Test for Indonesians: what’s the meaning of khalwat?”

February 21, 2007

The Cantonese have a great phrase: Tak han moh yeh cho which translates loosely as “having too much time on their hands, with nothing better to do”. The Indonesian equivalent for it is iseng.

In the Malaysian state of Terengganu these concepts are translated into the elevation of the Mat Skoding, people with no more purposeful jobs than to rat on thier fellow citizens to the state religious department for immoral activities.

In this area, as usual, Malaysia needs to learn from Indonesia on how not to get too anal with morals, race, religion and anything that gives rise to angst. The Indonesians can’t for the most part, apart from some uptight people in Aceh who are probably in a bad mood because someone took away their dodol, con’t be bothered with other’s morality.

What’s emblematic about the difference, Unspun thinks is how most Indonesians don’t even know the meaning of khalwat, a household term to almost all Malaysians. Go figure.

Here’s the report in The Star yesterday that makes Unspun, once again, glad he’s living outside Bolehland:

KUALA TERENGGANU: To avert soaring cases of close proximity and vice here, the Terengganu Government has initiated an ingenious plan where “Mat Skoding” or spies will be recruited to tip-off the state religious department of immoral activities.

“Mat Skoding” will be part of the voluntary squad, under the guidance of state religious advisors, acting as vigilantes here.

State Islam Hadhari and Welfare Committee chairman Datuk Rosol Wahid said: “Some of these ‘spies’ could be waitresses or even janitors at hotels acting as auxiliary undercover agents for our religious department.”

The “Mat Skoding” would be rewarded for their tip-offs, he told The Star here yesterday.

Read more here

unspun

Indonesia, Islam, Malaysia, Muslim

Culture Clash, Muslim, News and politics

14 responses to “Test for Indonesians: what’s the meaning of khalwat?””

Ketua Perusuh

February 21, 2007 at 10:43 am

So brother…. please learn more about “Amar Maaruf Nafi Mungkar” concept and the idea behid it before any more article from you.

FYI, akidah is very viable to loose even in writing or talking.

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unspun

February 21, 2007 at 11:11 am

Ketua: You mean “Amar Maaruf Nahi Mungkar” don’t you?

But Unspun is not as schooled as you so do you minfd elaborating on the two statements you made? I don’t quite understand what’s your point there.

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Achmad Sudarsono

February 21, 2007 at 11:26 am

Ketua Perusuh,

What about learning more about: ‘not being thy brother’s keeper’?

A question for you: if you ban food during Ramadan, that is if a Muslim can’t eat, even if she wants to, where’s the sacrifice ? Where’s the need for self control ?

Likewise, if you’ve got religous morals police – where’s the need for self control ?

Achmad

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Global Voices Online » Blog Archive » Malaysia: Moral Police

February 21, 2007 at 4:56 pm

[…] compares the religious moral policing in Malaysia with the relatively liberal attitude in Indonesia. Preetam […]

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Ketua Perusuh

February 24, 2007 at 5:07 am

To all,

Self control is one thing.

Anyone who see or know a crime (either religious or civil) being done should take an action to stop it eventhough everyone has their own human right to do anything based on human right policy.

So… when you see someone broke your neighbour house, do you try to call the police or take any action to capture the culprit? If you call the police or take action, where is your self control?

You see someone kissing and f**king you daughter? Do you take any action about it. It’s her’s human right what.

Think before you argue about moral policing..

Thanks.

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unspun

February 25, 2007 at 12:32 pm

Ketua: Thanks for your comments but I wonder if you are aware that some of your aguments may be construed by rhetoricians as dishonest aguments?

Examples: Your comment to Unspun to learn more about “Amar Maaruf Nahi Mungkar” (which you misspelt) before Unspun should write more about this matter; and your admonishment to Achmad (whose opinions, BTW, I do not share) to “Think before you argue about moral policing”.

Both statements strike Unspun as a trick where, rather than stating why you disagree with Unspun or Achmad, you instead resort to insinuating that anyone that does not hold the same views yourself is either unschooled or incapable of thinking. It’s a trick that many religious wallahs, bigots and other unsavory creatures use. Unspun is sure Ketua is none of them and so perhaps Ketua would like to restate your aguments sans the unintentional condescension?

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achmadsudarsono

February 25, 2007 at 1:05 pm

Ketua Perusuh,

You do seem to get quite steamed up and excited imagining what these sinners are doing to your daughter.

Here’s the issue: It’s the Almighty’s job to judge – not yours.

Who polices the sins of the morals police ? What about the sin of pride, arrogance, false judgements ? What about sinful thoughts ?

Most of the morality police I’ve seen in Aceh and elsewhere are uneducated, bored, and above all quite thick boys from the Kampung who are just looking for some fun beyond smoking kreteks.

Funny thing –for some reason they focus on the ‘crimes’ of couples making out, or those involving the poor. Economic crimes – like bilking the state of billions of dollars – leave them a bit stumped. I’m pretty sure they leave you stumped too, pal.

How do the morals police attack the economic crime of poverty which is a much, much bigger danger to the Islamic – and Malaysian – Umat – than a couple of pimply teenagers groping each
other on a motorbike.

Most importantly, Ketua Perusuh, sins – as defined in Islam – start in the mind. There ain’t nothin’ you can do to stop thinking, though you’ve put in a pretty good effort.

Achmad.
Achmad.

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Euru Jiwa

May 30, 2007 at 5:27 pm

I like to put up something here just to make it more confusing the matter or may be to rationalise it in a modern era.

In a plural society or multiracial society, and of multi religious people; now can we generalise things openly?.

Non Islamic groups enjoy life to the fullest, even the youngs, girls or boys could mingled around in a room any where they like, with little moral policing from parents as their children are fee to do whatever. Look, my family lives in similar area with this group, and my children too would like to do the same. I must stop it from the start. Otherwise they will commit offences under Islamic laws of the country.

I have to move to somewhere else, the place where there is no other races, and that will be in the forest.

So what I do?

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milanalfa

March 21, 2008 at 6:05 am

to the motherfucking ketua perusuh,

i can see that u r a motherfucking bastard………………

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Rob

March 21, 2008 at 7:29 am

Milanalfa…

I cannot see a rational argument in your response to Ketua Perusuh but I don’t get the impression that rational argument was the point.

But it is an interesting collection of adjectives and nouns! I am sure that many others share a similar opinion to you but they might not have the courage that you do to lay them out in written form! 😀

All…

The issues really all come down to whose morals should apply and who is best tasked to police them? Perhaps the idea is “kill ’em all and let God sort ’em out” which kind of reflects one of the earlier comments that human beings with all their human failings may not be the best judge of morals.

When it is all said and done there are concerns about this if it is a religious issue in terms of defining morals then which faith are we to rely on? So, in essence we would need to create a Morals Police force that has a division for each religion who would then police according to their moral norms and standards…This might work but by its vary nature it creates multiple standards and therefore discrimination among “offenders”…

Then the system just gets plain tricky. Which division of the moral police have jurisdiction when the “offenders” are of different religions? The mind boggles….but do we really need to criminalize two teenagers swapping spit on the back of a motorbike in a secluded area?

If we are talking about real sex crimes like rape and pedophilia, among others, then I can see the analogy to someone breaking into your house and reporting that to the police, but as I alluded to earlier whose business is it anyway if my daughter is alone in a room with a male friend who is not a family member?

I would hope that as parents the wife and I would have instilled the ability to make smart choices into our daughter’s head and then she will make those choices on her own. But in any event if she makes the wrong choice then so be it, as people we need to learn from our mistakes — the development of a formal mat skoding and religious police for ‘supposed’ moral crimes is not the way to go! (at least for me and as I see it — but to each their own!)

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Rob

March 21, 2008 at 7:29 am

Unspun…

Akismet is in action again 🙂

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cheritycall

October 27, 2008 at 3:27 pm

hy, Give something to help those hungry people from Africa and India,
I created this blog about that subject:
in http://tinyurl.com/556poc

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Anonymous

July 9, 2009 at 1:37 am

I very much agree with the moral police. At least we can have a laugh with them. Instead of trying to destroy their image with destructive criticism, build them up instead! Don’t underestimate their power! Like Mao Zedong once got an insect plague once the birds were removed from the countryside.These guys are those birds that also see the problems hidden beneath the surface, that are otherwise continuing unnoticed, like the child prostitution that is already growing in Bali.

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S. K. Ali

February 2, 2010 at 2:37 pm

Khalwat (Seclusion)

‘ Khalwat ‘ is an Arabic word that means ‘ isolation, seclusion, living all alone or being in solitude’. ‘ To Khalwat’ means(solitary retreat) to be freed from every worldly thing, which occupy or will occupy mind, in an isolated place and prefer being there to everywhere else. Another definition of ‘ khalwat’ is , ‘to be completely alone’ or ‘in order to speak silently to one’s inner being secluding oneself from everybody else . (Its aim is to clean the heart of every wordly desires .)Going into seclusion means to stay in a small room, which is called ‘The Khalwat Khana’ – in convents -, to engage in worship, dhikr, consideration and supervision ‘ muraqbah ‘. Living in seclusion means to stay alone in a place of solitude.

‘Khalwat’ , which lasts 40 days, is publicly called ‘chilla’ , meaning ‘ severe trial ‘. The word ‘chilla’ is adopted from the Persian word ‘chihli’ , meaning ‘ forty ‘. The term is also used to refer to endure troubles . ‘The Khalwat Khana’ is called ‘ The Chilla Khana’ , as well.

‘ Khalwat ‘ as a theosophical term, can be defined as, ‘to speak to God secretly’. In Sufi terminology ‘ khalwat ‘ means, by the Shaykh’s order and approval Mureed’s secluding himself in a dark and small room to spend his time in worship, consideration, supervision ‘muraqbah’, dhikr and reflection ‘tafakkur’. A forty day khalwat is also called ‘ arbain ‘ , which means a period of forty days .

With regard to ‘ khalwat ‘ , Hazrat Mehmet Dumlu says ,

‘ Khalwat ‘ is (unique/peculiar to itself) and infinitely great . In fact the universe itself is the seclusion place, ‘ The Khalwat Khane ‘, of God and all the living and unliving things are (the ones) in seclusion. Whether they are willing to or not, they are instructed in this Khalwat Khana. It is impossible to stay apart from this education. Resigning it and being pleased with it give peace to one. Rejecting it is of no use and it causes weariness. ‘

According to historical reports and hearsay, ‘ khalwat ‘ is inherited from Hazrat Musa(a.s.). Hazrat Musa passed through several severe trials in Madyan during his stay with Hazrat Shuayb(a.s.). ( Pakalın,M.Zeki, Osmanlı Deyimleri Sözlüğü , B;1, p;713 )

The origin of ‘ khalwat ‘ goes back to the earlier times.

‘ Khalwat ‘ is a widespread practice among every Sufi Order.

There is only one sultan in the palace of heart and surely it is God.

In one of his gatherings Hazrat Mehmet Dumlu explained ‘khalwat’ in Khalwatiyya saying that,
‘ In the Khalwatiyya Order practice of seclusion occurs with the will of the disciple and with the permission and supervision of a perfect murhid. ‘

There are three types of khalwat, which have been practiced for centuries, and they are as follows;

Arbain ‘ a period of forty day’, nısıf ‘ half ‘ and urub ‘ a quarter ‘

‘Arbain’ is an Arabic word which means forty, and thus the practice of seclusion for forty days is called the practice of ‘arbain’ as well. For centuries the practice of ‘arbain’ has occured like that ;

Ten days before the Ramadan ‘ khalwat ‘ is started and it continues 30 days in Ramadan. During this period, the disciple never goes out except in case of exigency. If he goes out, he gets back as soon as possible. The disciple engages in worship, reflection ‘tafakkur’ , consideration, deliberation and abstinence. By doing all these the disciple completes forty days of Khalwat period.

The disciple who starts practicing seclusion ten days before Ramadan starts fasting as well. By ten days (freely performed/optional) and thirty days obligatory fasting, he completes ‘arbain’. On the first morning of Bairam the brethrens of the way come together and in the presence of the murshid, with a veil on his face and with a traditional ceremony, including hymns and prayers, the disciple leaves ‘ The Khalwat Khana’. A great ecstasy , spiritual joy and pleasure are felt with the participation of the shaykhs and disciples of other orders . A heartfelt and pathetic ritual occurs. (When a Khalwatiyya disciple leaves Khalwat Khana, the members of other orders in that city are invited to the ceremony as well.)
‘ Arbain ‘ is in this form in the convents but the disciple can go into seclusion in the other months of the year.

The daily meal of the one who practices seclusion is a glass of honey sherbet or any other sherbet and approximately 50 grams of dough in sheets.

The period of other khalwats , ‘ nısıf ‘ and ‘ urub ‘, are as follows;
‘ Nısıf Khalwat ‘ lasts twenty days and ‘Urub Khalwat’ lasts ten days. They can be practiced in any month of the year.

A perfect murshid can prescribe seclusion to lots of the initiated disciples and he pays all their expenses. Shaykhs meet all the other needs of the convent as well. Another financial source for the expenditure of some convents was the salary , given by the Sultans in the Ottoman period. This salary was called ‘zawiyya’.

It is for this reason the tradition of the expenditure’s being paid by Shaykhs’ is maintained in the Khalwati-Shabani Order.

The permission to initiate is never given to the poor ones in case they can’t afford the expenditure of the convent and their financial situation is always quite good. There are some very rich ones as well.

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