Sufism has two main dimensions: vertical (God’s pleasure) and horizontal (harmony with nature, society and local wisdom). In reality, many Sufis are considered less concerned about the balancing between vertical and horizontal dimensions. The research explores the concepts and practices of hybrid Sufism undertaken by
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.
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
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
Sufi life is ideally balanced between vertical and horizontal aspects. In addition to being close to God (act right according to him) (Richardson & Rammal
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
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
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
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.
In language, hybrid means two or more ways. ‘That is the product of mixing two or more different things’ (Fu et al.
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
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
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), ‘
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).
As the given understanding, the concept of hybrid Sufism is a combination of aspects of
A common Sufi path to reach the highest degree is
In Sufism, as al-Ghazali explained remembering or glancing [
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
In Ibn Sina’s term,
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
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.
This research used qualitative design (Creswell et al.
As for the place, setting and informant of this research, it was conducted in the community of Jama’ah Masjid Aolia (JMA) Panggang Gunung Kidul, Yogjakarta with Kiai Ibn Hajar (IH) as the central figure. This research was also conducted at Pesan Trend Ilmu Giri (PTIG) Imogiri Bantul, Yogjakarta dengan Kiai Nasruddin Anshoriy (NA), Pesantren Sufi Haqquna (PSH) Gresik with Kiai Fauzan (FZ) and di Pesantren Al-Ihsan Pontianak (AIP) with one of his caregivers Tuan Guru Rahmatullah (TGR).
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.
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
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) domain analysis, (2) taxonomy analysis, (3) componential analysis and finally (4) cultural-thematic analysis (Spradley & McCurdy
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 [
In the horizontal aspect of Sufism, NA always explains the existence of nature. Everything in the universe is always praising God [
‘In the Quran, all these things are extolling (tasbih). They can pray for us. That is if we want and know-how. Therefore, if there is a wedding, the bride-to-be provides 3–5 teak tree seeds as a witness. When you finish the wedding, furthermore, the seeds are planted in their respective yards or in the land of Pesan Trend.’ (k1/u1/d1)
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 ‘
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.” The price is about 15 million or more.’ (k1/u1/d2)
Horizontal dimensions in Sufism, IH involves Santri for eco-healing by making things green. Seven hectares of kars land is planted and managed into the teak forest. In this context, IH explained:
‘Formerly, bukit next to this mosque looks like a mountain of stone. Black carst stone. The dry season is always dry. There’s no water. Assisted by the Santri and Jamaah, the stone karts are pounded with
In addition, IH invited and involved Santri in
‘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 (Ahmad
In addition to
‘… if we are in a good world, then God willing in the hereafter we will be good. Our connection with God is also good. That’s for the believer. Prostrate during prayer is a vertical aspect, it can also mean horizontal. Prostration means devotion to others.’ (k1/u2/d1)
Next, NA explained:
‘A Sufi should have a caring nature for all beings. Allah has the name al-Rahman and as-Salam and others. We must be as good as we can. There is a greeting ritual by looking to the left right, when we end the prayer, that’s what it means to be, we’re asked to care about each other.’ (k1/u2/d2)
Then, this world’s pangan inspired NA related to the establishment of
Meanwhile, Kyai IH has always stressed that the Sufi goal is Allah. He said, ‘
Horizontal aspects in hybrid Sufism practiced by IH, he fights shamans who cooperate with the devil. The shamans attract followers with the lure of free treatment. According to IH:
‘It’s very dangerous, man. The shamans transact through free medical activities. Transactions with demons are done by shamans subtly. The patient didn’t understand anything. He was caught up in the shaman’s activities. If the treatment is paid, it’s okay. Any disease, including cancer, is treated immediately. In tawhid, this is very dangerous.’ (k2/u2/d3)
This is a form of social-spiritual care. Ibn Hajar always fought shamans who mislead the public. Many shamans ended up bowing and claiming defeat, as experienced by BSR. For spiritual strengthening and the care of the creed, IH advised his Santri and Jamaah to read the prayer [
The horizontal aspect associated with Sufi social care is preventing any form of disobedience, such as theft, corruption, infidelity and others. The most distinctive and unique Sufism-based social care activities carried out by Kiai Fauzan (FZ) installed the
‘A bright heart is the capital of life. With a clear heart, man can distinguish right from wrong. On the contrary, a dark heart is a distant cause with God and cause imperiousness, infidelity, corruption, and other bad deeds.’ (k3/u2/d1)
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
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
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
‘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) eternal. Who’s intenal? They are santri and kyai. Who is external, yes, they are other parties like the government and others, who is eternal? Yes, it is Allah, the Messenger of Allah, our guardian angel (
In line with FZ. He explained that the cause of harmony is pleasure (
‘The basis of harmony is pleasure or willingness. Someone is willing to be with a different friend. There’s nothing in the world. Try to find out which one can be the same. Conjoined twins are different. Therefore, it must always be harmonious.’ (k3/u3/d1)
Unlike TGR, he said that the difference is a strength. He explained, that the difference in right and left wings cause birds to fly. TGR said:
‘Birds can fly because of harmony. It can fly using two different wings. He wouldn’t be able to fly with just one wing. Damaging one of these elements is the same as damaging the balance function. This will lead to an apocalypse. Floods, landslides, and other disasters are the cause of disharmony.’ (k4/u3/d1)
From the given description, the opinions of NA, IH, FZ and TGR are in line with the importance of
Related to the practice and appreciation of local wisdom, NA held an earth alms ceremony (
‘From this earth, God has blessed many. The earth is god-sufficient 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
‘
Different from IH, He did
‘People love
In addition to the given practices, IH also deconstructed myths about Kanjeng Ratu Kidul (KRK). This KRK myth is very famous in Java. Ibn Hajar and his congregation believe in the existence of the figure. However, they are recognised as good figures. Kanjeng Ratu Kidul is one part of santri IH. Almost seven years of KRK images are played on the wall of the IH living room. In this context, IH explained:
‘You can believe, or not. The evidents don’t exist. In my opinion, KRK is a female
Ibn Hajar practices are different from FZ. At his boarding, FZ held a unique local wisdom activity. This activity is related to the horizontal aspect of Sufism. This activity was called ‘
‘Sufis may have a lot of money. He may have a nice car. He may have a new car. If necessary, every three years Sufis may have a new car. Which one do you have, have a car that is often damaged or new? If your car is damaged, you also think about repairing it, and finally you can forget Allah.’ (k3/u4/d1)
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
Tuan Guru Rahmatullah accommodates local wisdom carried out by the community in Pontianak. Among them,
‘Traditions such as s
Practices and affirmations related to local wisdom conducted by NA, IH, FZ and TGR are still following
Puppets are used as a fascination and become a medium of learning and
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.
The authors would like to thank UIN Prof. K.H. Saifuddin Zuhri for providing support for this journal submission fund and Dr. Jumintono who has given advice on this article.
The authors declare that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.
S. Suwito, I.N., S. Suparjo, C.A.W. and M.A.N. contributed to the design and implementation of the research, to the analysis of the results and to the writing of the manuscript.
This article followed all ethical standards for research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.