Implementation of cultural products in medical practices at Pesantren Suryalaya – Tasikmalaya

Abstract This article discusses the implementation of cultural products in alternative medical practice at the Pesantren Suryalaya. The medical practice that is carried out has a great influence on the cultural structure of the pesantren, especially the basic structure and values of Tariqa Qadiriyah wa Naqsyabandiyah (TQN)1 teachings. The implementation of cultural products from medical practice cannot be separated from the construction and series of medical practice processes carried out for patients who come to Pesantren Suryalaya. This research has used ethnographic methods and involves various interdisciplinary approaches between health sciences, alternative medicine, health anthropology, cultural studies, and relevant social sciences. The results showed that the implementation of cultural products carried out by patients, students, worshipers, and the community was presented in different ways, according to their respective roles in the realm of water treatment practices at Pesantren Suryalaya.


Introduction
Alternative medicine is a form of medical service that uses methods, tools, or materials that are not included in the standard of modern medical treatment (standard medical services) and are used as an alternative or complementary to modern medical treatment (Foster & Anderson, 2015).
The medical system has several methods in executing or dealing with disease, namely the method of treatment using scientific (modern) medical science; alternative medicine and traditional medicine (Hammad, 2014, p. 7).Alternative medicine also has a work system sequence that is almost the same as medical treatment, it's just that the procedures and execution of treatment are ABOUT THE AUTHORS Ranti Rachmawanti was born in Bandung on March 15, 1984 Graduate of S3 Studies in Literature with a concentration in Cultural Studies, Padjadjaran University (2016) I worked as an orchestra musician from 2004 to 2010.Has a hobby of drawing and writing poetry?Active in the academic world since 2010.Be a curriculum consultant at Erwin Gutawa Music School (2017).His artistic expertise includes music arts, performance arts, and intermedia arts.He is currently a permanent lecturer at Visual Art Study Program, School of Creative Industries, Telkom University.Djarlis Gunawan was born in Bandung, June 16, 1960, is an alumni of the Prodi Literature Indonesia University of Padjadjaran.His last education as a Doctor in Literary Science with a concentration in Cultural Studies he obtained in the same almamater.He has expertise in poetry and theatre production.Currently active as a permanent lecturer of the Indonesian Literature Study Program, Padjadjaran University.Besides, he is also the founder of the PAGE Centre, an academic consultancy institution that has been in existence since 2009.different.Alternative medicine uses a therapy system according to the body's natural condition (homeostasis), and usually uses herbal medicines.While traditional medicine uses more cultural procedures (Rajab, 2014).This is the main focus of this research because it contains the complexity of the elements that make up the culture at the Suryalaya Islamic Boarding School, especially in the practice of medicine which ultimately produces a cultural product (Table 1).
Pesantren Suryalaya with its Tariqa Qadiriyah wa Naqsyabandiyah (TQN) teachings -Tariqa Qadiriyah wa Naqsabandiyah is one of the most popular Sufi teachings in the Islamic world.It was founded by Sheikh Abdul Qadir al-Jilani and Sheikh Baha'uddin Naqsaband in the 12th and 13th centuries.It has a distinctive characteristic with an emphasis on the practice of meditation and meditation, as well as developing a spiritual relationship with God-has grown rapidly and has an existence in the community, not only in the West Java region, but also in foreign countries such as Singapore, Malaysia, Brunei, and even Syria.TQN's teachings have been actualized in various forms of charitable and scientific activities, covering various fields such as economics, society, education, and health.The focus of the discussion in this research is the actualization of TQN's teachings in the health sector, especially regarding the practice of medicine carried out at the Pesantren Suryalaya.
The practice of medicine at the Pesantren Suryalaya is a form of development of the TQN teachings carried out during the leadership of Abah Anom.Of the many fields developed for the advancement of pesantren, the health sector is one of the main programs initiated by Abah Anom, by establishing a special institution for the treatment and rehabilitation of adolescents involved in drug abuse named Inabah (Sunardjo, 1995).Initially, Inabah was established as part of the education system at Pesantren Suryalaya.Along with the need and a high level of urgency, especially for cases of drug abuse, Inabah was finally made a separate institution that specifically handled the rehabilitation and treatment of these cases (Sunardjo, 1995).
Inabah is a term that comes from the Arabic anaba-yunibu which means to return, so inabah can mean return or restoration.Etymologically, Inabah means "return" and the meaning of return, in this case, is to return to the way of Allah.Terminologically, inabah in the TQN tradition of Pesantren Suryalaya is the name for an institution that plays a role in returning a person back to the straight path, namely the path that is blessed by Allah SWT (Mulyati, 2010).The practice of inabah has been going on for a long time at Pesantren Suryalaya, along with its function as a center for gathering people under the guidance of a murshid, conducting joint activities, and learning spiritual discipline methods with the aim of getting closer to Allah SWT.On the idea of Abah Anom, inabah was later specified as a term to refer to a mental rehabilitation place with the name "Pondok Inabah" which was officially established in 1980 (Nasution, 1991).
Inabah uses spiritual healing methods and techniques in treating sick people, especially those who are addicted to narcotics and stressed or severe depression.The essence of inabah treatment is a method of self-awareness by instilling an understanding of awareness about the relationship of a servant with his creator; self-awareness of neglecting the nature of self and God; selfawareness from neglecting the purpose, origin, and reason for living, and the place of return.The awareness process of the inabah method is termed in TQN as tazkiyatun nafsi or cleansing the soul from various diseases or impurities of the heart.Disgraceful character is a source of moral and personal damage to a person that can damage the soul and body of a human being, so the term psychosomatic disease appears (Syah, 2010).This is in line with Wingkelman's (2019) opinion that health problems are not only biological or medical in nature, but there are spiritual and religious aspects in which a person can be said to be healthy.
The medical practice carried out at the Pesantren Suryalaya is heavily influenced by the cultural structure of the pesantren, especially the basic structure and values of TQN teachings.Murshid becomes the central actor who has the power domination.The mental structure, cognitive abilities, and capital of a murshid become the main factors that determine the practice of medicine.The talkin process at the beginning of treatment is a testament to the power of a Murshid to dominate the patient.The congregation/patient as the object of treatment is an actor who has two roles, namely an internal role and an external role.The internal role of a patient as an actor is to be an active part in interacting in the realm of medical practice, while the external role of a patient is to provide induction to the environment in which he lives, in the form of information on medical practices.Pesantren Suryalaya which functions as a domain in the process of medical practice becomes a place for interaction between Murshid and patients who have been arranged in inabah.
This interaction in the practice of medicine becomes the pattern and structure of the treatment system that takes place in the pesantren.These interactions do involve not only cognitive aspects of medical practice but also involve various informal structures that are created which eventually become normative standards in the treatment process.In the end, this healing activity becomes a cultural practice that existence.

Method
This study is included in qualitative research.The focus of the study in this research is the implementation of cultural products of medical practice at Pesantren Suryalaya, with the research subjects of murshids, students, pilgrims, and the community involved in the practice of medicine.Murshid, santri, congregation, and the community act as subjects who are involved in the practice of medicine, while the Suryalaya Islamic Boarding School is a place where the culture of this medical practice grows and develops.This research data was taken directly from the research location in Pondok Pesantren Suryalaya, Dusun Godebag Rt. 01/Rw.02, Desa Tanjungkerta, Kecamatan Pagerageung, Tasikmalaya -Jawa Barat.Analysis of research data uses ethnographic methods and involves various interdisciplinary approaches between health sciences, alternative medicine, health anthropology, cultural studies, and relevant social sciences.The initial step of the research is the description of alternative medicine and its development that focuses on the use of water as a medium of treatment in the cultural perspective of the Muslim community, then associated with the conditions of space and time that occur in Indonesia.Problems that originate from such a specialty are then generalized and analyzed using the approaches of cultural science, social science, medical health, and alternative medicine, which will eventually cover the entire field of cultural study consisting of mentifacts, sociofacts, and artifacts.The results of this study are the formulation of the implementation of cultural products of medical practices in Pesantren Suryalaya.

Result and discussion
The practice of medicine at the Suryalaya Islamic Boarding School still exists today.These medical practice activities have become a tradition for the congregation.Tradition as a cultural system is also a comprehensive system, consisting of aspects that give meaning to speech behavior, ritual behavior, and various other types of behavior from humans or several humans who act with one another (Esten, 2009).This is the strong foundation for the cultural production process of medical practice at Pesantren.The implementation of medical practice cultural products cannot be separated from the construction and series of medical practice processes carried out for patients who come to Pesantren Suryalaya.The following is a discussion of the results of research conducted on medical practices at Pesantren Suryalaya to become a cultural practice that produces cultural products that are implemented sustainably in the community.

Medical practice in Pesantren Suryalaya
Pesantren Suryalaya as the center of TQN's teachings has succeeded in developing and actualizing the teachings of its tarekat in the health sector, especially treatment with water as the medium.This medical practice has been going on for a long time and continuously so that it becomes a habit, tradition, and even culture that is formed in the pesantren.That is, there are elements that shape this medical practice activity into a tradition, even it has become a culture.Based on observations, there are three main factors that shape culture in the practice of medicine at Pesantren Suryalaya, namely: belief and religion systems, knowledge systems, and social systems.
Religious systems are often identified with belief systems which substantially have different definitions and meanings.A belief system in a cultural context is an organization of values that are respected and implemented as part of the collective beliefs of a particular society or culture.A belief system is a set of values that guide the thoughts, words, and actions of an individual or group, originating and based on religion, ideology, philosophy, worldview, or way of life.That is, the belief system can be said to be the basis of human belief in everything that is thought and mapped mentally based on conceptualization.
Knowledge in a cultural context can be defined as everything that is known by humans through experience, intuition, revelation, and thought processes according to logic or empirical experiments.The knowledge system as a cultural-forming element contains knowledge of nature, creatures, space, and time, as well as about the human body, nature, behavior, and interactions between humans.The knowledge system used at Pesantren Suryalaya, especially in the practice of medicine, is the result of the formulation of the religious system adopted by the pesantren, namely the TQN teachings with experience, wills, and the thoughts of Murshid so that they can be used for the benefit of the people and their congregations.
The social system is closely related to the social structure formed within a community group.The social structure is formed by four factors, each related to one another, namely social status, social roles, social groups, and social institutions/institutions. Pesantren Suryalaya already has a standard social system.Although it has changed in the external order, but the internal structure has not changed at all.There are only two social statuses that apply when in pesantren, namely murshid and student.This social status was formed because the teachings of Sufism from TQN became the basic principles and foundations in carrying out every activity of life, including in medical practice.
Pesantren Suryalaya with TQN teachings uses a Sufistic approach to the self-awareness method contained in inabah.The awareness process is carried out by getting closer to Allah, increasing worship of Him, and filling as much of the human consciousness as possible with the name of Allah, as well as distancing oneself from the impulses and tendencies of the lower soul.The materialistic and hedonistic tendencies of the lower soul are cleansed of their influence from within humans.Alternative methods of treatment that represent the teaching of TQN in Suryalaya are called Inabah.
Inabah is a term derived from the Arabic which means return or recovery.Etymologically, Inabah means "return," and that means return to the way of God.Inabah is specifically a method designed for the recovery of drug victims and teenagers.However, the role and function of this guest can be translated and interpreted more deeply.This can be implemented for every individual who truly wants to return to the path of the right life and to be led by God.
Inabah as a treatment method has interrelated components in the process of self-awareness and patient healing.The components are: (1) Murshid or Sheikh, leader, or great teacher in a tarekat.Murshid determines all the activities of the tarekat or Sufi activities of his students.In the therapy process, the role of a murshid is that of a professional (therapist) who deals with patients through verbal and nonverbal communication and tries to eliminate emotional disturbances, change behavioral disorders, and foster good personality development with the principles of Islamic Sufism.Furthermore, the murshid invites dialogue and listens to the patient's complaints with full empathy in an effort to understand his mental condition and understand how far the patient has lost his way.After that, it was continued by explaining the principles of Islamic life in understanding Sufism and giving lessons for dhikr.
(2) The coaches, and implementers of activities and operations who foster patients (children) at the Inabah youth boarding school.Coaching is carried out consistently and continuously for 24 hours at Pondok Bina.
(3) The curriculum, is the arrangement of various worship activities that must be carried out by each fostered child during the healing period, namely mandatory worship, sunnah, repentance bathing, remembrance, khataman, manakiban, and others.
(4) Facilities and infrastructure, support components in the conditioning of fostered children so that they can more easily carry out the recovery program.These facilities and infrastructure include lodging, housing for supervisors, mosques, water availability, and so on.
The Inabah method has several techniques and stages of treatment therapy.The therapeutic technique used is an amaliah activity from the teachings of TQN Pesantren Suryalaya.The following is a description of the techniques and stages of therapy carried out:

Bath of repentance
Bathing in repentance is an activity that is commonly done by Sufis and members of the order as a way to purify themselves from all sins.Bathing in repentance begins with the intention of repentance and removing various sins.This bath is done by flowing water over the entire surface of the body, from the ends of the hair to the ends of the feet evenly.The time of penance bath is performed around 02:00 in the morning.When pouring water all over the body, followed by reciting a prayer which means: "O my Lord, place me in a blessed place and You are the Best who gives place." The repentance bath is almost the same as a big bath to purify oneself from the big hadas, that is by running water on all parts of the body, starting from the crown of the head to the toes, accompanied by the intention of repentance as an expression of the desire to cleanse oneself of sin.Thus, the repentance bath can be said to be a representation of repentance in the form of active and expressive behaviour.
Bathing repentance has therapeutic benefits against diseases or biological disorders that are psychosomatic.Bathing repentance can be regarded as hydrotherapy or treatment by using water as a means.According to Baruch's theory (Ward, 1994, p. 208) water has a calming power if the water temperature is the same as the skin temperature and has excitability if the water temperature is not the same as the skin temperature.Patients who experience alcohol delirium, restlessness, agitation, overactivity, acute anxiety, and tumors due to drug poisoning, are advised to do water therapy by bathing.The result is that patients with these symptoms show a good response to hydrotherapy.
The bath of repentance has a high value of meditation and suggestion, especially when a special prayer is recited for the bath of repentance: "My Lord, place me in a blessed place, and You are the Best of those who give a place.".By reading the prayer, the indirect impact is the opening of hope for the patient to get a better new environment and world, as well as a more enlightened atmosphere and condition, so that frustration conditions and all forms of negative outlets for patients can be prevented.

Prayer (salat)
Prayer is the main worship which is the basic foundation in Islam.Prayer is a medium of communication between a servant and Allah SWT.In Islam, the prayer is divided into two, namely the five daily prayers (Fajr, Zuhr, Asr, Maghrib, and Isha) and the sunnah prayers that accompany the fardhu prayer or at certain times.
The practice of prayer is the main method of self-awareness.In the context of healing from drug addiction, the practice of prayer is carried out with strict rules.All types of prayers, which are obligatory and voluntary, have been stipulated in the Inabah curriculum and are enforced as obligatory for all patients/children fostered.This is understandable because prayer has a very large awareness.Therefore, in addition to the obligatory prayers, the intensity of the prayers is increased by performing various sunnah prayers.So that day and night, the patient/child can carry out the practice of praying no less than 82 rakaat.
Prayer as one of the tazkiyatun-nafs methods is based on the idea that prayer has a wisdom that can influence a person's personality not to act vile and evil and stay away from destructive and anarchic actions.In accordance with the word of God in Surah Al-Ankabut: 45 which means: "Indeed, prayer prevents (acts) from being vile and evil".
Procedures, readings, and prayer movements will lead a person to realize the greatness and majesty of Allah and can raise awareness and Beginning with activities before prayer, namely ablution or bathing.Wudu provides a relaxing effect, rubbing and rubbing movements of the face, hands, and feet, based on a review of the science of reflexology and acupuncture, is recognized to be very beneficial for physical health.This is because the sensation of rubbing can stimulate the nerve nodes in the limbs that are exposed to the water of ablution.
The activity continued with prayer, starting from Takbir, standing, bowing, prostration, and sitting at the end.This prayer movement is very good for supporting physical health.Prayer readings have a meditative effect that synergizes with prayer movements.The next activity is praying, which has a positive meaning and is beneficial for mental health because it contains spiritual power that can generate self-confidence and optimism.
Prayer is able to make a person have a transcendental nature (a person who has transcendental awareness) which in Sufism terms is called makrifat, namely a person who is aware of the position of his Lord and his position.Through prayer, a person will feel ashamed and afraid to commit immorality, be far from vile and anarchic (munkar), always remember Allah (dhikr Allah), and in the end, be saved from the temptation to commit immorality.In addition to the psychological benefits that are therapeutic, prayer also has somatic benefits.This is because mechanically, the movement in prayer has aspects of body processing and therapy.

Dhikr
Dhikr is the main practice in TQN teachings that has great benefits in efforts to cleanse the soul.Allah has said in Surah Ar-Rad verse 28 which means: "(that is) those who believe, and their hearts are at peace by remembering Allah.Remember, only by remembering Allah does the heart become peaceful".In the hadith it is said about the benefits of this remembrance as follows: "Indeed, for everything, there is a cleaning tool, and in fact, the cleaning tool of the heart (soul) is the remembrance of Allah.And there is nothing that can save you from Allah's punishment more than the remembrance of Allah".(H.R. Baihaqi) By reciting the Jahr dhikr "Laa Ilaaha Illallah" and the Khafi dhikr that is spoken by a Murshid.Jahr dhikr is the repeated pronouncement of the name of God expressed by the tongue, and sound out loudly.The Jahr dhikr contains the reading of "La ilaha illa Allah", which is read 165 times each time the Prayer is completed.Khafi dhikr is also known as concealed dhikr or dhikr in the heart, is also referred to as dhikr in silent.When saying the name of "Allah" in the heart during this dhikr, someone is instructed to hold their breath as much as they can and then visualize the name entering their body.This dhikr activity shows a person's commitment to always mention and remember the name of Allah and instils an awareness that there is no God but Allah.Dhikr that is done seriously and consistently is believed to be a catharsis (psychological canalization) and autotherapy for the person who performs it.The process of awareness and changes in psychological conditions when carrying out dhikr solemnly is marked by the achievement of seven levels of consciousness or known as seven types of passions, namely the passion of amarah (anger), the passion of mulhimah (motivate or encourage to do good), the passion of mutmainah (calm and peaceful), the passion of radliyah (the moves of the whole body), the passion of mardliyah (good morale), the passion of lawamah (doubts and regrets), and the passion of kamilah (the perfection of soul).By multiplying dhikr, the psychological and spiritual experience that is possessed becomes more permanent as a tomb as a result of the effort to always carry out in consistently.Dhikr is a medium in the effort to implement social functions as they should be with His full pleasure.

Qiyamul-lail (prayer after-midnight)
Qiyamul-lail or prayer after midnight is one of the soul-cleansing methods listed in the inabah curriculum.Qiyamul-lail is an activity that is commonly carried out by tarekat experts and is included in special sunnah practices, even at the time of the Prophet, it was once a mandatory practice.The practice of Qiyamul-lail has the effect of tazkiyatun-nafsi -the process of purifying the soul from sin, the development of the soul in the realization of potentialities into high moral qualities, as well as the process of growth, the formation of noble morality in the self and human life-and various other psychological benefits.Qiyamul-lail or waking up at night to pray and worship Allah is highly recommended in Islam and is a noble practice that the righteous do.Praying and worshiping in a quiet atmosphere is psychologically very conducive and able to increase concentration and solemnity in worship.
The practice of qiyamul-lail in Inabah is filled with various deeds, including bathing repentance, sunnah prayers, and dhikr until dawn.All qiyamul-lail activities have been carried out since 02.00 in the morning.Qiyamul-lail activities have sports aspects that are very beneficial for body health and are able to accelerate blood circulation, especially in movements in prayer and bathing repentance.This is supported by the conditions of time, temperature, and air density which are in the clearest conditions, so that the speed of inner sound (according to the calculations of metaphysicians) is in the fastest position.Praying at that time is the best practice and is easily granted.Abdurrahman and Abdul Wahab (2004, p. 117) explains the calculation of Circadian Rhythm (the biological rhythm of biological components in the body and is closely related to the physiological functions of the body), that at around 04.00 humans are at their weakest point and most sensitive to disease and death.Thus, it can be said that regular activities during this time can train physically to have better endurance.

Fasting
The practice in practice of recovery with the Inabah method is fasting.Fasting has an important value in cleansing the soul.Fasting with intention because Allah is able to improve the quality of the soul and weaken the negative power of humans.Fasting, both obligatory and voluntary, is able to suppress human nature and nourish the soul and body.
Fasting makes a person trained not only physically but has psychologically ability to behave disciplined and have good self-control.In addition, increasing fasting will increase sensitivity in honing a sense of social solidarity.The practice of feeling hunger and thirst can reduce ambition and selfishness and increase sensitivity to the suffering of others.
According to al-Amir, a Muslim philosopher who died in 992 AD (Rajab, 2014), human movements and thoughts are controlled by three habits, namely animalistic habits, humanistic habits, and angelic habits.Animalistic habits; is an attitude that is manifested through activities such as eating, drinking, and sex; if obeyed according to his wishes, will direct humans towards the lower life (animals).Angelic habits, including longing and always wanting to be close to God.As for human nature, it is in the middle position.By narrowing the scope of animal behavior, humans will rise to angelic behavior.
On the other hand, humans will tend to animal behavior if they obey every desire of their negative passions.Therefore, fasting becomes an alternative to control human behavior in order to be more balanced.In addition to self-control, fasting has various other psychological benefits and is also very useful for the health of the body, such as the creation of health and the balance of gastric acid and alkali, due to stress, high blood pressure, too much cholesterol and others (Wijayakusuma, 1997, p. 4).
Based on the whole explanation above, the Inabah method and the stages of therapy in the form of amaliah carried out have three main keys that are the core of the Suryalaya Islamic Boarding School Inabah TQN, namely: Purification (Taharah) physically through bathing and ablution and mentally with dhikr; Prayers (fard and sunnah) which are physical and mental movements in order to communicate with Allah, are carried out according to a predetermined time; and Dhikrullah, both dhikr jahar and dhikr khafi so that physically and mentally become more focused and always feel supervised by Allah to avoid destructive actions (immorality) that can lead to the emergence of various pains (Figure 1).
Pesantren Suryalaya which has the concept and method of Sufistic treatment through Inabah has a series of amaliah stages that must be carried out continuously.The form of amaliah is an activity carried out in order to restore a sick body condition (physical and mental) to be healthy.To expedite the process of therapy/treatment, media is needed that can be an intermediary from the healer to the self and the patient's body.One of the media used in the practice of medicine at Pesantren Suryalaya is water.
In medical practice, in addition to bathing in repentance and ablution, water is the main medium of treatment for patients and worshipers outside the scheduled time of inabah therapy.Usually, the pilgrims or patients bring bottled water.The water was deliberately brought to be prayed for by the murshid, elders, and worshipers at the pesantren.The TQN congregation believes that the water that has been prayed for by the murshid can provide benefits for their lives, such as being a medicine and a medium of endeavour for smooth activities.This condition is in accordance with the facts at the research site which show that many pilgrims use water as medicine for their illnesses, such as internal diseases, hypertension, stroke, and even mental retardation.In addition, there are worshipers who use the water that has been prayed for as energy and motivation in finding work, positions, trade, and other forms of success.
Pilgrims or patients then use the water that has undergone the induction of dhikr for the treatment of diseases and there are some who intend for other purposes.Emoto has stated in his book The Message from Water that water has a basic element in medicine because in it there are waves and resonances that can affect humans, both inside and outside the body (Emoto, 2000, p. 118).If the body is diseased, it is a sign that the waves are disturbed and the best way to cure it is to balance the waves with water that is given the same frequency as the body (Emoto, 2000, p. 135).Emoto's statement further reinforces the fact that the water treatment method designed by Abah Anom through the development of TQN teachings is scientifically justifiable and empirically proven.
Consuming water that has been induced by dhikr is able to balance the condition of the body so that it returns to function according to its nature (homeostatic).The basic nature of water has the ability to treat disease down to the smallest subatomic particles.Therefore, the treatment process with water will have faster healing results without any side effects.The results of observations that have been made show that there are procedures and etiquette that must be carried out before the process of giving water which is prayed for as a medium for treatment as follows.
(1) Fixing beliefs; that only by the will of Allah anything can happen.This is the foundation that water is only an intermediary in the treatment process.
(2) Dhikr and prayer; are done to strengthen the belief that only Allah is All-Willing and All-Hearing.In addition, remembrance, and prayer function to cleanse the heart of all negative prejudices and desires.
(3) solemn; be in a state of calm and full concentration (focus).
(4) The position of the body is recommended to face the Qibla and the place of execution is strived to be in a clean and holy state.
(5) Everything consumed must be obtained in a good and lawful way; this is intended so that the request for healing with water can be permitted by God.
The five ways and etiquette are a form of effort so that prayers and remembrance recited on the water will become a source of medicine for all diseases, while still fully believing that only Allah wills and heals.

Implementation of cultural products from medical practices at Pesantren Suryalaya
The practice of water treatment at Pesantren Suryalaya has become a cultural practice that has been developed according to the times.Cultural practices that occur in this treatment process ultimately produce cultural products.Based on the analysis of medical practices described previously, the cultural products produced are divided into two categories of cultural products, namely tangible and intangible cultural products.Tangible cultural products have the meaning of all material objects used to carry out medical practices.The intangible cultural product has the meaning of every abstract object that is internalized through the practice of medicine.
The results of the field research data analysis show that there are four tangible cultural products as a result of the practice of water treatment at the Suryalaya Islamic Boarding School.First, Pondok Remaja Inabah currently has 27 cottages spread throughout Indonesia, including several overseas, namely Malaysia, Singapore, and Brunei Darussalam.Pondok Remaja Inabah is a special institution for health therapy and rehabilitation for adolescents.
Second, the Inabah Curriculum; is the arrangement of worship activities that must be carried out by each patient during recovery therapy, both in the form of obligatory and voluntary worship.The activities of bathing repentance, dhikr, khataman, manakiban, and other forms of riyadhah or exercises can also be categorized as material culture products that are integrated with the Inabah curriculum.This curriculum becomes the system and method of treatment for pesantren and is standardized by the murshid (Figure 2).Third, references and books by Abah Anom for students, congregations, and patients of Pesantren Suryalaya.Abah Anom has written books in the form of guidelines and procedures for carrying out TQN Teachings.The book is a guideline and foundation in medical practice, especially for students, pilgrims, and patients so that they can carry out the treatment process properly and correctly.
Fourth, another tangible cultural product that is produced is the Pesantren Suryalaya Islamic Boarding School bottled drinking water.The bottled drinking water is produced directly by the Pesantren Suryalaya with springs originating from the mountains around the pesantren.Water production carried out by pesantren is not only to facilitate and facilitate worshipers or patients in carrying out ritual activities but also to carry out the stages of treatment.The presence of bottled water products which are directly produced by the pesantren is a sign that water is the main medium in the process of medical practice at Pesantren Suryalaya.
In addition to tangible cultural products, there are more intangible cultural products, in the form of knowledge and values resulting from interactions between murshid and patients during the process of practicing medicine.These values and knowledge are the results of implementation and internalization that cannot be interpreted directly by the patient or congregation except through guidance from the murshid or the appointed talkin representative.
There are three categories of values contained in the practice of water treatment at Pesantren Suryalaya.These values are the result of internalization of the TQN teachings brought by the Murshid, then given and followed by the congregation/patients in the process of direct interaction in the practice of medicine.
(1) The Divine Value of TQN Suryalaya's teachings; Inabah as a concept and method of treatment carried out at the Suryalaya Islamic Boarding School is the result of the development of TQN teachings which are basically part of Sufism teachings-Sufism is a mystical and spiritual tradition within Islam that focuses on the inner dimensions of faith.Its teachings emphasize seeking a direct experience of the Divine, achieving spiritual purification, and attaining union with God-Therefore, the approach used in the treatment process also uses a Sufi approach, through a series of stages of remembrance practice.In it, there are many divine values (spiritual) that are internalized by the murshid as a treatment technique so that sick worshipers or patients are not only treated physically but also enter the spiritual area (soul).
(2) Socio-cultural values as cultural products in the practice of medicine at Pesantren Suryalaya are a set of values obtained from the results of socio-cultural interactions that occur in the treatment process, including moral values, ethics, and socio-cultural norms.Moral values are standards that regulate behavior, interaction, and social relations between worshipers or patients and teachers, students, and other congregations.The socio-cultural values of Pesantren Suryalaya's TQN teachings are mostly listed in the tanbih written directly by Abah Anom as a murshid.Tanbih is a will that contains the attitude of life that must be implemented by all components of the big family of the pesantren in real life.
(3) The didactic value of Suryalaya's TQN Teachings; Didactic values are a set of values that must be taught or conveyed by a murshid in order to provide teaching to the TQN congregation.The variety of didactic values taught to students/congregants includes intellectual, intelligence, skills, self-esteem, social relations, association, morals, beauty, emotions, behavior, customs, manners, and desires or ideals.All components of this didactic value have been summarized in the TQN teaching foundation, which is equipped with tanbih.
Based on the explanation of non-material cultural products that include the three values above, it is concluded that these values become the normative standards owned by Pesantren Suryalaya as a guide for TQN pilgrims.Patients who are pilgrims must also follow these guidelines completely and thoroughly.The implementation of cultural values as a cultural product of water treatment practices pesantren has one main goal, so that the congregation/patients become physically and spiritually healthy individuals, and understand their nature to reach the full human degree (insan kamil).
The practice of medicine at Pesantren Suryalaya has become a cultural practice that does not only focus on the practice of medicine but involves various sociocultural elements and elements.The interactions that occur between these elements form a pattern of interaction which later becomes a system of medical practice with water in the pesantren.This system of medical practice works continuously and repeatedly so that it can be said to be a cultural practice.
In the implementation and utilization of tangible cultural products resulting from the practice at Pesantren Suryalaya, there are differences in the function and purpose of use between patients, worshipers, and the community.For patients, the four cultural products are used as optimally as possible to achieve the target of healing from the disease they are suffering from.For students and worshipers, the four cultural products are used and utilized as a means to improve the quality of faith, deepen knowledge, and media for physical and mental health maintenance.As for the community, the four cultural products are used as a source of information that they can convey to others outside the pesantren environment, as well as a tool to earn additional income during the pesantren's monthly routine activities (Table 2).
In contrast to tangible cultural products, the implementation of cultural products in the form of non-material values is more difficult to visualize in general because they are very abstract and subjective.However, there are points of similarity made by patients, students, and worshipers, as well as the community in the pesantren environment in interpreting and implementing these values into everyday life.
The explanation of the implementation of cultural products as a result of the medical practice above illustrates that patient, students, congregations, and the community have different ways of implementing these cultural products.

Conclusion
The medical practice carried out at Pesantren Suryalaya is heavily influenced by the structure owned by the pesantren, especially the basic structure and values of TQN teachings.The interactions around these medical practices have evolved into patterns and structures of the pesantren treatments program.In addition to cognitive aspects of medical practice, those interactions also involve several kinds of personalized informal structures that are developed and end up being the accepted norm during the process of medical treatment.At the end of the day, this medical procedure becomes an authentic cultural tradition.The medical practice has become a cultural production practice that produces a cultural product which is divided into two categories, namely tangible and intangible cultural products.Tangible cultural products are all things in physical or visible form that are used in the practice of medicine in pesantren.Intangible cultural products include three kinds of values, namely divine values, socio-cultural values, and didactic values derived from TQN teachings.These values become normative standards owned by Pesantren Suryalaya as a guide for TQN pilgrims.The implementation of cultural values as a cultural product of medical practice in pesantren Suryalaya has one main goal, namely so that the congregation/ patients become physically and spiritually healthy individuals and understand their nature to reach a complete human degree.The implementation of cultural products carried out by patients, students, worshipers as well as the community is presented in different ways, according to their respective roles in the realm of water treatment practices at the Pesantren Suryalaya.

Figure
Figure 2. Abah Anom's books as tangible cultural products used in the practice of medicine at Pesantren Suryalaya.Source: Author's documentation, March 2017