Meaning Representation and Religious Symbols Occur in Baiturrahmah Grand Mosque, Denpasar-Bali
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e-Journal of Linguistics
Available online at https://ojs.unud.ac.id/index.php/eol/index
Vol. 15, No. 2, July 2021, pages: 218-225
Print ISSN: 2541-5514 Online ISSN: 2442-7586
https://doi.org/10.24843/e-jl.2021.v15.i02.p07
Meaning Representation and Religious Symbols Occur in Baiturrahmah Grand Mosque, Denpasar-Bali
Ita Fitriana, S.S., M.A.
Universitas Jenderal Soedirman, Department of Japanese, Purwokerto, Jawa Tengah, Indonesia.
Email: [email protected]
Article info
Received Date: 22 February 2021
Accepted Date: 28 Frbruary 2021
Published Date: 31 July 2021
Keywords: *
meaning, religious symbols, mosque, linguistics, landscape
Abstract*
Apart from being a place of worship, mosques also have cultural elements that can be researched, especially writing in and around them. This study uses the concept of landscape linguistics as a basis for explaining the meaning and symbols of religion including the writings on the Baiturrahmah Great Mosque in Denpasar. The purpose of this study was to determine the meaning and religious symbols behind the writing surrounding the mosque environment. This study used a qualitative methodology, where the writings about the mosque were recorded with a cellphone camera and analysed one by one. The results obtained from this study are not only the meaning displayed by the Baiturrahmah Grand Mosque, but also the religious symbols scattered in the writings around the mosque. Starting from writing the name of the mosque, writing on the place of ablution, writing on a charity box, a notice board, calligraphy in the room, to writing on sandals. All these writings if examined further turned out to have a variety of functions, namely information, promotions, prohibitions, appeals, decorations in the mosque.
Mosque or Masjid is a place where Muslims pray. Masjid articulated from Arabic (^√Lio) means the place for five times prayers. Regardless if it means as a plain to put forehead bow down, then it transforms into ^⅛ Literally, Masjid (^L⅛5) means place to bow down. Later, it grows greater until people start to identify Masjid as a building for Muslims to pray (Al-Qahthani, 2009).
Islam is a religion brought from Jazeera, Arab to Indonesia. Its arrival then started culture acculturation between the origin and the new one. Although the acculturation between cultures has happened for centuries, yet Islamic principles and cultures are still known on present day. A simple example is about toilet instalment, its instalment is not allowed to be faced into Qibla. In addition, mosque must face the Qibla or west.
Figure 1 - Location map of the Baiturrahmah Grand Mosque, Denpasar
Exterior writings and symbols occurred along with Baiturrahmah Grand Mosque, Denpasar is the objects of this landscape linguistic study. Specifically, this mosque is in Ahmad Yani No.72A st, Dauh Puri Raja, North Denpasar, Denpasar, Bali.
This relatively span-new study is categorized as landscape linguistic. Landscape Linguistic deals with situations and written facts of a territory, place, and society. Hence, it includes banners, signposts, even posters that using language spread in public places.
This research formulated from several questions on the output of meaning representation and religious symbols in Baiturrahmah mosque exteriors. These are the questions; 1) How is the landscape linguistic situation in Baiturrahmah mosque? 2) How are the messages delivered through meanings and religious symbols on exterior writings in Baiturrahmah mosque?
Landscape linguistic is the presence of language among spaces and places. This study has been in development in recent few years as areas of interest and cooperation between linguists, sociolinguists, sociologists, psychologists, culture geographer and several scientific disciplines (Ben-Rafael, Shohamy, & Barni, 2010, p. xi).
Landscape linguistic becomes a method to observe the evolution of urban space. Signs of landscape linguistic appears as an identity of a certain city and nearly “speak the language” to its people one time. Collective identity theory, making progress along in space concept that mostly relevant in landscape linguistic study.
Landry and Bourhis (1997) stated that landscape linguistic is not just a casual information indicator yet it also represents symbols to communicate relativity power and linguistic community’s status in certain locations, Fundamentals of language landscape is to identify special characteristics of certain language community (Bourhis, 1992). Based on function, the writings are meant to deliver information to everyone nearby the mosque. Meanwhile, symbolically those writings belong to a specific community as an identity.
Meaning also known as semantic in linguistic. Through a proper study, a symbol can be deciphered to gain intentions of its creator. A public place is contrasted with private space, for example, our living room. Moreover, a public place is a place for everyone to share space
between individual or groups (ex: government). Usually, the owner has rights of a place/ objects for its operation (Blommaert, 2013, p.48).
A symbol is indeed very close to social culture, possibly it runs our lives, even humans are known as symbolic being. Thus, not surprisingly if Ernst Cassirer mentions human as being who handles symbols (animal symbolicum).
While space can be experienced by human and their senses as a physical response (sense’s sensitivity affects the space), thus in another way it can be felt as comfortable, safe, and psychologically. Mentally, space can emerge perceptions in human to handle current space conditions (Wardani, 2010,p.4).
This research prefers qualitative method to conduct, which by collecting visual repertory or pictures of writings occurred in Baiturrahmah mosque. All pictures are owned and captured by the author. Photos can be very significant in conducting landscape linguistic research therefore it captures language issue among places, and it can be done easier through phone camera (Puzey, 2016).
Every photo will be observed by using two exterior signs as objects, correspondingly with Landy and Bourhuis (1997) said that informational function gained by studying writings from linguistic aspect; as well as symbolic functions see language through its interactions. The symbolic function also deciphers the message from landscape linguistic facts, a hierarchy of a language, and explains landscape establishment.
Figure 2 - Front view of Baiturrahmah mosque
This picture is taken from the front side of the mosque, which faces Qibla. Calligraphy is written there, it says Allah in Arabic. Then, the writings of the mosque’s name “Baiturrahmah” is printed green.
Functionally, “Baiturrahmah Mosque” writing aims to tell everyone that the building is Masjid/ mosque, a place to pray for Muslims. Symbolically, alphabetical use of “Baiturrahmah” is to help people to be able to read that this building is a mosque, even it is not written in Arabic. It also depicts a combination of two languages. Constructed by Masjid and Baiturrahmah which means “home of blessings” come from Arabic, while Raya “besar” is taken from Indonesian. Moreover, green paintings represent the religious symbol. They believe green is Prophet Muhammad SAW’s favourite colour.
Equally important, the mosque has calligraphy of Allah which put underneath and centred to the writings. Based on its function, calligraphy as decoration to adorn mosque’s
exterior. As a symbol, Allah calligraphy represents God worshipped by Muslims. It is written in Al-Quran, surah Taha’14 saying “Indeed I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance”.
Figure 3 - Sandals with the words "Belonging to the Mosque"
An epic thing can be seen in the picture above. Sandals are quite different here since “Milik Masjid” writings are branded on those sandals. Functionally, those are signs to be noticed that sandals are the mosque’s property, not the private one. Henceforth, they will not be replaced by visitor’s sandals. Those sandals are for internal use only such as restroom needs and taking wudu (ablution).
Equally important, those writings are the symbol of Islam which loves hygiene. Wherefore, visitors are instructed to wear sandals to take ablution or restroom purpose to keep them clean. Notably, this is mentioned in Hadith 328 “Cleanliness is next to godliness”.
In essence, it can be articulated that aspects of prayers including cleanliness among bodies, clothes, places, etc. This also can be seen in 5 times prayers that require everyone to be absolutely hygiene.
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2.3. Asma’ul Husna Writings
Figure 4 - Asma’ul Husna's writing in the mosque
(Arabic: الأسماء الحسنی, translate. al-asmā' al-ḥusnā) is the etymology of Asma’ul Husna that means magnificent names (Al-Buthoni, 2011). It has been written in Al-Quran, “And the Most Beautiful Names belong to Allah, therefore call upon Him by them (with His attributes)! Leave who distort (the meanings of) the Names of Allah. They will be required for what they have been doing.” (QS Al-A’raaf:180).
Al-Husna means (sublime), in this verse it explains his sublimity is perfection because His names represent values of perfections that have no flaws of all kind (“al-Qawaa’idul mutsla” (p. 21) in Al-Buthoni, 2011).
Functionally, Asma’ul Husna writings are purposed for the mosque’s interior decoration. They are written in Arabic to preserve its original value. Visitors who are not able to read Arabic will have a problem in understanding those writings. As symbols, they indicate the ethnic Arabian attributes and represent religious value in Islam.
Figure 5 - Male ablution place on the left before entering the mosque
This writing can be found on the left side of the restrooms and ablution area. Men’s ablution area is located on the west side of the building, while women’s area is on the east side. Both are separated, and for women’s ablution area, partitions are installed to make the area more secluded because visitors are likely to loosing parts of their clothes to keep it dry.
Functionally, it informs visitors as a sign if a current place is for men/ women’s ablution. As a symbol, the writing indicates that men/ women ablution areas are supposed to be separated as it is prohibited to see each other’s aurah unless it is their mahram.
As stated in Rasulullah shallallahu‘alaihi wasallam’s hadith, Asma bint Abu Bakar once met him with nearly transparent clothes on. Then he looked away and said “Dear Asma, actually a woman if it is already baligh, should not be seen from him except this and this”, he pointed at his face and both palms (Hadith. Abu Daud 4140, in Al Irwa [6/203]). Maliki and Hanafi also stated if female’s aurah is their entire body except for face and palms according to the hadith. Otherwise, Hambali and Syafi’i said the aurah is the entire body (Purnama, 2019).
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2.5. Charity Box Writings
Figure 6 - The writing on the charity box
Charity box is usually completely locked and only opens to collect the money from donors. Functionally, the writing aims to persuade everyone to donate for the mosque’s parking area establishment. Baiturrahmah mosque is located next to the main road and has no parking lot for visitors’ vehicles. Symbolically, the writing represents visitor’s sincerity for donating to help the mosque’s development.
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2.6. Announcement Banner
Figure 7 - Signs of notice if there is worship
This type of banner is usually deployed near the mosque in some religious events. The banner is quite modest, even its writing does not represent any exaggeration announcement. Mostly, it informs if there is a religious event conducted nearby.
Based on its function, it aims to give information according to the current religious event and to ask people to take an alternative route due to the event. Example picture above, it appears that the banner can be used as an advertisement media. The banner advertises a product of seasoned flour with various flavour. Because of symbol, the banner represents the tolerance act of a religion that currently conducting their event by taking alternative routes so they will not be bothered.
Not only the meaning displayed by the Baiturrahmah Grand Mosque, but also the religious symbols scattered in the writings around the mosque. Starting from writing the name of the mosque, writing on the place of ablution, writing on a charity box, a notice board, calligraphy in the room, to writing on sandals. All of these writings if examined further turned out to have a variety of functions, namely information, promotions, prohibitions, appeals, decorations in the mosque.
References
Al-Buthoni, A. b. (2011, Maret 31). Keindahan Asmaul Husna. Retrieved from Muslim.or.id: https://muslim.or.id/5802-keindahan-asmaul-husna.html#_ftn3
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Purnama, Y. (2019, Juni 03). Adab-Adab Berpakaian Bagi Muslim dan Muslimah. Retrieved from Muslim.or.id: https://muslim.or.id/47057-adab-adab-berpakaian-bagi-muslim-dan-muslimah.html
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Biography of Author
Ita Fitriana, S.S., M.A. was born in Nganjuk on May 25th, 1987. She is Japanese lecturer in Universitas Jenderal Soedirman, Department of Japanese, Purwokerto, Jawa Tengah, Indonesia. She graduated her bachelor degree in the Faculty of Cultural Sciences Universitas Gadjah Mada in 2009 and finished a master degree in the postgraduate program, magister program, linguistic studies, Universitas Gadjah Mada in 2013. Currently pursuing his doctoral education in the postgraduate program, linguistics study program, Universitas Udayana.
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