Codes at the Yogyakarta Palace Mosque

Going to Jogja is not complete if you haven’t been to the palace. A visit to the palace is not complete if you have not prayed at the palace mosque. The Yogyakarta Palace Mosque or the Grand Mosque of Kauman or “Kagungan Dalem Grand Mosque” is an integral part of the Yogyakarta Palace. The existence of a mosque is a symbol that confirms that the Sultanate of Yogyakarta is an Islamic sultanate.

As I discussed in the previous video, our ancestors used to make figures of speech (sanepo).

For example, Saridin taking water with a basket has a meaning, or the expression when you eat, you can’t leave it so that your chicken doesn’t die . The symbols in the Yogyakarta Palace Mosque are also the same, not only containing beauty but also containing deep philosophical meanings. Through this video, I want to explore what figurative symbols are in this Yogyakarta palace mosque? From here, who knows we may benefit from what our ancestors said in the past. Mari Produced by : Arif Com Family This mosque is located in the west of the north square or northwest of the Yogyakarta palace.

Since ancient times, such plans have been the hallmark of the kingdoms and all the duchy in Java.

Just look at the district office or city hall in your own city, usually close to mosques, squares and markets. Average like that. After the Giyanti agreement was signed in 1755, the Mataram Sultanate was dissolved and changed to the Surakarta Hadiningrat Sultanate and Yogyakarta Hadiningrat Sultanate. Pakubuwono III occupied the Surakarta Palace, continued the Mataram palace which was built by PB II.

Meanwhile, Prince Mangkubumi later built the Yogyakarta palace with the title Sri Sultan Hamngkubuwono I. The Yogyakarta palace was built in 1756, exactly one year after the Giyanti agreement. Similar to the Sultanate of Metaram, the kingdom of Yogyakarta also adheres to Islam. The name is the Islamic Sultanate, so it is not complete if it does not have a mosque. On May 29, 1773 a mosque was built called “Kagungan Dalem Masjid Gedhe”.

Although Jogja is an Islamic Sultanate, Jogja continues to carry on the message of its ancestors which has become a hereditary culture.

These messages and symbols can be seen on the Palace and Mosque buildings. The most visible is Candra Sengkala. The construction of this mosque can be seen from the candra sengkala which reads GAPURA TRUS WINAYAANG JALMA the gate is nine then nine vinayang, six jalma, one finds the number 9961 reversed to 1699 or the year 1699 in the Javanese year is the same as the year 1187 Hijriah or 1773 AD. The initiator of the mosque is the Sultan himself and Kyai Penghulu Faqih Ibrahim Diponingrat, while the architect is Kyai Wiryokusumo.

At first the building of this mosque was not as wide as it is now. Because many people pray here then it was expanded in 1775. Walking into this mosque complex is like having a meaningful spiritual experience. At the front itself is located, the Gate (Gapura). In the past, everyone who would enter the mosque had to go through this gate.

Gapuro is a Javanese word that is closely related to the Arabic “Ghafuron” Allah is al ghafur, the most forgiving. Ghafuron means forgiveness. So if you want to ask forgiveness, enter the mosque with a sincere heart. The structure of the gate of this mosque is in the form of semar tinandhu, Semar tinandhu is one type of building in Java. In wayang, Semar is a figure who has authority and wisdom.

Tinandhu means to be carried. Semar tinandhu means we must be able to uphold wise morals. On the other hand, this gate is actually a stretcher or supported by a strong cube column. And the shape of the roof is like a stretcher. After passing through the gate, if you look left and right there is a small sapodilla tree.

Almost every building in the palace must have a sapodilla tree. Long ago, in this mosque there were many Sawo trees lined up.

What does this mean? This is like the order of Sowwu sufu fakum faiinna taswiyatas min iqomatisolahlah. Sawwu is symbolized by the sapodilla tree.

This sapodilla tree is a reminder for Muslims in general and the people of Yogyakarta in particular to want to live in harmony, straight, orderly and neatly like a line of worshipers. On the other hand, a kecik mustard also has a figurative meaning of the phrase “all good”. Sawo kecik, all good. So this is not only about the prayer line, but also about the chapter of life. We must be able to take the knowledge of the goodness of the mosque and spread the goodness after leaving the mosque.

Before entering the mosque, on the left and right of the mosque there is also a building called pagongan. This building serves to store gamelan and gongs, so it is called pagongan.

There are two sets of gamelan stored here, namely Kanjeng Kyai Naga Wijaya which is stored in the northern pagongan and Kanjeng Kyai Guntur Madu ng isish in the south. This gamelan has an important function in sekaten events. Sekaten is a proverb from the word syahadatain.

The second creed, asahadu ala ilahaillalah waasyhaduanna muhammadarrosulullah. In ancient times the sekaten event was a routine event. Other than the lumping horse , the sekaten event was used to say the shahada en masse. This sekaten event is held in the month of Maulud along with the commemoration of the Prophet’s Birthday and is still carried out regularly to this day. After seeing the paging, now try to pay attention to the ornaments on the fence of the mosque.

On the fence of the mosque there are pumpkin ornaments when the Pati people say waloh. Pumpkin is an allusion to the word Walloh. By Allah, this word is also in Surah al-Ikhlas. qul huwallah hu ahad. This history or azababun nuzul surah al sincere, came down when a polytheist asked the Prophet Muhammad SAW.

Hey Muhammad, tell me the genealogy of your God. Answered by God through the revelation of this letter al sincere.

Qul huwallahu akhad, alahushomad, lam yalid walam yuulad walam yakullahu kufuan ahad God is one, different from creatures, the One who is the goal to ask all creatures. Eternal and incomparable. So this pumpkin carving reminds us, if we can hold this key, we will be able to have a strong fort like this mosque fence.

The key is monotheism which will be able to fortify itself from all the calamities of this world and the hereafter. Ask Allah for all your needs. Now please look up, look at the roof of the mosque The roof of this mosque consists of three levels. This roof is called the canopy, exactly the same as the roof of the Demak Mosque and the Menara Kudus Mosque.

In addition, the mosque also has three levels, namely the front yard, terrace and core room or uhrowi room.

What do these three levels mean? It means the degree of faith. Faith, Islam, Ihsan. Faith means believing, We are commanded to believe that there is a creator in this world, namely Allah. We are also commanded to believe that God also created supernatural beings called angels.

We are commanded to believe that God’s words are written in the scriptures. We are commanded to believe that prophets and apostles exist And have a duty to receive revelation and pass it on to mankind in his time and the last messenger is Prophet Muhammad SAW who is our prophet until the end of time. We are commanded to believe that the last day or the apocalypse will happen And no one knows when it will happen except God We are also told to believe that destiny exists This is like an algorithm that has been programmed by God. These are the 6 Pillars of Faith. After faith, moving on to the second level is Islam.

After believing we have to prove it, in our hearts By word of mouth and by deed.

The first is to read the creed, Ashhadu ala ilahaillalah. Waasyhadu anna muhammadarrashulullah. Please see the full explanation of this shahada in the previous video. The link is in the description Number two, namely prayer, there are five obligatory prayers , namely Fajr, Zuhur, Maghrib, and Isha’ prayers.

Number three Fasting, obligatory in the month of Ramadan. Number four, zakat. Donating 2.5 of our treasures to people in need. And number five Hajj, go to Mecca to perform the pilgrimage for those who can afford it.

After Faith and Islam then Ihsan. People who consciously and sincerely want to serve God To face God there are three levels, namely tunggo, tuhu and tutuk. The tunggo level is the level of worship for the purpose of glory in the world, for position, for career and for wealth.

Tuhu level, namely the level of worship whose purpose is to enter heaven and fear going to hell and the level of ihsan is the level of Tutuk. There is no other goal except Allah.

His faith is good, the Shari’a is good and his morals are also good. The point is ihsan is a good person, good to Allah, good to humans and good to nature Before we enter the terrace, now please perform ablution to purify ourselves from minor hadas. After ablution, let’s go to the terrace. On this terrace there are various kinds of colorful carvings. Ornaments and carvings consist of five colors.

The five colors explain that in a day and night there are 5 prayer times. The prayer is a reminder so that we do not get out of line, within the specified time span. So if we go off track, we will be reminded at that time The black color is a symbol of night, namely the time for the Isha prayer The green color is the symbol of dawn is the time for the Fajr prayer The Ivory yellow color is a symbol of daytime during the Dzuhur prayer The gold color is a symbol of the Asr prayer time and the Red color is a symbol of the sun that has started to set, it’s time for maghrib prayer. In addition to color, there are also types of carvings, namely padma ornaments, saton, praban/praba, mirong/puteri mirong, highlights, tlacapan, lunglungan, performances, water drops/riris rain, diamonds, pineapples. In addition to praying, the terrace building also has a social function.

The terrace or porch was also used for courts, the name was porch court.

Courts to decide on religious issues such as marriage, inheritance, endowments and so on. This activity is led by a courtier called the penghulu. One of the leaders who has played a role in the maintenance of this mosque is Kyai Haji Ahmad Dahlan, the founder of the Muhammadiyah organization. Social symbols in the course of this activity are represented by carvings of pineapples and diamonds.

Pineapple is an allusion to hablum minannas. The relationship between one human and another. Muamalah so when praying is habluminnallah, if muamalah is like a trade or trial including habluminannas while the diamond is a symbol, a warning from the Qur’an In Surah Al-Fajr Verse 23 The carving is diamond in the verse Al-fajr Where the first word in the letter is Waji’ Wa jī`a yauma`iżim bijahannama yauma`iżiy yatażakkarul-insānu wa annā lahuż-żikrā This verse discusses that there will be judgment in the afterlife.

That is why the court in this world must be fair because if it is not fair then it will still be counted in the court of the hereafter. For a deeper meaning, please study the interpretation of Al-Fajr verse 23 for yourself which has to do with diamond carving.

To be fair and safe, we must have shame. This shame is symbolized in the carving of the Mirong Putri motif. Full engraving on the pillars of the terrace, from top to bottom. This carving is intended primarily for the sultan. Mirong was embarrassed.

The key to civilization in that country lies in shame. If many people have no shame, it is the beginning of the destruction of a nation. Mirong princess carvings are also stylized from Arabic letters that read Allah and Muhammad. This Arabic script stylization is also found in the padmo ornament which is read as Muhammad’s writing. From these ornaments we are expected to be able to do what Allah commanded through the Prophet Muhammad.

So we will be ashamed if we want to do bad deeds. Suro dira jayaningrat melted with pangastuti.

All evil deeds will be overcome by virtue. So in order for us to be strong to do good, we must get along. The message for this harmony is on the pillars with saton ornaments.

This box-shaped ornament with leaf and flower decoration symbolizes the unity of all citizens of the Yogyakarta kingdom. In order to be in harmony, we must be willing to help each other. This symbol is on the “Lung lungan” motif. Wataawanu alal birrri wattaqwa. We are commanded by God to help one another in good deeds and in the way of piety.

Please help can be in form, energy, thoughts and money. If we want to help, your fortune can be described as the “lung-lungan” carving that continues without breaking. This current fortune is also symbolized in the ornament “udan riris” or “banyutetes”. This ornament depicts rainwater falling on the roof tiles and on the leaves of the sevara together and exposed to the sun so that it becomes a beautiful sight. Just as fortune can reassure the heart and provide benefits.

But we also need to remember that all of this is only a deposit, all of which belongs to God. So to achieve all that, you have to do it the right way. This is also depicted in the symbol of the carving motif called the Pageran Pageran motif, which is a limit that should not be violated by anyone. If violated, it can cause disaster. This motif explains what is right and what is vanity.

In addition to the Pageran motif, there are other motifs that have a deep meaning, namely the praba, highlight and tlacapan motifs.

These three motifs have a pointed shape like a trident. The praba motif explains that humans will go through three phases, namely land, humans and the hereafter. Palemahan is a symbol of the origin of humans who come from the land of Pawongan is a symbol of human life and Pahyangan is a symbol of the return of humans later. While the spotlight and tlacapan motifs describe Nurullah, the light that comes from God that enters us so that we can be on a straight path.

This is symbolized by three shining ends. If at the beginning we discussed the roof which is a symbol of Ihsan’s Islamic Faith. Now we are in the main room. Under the roof there are four pillars. These four pillars, if we draw a diagonal line from one another, then in the middle, it is right in the middle of the crown of the mosque which is in the shape of a club.

The mace is a symbol of the number one, Allah is only one. The midpoint is a symbol of ourselves that must be in line with God. And the four pillars are a symbol of the “sedulur papat” which can be controlled. Whoever often goes to the mosque, it will be easy to control his lust. It is easier to control his four brothers.

On this roof there is a crown in the form of a gadha Gada decorated with kluwih leaves and gambier flowers. Kluwih is a symbol of excellence, reliability that comes from God. Whoever is able to strengthen the four pillars can have the advantage.

And the gambier flower is a symbol of a fragrant smell. Whoever can be good then can have a fragrant aroma.

Fragrant means good deeds that are beneficial. In order to reach the level of ihsan, the four pillars must be really strong. The four pillars of the passion that had could be invited to do well if the philosophy of Java called “sedulur papat five pancer” More details please watch on video previously After watching this video, Surely you already know what are the keys to open the way of sustenance And how sustenance that can be a useful provision for ourselves in the future, to face God Thank you for being willing to watch. Assalamualaikum..