The Trust Of Madurese Ethnic Muslims in Preventing Covid-19 Through Sya’ir Burdah: A Dimension Of Sufism in West Kalimantan

Studies on Madurese ethnicity in West Kalimantan began to be carried out by many academics in the aftermath of ethnic conflicts. However, there are still few who elaborate on Madurese ethnicity related to culture in West Kalimantan. In fact, the cultural richness and traditions of the Madurese ethnicity have a close relationship with Muslim cultures originating from other ethnicities. This is a social capital for strengthening solidarity and togetherness between ethnicities in West Kalimantan. This study highlights the religious traditions of the Madurese ethnic Muslim community during the COVID-19 period through the recitation of Burdah poetry, which aims to ask for safety, health, and avoiding poverty. This study also found that the Madurese ethnic Muslim community in West Kalimantan has dimensions of Sufism values in the reading of Burdah poetry such as Ikhlas, Taubat, Nur Muhammad, Mahhabba, Khauf, and Raja’. Thus, this paper elaborates on Madurese ethnic traditions and dimensions of Sufism in the Madurese ethnic Muslim community in Simpang Empat Wajok, which is currently included in the administrative area of Mempawah Regency, West Kalimantan Province.

COVID-19, consider the concept of God to function as a force majeure, which is God's fate or destiny.In Islam, religious creeds and beliefs allow individuals and social groups to influence the meaning of the phenomena of life that occur.Through faith, it helps overcome problems that occur during the COVID-19 pandemic because most individuals are more open to faith and prayer.During the pandemic, religious practices are able to provide religious adherents with control over the situation, hope, and enthusiasm for social interaction activities. 4eligious authorities have a huge influence on social behavior and people's mental health, although this assumption seems like an anomaly because religious activities are a problem related to COVID-19 control.Muslims have negotiated religious prowess with religious authorities who advocate adherence to health protocols.As a result, Muslim societies are accepting, resisting, and transforming.The tension between religious logic and scientific attitudes that occurs in Muslim societies requires religious negotiations to demonstrate the flexibility and adaptability of Islam.In this regard, negotiating religiosity and argumentative structures is indispensable, especially in religious actions that must adapt to changing social conditions. 5The practice of religious observance has led to an increase in the spread of the virus, such as carrying out worship activities and celebrating religious holidays.However, for the Muslim community in Indonesia, religion becomes a theological resistance to the spread of the COVID-19 virus, such as reading Salawat, reading yasin, dhikr, tahlil, tawasul, and local wisdom traditions wrapped in Islam. 6he practice of preventing the spread of the COVID-19 virus is also carried out by the Kubu Raya Muslim community in West Kalimantan.As for religious practice, the means used are the recitation of Burdah verses.This tradition is part of the community's acceptance of religious teachings that teach a lot about the importance of leaning all problems on Allah swt.In addition, the recitation of shalawat and praise of the prophet, which is closely embedded in the tradition of Burdah recitation, also finds its theological backing in the Qur'an.People's acceptance of the Qur'an not only results in the meaning of the verses themselves but can also give rise to various treatments of the Qur'an and become a tradition. 4Minah Kim, "The Relationship between Religion and Society in the Covid-19 Era: The Case of Protestantism in South Korea," Religions 12, no. 12 (2021), https://doi.org/10.3390/rel12121102;Harold G. Koenig  Based on this explanation, the author will elaborate on the meaning of the Muslim community of Madura, West Kalimantan, in preventing COVID-19 through burdah poetry.The practice carried out by the Madurese Muslim community is part of the dimension of Sufism in West Kalimantan.This study uses qualitative research with a phenomenological approach to see the reception of the Muslim community in Burdah as an effort to prevent the COVID-19 virus.The novelty of the study shows that the tradition of reading burdah poetry is part of the ritual of tolak bala and preventing the spread of the COVID-19 virus, which is part of the dimension of Sufism in West Kalimantan.

B. Research Method
This study uses qualitative research with a phenomenological approach to see the reception of the Muslim community in Burdah as an effort to prevent the COVID-19 virus.The data collection technique in this study was a semi-structured interview.The author also made direct observations related to Burdah readings carried out by Madurese people in Kubu Raya and Pontianak.Finally, the authors conducted documentation to strengthen interview and observation data.While the analysis in this study uses data condensation, that is, the author does not reduce data because the author considers all the author's data important.

C.1 Imam al-Bushĭrĭ: biography and initiator of Burdah poems
The full name of Imam al-Bushĭrĭ is Muhammad bin Sa'ad bin Hammãd bin Muhsin bin Abdullah bin Shanhāji bin Hilal as-Shanhāji.The titles or nicknames (laqab) that are often pinned on him are Syarafuddin and Abu Abdillah.However, the most famous and frequently attributed name to him is al-Bushĭrĭ. 7Regarding al-Bushĭrĭ's birthplace, some say he was born in Dallas, a small village close to the Egyptian city of Banu Suwaif, but some say that he was born in the area of Bushĭr, a village in Egypt, on 1 Shawwal in 608 AH or 7 March 1213 CE. 8 From this area, he was more often referred to by the name al-Bushĭrĭ, which is a form of blasphemy against his birthplace.9 In many narrations, it is mentioned that his father was from Dallās.Therefore, he is also often referred to by the name al-Dallāsi.According to Muhammad Adib, in addition to Dallas, his parents also lived in the Maghreb and moved to several other places. 10Through the guidance and upbringing of his parents, Imam al-Bushĭrĭ from childhood has shown a penchant for science and religious science.Since childhood, he had memorized the Quran and was fond of visiting scholars at that time.From an early age, he was noted to have an interest in learning Arabic language and literature, so since his youth, he has been proficient in changing beautiful verses in Arabic.This is supported by the surrounding environment at that time.In his youth, he lived in Cairo, Egypt, which had indeed become the center of Islamic scientific progress.
Based on the records of Ibrahim Zaki Khurshid, his teacher, who contributed a lot to printing him into a reliable poet, was an Ottoman poet in the 10th century A.H. Apart from being a famous poet, Imam al-Bushr was also recognized as an accomplished writer.Therefore, Imam al-Bushr was once a government employee and close to the Egyptian government.Regarding the year of his death, many versions differ from each other.Al Besides being known as an accomplished poet, Imam al-Bushr was also a figure and a great scholar in the field of Sufism.As a Sufi, he is recorded as a favorite disciple of Sheikh Abu al-Abbas al-Mursi.Al-Morsi himself was the caliph and a direct disciple of Shaykh Abu Hasan al-Shadzili, the founder of the tariqat as-Shadziliyah.Therefore, Imam al-Bushĭrĭ was a practitioner of the tariqat as-Shadziliyah.Seeing this, it is quite natural that in the poems composed by al-Bushr, the requirements will contain Sufi values and moral messages that contain Sufi content.In the midst of these economic difficulties, he tried hard to provide for his family and changed jobs.Imam al-Bushĭrĭ did not have many skills that could make money.His only skills are calligraphy and verse-making.Through this expertise, he gets economic results but does not meet the needs of his many families.With his closeness to several government officials, he was once appointed as a government administrative employee assigned to a market in Cairo.However, in the end, he chose to resign from his job and return to Bilbeis to pursue his original profession of painting calligraphy and selling verses. 12n Khalid al-Azhari's account, the reason for his resignation was more due to a discrepancy with the behavior of some employees, who were considered to not reflect the attitude of 'iffah and amanah towards the duties carried out.Thus, al-Bushr feared that his religion would be contaminated by an unfavorable environment.This condition allegedly also motivated him to deepen the field of Sufism and pursue and become a practitioner of the Syadziliyah Tariq, under the guidance of Sheikh Abul Abbas al-Mursi, until the end of his life.13

C.2. Dimensions of Sufi Values in Burdah Poetry Recitation
In the brief biography of Imam al-Bushiri, it has been explained that he was one of the disciples of Sheikh Abul Abbas al-Morsi, who was the second caliph of the Shadzilid order.Therefore, it is very natural that these burdah chassidic stanzas are also heavily influenced by Sufi thought.The very clear value of Sufism in this burdah poem includes the concept of love (mahabbah) for the prophet Muhammad.14Mahabbah as uswah in life, intercession, and concept of Nur Muhammad.In addition, Sufism themes in general are also found in many burdah verses, such as teachings on sincerity (ikhlas), zuhud, khauf, raja', and repentance (taubat).To get a clearer picture of the Sufistic dimension contained in burdah poetry, Regarding the dimension of Sufism in Burdah poetry, there are at least several values, such as:

Ikhlas (Sincere)
Al-Bushiri taught the importance of sincerity by inviting all actions to be oriented towards Allah Almighty and to always cling to Allah.In Burdah's verse, it is stated: "He invites to the pleasure of Allah the Exalted; one who clings to him means he holds on to a rope that will definitely not break."Sincerity means making Allah the only goal in all matters.There are no other motives and desires with regard to beings. 15In teaching about these values of sincerity, al-Bushiri also did so by describing the praiseworthy qualities possessed by the Holy Prophets.In the 54th and 55th stanzas of Burdah, it is stated: "How noble is the ethics of Rasulullah, who adorns the perfection of his elegance?The beauty of her face looks radiant"."Its elegance is like a flower, and its glory is like a full moon.His generosity is like the ocean, and his ideals are like the passage of time".
Prophet Muhammad was a man of tenderness and love.The tenderness and love of the Prophet are likened to a flower that blooms, and its glory is like the moon.Through this verse, it is also described how the figure of the apostle, who has generosity like the ocean, This, vast nature of generosity will only arise when it is based on sincerity, because of Allah Almighty.

Khauf dan Raja`
Khauf linguistically means fear, while raja' is hope.These two qualities are fundamental teachings in the world of Sufism.Al-Hamzawi in an-Nafahāt as-Syādziliyah affirms that a servant in good health must be in two conditions, namely khauf and raja'.The level of these two qualities should be the same, but in the condition of illness, the level of the trait of raja' (hope) should be higher. 16Aidh bin Abdillah al-Qarni affirmed that if a servant is dominated by khauf in his life, then he will form a person who is excessively pessimistic about the mercy of Allah Almighty.whereas if you put forward the nature of raja', it is feared that it will have an impact on the feeling of security from the torture of Allah.17Therefore, these two properties are likened to two sides of a coin, which are inseparable from each other.The content about the values of khauf and Raja' in this burdah poem can be found at least in the following stanzas 145 and 149: "If I sin, it does not mean that I broke the promise with my Prophet.But the Holy Prophet Muhammad (peace be upon him) was most perfect in keeping promises".
" I have poured a lot of my mind into the teachings of the Prophet Muhammad.I found his teachings best followed to save myself." In the two stanzas above, the first stanza contains a picture of the raja' attitude, namely the hope of forgiveness from God when slipping on the sins that have been committed.Az-Zarkasyi in Hāsyiyatu al-Burdah affirms that the meaning of the stanza is: "If I sin, then I expect his forgiveness, for my promise will not be broken with my prophet."18While the next stanza occupying the 149th stanza in the Burdah chasidah refers more to the manifestation of the nature of khauf, fearing God's torment for the wrongs that have been committed, The content of the temple is praise and following the teachings of the prophet Muhammad in order to obtain salvation from torment.

Taubat (repentance)
Advice on repentance is also found in the Burdah chasedah.Repentance means expressing remorse for a mistake that has been made and then apologizing for that mistake. 19The values of repentance contained in Burdah's verse are found in the second part, which contains a warning against passions that tend to lead to evil ‫إٌفس(‬ ٛ٘ ِٓ ‫اٌخحز٠ش‬ ‫.)فٟ‬As in stanzas 23 and 24 below: In this stanza, al-Bushiri affirms that if it is filled with errors and things haram (maharim), then it should immediately sonize the eyes or keep the gaze away from the haram and carry out cleansing by regretting it or repenting.Obedience often starts with a view.Looking at something that is forbidden, so the cure is to avert your eyes, even to the point of crying and regretting all actions.In the next stanza, al-Bushiri also reminds us to always resist the whispers of lust and Satan's deceit that always lead people down the path of heresy.The teaching of repentance is reaffirmed by al-Bushiri in the following verses of stanzas 26 and 27: "I ask Allah for forgiveness for all words not accompanied by charity.I liken such a thing to the desire to have offspring for barren people.""I ask Allah for forgiveness for all words not accompanied by charity.I liken such a thing to the desire to have offspring for barren people".

Nur Muhammad
In Sufi belief, Nur Muhammad was the first creature created by Allah Almighty.Before all these things were created.The spirit of Muhammad then created everything in this world.Nur Muhammad became the center of all universes and was the spirit of al-being.Imam al-Bushiri, as a practitioner of Sufism and a direct disciple of Shaykh Abul Abbas al-Mursi, the second caliph in the Shadziliyya thariqah, also alluded to the concept of Nur Muhammad in his verses.Imam al-Bushiri affirmed that all the prophets were all derived from and connected with Nur Muhammad.In one of his verses, he states: all the miracles that the noble apostles brought, None other than it is connected with Nur Muhammad."Al-Bushiri believed that all the advantages and miracles possessed by the noble prophets and messengers were all connected with the Nur of Muhammad.Muhammad bin Abdullah Az-Zarkasyi provides an explanation of the verse above by stating:20

‫ا٢٠اث‬ ‫إْ‬ ‫ٚاٌّعٕٝ‬ ‫أصالبُٙ‬ ‫فٟ‬ ‫الحصاٌٗ‬ ‫ٔٛسٖ‬ ِٓ ‫بُٙ‬ ‫احصٍج‬ ‫إّٔا‬ ‫اٌّشسٍ١ٓ‬ ‫عٓ‬ ‫اٌصادسة‬
"The point of the above stanza is that all the verses (prophetic signs or miracles) possessed by each apostle must be connected to the nur of Muhammad, because there is a connection between the nur of Muhammad and the core of the apostles".In another stanza of Sha'ir, al-Bushiri reaffirms the existence of Nur Muhammad by affirming, as follows: ِٓ ‫ضشٚسة‬ ‫اٌذٔ١ا‬ ‫إٌٝ‬ ‫حذعٛ‬ ‫ٚو١ف‬ ... ِ ‫اٌعذَ‬ ِٓ ‫اٌذٔ١ا‬ ‫حخشج‬ ٌُ ‫ٌٛالٖ‬ "How could the glorious prophet be attracted to the beauty of the world?Without the Holy Prophets, the world would never have existed".This verse emphasizes that the Prophet Muhammad was a role model who would not be deceived and could not be forced into the world because the existence of this world was created thanks to the existence of the entity Nur Muhammad.In the view of Sufism scholars, Nur Muhammad is the light of God, who was earlier and was the beginning created before everything was created.

Praise and love for Prophet Muhammad
In al-Bushiri's view, all love and longing are only worthy of the love of the heart, namely the prophet Muhammad (peace be upon him).A person who is drunk in love and imprisoned by longing has no longer room to listen to all advice other than whispers and friendship with the sweetheart.In the third to sixth stanzas of Sha'ir Burdah, al-Bushiri expresses: In the teachings of Islam itself, believing in and loving the Prophet is a logical consequence of the faith of Muslims in Allah Almighty.Obey Allah Almighty.It cannot be done without obedience to the Prophet Muhammad (peace be upon him).In the Qur'an, Allah SWT affirms: In interpreting the above verse, al-Baidhawi explains that the mahabbah (love) referred to above is a consequent desire for obedience to obey and follow the prophet Muhammad. 21

C.3. Implementation and Meaning of Burdah Reading Tradition as Prevention of the COVID-19 Outbreak in West Kalimantan
The Muslim community in West Kalimantan has moderate characteristics and has a high tolerance attitude. 22In addition, the characteristics of the Muslim community in West Kalimantan are derived from Islamic values and uphold local wisdom in daily life. 23The value of local wisdom is carried out by the Muslim community by preserving the culture that is taught from generation to generation and becomes a marker of their identity as devout Muslims in West Kalimantan. 24Muslim religious beliefs and practices in West Kalimantan as part of a culture that is acculturation from other cultures and forms a new culture that becomes the identity of the community. 25ne of the patterns that gives color to the Muslim community in West Kalimantan is ethnic Madurese.Various cultures were preserved by the Madurese ethsnicity and became Muslim identities in West Kalimantan.One tradition that still survives today is the recitation of Burdah poetry, which is still going on today.Judging from its history, the implementation of the Burdah reading tradition in the Simpang Empat Wajok area, Siantan District, Mempawah Regency has been carried out since 1997, when there was a social conflict, precisely interethnic riots, in West Kalimantan.The initiative to carry out the reading of burdah comes from Kyai on the island of Java, with the aim of getting protection from Allah SWT from all threats that endanger safety.Kyai, who was ordered to perform Burdah recitation, was also present in West Kalimantan to give ijazah (bai'at) to the Muslim community of Madura.Ust.Syaifullah said: "Pemberian ijazah atau pembai'atan dalam pelaksanaan Burdah sangat penting untuk dilakukan, karena dengan adanya pemberian ijazah maka suatu amalan akan lebih mantap karena amalan tersebut bersanad atau berguru dan kemudian sang guru meridhoi untuk melaksanakan amalan tersebut" [The granting of a diploma or initiation in the implementation of Burdah is very important to do, because with the granting of a diploma, a practice will be more stable because the practice is bersanad or learned, and then the teacher wants to carry out the practice] (Interview with Ust.Syaifullah, Leader of Burdah, reading in Kubu Raya, October 2022).
After the social conflict in 1997, the Burdah reading was still carried out because the Burdah reading was not only to ask for protection when there was a social conflict but could also be used as an effort to prevent everything bad, such as crime, disease, magic, and other bad things, because the principle of the Burdah reading was to ask Allah SWT for salvation (the results of the interview with the Mr, Hadi, as a community leader and member of the Burdah reading, in Kubu Raya, October 2022).Since 1997 until now, the tradition of reading Burdah has been carried out by the Madurese Muslim community because, in the view of the Muslim community, there are benefits from the tradition.As said by Kyai Fadhil Said: " Siantan District, and Mempawah Regency, is carried out on Wednesday night and Thursday night every week.On Wednesday night, its members are mostly members of the Burdah reading on Thursday night.The tradition of reading Burdah is carried out in turns in people's homes or can also be invited if among the residents have certain hajat (results of an interview with Ust.Abdullah, who received a diploma for the implementation of Burdah recitation).The tradition of reading Burdah is routinely carried out in people's homes, but specifically for Burdah reading in shelter from the outbreak of the COVID-19 virus, people read it every night for a month, which is done by traveling around the village in the hope that the COVID-19 virus does not enter their village.The timing of the Burdah recitation tradition is carried out after the Maghreb prayer (the results of the interview with Ust.Syaifullah led to the recitation of Burdah).The results of the documentation of a series of contents of the Burdah reading tradition as a prevention of the COVID-19 outbreak in West Kalimantan in Simpang Empat Wajok, Siantan District, Mempawah Regency are as follows: 1.The traditional activity of Burdah recitation was opened with tawasul to the Prophet SAW and family, friends, scholars, and the author of Burdah poetry, namely Imam al-Bushiri.For more details, here is the description of the tawasul: The meaning of the burdah tradition can be found and determined by something related to thoughts and actions, so the first step is to examine it in terms of expressive meaning, which consists of three aspects, namely aspects of opinions, judgments, and feelings.For the Madurese Muslim community, Burdah reading must continue to exist and invite other Muslim communities to join the Burdah reading tradition.Moreover, the tradition of reading Burdah is very good to do, especially in an effort to ask for protection and salvation from Allah SWT.Burdah's poems also contain prayers and praises to the Prophet (peace be upon him).Several pilgrims revealed to the author that the Burdah reading activities on Wednesday night and Thursday night that he participated in had an impact on the feeling of a calm heart in living life during the COVID-19 pandemic.When the heart is calm, there will be no stress, which has an impact on the body's immune system, remains stable, and can protect the body from disease attacks, including the virulent COVID-19 virus (Results of interviews with the chairman and members of the Burdah reading congregation at Simpang Empat wajok).
As for the expressive meaning of Burdah reading, it can be seen from the routines carried out by the Madurese Muslim community in the Simpang Empat Wajok area.For them, the tradition of reading Burdah is something that is religiously beneficial; that is, it can increase faith in Allah Almighty by pinning all hopes and requests only on Him.In addition, increasing love for the Prophet SAW by visiting the Prophet a lot In terms of nationalism, it will help create tranquility in social life, such as living harmoniously in social interaction.
Therefore, the tradition of reading Burdah, which is carried out every Wednesday night and Thursday night every week, is not only useful for rejecting reinforcements and asking for protection from Allah SWT; it is also a means for friendship, sharing, and other social benefits for the Muslim community of Madura.Meanwhile, members of the Burdah reading tradition can feel the benefits of the tradition, including feeling peace of mind, not easily sick, patient, and tawakal.The expectant meaning of the Burdah reading tradition in the Simpang Empat Wojok area is that the Madurese Muslim community in the area hopes that their lives will be saved from something bad and given salvation.Such as living healthy, avoiding dangerous diseases, plagues, and reinforcements, and being kept away from poverty.Meanwhile, the expected meaning of the Burdah reading tradition in the Simpang Empat Wajok area is: 1.The main hope of the Simpang Empat Wajok community, which carries out the Burdah reading tradition, is to ask for salvation from all dangers and bad things.2. Given physical and mental health, avoid malignant diseases, plagues, reinforcements, and so on.3. Be given a decent livelihood, avoid diseases of poverty, and hope to carry out all affairs both related to worldly life and ukhrawi life

D. Conclusion
The recitation of Burdah poetry in the ethnic Madurese Muslim community in West Kalimantan gives color and pattern to Borneo Muslims, which is a cultural property in social life.The ethnic Madurese Muslim community in West Kalimantan in local studies must receive special attention through research because Madurese Muslim culture in West Kalimantan is part of the Islamic style of Borneo.This article concludes that the tradition of reading Burdah poetry carried out by ethnic Madurese is part of the community's acceptance of religious teachings that teach a lot about the importance of leaning all problems on Allah Almighty.In addition, the recitation of salawat and praise of the prophet, which is closely embedded in the tradition of Burdah recitation, also finds its theological backing in the Qur'an.People's acceptance of the Qur'an not only results in the meaning of the verses themselves but can also give rise to various treatments of the Qur'an and become a tradition.The practice of reading Burdah poetry by the Madurese Muslim community is also part of the dimension of Sufism in West Kalimantan.Therefore, this paper also recommends that there needs to be a comprehensive, in-depth study of Madurese culture in West Kalimantan, which is part of the wealth of Islam in Borneo.

Table 1 Age of Imam al-Bushĭrĭ in the Hijri and Gregorian Calendar
-Maqrzĭ states that al-Bushĭrĭ died in 697H, but Ibn Hajar al-'Asqalani mentions that he died in 694H.As-Shuyûti states that al-Bushĭrĭ died in 696 AH. 11 In contrast to these three views, As-Sayyid Mahmud argues that al-Bushĭrĭ died in 674 H./1278 A.D. Of course, the year of death mentioned has a significant difference in years, with a difference in the range of 20-23 years.To verify the year of his birth and death, if possible, by comparing and looking at data about his age at the time of death.A number of pieces of data found in his biography reveal that the oldest age of Imam al-Bushĭrĭ was between 86 and 90 years old.If this is true, then As-Sayyid Mahmud's opinion cannot be accepted, because if it is agreed that his birth was in 608 A.H. and he died in 674 H./1278 A.D, then his age is only about 66 years.Of course, this data is very different from his age range, which is widely narrated by other historians and ranges from 86, 87, 88, and 90 years.To get an idea of the birth and age of Imam al-Bushr, it can be clarified in the following table: the tears from the eyes of the consequent carrier.If everything is forbidden, then treat it with regret.""Challenge lust and Satan, deny both.If you seem sincere in giving advice, you should remain vigilant".
If it weren't for love, you wouldn't be in the ruins of his house.And you won't stay up late to remember the Ban tree and the mountain (near the house of your loved one, the Prophet Muhammad)". " ‫سَّ‬ ‫سٌ‬ "Say (Muhammad), "If you love Allah, follow me, surely Allah loves you and forgives your sins."Allah is Most Forgiving, Most Merciful" (QS.Ali Imran (3): 31).