Hybrid Sufism for enhancing quality of life: Ethnographic perspective in Indonesia

improving quality of life. Ethnography was used for exploring the mindset and activities of Kyai and his followers. This study involved four Kyais in Java and Kalimantan, Indonesia. Research data were obtained through participant observations, in-depth interviews and documentation. The data were analysed by Spadley’s ethnographic steps as follows: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis and (4) cultural-thematic analysis. The results showed that hybrid Sufism could improve quality of life. Hybrid Sufism can better appreciate and interpret local wisdom with an attitude of preserving nature and a positive understanding of worldly wealth, increasing the hard work ethos to achieve material–spiritual qualities. Contribution: This article shows that hybrid Sufism encourages the life of Sufis in harmony between vertical and horizontal aspects. This understanding and lifestyle give rise to respect for others, being friendly to the environment and interpreting life and local wisdom.


Introduction
Previous studies show that many people are still laymen with regard to Sufism. The survey, conducted on 247 respondents between the ages of 18 and 60, showed that 237 (95.6%) respondents had heard of Sufism. Amongst them, 193 respondents (78.9%) had also heard of the term of Tarekat (Sufi order). What is surprising, however, is that 219 (88.6%) of the respondents did not understand the content of Sufism. According to the perception of 219 (88.6%) respondents, Sufism deals only with the affairs of the afterlife and formal dhikr [remembering God] as vertical aspects. In practical terms, 170 (68.8%) respondents have not been interested in learning and following Sufism teachings. For respondents, Sufism is more suitable for the elderly (Suwito 2020).
In addition, some participants (31%) say that Sufism around them shows that it tends to be ascetic, afterlife oriented (vertical) and less concerned about things that are worldly (horizontal). Sufi performances that have been seen by respondents tend to be far from the truth of Islam. Their clothes and sarongs are less tidy. Sarongs that are used by Sufis are sometimes rumpled, not ironed neatly. Many Sufi activities run long wirids [reciting God's name] with economies that are sometimes neglected.
Sufi life is ideally balanced between vertical and horizontal aspects. In addition to being close to God (act right according to him) (Richardson & Rammal 2018), hear Him (Gent & Muhammad 2019), as well as close to nature and society (Yang, Liu & Zhang 2019), it can appreciate local wisdom (Rahiem & Rahim 2021). Sufism emphasises that Muslims should build quality of life and moral formation (Salik 2019). It also glorifies ethical principles (Bhatti et al. 2021).
Sufi life balance that pays attention to two vertical and horizontal aspects is called hybrid Sufism. The most common technique in carrying out vertical elements is dhikr under the guidance of the Shaykh/Sufi teacher (Kirabaev & Chistyakova 2020). The horizontal aspect is to take care of utilising nature wisely, caring for, interpreting and finding God in the universe, in society and local wisdom. The two aspects will increase the level of ihsan/high spiritual level (Hartati 2018). But in reality, there are some gaps in this article. Firstly, many Sufis ignore the balance between vertical and horizontal dimensions in practice. There are Sufis who attach too much importance to vertical relationships only. He then did 'uzlah' [self-isolation]. Radical self-isolation leads to antisocial and environmental concerns (Chalmers 2017). Uzlah is understood as the practice of isolating oneself from society and worldly life with the aim of soul-bending (Baidowi et al. 2021). The uzlah techniques are similar to 'self-isolation' or 'self-quarantine' techniques (Baidowi et al. 2021). Uzlah can bring awareness and noble nature to Sufis (Rahmat & Yahya 2021).
Secondly, Sufi lifestyles are often burdensome on one side of the dimension. One side is vertical or horizontal. Thirdly, leaning on one dimension will result in the marginalising of another dimension. Too burdensome for the afterlife will result in ignoring the life of the world and vice versa. Fourthly, leaning towards vertical dimensions results in marginalising horizontal dimensions; for example, Sufis who are lazy in seeking sustenance don't appreciate local wisdom, don't fight for worldly success and it doesn't matter if they're people and their people. According to him, the human mind tends to underestimate both others, nature and local wisdom (Machouche, Bensaid & Ahmed 2019). Fifthly, Sufism is often used as an excuse for the failure of worldly life. Therefore, this research is relevant. Its purpose is to find answers to how hybrid Sufism concepts and practices help in arranging the balance of vertical and horizontal, social relation, environmental concerns and maintain harmony with local wisdom.

Hybrid concept in Islam
In language, hybrid means two or more ways. 'That is the product of mixing two or more different things' (Fu et al. 2019). Hybrid is a combination of two energy sources that can power the target object (Harmini & Nurhayati 2018). Hybrid systems usually use two ways/methods on an object (Goranko 2019). The goal is to improve the effectiveness of the goals and performance specified (Garrick et al. 2020).
Studies related to hybrid systems are generally dominated by the study of technology. However, in these two decades, hybrid studies have also entered the domain of lifestyle, organisational management (Kannothra, Manning & Haigh 2018) and financial management (Abdel-Basset et al. 2019). This concept also penetrates the Islamic hybrid with customs or traditions (Saharudin 2019) and also in Sufism (Hermansen 2019;Muttaqin 2012Muttaqin , 2014. The Qur'an contains studies and teachings on the combination of two energy sources (hybrid). God created everything symmetrically (QS. 67:3). Muslim life must be good and balanced, namely the world and the hereafter, vertical and horizontal (QS. 2:201;28:77). A combination of economic resources with reading the seasons al-syita' [winter] and al-shaif [summer] is also explained in QS.106:1-4. Life's success is also explained through a hybrid system, that is, the existence of faith (vertical) and charity (horizontal) as in QS.103:1-3. Furthermore, the Qur'an also mentions the characteristics of smart people (ulul albab) who can combine the dhikr system and think . Objects of thought are also hybrids, namely afaq [macro cosmos] and anfusihin [micro cosmos] (QS.41:51).
The hybrid system in the Qur'an as described here is strengthened by the Prophet. That vertical and horizontal energy must be integrated, thusfilling each other. The Prophet punished a woman as an inhabitant of hell because it was only a good vertical aspect. The woman was diligent in worship, including night prayers and fasting on her day. However, the horizontal aspect is broken. Every day she gets angry, curses and hurts others (Ahmad:9298). The Prophet also reminded the balance of goodness between the dimensions of the earth (horizontal) and the dimensions of the sky (vertical), 'Irhamu man fi al-adh, yarhamkum man fi alsama' [love the inhabitants of the earth, you will surely be loved by the inhabitants of the sky] (Tirmidzi:1847, Baihaqy:11099).
However, the horizontal aspect can patch the vertical aspect that is lacking. It is described by the Prophet as related to prostitutes and thirsty dogs (Bukhari:3074, Ahmad:10212). In addition, the hadith is very popularly related to the vertical dimension, namely the pleasure of Allah hung on the pleasure of parents (horizontal) (Baihaqy:1486). In addition, the Prophet explains that a person has no faith (vertical) until he loves his brother as he loves himself (Bukhari:12; Tirmidzi:2439; Nasa'i:4930, 4931, 4953; Ahmad:13452). Dhikr in Sufism is more dominant in the vertical aspect. Dhikr if performed to the maximum will lead Sufi disciples to a high level. But in , Dhikr alone is not enough and has not been considered a smart person (ulul albab). Supported by QS. 41:51, God requires spiritual empowerment through a hybrid system. It is a combination of dhikr and thinking. The object of dhikr is only Allah (vertical), while the object of thought [tafakkur] is a creature of Allah (horizontal). As the proposition, 'Tafakkaru di khalqillah, wa la tafakkaru fi al-Khaliq' (think about God's creatures, don't think about God).

Hybrid Sufism and quality of life
In Sufism, as al-Ghazali explained remembering or glancing [iltifat] other than Allah smooths the path of satan [madakhil al-shaithan] and strengthens the ego. Al-Ghazali explained that the devil has a trunk that always detects the human condition. If he remembers God, he will retreat, but if he remembers anything other than Allah, he will ambush. This is the importance of dhikr [vertical aspect] in Allah (Al-Ghazali 1983).
In the context of hybrid Sufism, the process of efficacy will be maximal, if you want and know to combine energy sources, namely tafakkur. According to An-Anshary (d. 481H), Tafakkur is an important aspect in takhalli [draining process]. He said, '… Anna tafakkura talammusu al-bashirati li istidraki albughyah'. [Tafakkur is a way to clear your eyes to achieve your true goals.] The object of tafakkur according to him is related to the quality of tawhid (ain al-tauwhid), the secret of the creation of nature (lathaifal-shun'ah) and the true meaning of charity deeds (ma'ani al-ahwal wa al-amal) (Al-Anshary 1989).
In Ibn Sina's term, riyadhah [spiritual training] should be performed hybrid, through the vertical aspect, namely worship as a dhikr of Allah and tafakkur [understanding the secrets of nature, horizontal aspects]. For him, these two things can tame nafs ammarah, the lowest level of nafs. The impact of tafakkur can activate the level of qudrah aqliyah [intellectual power] in humans. This level of aqliyah exceeds the imagination level (qudrah khayyaliyah) and the estimation level (qudrah wahmiyyah). Beautiful words of wisdom and music can be used as an instrument (washilah) for this purpose (draw near to God) (Al-Razi 1935;Ibn Sina 1935).
In this context, Muslim philosophers such as Ibn Sina (d.1031 AD) and At Thusi (d.1274 AD) and great Sufis such as Al-Anshari (d.1089 AD), Al-Ghazali (d.1111 AD), al-Tilimsani (d.1291 AD) combine vertical and horizontal aspects to strengthen the achievement of Allah (close to Allah). This hybrid effect further makes them more prudent and harmonious by understanding the reality of the kasrah [plurality] of beings. By tafakkur, they have a deep understanding that there is a true sun'ah Allah [creation of Allah] and ahwal wa amal [deeds and circumstances] of his creatures. This is what causes them to be more tolerant, understand differences and have harmony in the universe.
The concept of hybrid Sufism also include achieving quality of life. They include four indicators: (1) physical health, (2) mental state, (3) good social relations and (4) harmony with nature (environment) (Buccieri et al. 2020). There are three important things in reassessing the quality of life, namely honesty, fairness and grateful (Smedema 2020). In the context of quality of life, studies showed that transcendence, bipolar paradigm, social support and family support, as well as engaging in activities have a positive effect on the formation of quality of life people or groups of people (Anyayo et al. 2021;Calegaro et al. 2019;Fernández-ávalos et al. 2020;Filipcic et al. 2021;Wittenberg et al. 2017;Zhang & Ma 2020).

Research design, approach and informants
This research used qualitative design (Creswell et al. 2007) and was conducted by ethnographic studies (Spradley & McCurdy 1984, 2012. The study used participant observations and in-depth interviews with selected informants (Gold 1997). The concepts and ideas of the hybrid of Sufism were unearthed, interpreted, related by philosophical concepts and practices in Sufism. This location was chosen because the four have their uniqueness related to the hybrid Sufism practices. They combine vertical and horizontal dimensions in their way. Jama'ah Masjid Aolia and PITG are known to have the concept of ecosufism and harmony towards the universe, while PSH and AIP have horizontal aspects of Sufism related to socio-economic aspects.

Data collection and analysis technique
As mentioned here, this study is classified as qualitative research with ethnographic patterns. Therefore, the data collection technique used observations of interview participants and in-depth interviews with informants. Data were collected from 2010 to 2019 with live-in and snowballing techniques through each community as a key informant. Researchers directly follow some activities that are considered important both vertically such as mujahadah [hard work towards God], recitation, suluk [spiritual journey], manaqib [Sufi biographical readings], sewelasan [Sufism event on the 11th] and horizontal aspects of eco-Sufism activities and socio-economic activities at the research location.
Semi-structured in-depth interviews were conducted to get the deep meaning of the activities and symbols. The results of the interview and participant observation were recorded as ethnographic field notes. The data are then checked (triangulation of data) by checking methods, subjects and content. The collected and verified data were analysed with Spradley ethnographic summary steps, as follows: (1) http://www.hts.org.za Open Access domain analysis, (2) taxonomy analysis, (3) componential analysis and finally (4) cultural-thematic analysis (Spradley & McCurdy 1984, 2012.

Results and discussions Hybrid Sufism and environmental awareness
In this section, the authors have described activities related to horizontal aspects of Sufism, that is, in the form of thoughts and practices related to the universe. Of course, this practice as the goal of Sufism is close to Allah. In addition to being close to Allah, this activity of thinking [tafakkur] will develop a more conscious environment.
In the horizontal aspect of Sufism, NA always explains the existence of nature. In addition to serving as prayer support, the environment is also an economy. After seven years of marriage, the couple may have a 6-year-old child. The teak that has been planted is also 7 years old. There is a teak tree as savings. The tree can be cut down if it's urgent through the system of 'tebang butuh' with the condition that each logger must plant a minimum of three trees for cutting one tree.
The creation of 'Hutan Santri' [Santri Forest] began with the introduction of environmentally friendly concepts. Nasruddin Anshoriy has always promoted the concept of grace towards nature. He holds the principle, 'Love, loved'. That is, when one treats nature well, then nature will do the same, even more. In this context, NA explained: 'Together with Santri, we planted 10,000 seedlings of Santalum album and teak trees. These seeds are grants from the government. I involve them to be the "foster father" of the tree. When the tree is 3 years old, leaves, flowers, and seeds can be sold. After the tree is 10-15 years old, they can cut down if the emergency with "tebang butuh. 'Nature is a golden bridge to reach God. Nature is science. Nature is also a creature like us. To hurt nature is to hurt his creator. An example of hurting nature is harvesting young mangoes. It causes the "pain" of the mango tree. It's like a woman who still has to breastfeed her baby. Then, suddenly she and her baby were separated. The woman and the baby will be sick.' (k2/u1/d2) According to FZ, in the horizontal aspect of the hybrid Sufism, nature is made by God as a means of human happiness and perfection. In this context FZ, explains: 'World is for the happiness and perfection of man. However, if in the world he is miserable, then he has something wrong with him. In this world, Humans should be better. This world is jewelry. Don't have the slightest intention to ruin the world, Because the consequences will come back to the culprit.' (k3/u1/d2) It is also stated by TGR that: 'Humans are microcosmos. They reflect macro cosmos' (k4/u1/d1).
Based on their interviews, if their opinions were associated with the horizontal aspect of Sufism, NA and IH strongly promote and practice environmental care with a Sufi approach. This is in line with the concept of ecosufism If you do good to nature, nature and God will return well and vice versa. This is in line with Emoto and 'Backster Effect' (Suwito 2010). Nasruddin Anshoriy, IH, FZ and TGR believe in compound success. One's success involves the other and by God's permission. The success of a person eating one spoon of rice is because it is supported by wind, water, air, soil, wind-moving angels, powder-carrying animals, farmers, grass cleaners, carriers, grain dryers, grinders, cookers and so on (Al-Ghazali 1983). This awareness of metacognitive can be achieved by horizontal aspects of Sufism (hybrid Sufism). Al-Ghazali often reminds Muslims not to get caught up in the orientation of the world. To him, the world is just a tool, not a purpose in life (Al-Anshary 1989).

Hybrid Sufism and social care
In addition to dhikr and mujahadah routine Tuesday Pon, which is vertical, NA installed his Jamaah [congrogetion] mindset with an understanding of the worldview (horizontal aspect). Related to this worldview, NA explained that the world is the capital of the hereafter. Without the world, human is not perfect. In this context, NA explained: '... if we are in a good world, then God willing in the hereafter we will be good. Our connection with God is also good. In addition, to tend on installing a light on the heart, FZ claims to be a 'sick insurer' (especially his Jamaah), mainly when the angel Izrail will take his life the Jamaah. That's as he said, 'I was entrusted by Allah to "bear the pain" of the Jama'at when he met his death' (k3/u2/d2).
Meanwhile, the horizontal dimension of Sufism carried out by TGR is to serve the community with education. With his family, he founded and managed education with the institution 'Al-Ihsan'. The institution houses poor children and underprivileged orphans. He said 'education is an important means in all aspects of life. Especially the Qur'an's education and skills. Children should get Quranic education and skills from an early age' (k4/u2/d1).
This explanation shows that all mahdhah [clear] worship according to NA, IH and FZ has horizontal dimensions. In the context of Sufism, true happiness will arise if one can practice worship, which further gives rise to religious ethics consistently (Omar et al. 2021). The prostration called NA here can be implemented in the frame of loyalty and social services (Ahmad 2019;Suwito 2010). Through Sufism, social care and compassion are easily installed and implemented (Khan et al. 2020). In addition, Sufis are agents and saviors of tawhid society (Al-Anshary 1989). This is different from the Malamatiyah madhab [sect], which has a different pattern in responding to the life of the world (Torabi, Dastranj & Vahdani 2014).

Hybrid Sufism: Harmony life
Living in harmonious, friendly and balanced relationships is the desire of every creature. Sufism, theoretically and practically, can lead to this kind of life. In the implementation of hybrid Sufism, efforts to live harmoniously were carried out and initiated by NA. He said: 'We at Pesan Trend Ilmu Giri have implemented life harmony by holding an Interfaith Youth Camp on March 16-19, 2017. Activities are filled with interfaith dialogue. The purpose of dialogue is to know each other and be brothers. The basis of this activity is none other than the belief that the origin of all beings comes from the One, God. Diversity must be managed and harmonized. ' (k1/u3/d1) In addition, other practices in Giri Science related to living harmony as an implementation of hybrid Sufism delivered NA, he said: 'Before pandemic, we have a commemoration of Malem Selikuran (the 21st night of hijriyah) every year. In this way, a parade was held by several young people. They bring rujak (Javanese salad), tumpeng panca warna (coloured cone-shaped rice), ambengan (holy rice), kembang (flower), ingkung (whole chicken meat), and gunungan (mountain-shaped crops). The food at this event is holy rice, glutinous, compote, and apem (Javanese snack). It's all a symbol of harmony.' (k1/u3/d2) http://www.hts.org.za Open Access In line with NA, IH said that living harmoniously requires dialogue. According to IH, compassion becomes a prerequisite of harmonious living. In this context, IH explained: 'Not only with humans, we must be harmonious, but, harmonious also with all beings. These include jinn, angels, plants and particles such as soil, rocks, and water. Also, there are creatures in the parallel world who need our love as well.' (k2/u3/d1) Implementation of harmonious living by IH is indicated by leadership style and pattern in the management of Jamaah. According to him, in his life history, he was angry with his Santri and Jamaah only three times. In every activity, he always showed affection and a face sumpringah [cheerful]. In serving the Santri and Jamaah, he said: 'The service must be good, if it can be satisfactory. There are three parties that must be served well, namely (1) internal, (2) external, and (3)

Hybrid Sufism: Local wisdom accommodation
Related to the practice and appreciation of local wisdom, NA held an earth alms ceremony (Sedekah Bumi).

Nasruddin Anshoriy involves Jamaah and youths around
Pesantren [boarding school]. They did a selamatan and paraded the gunungan. This gunungan contains rice tumpeng and local produce of palawija. In the context of Sufism NA explained: 'From this earth, God has blessed many. The earth is godsufficient to meet our needs. A thanksgiving event like this is considered musyrik? Indeed, this event is the inheritance of our ancestors. This event is good to remind us to always be grateful. At this event we bring produce such as: rice, corn, long beans, pumpkin, siyem, and others. This is all as a reminder and to resuscitate us to always be grateful and accept with sincerity God's gift. ' (k1/u4/d1) At the event, NA often displays traditional arts such as gejug lesung, ledhek and puppet stage. In the context of Sufism, NA explained: 'Gejug Lesung is a symbol of togetherness. While Ledhek is one of the arts that teach the lesson that God is blessed with all his creation. This nature is the tajalli (manifestation) or madzhar The blessing of this activity, the sustenance of pilgrims is most abundant. This is evident from the infaq recorded in the WA Jamaah Haqquna Group under pseudonyms ranging from 1 to 25 million every month per person. This indicates that the activities of reading Shalawat Tajril Fulus bring the blessing of abundant sustenance to jamaah.
Tuan Guru Rahmatullah accommodates local wisdom carried out by the community in Pontianak. Among them, slamatan Talak Bala' [pray of reject misfortune] activities are accommodated by him. There are things to avoid, which is to feed the ghosts. As TGR explained: 'Traditions such as slamatan, with yellow, red, black, and eggs and roast chicken, which is done with the intention of talak bala' it's okay. Once again, we must avoid the intention of feeding ghosts.' (k4/u4/d1) Practices and affirmations related to local wisdom conducted by NA, IH, FZ and TGR are still following tawhid. Tawhid is the essence of the teachings of the Prophets (prophetic mission) (Alkouatli 2018;Roqib 2011;Sahin 2018). Sufism often uses cultural approaches to da'wah activities (Subiyantoro, Kristiani & Wijaya 2020). Sunan Kalijaga preached peacefully without conflict with tradition. Sunan Kalijaga performs da'wah gradually through a cultural approach. He used puppets and cultural symbols.
Puppets are used as a fascination and become a medium of learning and da'wah (Waston 2018). In line with Sunan Kalijaga, Sunan Kudus used a sad'u dzariah [risk management] for da'wah approach. He avoided conflict with the community (Mundakir & Hidayat 2020). Sunan Kudus used wisdom in the creation of the minaret of al-Aqsa Kudus Mosque. This tower looks like a Hindu temple. In addition, he prohibited the slaughter of cows that were then considered sacred by the majority of Hindu people. This is the intelligence of Sunan Kudus in his da'wah. In this context, local wisdom that is in line with tawhid is categorised as bid'ah hasanah or good innovation (Basyir 2019).

Conclusion
Hybrid Sufism can improve quality of life. Sufis can appreciate and interpret local wisdom with an attitude of maintaining and preserving nature, ability to respond to the richness of the world and a hard work ethic to increase material and spiritual capacities. Appreciation of local culture and wisdom is the key to harmony between vertical and horizontal dimensions. Sufism accommodates local culture as a transformation of cultural values and strategies. Activities of maintaining, innovation, improvement of the environment will provide benefits to creatures. Worldly wealth can be a fort of religion. Hard work can strengthen capacity, including material and mental capacities. With hybrid Sufism, life becomes more balanced between aspects of the world and the hereafter, more friendly care about the environment, wiser with the local culture and can increase self-capacity, both material and spiritual. The implication of this study is to solidify the hybrid theory of Sufism. During this time, the existing hybrid Sufism has only studied local wisdom on the horizontal aspect of Sufism. Meanwhile, this research has contributed to further develop this theory. Hybrid Sufism can be productive through economic aspects, social relations, concern for the environment and harmony with local wisdom.