Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept

As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self for Divine love. Sufism is the spiritual dimension of Islam. According to Sufism, there are two aspects of Islam: the outer part, which consists of the Shari‘ah (the rules of Islamic law), and the inner part, so-called tariqah (the spiritual way). Together, these aspects lead one to haqiqah (the Truth). Sufism is another term for tariqah. This paper is an attempt to understand Sufism knowledge (true knowledge) and how this knowledge is related in world and with ChaharBagh (Garden of Paradise) concept, “symbolic interpretation of paradise garden” which is used by the Muslims in architecture. Sufism explains us that it is possible to understand the world beyond our thoughts. Those who dedicate themselves in Sufim exercise and practices eventually discover the state they can see things as real and true as they are or when you worship God as though you can see him.

PRACTICE OF TEMPLE DEVELOPMENT GRANTS’ DISCOURSE OF BADUNG DISTRICT GOVERNMENT, BALI

This paper analyzes the policy of development grants in the cultural and religious sector of the Badung Regency Government in Bali with the realization of assistance targeting community groups in the construction of the physical infrastructure of the temple as a Hindu holy place that has political tendencies and power. This topic is researched because it is one of the public policies that is sentimental and very intimate because it directly touches social life and previous cultural values. The problem examined in this study is how the mechanism, strategy, which is carried out by the agent in exercising power. The power in question is not the power of a person but the power is everywhere and intertwined with knowledge. This research data was obtained based on the results of interviews, observations, and documentation studies which were then analyzed with the theory of power and knowledge by Foucault, and practical theory by Pierre Bourdieu. The analysis in is first indicated a mutually beneficial process between the lead district government, legislative members who became facilitators and the community, the application of religious, customary, and cultural concepts in perpetuating power and pragmatism and lack of education. Keywords: temple development grant, public policy, power relations

AKTIVITAS RELIGI DI SITUS CANDI PERTAPAN KABUPATEN BLITAR PADA MASA KADIRI HINGGA MAJAPAHIT

Society in the Classical period had view that most sacred buildings were erected in the highlands, such as an Mount Pegat, Blitar Regency. This study seeks to reveal the religious activities that occured at Pertapan Temple Site on Mount Pegat from the Kadiri to Majapahit Kingdom, along with the community’s conception of the mountain. The method used in this study includes data collection in the form of observations and interviews, as well as qualitative descriptive analysis through the help of classification, comparison, and contextual analysis. Semiotic theory is used to assist the analysis. The result of this study indicate that the sacred building at the Pertapan Temple site is use as a place of worship for Sang Hyang Kabuyutan in Subhasita in 1120 Saka, the pendharmaan temple of King Wisnuwarddhana in 1202 Saka, and place of worship of Dewaraja Wisnuwarddhana in 1237 Saka. the community views Mount Pegat as a holy place, because it has several features, such as according to the criteria for a holy place, the location is on the connecting route between Kadiri and Singhasari and Mount Kelud with the South Lime Mountains. Masyarakat pada masa Klasik memiliki pandangan bahwa bangunan suci kebanyakan didirikan di dataran tinggi, seperti di Gunung Pegat Kabupaten Blitar. penelitian ini berupaya mengungkap aktivitas religi yang terjadi di Situs Candi Pertapan di Gunung Pegat pada era Kerajaan Kadiri hingga Majapahit, beserta konsep masyarakat terhadap gunung tersebut. Metode yang digunakan dalam penelitian ini meliputi pengumpulan data, berupa observasi dan wawancara, serta analisis deskriptif kualitatif melalui bantuan analisis klasifikasi, perbandingan, dan kontekstual. Teori semiotika digunakan untuk membantu analisis. Hasil penelitian ini menunjukkan bahwa bangunan suci di Situs Candi Pertapan digunakan sebagai tempat pemujaan Sang Hyang Kabuyutan di Subhasita pada tahun 1120 Saka, candi pendharmaan Raja Wisnuwarddhana pada tahun 1202 Saka, dan tempat pemujaan Dewaraja Wisnuwaddhana pada tahun 1237 Saka. Masyarakat memandang Gunung Pegat sebagai tempat suci, karena memiliki beberapa keistimewaan, seperti memenuhi kriteria tempat suci, lokasi berada di jalur penghubung antara Kadiri dengan Singhasari serta Gunung Kelud dengan Pegunungan Kapur Selatan.

SOCIAL CONDITION OF HOLY PLACE IN WEST INDIA: ACCUMULATION FROM SIGNATURE (C. 11TH TO THIRTEENTH CENTURY CE)

The sanctuary means one's convictions. Its primary highlights have likewise stood out for one. George Michell, Stella Kramrisch, Krishna Deva and some different researchers have examined the 'which means and structures', expressive, strict and otherworldly meaning of the sanctuary. We additionally discover the sanctuary being referenced regarding a comprehension of early Indian political, monetary and socio-strict exercises in north and south India. Furthermore, the sanctuary is additionally known to have been related with social exhibitions like dramatization and so on Luckily, in such manner we have various epigraphic records from west India, especially from Rajasthan and Gujarat, which point out the social part of the sanctuary during the c. 11th to thirteenth century CE. The current article looks to consider this part of the sanctuary.

Pengaruh Lokasi dan Fasilitas terhadap Keputusan Berkunjung di Objek Wisata Goa Maria Tritis

Maria Tritis Cave is a holy place that has its uniqueness, a natural cave and has the beauty of stalagmites and stalagmites in it. This cave is located in the southern way, which is the way to get to some of the beaches in Gunungkidul. Besides being a beautiful cave, Maria Tritis Cave also has various supporting facilities for holy tours. Easy location and complete facilities will enhance the tourist’ decision to visit. The sampling technique was done by an accidental sampling of 100 archipelago tourists visiting tourists attraction of Maria Tritis Cave Gunungkidul. Methods of data collection use documentation and questionnaires, data analysis with instrument tests (validity and reliability tests), and partial or simultaneous our multiple regression analysis using SPPS for Windows version 16. The results showed that the location and facility variables significantly influence tourist’ visiting decision. Location and facility variables influence jointly the decision of archipelago tourists in visiting Maria Tritis Cave Gunungkidul. Suggestions from the research, the managers should pay attention to matters that are relating to the location such as the access to the cave and the clear directions from/to the cave, add facilities that support outbound activities and maintain existing facilities

Deskripsi Upacara Odalan di Pura Payogan Agung Kutai Kalimantan Timur

The Odalan ceremony can be found in Hindu places of worship or temples in Bali, Java and Kalimantan. However, each region has its characteristics or specificities that are not found in other regions. It is an attraction for researchers to find out, explore, and discover the Odalan ceremony's uniqueness outside Bali, namely onKalimnantan. This study aims to describe the procedure or sequence of Odalan ceremonial activities, the cultural elements found in the Odalan ceremony, and the meaning of the Odalan ceremony's implementation. This research is descriptive qualitative research. The approach used is the ethnographic approach. The research object is the Odalan ceremony held at Pura Payogan Agung Kutai, East Kalimantan. This study's results indicate that the Odalan ceremony, which took place at Payogan Agung Kutai Temple, lasted for 71 days from 3 November 2019 to 12 January 2020. The sequence of activities started from the committee's formation, installing the attributes, cleaning the place for the ceremony until the Odalan Ceremony by carrying out prayers, Nyineb, until the committee's dissolution. The community was very enthusiastic in celebrating this ceremony, as evidenced by various parties' participation, both from Hindus themselves and the community around the temple. The Odalan ceremony was attended by Hindus from East Kalimantan, Bali, Java and Lombok. The Odalan or Piodalan ceremony is the anniversary of the birth of a Hindu holy place. In this case, the birthday of Pura Payogan Agung Kutai, East Kalimantan. Elements of Bali, Java, and Kalimantan (especially Dayak) culture, color the Odalan Ceremony at Pura Payogan Agung Kutai. The Odalan ceremony in each area is carried out according to local culture. Balinese, Javanese and Dayak cultural elements are reflected when presenting arts, offerings, tetabuhan, and dance.

Sustaining and Substituting the Sacred: Coin Trees in Britain and Ireland

It is the character of a natural holy place to shift and alter. Sometimes the changes are the product of natural causes; other times, they are the result of human intervention. The mutable character of these natural sites, however, does not impair their ability to act as holy sites; instead, it appears to benefit them, for just as nature is not static, neither is the ‘sacred’. In order to explore how appropriate natural sites are as ‘settings’ for the ‘sacred’ because of their very mutability, this paper will focus on coin-trees. These are natural places of pilgrimage in Britain and Ireland, which have sustained themselves as sacred centres for decades – in some cases, centuries – and have, during that time, undergone numerous recontextualisations, adapting themselves to the religious and cultural changes of their surroundings.

2. Waging holy wars

‘Raging holy wars’ examines holy wars, beginning with an analysis of the integration of war and religion in the ancient world. Is a particular holy war fought to achieve a religious goal, such as converts or possession of a holy place; or is the war a religious activity in itself? In classical civilizations, it has quite often been the latter. As one moves toward the modern world, with its more universal sense of religion, and a less total integration of religion into communal life, the former becomes more of a factor. Perhaps the most controversial way to raise this question is the case of jihad. The chapter then considers the crusades.

The Legal Impact on People Died in Kasepekang Sanction

The Pakraman village is led by village officers. The issue of how to implement the Kasepekang sanction is very important to analyse because fraud or abuse of power often occurs in this sector. Kesepekang the term of traditional sanctions in the form of a temporary dismissal as a member of the banjar and pakraman villages. Those affected by this sanction are not entitled to receive banjar service / assistance and pakraman villages. This type of research is empirical legal research oriented to the collection of empirical data in the field. Based on this empirical data the researcher conducted an in-depth analysis in accordance with the relevant theory to make conclusions. Kasepekang sanctions are given because community members do not want to solve and conduct paruman to find solutions to adat problems. Based on paruman adat leaders and community representatives prescribed on Awig-awig Number 18, paragraph 14 regarding unwritten regulations, it was decided by the village of Pakraman Pempatan and it was agreed that the person be subject to a sanction of being left unchecked. This case was motivated by civil problems continued with the existence of actions and reactions, developed into a criminal problem that is the desecration of the holy place and customary matters.

Spațiul sacru în biserica creștină de tradiție bizantină. Trei perspective

The creation of sacred spaces has played a central role during the evolution of christian faith and culture. The main source of inspiration has been the word of the Bible which describes the design of the Holy Place as told by God to the chosen ones at various times. The divine models have been filled with symbolic meanings by Holy Fathers and Byzantine theologians. Thus, the understanding of their writings and the Holy Bible come first when analysing the sacred spaces of the Eastern Church. This article presents the main concepts regarding the Church, it’s architecture and spiritual meaning, of three Byzantine thinkers – Dionysius the Areopagite, Maximus the Confessor and Symeon of Thessalonike.