Islamic religion and ancestral beliefs in Kasepuhan

Ciptagelar
Kasepuhan Ciptagelar is one part of Kasepuhan Banten Kidul besides Kasepuhan
Cisungsang, Kasepuhan Cisitu, Kasepuhan Cicarucub, Kasepuhan Citorek, and
Kasepuhan Cibedug. Its inhabitants still preserve traditional culture in their daily
lives, so it is called Kasepuhan. Every day they wear traditional clothing in the
form of kebaya and sides for women, as well as headgear or iket for men. All
citizens abide by applicable customary rules. The customary rules were made by
Abah, a Kasepuhan leader appointed by the ancestors. Kasepuhan Ciptagelar has
been led by Abah Ugie since 2007. He is currently 28 years old. He succeeded his
father, Abah Anom, who died.

On this occasion we will discuss the religious system that is believed by the
Ciptagelar Kesepuhan community. On this occasion we are also from class F who
happen to get religious rhetoric. Rorokan can be interpreted as a minister or
someone who controls a particular field. That night we were given the opportunity
to talk to dig up information with Aki Uhet as a religious riddle. He explained the
belief system in Ciptagelar's tenure. Occasionally he gave question and answer
sessions which made us curious about the uniqueness of the religious system
adopted there. Given that they are adherents of the ancestors, but there are mosque
buildings that stand at some point in Ciptagelar's Kesepuhan. Of course this is
what makes us curious, we can call them Muslims because there are Muslim
places of worship. But maybe not if they still trust their ancestors by keeping a
very thick tradition?

1. Wangsit (Message of ancestors)

Wangsit is a message passed down unseen by ancestors. Kasepuhan Ciptagelar

Faham is a belief that believes their ancestors came from the Kingdom of
Pajajaran. They believe that their ancestors always got Wangsit to lead and
maintain the customs they call "tali paranti karuhun"
Their ancestors are believed to have lived a supernatural life and always protect,
accompany, and provide supernatural powers and powers to their children and
grandchildren. To preserve the mystery guide, a number of ceremonies were
carried out in the form of the practice of customs, such as the Sundanese Art
Performance called Opat Belasan, every 14th of the Sunda calendar which
coincided with the appearance of the full moon. The performances included the
Wayang Golek, Jipeng, Mask and Jaipongan in front of the Imah Gede Field or
the square.

2. Abah Ugie

Abah Ugie is an intermediary between Kasepuhan Ciptagelar residents and their

ancestors. He as a leader can determine everything in accordance with the
teachings and visions of his ancestors, then the command must be carried out
citizens. Residents who do not carry out orders from Abah will experience
disasters directly from the ancestors. So other residents will know that if one of
them experiences a disaster, it means that he has done something wrong. The
disaster can stop or not in accordance with his actions, as well as with Abah's
permission from the wangsit he received. It also affects the implementation of
religious activities dominated by traditional beliefs and traditions of the ancestors.

Kasepuhan Ciptagelar has a self-government led by Abah. He is not alone in

taking care of Kasepuhan, he is assisted by some of his subordinates called Kolot.
There are a number of old-fashioned fries, namely the old-fashioned Fiber Fiber,
Village Elders, Pamakayan (Shaman Farmers), Bengkong, Pantun, Indung
Beurang, Puppeteer, Taller, Pengulu, Tukang Bas (wood / building), Panganteur,
Bebukang, and Kemit. In launching affairs on the ageung earth there are a number
of people who help, namely: Candoli, Palawari, Pangejeg, and Butchers. Each
fugitive has their respective duties in accordance with the rules of the Abah and
wangsit received. Usually old-fashioned is a hereditary position, or in accordance
with the obtained wangsit.
 This elder Abah is the source of all the to advice, advice and knowledge for
indigenous peoples who remain steadfast in not selling their land. There are no
learning institutions such as pesantren, which specialize in teaching Islam. What
parents have obtained from Abah Ugi, then passed on to their wives and children.
All continues in hearing, sight, thought, speech and action.

3. The heritage site of King Siliwangi

King Siliwangi, known as the highly respected King of Pajajaran, was approved
by the Ciptagelar community, possessed supernatural powers, and succeeded in
still living supernaturally and could be made mysteriously by certain people. In
the Ciptagelat region there are indeed megalithic sites such as the Jolang Stone
(bathing place), Salak Datar, Tugu Gede, Cangkas, Stone Chair, Stone Dakon
(counting tools of the stars), etc.

These sites are complete with legends that have been approved by the community.
Pikukuh Sundanese or Sundanese ancestral manners are still maintained. They
believe that these practices do not include contrary to the teachings of Islam, as
the official religion in the community.

4. Requests for prayer and ritual

There are traditional ceremonies organized by the community as a form of life

belief. One of the traditional ceremonies that are often held is the salvation ritual
on the 14th of the full moon. They believe that by carrying out the ceremony can
cleanse their hearts and of course ask for safety from distress.

In addition to traditional ceremonies, the community is very obedient to the rules

and rituals that must be carried out during the process of planting to harvesting
rice. Rice is believed to be the most important source of life for the local
community. Therefore rice is not traded. Because it has become a wangsit of their
fervent ancestors who continue to be guarded.

5.Dewi Sri,The Goddess of Agriculture

Dewi Sri or Nyai Pohaci Sanghyang Asri (in Sunda),is a goddess of
agriculture,goddess of rice and fields,also the Goddess of Fertility in The islands
of Java and Bali.The glorification and worship of her took place from pre-Hindu
and pre-Islamic times in The island of Java.

She believed as a goddess who ruled the underworld as well as the moon. Her role
covers all aspects of the mother goddess, as a protector of birth and life.She can
also control food material on earth, especially rice: the staple food of Indonesian
people; then she governs life, wealth and prosperity. Her blessings especially in
the abundant of rice harvest and she has been glorified since the time of ancient
kingdoms on the island of Java such as Majapahit and Pajajaran.

Dewi Sri also controls all its opposite,namely; Poverty, famine, pest disease,and to
some extent, affect death. Because she is a symbol for rice, she also represents the
mother of life. Often she reviews with rice plants and rice field snakes.

Most of the story of Dewi Sri is associated with the mythical origin of the rice
plant, the staple food of the region. One part in Sundanese mythology tells this
story of Dewi Sri and the origin of rice as written in "Wawacan Sulanjana"

Wawacan Sulanjana is the Sundanese manuscript contains the Sundanese

mythology. The title means "The Tale of Sulanjana", derived from the name of the
hero Sulanjana as the protector of rice plant against the attack of Sapi Gumarang
cow, Kalabuat and Budug Basu boars symbolizing rice pestilence. The Wawacan
Sulanjana contains Sundanese local wisdom through reverence of rice cultivation
in its tradition.

The mythology in Wawacan Sulanjana tell the myth of the Sundanese gods, most
especially telling the story of rice goddess Nyi Pohaci Sanghyang Asri (Dewi Sri).
It also describe the wealth of ancient kingdom of Pajajaran or Sunda Kingdom
with its legendary king Siliwangi. It also to describe the agriculture nature of
Sundanese people. The origin of Wawacan Sulanjana was probably oral tradition
of Pantun Sunda transmitted orally by village's story teller across generations. The
present copy of Wawacan Sulanjana was estimated to be compiled and composed
in later period, around 17th to 19th century after adoption of Islam into Sundanese
culture. It contains several traces of Islamic mythology such as the Sundanese
gods are connected to biblical figure of Adam, also the demon Idajil connected to
the Devil (Satan) in Biblical tradition. The present myth contain influences of
Hindu and Islamic mythology. However, most of the mythology actually derived
from far older pre-Hindu and pre-Islamic aspect of ancient Sundanese culture.
Some trace of Javanese culture also present, such as the reference to the deity
Batara Ismaya disguised as the old servant Ki Semar, and the mentioning of
Nawang Wulan apsara that magically cooks rice.

The people of kasepuhan ciptagelar belief that cannot be ignored is their homage
to the goddess Sri which is believed as “Goddess of Rice”.For example their view
about Goddess Sri they call Nyi Pohaci Sang-Hyang Sri Ratna Inten Purnama
Alam Sajati; Goddess Sri only resides in rice once a year, thus causing rice to be
planted only once a year.

Farming is their daily livelihood,not only farming in the paddy field,but also yard
and garden.there is a term from kasepuhan.it says mupusti pare,lain migusti which
means glorified rice but not deify.The law custom forbid selling rice for staple
food,but people allowed to sell the rice if they have excess reserves.

According to them,various violations of rice and prodecures for maintaining them

will cause in crop failure(not as expected).Therefore it is easy to understand if
every crop cycle cannot be separated from various ceremonies,for example :
Upacara
sasarap,ngabersihan,ngaseuk,tebar,mipit,ngadiukeun,nganyaran,ponggokan, and
seren taun.So too in terms of agricultural technology,they are often used
traditional tools,such as : etem (Small hand knife for harvesting rice), lesung, and
rengkong.

6. Islam is not a threat to Ciptagelar's people

The meeting (meeting) between Pikukuh Sunda and Islamic Sharia took place in
peace, even with intimate. The presence of Islam was never felt as a threat by the
Ciptagelar Kesepuhan community, and was even considered complementary. This
can be seen with the terminology of the Kasepuhan Society: " Lain selam lawas,
lain selam anyur, tapi selam pangandika gusti rasul" (not old Islam, not new
Islam, but Islam that follows the teachings of the apostles).

Other popular expressions in society are: "Tilu sapamulu, dua sakarupa, hiji
eta-eta keneh atau hubungan timbal balik dari Ucap-Tekad-Lampah; Syara-
Buhun, Negara, papakean-Nyawa-Raga" which means that every action must
be initiated by with strong intention and determination, customs and traditions are
always based on Sharia, not contrary to State rules; adat-religion-state relations
are equated with a human body that has a body, life, and clothing.

Then, there are still local practices that are not commonly known in Islam such as
the Ngembang Ritual, a ceremony to ask for blessings and protection of ancestors
before holding an event or party. The prayers recited in general are salawat to the
prophets and prayers to reject other regular reinforcements in Islam. Even the
leaders of their ceremonies are fluent and memorize Arabic lafaz. Ceremonies
often performed in the community include parties or births, circumcision,
marriage, marriage, death and tahlilan, moving house, etc.

Other things that are usually done on a large scale or in congregation include
Carita, before starting an event, Ngaseuk, starting agriculture (tatane), starting to
plant seeds, Mipit, harvesting ceremony, Ngadiukeun which is a rice drying
ceremony, asking permission to consume the harvest to the Almighty,

Conclussion

Although there are several Islamic religious buildings in Ciptagelar's Kesepuhan,

it does not mean that they are Muslim. Islam is only a symbol of freedom from the
meaning of the Ciptagelar.
We think only a few people make their prayers. And this is dominated by
Ciptagelar residents who are from outside. Then they brought their religion and
were introduced to it flying to a mosque for their Worship. But in this case the
tradition is still even those who follow the tradition. So they believe in Islam but
still obey the traditions that exist in the Ciptagelar.

So from the information we got, they believe in their ancestors. They believe that
their God is always wandering and always watching them. They will get
instructions or so-called Wangsit through the Abah. This elder Abah is the source
of all the advice, advice and knowledge for indigenous peoples who remain
steadfast in not selling their land. There are no learning institutions such as
pesantren, which specialize in teaching Islam. What parents have obtained from
Abah Ugi, then passed on to his wife and children