Spiritual Communication of Selakaran Among Sasak Muslim Community During The Covid-19 Pandemic

The COVID-19 pandemic has introduced unparalleled challenges to individuals worldwide, resulting in substantial alterations in lifestyles. These alterations encompass the adoption of health protocols, such as social distancing and frequent handwashing. Nevertheless, it is noteworthy that certain Sasak Muslim communities have opted for a distinctive approach in confronting the pandemic. Their chosen strategy revolves around the performance of rituals. These rituals, executed collectively, are perceived by the Sasak Muslim community as a means to counteract the global COVID-19 pandemic. To comprehensively explore the significance of these rituals within the Sasak Muslim community's response to the COVID-19 pandemic, this qualitative research employs an ethnographic approach. The overarching goal is to gain insight into how these rituals are construed and employed by the community. The study's findings unveil that the Sasak Muslim community perceives the pandemic as a typical ailment, one that can be alleviated through a deepened connection with Allah. One of the primary methods through which this closeness is sought is an increased engagement in dhikr, which involves the remembrance of Allah, and prayers performed within the framework of specific rituals such as Selakaran.


A. Introduction
Communication is one of the fundamental human needs.By communication humans express themselves and express what they feel.
Through communication, humans can meet the hierarchy of their needs in the form of clothing, food, security, and self-actualization.Communication as a process of sending messages from communicators to communicants is often used as a medium of meeting the need for a sense of security including from various diseases that come to befall humans.With communication man can identify and prevent himself from contracting the disease.
Ritual communication represents a distinct form of symbol exchange centered around specific beliefs concerning higher entities.To grasp the components inherent in spiritually infused communication, it's crucial to position the human experience within a collective realm, transcending individual boundaries.The interplay between humans and their surrounding environment forms an inseparable unity (Platt 2012).Amid this interactive process, rituals emerge as a vital medium for communication, enabling the pursuit of individual identity-a recognition of both God's presence, collective belonging, and interconnectedness within the vast universe.Through ritual communication, individuals and communities demonstrate their dedication to upholding the traditions cherished within their respective societies.first, instilling a perception of structure (a sense of order), and second, furnishing a source of security through predictability (a sense of comfort).
Rituals share a close connection with longstanding societal habits perpetuated across generations.They revolve around voluntary actions undertaken by individuals with the intent of symbolizing an impact on their lives.Rothenbuhler's perspective describes ritual as the deliberate engagement in behavior exhibiting a well-defined pattern, executed to symbolically influence or engage in significant aspects of life (Rothenbuhler 1998:147).
Rituals possess a range of distinctive characteristics.They involve purposeful performances, requiring conscious and willing participation.Often, rituals contain elements of irrationality while serving as expressions of collective engagement.Through rituals, social relations are symbolically conveyed, often employing subjunctive rather than indicative language.The potency of symbols within rituals is evident, as they carry condensed meanings (Fahrurrozi 2016).Expressive or aesthetic behaviors are common, encompassing customary and regularly recurring actions.Communication during rituals goes beyond information exchange, while sacred significance is inherent in many rituals.terms such as "sharing," "participation," "association," "fellowship," and "the possession of a common faith" (Carey, 1992:85).
From a ritual standpoint, this implies that communication is intertwined with notions of sharing, active engagement, forming connections, nurturing camaraderie, and embracing a common belief.Within the realm of rituals, communication doesn't solely aim to distribute messages across space; rather, its primary objective revolves around nurturing and sustaining a communal bond within a specific period (Telle 2009).In this context, communication is constructed not as a means of delivering information, but rather as a mechanism for symbolizing and reinstating collective trust.
Lombok Island stands as one of the prominent landmasses within the NTB Province.This island predominantly accommodates a population that identifies with Islam (Muslims).According to the population census carried out by the Central Statistics Agency of NTB, approximately 96.80% of Lombok Island's inhabitants follow the Islamic faith, while the remaining populace adheres to Hinduism, Buddhism, Christianity, Catholicism, and Confucianism (BPS NTB, 2020).
The island of Lombok has earned the moniker "the island of a thousand mosques" due to its substantial Muslim population.This sobriquet was coined by President Suharto during his visit to Lombok, where he observed a multitude of mosques scattered across the island.Nearly every hamlet on Lombok boasts a mosque, with some even having two, underscoring the island's strong Islamic presence.pandemic.This research endeavors to introduce a fresh outlook on the Selakaran tradition, expanding its significance beyond its traditional connections to hajj rituals, nyunatang, or ngurisang ceremonies.

B. Method
This study employs qualitative research methods, specifically employing ethnographic approaches, to gain insights into phenomena from the perspectives of the study participants.According to Creswell, ethnography is a research strategy that seeks to comprehensively investigate a cultural group within its natural environment over an extended period.This approach involves the collection of primary data through observations and interviews.Furthermore, ethnographic approaches exhibit a remarkable degree of flexibility, adapting to the evolving circumstances encountered in the field.In this particular study, the research subjects are drawn from the Sasak Muslim community residing in Menggala village.The participants were selected using a purposive sampling method, adhering to specific criteria, including: 1) resilience, 2) active engagement in Selakaran, and 3) involvement in the Selakaran ritual.Thus, the central focus of this investigation is the examination While traditionally conducted on specific occasions, the Sasak Muslim community found it necessary to engage in this ritual on a weekly rotating basis during the pandemic, thus increasing its regularity.This activity serves as a proactive measure aimed at averting calamities from affecting the community, effectively warding off potential threats or reinforcements, as elucidated by the informant, Mahrip."In addition, as a way we reject reinforcements, this pandemic is an ordeal inflicted on us.So with the holding of this selakran activity we hope to be kept away from disasters by Allah SWT." Selakaran is a multifaceted ritual comprised of three distinct stages: Mesilaq, Selakar, and Grinding.Mesilaq marks the initial phase in the Selakaran procession.During this stage, those hosting a celebration extend invitations to residents of the village by dispatching emissaries to visit the homes of prospective attendees individually.It is noteworthy that these invitations are often extended to individuals with familial ties to the hosts.This practice is commonly observed when the ritual is organized by a specific individual or family.However, in instances where Selakaran is held within a mosque setting, the Mesilaq stage involves the active participation of all mosque worshipers, facilitated through the use of loudspeakers.
P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera141 Ritual communication, as delineated by Deddy Mulyana, intricately intertwines with expressive communication, commonly enacted collectively within a community.Within ritual communication, individuals articulate words or enact behaviors laden with symbolism.Activities like reciting prayers, chants, or specific gestures underscore the collective and individual dedication to familial, tribal, and religious customs.Through rituals, emotional connections are fostered among neighbors, acting as a societal cohesive force among group constituents.Consequently, rituals yield twofold advantages: P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera142 Ritual constitutes a form of communication, rendering all variations of ritual inherently communicative.Within rituals, a symbolic message is consistently present.Ritual, being a vehicle for message conveyance and communication, is denoted as "ritual communication."This term was initially introduced by J.W. Carey in 1992.In his conceptualization of ritual communication, Carey underscores the association of communication with P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera143The significant Muslim populace on Lombok Island also establishes a discernible pattern in addressing diverse societal dynamics, including the challenges posed by pandemics.The Muslim community's response extends beyond the realm of medical and clinical considerations.It's worth noting that coastal communities often exhibit a tendency toward openness and rationality when confronting the complexities of their environment(Satria, A. 2015).Selakaran constitutes a pivotal ritual within the Sasak Muslim community.Typically observed on the eve of Prophet Muhammad's birthday during the month of Rabi'ul Awal in the Hijri calendar, Selakaran holds particular significance.While traditionally associated with the month of Maulid, this ritual also finds application in various other contexts, such as for specific ceremonies like ngurisang and sailing, or as a ritual to avert adversity (tolak bala).The book utilized in inter-religious activities is known as "al-Barzanji."TheSasak community employs the Kitab al-Barzanji, a text penned by Sayyid Ja'far al-Barzanji.In the preface of his book, it becomes apparent that he adheres to Sunni beliefs and follows a particular order.Hailing from Egypt, al-Barzanji held the position of Qadhi of the Maliki school in Medina.This book, presumed to be authored in the 18th century AD, was initially published in Egypt.At its core, the book titled Iqd al Jawahir (Jewelry Necklace), although some scholars attribute it to Iqdul Jawhar fi Maulid an Nabiyyil Azhar.However, over time, this work became widely recognized as al-Barzanji due to the name being derived from the location "al Barzanji Arkad" (Kurdistan).This literary creation by al-Barzanji was crafted with the intention of invigorating Islamic spirit and fostering affection for Prophet Muhammad (PBUH).Through this book, Muslims strive to emulate the Prophet's persona, mirroring his conduct, traits, and ethics.P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera144 Historically, this book was conceived as a commemoration of the birth of the Prophet Muhammad SAW.During the era of Salahuddin al-Ayyubi, this observance was initially established to rekindle the spirits of Muslims who had faced a decline in their sense of unity and resilience.This was a period when Muslims confronted European crusader assaults, particularly from France, Germany, and England, collectively known as the Crusades.Under these circumstances, Sultan Salahuddin orchestrated the celebration of Prophet Muhammad's birth as a means to inspire the Muslim populace.As part of this commemoration, a competition was organized, encouraging participants to craft narratives and praises about the Prophet in eloquent prose.All scholars and writers were extended an invitation to partake in this endeavor.Remarkably, the inaugural victor of this competition was Sheikh Ja'far al-Barzanji.This marked the inception of the book's legacy.The commemoration of the Prophet's Birthday, orchestrated under the guidance of Sultan Salahuddin, yielded remarkable outcomes.The fervor among Muslims, which had waned in the face of the Crusades, was revitalized.Sultan Salahuddin's efforts to consolidate strength culminated in the momentous recapture of Jerusalem in 1187 AD/583 H from European control.The recaptured city included the enduring presence of the al-Aqsa Mosque.Over time, Kitab Al-Barzanji has transcended geographical boundaries, permeating throughout various Arab and Muslim regions.It is not only recited during the Prophet Muhammad's Birthday observance but has also become an integral part of numerous religious ceremonies and cultural rituals, woven into the fabric of people's lives.Hence, the objective of this research is to delve into the Selakaran procession and its community implementation within North Lombok Regency, particularly in the context of the ongoing Covid-19 pandemic. of Selakaran activities as a hajj ritual, identifying factors influencing the tradition's evolution, and examining its impact on the religious behavior of the local population.The study's findings revealed that Selakaran, as a hajj ritual, is deemed obligatory for those preparing for hajj.The tradition involves prayers, dhikr (remembrance of God), and supplication, which are believed to bestow tranquility upon the heart, bring blessings to life, and provide benefits for Hajj pilgrims.These benefits encompass safe travels, good health, enhanced enthusiasm for worship, and the attainment of a mabrur (accepted) Hajj pilgrimage.Another pertinent study exploring the role of Selakaran was carried out by Wirman Hardi Gunawan in 2017.The core objective of this research was to delineate the structure, significance, and purpose encapsulated within the translated text of the Selakaran verse.The study investigated the translated text of Selakaran verse by employing structural analysis, semiotics theory, and functional theory.The study's outcomes underscored that the translation of the Selakaran verse employed words denoting both synonyms and homonyms.The Batulayar community incorporated the Selakaran verse into three distinct traditions: Nyunatang, Hajj, and Ngurisang.P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera146 Both of these studies concentrated on illuminating the role of diversity within the three traditions of the Sasak people.In contrast, the current study aims to unveil an additional perspective regarding the potential use of Selakaran as a ritual to address the challenges posed by the Covid-19 of the rituals practiced by the Sasak Muslim community in the village in response to the challenges posed by the Covid-19 pandemic.This research was conducted in Menggala village, situated in the Pemenang District within North Lombok Regency, West Nusa Tenggara (NTB) Province.Data for this study were gathered through two distinct methods: participatory observation, involving the researcher's immersive involvement in the entire ritual procession, and structured interviews conducted with P-ISSN: 2549-7391, E-ISSN: 2549-578X https://journal.uinsi.ac.id/index.php/lentera147 religious leaders and community members who actively participated in the rituals within the confines of Menggala village in North Lombok regency C. Findings and Discussion 1. Selakaran Prosesion Selakaran constitutes one of the regularly conducted religious activities within the Muslim community of Menggala village.Typically held on Thursdays (Friday nights), this ritual observance predominantly takes place during the month of Rabi'ul Awal, coinciding with the commemoration of Prophet Muhammad's Birthday.Nevertheless, in response to the Covid-19 pandemic, there was an adjustment in the frequency of Selakaran observances.