Jejak Islam di Jogja
Yogyakarta, sering disebut dengan Jogja, sejak dulu sering dikenal dengan kota pedidikan, selain kota gudeg. Hal ini tampak setidaknya dari keberagaman dua pergururan tinggi tertua di Indonesia, yaitu Universitas Gajah Mada dan Universitas Islam Indonesia. Namun, jika kita coba membuka-buka catatan sejarah tentang Jogja, salah satu Daerah Istimewa di Indonesia ini menyimpan banyak bukti keagungan Islam, namun saying sering luput dari perhatian banyak orang. Bahkan adanya Keraton Yogyakarta sesungguhnya merupakan salah satu bukti peninggalan yang menunjukkan besarnya pengaruh Islam di bumi Ngayogyakarta kala itu.
Daerah Istimewa Jogyakarta yang secara geografis terletak di bagian selatan Pulau Jawa dan berbatasan dengan Provinsi Jawa Tengah di sebelah utaranya merupakan salah satu Kesultanan Islam yang ada di Indonesia, yakni Kesultanan Mataram. Kesultanan Mataram yang dimaksud adalah Kerajaan Islam yang dibangun pada abad ke-16 yang menurut silsilah berasal dari Kerajaan Islam demak. Ketika itu Kerajaan Demak dipindahkan ke Pajang di bawah pimpinan Jaka Tingkir atau Sultan Hadiwijaya. Setelah Pajang jatuh, kerajaan Islam itudipindahkan ke Mataram oleh Raden Sutawijaya yang bergelar “Senopati Ing Ngalogo Abdurrakhman Sayyidina Panotogomo Khalifatullah Tanah Jawi” (Panglima Perang dan Ulama Pengatur Kehidupan Beragama). Wilayah kekuasaan Mataram kala itu meliputi Jawa Tengah, DIY, dan Jawa Timur.
Jejak Islam dalam kehidupan Jogja
Jogja, seperti juga daerah lainnya di tanah Jawa, sebelum masuknya Islam dikenal sebagai wilayah yang penduduknya beragama Hindu dan Budha. Perbedaan status dalam kasta-kasta mewarnai kehidupan masyarakat kala itu, yang terbagi dalam kasta Brahma, Ksatria, Waisya, dan Syudra. Ritual keagamaan, paham, mistisme legenda menyertai interaksi diantara mereka
Masuknya islam sebagai sebuah ajaran baru perlahan mempengaruhi kebudayaan dan kebiasaan masyarakat Jawa, khususnya Jogja. Keberadaan Wali Songo, utamanya Sunan Kalijaga (Raden Said), merupakan tokoh sentral dalam pembentukan masyarakat Islam di Jogja. Keberadaan Wali Songo dalam khasanah perkembangan Islam di Indonesia ternyata menjadi catatan penting yang menunjukkan adanya hubungan antara negeri Nusantara dan Kekhilafahan Islamiyah, yang kala itu dipimpin oleh Sultan Muhammad I (808H/1404M), yang juga dikenal sebagai Sultan Muhammad Jalabi atau Celebi dari Kesultanan Utsmani. Wali Songo memberikan pengaruh yang sangat besar kepada kesultanan-kesultanan yang muncul di Indonesia, termasuk kesultanan Mataram diam di Yogyakarta.
Mengutip catatan Adaby Darban, dalam Sejarah Kauman. Menguak Identitas Kampung Muhammadiyah, pada masa kekuasaan Mangkubumi (Sultan Hamengku buwono I), dibangunlah Keraton Yogyakarta pada 9 Oktober 1775 M. keratin menjadi symbol ekstensi kekuasaan Islam, meski berada dalam penguasaan Belanda, sebagaimana kerajaan Islam di Jawa sebelumnya, seperti Demak, Jipang, Pajang, setiap keratin memiliki masjid dan alun-alun. Masjid inilah yang nantinya memegang peranan penting dalam membangun kebudayaan Islam, termasuk dipergunakan oleh sultan untuk berhubungan dengan para bawahannya dan masyarakat umum.
Pendirian masjid yang kemudian diberi nama Masjid Agung inin dilengkapi dengan bangunan yang memiliki kefungsian khusus. Serambi masjid diberi nama “Al-Mahkamah Al-Kabirah”. Yang berarti mahkamah agung berfungsi sebagai tempat untuk menyelesaikan berbagai persengketaan yang terjadi di kehidupan masyarakat.
Untuk urusan keagamaan, dibentuklah lembaga kepenguluan sebagai Penasehat Dewan Daerah sekaligus menjadi bagian birokrasi kerajaan. Mereka adalah orang-orang alim tentang Islam yang mengatur semua kefungsian masjid. Diantaranya adalah pendidikan. Melalui pondok pesantren yang ada di masjid ataupun langgar-langgar, proses pembentukan masyarakat Islam dilakukan. Tidak jarang putra-putri mereka dikirim ke pondok pesantren terkenal seperti Termas, Tebuireng, dan Gontor, yang sepulangnya dari sana akan menjadi ulama-ulama penerus kepenguluan di Keraton Yogyakarta. Hal ini menggambarkan bagaimana peran Kerajaan (tepatnya Kesultanan) dalam melakukan proses pendidikan Islam kepada rakyatnya.
Di bidang kebudayaan dan kemasyarakatan, Jogja yang saat itu masih kental dipengaruhi oleh ‘warisan’ budaya Majapahit dan Syiwa Budha, sedikit demi sedikit mulai diarahkan pada budaya dan pola interaksi yang Islami. Disinilah peran Sunan Kalijaga, dalam catatan sejarah memberikan andil yang begitu besar. Hasilnya adalah terdapat sejumlah upacara kerajaan yang telah diislamisasi sebagai syiar Islam di tengah masyarakat, seperti sekaten, rejeban, grebeg, upacara takjilan dan tentu saja wayang yang masih ada hingga kini. Wayang, sebagai salah satu contoh, merupakan sarana yang digunakan oleh Sunan Kalijaga sebagai media mendakwahkan Islam (dakwahtainment). Wayang yang sudah ada sejak Kerajaan Kahuripan itu menjadi salah satu hiburan masyarakat yang paling populer.
Demikian pula pada upacara grebeg dan sekaten. Sekaten dari bahasa Arab syahadatain, yang artinya dua syahadat, merupakan nama dua buah gamelan yang diciptakan oleh Sunan Kalijaga dan ditabuh pada hari-hari tertentu atau pada perayaan Maulud Nabi di Masjid Agung. Adapun grebeg, yang artinya mengikuti (bahasa Jawa), yakni upacara menghantarkan Sultan dari Keraton menuju masjid untuk mengikuti perayaan Maulud Nabi Muhammad saw. Yang diikuti juga oleh para pembesar dan pengawal Istana lengkap dengan nasi gunungannya.[Bey laspriana, tingal di Yogyakarta]
Daftar bacaan
1. Ahmad Adaby DArban, Sejarah Kauman. Menguak Identitas Kampung Muhammadiyah, Tarawang, Yogyakarta, Januari. 2002.
2. Umar Hasyim, Sunan Kalijaga, Menara Kudus, 1974.
3. Solichin Salam, Sekitar Wali Sanga, Menara Kudus, 1960.
4. Wikipedia/kerajaan_mataram_islam.
5. Mark R Woodward, Islam Jawa. Kesalehan Normatif versus kebatinan, LKIS, Jogja, 1999.
6. Ensiklopedia Tematis Dunia Islam : Khilafah dalam bagian “Dunisa Islam Bagian Timur”, PT. Ichtiar Baru Vab Hoeven, Jakarta. 2002.
7. Rahimsyah, Kisah Wali Songo, tanpa tahun, Karya Agung, Surabaya.
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