Remote Healing Techniques through the Bio-Energy (semesta cair) Principle in Bahung Tringan Community Karangasem
IV. DISCUSSION
4. Penjor
4.3 Contribution of Symbols in
Strengthening Cultural Relations with Balinese Society
The diversity of religious symbols in Indonesia in general cannot be separated from the diversity of Balinese society as a multicultural society. The diversity of symbols has many similarities between religious adherents, especially Hindus and Catholics in Bali. The similarity in the use of tangible and intangible symbols such as statues, umbrellas, bale kulkul and penjor is an effort by both parties to care for and maintain tolerance and solidarity between religious communities.
The Catholic Church which is inclusive is being open and tolerant towards other groups and inculturating with local cultures such as Balinese culture, so that the liturgy can be accepted, recognized, understood, and interesting for its people wherever they are.Eeach like Balinese culture starting from Balinese architecture, Balinese songs in worship services, Balinese dances, Balinese language in the liturgy and other symbols. In religious life, the Catholic church also emphasizes religiosity, which is not only related to church rituals but needs to be implemented in relation to other religions. Not only think about yourself but also provide safety for others.
By preserving local cultural symbols for use in religious symbols, it is hoped that it will prevent social problems related to diversity, creating a harmonious and peaceful atmosphere. Can reduce conflict and social ripples in society because in fact they come from the same nation, namely the Indonesian Nation.
111 CONCLUTION
The existence of the Catholic Church in Bali in 1935 to date is the initial milestone in the establishment of the Catholic church in Bali which requires a long and challenging struggle. The life of the Balinese people, who are predominantly Hindu, accepts differences from other people as a multicultural society.
Various problems that are historical, mystical and logical can be resolved properly as a form of mutual respect between followers of different religions. The use of strong cultural symbols of the archipelago, especially Bali such as Bale Kulkul, umbrella, penjor as well as the common understanding and use of symbols of holy water and holy oil to this day still color the ornaments, architecture and elements of liturgical symbols in the Catholic church wherever they are, which cannot be separated. of the tangible and intangible culture of the surrounding community. The existing similarities and differences actually contribute in terms of strengthening cultural relations with the Balinese people in particular and Indonesian society in general.
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113
Islamic Mysticism Dimension of The West Kalimantan’s Literature:
Based on Locality
Khairul Fuad1 Sastri Sunarti 2
1, 2National Research and Innovation Agency, Gatot Subroto Street, Jakarta 12170, Indonesia [email protected], [email protected]
BRIN Kampus Gatot Subroto Street Jakarta 12170
ABSTRACT
Islamic mysticism (Sufism) pays attention much more to the dimension behind something related to divinity.
That dimension also applies in literary works that are mentioned as intentional language. Both dimensions become guidance for seeing the locality through Islamic mysticism, especially in the West Kalimantan's Literature. In addition, the development of Islamic mysticism literature has become easily medium for seeing that locality. Islamic mysticism literature is nearest to the locality factor; the erotic side of classical Arabic literature denotes the medium used by Islamic mysticism for uttering its treatise through literature. On the other side, literature has related to the locality as a source of literature work creation. The locality denotes the side of different sides which can build a work of literature, and increasingly the West Kalimantan literature works, as part of Indonesian literature, indeed utilizes that locality. Including Islamic mysticism literature of West Kalimantan, big perhaps uses that locality to describe both as the path to divinity.
Therefore, the effort of locality collecting as a base denotes theory toward West Kalimantan literature, especially the literature works of local authors. Spiritual hermeneutics indicates a method for analyzing that locality related to Islamic mysticism (Sufism) study. Meanwhile, Islamic mysticism has a uniqueness of acculturation effort through the locality.
Keywords: Islamic mysticism. Literature, locality, and West Kalimantan.
I. INTRODUCTION
Islamic mystical thought or Sufism is a literary point of view in addition to socio-critical or eco- critical thinking. Muslim mysticism is related to the realm of divinity. The Reality of God is the main goal because it is where eternity returns.
"We belong to God and will return to Him (1).
Sufism is often interpreted as a form of mysticism or Islamic spirituality, namely the spiritual path that uses certain rules to achieve an in-depth understanding and recognition of Tawhid, the testimony that God is One and is the ultimate essence of all existence and existence. People who follow the path of Sufism are called Sufis, experts of suluk, because the words 'suluk' also means the spiritual path. They are not infrequently referred to as t}ari>qa experts because tariqa (t}ari>qa) also represents the spiritual path. Sufis who have attained a high rank in Sufism are called ma’rifa (knowledge) experts.
This title is based on the fact that ma’rifa is the highest level of expertise in Sufism.
In Sufi texts, the authors often refer to themselves as faqir, meaning people who have nothing and receive inspiration for writing their works solely because of God's instructions. However, in Malay literature, the word “faqir” is often replaced with the title of son of commerce or trade. This title means someone who travels long distances and stops temporarily in places he passed on his way (the world) to collect provisions in the form of worship and pious deeds, which will later be brought back to his hometown in the afterlife (al- Attas 1971:8) (2).
Some argue that the word Sufism is etymologically derived from Sufi, which means fleece. The early Sufis used to wear clothes made of rough fibre as a symbol of modesty and self- sacrifice, as well as a symbol of the freedom of their souls from worldly life. This zuhd or ascetic style was a protest against the luxurious and indulgent lifestyle rampant in his time and according to the Sufi, was a source of moral decline. However, some argue that the words Sufism is derived from the word S}a>fi> (holy) because people who follow the path of Sufism
114 begin their efforts by purifying their souls and hearts from polytheism and material tendencies.
Furthermore, some argue that Sufism is taken from the Greek word sophia, which means wisdom or philosophy. Meanwhile, as a method to get closer to God, Sufism is also referred to as
`ilm al-qurb (the science of getting closer to God (Mir Valiuddin 1987:10; Abdul Hadi W. M.
2002:12) (3).
Al-Hallaj, Ibn 'Arabi, al-Ghazali, and Ibn Farid (1182–1235 AD) are some examples of figures in the history of Islamic mystical literature who have works of poetry (verse) as a literary genre to build Islamic metaphysical thought (4). In modern times, Abdul Wahab al-Bayati also wrote poetry as a medium to express his Islamic mystical thoughts. In Indonesia, Islamic esoteric literature also develops deeply. The early development of Islam in Indonesia around the 13th century had a significant role in the influence of Islamic mysticism on the one hand and Islamic mystical literature on the other.
Impact always occurs in the world of knowledge through a historical view.
Hamzah Fansuri is an important figure related to classical Islamic mystical literature in Indonesia.
The classic form of poetry, pantun is a medium to express his obscure Islamic thoughts. But, then, in modern times, some characters are the same as Hamzah Fansuri when he wrote his ideas in Islamic mystical literature. For example, Abdul Hadi WM, Danarto, Emha Ainun Najib (Cak Nun), and others.
Ahmad Khatib al-Sambasi is one of the figures who have an essential role in developing Islamic mystical thought in West Kalimantan. He is one of the scholars of the archipelago who adheres to the teachings of the Qadiriah Naqsabandiah Order. His t}ari>qa is well-known in Indonesia, even though its instructions are not very well developed in West Kalimantan; even the grave is not in Sambas, the city of his birth.
Islamic mysticism shows its development in West Kalimantan literature, especially in modern times. West Kalimantan literary figures in the 1980s, such as Odhys, built their literary works from Islamic mystical thoughts. As illustrated in his anthology entitled The Secret of The Sufi's Guru 'Rahasia Sang Guru Sufi.' Another figure is Ahmad Aran wrote Islamic mystical literature too.
Besides being sourced from Islamic mystical thoughts, West Kalimantan literature also comes from localities to build Islamic esoteric literature.
The locality element in West Kalimantan literature that makes Islamic metaphysical thought is the centre of this article's research question or objective. On the one hand, literature significantly related to the surrounding environment as a locality; on the other hand, for Islamic mysticism, the universe always has a relationship with God as the prime cause.
The locality is part of the universe, both macrocosm, and microcosm, as a source for the revival of Islamic mystical literature. For example, Roses are often used meaningfully, applying Islamic mysticism through the union of the fragrance and presence of the flower, the meaningful union between a disciple (muri>d) and teacher or between lovers or the beloved.
Cosmos is an Islamic mystical medium for explaining its significant teachings.
The locality of West Kalimantan is research focused on the literary works of West Kalimantan writers. Then locality becomes part of the primary approach to the Islamic mysticism point of view. The selected localities were collected from West Kalimantan writers who wrote their works under Islamic mysticism. Finally, this article builds a triangular structure with three pillars: West Kalimantan's locality, its writers, and Islamic mysticism.
II. DISCUSSION
Literature, Religion, and Language: An Interdisciplinary
Islamic mysticism literature is two different entities, namely literature and religion, as a form of interdisciplinary relationship. The disciplines of literature, religion, and language, as intertwined separate disciplines relating to each other. Literature needs religion as content facilitated by language, missionary religion needs language and provides peace wrapped in literature, and religious terms increasingly enrich the language, then embellished with literature. At least a simple interdisciplinary picture between literature, religion, and language.
115 On the other hand, language has previously developed from literature and religion. Indeed, in the social areas, language has always accompanied its development firstly. The locus of locality cannot be separated from the language owned or contained in a community. The language becomes the initial side in the assimilation process faced by religion with its missionary nature in a community.
According to Amin Abdullah, even religion itself is a local phenomenon, the same practice as traditions, culture, customs, and norms. At the same time, language is the main factor that cannot be avoided (5). Language is the most important part related to the development of literature, including religion. In turn, literature is also part of the following assimilation process faced by religion. Therefore, literature, religion, and language as a discipline are inter-relating (interdisciplinary). Those three have not denied each other since the last century, at least in the phenomenon of Islam. Therefore, there was a multidisciplinary relationship between literature, religion, and language.
For example, religious literature or Islamic mysticism is an interdisciplinary phenomenon of literature, religion, and language.
Interdisciplinary is fundamental in spiritual and metaphysical in Islamic mysticism literature.
Moreover, Kuntowijoyo said prophetic literature is identical to religious and Islamic mysticism.
And it desires to encourage humans to relate to two dimensions, physical and spiritual (6) as an interdisciplinary in addition to being multidisciplinary literature, religion, and language.
Literature, religion, and language are interdisciplinary phenomena that continue to surface depending on the writers' efforts. The writers have contributed significantly to those three's interconnectedness and interdisciplinarity.
The religious world is where writers' metamorphoses typically end since it displays how to present behaviour and thoughts constantly changing, along with variances in space and temporal dimensions, are expressed.
III. WEST KALIMANTAN ISLAMIC