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149 Ragam Arsitektur Masjid Tradisional Banjar

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149 Ragam Arsitektur Masjid Tradisional Banjar URNAL Kebijakan Pembangunan Volume 12 Nomor 2 Desember 2017: 149 - 161 ISSN 2085-6091 Terakreditasi No : 709/Akred/P2MI-LIPI/10/2015 RAGAM ARSITEKTUR MASJID TRADISIONAL BANJAR KALIMANTAN SELATAN DAN MAKNA SIMBOLISNYA THE ARCHITECTURES VARIETIES OF TRADITIONAL BANJAR SOUTH KALIMANTAN MOSQUE AND SYMBOLIC MEANING Wajidi Badan Penelitian dan Pengembangan Daerah Provinsi Kalimantan Selatan Jl. Dharma Praja I Banjarbaru, Kalimantan Selatan, Banjarbaru, Indonesia e-mail: [email protected] Diserahkan: 20/07/2017, Diperbaiki: 29/08/2017, Disetujui: 20/09/2017 Abstrak Masjid tradisional Banjar Kalimantan Selatan menarik untuk dikaji karena selain memiliki keragaman model arsitektur yang relatif sama, juga mengandung makna simbolis sebagai cerminan adanya pengaruh budaya pra-Islam dalam konstruksi dan ragam hiasnya. Kajian ini bertujuan untuk: (1) Mengetahui gambaran konstruksi masjid tradisonal Banjar; (2) Mengetahui pengaruh ragam hias pra-Islam yang mencerminkan hubungan antara Islam dan budaya pada arsitektur masjid tradisional Banjar. Penelitian ini mengambil tempat di Kota Banjarmasin, Kabupaten Tapin, Kabupaten Hulu Sungai Selatan, dan Kabupaten Tabalong yaitu di tempat masjid tradisional Banjar berada. Penelitian ini merupakan penelitian deskriptif kualitatif dengan metode pendekatan antropologis, sejarah, budaya dan keagamaan. Hasil penelitian menunjukkan bahwa meski sama-sama beratap tumpang (bertingkat), masjid tradisional Banjar di Kalimantan Selatan mempunyai perbedaan dengan masjid tradisional Indonesia lainnya. Perbedaan tersebut terutama dalam variasi bentuk atap, kontruksi lantai panggung, ukiran atau ragam hias (ornamen) yang masing-masing dipengaruhi oleh budaya dan lingkungan setempat. Kata kunci: arsitektur, ragam hias, masjid tradisional Banjar, makna simbolis. Abstract The traditional Banjar mosque in South Kalimantan is interesting to study because in addition to having diversity in architectural model that is relatively the same, it also contains a symbolic meaning as a reflection of the influence of pre-Islamic culture in the construction and the decoration. This study aims to: (1) find out the Banjar traditional mosque construction; (2) find out the effect of pre-Islamic ornamentation that reflects the relationship between Islam and the culture of Banjar traditional mosque architecture. The location of research is in Banjarmasin, Tapin regency, Hulu Sungai Selatan regency, and Tabalong regency in which the mosques are categorized as the traditional Banjar mosque. This study is a qualitative descriptive study with an anthropological, historical, cultural and, religious approach method. The results showed that even though all mosques in Banjar have the same roof overlapping, the traditional Banjar mosques have differences from the other Indonesian traditional mosques. The difference is mainly in the form of variations roof, floor construction stage, carving or decoration (ornaments) that each is influenced by the local culture and environment. Keywords: architectural, ornament, traditional mosque Banjar,and symbolic meaning PENDAHULUAN pula bangunan masjid yang merupakan hasil renovasi Masyarakat Banjar di Kalimantan Selatan masjid tua, bahkan banyak masjid didirikan di lokasi identik dengan agama Islam. Identitas itu tidak hanya baru guna menampung jama'ah. Seiring perjalanan tercermin dari kenyataan bahwa Islam sebagai agama waktu, banyak masjid tua di Kalimantan Selatan mayoritas, namun juga banyaknya tempat ibadah mengalami renovasi dengan bentuk kubah masjid yang berupa masjid, langgar (surau), dan mushola. lebih modern mengikuti model arsitektur Timur Keberadaan tempat ibadah itu sejalan dengan sejarah Tengah. masuk dan tersebarnya agama Islam di Kalimantan Dalam ajaran Islam yang terpenting dari sebuah Selatan. Dimana umat Islam berada maka dibangunlah masjid sebagaimana diatur dalam Alqur'an dan Hadits masjid sebagai tempat ibadah salat lima waktu, salat adalah ketepatan arah kiblat, sehingga di tanah lapang Jumat, salat hari raya, dan kegiatan ibadah lainnya. pun ibadah salat dapat dilakukan. Aturan tentang Diantara masjid itu, ada yang telah berusia bentuk masjid sendiri tidak ada, akibatnya dari waktu ratusan tahun tanpa ada ada perubahan yang berarti ke waktu terjadi perubahan bentuk bangunan masjid dari arsitektur aslinya saat pertama kali dibangun, ada yang sifatnya menyempurnakan fungsi dan 149 URNAL Kebijakan Pembangunan Volume 12 Nomor 2 Desember 2017: 149 - 161 penampilan fisiknya; keindahan atau daya tarik. masjid-masjid tradisional atap tumpang di Kalimantan Masjid berarsitektur tradisional di Indonesia Selatan, yaitu di Masjid Sultan Suriansyah di berbeda dengan masjid di Saudi Arabia atau India yang Kampung Kuin Banjarmasin, Masjid Al-Mukarromah umum dengan atap kubah model bawang. Atap masjid (populer disebut Masjid Banua Halat) di Desa Banua tradisional Indonesia pada umumnya berbentuk Halat Kiri Kabupaten Tapin, Masjid Quba di Desa seperti atap bangunan Meru di Bali. Bentuk atap Amawang Kanan dan Masjid Su'ada di Desa Wasah seperti itu, merupakan pengaruh dari arsitektur Hilir Kabupaten Hulu Sungai Selatan, Masjid Al-Haq, tradisional pra-Islam, begitu pula dengan ornamen- di Desa Hantakan Kabupaten Hulu Sungai Tengah, ornamen selain kaligrafi banyak dipengaruhi oleh Masjid Pusaka Banua Lawas di Desa Banua Lawas suasana lingkungan yang kaya dengan pepohonan dan Kabupaten Tabalong, Masjid Assuhada di Desa bunga-bungaan. Waringin Kecamatan Haur Gading, Kabupaten Hulu Sejak awal perkembangan, agama Islam Sungai Utara, Masjid Assyuhada di Desa Sungai memang bersikap toleran terhadap unsur-unsur Durian Kecamatan Banua Lawas Kabupaten tradisional, dan bahkan menjadikannya sebagai objek Tabalong, Masjid Basar Desa Pandulangan kultural yang memperkuat dakwah Islamiyah. Dari sisi Kecamatan Sungai Pandan Kabupaten Hulu Sungai bangunan masjid, unsur-unsur tradisional Utara. Data primer dan sekunder, baik berupa diaplikasikan bukan hanya pada konstruksi, melainkan peninggalan-peninggalan (relics atau remain) dan juga ornamen yang terdapat pada jendela, pintu, catatan-catatan (records) (Sjamsuddin 2012) mimbar, kubah, dan lain sebagainya. dikumpulkan menggunakan kombinasi teknik-teknik Sebagai bagian dari tempat ibadah, masjid pengumpulan data, yaitu wawancara, pengamatan/ tradisional Banjar yang berusia tua di Kalimantan observasi, studi kepustakaan, dokumentasi. Selatan sangat menarik menarik untuk dikaji karena memperlihatkan adanya interaksi atau persinggungan HASIL DAN PEMBAHASAN antara kepercayaan lama dan Islam. Persinggungan itu dapat dipahami jika kita melihat proses Islamisasi Keragaman Konstruksi Masjid pada masyarakat Banjar pra-Islam yang tidak serta Unsur utama yang dipakai untuk membedakan merta menghapus pelbagai tradisi atau warisan budaya bentuk/langgam/gaya bangunan masjid adalah pada dalam bentuk material (fisik) maupun gagasan (non atap, menara, dan pola hiasan. Bentuk atap bangunan fisik) yang terkait dengan kepercayaan lama. masjid tradisional Kalimantan Selatan mempunyai Salah satu peninggalan tradisi dalam bentuk perbedaan dengan masjid tradisional Indonesia material adalah masjid tradisional Banjar yang jika lainnya, meski sama-sama beratap tumpang dicermati memiliki keragaman konstruksi dalam (bertingkat). Perbedaan tersebut terutama dalam arsitektur yang relatif sama, disamping mengandung variasi bentuk atap, ukiran atau ragam hias (ornamen) makna simbolis sebagai cerminan adanya pengaruh karena masing-masing dipengaruhi oleh budaya dan budaya pra-Islam dalam konstruksi dan ragam lingkungan setempat. hiasnya. Sebagai contoh, pada konstruksi atap Pada mulanya, langgam atap kubah masjid kuno tumpang dan ragam hiasnya seringkali dikaitkan di Kalimantan Selatan tumpang seperti kubah masjid dengan alam, kepercayaan lama, atau agama Islam Demak, hal ini terjadi karena terbentuknya Kesultanan yang dianut masyarakat Banjar. Permasalahan yang Banjar tidak terlepas dari peranan Kerajaan Demak diangkat dalam penelitian ini adalah bagaimana yang mengutus Khatib Dayan yang mengislamkan gambaran keragaman konstruksi dan pengaruh budaya Pangeran Samudera sebagai raja yang pertama dengan pra-Islam pada arsitektur masjid tradisional Banjar? gelar Sultan Suriansyah. Karena adanya pengaruh Berdasarkan permasalahan tersebut di atas maka Demak, maka kemungkinan besar bentuk bangunan kajian ini bertujuan untuk: (1) Mengetahui gambaran atap masjid Sultan Suriansyah atau masjid tua lainnya keragaman konstruksi masjid tradisional Baanjar saat pertama kali didirikan masih mengadopsi model Kalimantan; (2) Mengetahui pengaruh ragam hias pra- Masjid Demak. Akan tetapi, seiring dengan perjalanan Islam yang mencerminkan hubungan antara Islam dan waktu terjadi penyempurnaan tampilan fisik di budaya pada arsitektur masjid tradisional Banjar beberapa segi bangunan yang dipengaruhi oleh budaya Kalimantan Selatan; (3) Mengetahui latar belakang atau lingkungan setempat, sehingga akhirnya munculnya pengaruh tradisi Pra-Islam pada konstruksi terbentuklah pola bentuk atap dan ornamen masjid dan ragam hias masjid tradisional Banjar Kalimantan bercirikan budaya Banjar yang mempunyai ciri khas Selatan. tersendiri dan telah menjadi model bangunan mesjid waktu itu yang berbeda dengan masjid model Demak, METODE PENELITIAN meski tetap beratap tumpang. Tulisan ini merupakan penelitian deskriptif Di Kalimantan Selatan, masjid berasitektur kualitatif. Lokasi penelitian mengambil tempat di tradisional atap tumpang yang bercirikan budaya 150 Ragam Arsitektur Masjid Tradisional Banjar Kalimantan Selatan dan Makna
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