{"id":777,"date":"2020-03-02T04:23:45","date_gmt":"2020-03-02T04:23:45","guid":{"rendered":"https:\/\/pentaklabs.or.id\/nongkosawit\/?p=777"},"modified":"2020-04-01T11:16:12","modified_gmt":"2020-04-01T11:16:12","slug":"hasan-munadi-nisbat-kampung","status":"publish","type":"post","link":"https:\/\/pentaklabs.or.id\/nongkosawit\/hasan-munadi-nisbat-kampung\/","title":{"rendered":"Hasan Munadi Nisbat Kampung"},"content":{"rendered":"

Hasan Munadi Nisbat Kampung<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Menurut cerita tutur, sejarah Desa Nangkasawit tak terlepas dari perseteruan antara Ki Ajar Buntit dan Bambang Kertonadi alias Syech Hasan Munadi yang dipercaya sebagai waliyullah atau tokoh syiar di kawasan tersebut sekitar 500 tahun lalu. Pergantian rezim dari Majapahit ke Demak sejalan dengan syiar agama Islam di kawasan pesisir, tak terkecuali di Semarang. Bentrokan tak terhindari termasuk antara Ki Ajar Buntit sebagai kekuatan lama dengan Hasan Munadi yang konon dipercaya sebagai putra Brawijawa V yang berasal dari Ponorogo. Karena kalah, Ki Ajar Buntit lari ke Kampung Ngumpul (daerah Kendal) dan moksa di sana.<\/p>\n

Para pengikutnya melarikan diri ke suatu daerah (yang sekarang bernama Nongkosawit). Karena sudah tidak memiliki pemimpin yang dapat memberikan arahan untuk mempertahankan hidup pasukan tadi memilih menjadi penjahat. Akhirnya penduduk desa mulai resah akan keberadaan prajurit penjahat tadi. Keresahan penduduk didengar oleh Bambang Kertonadi, akhirnya ia dan pasukannya mencari penjahat tadi. Namun, jejak penjahat seperti menghilang, karena kebingungan mereka bertanya kepada seorang nenek yang sedang menginang (kebiasaan mengunyah tembakau dan sirih orang jaman dahulu, digunakan untuk menguatkan gigi). Nenek tersebut hanya menggeleng karena mulutnya dipenuhi inang. Lalu pasukan Bambang Kertonadi tersebut meneruskan perburuannya.<\/p>\n

 <\/p>\n

Nenek tersebut juga melanjutkan perjalanan, lalu saat tiba di Kampung Kalaan, nenek tadi membuang inangnya ke sungai. Karena sifat air mengalir dari tempat tinggi ke rendah, maka inang yang mengandung zat besi tadi mengalir hingga ke mana-mana. Hal itulah yang menjadi sejarah mengapa air sumur di Nangkasawit mengandung zat besi dan baunya seperti karat.<\/p>\n

Ketika mulai menyerah, Bambang Kertonadi melihat sebuah pohon besar. Setelah didekati pohon tersebut diketahui sebagai pohon nangka, dan ketika semakin mendekat, baru diketahui bahwa para penjahat tadi bermarkas di sekitar pohon nangka besar tersebut. Para penjahat tadi berhasil diketahui (bahasa jawa: konangan) dan dikepung. Dua kata tersebut digabungkan dan menjadi kata \u201cPongangan\u201d, yaitu sebuah nama kampung yang tumbuh atas pengejaran tadi. Meskipun sudah terkepung, namun para penjahat tadi tetap berusaha melarikan diri dan berhasil kabur. Mereka dikejar-kejar di suatu tempat yang sekarang bernama \u201cKampung Gondang\u201d. Gondang sendiri dalam bahasa Indonesia disebut dengan dikejar untuk memperingati peristiwa tersebut.<\/p>\n

 <\/p>\n

Para penjahat terpojok di daerah Kedung, yaitu tepat mata air seperti sungai yang ditumbuhi rerimbunan pohon dan belum terjamah. Para penjahat tersebut mencemplungkan diri ke sana dan lenyap. Tidak diketemukan keberadaannya lagi. Sekarang, daerah ini bernama Kedungmaling dan masih hinggap kepercayaan angker di daerah tersebut.<\/p>\n

 <\/p>\n

 <\/p>\n

\u00a0<\/em><\/p>\n

Mulai dari rentetan persitiwa tersebutlah Wali Hasan Munadi berusaha membangun tempat dan peralatan untuk keperluan tempat ibadah dalam misinya menyebarkan agama.<\/p>\n

Bangunan pertama yang berusaha dibangun Wali Hasan Munadi yakni Masjid Soko Wali. Konon masjid ini mempunyai tiang yang berjumlah 4 berasal dari kayu Jati atau Nangka yang kemudian tidak diteruskan pengerjaanya . Tinggi tiang masjid tersebut 11 meter tetapi karena pada zaman Belanda tiang tersebut terlihat dari Semarang bawah dan dimanfaatkan Belanda untuk obyek pemortiran (pemboman) maka kayu dipangkas sedikit demi sedikit dan dimanfaatkan untuk membangun rumah.<\/p>\n

 <\/p>\n

Tafsir Parmin, tokoh setempat, mengapa tidak dilanjutkan pengerjaannya karena pada saat ini usaha Wali Hasan Munadi untuk mengislamkan masyarakat di Nongkosawit masih sedikit pengikutnya. Sehingga pada saat beliau hendak membangun sebuah masjid disana terkendala oleh jumlah orang-orang yang membantu proses pengerjaanya. Hal itu ditandai dengan cerita metaforik saat Hasan Munadi membuat bedug dari kayu Sido Gori dan berusaha dipukul di Desa Nongkosawit, tepatnya RW I, tidak berbunyi. Kemudian masyarakat berinisiatif menggantungkannya di sebuah pohon Randu dan bedug tersebut berbunyi (atau sari) ketika dipukul. Peristiwa tersebut menjadi asal mula pemberian nama Randusari pada wilayah yang dijadikan tempat untuk menggantung bedug atau RW II. Saat ini bedug berada di masjid besar di Dusun Randusari. Mempermudah syiar, Hasan Munadi lalu menggunakan bendhe untuk minat warga Nongkosawit. Bentuknya seperti kethuk pada seni musik gamelan. Bendhe itulah yang turun temurun dipercaya menjadi alat tengara panggilan sholat dan acara sosial lainnya hingga sekarang. Untuk merawat kesakralan mitos tersebut, warga Nongkosawit melakukan kirab bendhe setahun sekali. Saat ini upaya menularkan mitos terbentuknya kampung warga dipandegani Warsono, Suyono, dan Kang Rohmad membuat\u00a0 dua wayang yang diberi nama wayang angkrek yang terbuat dari kardus dan wayang ringut yg terbuat dari bambu. Penamaan wayangnya\u00a0 diberi nama bagian-bagian pada buah nangka sesuai dengan latar belakang legenda di desa Nongkosawit. Kisah yang dibawakannya juga berisikan sejarah terjadinya kampung yang nisbatnya pada sejarah syiar Wali Hasan Munadi yang makamnya berada di Nyatnyono, Ungaran.<\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Hasan Munadi Nisbat Kampung<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

According to the story, the history of Nongkosawit village is not separated from the feud between Ki Ajar Buntit and Bambang Kertonadi, aka Sheikh Hasan Munadi, who is believed as Wali<\/em> or Syiar<\/em> in that village about 500 years ago. The regime succession from Majapahit to Demak in line with the Islamic religious Syiar<\/em> in the coastal region, no exception to Semarang. Unspared clashes are among the long-standing forces with Hasan Munadi, who is said to have been believed to be the son of the Fifth Brawijaya son from Ponorogo. After being defeated, Ki Ajar Buntit fled to Kampung Ngumpul (around Kendal) and moksha in that place.<\/p>\n

His followers fled to another place it is now Nongkosawit. They have no leader who can direct them to defend their life, so they chose to become criminals. Finally, the villagers began to fret about the existence of these criminals. The residents worried and Bambang Kertonadi know this. Bambang and his people were looking for the criminals. However, the traces of the criminals disappeared. They were so confused so they asked an old lady, while she chewing tobacco and betel to strengthen her teeth. The old lady was just shaken her head because her mouth was filled with tobacco. Then Bambang Kertonadi and his people continued his hunting.<\/p>\n

The old lady also continued her journey, and when she arrived at Kampung Kalaan, she threw her chewed tobacco into the river. Because the nature of the water flows from a high place to low place, then tobacco that contains the iron flows to the ubiquitous. It is the historical reason why water wells in Nongkosawit contain iron and smell like rust.<\/p>\n

When he began to surrender, Bambang Kertonadi saw a large tree. After being approached the tree was known as a jackfruit tree, and as it approached, it was known that the criminals were gather around that large jackfruit tree. The criminals were successfully known (Javanese: Konangan) and surrounded. The two words are combined and become the word \u201cPongangan\u201d, a name of the village that grew over the pursuit. Although already surrounded, the criminals still trying to escape and managed to run away. They pursued to a place that is now called \u201cKampung Gondang\u201d. Gondang itself in Indonesian language called \u201cpursued\u201d to commemorate the event.<\/p>\n

The criminals are cornered in the region of Kedung, which is precisely a place of the spring where trees are overgrown and the place unspoiled. The criminals put themselves there and they disappear. Their existence was never known until now. Today, this area is called \u201cKedungmaling\u201d and still believed as a haunted area.<\/p>\n

Starting from these sequences of events, Wali Hasan Munadi tried to build a place and equipment for the purpose of the place of worship in his mission to spread the religion.<\/p>\n

The first building to be built by Wali Hasan Munadi is Soko Wali Mosque. It is said that this Mosque has four poles that come from teak wood or jackfruit wood which is the process stopped. The height of the Mosque\u2019s pillar is 11 meters, but because the Dutch can see the pole from Semarang, the Dutch used it as an object of bombing, so the residents trimmed the wood to build a house.<\/p>\n

Tafsir Parmin, another public figure, told the reason why they not proceed the process to build because at this moment, the effort of Wali Hasan Munadi to Islamic community in Nongkosawit can only attract few followers. When he was about to build a Mosque there was constrained by the number of people who assisted the process. It was characterized by metaphoric story when Hasan Munadi made a beduk<\/em> from the wood of Sido Gori tried to sound it in the village of Nongkosawit, RW I, but it gave no sound. Then the residents have an initiative to hang it in a kapok tree and the beduk <\/em>gave it\u2019s sound when struck. This event became the origin of Randusari\u2019s naming in the area where it was used to hang beduk<\/em> or RW II. Nowadays, the beduk<\/em> is in placed in the big Mosque in Randusari Village. Hasan Munadi makes the easier to attract Nongkosawit residents using bendhe<\/em>. It is shaped like a little gong in gamelan music art. That Bendhe<\/em> became the hereditary tools to call the residents to pray and other social events until now. To keep the sacredness of the myth, Nongkosawit villagers make bendhe<\/em> carnival once a year. Currently, the efforts to transmit the myth of the formation of villagers is led by Warsono, Suyono, and Kang Rohmad who makes two puppets named Wayang Angkrek<\/em> that made from cardboard and Wayang Ringut<\/em> that made from bamboo. The naming of the wayang <\/em>is given from the names of the part of jackfruit according to the background of the legend in the village of Nongkosawit. The story also contains a history of the village that has been in the history of Syiar Wali Hasan Munadi whose tomb is in Nyatnyono, Ungaran.<\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Hasan Munadi Nisbat Kampung \u00a0 Menurut cerita tutur, sejarah Desa Nangkasawit tak terlepas dari perseteruan antara Ki Ajar Buntit dan Bambang Kertonadi alias Syech Hasan Munadi yang dipercaya sebagai waliyullah […]<\/p>\n","protected":false},"author":4,"featured_media":778,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[51],"tags":[],"class_list":["post-777","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-narasi"],"brizy_media":[],"_links":{"self":[{"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/posts\/777","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/comments?post=777"}],"version-history":[{"count":1,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/posts\/777\/revisions"}],"predecessor-version":[{"id":779,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/posts\/777\/revisions\/779"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/media\/778"}],"wp:attachment":[{"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/media?parent=777"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/categories?post=777"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pentaklabs.or.id\/nongkosawit\/wp-json\/wp\/v2\/tags?post=777"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}