Architecture of Masjid Kebondalem
The architectural design of Javanese mosques is typically characterized by a domeless structure with layered or tiered roofing and supporting pillars (soko guru), as well as a front veranda (Dewi Adityaningrum, Titis Srimuda P: 2020). This architectural composition aligns with the design of Masjid Kebondalem, featuring a multi-tiered square roof that tapers towards the top. This section comprises three layers of roofing, known as tajug trimangkurat, with the highest tier referred to as the mosque’s crown. The mosque’s pillars consist of four support columns (soko guru) made of teak wood.
In such a mosque, the architectural symbolism conveys that worship ascends towards a smaller space as one reaches higher, signifying the detachment from material attachments to facilitate reaching the pinnacle of spiritual enlightenment (a complete human being). The three-tiered roof (tajug trimangkurat) can also be interpreted as the stages of a person’s spiritual journey through tasawwuf (sufism), comprising haqiqah (reality) and ma’rifat (knowledge).
Additionally, the main mosque building extends forward to include a veranda. In the structural layout of Masjid Kebondalem, the central area or the interior (ndalem) of the mosque has a higher floor than the veranda and the mosque’s courtyard. This arrangement resembles a stepped punden structure, indicating that as one moves closer to the interior, the height increases. This aligns with the concept that a person’s journey towards faith (tauhid) should always be on an upward trajectory.
In front of Masjid Kebondalem, there is a water pond or “Banyu Purwosari” used by the local community as a water source. The pond, which has a depth of approximately two meters, serves not only as a place for ablution (wudhu) but also as a source of water for daily needs.
The role of Masjid Kebondalem extends beyond conveying Islamic religious practices; it also plays a crucial role in the social context. The presence of a water source is a testament to its contribution to the livelihood of the mosque’s surrounding community, illustrating the inseparable connection between the mosque (kiai, santri) and the local populace.
On the other hand, this closeness is evident during the celebrations or commemorations of significant Islamic events when the melodious Javanese selawat or selawat Rodad, accompanied by the large rebana drums played by religious leaders and the local community, resonate within the Masjid Kebondalem.
Disseminating the Sufi Web
The Masjid Kebondalem, founded by Kiai Muhammad Shareh and continued by his son, Kiai Khalifah, has a rich historical footprint in the propagation of a robust Islamic tradition. During Kiai Khalifah’s era, Masjid Kebondalem once served as a ‘peguron,’ a place for acquiring religious knowledge, which was later abandoned due to the turbulence of the Java War. According to Peter Carey’s records, Kiai Khalifah was among the kiai who assisted in the war effort (Carey, 2012). As a result of the war, when Prince Diponegoro was captured, the warriors and kiai scattered to various regions. One of these areas was Mancanegara Wetan, encompassing Madiun, Ponorogo, Magetan, and Pacitan.