Throughout history, as is the case in Indonesia, mosques have often served not only as places of worship but also as hubs for the dissemination of knowledge and the movement against colonialism. The Masjid Kebondalem, located in the village of Argomulyo, Sedayu sub-district, Bantul Regency, Yogyakarta, stands as a silent witness to the role of mosques as centers for the dissemination of knowledge and the struggle against colonial powers for the surrounding community.
In the history of Islam’s spread in Indonesia, Masjid Kebondalem is recorded as one of the oldest mosques in the Nusantara. It was established by Kiai Muhammad Shareh, an Islamic scholar who propagated Islam in the Sedayu region. The mosque has stood since the 18th century AD.
Initially, Masjid Kebondalem was constructed with bamboo walls. This mosque’s construction was one of the endeavors in Kiai Shareh’s struggle to spread the teachings of Islam. Through Masjid Kebondalem, Kiai Shareh successfully encouraged the local community to not only worship but also to acquire religious knowledge from him.
However, Kiai Shareh’s struggle to spread Islam in Sedayu was not without challenges. Perhaps due to its bamboo structure, the mosque eventually fell victim to a devastating fire. All that remained were ashes and rubble. According to Nuryanto’s account (Interview Nuryanto: 2023), the fire was ignited by a falling oil lamp (ublik), which swiftly engulfed the mosque.
Subsequently, the mosque was rebuilt with the same material. It was only during the time of Kiai Shareh’s son, Kiai Khalifah, that Masjid Kebondalem could be permanently reconstructed with concrete and brick. According to Bibit’s account (Interview Bibit: 2023), Kiai Khalifah was closely associated with Prince Diponegoro, holding the title of Pangeran Cokro Kertopati.
Under Kiai Khalifah’s leadership, Masjid Kebondalem witnessed an increasing number of people coming to learn from him and seek religious knowledge. Masjid Kebondalem continued to flourish and became a center for the education and community development in the realm of religion. This rapid growth coincided with the events of the Java War (Perang Diponegoro).
As per family accounts, Kiai Khalifah left the mosque to participate in Prince Diponegoro’s battles (Interview Ibnu Arofah: 2023). Within the Network of Ulama of Prince Diponegoro in the 20th Century (Bizawie, 2019), Kiai Khalifah had a documented history of involvement in the Diponegoro War. This lineage can be traced through the genealogy of Kiai Khalifah’s wife, who was connected to Pangeran Diponegoro as the grandson of Sultan Yogyakarta II (HB II). The genealogy from Kiai Khalifah upwards, from Kiai Khalifah to Kiai Muhammad Shareh Kebondalem to Kiai Sahid Yogyakarta to Kiai Imam Mursyid (Syekh Abdul Mursyid) known as Cokroaminoto Sendang Pitu, Kiyudan, Yogyakarta. It is said that Sultan Agung once studied under Kiai Imam Mursyid.
After Kiai Khalifah’s departure, the abandoned mosque was maintained and cared for by the family and the local community. At the time, Kiai Khalifah left without leaving any message regarding his destination or purpose. While awaiting news of his whereabouts, the people of Sedayu could do nothing but pray for his safety.
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.
Several decades later, following Kiai Khalifah’s passing, the family and the local community surrounding Masjid Kebondalem only then became aware of the kiai’s whereabouts. He was located precisely in the village of Bogem, Sampung, Ponorogo Regency, which falls within the territory where the warriors of the Java War had dispersed. In this village, Kiai Khalifah resided until the end of his life, leaving behind a musala and a mosque.
The presence of Kiai Khalifah was discovered while his son, Kiai Hasan Ulama, was paying a visit to his grandfather’s grave in Krayungan. Kiai Shareh’s tomb is situated approximately one kilometer from Masjid Kebondalem (Interview Nur: 2023). Kiai Hasan Ulama himself was the founder of the Takeran Islamic Boarding School in Magetan, established in 1886 AD (as recorded in the mosque’s pulpit), and is now known as Pesantren Sabilil Mutaqien.
During this visit to the grave, Kiai Hasan Ulama conveyed the news of Kiai Khalifah’s existence to the family and the community of Masjid Kebondalem. Furthermore, Kiai Hasan Ulama undertook the task of rehabilitating Masjid Kebondalem, alongside the local community. The records of this mosque’s rehabilitation were inscribed on the pulpit of Masjid Kebondalem, bearing the date 1918 AD or 1336 Hijri, with the Javanese day recorded in Arab-Pegon script: “Awit Tanggal 1 Rabiul Akhir, Ngadegke Tanggal 1 Jumadil Awal, Rebo Wage Seloso Kliwon.”
Kiai Khalifah, or Pangeran Cokrokertopati, according to accounts from the Takeran Pesantren in Magetan, served as an advisor to Prince Diponegoro and adhered to the Syattariyah Tariqat. In historical records, the Java War, led by Prince Diponegoro, was closely linked to a network of Sufism, which later mobilized several kiai and santri (warriors) to revolt against the colonial rulers (Bizawie, 2019).
This network didn’t cease with the conclusion of the Java War; it continued to spread to various regions. In the propagation of Sufism, or what may be termed as the ‘Tarekat’ community, Kiai Khalifah was part of a lineage of spiritual leaders that extended within the Syattariyah Tariqat. The records of this spiritual lineage can be traced in Pacitan, particularly within the family or tomb of Kiai Ngaliman, which serves as a pivotal link in the Syattariyah Tariqat.
Kiai Ageng Ngaliman was the grandfather of Kiai Abdurrahman Tegalrejo in Magetan. In the Madiun and surrounding regions, the network of various spiritual leader lineages was instrumental in mapping the propagation and development of the Syattariyah Tariqat following the Java War (Syam, 2013). Furthermore, Kiai Hasan Ulama, the son of Kiai Khalifah, and the founder of the Takeran Islamic Boarding School, carried on the spiritual lineage of the Syattariyah Tariqat in Takeran, Magetan. According to certain family accounts from Takeran, Kiai Hasan Ulama continued the Syattariyah Tariqat passed down by Kiai Abdurrahman Tegalrejo.
In the accounts of Masjid Kebondalem’s community, many residents have long adhered to the teachings of the Syattariyah Tariqat. The distinct recitations of the Syattariyah Tariqat were once heard by Pak Nur, a member of the Masjid Kebondalem family. As per Pak Nur’s explanation, the people of Kebondalem began practicing the Syattariyah Tariqat during Kiai Khalifah’s era, and this continued for several decades after his departure.
References:
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- Carey, P. (2012). Kuasa Ramalan. JILID 3. Gramedia.
- Dewi Adityaningrum, Titis Srimuda P., W. S. (2020). ARSITEKTUR JAWA
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