence of God. Humans would not be wise to pursue the reality that only a shadow, but the essential is the Lord.God was "underneath" wherever he went that called Wahdat al-Syu'ud so that the glitter of this world do not bind
Kejawen understand that has parallels with Sufism is a mystical reality of the Java community with roots so it always had a following and its development is very dependent on how much the appreciation of future generations of past values that exist in the interior of teaching literature.
D. Balance Doctrine: The value of Java and Islam
Teachings of Islam taught by the balance shown in the doctrine that the property has a social function. Among the arguments which show that social function is as in:
Surat Az-Zukhruf verse 32:
It means: "Are those who divide the mercy of your Lord? Have we determine between them their livelihood in the life of the world, and we have been raising their sebahagian above others some degree, so that they can use some part of it. and grace of your Lord is better than what they amass. "
Surat Adh-Zariyaat paragraph 19:
It means: "And the treasures they have the right to ask the poor and the poor who have no part."
In addition, the Quran also expressly prohibit the accumulation of property in the sense of hoarding (QS.104: 2).
In a variety of arguments over the ownership of property was the main but not the urge to control himself and not indulgence in meeting the needs of the individual alone is very major. In this case the implicit doctrine that Islam teaches, and outlines the principles of meeting the needs of "just need" while maintaining a balance with the others.
The issue of self-control is an issue that both get the attention of the public who support the teachings of Islam and Javanese culture, Javanese society commonly used term Bethara Kala which is a character in Javanese tradition and serves as a symbol of time. Kala Bethara be subjected when in fact it can mean that the time had to be mastered.Conversely, when time can not be controlled in the sense of not appreciate the time and the exploit in the best possible time then this is symbolized by the eating Bethara Kala.
Al Islam is just one, but not a single Islamic culture. So many and varied according to the objective conditions of space and time, according to the place and time of the creator and developer culture.
In religious life, the tendency to modify Islam with Javanese culture has spawned a wide range of new products, especially on the interrelation of the Javanese Islam with the beliefs and rituals of Java.
In the context of Indonesia, Javanese culture is one of the local culture is important because it affects the part of the largest ethnic in Indonesia. Islamic values have significance for Javanese culture as the majority of Javanese religion and embrace Islam.Thus the relations with the Islamic values of Javanese culture becomes interesting because of the existence of Islam and Javanese culture that is dominant in the nation of Indonesia.
II. THEOLOGICAL PROBLEM
A. Understanding of the interrelation
B. The interrelation of Javanese Islam in Religious Aspect
C. Coverage of Islam and Javanese interrelation
D. Balance Doctrine: The value of Java and Islam
III. DISCUSSION
A. Understanding of the interrelation
In the dictionary of the Indonesian language, means the interrelation with each other relations. So here is the interrelation of the relationship between moral values or culture of the aspects of Java with the Islamic faith.
Before Islam came, the Java community has had a belief which is based on Hindu teachings are characterized by the presence of the gods, scriptures, saints, demons, the circle of suffering (samsara), the law of karma and the life everlasting happiness (moksha).In addition there is also rooted in Buddhist teachings are characterized by a belief in God (Sang Hyang Adi Buddha), in addition to existing animism and dynamism.
After the arrival of Islam to Java, there was an interrelation with the Islam of Java, one of which is the interrelation between the beliefs and rituals of Islam with the values of Java.This interrelation is basically reached by way of absorption gradually, as seen and is pronounced in Arabic Islam into Java phenomenon.
One of the main principles of the religious thought of Java is that everything is composed of container and contents. Natural, physical form and the piety of the normative body is the container. God, sovereign, spirit, faith and mysticism is the content. Among the Javanese mystics believe, in the end the content is more meaningful than the container, because the key to mystical union.
B. The interrelation of Javanese Islam in Religious Aspect
Previous note, that there are two manifestations of Javanese Islam is quite different, namely the Islamic Religion and Santri Jawi. The first title that means "the religion of the Javanese", while the latter means "the religion of Islam who embraced the students".
Javanese form of Islam called Agami Jawi or Kejawen It is a complex of beliefs and concepts of Buddhist Hindu mystic who tend toward mixed together and recognized as the religion of Islam. Varian students of Islam, which although not entirely free from the elements and the elements of animism, Hinduism Buddhism, closer to the dogmas of the real teachings of Islam.
Jawi is the dominant religion in Negarigung areas in Central Java, in Bagelen and Mancanegari area, while the dominant religion of Islam Santri Banyumas and coastal areas Surabaya, pantura area, the eastern tip of Java island, as well as rural areas in the valley of the river Solo and Brantas river.
A. The belief system Agami Jawi
Agami Jawi culture system commensurate with the cultural system of Javanese religion.There are a variety of beliefs, concepts, views and values, as sure of God, Muhammad as a messenger of God, convinced the other prophets and holy figures of Islam, believes the concept of certain gods who controlled parts of the universe, has certain concepts about life and life after death, believe the incarnation of the spirits of dead ancestors, the guardian spirits, ghosts and demons believe a giant, and convinced of the existence of supernatural forces in the universe.
2. The belief system of Islam Santri
Students of Islamic belief system both rural and urban populations originated from enculturation, they are trained to read the Qur'an is composed of puritan concepts about God, the Prophet Muhammad, about the creation of the world, good and bad behavior, mortality and life in the afterlife , which all have confirmed the existence of. Students in rural people generally accept these concepts as they are without concern about the interpretation: but the students in the city usually pay attention to morals and ethics of interpretation of these teachings.
More simply DO from the aspect of the divine, the principle of Islamic unity has been mixed with Javanese beliefs (Hinduism, Buddhism, animism and dynamism), of which the name of God into Gusti Allah, Almighty ingkang Kuwaos (al-Qadir). In addition there are also Hyang Nata Universe (Allah Rabb al-Amien), the word Hyang means God or Gods. Among Muslims in Java is still no trace of animistic beliefs and the influence that could be witnessed in a new form. For example, ancient amulets made from tiger nails, now made with a piece of paper written with the passage of the verses of the Koran. In good and bad aspects of the provision of God's destiny, Java, influenced by the theological tradition that led to the Javanese Jabariyah better let go, and nrimo Sumarah pandum ing against God's pattern.
C. Coverage of Islam and Javanese interrelation
Interrelation between Islam and covers so many aspects of Java, in fact almost all aspects of life interact and berinterelasi Java with Islam. This can be seen in some aspect of life, are as follows:
1) Aspects of belief and ritual
a. Aspects of trust
A description of the aspects of trust can be seen in the discussion above regarding the interrelation of the aspects of Islam and Javanese belief.
b. Aspects of ritual
Islam teaches its followers to perform certain rituals. Includes various forms of worship as summed up in the pillars of faith, the creed, prayers, alms, fasting and pilgrimage.Essence of prayer is prayer, fasting while in Javanese culture there is such thing as fast badalah that functions in controlling appetite and spiritual purification. According to Rangga Warsito, fasting can be exchanged with the word tapa, because the practice of asceticism in general accompanied by fasting. In Islam Javanese asceticism is a form of exercise to strengthen the inner world of abstinence in a consistent and focused. The purpose of penance is to gain supernatural powers and is able to communicate with supernatural beings.
Aspects of prayer and fasting seems to have a very wide influence, coloring the various forms of traditional Javanese ceremony. For the Javanese, life is full of ceremonies, both pertaining to the circle of human life from its presence in the belly of the mother, birth, childhood, until his death rites, or ceremonies are also related to the daily behavior . The ceremony was originally performed in order to counteract the bad influence of the supernatural forces that are not desired that would endanger the survival of human life.
Islam subtly give new color to the ceremonies as kenduren or salvation. In this salvation in the main ceremony is the reading of the prayer (in Javanese term Dongo), led by a person who is deemed to have knowledge of Islam, whether it's the lebai or kiayi. In addition, there is a set of foods that the participants brought home salvation, which is called a blessing.These foods were provided by the organizers of the ceremony or Shohibul intent, in a distinctive shape, the core food is rice cone, chicken and added umbarampe environment to another.
2) aspects of education
An educational institution, boarding is a form of cultural continuity in Hindu Buddhist Islamkan peacefully. Existing education system in the Hindu Buddha then continued during Islam. Islamic education system in the form of acculturation among the Hindu system of Buddhist education with Islamic education who have known uzlah (alone). Acculturation is shown in an education system that follows the Hindu Buddhist clergy, which is when the teacher and the pupil is in a residential neighborhood. Islam on the education system is called the pesantren or Islamic boarding schools.
An Islamic boarding school education system that has similarities with the educational system in the Hindu Budha called Mandala. Mandala is a sacred place that became the center of all religious activities. A region or followers. According to IP Simanjuntak said that boarding schools for Islamic religious education institutions have taken the model and does not change the organizational structure of educational institutions in the Hindu Mandala. Just change the content of religious boarding schools studied, the language becomes a means for understanding the lessons of religion and background santrinya.
The origin of the pesantren is inseparable from the history Walisongo. Walisongo are figures spreading Islam in Java during the 15-16 century has managed to combine aspects of secular and spiritual in introducing Islam in society. They are Maulana Malik Ibrahim, Sunan Ampel, Sunan Bonang, Sunan Kalijaga, Sunan Degrees, Sunan Giri, Festival, Sunan Muria and Sunan Gunung Jati. Maulana Malik Ibrahim or Sunan Gresik (1419 W. H) is the first to build a boarding school as a place to educate and galvanize the students. With the aim that the students can become a proficient interpreter propaganda before they deployed directly in the wider community.
Approaches and policies Walisongo institutionalized in a boarding culture with the essence of ideological continuity and prosperity. This continuity is reflected in the philosophical and religious relationship between taqlid and modeling for the students, through the concept of modeling greatness of Prophet Mohammad. If the Islamic world.Prophet is the leader and the central role model no doubt, then the Java community leadership of the Prophet translated and forwarded by the Walisongo.
For Walisongo educate the duty and the call of religion, to educate students as well as educate the child of their own. Walisongo teachings can not be separated from the basic teachings of Sufism. Sufism as an active element in the spread of Islam in Java, with the presence of tariqat Qadariyyah, Naqsabandiyah and Suhrowardiyyah. Tariqat and the supremacy of religious knowledge as it has been engraved in the history of life is another feature of the pesantren.
3) the political aspect
Culture is generally regarded as a process or work, creativity, taste, and human initiative in an effort to meet the challenges of life that comes from the natural surroundings. People who give priority to economic value, will always give priority to the economic and material gains. While the emphasis is more political values, their behavior was characterized by political values. He will implement the political morality as taught by Niccolo Machravelli, which justifies any means. This is seen clearly in the history of the gentry class behavior in Java, Javanese kingdoms until the time of Mataram. This means that if the political power which they view as a source of glory is disturbed, they will defend desperately as saying: "pecahing dhadha wutahe ludiro".
The spread of the religion of Islam which was originally concentrated in coastal areas, finally got a good reception from the heads of the regional or district head. Muslims also support expanding the powers of the regents were to succeed in forming a local sultanates. Among the Javanese empire of Islam which is then extended its political power is Demak empire. Therefore, since the 15th century and 16th century AD, the spread of Islam has been supported by various sultanates in coastal areas.
4) Aspects of literature
One element that stands out is Islam as a religion that developed in Java, gained a large following since being introduced by the settlers through the coastal region and then enter the hinterland to interact with old elements. The meeting between the ethics of Java (Buddhist Hindu heritage) who have been there before with the teachings of Islam are drawn to the mystical thought that much in terms of violating Islamic law. Apart from the issue of when the entry of Islam to Java, another issue that is not less important is the process of inculturation, among the elements of Islam that is very prominent in the local culture.
a) Islam and Javanese literature coastal
Pesisiran literature as part of Javanese literature is closely linked with the development of religious life because it is basically the daily life of people can not disconnect from the religious framework, usually identified as a work of literature relating to the process of Islamization of Java, which takes a long and peaceful. The works that emerged from the authors noticed that the color is so dominant religion, there is even a tendency toward maintaining legalistic element in the religion of the possibility of entry elements contain an element that is considered misleading. The work that is considered the oldest manuscript identified are derived from Tuban, which published a dissertation with the title Schrieke boek Van Het Bonang, and in particular by SWJ.Drewes published under the title The She Admotion of Bari (Bari Sheikh Words). Drewes article is a critique of the dissertation which was written by Schriele above. The work is considered as Sunan Bonang writing on the basis of the information in the colophons stating finish the story, because the manners of a prince Bonang, such views are considered wrong by Drewes because it could have been written by scribes who do not necessarily Sunan Bonang.
Of the work shown in the outline describes what was referred to as wirasaning sulune proposal which essentially contains the teachings of Sufism in the capture of the mystical teachings of Al-Ghazali and al-Junaid Baghdadi Sufism is patterned in such Sunni kentalnya with Sunni elements so that the doctrine rejected elements of Sufism.Philosophical teachings of Ibn Arabi for example, with words that mengatkan al Sirri waana insnu sirruhu which means the essence of man is the essence of me and I was his essence, this view is not consistent with Sunni tradition that made it impossible for humans to have the same essence with God, an outline of this text gives a discourse that urid Sheikh Bari 'disciples did not get lost following the teachings of Sufism a philosophical approach.
The spirit of the Shari'ah priority in comparison to the spiritual life culminated in the writing of poetry containing the teachings of Islam as a force in the show Ahlussunnah KH. Ahmad Ri'fa'i of Kalisalak. He set the books in the form of poetry which amounts to 52 pieces, 19 of which are stored in the East. The books of his followers in the apartment with tarjumah contains various Islamic pillar. Essay, creed, Shariah and Sufism. Kitan-book can be viewed as part of the agitation, Islam teaches coastal style with long-standing linguistic patterns.
b) the character of the mystical Outback
Along with klamisasi process that moves from the coast to inland areas, as explained above, there is also the process of Islamization of the interior of the first literary character of Hindu-centric to be smelling of Islam, although in the end is a blend of Islamic teachings with elements of Sufism in the text that shows Centini that the elements of Islam that is close to the mystical teachings
A work that inspires great Javanese culture is the wird is contained on the procedures for someone who wants to hold a union with God. Condition of uniting man to God is a universal phenomenon in many religions that have this kind of teaching, ie, when the man actually believes that ultimate reality is just a shadow of the existence of God. Humans would not be wise to pursue the reality that only a shadow, but the essential is the Lord.God was "underneath" wherever he went that called Wahdat al-Syu'ud so that the glitter of this world do not bind
Kejawen understand that has parallels with Sufism is a mystical reality of the Java community with roots so it always had a following and its development is very dependent on how much the appreciation of future generations of past values that exist in the interior of teaching literature.
D. Balance Doctrine: The value of Java and Islam
Teachings of Islam taught by the balance shown in the doctrine that the property has a social function. Among the arguments which show that social function is as in:
Surat Az-Zukhruf verse 32:
It means: "Are those who divide the mercy of your Lord? Have we determine between them their livelihood in the life of the world, and we have been raising their sebahagian above others some degree, so that they can use some part of it. and grace of your Lord is better than what they amass. "
Surat Adh-Zariyaat paragraph 19:
It means: "And the treasures they have the right to ask the poor and the poor who have no part."
In addition, the Quran also expressly prohibit the accumulation of property in the sense of hoarding (QS.104: 2).
In a variety of arguments over the ownership of property was the main but not the urge to control himself and not indulgence in meeting the needs of the individual alone is very major. In this case the implicit doctrine that Islam teaches, and outlines the principles of meeting the needs of "just need" while maintaining a balance with the others.
The issue of self-control is an issue that both get the attention of the public who support the teachings of Islam and Javanese culture, Javanese society commonly used term Bethara Kala which is a character in Javanese tradition and serves as a symbol of time. Kala Bethara be subjected when in fact it can mean that the time had to be mastered.Conversely, when time can not be controlled in the sense of not appreciate the time and the exploit in the best possible time then this is symbolized by the eating Bethara Kala.
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