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Tracking the factors causing harmonious Hindu-Islamic relations in Bali

Taylor & Francis
Cogent Social Sciences
Authors:
  • Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Abstract

Hindu-Islamic relations have long existed in Bali. This is due to the relationship between the kings in Bali who are Hindus and the kings outside Bali who are Muslim. In various activities such as marriage, trade and others, between the two Kingdoms mutually made agreements. Like for example the king of Badung or Karangasem who married a princess from a kingdom outside Bali. On her way, the princess who was asked to take along her maids and some soldiers with her. The king then gave them a place to live. They then settled in Bali and have grown to this day. Several areas of land were also given to them like in Buitan Village, Manggis, and others where they still exist and have developed to this day. Since their arrival, they have interacted directly with local residents. They help each other and contribute to each other so that a good relationship is established between them. When Hindus carry out activities, they help, and vice versa. This article aims to discuss and analyze the factors that caused the relationship and history ofHindu-Islamic harmony inBali to be well and harmoniously maintained until now.
MEDIA & COMMUNICATION STUDIES | RESEARCH ARTICLE
Tracking the factors causing harmonious
Hindu-Islamic relations in Bali
I Ketut Wisarja
1
* and I Ketut Sudarsana
1
Abstract: Hindu-Islamic relations have long existed in Bali. This is due to the
relationship between the kings in Bali who are Hindus and the kings outside Bali
who are Muslim. In various activities such as marriage, trade and others, between
the two Kingdoms mutually made agreements. Like for example the king of Badung
or Karangasem who married a princess from a kingdom outside Bali. On her way,
the princess who was asked to take along her maids and some soldiers with her.
The king then gave them a place to live. They then settled in Bali and have grown to
this day. Several areas of land were also given to them like in Buitan Village,
Manggis, and others where they still exist and have developed to this day. Since
their arrival, they have interacted directly with local residents. They help each other
and contribute to each other so that a good relationship is established between
them. When Hindus carry out activities, they help, and vice versa. This article aims
to discuss and analyze the factors that caused the relationship and history ofHindu-
Islamic harmony inBali to be well and harmoniously maintained until now.
Subjects: Culture & Development; Religion; Cultural Studies
Keywords: hindu; islam; relationship; bali; cultural
1. Introduction
Symptoms of violence (violence), barbarity (barbarity), cruelty (cruelty), and all forms of action that
exceed the limits of humanity (inhumanity) that appear in human life are essentially old, as old as
the history of humanity itself. Likewise, the symptoms of a life that are oriented to the foundation
of humanity (humanity), peace (peace), security (security), tolerance, benevolence (benevolence),
and a sense of love between human beings, It is also old, as old as human history in knowing the
culture, civilization, and religion. Culturally, the first symptom is seen as one of the characteristics
of wild human life or those still living at the level of barbarism. While the second is seen as
a general characteristic that applies in civilized human life, namely those familiar with a high level
of culture and civilization (Wirata, 2023).
ABOUT THE AUTHORS
I Ketut Wisarja is a lecturer at Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, often
conducting research related to tolerance and religious harmony in Indonesia.
I Ketut Sudarsana is a lecturer at Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, whose
research focus is Hindu religious education, but since 3 years ago he has also been interested in
research related to religious moderation.
Wisarja & Sudarsana, Cogent Social Sciences (2023), 9: 2259470
https://doi.org/10.1080/23311886.2023.2259470
© 2023 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group.
This is an Open Access article distributed under the terms of the Creative Commons Attribution
License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribu-
tion, and reproduction in any medium, provided the original work is properly cited. The terms on
which this article has been published allow the posting of the Accepted Manuscript in
a repository by the author(s) or with their consent.
Received: 06 July 2023
Accepted: 12 September 2023
*Corresponding author: I Ketut
Wisarja, Department of Hindu
Philosophy, Universitas Hindu Negeri
I Gusti Bagus Sugriwa Denpasar,
Jalan Ratna No. 51 Denpasar, Bali
80239, Indonesia
E-mail: wisarjaiketut@gmail.com
Reviewing editor:
Guangchao Charles Feng, School of
Communication, Hong Kong Baptist
University, Hong kong
Additional information is available at
the end of the article
Page 1 of 13
In the historical process, the two symptoms often appear together or overlap. Signs of violence
are often inherent in the process of change, mainly if carried out by revolution, while symptoms of
peace are inherent (though not always) in change through evolution. The struggle between the
paths of process and development is reflected in the battle between war and peace, namely the
struggle to create a world free from violence. The struggle between war and peace occupies a long
historical journey from a simple society (primitive) to modern society.
The long history of violence indicates how society is never sterile or free from such behavior
under any circumstances. Violence is the most prominent sight in the history of humanity. This
phenomenon seems to indicate an existential problem in every development of society, including
in the process of interrelation between religious believers. Relations between religious believers in
a social system or society logically justify sartre’s thesis Bertens (1999) that “hell is someone else”’.
Sartre once said in one of his plays Closed Doors, that “Hell is someone else,” or “My original sin
is the existence of other people” in his book Being and Nothingness, but then he realized that he
wanted a bond and he found someone else as a condition. For its existence. To obtain the truth
about himself, everyone must need other people too. By starting from this general situation
humans try to make possible and plan a human life.
Sartre then tries to create a new human moral code in this context. Because everyone is bound
to other people, his freedom as a human must also take into account the space of others. Man
cannot create freedom without simultaneously doing the same thing with the release of others.
However, the essence of every relationship between human beings turns out to be a conflict;
because other people make me—says Sartre – (Van der, 2000) into an object or “I” make the same
thing to other people. What happens next is alienation or alienation. Humans will only be closer to
one another if they join forces against a third person because an objective “we” will emerge. War,
famine, and class oppression usually make up that “us.” Only as long as pressure lasts, people who
oppress and oppress form our unity; after that, harmony will be lost again (Adhitama, 2023; Van
der, 2000).
Perhaps a very radical concept; “I” and “you” are a conflict, because “I” will always be the
subject of you (objecting) others, born of a bitter experience when Sartre saw the atrocities of
World War II, which was quite devastating. Human values, if it is believed to be accurate. The
painful experience formed a belief that there was never objective love in any relationship, that
there was nothing but selfishness; I, as the subject, will always try to control you as the object.
That is why every relationship between humans can be derived from conflict. Conflict is at the
heart of every intersubjective relationship. This opinion is related to the notion of consciousness,
namely the activity of consciousness to “action,” which always takes place in every encounter
between consciousnesses.
Thus, the relationship between religious believers is a human relationship. Therefore, serious
efforts are needed from all parties to turn this relationship into something dynamic. For this
reason, it is necessary to strive for a religious or theological way that can appreciate this.
Humanist theology becomes interesting as the basis for an intimate meeting point of religions.
Implementing a humanist religion at the practical level is a critical discourse or needs to be
understood in Bali. There are many religious groups in Bali. Each group has its characteristics
influenced by the religions it adheres to. These religious-based communities have a vital role in
maintaining Bali harmony. A deep appreciation of the practice of humanist religion is very
significant. These communities are later expected to convey these values to the broader commu-
nity (Wisarja, 2017). So that inter-religious conflicts (especially Hindu-Islamic) in Bali rarely hap-
pen, as we are witnessing today, that Hindu-Islamic relations in Bali have been harmoniously
intertwined for centuries. When Bali was still a kingdom since time immemorial, the Hindu- Islamic
relationship was never a significant conflictual problem that could strain the relationship. Although
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there are small ripples, these can be overcome by religious leaders in Bali and resolved by
deliberation/consensus and mutual understanding between those in conflict. In 2002 and 2004,
Bali was the target of violence, namely the Bali Bombings I and Bali Bombing II, which destroyed
the Padis Club and the Sari Club by irresponsible people, to create a chaotic and conflictual
situation between religious believers instead of provoking inter-religious conflict in Bali, it was
welcomed by further strengthening the bonds of unity and brotherhood among religious believers.
The proof is that all religious leaders in Bali were mobilizing their people to help the Bali Bombings
I and Bali Bombing II, victims.
2. Methods
This study uses a qualitative research method, which emphasizes the process and meaning studied
as a whole, statically and concretely based on social philosophy. In the natural conditions of the
emergence of various paradigm changes in social life, the reality of phenomena in the community
can be classified; the fact is fixed, concrete, observable, measurable, and a causal relationship of
symptoms is carried out. Change is seen as naturalistic in this paradigm because the research is
carried out in natural, holistic, complex, dynamic, and meaningful conditions, often called the
positivism paradigm, which develops qualitative research types.
The instruments used are various data collection tools, such as interview guides, observation
guidelines, recording devices, etc. The data collection methods used in this study include; observa-
tion, interview, documentation, and literature study. The things that were observed were the
places where the Muslim community in Bali resided which were the settlements given by the
Kings of Bali. The informants who were interviewed were those who understood their existence
well, such as the royal family and community leaders there. The documentation studied is several
historical records relating to the existence of Muslim people who were brought to Bali.
Furthermore, the data obtained were analyzed with steps such as; (1) Data reduction, (2) Data
classification, (3) Data interpretation, and (4) Concluding.
3. Result and discussion
3.1. Tracking harmonious Hindu-Islamic relationships in Bali
The relationship between religious people in Bali with the culture of “menyama braya” has been
proven to bring the lives of religious people to be more harmonious. Because Hindus in Bali
consider that “all human beings are brothers” (menyama braya), then the Balinese Hindus refer
to their brothers of different religions as; Nyama Selam,” a term for Balinese who are Muslim,
Nyama Christian,” a time for Balinese who are Christian, and Nyama Cina,” a period for Balinese
people who are ethnic Chinese; whether Buddhist or Confucian and so on.
Bertens (2002) mentions that several factors strengthen harmonious relations between religious
communities in Bali: (1) All religions teach compassion, tolerance, and mutual respect for fellow
human beings. There is not a single sacred scripture that teaches evil, hates, attacks, or hurts other
religious people; (2) Balinese, regardless of their religion, in the life of the nation and state have
acknowledged “Bhineka Tunggal Ika” as the unifier of the Indonesian government, are ready
physically and mentally to accept differences, whether ethnic, religious, and racial; (3) The 1945
Constitution, article 29, paragraphs 1 and 2, read “The State is based on the One Godhead” and
“The State guarantees the independence of every resident to embrace their respective religions
and to worship according to their religion and beliefs.”; (4) The nature of the Indonesian people,
especially the Balinese regardless of their religion, is very tolerant, easy to get along with, friendly
and polite; (5) The Balinese population, who are mostly Hindus with a solid cultural system, very
tolerant and ready to accept anyone as a brother, have become role models for other non-Hindu
Balinese; (6) The power structure (read government) which is objective, fair, honest and clean in
serving and treating its citizens causes harmonious relations between religious believers; (7) The
concept of religious harmony at the national level also has an impact on harmony in other areas in
Indonesia, including Bali; and (8) For Balinese (Hindu) religious differences are not a problem,
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because the difference is a gift from God, the difference is the law of nature itself, the difference is
truth and truth is God himself (Gandhi, 1996).
Living in peace, harmony, and tolerance among religious people is everyone’s dream (Sudarsana
et al., 2023). Therefore, the above factors are decisive and must be obeyed by all citizens to
maintain harmonious relations between religious believers. Denial of the rules that have been
agreed upon will only trigger conflicts between religions, and it will be challenging to find
a solution.
3.1.1. Harmony according to Hinduism
According to the Hindu view, “Religious harmony” means that followers of different religions are
consciously willing to live in harmony and peace. Living in harmony and peace is based on
tolerance, mutual understanding, mutual respect, mutual respect, inequality, and cooperation in
social life in society. Living in harmony means living together in a peaceful community, respecting
each other, and working together/cooperating. Atharvaveda, VII.52.1, describes, “May we have the
same harmony with those we know well, May we have the same harmony with strangers, May You
bless us with harmony (harmony/harmony).” Furthermore, Atharvaveda, XII.I.45, describes,
“Everyone speaks different languages, and embraces different religions (beliefs) So that the
motherland is like a family carrying a burden. May he bestow prosperity upon us and cultivate
respect among us, like a female cow to her cubs.” The two Atharvaveda passages prove that
Hinduism teaches all human beings to act and act in a good and right way and be humane.
Hinduism teaches all its people to uphold human values such as; honesty, love, do not hurt, do not
lie, and so on. All of these concepts emphasize respect for human values.
The idea is contained in several teachings, such as; the instructions of “Tri Hita Karana,” “Tri Kaya
Parisudha,” Catur Paramita,” Tat Twam Asi,” and even Mahatma Gandhi, a humanitarian fighter
from India who is also a staunch Hindu believer, said, “All Humans are Brothers” (Wasudeva
Kutumbhakam). If this teaching is applied in daily life, harmony in human relations will be
adequately achieved. Gorda (1996), Tri Hita Karana,” comes from Sanskrit, Tri means three,
Hita” means welfare or happiness, and “Karana means cause. Thus Tri Hita Karana means three
reasons of well-being or happiness, namely; (1) Parahyangan, namely fostering a harmonious
relationship between humans and Ida Sang Hyang Widhi Wasa or God Almighty; (2) Pawongan,
namely fostering harmonious relations between fellow human beings without distinction of origin,
race, ethnicity, religion, nationality and so on; and (3) Palemahan, namely fostering a harmonious
relationship between humans and their natural environment. These three harmonious relation-
ships can bring happiness, peace, harmony to human life on this Earth. Furthermore, Nurasa (2007)
describes Tri Kaya Parisudha,” which means three behaviors that must be purified, namely; (1)
Manacika Parisudha, which means purifying the mind, among others; always think positively
towards others, think calmly (manahprasadah), gentle (saumyatwam), quiet (maunam), self-
control (atmawinigrahah), pure soul/upright heart (bhawasamsuddir); (2) Wacika Parisudha,
means to purify speech, among others; speak gently, say things that do not hurt the heart/do
not offend others/do not make others angry (anudwegakaram wakyam), speak the truth (satyam
wakyam/satya discourse), speak pleasantly (priya Hitam wakyam), trustworthy and helpful; and (3)
Kayika Parisudha, which is to purify actions, among others; behave politely, respect saints/priests,
respect teachers, respect wise people, behave holy (arjawa), and do not hurt/kill other creatures
(ahimsa).
The teachings of Tri Kaya Parisudha require a person to always think positively towards others,
speak gentle and pleasant words to others, and avoid behavior that makes others unhappy. That
is, carrying out Tri Kaya Parisudha means avoiding/eliminating the lack of respect for the dignity of
other human beings, which can lead to prolonged anger and resentment among fellow human
beings.
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Religion that emphasizes belief must be in line with the sides of humanity. Ratu Bagus (Wisarja,
2017201) describes that only when a person can behave humanely can he be called a religious
person. Religion and humanity are a unified whole. There will never be religion without being
accompanied by the principles of humanity, as well as human values will dry up without being
based on religion. Therefore, the Ratu Bagus Ashram emphasizes the importance of worship in the
form of humanitarian service. Prayerfully praying before God is a good thing, but if it is accom-
panied by rude and anarchic thoughts and behavior towards fellow human beings, it will destroy
the quality of the prayer. Feelings and solemn ideas in performing prayers must be followed by
emotions and a deep conscience towards humanity.
In addition to the teachings of Tri Kaya Parisudha mentioned above, Hinduism teaches harmony
in the association between fellow human beings based on love for fellow human beings.
Associations/relationships between human beings (read; inter-religious relations) require individual
sacrifice because living in society is personal self-sacrifice to society. According to Ardhana et al.
(2011), outlining the basis of “love” to fellow human beings is called Catur Paramita.” Catur
Paramita means; four foundations of etiquette in the association of living together in society,
namely; (1) Maitri, which means love for fellow creatures, especially for fellow human beings; (2)
Karuna, meaning mutual help among human beings, so that there is peace in all endeavors in
society, harmonious and peaceful; (3) Upeksa, meaning the desire to achieve harmony without
looking at differences in ethnicity, religion, race, and human nature; and (4) Mudita, meaning
mutual sympathy and empathy among human beings that arise from mutual love, mutual
assistance, and mutual honing, compassion, and care.
Mahatma Gandhi (Astuti Dewi, 2012), describes “I don’t want every side of my house to be
covered by walls with locked windows and doors. I want the culture and art of all lands to blow
into my house as freely as possible. What I have is not a religion that is like a prison. I value
individual freedom but don’t forget that humans are social creatures. Man has achieved his
present dignity by adapting his individualistic nature to social progress demands.
Signs of a person’s success in religion can be seen when he can show the quality of his life in
responding to and treating various faiths’ goodness. God is intrinsically perfect and does not need
to be “defended” desperately by humanity. Hence, the following human task is always to share
and care for fellow humans and the surrounding environment. Such life practices need to be put
forward to maintain harmonious relations. In the context of social life, which is currently in
a chaotic condition and the presence of several violent practices everywhere in the name of
religion, the method of serving others and prioritizing the values of ahimsa (non-violence), Satya
(truth), and karuna (compassion) as practiced by Mahatma Gandhi, of course, deserves to be put
forward. Such life practice follows the spirit of respect for plurality and human values.
Religion was revealed on this Earth to humanize humans so that human life would be better.
There are no religious teachings that blaspheme humans with their humanity. It’s just
a misunderstanding of religious education that makes society lose its meaning because religion
seems to have no interest in respecting human dignity.
According to Mudiarcana in his paper entitled “Religious Harmony and Tolerance in Hinduism,”
describes Tat Twam Asiin an articulation meaning “I am you, you are me.” This means that
everyday human interactions should always be guided by the philosophy of “tat twam asi.” Hence,
it is not easy to carry out actions that can offend and even hurt the hearts of others, which in turn
causes envy, hatred, and anger. By assuming that other people are ourselves, we treat others the
way we would like others to treat us. Tat twam asi leads to “Tepa Selira” or tolerance which guides
humans in thinking, speaking, and behaving correctly and correctly, so that they do not think
negatively of others, do not say words that can offend others, and do not behavior that can harm
others.
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Building beautiful harmony in a pluralist society as beautiful as a flower garden overgrown with
various colors must be the dreams of all citizens driven by religious leaders. In this context, all
religions are believed by their followers to be a path to goodness. Still, their adherents cannot be
separated from all interests that contradict the central message of their religion so that they can
change the face of religious adherents from being humanist to something scary, especially about
inter-religious relations.
Religion (whatever its name), by its adherents, is believed to be a sacred guide that comes from God
so that humans act correctly according to His instructions. If religion is a holy guide for humans to
work correctly, religion should be very functional in building harmony between religious humans.
However, the reality shows that various violence in the name of religion has recently been quite
rampant in multiple parts of the country where the people “claim” to uphold their religious values.
The religious face of today’s positivistic society must prioritize human values, tolerance, mutual
respect and be based on scientific thinking. Religion is no longer just talking about things that are
beyond human reasoning. Religion must run based on the problems faced by humans themselves.
Bhagavadgita, IV.11 describes, “Whatever path people take, towards me all of them, I receive
them from everywhere, Thus, O Partha” (Eka, 2023). Furthermore, Atharvaveda XII.1.45 explains;
“Give appreciation to your people who use various regional languages, who adhere to different
beliefs/religions, appreciate those who live together on this mother earth, Earth that provides
balance like a cow that gives milk to humans, thus the motherland provides abundant happiness
for the people. Looking at the description above, it is necessary to have genuine efforts that can be
made in fostering inter-religious harmony, such as interfaith dialogue, interfaith studies, holding
cultural festivals, holding interfaith youth camps, increasing a sense of brotherhood and love the
homeland, performing humanitarian services, and religious education that emphasizes universal
human values.
In the Atharvaveda, III.30.4, it is described as “O humanity! Unite, and be reconciled as the
union of the gods, I have given the same thing to you, therefore create unity among you, says God
in the Atharvaveda. Furthermore, in the Rigveda, X.191.2, it is described as “O humanity! Live in
harmony and concord, Be united and work together, Speak one language, And make decisions with
one mind, Like the saints of the past who have carried out their duties, You should not waver in
carrying out your duties.” Implementing a humanist religion at the practical level is a critical
discourse in Bali. There are many religious groups in Bali. Each group has its characteristics
influenced by the beliefs it adheres to. These religious-based communities have a vital role in
efforts to maintain social harmony. A deep appreciation of the practice of humanist religion is very
significant. These communities are expected to convey these values to the broader community.
Indeed, every religious teaching (whatever its name) emphasizes the importance of fostering
harmony, peace between fellow adherents of the religion concerned, and balance and harmony
between followers of different faiths, especially Hindu-Islam relations in Bali, to maintain the
harmonization of links that have been established since centuries are well entwined.
3.1.2. Harmony according to Islam. Ukhuwah Islamiah is the concept of religious harmony
according to Islam. Ukhuwah Islamiah comes from the primary word “Akhu,” which means brother,
friend, friend. The word Ukhuwahis an invented word that has the meaning or becomes an
abstract noun of brotherhood, friendship, and association. At the same time, Islamiah comes
from the word Islam, which becomes or gives the character of Ukhuwah. If combined between the
words Ukhuwah and Islamiah, it will mean Islamic brotherhood or association according to Islam.
It can be said that the notion of Ukhuwah Islamiah is a description of the relationship between
Muslims as a brotherhood, where one another seems to be in a bond. A hadith says that the
relationship between Muslims is like one body; if one limb hurts, the whole body will feel the pain.
It is also said that Muslims are like a building that supports each other. The implementation of
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Ukhuwah Islamiah becomes actual if it is related to the problem of social solidarity. Ukhuwah
Islamiah is a masyru,” meaning ordered by religion. The words of unity, unity, and solidarity will
have a higher weight when referred to as Ukhuwah. If the word Ukhuwah is combined with the
word Islamiyah, it will describe one basic form, namely Islamic brotherhood, which is an objective
potential.
Ismail Yahya stated that Islam means peace, security, comfort, and protection on IAIN
Surakarta website. While religiously, Islam is a manifestation of peace. Hadith narrated by
Bukhari, Rasulullah SAW said, “a Muslim is a person who other Muslims feel safe from (evil) tongue
and hands.” Islam is a religion of rahmatan lil alamin” consisting of two words, namely Rahmat,”
which means love, and Lil Alamin,” which means all nature. However, scholars of interpretation
differ on the meaning of rahmatan lil alamin in Al Anbiya. According to At-Tabari, the truest is
(grace) for the believer, so Allah guides him and admits him to heaven by doing the deeds that
Allah has commanded. Meanwhile, Islam rahmatan lil alamin is an abstract concept that develops
pluralist, humanist, dialogical, and tolerant patterns of human relations. In addition, this concept
develops the use and management of nature with compassion. Simply put, Islam rahmatan lil
alaminis Islam as a mercy for the entire universe. At first glance, it can be observed that Islam
that is developing in Bali, especially in Manggis Village, Karangasem-Bali, is moderate Islam. It
means; he always avoids extreme behavior, tends towards a middle ground or balance, his views
are willing to consider the opinions of others who are different from them (inclusive), contextual
and adaptive to the situation. Such behavior and thoughts are somewhat different from the
behavior of Muslims elsewhere in Indonesia, such as; extreme, drastic, excessive, out of bounds,
beyond natural, blind fanaticism, outrageous, radical, reactionary, revolutionary, ultra-conservative
(exclusive), fundamentalist, puritanic and textualist (extreme right), and neither secular, liberal,
individualism (extreme left).
In the book “Religious Moderation,” the word “moderate” or “Wasathiyyahis one of the central
teachings of Islam, which is often forgotten lately. This concept is closely related to all the
problems in Islam regarding perspectives, beliefs, and actions of individuals, communities, and
society. Citizens who have a moderate attitude will encourage the creation of harmony in indivi-
dual behavior and community views, which in turn creates harmonious relationships between
individuals in unity and avoids divisions and differences. However, this concept is often ignored
even though its benefits and importance are visible in life (Kementerian Agama, 2019).
Wasathiyyah originates from the word was at, which means “fair, the middle way, elected”.
Wasathiyyah can also have the meaning of “strong” as in youth which is a strong position between
the weaknesses of childhood and old age. The concept of Wasathiyyah is not only aimed at
individuals but also groups or communities. In this case, it can be interpreted that the moderate
attitude of the individual will encourage the formation of a moderate group or society. In the
Qur’an, QS. Al-Baqarah: 143, mentioned:
ى . . .
“And that is what we have made you (Muslims) a ummatan wasatha so that you are
witnesses of (deeds) humans and that the Apostle (Muhammad) is a witness for your
actions. . .”. (QS. Al-Baqarah: 143 in the Ministry of Religion of the Republic of Indonesia,
2019)
Imam Jalaluddin as Suyuthi interprets the word “ummatan wasatha” as the chosen people and the
mediation community. At the same time, in his interpretation, Imam At-Tabari gives the meaning
of a just and determined people. And the extreme left. ummatan wasathain this verse also
contains the understanding that Muslims live side by side with followers of other religions and
beliefs in justice, humility, and harmony. Qaraāwī (2010) further explains that the Vasantha
ummah is a society that is balanced between “science and charity, worship and social interaction,
culture and character, truth and power, and political participation and involvement.” This kind of
ummah will reject all forms of extremism and religious ignorance.
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The concept of ummatan wasatha is limited to the individual’s perspective and character of
actions or events directly related to the individual. Moderate attitude is also related to how
individuals respond and take action on what is happening around them and is not by the practical
philosophy itself. Davids and Waghid (2016) argue that the Vasantha ummatan is a community
that is always dynamic in providing independent critical judgments by formulating and delivering
responses to contemporary issues so that the opinions expressed strengthen unity, integration,
and a sense of belonging and avoid expressions that cause conflict. And divide. For this reason,
moderation is also a response to any actions that tend to be extreme or neglect religion, injustice
and disrupt the stability of society.
The meaning of Wasathiyyah was further formulated at the High-Level Consultation of World
Muslim Scholars on Wasathiyyah in Bogor in May 2018. At this meeting, the scholars expanded the
meaning of Wasathiyah not only as a middle ground. They formulated seven main principles or
values of Wasathiyyah, namely: Tawassut (a middle way that is not extreme left and right), I’tidal
(fair), Tasammuh (tolerance), Shura (consultation), islah (involved in reformative and constructive
actions), Qudwatiyyah (giving birth to noble initiatives and leading for human welfare), and
Wataniya was muwathanah (respect for the nation-state and respect for citizenship)
(Kementerian Agama, 2019). Meanwhile, in the view of NU figures, KH. Saifuddin Muhajir, Islam
wasathiyah, contextualizing Islam amid global civilization. In other languages, Islam wasathiyah is
the actualization or embodiment of Islam ‘Rahman Lil Alamin (Surah [21]: 107). KH. Afifuddin
Muhajir explained that in star’s law (Islamic law), the nature of wasathiyah and balance is seen in
various issues such as (a) the balance between divinity (ilahiyah) and humanity (insaniyah), (b) the
balance between texts and ijtihad (reason), (c) a balance between nushush (the texts of the Qur’an
and Hadith) and maqashid (the goal of establishing the Shari’a), (d) a balance between firmness
and flexibility, e) a balance between idealism and realism. The necessity to consider maqashid
causes the development of Islamic law dynamic and contextual. This has the consequence of the
birth of secondary postulates in Islam such as qiyash, maslahah, istishlah, and ‘urf. Sometimes,
these secondary postulates become separate operational arguments (Muhajir, 2018). Furthermore,
Wahyudi (2011) quotes from Abou Fadl that religious moderation is a religion suitable for every
place and time, is dynamic, and respects the traditions of the past while being actualized in the
present context.
This opinion strengthens Kamali (2015), who argues that moderation will have no meaning
unless applied and actualized in a context. The wasathiyah principles mentioned above are
integrated into the paradigm of thinking and acting for everyone in every aspect of life. The
focus of tawassut in understanding and carrying out religious teachings makes a Muslim, for
example, understand the text of the Qur’an by using references from various Tafsir written by
competent scholars and confirming the understanding obtained to religious leaders who are
experts in the interpretation of the Qur’an. He does not understand the content and content of
the Qur’an only based on a translation that is very likely to reduce the range of meaning stored in
the text, and he does not give an interpretation to the text according to his own will and interests.
This principle will also encourage individuals to accommodate the interests of several different
groups to reach a better agreement.
Based on the above definition, it is clear that there are differences in moderate attitudes among
Muslims worldwide. To identify a reasonable perspective and attitude, Yusuf al-Qardhawi, a middle
Brotherhood figure, revealed the signs of moderation, including (1) a comprehensive understand-
ing of Islam, (2) a balance between shari’ah provisions and changing times, (3) support for peace
and respect for human values, (4) recognition of religious, cultural and political plurality, and (5)
recognition of minority rights. Meanwhile, Abdillah, (2015) provides a minimum standard of
religious moderation: ‘acknowledging the existence of other parties, having a tolerant attitude,
respect for differences of opinion, and not forcing one’s will be using violence.
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3.2. Factors causing harmonious Hindu-Islamic relations in Bali
The island of Bali is famous throughout the world for its natural beauty and richness and the
hospitality of its people how. People’s attention to the island of Bali can be seen by the visits of
thousands of people every year, both from within and outside the country. The island of Bali is also
the island with the largest population of Hindus in Indonesia, so the variety of cultures that
emerge are in the form of their uniqueness and distinctiveness, which grows from the spirit of
Hinduism, which cannot be separated from ceremonies, arts, and organizations in Balinese human
life which have social characteristics. Religious. Balinese culture is a combination of customs and
Hindu religious values.
Balinese people have specific and complex cultural characteristics because they have compre-
hensive cultural dimensions, both dimensions that can be read from the outside and dimensions of
mystery that is difficult to understand. To get to know the Balinese people and their culture, one
must understand their feelings, thoughts, and conscience in the system of a unified culture. The
behavior of individual Balinese people has a very close relationship with the cultural system, the
customs of the community in which Hindu religious values are contained, which become their life
guidelines (Mandra, 2023; Suwadnyana et al., 2023). The island of Bali is also a foreign and
domestic tourism destination in Indonesia; even foreign guests ask; which side of Indonesia is
the island of Bali? The question is undoubtedly very ironic because Bali is one of the small islands of
thousands of islands in Indonesia. That is, the island of Bali is the territory of Indonesia. With so
many tourist visits to Bali, many decide to migrate/remain in Bali. The logical consequence is that
the demographic aspect of the Balinese population is multi-ethnic; there are Javanese, Sasak,
Bugis, Malay, Flores, Batak, and so on. Uniquely, these ethnic groups live in remote pockets of the
island of Bali; for example, ethnic Bugis in Serangan, South Denpasar, which incidentally is Muslim,
Javanese village in Denpasar, Kepaon ethnic Islam in Denpasar, Bugis village in Buleleng, Javanese
village in Buleleng, Islamic ethnic Pegayaman in Buleleng, Islamic ethnicity in Buitan village in
Manggis- Karangasem, and many pockets of the Balinese who claim to be their origins.
3.2.1. Historical factors (history)
According to historical records of Hindu-Islamic relations in Bali, such as in Buitan Village, Manggis,
Karangasem, they have existed since the royal era, namely; Since the King of Karangasem, I Gusti
Anglurah Ktut Karangasem ruled (around the XVII century), he has placed Muslim residents in
Buitan Village, Manggis, Karangasem as part of a strategy to protect and defend the kingdom from
other royal attacks, both from within and from outside Bali.
Apart from being a strategy to protect the kingdom, Muslims also served as cultivators of the
land and loyal servants of the King of Karangasem. At that time, the King of Karangasem also
provided a “yard” (a place to live), rice fields, and gardens as a source of life for Muslims, for
example, nyama/brothers of Islam Budakeling, Sidemen, and Buitan in Karangasem. What’s more
unique is that their residences with Hindus are arranged alternately between “Islamic villages” and
“Hindu Pakraman Villages,” which allow Hindu-Islamic relations to continue to be well established
until now. Since then, the philosophy of Tat Twam Asi,” Hindu- Islamic ties have been well
documented and harmonious. The principles of religious tolerance, Hindu-Islam, have been well-
rooted since the time of the Balinese kingdom (Busro & Gateri, 2023; Gorda, 2004).
Hindu-Islamic relations in Bali can also be found in almost all regencies/cities in Bali, for
example; in Jembrana Regency, there are Loloan Barat and Loloan Timur Villages or Yeh Kuning
Villages with Yellow Water, in Buleleng, there are Pegayaman Villages, Bugis Villages, Java Villages,
in Denpasar Municipality there are Suung Villages, Kepaon, and Bugis Villages in Serangan Village,
Klungkung Regency there are Banjar Bees, and so on. In the village area, Hindus and Muslims live
in harmony and peace. This means that their religion, culture, and ethnic origins do not become
obstacles to harmonious relations in Bali. Likewise, Haji Ridwan’s testimony in responding to
Hindu-Islamic concerns in the Sinduwati Village Nurasa (2007) said that the establishment of
a mosque in Sindu Village, Karangasem was an indication from the Griya Sindu elder who
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understood the establishment of a holy place/mosque, he said the mosque should be placed north
of Kampung Sindu. Muslims built a mosque to the north of Sindu Village after being instructed and
blessed by a brahmin from Griya Sindu. Likewise, religious tolerance between Hindu-Muslims in
Sindu is well maintained because of the mutual respect and assistance between Hindus and
Muslims in Sindu Village.
Haji Sabri, one of the Islamic leaders in Sindu Village, said that if Hindus carry out a yadnya
ceremony at the temple, Muslims participate in the punia/fund,” giving donations in the form of
money collectively according to their respective abilities. Likewise, celebrations of holidays, both
Hindu holidays and Muslim holidays such as the month of Fasting, Eid al-Fitr, and so on, can run
safely and in an orderly manner; these two communities of different religions can celebrate
their respective holidays with solemn and solemn (Nurasa, 2007). So, the implementation of
religious teachings can be carried out well between the two Hindu-Islamic communities in
Manggis District, which is based on an attitude of tolerance and the spirit of “menyama
braya” between the two communities. The existence of good communication, mutual under-
standing, mutual respect-respect, mutual help, and inclusiveness/openness to other commu-
nities can be a motivation to live safely and comfortably in a particular area called
“community.”
3.2.2. Cultural factors (culture)
Culture plays a vital role in supporting the creation of Hindu-Islamic relations in Bali. Concepts
related to socio-cultural dynamics and processes, such as; socialization, enculturation, evolution,
assimilation, and acculturation, are models of cross-cultural renewal that give birth to a culture of
pluralism (Bilo & Hutahaean, 2023; Linggih & Sudarsana, 2020). First; Socialization, the process
experienced by a person or group of people throughout their lives through intense communication,
getting to know each other, adjusting to individuals and society, is a way to live in harmony and
harmony among themselves. Second, enculturation is an adaptation process carried out by
a person gradually by studying the customs, norms, habits, and culture that apply to the lives of
residents. Third, evolution slowly changes society and culture to other individuals from one com-
munity to another, allowing cultural change, both the culture that comes and is visited. Fourth,
assimilation is the process of cultural renewal from different ethnic cultures due to the direct and
intensive association of individuals or community groups for a long time. The renewal process
resulted in each culture- changing, adapting to each other into one. Fifth, acculturation is the
process of adapting elements of foreign culture to local culture so that aspects of foreign culture
are gradually accepted and processed into local culture without causing the loss of the personality
of the receiving culture (Astuti Dewi, 2012; Sarjana & Anshori, 2023).
Examining the cross-cultural Hindu-Islamic interaction that occurred in Manggis Village, it seems
that there has been a process of socialization, enculturation, and cultural acculturation between
the two communities. Such behavior is evident in culture, exemplifying each other, marriages
between Hindus and Muslims, the use of Balinese in daily interactions, and so on. The culture of
“taking care of each other” (visiting each other) is carried out when residents, whether Hindus or
Muslims, perform wedding ceremonies, experience death, funerals, or other religious ceremonies.
The tradition of interfaith marriages also occurs in Manggis Village, Karangasem. So far, there have
been no problems with inter-religious marriages. Local practice “enforces” (though not always) the
wife follows the husband’s religion. Weddings like this strengthen kinship between religious people,
especially Hindu-Muslims in Manggis Village (Astuti Dewi, 2012).
In the interaction between Hindus and Muslims, they often use Balinese as their daily social
language. Muslims use the Balinese language as an element of Balinese culture to communicate in
everyday interactions, both among Muslims and with Hindus in the village. The use of the Balinese
language can also strengthen Hindu- Islamic relations in the area.
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3.2.3. Economic factors. Based on the data in the monograph of Mangosteen Village in 2011, the
majority (75%) of the population of Manggis Village work in the agricultural sector and 25% in
other sectors, such as; as teachers/PNS, ABRI, POLRI, and so on. The daily activities of Hindus in
Manggis Village depend on their lives as farmers and fishers, while the Muslims rely on them as
traders and anglers. According to Muchsin (in Astuti Dewi, 2012, p. 118), the fishermen in Buitan
Village have an organization called “Bahari,” namely a fishing organization based in Pengalon
Village, and its members consist of 20 fishermen who are Muslim and the rest are Hindus. The
organization is a vehicle for interaction between fellow Hindu and Muslim fishers. So, in the
anglers’ organization, there is also a good relationship between the two religious’ communities.
The existence of subak supports the agricultural sector in the village. Subak is a typical Balinese
organization that regulates irrigation/irrigation for rice fields. In Manggis Village there are two
types of subak, namely; subak abian and subak carik. In the past, both Muslim and Hindu farmers
were members of the subak, but after the tourism sector developed in Bali, especially in Manggis
Village, part of the agricultural land was converted and contracted out to investors to build
bungalows, hotels, and restaurants (Astuti Dewi, 2012).
3.2.4. Political factors. The existence of Muslims in Manggis Village cannot be separated from the
history of the Karangasem Kingdom. In the Pabancangah manuscript, Dane Poleng (Korn Collette)
records that King I Gusti Ketut Karangasem sent troops under Dane Poleng to attack Datu Meraja
Seleparang. In Sasak, he was greeted by Datu Pejanggi. The attack occurred in 1691 AD, with the
victory on the side of the King of Karangasem.
The victory over King Pejanggik in Lombok had consequences for the arrival of Sasak people who were
Muslim to Karangasem as the King’s accompaniment. The King of Karangasem then placed the Sasak
Muslim residents alternately with Hindus around the Karangasem Royal Palace. The Muslim residents
were given land for agricultural cultivation and landed for worship places by the King. The placement of
Muslims like that has a political purpose, namely as a fortress to protect the Karangasem Kingdom from
enemy attacks that come from outside. So it is understandable Muslim settlements are located around
the Karangasem Royal Palace, starting from the south, east, and west scattered among the Hindu
settlements of Karangasem residents. In the south, Muslim residents were placed in what is now known
as Kampung Ujung Pesisi, Ujung Sumbawa, Ujung Desa, Segara Katon, and Dangin Sema. To the east are
Nyuling Village, Tihing Jangkrik, Anyar Village, Sasak Karang, Tibulaka Sasak, Tabuhan Hill, and Ceremen
Coral. In the west, there are Bangras Villages, Langko Villages, Karang Toh Pati, Ampel Villages,
Grembeng, Karang Cane, Sweet Oranges, and Holy Glumpang. Then in the second layer of the west,
there are Muslim settlements in Subagan, Karang Sokong, Telaga Mas, Kecicang, Kedokan, Saren Jawa,
Sindu Village, and Buitan Village (Agung in Nurasa, 2007).
The existence of Muslim settlements which are placed alternately between the Pakraman
villages is also aimed at associating with the Hindu population of Karangasem. This assimilation
allows interaction between Hindus and Muslims. The interactions that have lasted hundreds of
years have given rise to mutual understanding and mutual respect for differences. Differences in
ethnic backgrounds and beliefs do not prevent Hindus and Muslims from coexisting in harmony
and peace. Harmony and peace are essential requirements for everyone to carry out their activities
calmly, peacefully, and serenely.
Every religious teaching (whatever its name) teaches humanity as God’s creation so that they
can live in harmony and peace with each other. In Hinduism and Islam, some teachings emphasize
the importance of balance in human life. Without connection, the survival of energy and life can be
maintained.
4. Conclusion
The inhabitants of the island of Bali, although diverse and have different beliefs, inter-religious
harmony can still be well maintained. Religious peace and harmony in Bali, especially Muslims and
Hindus, have been established since the days of the kingdom. This historical fact has an adhesive
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value of brotherhood and togetherness between Muslims and Hindus, who make up the majority of
the population of Bali. The existence of mutual respect and appreciation between religious
adherents is the key to successful harmony and harmonious relations between religious believers
in Bali. Minority Muslims respect the majority Hindus, and vice versa; the majority Hindus take care
of the minority Muslims. This sense of mutual care and respect is the key to inter-religious
harmony in Bali.
Other factors that significantly influence the harmony of Hindu-Islamic relations are: (1) historical
factors; namely, in the ancient kingdom, the King of Karangasem named I Gusti Ketut Karangasem,
placed Muslim residents in Buitan Village, Manggis District, Karangasem Regency, (2) Cultural factors;
namely mutual “medelokan” (visit-visit) between residents of Buitan-Manggis village is still vigorously
carried out when residents are carrying out ceremonies, whether marriage ceremonies, experiencing
grief (death), Ngaben ceremonies, and traditional ceremonies or other religious ceremonies. The
melokan” culture is still being carried out today, (3) Economic factors, namely the livelihoods of the
residents of Buitan-Manggis village, still rely on the agricultural, fishing, and trading sectors as their
primary livelihoods. The residents there have a “Maritime” organization for those who work as fisher-
men and a Subak” organization for those who work as farmers in the fields and the areas. This
organization is a vehicle for the interaction of citizens, both Hindu and Muslim, (4) Political factors;
namely, the victory of the Karangasem kingdom in the past with the Sasak kingdom in Lombok
brought the consequence of the arrival of the Sasak tribespeople who were diverse in Islam to
Karangasem as the King’s order (accompaniment). The King of Karangasem then placed Sasak
Muslims to live alternately between Hindu villages and Muslim villages from Sasak. The residence
given by the King was also close to the Karangasem kingdom. Hindu-Islamic relations in Bali remain
harmonious because they are maintained by the cultural concept of “menyama braya,” meaning that
Hindus regard Muslims and other people in Bali as not as other people but as brothers. Then came the
terms “nyama selam” (Muslim brother), “Christian nyama(Christian brother), “nyama china” (Chinese
brother, both Buddhist and Confucian). The cultural concept of “menyama brayagives rise to mutual
respect, respect, and tolerance between religious people.
On the other hand, Muslims in Bali have always adhered to the “Ukhuwah Islamiah” principle,
which means Islamic brotherhood or association according to Islam. Meanwhile, another concept
held by Muslims in Bali to participate in creating harmony is “rahmatan lil alamin Islam, which
develops patterns of human relations that are pluralist, humanist, dialogical and tolerant others.
Simply put, Islam rahmatan lil alamin” is Islam as a mercy for the entire universe.
Author details
I Ketut Wisarja
1
E-mail: wisarjaiketut@gmail.com
I Ketut Sudarsana
1
1
Department of Hindu Philosophy, Universitas Hindu
Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia.
Disclosure statement
No potential conflict of interest was reported by the
author(s).
Citation information
Cite this article as: Tracking the factors causing harmo-
nious Hindu-Islamic relations in Bali, I Ketut Wisarja & I
Ketut Sudarsana, Cogent Social Sciences (2023), 9:
2259470.
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