Celebrations of Spirituality Graduation
While relieving homesickness, mudik and halal bihalal, with all the existing limitations, can strengthen a sense of brotherhood.
At the end of the fasting month of Ramadan, Muslims celebrate Idul Fitri festivity with great joy.
Those living away from their places of origins will brave the various conditions to join the mudik homecoming journey. This annual exodus, which is seen by many as a sacred moment, has been going on for generations. This typical Indonesian tradition serves as a form of gratitude to Allah SWT (God All Mighty) through fostering relationships in the spirit of togetherness, brotherhood and social solidarity. In Javanese, the spirit of brotherhood is known as ngumpulke balung pisah (gathering the scattered bones).
For Indonesian Muslims, the mudik tradition to celebrate Idul Fitri, which is more popularly referred to as Lebaran, reflects the great values of both spiritual teachings and local wisdom ingrained in this inherited culture. It is a spiritual celebration that has a meaning of vertical relationship with divine being (man ashlaha bainahu wa bainallah) and at the same time horizontal relationship between human beings (man ashlaha bainahu wa bainannas).
Also read:
> Gathering With Equality and Without Interests
> Lebaran, Religious Reflection and Nationalism
This mudik tradition points to the need for religiously prescribed good deeds through building social sensitivity and spirit of togetherness, while at the same time shows the uniqueness and exclusivity of Islam Nusantara (Islam of the archipelago). It carries religious expressions distinct from Islamic traditions practiced elsewhere.
Why do Indonesians staunchly adhere to mudik tradition? Many will do it regardless of obstacles, be it economic hardship, imminent traffic jams, fatigue or even the threat of Covid-19 as last season exposed. What travelers have in their minds is that they must be able to make it home to gather with their families and relatives, do sungkem (asking for forgiveness and blessings) to parents, meet old friends and immerse back in the community they belong to.
Mudik, Idul Fitri, halalbihalal
For Indonesian Muslims, mudik, Idul Fitri celebration and the following halalbihalal gathering are believed to serve means toward making them God-conscious, as symbols of spiritual victory, humility and righteousness. This phenomenon was appealing to Andre Moller, whose research was published in his book Ramadan in Java: The Joy and Jihad of Ritual.
Idul Fitri, which is derived from Arabic word 'idun (return) and al-fitrah (human innateness), can be interpreted as a moment to restore human nature, which innately leans toward goodness and peacefulness. In the Indonesian context, Idul Fitri is associated with halal bihalal or silaturahmi (gatherings). The latter is an Arabic term, made up of shilatun, which means “to connect”, and al-rahimu, which means “affection”.
In the Indonesian context, Idul Fitri is associated with halal bihalal or silaturahmi (gatherings).
Silaturahmi generally implies “ties of brotherhood”, the process of which can be carried out, among others, through mudik. Today's technological sophistication enables online silaturahmi via Zoom video calling. However, if not for emergency situations, such as the outgoing massive spread of the corona virus, people love to venture out for mudik, to experience face-to-face silaturahmi.
From a theological perspective, halal bihalal is highly recommended as a form of worship. Substantively, halal bihalal serves as a vehicle for silaturahmi that can build or strengthen human relations.
Breaking ties of silaturahmi is prohibited, as explained in the book Bulughu al-Maram, which says that a person who breaks silaturahmi (muttafaqun'alaih) will be denied a place in heaven". In his book At-Tibyan Fi an-Nahyi 'an Muqathoatil Arhami wal Aqarib Wal Ikhwani, Hasyim Asyari, who is the grandfather of former president Gus Dur, spoke against breaking ties of kinship and brotherhood.
Establishing silaturahmi has significant and strategic value, especially after Muslims have accomplished fasting, which is seen as graduating from the at-Tarbiyah ar-Ruhiyyah. It is a process of spiritual and physical training to restrain materialistic greediness. For true Muslims, fasting is not simply to refrain from eating, drinking and lust during the day, but to strive to banish materialistic greediness in order to achieve a status of muttaqin (righteousness).
Fasting is a moment of spiritual crystallization and ascent toward the peak of ahwal, which is the state of being in affinity to God to feel the tranquility from being submissive and obedient, while at the same time fostering horizontal relationships and building positive character as human beings, namely maturity, patience, sincerity, compassion and care for others.
Also read:
> Celebrating Idul Fitri, Building Solidarity
Having completed the month-long fasting, as a realization of gratitude, Muslims enter the stage of spiritual graduation celebrations upon the belief they have gained spiritual victory and are purified and cleansed from sins like a newborn baby.
Mudik, silaturahmi and halal bihalal are the embodiments of Idul Fitri celebrations. These carry essential educational values for the community, about fostering an attitude of legowo (acknowledging own mistakes, apologizing as well as forgiving others for theirs) and growing the spirit of nationhood and love for the country. They serve as a means of muhasabah, returning to the concept of sangkan paraning dumadi.
This is a Javanese philosophy calling for deep reflections about where one comes from and where they return to after death.
We should honor the cultural values believed by the local community as a token of respect for one's place of origin and love for the country.
Mudik can be taken as a means of self-introspection over various forms of sinfulness that have been committed, repentance and return to the path that pleases Allah SWT, being resolved wholeheartedly not to repeat doing sins again.
Embarking on mudik also means we should always remember the origins of humans as weak creatures before Allah and as social beings who need the presence of others. Such an acknowledgement is expected to neutralize our arrogant attitudes toward God as reflected in our rejections to submit to Him and our arrogance toward fellow human beings. We should honor the cultural values believed by the local community as a token of respect for one's place of origin and love for the country.
From the psychological perspective, mudik and silaturahmi have a positive impact on society, especially in the framework of rebuilding a harmonious interaction and communication as well as creating trust in one another. In an organization, institution or campus, for example, this is an urgent prerequisite in order to realize the shared aspirations and dreams so that all members or academics can collaborate to accelerate innovation and development.
In social interactions, human being makes mistakes. Slip-ups are inevitable. So, there needs a means to dissolve all sins and mistakes, committed either intentionally or unintentionally, for us to forgive each other. Often interpreted as a clean slate, Idul Fitri should make one sincerely willing to forgive anyone’s mistakes. Promoting the power of forgiveness, Idul Fitri will certainly allow rebirth to a healthy and happy connectedness.
After performing Idul Fitri prayers, the Muslim community usually holds a balal tradition, which sees them asking for each other’s forgiveness, especially to parents, teachers, elders or others who are respected. It is a reflection of love, respect and reverence (wa huwa bi sabqin haizun tafdhila, mustaijibun tsanaiya al-jamila).
Mudik and silaturahmi have a positive impact on society, especially in the framework of rebuilding a harmonious interaction and communication as well as creating trust in one another.
This tradition permeates a positive articulation in the contemporary era that the nation's younger generation should never forgo, or forget the service of leaders, teachers and elders who have helped them achieve in life.
Of course, there are many benefits from mudik and silaturahmi aside from bringing in sustenance, prolonging life time and blessings, as mentioned in several prophetic hadiths.
Silaturahmi can be an effective method of uswah hasanah in the manifestation of love and respect between the young and old. It allows sharing and communication, praying for one another and giving each other wishes for perseverance and righteousness.
Self-transforming moment
While relieving homesickness, mudik and halal bihalal, with all the existing limitations, can strengthen a sense of brotherhood.
The events provide an occasion to share stories. Some may find it more comfortable to speak about personal problems to help ease their psychological burden. It may also be about academic challenges. Serious discourses on social, educational, cultural, political and economic issues are now and then put forward to create a noisy atmosphere.
Whatever topic is discussed through mudik and halal bihalal traditions, these activities seem to offer something for everyone, a dish of choice ordered and ready to be served. Contending questions may be raised about morality, decadence in society or about what Aristotle described as degradation in the ethics of fear, ethics of shame and ethics of wisdom.
The erosion of these ethics can lead to a decay in social cohesion and bring about social vulnerability in the wake of political escalation, especially ahead of the 2024 elections.
Syamsul Maarif
Syamsul Maarif, Professor, dean of the Psychology and Health School, Walisongo Islamic State University (UIN) and patron of Al-Khwarizmi Research Islamic Boarding School, Semarang
This article was translated by Musthofid.
