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Orang Suci Di Tanah Jawa: Sosok Sunan Kalijaga Dalam Tradisi Mataram Islam

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Orang Suci Di Tanah Jawa: Sosok Sunan Kalijaga Dalam Tradisi Mataram Islam LAPORAN HASIL PENELITIAN TAHUN ANGGARAN 2015 ORANG SUCI DI TANAH JAWA: SOSOK SUNAN KALIJAGA DALAM TRADISI MATARAM ISLAM PENELITI DR. HAMID NASUHI, MA NIP. 19630908 199001 1 001 PUSAT PENELITIAN DAN PENERBITAN (PUSLITPEN) LP2M UIN SYARIF HIDAYATULLAH JAKARTA 2015 LEMBAR PENGESAHAN Laporan penelitian yang berjudul “Orang Suci di Tanah Jawa: Sosok Sunan Kalijaga dalam Tradisi Mataram Islam” merupakan laporan akhir pelaksanaan penelitian yang dilakukan oleh Dr. Hamid Nasuhi, MA, dan telah memenuhi ketentuan dan kriteria penulisan laporan akhir penelitian sebagaimana yang ditetapkan oleh Pusat Penelitian dan Penerbitan (PUSLITPEN) LP2M UIN Syarif Hidayatullah Jakarta. Jakarta, November 2015 Peneliti Dr. HAMID NASUHI, MA NIP. 19630908 199001 1 001 Mengetahui, Kepala Pusat, Ketua Lembaga, Penelitian dan Penerbitan (PUSLITPEN) Penelitan dan Pengabdian kepada LP2M UIN Syarif Hidayatullah Jakarta Masyarakat (LP2M) UIN Syarif Hidayatullah Jakarta WAHDI SAYUTI, MA M. ARSKAL SALIM GP, MA, Ph.D NIP. 19760422 200701 1 012 NIP. 19700901 199603 1 003 PERNYATAAN BEBAS PLAGIASI Yang bertanda tangan di bawah ini; Nama : Dr. Hamid Nasuhi, MA Jabatan : Lektor Kepala Unit Kerja : Fakultas Ushuluddin Alamat : Jl. Ir. H. Juanda No. 95 Ciputat, Tangerang Selatan dengan ini menyatakan bahwa: 1. Judul penelitian “Orang Suci di Tanah Jawa: Sosok Sunan Kalijaga dalam Tradisi Mataram Islam” merupakan karya orisinal saya. 2. Jika di kemudian hari ditemukan fakta bahwa judul, hasil atau bagian dari laporan penelitian saya merupakan karya orang lain dan/atau plagiasi, maka saya akan bertanggung jawab untuk mengembalikan 100% dana hibah penelitian yang telah saya terima, dan siap mendapatkan sanksi sesuai ketentuan yang berlaku serta bersedia untuk tidak mengajukan proposal penelitian kepada PUSLITPEN LP2M UIN Syarif Hidayatullah Jakarta selama dua tahun berturut-turut. Demikian pernyataan ini dibuat untuk digunakan sebagaimana mestinya. Jakarta, November 2015 Yang Menyatakan, Materai 6000 DR. HAMID NASUHI, MA NIP. 19630908 199001 1 001 ABSTRAK Fenomena orang suci –yang disebut wali—di Jawa merupakan bagian tidak terpisahkan dari fenomena yang sama di bagian dunia Islam lainnya. Wali adalah seseorang yang dianggap dekat dengan Allah sehingga bergelar Wali Allah (―teman Tuhan‖). Dari kedekatannya dengan Tuhan, seorang wali mendapatkan karamah- karamah, yang mendatangkan penghormatan dari para pengagumnya. Makam para wali umumnya ramai dikunjungi, tetapi yang dilakukan para peziarah di pemakaman sangat bervariasi dari satu tempat ke tempat lainnya. Sunan Kalijaga adalah seorang seorang wali yang sangat populer di kalangan orang Jawa. Nama Sunan Kalijaga semakin menyejarah ketika ia banyak disebut di dalam kitab-kitab sejarah (babad) yang banyak dikarang pada periode Kerajaan Mataram Islam, terutama mulai abad ke-17. Teks-teks itu sangat bersifat hagiografis sehingga hal-hal besar di Jawa masa kini, khususnya dalam bidang politik, budaya, dan keagamaan selalu dirujuk sebagai hasil kreasi dari wali ini. Modifikasi bentuk dan cerita-cerita wayang, lagu Lir-ilir, pemakaian bedug sebagai penanda salat, legenda tatal dalam pendirian Masjid Agung Demak, baju (kutang) Antakusuma yang keramat, dan lain-lain merupakan warisan dari Sunan Kalijaga. Karena itu, ia dianggap sebagai representasi manusia sempurna dalam pandangan orang Jawa, tidak kalah sempurna dari raja-raja –yang dianggap sebagai raja terbesar sekalipun—yang pernah berkuasa di Keraton Mataram. 56 KATA PENGANTAR Alhamdulillah, penelitian tentang sosok wali yang sangat terkenal di kalangan orang Jawa, Sunan Kalijaga, telah selesai digarap. Penelitian berjudul “Orang Suci di Tanah Jawa: Sosok Sunan Kalijaga dalam Tradisi Mataram Islam” ini diinspirasi oleh minimnya informasi tentang awal penyebaran Islam di Jawa yang konon diinisiasi oleh para wali yang tergabung dalam Wali Sanga (Wali Sembilan). Hal ini sangat disayangkan, mengingat umat Islam Indonesia saat ini adalah umat yang terbesar di dunia dari segi jumlah. Namun, ironisnya, figur-figur penting yang telah berjasa mengantarkan mereka kepada Islam tidak diketahui dengan baik oleh masyarakat. Saya mengucapkan terima kasih kepada Ketua Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) UIN Syarif Hidayatullah Jakarta, dan lebih khusus kepada Kepala Pusat Penelitian dan Penerbitan (Puslitpen), yang telah bersedia membiayai penelitian ini. Juga ucapan yang sama saya tujukan kepada para staf Puslitpen yang telah membantu kelancaran administrasi penelitian ini. Akhir kata, saya memohon maaf jika masih banyak kekurangan dalam laporan penelitian ini. Insyaallah, jika ada kesempatan untuk diterbitkan, laporan ini akan diformat ulang, sehingga lebih layak terbit (publishable). Jakarta, November 2015 Peneliti 56 DAFTAR ISI Lembar Pengesahan Pernyataan Bebas Plagiasi Abstrak Kata Pengantar Daftar Isi Bab I : Pendahuluan (1) A. Latar Belakang Penelitian (1-4) B. Rumusan Masalah (4) C. Kajian Literatur (4-6) D. Kerangka Teori (6-7) E. Metode Penelitian (8) F. Sistematika Penulisan (8-9) Bab II : Fenomena Orang Suci (10) A. Fenomena “Yang Suci” (10-15) B. Fenomena Wali dalam Islam (15-18) Bab III : Sosok Sunan Kalijaga dalam Historiografi Jawa (19) A. Historiografi Jawa Mataram Islam (19-24) B. Zaman Kuwalèn (Zaman Kewalian) di Jawa (24-33) C. Figur Sunan Kalijaga dalam Babad Tanah Jawi (33-40) Bab IV : Glorifikasi Sunan Kalijaga dalam Masyarakat Jawa (41) A. Glorifikasi dalam Bentuk Teks (41-50) B. Glorifikasi dalam Bentuk Tindakan Religius (50-55) Bab V : Kesimpulan (56-57) Daftar Pustaka (58-59) BAB I PENDAHULUAN A. Latar Belakang Penelitian Seluruh pengkaji Islam di Jawa –baik yang dari Indonesia maupun dari luar Indonesia—tidak ada yang menafikan peran para wali dalam mengislamkan penduduk Jawa di masa awal. Para wali –orang-orang suci—itu diyakini sebagai sosok yang paling bertanggung jawab mengubah agama orang Jawa dari semula Hindu-Buddha menjadi Islam. Perubahan itu, meskipun berlangsung secara bertahap, tentu merupakan fenomena luar biasa mengingat bahwa agama Hindu dan Buddha sudah menancapkan pengaruhnya sedemikian dalam dan lama di Jawa, kurang lebih satu milenium. Namun, fakta yang mestinya bersifat historis ini masih sulit dilacak kebenaran dan akurasinya. Ini tentu sebuah ironi. Para wali itu diperkirakan hidup pada abad ke-15 dan ke-16 M, tetapi sulit sekali ditemukan catatan historis yang kredibel tentang mereka. Bahkan nama-nama mereka tidak ada yang menjadi entry dalam The Encyclopaedia of Islam tujuh jilid yang tebal-tebal itu. Ini berbeda dengan tokoh- tokoh Muslim lain yang tersebar dari seluruh penjuru dunia yang mendapat kehormatan masuk dalam buku referensi monumental tersebut. Padahal, saat ini umat Islam Indonesia adalah yang terbanyak jumlahnya di dunia, dan umat Islam di Jawa, sebagai suku bangsa terbesar di Indonesia, pastilah menjadi penyumbang yang signifikan dari jumlah tersebut. Sampai sekarang makam tokoh-tokoh yang disebut sebagai bagian dari Wali Sanga (sembilan wali) itu ramai dikunjungi para peziarah. Makam-makam tersebut tersebar dari Jawa Barat, Jawa Tengah, hingga Jawa Timur. Dengan semakin membaiknya kondisi ekonomi masyarakat, paket wisata ziarah Wali Sanga tampak cukup diminati. Sebagai contoh, kota Demak, yang memiliki dua situs ziarah utama, yaitu Masjid Agung Demak dengan makam para rajanya dan Makam Sunan Kalijaga di Desa Kadilangu, banyak dikunjungi wisatawan dari luar daerah. Bahkan dalam survei pariwisata Jawa Tengah pernah disebutkan 1 bahwa Demak adalah destinasi wisata terbesar kedua di Jawa Tengah setelah Candi Borobudur. Tradisi ziarah ke makam seorang wali bisa menjadi penanda atau indikator seberapa besar jasa dan pengaruh wali tersebut di mata masyarakat peziarah. Namun, sayangnya, keterkaitan fenomena para wali dengan peristiwa besar sejarah konversi keagamaan di Jawa tersebut belum banyak dikaji dalam perspektif sejarah kritis. Hanya sedikit sejarahwan yang memfokuskan kajiannya pada masalah ini, antara lain H.J. de Graaf dari Belanda, Hosein Djajadiningrat dari Indonesia, dan M.C. Ricklefs dari Australia. Sementara hasil studi sarjana yang lain tampak belum sampai pada level ketiga sarjana tersebut. Bahkan banyak di antara mereka yang cenderung menulis dengan semangat hagiografis. Hal ini tentu membawa problem akademis; bisakah yang mereka tulis itu dipercaya? Secara arkeologis dan genealogis sulit diingkari bahwa para wali itu memang benar-benar pernah ada; di samping keberadaan situs-situs makam mereka, ada pula para warga yang mengaku sebagai keturunan orang-orang suci tersebut. Namun, kebesaran dan keagungan para wali di mata masyarakat justru terbentuk lebih solid melalui transmisi kultural, khususnya lewat karya-karya sastra, yang banyak menyebut peran mereka dalam penyebaran Islam di Jawa. Salah satu karya sastra terpenting mengenai hal ini adalah Babad Tanah Jawi (BTJ), yang dikarang pada masa Kerajaan Mataram Islam. Kerajaan Mataram Islam adalah kerajaan besar terakhir di Jawa yang sekarang ini terpecah menjadi empat bagian: Keraton Kasunanan di Surakarta, Keraton Kasultanan di Yogyakarta, Pura Mangkunegaran di Surakarta, dan Pura Pakualaman di Yogyakarta. Sebagai ‗buku induk‘ sejarah Jawa, BTJ memuat secara lengkap cerita tentang Jawa, mulai dari mitos asal-usul Tanah Jawa, kerajaan-kerajaan yang pernah berdiri di atasnya, kedatangan agama Islam dan peran para wali, sampai detil cerita raja-raja yang berkuasa di Mataram hingga masa Surakarta. Salah satu wali yang diceritakan dengan rinci dalam BTJ adalah Sunan Kalijaga. Wali asal Tuban, kota di pesisir utara Jawa bagian timur, ini
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