PUASA DIAM DI LINGKUNGAN MAKAM MAULANA YUSUF KASUNYATAN, BANTEN (PERSPEKTIF FENOMENOLOGI HERMENEUTIK MARTIN HEIDEGGER)

Dendi Nugraha, NIM.: 24205011015 (2026) PUASA DIAM DI LINGKUNGAN MAKAM MAULANA YUSUF KASUNYATAN, BANTEN (PERSPEKTIF FENOMENOLOGI HERMENEUTIK MARTIN HEIDEGGER). Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Studies of silence practices within religious traditions have tended to treat them as questions of meaning, social function, history, or legal standing alone, so that the practice is treated as something possessed, performed, or productive of effects. One question has never appeared among them: how a person is in discourse when speech is suspended. The instrument that asks precisely this has been available since 1927, yet it has always been tested against texts and concepts and has never been brought before a practice that people actually live. This study examines the puasa diam observed at the tomb complex of Maulana Yusuf in Kasunyatan, Banten: a practice of withholding speech for three days and three nights which at the same time requires a prescribed number of wirid recitations, and which practitioners themselves call puasa bisu, the mute fast. The study addresses three questions: (1) how the practice unfolds and is lived by its practitioners; (2) how the silence within it unfolds as a way of being when read through the concepts of discourse, idle talk, and keeping silent; and (3) how far those concepts reach into the practice under study. This is a qualitative field study employing a hermeneutic phenomenological approach. Bracketing was not undertaken, since what is sought is not the essence of the experience but the way of being, and since the researcher has himself undergone the practice, so that his participation is treated as a declared fore-structure of understanding. Data were obtained through in-depth interviews with eight informants together with documents comprising the recitation sheet and the formula of intention, and were analysed in two stages: the construction of themes across informants, and the reading of those themes through the instrument. The theoretical framework comprises three terms from Sein und Zeit: discourse as the articulation that makes something intelligible and sayable, together with idle talk and keeping silent as its two modes. Idle talk is marked by a shift of attention from the matter spoken about to what is said about it, whereas keeping silent requires two conditions: that there is something to be said, and that deliberation over the matter kept silent continues throughout. The study yields four findings. First, what is suspended is not speech but idle talk, since the prescribed recitations have their content fixed in advance and do not pass from mouth to mouth as what "they" say. Second, what is trained is not the silence itself but the practitioner's relation to his own speech, evident in the filtering and weighing that continue precisely while the mouth is held. Third, the suspension of idle talk does not diminish being-with but alters what sustains it, shifting from an exchange of utterances to the knowledge that each is undergoing the same thing. Fourth, what is carried out of the three-day span is the manner of speaking trained within it, while the silence itself is left behind. The study further reports four points at which Heidegger's formulation comes under strain: silence whose content is prescribed and counted, silence used to build the condition of understanding, keeping silent occurring simultaneously as a shared condition, and silence that is bounded in time and deliberately relinquished. These findings indicate that the concepts are useful for reading religious practice while also having a boundary of reach, such that what can be shown stops at the form of disclosedness and does not extend to its degree.

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