Ampyang Maulid is one of the traditions to celebrate the birth of Prophet Muhammad SAW, which is held annually by the communities of Desa Loram Kulon and Desa Loram Wetan, Kecamatan Jati, Kabupaten Kudus, Central Java.
According to Kompas, on Sunday (January 11, 2015), the celebration to welcome the birth of Prophet Muhammad SAW involves a procession of palanquins carrying wrapped packages of rice called "ampyang," which are wrapped in jati leaves. These rice packages are then arranged in a structure resembling a 1.5-meter-high mountain. In addition to the palanquins carrying rice, there are also mountains filled with fruits and other vegetables. The ampyang rice packages contain rice accompanied by crackers and vegetables wrapped in jati leaves.
Once prepared and arranged in the mountain structure, the ampyang is paraded in a traditional procession (kirab) and prayed upon by religious leaders and elders of the Islamic community in Loram Kulon. Afterward, the ampyang is distributed to the residents. The tradition of distributing ampyang serves as the culmination of the event after the procession ends. The kirab Ampyang Maulid tradition is centered in the courtyard of Wali At-Taqwa Mosque, Desa Loram Kulon, which is located about three kilometers south of Kudus city.
The local residents have faithfully carried out the tradition of Ampyang Maulid for many years, maintaining its unchanged concept. According to local community figure, Anis Aminudin, the Ampyang Maulid tradition is a hereditary tradition in Wali At-Taqwa Mosque. "The Ampyang Maulid tradition is preserved. This tradition serves as a means for residents to introspect themselves and behave in a way that reflects the qualities of Prophet Muhammad SAW," said Anis. The Ampyang Maulid tradition is believed to have existed since the 16th century, as Wali At-Taqwa Mosque has an ancient gate made of stacked bricks from the 16th century AD.
In 1996, the Central Java Archaeological Heritage Conservation Agency declared the gate of Wali At-Taqwa Mosque as a cultural heritage building. The mosque was established by relatives of Sultan Hadlirin, who were also related to the ruler of the Demak Sultanate, Sultan Trenggono. According to Traveling Chef Wira Hardiyansyah, ampyang is one of the strategies of Islamic da'wah to gain the sympathy of the community, although it initially adopted Hindu religious practices. "(Ampyang) is intended for seeking blessings, solely done to commemorate the birth of the Prophet," said Wira when contacted by Kompas.com on Wednesday (October 28, 2020).
Kirab Tradition
The Ampyang Maulid event begins at 5:00 AM. Scholars, community leaders, and religious figures gather to recite blessings upon the Prophet (shalawat). They also read the biographies and Sufi stories of Prophet Muhammad SAW. In the afternoon, a group of young people from Loram Kulon usually perform traditional music and sing songs with Middle Eastern nuances.
Not only that, they also perform Sufi gambus dances. The kirab procession starts after noon. It usually starts from Lapangan Loram and proceeds towards Masjid At-Taqwa, which is approximately 1.5 kilometers away. Local residents usually gather along the route of the ampyang kirab procession. The participants of the kirab then circle around the mosque's gate and stop at the end of the entrance of Masjid At-Taqwa.
Participants of the Kirab
Many participants in the kirab are young people and youths, as well as mosque and prayer hall activists. In addition to presenting agricultural produce and the ampyang mountain, the participants also display replicas of Kudus Tower. Not to mention replicas of the Kaaba and religious figures in the history of Desa Loram Kulon.
In addition to young people and activists, there are also several newlywed couples. The tradition of including newlywed couples is not arbitrary. There is a purpose behind it, which is for the couple to obtain safety and happiness throughout their lives. Sholah Amir, a community figure in Loram Kulon, said that social messages have increasingly emerged in the kirab activities.
Some of these messages are carried out by young people who incorporate modern themes into the traditional kirab. They portray former gamblers, corrupt officials, and criminals who have repented. The repentant gamblers are depicted with someone wearing dozens of playing cards and clothes covered in gambling money. However, their faces appear desperate. Not only that, there are also performances depicting chained demons. The line of demons is represented by a group of bare-chested teenagers.
They paint their bodies and faces with white paint, create frightening makeup, and have their hands chained. This appearance serves as a form of social admonition to remind society to return to the right path in life.
Source: Kompas
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