Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit
DOI:
https://doi.org/10.37052/ml.24(1)no1Abstract
Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions "combined". Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership.
Key words: Islamic literature, Islam kejawen, sufism, perennial philosophy, Islamic leadership, tauhid, Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).
References
Abdul Hadi Awang, 2003. Islam: Fikrah, Harakah dan Daulah. Shah Alam:
Dewan Pustaka Fajar.
Abdul Latif Muda & Rosmawati Ali, 1998. Pengantar Ilmu Tauhid. Kuala
Lumpur: Pustaka Salam.
Ahmad Zuhairi, Hariza Mohd. Yusof & Nizamiah Muhd Nor, 1999. Amalan
Mistik dan Kebatinan Serta Pengaruhnya Terhadap Alam Melayu.
Petaling Jaya: Tamadun Research Trust.
Al-Maududi, Sayyid Abul Ala, 1985. Asas-asas Islam. Translation by H.O.K
Rahmat. Shah Alam: Dewan Pustaka Fajar.
Baharudin Ahmad (comp), 1992. Sastera Sufi. Kuala Lumpur: Dewan
Bahasa dan Pustaka.
Baharudin Ahmad, 2003. “Sastra Melayu†in Nasr, Syed Hossein (comp.).
Ensiklopedia Tematis Spiritualitas Islam. Bandung: Mizan.
Barton, Greg. 1999. Gagasan Islam Liberal di Indonesia. Jakarta:
Paramadina.
Budhy Munawar Rachman, 1994. “Puisi-puisi Perennial Emha Ainun Nadjib
dan Pemikiran Islam Indonesia†in Horison July: 11–12.
Carl W, Ernst & Nasr, Sayyed Hossein (comp.), 1994. Words of Ectasy in
Sufism. New York: State University New York.
Kautsar Azhari Noer, 1995. Ibn al-Arabi. Jakarta: Paramadina.
Komaruddin Hidayat, 1992. “Schoun Nasr dan Cak Nur†in Jurnal Ulumul
Quran III (1): 84–85. Jakarta: t.pt
Kuntowijoyo, 1982. “Saya Kira Kita Memerlukan Juga Sebuah Sastra
Transendental†in Berita Buana 21 Disember: 4.
Kuntowijoyo, 1984. “Penokohan dan Perwatakan†in Ady Zoeltom (ed.).
Sastera Indonesia dalam Budaya Sastra. Jakarta: Rajawali.
Kuntowijoyo, 2000. Khotbah di Atas Bukit. Jogjakarta: Yayasan Bentang
Budaya.
Kuntowijoyo, 2001. Muslim Tanpa Masjid. Bandung: Mizan.
Kuntowijoyo, 2000. “Selamat Tinggal Mitos†in Harian Kompas, 24 August.
Kuntowijoyo, 1998. Islamisasi Jawaisme. Harian Republika, 18 April.
Kuntowijoyo, 2003. Gagasan ‘Sastra Transendental. Jogjakarta. Interview,
May.
Lawson, B.T., 2003. “Tempat Munculnya Cahaya-cahaya Kebenaran dari
Rahasia Ilahi Dikaitkan dengan Amirul Mukminin oleh Rajab Bursiâ€
(w.1411) in Nasr, Sayyed Hossein, C. Chittick., William & Lewisohn,
Leonard (Eds.). Warisan Sufi: Warisan Sufisme Persia Abad
Pertengahan (1150–500). Jogjakarta: Penerbit Pustaka Sufi.
Lester R, Kurtz, 1995. Gods in the Global Village. Thousand Oaks: Pine
Forge Press.
Mohd. Faizal Musa. 2010. “Sastera Islam: Fenomena, Wacana dan
Penerapannya di Malaysia dan Indonesia.†Thesis of Dr. of Phil,
Institut Alam dan Tamadun Melayu, Universiti Kebangsaan Malaysia.
Muhammad Bukhari Lubis (comp.), 1997. “Hubungkait Sufisme dengan
Puisi†in Kesusasteraan Islam: Sehimpunan Bahan Rujukan. Bangi:
Taj Fikriyah Reprints.
Muhammad Taqi-ud-Din & Muhammad Muhsin Khan, 1429 A.H. The
Noble Qur'an: English Translation of the Meanings and Commentary.
Madinah Munawwarah: King Fahd Complex for the Printing of The
Holy Qur’an.
Nurcholish Madjid, 1995. Islam, Doktrin dan Peradaban. Jakarta:
Paramadina.
Osman Bakar, 2003. “Tasawuf di Dunia melayu-indonesia†in Nasr, Syed
Hossein. (comp.) Ensiklopedia Tematis Spiritualitas Islam, pg. 339–76.
Bandung: Mizan.
Purwadi, 2003. Tasawuf Jawa. Jogjakarta: Penerbit Narasi.
S.M. Zakir, 2000. “Pengucapan Shathiyat dalam Estetika Sufisme sebagai
Model Estetika Sastera†in Pangsura January–June: 101–06.
Schuon, F., 1976. Islam and The Perennial Philosophy. Edinburgh: World
of Islam Festival Publishing Company Ltd.
Schuon, F., 1981. “Understanding Esoterism†in Esoterism As Principle
and As Way. Middlesex: Perennial Books Ltd.
Simuh, 1995. Sufisme Jawa Transformasi Tasawuf Islam Ke Mistik Jawa.
Jogjakarta: Yayasan Bentang Budaya.
Smith, Wilfred Cantwell, 1959. “Comparative Religion: Whither and Whyâ€
in Eliade, Mircea, & Kitagawa (eds.). The History of Religions: Essays
in Methodology. Chicago: The University of Chicago Press.
Smith, Wilfred Cantwell, 1962. Patterns of Faith Around the World. Oxford:
Oneworld.
Smith, Wilfred Cantwell, 1978. The Meaning and End of Religion. London:
SPCK.
Suripan Sadi Hutomo, 2001. Sinkretisme Jawa-Islam. Jogjakarta: Yayasan
Bentang Budaya.
Suwardi Endraswara, 2003. Mistik Kejawen: Sinkretisme, Simbolisme dan
Sufisme dalam Budaya Spiritual Jawa. Jogjakarta: Penerbit Narasi.
Wan Mohd. Mahyiddin, 1996. Kepemimpinan. Shah Alam: Penerbit Fajar
Bakti.
Wiryamartana I Kuntara. Arjuna Wiwaha: Transformasi Teks Jawa Kuno
Lewat Tanggapan dan Penciptaan di Lingkungan Sastra Jawa.
Jogjakarta: Duta Wacana University Press.
Zaini Muchtarom, 1988. Santri dan Abangan di Jawa. Jakarta: Indonesian
Netherlands Cooperation in Islamic Studies (INIS).
