In his dissertation, Muslich systematically reconstructed the doctrine of ethics in Serat Piwulang Pakubuwono IV. Meanwhile, Teguh revealed the ethical doctrine aspect in Serat Pedhalangan through his dissertation. Similarly, a Javanese classical text of the Hindu-Buddhist tradition in the Middle Ages (zaman kewalen) was the subject of references to ethics in higher education.
The transformation of zaman kalabendu documented in the classical Javanese texts is with reference to Islamic ethics (akhlaq). In the risk community, the need discourse is replaced by the disorientation discourse. 7. In Javanese classical literature, the era of uncertainty is part of zaman kalabendu, a technical term introduced by Ranggawarsito's work This last poet of the Mataram palace produced three.
He is known to have played an important role "in the Javanese spiritual revival and as (an advocate of) Javanese literature and cultural (revival)". Zaman kalabendu refers to the "age of transformation" (zaman owah) or "unpredictable age" (zaman pakewuh) in the Javanese classical text. In other words, they will lose the tan satrisna (a state of no personal intention for happiness) in their job.
Ethical Values to Uncertainty Arrangement
In this view, predestination is God's decision that no one can avoid.25 The recognition of this doctrine is written in the expression mupus papasthening takdir, puluh-puluh anglakoni kaelokan (accepts the certainty of fate despite the fact that he has done dozens of good deeds) and dilalah kerso Allah, kanggja-begitne wants to turn out those to turn luck (beggjait) 6 and 9 of Serat Kalatidha. Predestination is beyond man's understanding; it is a miracle solely of God.26 In other words, predestination follows the rule of ukum pinesthi (law of predestination) given by titah Hyang Sukma. Al-Ghazali and Ibnu Athā'illah formulated the idea of fate as human passivity without any authority to determine his fate contrary to God's determination.
Ibnu Athā'illah in his masterpiece, al-Hikam, is also known for establishing the idea by saying "Sawābiq al-Himam lā Takhriqu Aswara al-Aqdār", however human efforts will not change God's destiny. 26 Kamajaya (ed.), Lima Karya Pujangga Ranggawarsita, pp. God's Will).27 The result of this is that God and the human being exist on different levels. However, in the turmoil of zeman kalabendu, "there is no way of successful self-effort, except submission to the situation and acceptance of it as God's predestination".29 However, predestination can be understood as an active submission and acceptance of God's determination, but followed by a serious effort to achieve it.
An active submission is certainly a progressive idea in Javanese classical texts in the interpretation of God's predestination. In the Javanese classical text of the Majapahit era, such as the Nitisastra, the concept of predestination is essentially comparable to the concept of fate using a fatalistic perspective.30 This active submission also rejects the idea of "aja ngaya ndak gelis tuwo". For the idea of the image of Javanese as lazy, refer to Seyd Hussein Alatas, The Myth of the Lazy Native: A Study of the Image of the Malays, Filipinos and Javanese from the 16th to the 20th Century and its Function in the Ideology of Colonial Capitalism (London: Frank Cass, 1997).
The belief here is that only God has effective power and that one must accept his determination through "self-awareness" and "self-reflection".33 In Serat Kalatidha's literary work, it is mentioned that muhung mahas ing asepi, supa ntuk parimarmaning Hyang Sukma. This is followed by having an attitude such as eling lan waspada (always mindful and aware).35 Serat Wedhatama in Pupuh VI of. In the Javanese classical text, the decision is not only through reason, but also the inner heart and various activities according to God's determination.
In the age of zaman kalabendu, uncertainty can be understood as God's test for human beings, who should not despair and lose reason and human dignity.37 Therefore, only people who are conscious and aware (eling lan waswadda) can pass the test. Sangkan paraning gacha, who created it in the world (eling sing ngeneake), who destroyed, annihilated, damaged everything with a glance (eling sing nyirnaake), remembering those who bring mortality (eling sing mateake), life (eling sing nguripke) and bring life and the living (alive).
Transforming Ethical Values of Kalabendu in Islamic Higher Education
169-72; Andrew Beatty, “Adam and Eve and Vishnu: syncretism in the Javanese Slametan”, The Journal of the Royal Anthropological Institute, vol. The former will enable man to recognize human self-existence and to be aware of the fact that all phenomena beyond zaman kalabendu occur because people underestimate the self. The latter is understood in terms of the universe's contribution to the life of living beings: eling tetuwuhan suket godhong dadi rewang (remembrance of the trees and leaves as part of the universe).
Animals play an important role in maintaining the existence of the universe (eling sato kewan), maintaining self-awareness (eling slirane dewe) and forgetting all self-kindness (eling lelabuhaning liyan).46 The process of this articulation is through eling, locating human reason and sensitivity in society. Remember also, if you disturb the harmony of the community, you will endanger our happiness; so whatever good comes from your heart, whatever compassion and justice your heart has, do not produce disharmony or. The essence of this idea is to maintain the human relationship with God by recognizing that God is not only the center of the universe, but also the center of himself.
Regardless of the complex structures of the text and the challenges in its practical use, it is clear that serious efforts to develop a transformation model are needed today. To develop a transformation model of ethical values based on the works of Ranggawarsita, the Guidance on the Development of a Higher Education Curriculum issued by the General Directorate of Education and Student Affairs of the Ministry of Research, Technology and Higher Education can be used. This can be seen in the ways in which all the subjects' themes are treated, from 1) defining scope and benefits of studying morality, 2) the relationship between morality and Sufism, 3) The master of Islamic morality, 4) good behavior and bad behavior, and so on.
In this regard, the deconstruction of the semester curriculum aims to find a possible intersection and junction between Islamic-influenced material and Javanese ethics, especially the Ranggawarsita part. Similarly, the lecturer can also explore variations of the ethical values associated with active submission. As mentioned earlier, the aim of deconstruction is to provide spaces for the inclusion of Javanese ethical values that are compatible with Islam, which are used as part of the teaching materials.
Not only are they used directly as teaching materials, they are also the most frequently cited literature among teaching materials or books written by Indonesians.49 The references used in these universities are mostly the literature of Abu Al-Hamid Al-Ghazali, Zainuddin Al-Malibari, Ibnu. Al-Ghazali's work, Ihyā’ Ulūm al-Dīn, is one of the most widely used and most cited works of all the references in the textbooks of Morality and Sufism. 49 A resource used or commonly referred to as a list of references are books or other forms of material that can be used as teaching material in the learning process of a subject.
The goal is not only to achieve the learning objective defined and recorded in the curriculum, the goal is also to get feedback from students.
Concluding Remarks
The manifestation of the monotheistic attitude is through the recognition of God as the center of the macrocosm. Human beings must accept God as the true Essence (Dzat), to whom all human beings look for help to free them from the crisis of zaman kalabendu. Similarly, God alone determines the fate of human beings and everything that happens in the macrocosm.
God as the center still gives man the power to act according to free will (ihtiar), which manifests itself in the ethical doctrine of self-awareness, remembrance, and attention. Javanese ethical doctrines are able to free people from the uncertainty of the Kalabendu era and restore balance in the relationship between people and God. The coexistence of man and the macrocosm is in balance, if they are not exploitative and arbitrary in the use of natural resources.
At the same time, a state of equilibrium between humans as microcosm and God as the center of the macrocosm is manifested by the belief that only God has authority to determine destiny. Tepa selira, rukun, sepi ing pamrih rame ing gawe (Harmony in relationship, reward less do more) and other ethical principles will become a very valuable attitude among people. Abdullah, Muhammad Amin, "New Horizons of Islamic Studies Through Socio-Cultural Hermeneutics", Al-Jami'ah: Journal of Islamic Studies, vol.
Religion, Science, and Culture: An Integrated, Interconnected Paradigm of Science”, Al-Jami’ah: Journal of Islamic Studies, vol. Aghababian, Hana, "The Kakawin Sutasoma: A Look at 'Bhinneka Tunggal Ika' & Perceptions of the Text's Religious Implications," Independent Study Project (ISP) Collection, no. Ahmad, Shukri and Musa Yusuf Owoyemi, “The Concept of Islamic Work Ethic: An Analysis of Some Important Points in the Prophetic Tradition,” International Journal of Business and Social Science, vol.
Ahsan, Muhamad et al., “Entrepreneurial development based on local wisdom”, International Journal of Social Science Research, vol. Idris, “Ethics and Ethical Theories from an Islamic Perspective,” International Journal of Islamic Thought, Vol. Beatty, Andrew, "Adam and Eve and Vishnu: Syncretism in Javanese Slametan", Journal of the Royal Anthropological Institute, vol.
Harmonization and Syncretism in Hindu-Buddhist and Islamic Classical Texts", Al-Jami'ah: Journal of Islamic Studies, vol.
