By: Samsul Nizar
Professor & Head of STAIN Bengkalis
Who does not know the ketupat?It will be less than perfect for celebrating Eid al-Fitr without eating ketupat. Especially when the circumcision of Shawwal is finished, the existence of the ketupat is never forgotten. The completion of the Shawwal circumcision is often called “Eid Ketupat.” Almost every house looks busy weaving coconut leaves to make ketupat. But unfortunately, only some understand and implement the value of the ketupat philosophy in everyday life.
As one of the Eid menus, ketupat is usually eaten with side dishes and other side dishes, such as opor, potato fried chili sauce, satay, and rendang. Outside of Eid al-Fitr, the tradition of eating ketupat is rarely found on the main menu. It is interesting to think about the secret behind the ketupat. Because the existence of ketupat is not limited to the main menu enjoyed in the morning of Shawwal, its presence is full of meaning. It is closely related to the month of Shawwal and the quality of myself that I hope for the true Eid al-Fitr.
In the book Malay Annual, Hermanus Johannes de Graaf, a historian from the Netherlands, mentions that the first ketupat appeared during the Demak Kingdom (15th century AD). In his notes, the ketupat was introduced by Sunan Kalijaga to the public. Through ketupat (local cuisine), he introduced Islam to be readily accepted.
Because in the beginning, local people had the habit of hanging ketupat in front of the door of their houses, which was believed to bring good luck. Sunan Kalijaga changed such a tradition by making ketupat, a dish with Islamic nuances to eliminate the occult elements that bind it. An approach to local wisdom that needs to be followed without losing the substance of faith and Islam.
In Javanese cultural philosophy, ketupat has a special meaning. Ketupat or kupat is an abbreviation of 2 (two) words, namely:
First, “Ngaku Lepat” (confessed wrong). This acknowledgment of lepat is realized through the tradition of sungkeman (sitting cross-legged) of a child in the morning of Shawwal as an implementation of admitting mistakes (begging for forgiveness and pleasure), both intentional and unintentional. This sungkeman tradition teaches the importance of respecting parents, humility, asking for sincerity, and forgiveness from others, especially to both parents. The image of pious and humble children has lost this side, especially in the modern era. In a broad context, ngaku lepat is implemented by the community during the month of Shawwal by keeping in touch with each other.
Second, “Laku Papat” (admitting four mistakes), namely: (1). Lebaran, which means Ramadan fasting has ended. Maybe during Ramadan, not much charity is done, not much time to remember Allah, not being able to pick up God’s secrets, and they cannot resist the devil’s temptations. Negligence of not being able to take advantage of Ramadan, followed up by prayer asking for forgiveness and the hope of being allowed to meet again with Ramadan next year. (2) Luberan or overflowing like spilled water. Luberan means reminding oneself to share with the poor and people who do not have the ability or excess wealth. (3) Leburan or merger has the meaning to dissolve sins by forgiving each other (silaturrahim). That way, the sins committed can be melted and returned to purity (fitrah). (4). Laburan comes from the word labur (whitewash) or white chalk. The meaning of this laburan is that the heart of a Muslim will return to being transparent and pure with various worships that have been carried out. No more vengeance. Gone are envy, extinct arrogance, and injustice changed to justice.
In another dimension, the woven ketupat knots that cross each other become a symbol of the various mistakes (sins) humans commit during their lives. It can be seen from the complexity of the ketupat (woven) packages made of coconut leaves. After opening the ketupat, you will see white rice, which reflects the purity of the heart after asking forgiveness for all mistakes.
On the other hand, woven ketupat is also understood as the fabric of ukhuwah and humans’ physical and spiritual strengthening, which should be intertwined to support one another.
Ketupat, for the Javanese people, has a strong philosophy. The shape of the ketupat symbolizes the embodiment of the Kiblat Papat Limo Pancer. The side of ketupat represents the balance of nature in the four main cardinal directions, namely east, south, west, and north. Even though it has four movements, there is only one Qiblah or center (Baitullah). That is, wherever humans go, they must not forget Qibla’s benchmark (direction), namely the obligation to perform prayers and serve God.
On the other hand, the four sides of the ketupat are assumed to be the four kinds of desire possessed by humans that surround the human heart. There are four, namely: amarah (an emotion characterized by opposition to someone or feelings after being mistreated), lawwamah (the tendency to do evil deeds but leaves a sense of regret after doing the act), supiyah (a friend of human life who always wants possessions in the splendor and luxury of the world), and muthmainah (sincere and faithful soul). These four passions can be controlled through fasting. Therefore, eating ketupat is defined as one’s ability to control the four worldly desires to always be by God’s guidance.
The main ingredients of ketupat are rice and young coconut leaves. These two materials have special meanings. Both reminded us that humans do not forget the beginning and end of their creation will return to the ground anyway. Rice is considered a symbol of lust. The young coconut leaves are called “janur” (in Arabic ja an-nur), which means “jatining nur” (the coming of true light or conscience), namely the light of Allah’s guidance as a servant’s hope during Ramadan. Thus, the ketupat is described as a symbol of lust and every human being’s conscience that appears as self-behavior.
Ketupat is cooked by boiling in boiling water over a blazing fire. Likewise, the purpose of the implementation of true fasting will be able to boil away all the viruses of self-sin. When the ketupat is cooked and cut, white rice appears inside. The message that appears on the purity of the heart in the morning of Shawwal is like a reflection of the clean and white contents of the ketupat. Suppose the white ketupat is eaten, but the white philosophy of the content of the ketupat cannot be achieved by allowing the heart to be filled with dirt and filth. In that case, it is natural for Allah to rebuke humans repeatedly through His words: “So which of the favors of your Lord would you deny?” (Surah ar-Rahman).
Allah has repeatedly provided opportunities for self-improvement, both through written verses and the universe. Through Ramadan, Allah has allowed purifying oneself. It is in tune with the words of the Prophet: “Whoever observes fasts during the month of Ramadan out of sincere faith and hoping to attain Allah’s rewards, then all his past sins will be forgiven.” (Hadith by Bukhari and Muslim).
Meanwhile, through the universe, Allah shows the philosophy of ketupat. Thus in the philosophy of ketupat. Existence is not just a main course menu in the morning of Shawwal but contains a deep meaning for a servant’s self-expectation to the Creator. The problem is whether the ketupat made and served as food at Eid al-Fitr has been able to touch the heart when enjoying it. Or nothing ever occurred due to the thickness of self-ignorance that closed the side of Divine truth.
Wa Allahua’lam bi al-Shawwab.
Translated by: Ruzaini, M.Pd (Alumni of English Education Study Program of STAIN Bengkalis)
