Cultural Beliefs of Kejawen as Life Form of the Javanese in Islamic Theology Perspective

: Kejawen is the belief of a multi-ethnic people on the Indonesian island of Java. Kejawen philosophy is based on Javanese thinkers' religious beliefs. This study aims to analyze the cultural beliefs of Kejawen from an Islamic Theology perspective with the objectives of this study are to determine the ritual of Kejawen in daily life from Islamic perspective and the materials used such as flowers and offerings in Kejawen which will be studied in Islamic perspective. This is an ethnographic study with the location of this study being in the Special Region of Yogyakarta and Solo. Documentation and observation are the instruments which are used for this study. The result found that Kejawen is an example of this fusion, with many Islamic elements. In Kejawen, God is known as Sang Hyang Taya, which is connected to the Islamic idea of Allah. Muslims believe that Allah is the one God and that no other gods exist. From an Islamic theological stance, Kejawen emphasizes the importance of inner spirituality, human experience, and the interconnection of all things in the cosmos. There are many connections between it and Islamic ideas, including as the concept of God and the power of prayer.


INTRODUCTION
Javanese people who believe in Kejawen are relatively obedient to their religion.Where they still carry out religious commands and stay away from the prohibitions of their religion.Essentially, the teachings of Kejawen philosophy do encourage humans to remain obedient to their God.Before Buddhism, Christianity, Hinduism, and Islam entered Java, the original beliefs adopted by the Javanese people were animism and dynamism, or shamanism.since time immemorial (Salapudin et al., 2021), Javanese people have been known to recognize the oneness of God.That is the main core of Kejawen's teachings, known as 'Sangkan Paraning Dumadhi', which means 'from where the servant of God comes and returns' (Ricklefs, 2008); (Abimanyu, 2021).The Kejawen philosophy usually develops in line with the religion of its followers.Hence the terminology of Kejawen Islam (Woodward, 1988: 80;(Asmuni, 2021), Kejawen Hinduism (Hefner, 2021), Kejawen Buddhism, and Kejawen Christianity.In fact, there are still many Javanese people who carry out traditions to this day (Hilmy, 2018); (Wulandari, 2021).For example, the rituals of nyadran, mitoni, tedhak siten, and wetonan.Nyadran is a ceremony carried out by Javanese people before Fasting arrives (Kamayanti & Ahmar, 2019); (Sari et al., 2020a).The form is to make a pilgrimage to the graves and spread flowers (Kristina, 2021); (Idham, 2021); (Oetomo, 2020).This can be said to be a cultural belief in the Kejawen people who are Muslims (Sukerta et al., 2020).The Javanese tradition is a reflection and application of the Javanese people to the teachings of Islam on God's command to mankind to spend part of the fortune given by God as stated in the holy book of the Qur'an (Soenjoto, 2022); (Fauziah & Fadli, 2022); (Al Amin et al., 2020).Pranata et al. (2021) claimed that cultural beliefs are concepts and thoughts shared by multiple people that control the interaction between these people, as well as between them, their gods, and other groups and they vary from knowledge in that are neither empirically found nor analytically proven.This might be religious, traditional, philosophical, or customary.Meanwhile, previous research (Pesurnay, 2018) stated that the local wisdom could give lessons in life such as respect for elders, family values, individuality, and equality are examples of cultural values.Cultural values are passed down from generation to generation, ensuring the preservation of traditions among a group of people.Previous research by (Nawafi, 2020) stated that Kejawen as a perspective of life can be said to be a cultural belief of the Javanese society, this has a lot of local wisdom, one of which is the Javanese ritual tradition, especially the monthly sedekahan ritual tradition, such as the tradition of Suran, Saparan, Muludan, Rejeban, Ruwahan, Selikuran, Syawalan etc. which is often carried out by Javanese people is a form of expression of the faith of Javanese people in embracing Islam.Moreover, research by (Anindita & Hamidah, 2020) claimed that the tradition is also a Javanese expression of equal rights and obligations among fellow humans as God's people.However, (Wasisto, 2021) showed the ritual Kejawen such as in the ritual tradition of 'sedhekahan', the value of togetherness can be embedded, where fellow creatures of God so that no one needs to be humbled in their status as alms recipients, nor is anyone required to give alms to others because they are considered to have a higher status.
However, this is inseparable from the perspective of Islamic theology which teaches that one must follow the guidance of the holy book of the Qur'an and the Sunnah of the Prophet, this is under the hadith narrated by HR.Malik; Al-Hakim, Al-Baihaqi, Ibn Nashr, Ibn Hazm who explained "You will not go astray as long as you hold on to the two, (namely) the Book of Allah and the Sunnah of His Messenger."Many traditions of Kejawen are still practiced by Javanese people, besides of course being preserved for generations.However, they seem to have lost the philosophical meaning of Kejawen itself.Therefore, they perform Kejawen traditions but only consider them as Javanese customs.
Previous research explains the description of Kejawen people's view of life in Islamic teachings (Arifin et al., 2019), (Pratyaksa, 2019), (Wasisto, 2021), but no one has explained the understanding of Kejawen beliefs in Javanese society from the perspective of Islamic theology.Furthermore, this problem gap will contribute to intellectual property in the field of Islamic theology and cultural studies.However, various opinions and previous research explain that Kejawen is part of people's lives as an intangible heritage, but other studies explain that mystical things such as giving something to nature are not part of Islamic teachings (Sari et al., 2020b), (Islami & Enggarwati, 2019) (Pratisti, 2018), (Makhmudah, 2017).this will be emphasized in this study.The purpose of this study is to analyze the view of cultural belief in the Javanese view of life, namely, Kejawen in the perspective of Islamic theology.So that the objective of this study is to analyze the rituals of the Kejawen community in the view of Islam, analyze and provide an overview of Islamic theology on the giving of offerings by the Kejawen community to nature (Mamahit, 2021), (Syafiq & Putri, 2022), (Al-Hakim et al., 2023).This research is an ethnographic study that analyses the description of cultural beliefs of Kejawen in the Javanese community and the perspective of Islamic theology.In addition, the authors also describe the ritual and local wisdom formed in Kejawen which represent Javanese people in Java. the type of ethnographic research focuses on realist ethnography which will describe facts in detail and report what is observed and heard from group participants while maintaining the objectivity of this research.This type of ethnographic research focuses on realist ethnography which will describe facts in detail and report what is observed and heard from group participants while maintaining the objectivity of this research.Realist ethnographic research is believed to contribute directly in the form of descriptions and explanations of regularities and evaluations in behavior both in the form of cultural studies and Islamic Theology related Kejawen.The location of this study is Yogyakarta and Solo, with the percentage of people still believing that Kejawen has more population in another area of Java.Meanwhile, Data collection will be documentation as primary data collection and Observation will be secondary data collection.The process of data collection will start with collecting documentation such as a processing ritual of Kejawen photos, which could be collected on the internet and location, authors will capture the photos and observe the ritual.

Kejawen is A Principle Of Javanese Society
Kejawen, also known as Javanism or Kebatinan, is a Javanese religious tradition that incorporates elements of animism, Buddhism, and Hinduism.It is deeply rooted in Javanese history and religiosity, aiming to harmonize various religious aspects.Java's history has made it a diverse cultural and religious melting pot, with beliefs ranging from animism to spirit cults.Around 1500 CE, Java adopted Islam, leading to the development of Islam Kejawen, which combines Islamic values with Javanese culture.Initially embraced by the elite and upper classes, Islam's acceptance was facilitated by its fusion with indigenous beliefs.Sufism and Folk Islam also found a comfortable place within Java's existing folk religion, contributing to the syncretic nature of Kejawen.In essence, Kejawen seeks to impart teachings that promote ethical conduct, noble values, and a civilized understanding of divinity, reflecting its long history of cultural and religious interactions in Java (Kristina, 2021): (Soenjoto, 2022): (Lasfeto et al., 2022): (McCabe, 2007).

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The educated variants of Sufi Islam and Shari'a-oriented Islam were incorporated at the courts, mixing with the existing Hindu-Buddhist ceremonies and mythologies.As Hindu influences faded, the Kyai, the Muslim scholar of the writ, emerged as the new religious elite.Although Islam does not recognize a religious hierarchy or a formal priesthood, the Dutch colonial administration constructed an extensive rank structure for mosques and other Islamic preaching institutes.Students and even peasants from the school contributed to his necessities.Javanese people who believe in Kejawen are relatively obedient to the teachings of Islam.Where they still carry out religious orders and stay away from the prohibitions of their religion.The teachings of Kejawen philosophy encourage humans to remain obedient to their God ( (Ridwan & Basith, 2021), (Tambunan, 2022), (Marta et al., 2022), (Nawafi, 2020), (Fibrianto, 2019).
The entry and spread of Kejawen Islam in Javanese society cannot be separated from the beliefs of the ancestors.Before the introduction of Hinduism into the archipelago, especially in Java, animism and dynamism beliefs flourished.Javanese people from various castes and circles believed in the existence of ancestral spirits and magical powers found in objects, plants, animals, and anything that was considered to have magic power.Over time, Hinduism entered and spread from the nobility to the common people.Intellectuals who understood Sanskrit then wrote the script into Javanese, giving birth to Javanese literature connected to Kejawen beliefs.With this literature, it became easier for people to adapt to new things.When the Majapahit Kingdom collapsed, Islam spread.However, animism and dynamism did not disappear.This condition eventually gave rise to Kejawen Islam, which is the teaching of Islam combined with Javanese mysticism (Hudayana, 2021), (Fauziah & Fadli, 2022), (Pratisara, 2020), (Watini, 2018), (Ariyanti, 2019).

Concept of the Divine in Kejawen Teachings
In Kejawen Islamic belief, God is seen as an integral part of human life, with both physical and spiritual aspects originating from God.This perspective emphasizes the unity between humans and God, to return to God, known as manunggaling kawula gusti.Achieving this union with God in the world involves mystical practices such as semedi.The relationship between humans and God is referred to as roro ning tunggal, signifying two entities becoming one: God to be worshipped and humans as worshippers.This concept differs from Quranic teachings, where God is transcendent, beyond the universe.In Kejawen Islam, God is considered immanent, dwelling within humans.While the Quran emphasizes tanzih, purifying God from resemblance to His creations, Kejawen adheres to tasywih, signifying likeness or fusion between humans and God.Kejawen views God as abstract yet an absolute creator of the universe, beyond representation or imagination.However, those who detach from worldly concerns and engage in rituals can attain a heightened religious experience known as manunggaling karsa kawulo lan karsa gusti, granting them extraordinary abilities.This statement is similar to informant (initially) Agus (45 years) stated "manunggaling kawula gusti is the ultimate purpose in human life, which is the attainment of unity between the worshipper and the God they worship.
This ability is attainable through spiritual practice, involving genuine surrender to God.This surrender, achieved with the aid of spiritual practices, ensures that all outcomes are guided solely by God's will.In Islamic Theology, manunggaling kawulo gusti signifies God's presence in every living being, emphasizing that humans perceive creatures as manifestations of God.However, Islamic teachings emphasize that God remains unseen, aligning with QS al-An'am:103, which underscores Allah's invisibility.From a different perspective, the concept of unity with God implies that God is omnipresent, including within us, as supported by Surah Qaf verse 16, emphasizing Allah's knowledge of our inner thoughts and His proximity to us.
In tasawwuf, this term signifies a servant's deep love and closeness to God, leading to a sense of unity where they feel inseparable from God.It's akin to sugar dissolving in water, distinct yet indistinguishable.When iron turns red from fire's heat, they blend, and whoever touches one is affected by the other.This concept mirrors Javanese leadership theory, suggesting that effective governance relies on the unity of ruler and people, resonating on the same wavelength.Reciprocally, people must comprehend the ruler's, or gusti's (Allah's), intentions for harmony and prosperity.This is similar to (initially) Joko (38 years) stated: "In Javanese, if we say Dhuh Gusti, we mean Allah or Gusti Allah.However, Allah is given the "position" of the prince, so when we say Dhuh Pangeran, we are referring to Allah.
Sheikh Siti Jenar's Manunggaling Kawula Gusti explains the essence of life and mysticism.It emphasizes the need to sense the presence of the Supreme Creator, as God cannot be physically located anywhere, whether in the heavens, on Earth, or in any specific direction.This aligns with Islamic theology, rejecting the views of heretical sects like Jahmiyah and Mu'tazilah.The Ahli Sunnah wal Jama'ah, by the Quran, hadiths of the Prophet, and the consensus of early Muslim scholars, affirm that Allah resides above the Throne, transcending all His creation.An example of this is the words of Allah Almighty according to Taha verse 5 and Al-A'raf verse 54).

Kejawen Rituals
Nyadran, the Ritual of Javanese People before the Holy Month Ramadhan Nyadran is one of the traditions that is still inherent in the life of Javanese people.Nyadran comes from Sanskrit "Sraddha" which means belief.The Nyadran tradition is a culture of praying for deceased ancestors and over time undergoes a process of cultural development so that it becomes a custom and tradition that contains a variety of cultural arts.Nyadran is one of the Javanese traditions performed in the month of Sya'ban (Hijri calendar) or Ruwah (Javanese calendar) to express gratitude collectively by visiting the Volume 20 Nomor 2 2023 tombs or graves of ancestors in a neighborhood or village (Ibda, 2018).This is similar to informant (initially) Tono, ( 27  Nyadran serves multiple purposes: it acts as a means to pray for departed ancestors, serves as a reminder of the inevitability of death for all humans, preserves a culture of societal cooperation, and fosters neighborly harmony through communal eating activities known as kembul bujono.In Islamic theology, Nyadran can be seen as a form of grave pilgrimage.Notably, there is no specific time for such grave pilgrimages mentioned in the Quran or hadith.Some Islamic scholars argue that the practice of grave pilgrimage ahead of Ramadan was not established or practiced by Prophet Muhammad and his companions (Anam, 2017).Instead, the Prophet SAW merely encouraged Muslims to make grave pilgrimages solely to remember death.
"Make a grave pilgrimage, because it will remind you of death."(Hadith Muslim) Based on the evidence in the hadith above, there is no doubt that grave pilgrimage is permissible and even recommended (sunnah).The recommendation to perform this grave pilgrimage is general, whether visiting the graves of the righteous or visiting the graves of Muslims in general.However, regarding the grave pilgrimage, in the process of nyadran, there is a communal meal that should not be occupied with eating and drinking, chatting, and the like.However, if one feels the need to eat or drink, then it is not forbidden.Kembul Bujono and Tasyukur, after praying together, continued with eating together.The community holds Kembul Bujono or eats together.Every family that attends the kenduri must bring their food.The food that was brought was in the form of traditional food, such as ingkung chicken, liver fried chili sauce, vegetable ointment with spices, prekedel, tempeh and bacem tofu, and so on.However, bringing food to the cemetery to eat there at certain times or when there is an invitation, or tabaruk (seeking blessings) there, as well as other similar actions, is an act forbidden, inappropriate, and not by visiting the graves (Sih et al., 2018).
(Muhammad Al-Khadami Rahimahullah said in Bariqah Mahmudiyah) "it is makruh in law to eat in graves, and it is also makruh to laugh in graves because a place like that (a grave) is a place to contemplate and remember the afterlife while eating and laughing are exactly the opposite of these two things (contemplating and remembering the afterlife)".

Wetonan, the Ritual of Javanese People to Celebrate Birthday
The Wetonan ceremony is a Javanese traditional ceremony which has another name wedalan.This ceremony is still sustainable today, especially for Javanese people, and is popular in Central Java and East Java.Wetonan means going out, in this ceremony, it is a warning for someone's birth.This warning intends to pray for the baby to avoid various dangers and pray for a long life and also blessings.This is similar to a statement (initially) Doko (43 years) stated: "Wetonan refers to coming out, and this ceremony is a commemoration of the birth of a person.This ceremony is a commemoration of the birth of a person.This commemoration is intended to pray for the baby to avoid various dangers and pray for a long life and blessings.
Slametan wetonan in Indonesian culture signifies prayers offered during birthday celebrations to seek God's blessings for the celebrant.These prayers are intended for their safety, health, intelligence, and success in all endeavors, ensuring a prosperous and obstacle-free life.Some Islamic scholars argue against birthday celebrations in Islam, considering them as bid'ah (innovation) and, therefore, haram (forbidden).This perspective is based on various legal and argumentative reasons that oppose the observance of birthdays within Islamic practice.This is because the Prophet Muhammad when he was alive never celebrated a birthday and also never ordered his people to celebrate birthdays.
"I will precede you at al haudh (lake).Appeared before me some of you.When I will get (drinks) for them from al haudh.They are kept away from me.I then said, 'O my Lord, these are my ummah'.Then Allah said, 'You do not know the heresy that they made after you".(Narrated by Bukhari).
The Wetonan Slametan is celebrated every 35 days in Javanese culture, and it's essential to determine one's birth weton, which can be found on both the Christian and Javanese calendars.Birthdays in the Javanese calendar, or weton, occur every eight days.This ceremony is typically conducted by Javanese people after 6 PM, aligning with the lunar Volume 20 Nomor 2 2023 calendar system's beliefs.This tradition is viewed proportionally, similar to the Ahlussunah wal Jamaah perspective, where celebrating a birthday involves offering congratulations to fellow Muslims.It's an expression of joy and gratitude for reaching a new age, signifying increased maturity, improved thinking, and the ability to engage in positive life activities.

Function Of Flowers For Kejawen Ritual in the View of Islamic Theology
God, according to the Islamic faith, is present in all things, including plants and flowers.This idea is represented in the use of flowers in Islamic rites and festivities, such as the use of flowers to decorate mosques and homes during Eid al-Fitr and Eid al-Adha.Flowers are also said to be endowed with spiritual force or "power" (ilmu) in Kejawen, which may be utilized for a variety of reasons.Certain flowers, for example, are thought to have therapeutic powers and can be utilized in traditional medicine.Other flowers are utilized in spiritual practices, such as making floral mandalas or rangkaian bunga to aid in meditation and prayer.Flowers are also said to be endowed with spiritual force or "power" (ilmu) in Kejawen, which may be utilized for a variety of reasons.Certain flowers, for example, are thought to have therapeutic powers and can be utilized in traditional medicine.Other flowers are utilized in spiritual practices, such as making floral mandalas or rangkaian bunga to aid in meditation and prayer.In Kejawen, flowers symbolize various qualities; for instance, the lotus represents purity and enlightenment, while jasmine signifies beauty and elegance.The importance of flowers in Kejawen is closely linked to the Islamic concept of tawhid, signifying God's oneness and presence in all things, including plants.In Kejawen, flowers are seen as carriers of divinity and spiritual energy, serving purposes such as healing, spiritual rituals, and representing spiritual values.The hibiscus flower, for example, is thought to have antihypertensive qualities, whilst the frangipani flower is used to cure fever and cough (Fajfrlíková, 2018), (Ahmad, 2017), (Lasfeto et al., 2022), (Mustolehudin & Muawanah, 2017).
In the Kejawen tradition, the role of flowers is very diverse, ranging from bathing flowers, giving offerings to nature, and the use of flowers at the grave.In Islamic teachings, the sowing of flowers or flowers on the grave is based on a saheeh history which states that the Prophet Muhammad put wet branches on the grave to alleviate the torment of the grave.
‫شقها‬ ‫بعد‬ ‫اء،‬ ‫اخلضر‬ ‫يدة‬ ‫اجلر‬ ‫السالم‬ ‫و‬ ‫الصالة‬ ‫عليه‬ ‫وضعه‬ ‫من‬ ‫الصحيح‬ ‫اْلديث‬ ‫يف‬ ‫ورد‬ ‫ما‬ ‫الدليل‬ ‫و‬ ‫بربكة‬ ‫عنهما‬ ‫خيفف‬ ‫أي‬ ‫ييبسا‬ ‫مل‬ ‫ما‬ ‫عنهما‬ ‫ابلتخفيف‬ ‫وتعليله‬ ‫يعذابن،‬ ‫اللذين‬ ‫ين‬ ‫القرب‬ ‫على‬ ‫نصفني‬ ‫حياة‬ ‫نوع‬ ‫من‬ ‫اْلخضر‬ ‫يف‬ ‫ملا‬ ‫اليابس،‬ ‫تسبيح‬ ‫من‬ ‫أكمل‬ ‫هو‬ ‫إذ‬ ‫تسبيحهما؛‬ The evidence for this is the narration in the saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) placed fresh green branches after splitting them into two pieces over the graves of two people who were being tortured.The purpose of placing this wet branch is to alleviate the torment of both of them while the two branches are not dry, namely to alleviate both of them with the blessing of the prayer of In Islamic teachings, flower baths for personal cleansing are acceptable as long as there are no associations with supernatural beings or black magic.In Islam, offering flowers or other items as offerings is considered haram and deviates from Islamic teachings.Sesajen, or offerings, typically food, are presented to ancestral spirits.Believers offer these to seek increased agricultural productivity or protection from various disasters.This is similar to the informant (initially) Mbah (67 years) stated: "The meaning of roses, is life is colorful, the meaning is the last supporting flower, but you must thank those who make life."(Fig 2).
The ritual of offering sacrifices or offerings to spirits that are considered to be the guardians or rulers of certain sacred places is a habit of shirk (associating Allah Subhanahu wa Ta'ala with creatures) that has been going on for generations in Javanese society.They believe that these spirits can give good or cause harm to anyone, so by offering sacrifices or offerings they hope to reduce the anger of these spirits and to have all their requests fulfilled.
"And that some men from among men sought refuge with some men from among the jinns, so the jinns increased for their sin and guilt."(Qs.al-Jin: 6)

Cultural Belief of Kejawen toward 'Sesajen" (Offerings) to Nature
In Kejawen, the natural world is seen as a divine manifestation, deserving of reverence and respect.Offerings are a practice aimed at maintaining a harmonious relationship with nature by acknowledging its sacredness.Mountains, rivers, trees, and animals are recipients of these offerings, expressing gratitude for their blessings and seeking ongoing protection and support.Offerings are made on various occasions, including major life events like births, marriages, and deaths, as well as to seek blessings and protection for important endeavors such as agriculture, fishing, and trade.This is similar to the statement (initially) Anton (41) stated: "Offerings are a medium to get closer to nature and its creator.The following is the philosophical meaning contained in each symbol in the offerings." Reciprocity is a fundamental aspect of giving in Kejawen, symbolizing gratitude for nature's gifts and seeking ongoing blessings in return.This reciprocal relationship between humans and nature is crucial for universal balance.The form and content of Kejawen offerings vary depending on the occasion and purpose, including flowers, grains, fruits, and symbolic items like money, candles, and incense.These offerings are often arranged in specific patterns and may involve prayers or ceremonial gestures.The role of the dukun, a spiritual leader, is vital in overseeing the giving process and ensuring proper execution and intentions.Seekers of blessings or protection through giving may also receive guidance from the dukun.It fosters social bonds and reinforces cultural identity, often occurring during community celebrations and gatherings.
Offering serves as a crucial means of passing down cultural knowledge and beliefs from one generation to the next in Kejawen.Some view giving as superstitious or outdated.Nevertheless, offering remains integral to Javanese culture and spirituality.In Islamic jurisprudence, offering food is forbidden if it involves wasting wealth by leaving the offerings unused.Exceptions are made when offerings are given to ward off harmful jinn behavior.It is important to emphasize that absolute benefit and harm come only from Allah.Resembling customs from the pre-Islamic Jahiliyyah era, known as tasyabbuh, is prohibited when done with the intent to imitate or revive those traditions.
However, the ruling on tasyabbuh is very dependent on the intention of the perpetrator.The reason for this is that although this tradition was originally a tradition of the Jaahiliyyah, it has become a common practice among the Muslim community who are ignorant and far from religion, so whether it is haram or not depends on the intention of the perpetrator.If the person does not believe that the jinn or spirits that guard the mountain or the sky can provide benefits and harms (madhorot), or has the intention of worshiping these creatures, then he does not fall into shirk or kufr, but if he does, then he may fall into shirk or disbelief.

CONCLUSION
Kejawen is a spiritual belief system used in Java that incorporates animism, Hinduism, Buddhism, and Islam.It is an example of this syncretism, and it has numerous Islamic influences.The notion of God in Kejawen is known as Sang Hyang Taya, which is related to the Islamic concept of Allah.Muslims believe that Allah is the one God and that there are no other gods.Similarly, Sang Hyang Taya is regarded as the ultimate wellspring of all creation and the sole God in Kejawen.In contrast to Islam.There is also a belief in the existence of spirits or deities known as dewas or dewi in Kejawen, which are comparable to the Islamic idea of angels.Angels, according to Muslims, are created beings of light with no free choice and are entrusted with carrying out Allah's commandments.Similarly, dewas are viewed as intermediates between people and Sang Hyang Taya in Kejawen, and they are frequently called in rites and festivities.This study has limitations on the lack of information that might give a negative impression or even discrimination against a group, so some items such as personal information and informant identity will be omitted.In addition, some activities or behaviors of strong Kejawen culture are not examined in this study.Finally, Kejawen is a syncretic belief system that incorporates a variety of religious ideas and rituals, including Islam.Kejawen emphasizes the value of inner spirituality, human experience, and the interdependence of all things in the cosmos from an Islamic theological standpoint.Many parallels exist between it and Islamic beliefs, such as the notion of God, angels, karma, balance and harmony, and the power of prayer and meditation.
) stated : "Nyadran is performed by the Javanese community in the month of Ruwah or the month before the month of fasting in the Javanese calendar, nyadran purposes to send prayers to the Ancestors and to forgive each other before carrying out fasting in the month of Ramadan.(Translate into English).

Figure 1 .
Figure 1.The process of Kembul Bujono (eating together) is one of the process in Nyadran (Source: detik.com)

Cultural
Figure 2. Using flowers as offerings to the ancestor in the public market Source: Data Collection 2023