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Journal articles on the topic 'Qadiriyya'
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1
THOLIB, UDJANG. "AL-QADIR'S ROLE IN THE SUNNITE RESTORATION." ALQALAM 24, no. 2 (August 31, 2007): 301. http://dx.doi.org/10.32678/alqalam.v24i2.1637.
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During al-Qadir's reign, the political power was in the hands of the the Buwayhid's amir al-umara', Baha' al-Dawla. The latter was the strong supporter of the Shi'ites who flourished during this time. Realizing that he only held the religious power and wishing to be a champion of the Sunnites, the caliph embarked on a famous endeavor which can be called as the Sunnite Restoration. With this he tried to counter the increasing ascendancy of the Shi'ites and existing influence of the Mu'tazilites and Ash'arites. He took up a leadership of politico-religious party against the Shi'ite, Mu'tazilite and Ash'arite movements. In addition, he issued the Risala al Qadiriyya (Al-Qadir's Epistle), containing the Sunnite creed based on the ideas of the Hanbalite scholars. The main issues he dealt in the Risala al Qadiriyya were the unity and absolute power of Allah, the uncreatedness of the Kalam (Word of Allah), Allah's real attributes and the acknowledgement of the excellence of the Khulafaur Rashidin according to the chronological enumeration. Finally, the Muslims should not discredit the companions of the Prophets.
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Dominguez Diaz, Marta. "Performance, Belonging and Identity: Ritual Variations in the British Qadiriyya." Religion, State and Society 39, no. 2-3 (June 2011): 229–45. http://dx.doi.org/10.1080/09637494.2011.577200.
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Mulyati, Sri, and Zahrotun Nihayah. "Sufi Healing in Indonesia and Malaysia: An updated Study of Rehabilitation Methods practiced by Qadiriyya Naqshbandiyya Sufi Order." ESOTERIK 6, no. 1 (May 29, 2020): 1. http://dx.doi.org/10.21043/esoterik.v6i1.7085.
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<p>One of the proliferating centers of Qadiriyya Naqshbandiyya Sufi Order in Indonesia is Pesantren Suryalaya, Tasikmalaya, West Java. Much of the attention and interest is that the Tariqa Qadiriyya Naqshbandiyya (TQN) has generated outside Indonesia can be attributed not only to its formal institutional development but also to its spiritual growth. The latter phenomenon is that many visits by foreigners to the Pesantren out of curiosity and amazement for its teachings, as well as out of academic interest in its various activities. Of particular interest to Western observers is Pondok Inabah (the Healing Dorm) and its programs, due to its unique approach to rehabilitating drug-addicted youth. This research paper attempts to update the role of Pesantren Suryalaya to help and rehabilitate young generation from drug addiction. There are two main findings that will be discussed in the paper. The first is focusing on the initiator and the grand teacher of TQN, namely Abah Anom (KH Shohibul Wafa Tajul Arifin, d. 2011), who had founded Pondok Inabah and the methods of healing. The second will show that the psychological view, related to the TQN’s syllabus practiced in Suryalaya (Indonesia) and Kedah (Malaysia), has a significant role to rehabilitate the victims by using the method of interpersonal communication.</p>
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Widiyanto, Asfa. "The Leadership in the Tariqah Qadiriyya wa Naqshbandiyya: Characteristics and Sustaining Doctrines." FIKRAH 8, no. 2 (November 16, 2020): 193. http://dx.doi.org/10.21043/fikrah.v8i2.8572.
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<p class="06IsiAbstrak">This paper was devoting to exploring the nature of leadership in the Tariqah Qadiriyya wa Naqshbandiyya (TQN) by giving some particular attention to the develops of that Tariqah in Mranggen, Central Java. It will investigate the characteristics of the TQN leaders, the doctrines and traditions that sustaining this leadership. In order to develop the nature of leadership in the TQN, it also will be exploring the concept of leadership in Islamic mystical tradition as general. In the TQN, we come across several rituals which sustain the leadership: the <em>rabita </em>(bond with the master) which focuses on the master; a ritual that falls into the authority of the master as initiation; a notion which indicates the authority of the master as <em>silsila</em>; a notion which lies behind (and triggers) the attraction of the master to the people as <em>baraka </em>(blessing); and a tradition which indicates the veneration of the master as the <em>hawliyya </em>(death anniversary).</p>
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Castryck, Geert. "Living Islam in Colonial Bujumbura – The Historical Translocality of Muslim Life between East and Central Africa." History in Africa 46 (March 18, 2019): 263–98. http://dx.doi.org/10.1017/hia.2019.2.
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Abstract:This article applies a translocal approach in order to make sense of the internal dynamics in the Muslim community of colonial Bujumbura. The establishment of the community and its religious evolutions – from a practical living of Islam to Qadiriyya Sufism to Islamic Reform – are interpreted in regard to, on the one hand, religious tendencies in East African Islam and, on the other hand, processes of integration, marginalization, and exclusion in an urban, colonial and Burundian context. An answer to the social needs and challenges on the local level was found in religious intensification and a widening of the geographical scope, drawing on age-old connections across East and Central Africa.
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Kaarsholm, Preben. "ZANZIBARIS OR AMAKHUWA? SUFI NETWORKS IN SOUTH AFRICA, MOZAMBIQUE, AND THE INDIAN OCEAN." Journal of African History 55, no. 2 (May 29, 2014): 191–210. http://dx.doi.org/10.1017/s0021853714000085.
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AbstractThis article investigates the role of Sufi networks in keeping Durban's ‘Zanzibari’ community of African Muslims together and developing their response to social change and political developments from the 1950s to the post-apartheid period. It focuses on the importance of religion in giving meaning to notions of community, and discusses the importance of the Makua language in maintaining links with northern Mozambique and framing understandings of Islam. The transmission of ritual practices of the Rifaiyya, Qadiriyya, and Shadhiliyya Sufi brotherhoods is highlighted, as is the significance of Maputo as a node for such linkages. The article discusses change over time in notions of cosmopolitanism, diaspora, and belonging, and examines new types of interactions after 1994 between people identifying themselves as Amakhuwa in Durban and Mozambique.
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Hidayat, R. Aris. "Makna Ritual Dalam Risalah Tarekat Qodiriyah Naqysabandiyah." Analisa 17, no. 1 (June 25, 2010): 105. http://dx.doi.org/10.18784/analisa.v17i1.117.
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Philological study to religious manuscripts is quite interesting because it<br />is considered as a way to maintain a very highly-valued cultural heritage. And<br />this research is a kind of such effort. This study examines the Risalah Qadiriyah<br />Naqsyabandiyah, an Islamic Javanese manuscript, which is preserved in the<br />National Library of Republic of Indonesia. Using philological and historical<br />methods, this research is to edit the manuscript and to analyze its messages.<br />In additions, this study is aimed to give significant contributions not only to<br />the Ministry of Religious Affairs of Republic Indonesia but also to public in<br />general.<br />The result of the study says that according to the Risalah Qadiriyyah<br />Naqsyabandiyyah in the midst of the nineteenth century, there was a group<br />of people practicing the teachings of the Tarekat Qadiriyah Naqsyabandiyah.<br />Their wirid, however, was different from either the Tarekat Qadiriyyah or the<br />Tarekat Naqsyabandiyah. The fact obviously shows that Islam in Java, according<br />to the manuscript had a nuance of mysticism and syncretism.<br /><br /><br />
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Widiyanto, Asfa. "Manaqib Writing in the Circle of the Tariqa Qadiriyya wa Naqsyabandiyyah: A Study on Muhammad Siddiq al-Salihi’s Nayl al-Amani." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (January 18, 2016): 213–42. http://dx.doi.org/10.31291/hn.v4i2.85.
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The manaqib of ‘Abd al-Qadir al-Jilani is of particular importance in the circle of the Tariqa Qadiriyya wa Naqsyabandiyyah (TQN). Some leaders of the TQN have done their best to give a translation and explanation of this manaqib. For instance, Muhammad Siddiq al-Salihi composed a work titled Nayl al-amānī fī dhikr manaqib al-quṭb al-rabbānī sayyidinā al-shaykh ‘Abd al-Qādir al-Jīlanī. Another leader, Muslih ibn ‘Abd al-Rahman al-Maraqi, wrote a treatise titled al-Nūr al-burhānī fī tarjamat al-lujayn al-dānī fī dhikr nubdhah min manaqib al-shaykh ‘Abd al-Qādir al-Jīlanī. The TQN master Nawawi Siddiq al-Zarkashi wrote a treatise titled Fuyuḍāt al-rabbānī fī kayfīyāt qirā’at manaqib sulṭān al-awliyā’ al-shaykh muḥyī al-dīn ‘Abd al-Qādir al-Jīlanī. This paper will pay particular attention to the Nayl al-amani, since this work is relatively unknown in Indonesian academia. This book is written in standard Arabic, something which is nowadays rare in the Pesantren and tariqa scholarship. This book is read during the monthly communal ritual of the TQN in the Pesantren Manba’ al-Falah, Dawe, Kudus, Central Java. This paper strives to unravel the narratives of hagiography in Nayl al-amani and also highlight the uniqueness of Nayl al-amani, most particularly in comparison with the two manaqib writings in the circle of the TQN in Central Java.
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Machlis, Elisheva. "Reevaluating Sectarianism in Light of Sufi Islam." Sociology of Islam 7, no. 1 (March 5, 2019): 22–40. http://dx.doi.org/10.1163/22131418-00701003.
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This study will evaluate the relationship between Sufism, ethnicity and sectarianism, through the prism of the Naqshbandiyya and Qadiriyya orders in Syria and Iraq, during the last two decades. It will demonstrate that the complex interaction between religion and politics in Iraq and Syria resulted in dynamic and even contradictory positions within these two orders in regards to questions of sectarianism and ethnicity. With the growing struggle over religious identities in the region, this research highlights the role of informal Sufi leaders in blending political participation with a mystical inclination, within a dynamic relationship with the state. This nominal Sufi inclination provided an opening for combining Islamic mysticism with other, and at times, opposing affiliations, ranging from nationalism to Jihad. As a result, some Sufi supporters showed sympathy towards Shi‘is while others tended towards a Salafi Jihadist orientation, with its exclusionist worldview. These non-affiliated Sufi voices play an important role in promoting new and diverse blends between mysticism, orthodoxy, activism and sectarianism. As a result, the historical role of Sufism as a cross-sectarian agent is maintained only in particular conditions, within a balance between the doctrines of a particular order, relations with the holders of power and ethnic membership.
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Ertek Morkoç, Yasemin. "Religion and mysticism in poems of Şeref HanımŞeref Hanım’ın şiirlerinde din ve tasavvuf." Journal of Human Sciences 13, no. 3 (December 8, 2016): 5304. http://dx.doi.org/10.14687/jhs.v13i3.4279.
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Şeref Hanım (Lady Seref) (1809-1861) lived at the first half of the 19th century during when Tanzimat Literature had started to outmaneuver Divan Literature and had made its weight felt. She is an exceptional female divan poet who managed to make a distinguished name for her within the tradition of Classical Turkish Literature. She has a large-scale divan in which she added up all her poems written in almost all styles and types of verse. Religious – mystical components at the major parts of her poems attract the attention. Divan of the poetess, who was a maulawi in essence and had sympathy in the effective sects of that period, such as Qadiriyya and Rifai, presents an extensive material on this subject. Sincere, truthful, courageous, and loud-voiced explanandum that was used by Şeref Hanım while stating aforementioned content is also remarkable. In this study, we aimed to examine the religious – mystical components, motifs, personalities and the manner of handling them that we determined within the poems of Şeref Hanım. Herewith, we aimed to enlighten projection of religion and mysticism phenomena which are the leading fundamental supplying sources of Classical Turkish Literature within work of a female divan poet. ÖzetŞeref Hanım (1809-1861), Tanzimat edebiyatının divan edebiyatına üstünlük sağlamaya başladığı, ağırlığını hissettirdiği 19.yüzyılın ilk yarısında yaşamıştır. Klasik Türk edebiyatı geleneği içinde adından söz ettirmeyi başarmış, nadir kadın divan şairlerinden biridir. Hemen her nazım biçimi ve türünde yazdığı şiirlerini bir arada topladığı hacimli bir divanı vardır.Şiirlerinin büyük bir kısmında dinî-tasavvufî unsurlar göze çarpmaktadır. Esas itibarıyla Mevlevi olan ve döneminde etkili Kadirilik, Rıfailik gibi tarikatlara da sempati duyduğu bilinen şairenin divanı, bu konuda elimize geniş bir malzeme sunmaktadır. Şeref Hanım’ın söz konusu içeriği şiirlerinde dile getirirken kullandığı içten, samimi, yürekli ve gür sesli ifade biçimi ayrıca dikkat çekicidir. Çalışmamızda Şeref Hanım’ın şiirlerinde tespit ettiğimiz dinî-tasavvufî unsurları, motifleri, şahsiyetleri ve bunların ele alınış biçimlerini incelemeyi amaçladık. Bu vesileyle Klasik Türk edebiyatının beslendiği temel kaynakların başında gelen din ve tasavvuf olgusunun bir kadın divan şairinin eserindeki izdüşümünü açıklığa kavuşturmayı hedefledik.
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Natsir, Nanat Fatah. "HUBUNGAN AJARAN TAREHAT QADARIYAH WAN NAQSABANDIYAH DENGAN PERILAKU EKONOMI." ALQALAM 18, no. 88-89 (June 29, 2001): 138. http://dx.doi.org/10.32678/alqalam.v18i88-89.1458.
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Religion and Economic Behavior (The Relationship Of Tarekat Qadiriyah Wan Naqsabandiyah With The Economic Activity In Pesantren Suryalaya, Tasikmalaya West Java, Indonesia).The goals of the reserarch are (1) to study the values of the teaching of Tarekat Qadiriyah Wan Naqsabandiyah that can influence the economic activity, and (2) to study the relationship of one's (concentration of) understanding of Tarekat Qadiriyah Wan Naqsabandiyah with one's economic activity. The research has been done in the center of Tarekat Qadiriyah Wan Naqsabandiyah that is in Pesantren Suryalaya, West Java.Tarekat Qadiriyah Wan Naqsabandiyah which is centralized in Pesantren Suryalaya, is the combination of two teaching of Tarekat. They are Tarekat Qadiriyah Wan Naqsabandiyah. The teaching of Tarekat Qadiriyah Wan Naqsabandiyah is based on the teaching of al-Qur'an, Hadits, ljma and Qiyas. The aims of Tarekat Qadiriyah Wan Naqsabandiyah are taqarrub to Allah; to reach mardhatillah; mabbah and ma'rifah to Allah.Tarekat Qadiriyah Wan Naqsabandiyah is now led by a mursyid/ leader/teacher, he is K.H.A. Shahibul Wafa Tajul Arifin (Abah Anom).If the economic activities which are by the followers of Tarekat Qadiriyah Wan Naqsabandiyah are observed there can be found a significant relationship between one's knowlege understanding of Tarekat Qadiriyah Wan Naqsabandiyah and his/her economic activities.That is why, there is a clear/significant relationship bet ween the level of one's knowledge of Tarekat Qadiriyah Wan Naqsabandiyah and their attitudes in working.There is a significant relationship between one's (orientation of) understanding of Tarekat Qadiriyah Wa Naqsabandiyah, in this case is involvement in their economic activities.There is significant relationship between one's understanding of Tarekat Qadiriyah Wan Naqsahandiyah, in this case is the teaching of zuhud and the degree of their involvement in their economic activities.There is a significant relationship between one's understanding of Tarekat Qadairiyah Wan Naqsabandiyah, in this case is the understsnding of Taqdir and their involvement in their economic activities.Thus, for those of the who follow Tarekat Qadiriyah Wan Naqsabandiyah whose level of knowledge of this Tarekat and whose orientation of their understanding of their religion is modern, the concept of working, more specifically the comercial activities, is not morely an sacred work that has the connection with their belief that can be found in Tarekat Qadariyah Wa Naqsabandiyah.
Keyword: Religion, Economi, Behaviour, Relationship.
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Baharudin, Baharudin, and Nur Latifah. "PERAN PENDIDIKAN TARIKAT QADIRIYYAH WA NAQSABANDIYAH." Jurnal Tatsqif 15, no. 2 (December 18, 2017): 223–41. http://dx.doi.org/10.20414/jtq.v15i2.10.
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Eksistensi tarekat Qadiriyah wa Naqsabandiyah di Indonesa telah memainkan peran penting dan strategis di tengah masyarakat. Peran tarekat Qadiriyah wa Naqsabandiyah dalam bidang pendidikan tidak terbatas pada aspek ritual dan pembinaan karakter, akhlak mulia, kepribadian hidup bersahaja, tekun beribadah, akan tetapi juga pada aspek solidaritas sosial dan kepekaaan sosial. Penelitian ini mencoba mengungkap peran pendidikan tarekat Qadiriyah wa Naqsabandiyah di Pulau Lombok, yaitu setudi kasus di Pondok Pesantren Darul Falah Pagutan Mataram. Hasil penelitian ini mengungkap bahwa peran pendidikan tarekat Qadiriyah wa Naqsabandiyah dilakukan dengan pendekatan pendidikan dalam tataran mikro dan makro. Pada tataran mikro, pengembangan pendidikan dilakukan secara personal dan dalam kelompok kecil melalui sederetan ritual seperti baiah, dzikir, khataman, dan manaqib. Sementara dalam tataran makro pengembangan pendidikan dilakukan secara terorganisir dan terstruktur melalui institusi pendidikan dan organisasi tarekat.
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Awaliyyah, Neny Muthiatul. "BUDAYA WELASAN JAM’IYYAH AHLI THORIQOH QODARIYYAH : ETOS KEAGAMAAN DALAM KULTUR LIVING QUR’AN DI DUSUN BAGONGAN, GETASAN, SEMARANG." Harmoni 18, no. 1 (June 30, 2019): 479–89. http://dx.doi.org/10.32488/harmoni.v18i1.343.
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Jenis penelitian ini adalah penelitian Lapangan (Field Research) yang menggunakan metode diskriptif analisis yaitu menyajikan data yang sesuai dengan hasil penelitian yang diperoleh dari subjek penelitian di lapangan. Informasi maupun data-data yang diperoleh yaitu dengan cara terjun langsung ke lapangan sesuai dengan pokok penelitian ini.
Penelitian ini bertujuan Untuk Mengetahui Prosesi Pelaksanaan pembacaan Ayat-ayat Al-Qur’an dalam Tradisi Welasan oleh Jam’iyyah Ahli Thariqah Qadiriyyah Naqsyabandiyyah di Dusun Bagongan, Getasan, Semarang.Untuk mengetahui signifikansi tradisi welasan bagi Jam’iyyah Ahli Thariqah Qadiriyyah Naqsyabandiyyah di Dusun Bagongan, Getasan, Semarang, Untuk mengetahui bagaimana persepsi Jam’iyyah Tariqah Qadiriyyah Naqsyabandiyyah di dusun Bagongan, Getasan, semarang terhadap Ayat-Ayat Al-Qur’an yang dibaca dalam tradisi Welasan.
Hasil penelitian ini menunjukkan Secara bahasa kata “welasan” diambil dari kata “Las-lasan” yang berarti “angka 10 ke atas” dan “welas asih” yang berarti “kasih sayang, rahmat, dan ridho” Sedangkan menurut istilah welasan merupakan “tradisi rutinan Jam’iyyah Ahli Thariqah Qadiriyyah Naqsyabandiyyah dusun Bagongan yang dilaksanakan setiap hari rabu pada tanggal 10 ke atas dalam bulan Hijriyah yang tujuannya adalah untuk meminta rahmat, dan ridho atas amalan-amalan yang telah dilakukannya agar dapat diterima disisi Allah SWT”. Pelaksanaannya dilakukan pada pukul 12.30 sd selesai di Mushola Baitul Mujahidin dusun Bagongan.
Adapun prosesi pelaksanaan tradisi welasan yakni, pertama Niat, kedua membaca ummul kitab, ketiga membaca tahlil, ke-empat membaca ?asbuna Allah wa ni’ma al-wakil, ke-lima membaca La k?aula wa la quwwata illa billah, ke-enam membaca Ya Latif, ke-tujuh membaca Surah al-Waqi’ah, ke-delapan membaca Manaqib Syekh Abd al-Qadir, ke-sembilan Do’a, dan terakhir mauidhah hasanah.
Persepsi Jam’iyyah Ahli Thariqah Qadiriyyah Naqsyabandiyyah dusun Bagongan terhadap ayat-ayat yang dibaca dalam tradisi welasan adalah sebagai berikut: Al-Fatihah merupakan surah yang agung Dikatakan surah yang agung karena seluruh isi daripada Al-Qur’an terdapat dalam satu surah yakni surah Al-Fatihah, sebagaimana yang ditegaskan oleh Prof, Dr, M. Quraish Shihab Surah pendatang rizki- Keutamaan daripada surah al-Waqi’ah yaitu sebagai surah penjemput rizki. Adapun rizki yang dimaksud disini tidak semata-mata berupa harta, melainkan dapat berupa dikaruniai seorang anak, saudara yang baik, kesehatan, dan yang lainnya. Memberi ketenangan jiwa- Hal ini dirasakan oleh sebagian anngota jama’ah setelah membaca ayat-ayat yang terdapat di dalam Al-Qur’an. Seperti halnya yang dirasakan oleh Bapak syamsudi
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Muhammad, Muhammad. "PERAN TAREKAT QODIRIYAH DALAM PEMENANGAN GUBERNUR DAN WAKIL GUBERNUR SULAWESI BARAT." Jurnal Arajang 1, no. 1 (April 9, 2018): 14–26. http://dx.doi.org/10.31605/arajang.v1i1.43.
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Sejak diberlakukannya Pilkada langsung, ruang partisipasi rakyat dalam sistem politik di Indonesia semakin terbuka lebar. Rakyat semakin sadar akan peran pentingnya dalam mengambil sikap politiknya, tidak terkecuali komunitas tarekat Qadiriyah di Sulawesi Barat yang mengambil sikap untuk banyak mendukung pasangan Anwar Adnan Saleh – Amri Sanusi. Penelitian ini memfokuskan kajian pada apa alasan tarekat Qadiriyah cenderung mendukung pasangan Anwar Adnan Saleh – Amri Sanusi serta bagaimana peran tersebut dijalankan. Untuk tujuan tersebut, penelitian ini didasarkan pada penelitian studi kasus, dengan tipe penelitian deskriptif kualitatif. Pemilihan informan yang akan diwawancarai pada penelitian ini menggunakan metode purposive sampling. Data yang dikumpulkan yaitu data primer dengan melakukan wawancara langsung kepada informan yang dipilih sebagai pedoman pengumpulan data yang kemudian dianalisis, sedangkan data sekunder yaitu data yang diperoleh dari berbagai sumber informasi terkait dengan masalah yang diteliti. Sumberinformasi yang dimaksud dapat berupa buku, jurnal, koran, dan situs-situs atau website yang diakses untuk memperoleh data yang akurat.Hasil penelitian ini kemudian menunjukkan bahwa terdapat 3 faktor yang menjadi alasan tarekat Qadiriyah mendukung pasangan Anwar Adnan Saleh – Amri Sanusi pada Pilkada Sulawesi Barat. Pertama, faktor sejarah yaitu adanya pengalaman pimpinan tarekat Qadiriyah pada masa lalu yaitu Syekh K. H. Muhammad Shaleh berpartisipasi sebagai juru kampanye partai Golkar. Kedua,, faktor kedekatan antara mursyid tarekat dengan Anwar Adnan Saleh. Ketiga, faktor nilai yang berlaku pada tarekat yang mewajibkan para pengikutnya untuk senantiasa patuh terhadap mursyidnya. Sedangakan dalam upaya untuk memenangkan pasangan Anwar Adnan Saleh – Amri Sanusi, tarekat Qadiriyah secara garis besarnya melakukan 2 metode upaya, yaitu perjuangan di Internal maupun perjuangan di eksternal komunitas tarekat itu sendiri. Perjuangan di internal komunitas tarekat merupakan upaya yang dilakukan oleh elemen tarekat itu sendiri untuk mensosialisasikan tujuan tarekat Qadiriyah terlibat untuk mendukung salah satu calon pada Pilkada Sulawesi Barat sekaligus memaksimalkan dukungan dari komunitas tarekat itu sendiri. Perjuangan di eksternal komunitas tarekat merupakan upaya dari elemen tarekat Qadiriyah yang mempunyai pengaruh dalam masyarakat sehingga memungkinkan untuk dapat menjadi pendulang massa bagi Anwar Adnan Saleh – Amri Sanusi. Elemen tarekat yang dimaksud di sini secara garis besarnya dibagi dalam 4 kelompok, yaitu imam mesjid, pejabat/mantan pejabat birokrasi, politisi dan pengusaha.
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Effendi, Muhammad Zulkham, and Asep Yudha Wirajaya. "Kajian Resepsi Terhadap Teks Futūhu 'l-‘Ārifīn." Jumantara: Jurnal Manuskrip Nusantara 10, no. 2 (December 31, 2019): 209. http://dx.doi.org/10.37014/jumantara.v10i2.534.
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The text of Futūhu 'l-'Ārifīn speaks of the way of zikr in the Qadiriyah wa Naqsyabandiyah order. Based on the manuscript inventory, the number of Futūhu 'l-'Ārifīn manuscripts is four manuscripts, three Malay and one Javanese manuscript. The data sources used are three Malay-language manuscripts, Futūhu 'l-'Ārifīn, Fathu 'l-'ārifīn, and the order which was raised to Qadiriyah and Naqsyabandiyah. Of the three manuscripts, the manuscript Futūhu 'l-'Ārifīn is chosen because it has advantages, such as older age, completeness and manuscript readability. Reader reception is obtained from four selected speakers based on specific qualifications. The four speakers came from the four Salafiyah boarding schools in Central Java adherents of the Qadiriyah wa Naqsyabandiyah. Based on the reception of the text reader Futūhu 'l-'Ārifīn, it is known identity and some social functions and benefits of the teachings Futūhu 'l-'Ārifīn. The identity of Futūhu 'l-'Ārifīn is a special method of zikr for the order of Qadiriyah wa Naqsyabandiyah which was narrated by Shaykh Ahmad Khatib Sambas. Meanwhile, social function and the benefit of the teachings of Futūhu 'l-'Ārifīn, that is (1) elicit social sensitivity and good rulings; and (2) calmness and tranquility.
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Anggraini, Reni Dian. "Perlawanan dan Pembebasan Kolonialisme pada Tarekat Qadiriyah wa Naqsyabandiyah (1888-1903)." Islam Transformatif : Journal of Islamic Studies 4, no. 2 (December 31, 2020): 135. http://dx.doi.org/10.30983/it.v4i2.3346.
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<p><em>This paper explains and describes how </em><em>tarekat</em><em> and Sufi political resistance as agents of change and liberation from colonialism in the Qadiriyah wa Naqsyabandiyah order. A Sufi is not a person who only dwells on spirituality, but also with social and political problems, such as resistance and rebellion against colonial rule. In carrying out this resistance, it cannot be separated from the encouragement of the Qadiriyah wa Naqsyabandiyah order. It was the tarekat that played an active role in defending colonialism, which criticized society and the oppression that had been perpetrated by colonialism. In carrying out his defense action, the Sufi order of the Qadiriyah wa Naqsyabandiyah order taught knowledge to his students to fight against colonialism. Fighting colonialism was not easy to go through. It even claimed many lives. Seeing this reality did not diminish the spirit of the tarekat in carrying out their actions as defenders of society in colonialism over colonialism. In this discussion, the authors use the library method by using various related sources in books, journals, and articles. Thus this paper attempts to unravel the problems of Sufism and political resistance and Sufi roles in liberation from colonialism pioneered by the Qadiriyah wa Naqsyabandiyah tarekat.</em></p><p><strong><em> </em></strong></p><p><em>Tulisan ini menjelaskan dan menguraikan tentang bagaimana </em><em>peran tarekat dalam</em><em> perlawanan politik, sufi sebagai agen perubahan dan pembebasan dari kolonialisme dalam tarekat Qadiriyah wa Naqsyabandiyah. Seorang sufi bukanlah orang yang hanya berkutat pada spiritualitas, tetapi juga dengan persoalan sosial dan politik, seperti perlawanan dan pemberontakan terhadap penjajahan kolonial. Dalam melakukan perlawanan tersebut tidak bisa terelepas dari dorongan para tarekat Qadiriyah wa Naqsyabandiyah. Tarekatlah yang sangat berperan aktif dalam melakukan pembelaan dari penjajahan kolonialisme yang mengecam masyarakat dan ketertindasan yang telah dilakukan oleh para kolonialisme. Dalam menjalankan asksi pembelaannya, sufi tarekat Qadiriyah wa Naqsyabandiyah mengajarkan ilmu kepada muridnya untuk berjihad melawan penjajahan. Dalam melawan kolonialisme tidak mudah untuk dilalui, bahkan banyak memakan korban jiwa. Melihat realitas tersebut tidak memudarkan semangat para tarekat dalam menjalankan aksinya sebagai pembela masyarakat dalam penjajahan atas kolonialisme. Dalam pembahasan ini penulis menggunakan metode kepustakaan dengan menggunakan berbagai sumber yang terkait berupa buku, jurnal serta artikel. </em><em>Dengan begitu tulisan ini mencoba untuk menjelaskan bagaimana tasawuf dan perlawanan politik, serta sufi berperan dalam pembebasan dari kolonialisme yang dipelopori oleh tarekat Qadiriyah wa Naqsyabandiyah. </em><em></em></p>
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Anggraini, Reni Dian. "Perlawanan dan Pembebasan Kolonialisme pada Tarekat Qadiriyah wa Naqsyabandiyah (1888-1903)." Islam Transformatif : Journal of Islamic Studies 4, no. 2 (December 31, 2020): 135. http://dx.doi.org/10.30983/it.v4i2.3346.
Full textAbstract:
<p><em>This paper explains and describes how </em><em>tarekat</em><em> and Sufi political resistance as agents of change and liberation from colonialism in the Qadiriyah wa Naqsyabandiyah order. A Sufi is not a person who only dwells on spirituality, but also with social and political problems, such as resistance and rebellion against colonial rule. In carrying out this resistance, it cannot be separated from the encouragement of the Qadiriyah wa Naqsyabandiyah order. It was the tarekat that played an active role in defending colonialism, which criticized society and the oppression that had been perpetrated by colonialism. In carrying out his defense action, the Sufi order of the Qadiriyah wa Naqsyabandiyah order taught knowledge to his students to fight against colonialism. Fighting colonialism was not easy to go through. It even claimed many lives. Seeing this reality did not diminish the spirit of the tarekat in carrying out their actions as defenders of society in colonialism over colonialism. In this discussion, the authors use the library method by using various related sources in books, journals, and articles. Thus this paper attempts to unravel the problems of Sufism and political resistance and Sufi roles in liberation from colonialism pioneered by the Qadiriyah wa Naqsyabandiyah tarekat.</em></p><p><strong><em> </em></strong></p><p><em>Tulisan ini menjelaskan dan menguraikan tentang bagaimana </em><em>peran tarekat dalam</em><em> perlawanan politik, sufi sebagai agen perubahan dan pembebasan dari kolonialisme dalam tarekat Qadiriyah wa Naqsyabandiyah. Seorang sufi bukanlah orang yang hanya berkutat pada spiritualitas, tetapi juga dengan persoalan sosial dan politik, seperti perlawanan dan pemberontakan terhadap penjajahan kolonial. Dalam melakukan perlawanan tersebut tidak bisa terelepas dari dorongan para tarekat Qadiriyah wa Naqsyabandiyah. Tarekatlah yang sangat berperan aktif dalam melakukan pembelaan dari penjajahan kolonialisme yang mengecam masyarakat dan ketertindasan yang telah dilakukan oleh para kolonialisme. Dalam menjalankan asksi pembelaannya, sufi tarekat Qadiriyah wa Naqsyabandiyah mengajarkan ilmu kepada muridnya untuk berjihad melawan penjajahan. Dalam melawan kolonialisme tidak mudah untuk dilalui, bahkan banyak memakan korban jiwa. Melihat realitas tersebut tidak memudarkan semangat para tarekat dalam menjalankan aksinya sebagai pembela masyarakat dalam penjajahan atas kolonialisme. Dalam pembahasan ini penulis menggunakan metode kepustakaan dengan menggunakan berbagai sumber yang terkait berupa buku, jurnal serta artikel. </em><em>Dengan begitu tulisan ini mencoba untuk menjelaskan bagaimana tasawuf dan perlawanan politik, serta sufi berperan dalam pembebasan dari kolonialisme yang dipelopori oleh tarekat Qadiriyah wa Naqsyabandiyah. </em><em></em></p>
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Rajab, Khairunnas. "Methodology of Islamic psychotheraphy in Islamic boarding school Suryalaya Tasik Malaya." Indonesian Journal of Islam and Muslim Societies 4, no. 2 (December 1, 2014): 257. http://dx.doi.org/10.18326/ijims.v4i2.257-289.
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Islamic Psychotherapy is a methodology that is based on the Quran andSunnah. The Quran and Sunnah are sources of knowledge. Islamic psychotherapyprovides solutions to mental disorder. Suryalaya Boarding school hasprovided guidance to patients who are addicted to drugs in order to be recovered.The Islamic psychotherapy model applied at the boarding school is theSufism-based approach. Sufism is a way to get closer to God. Through theapproach, drug-addicted patients can be cured. If the patients realize that Godanswers their prayers through worship, the sense of sinfulness and guiltinesswill gradually disappear. The boarding school has been implementing Islamicpsychotherapy of Qadiriyyah-Naqsyabandiyyah approach. Through the approach,the patients succeeded to be completely recovered. This article attempts toexplain the important roles of the school in treating patients suffering frommental disorder due to misuse of drugs.Psikoterapi Islam adalah sebuah metodologi yang berdasarkan al-Qur’an danal-Sunnah. Al-Qur’an dan al-Sunnah adalah sumber ilmu pengetahuan.Psikoterapi Islam memberikan solusi bagi orang-orang yang mengalamigangguan mental. Pondok Pesantren Suryalaya telah melakukan pembinaan terhadap pasien yang kecanduan narkotika. Model psikoterapi Islam yangditerapkan di pondok pesantren ini adalah psikoterapi dengan pendekatantasawuf. Melalui pendekatan Tasawuf pasien narkotika dapat dipulihkan.Tasawuf adalah upaya seseorang untuk mendekatkan diri kepada Tuhannya.Apabila pasien narkotika menyadari bahwa Allah mengabulkan doa-doa melaluiibadah, maka perasaan berdosa dan bersalah secara bertahap akan hilang.Pondok Pesantren Suryalaya selama ini telah menerapkan sebuah modelpsikoterapi Islam dengan pendekatan thariqat Qadiriyyah-Naqsyabandiyyah.Dengan Thariqat Qadiriyyah-Naqsyabandiyah pasien-pasien narkotika dapatdisembuhkan secara sempurna. Artikel ini berupaya menjelaskan peran pentingPondok Pesantren Suryalaya dalam penyembuhan pasien yang mengalamigangguan mental akibat penyalahgunaan narkotika.
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Firdaus, Firdaus. "Tarekat Qadariyah Wa Naqsabandiyah: Implikasinya Terhadap Kesalehan Sosial." Al-Adyan: Jurnal Studi Lintas Agama 12, no. 2 (January 5, 2018): 55–72. http://dx.doi.org/10.24042/ajsla.v12i2.2109.
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Tarekat Qoodiriyah Naqsyabandiyah atau Thoriqoh Qoodiriyah Naqsyabandiyah adalah perpaduan dari dua buah tharekat besar, yaitu Thariqah Qadiriyah dan Thariqah Naqsabandiyah. Pendiri tarekat baru ini adalah seorang Syekh Sufi besar yang saat itu menjadi Imam Masjid Al-Haram di Makkah al-Mukarramah, Syaikh Ahmad Khatib Ibn Abd.Ghaffar al-Sambasi al-Jawi (w.1878 M.). Dia adalah ulama besar nusantara yang tinggal sampai akhir hayatnya di Makkah. Syaikh Ahmad Khatib adalah mursyid Thariqah Qadiriyah. Kesalehan Sosial merupakan salah satu sendi penting dalam Islam. Kesalehan sosial merupakan aplikasi dari muamalah seseorang yang menjadi salah satu barometer bagi tingkat Kesalehan ritual seseorang. Tarekat Qadiriyah Naqsabandiyah (TQN) merupakan lembaga Sosial keagamaan yang juga mempunyai andil dalam mewujudkan program kesalehan social minimal bagi kelompoknya. Dalam hal ini TQN bersinergi melakukan kedua kesalehan baik ritual maupun social demi mencapai khairu ummah yang diidamkan.
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Suhandi, Suhandi. "Spiritualitas Agama dan Masyarakat Modern (Eksistensi Tarekat Qadiriyah Wa Naqsyabandiyah Di Bandar Lampung)." Al-Adyan: Jurnal Studi Lintas Agama 14, no. 1 (August 24, 2019): 71–94. http://dx.doi.org/10.24042/ajsla.v14i1.4485.
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As a form of increasing tendency for the spirituality of the people, Indonesia has developed a wide range of orders, among which are the Qadiriyah wa naqsyabandiyah (so that they are included in the Muktabarah order). These orders are a combination of two orders (Qadiriyah and Naqsyabandiyah) performed by Sheikh Ahmad Khatib al-Sambasi al-Jawi, The dissemination of the teachings of the Qadiriyah wa Naqsyabandiyah in the Sambas district of West Kalimantan (originally Sheikh Ahmad Khatib al-Sambasi) by his two caliphs, namely Nur al-Din Shaykh of the Philippines and Shaykh Muhammad Sa'ad the original son of Sambas. In Bandar Lampung in particular TQN was held and developed in the Way Halim Bandar Lampung at the Al-Hikmah Boarding Board Foundation led by KH. Muhammad Shobari's father. After doing research using qualitative and quantitative approach (mixed methodes design). research begins with data collection activities and ends with data analysis. In data collection activities are used Quesioner Observation, Interview, documentation and dissemination methods. Once all the required data has been collected, it is analyzed using mixed methodes design. It was further concluded that the pattern of spiritual upliftment was made by the Qadiriyah wan Naqsyabandiyah (TQN) orders led by KH. Muhammad Sobari as chair of the Al-Hikmah Way Halim Bandar Lampung Boarding Foundation is emphasizing on the aspects of fasting and fasting that is practiced on a daily and weekly and monthly basis. In addition, the moral aspect of al-karimah is also a concern that is always taught by KH. Muhammad Sobari, both through the teachings of al-hasanah (in the form of lectures and advice) and through the example of trustworthiness exemplified in everyday life. So the Qadiriyah wan Naqsyabandiyah (TQN) rules are very influential to the spiritual growth of the pilgrims.
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Masduqi, Irwan. "Questioning of Authentication and Epistemology in Tafsir al-Jilani." Analisa 19, no. 1 (June 7, 2012): 83. http://dx.doi.org/10.18784/analisa.v19i1.157.
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<p><em>In this research, the author critically analyzes a biography of Shaikh ‘Abd al-Qadir al-Jilani containing sacred myths. The analyst of sacred myth about ‘Abd al-Qadir al-Jilani is based on the approach of applied anthropology to distinguish between the myths that have positive and negative values for Muslim society. This research then analyzes the authenticity of Tafsir al-Jilani and the epistemology of his inter- pretation. ‘Abd al-Qadir al-Jilani is the founder of Qadiriyah. Qadiriyah doctrines has been widely accepted by traditional Muslim groups in Muslim world, so that the study of Tafsir al-Jilani is very meaningful for the followers of Qadiriyah in particu- lar and the lovers of Quranic studies in general to increase their knowledge about the teachings of ‘Abd al-Qadir al-Jilani.</em></p>
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Kurniawan, Alhafiz. "Manuskrip Al-Ḥikam: Edisi Teks dan Terjemahan." Jumantara: Jurnal Manuskrip Nusantara 9, no. 2 (August 7, 2019): 113. http://dx.doi.org/10.37014/jumantara.v9i2.246.
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Tesis ini mengkaji tentang manuskrip al-Ḥikam al-Aṭāiyyah koleksi Perpustakaan Nasional Republik Indonesia. Teks ini termasuk karya tasawuf dengan tiga bagian, yaitu aforisme, sejumlah surat yang berisi nasihat untuk sahabat atau muridnya, dan munajat kepada Tuhan. Fokus kajian ini terbagi menjadi dua. Pertama kajian filologis yaitu menyajikan edisi teks al-Ḥikam al-Aṭāiyyah yang telah dibersihkan dari kesalahan dan diterjemahkan sehingga kandungan dan keunikan teks salinan al-Ḥikam dapat diketahui oleh masyarakat luas. Kedua secara etnografis, yaitu pelisanan teks al-Ḥikam yang digunakan sebagai penyebaran nilai-nilai sufisme di masyarakat miskin perkotaan yang sangat kompleks, khususnya masyarakat industri pelabuhan di Cilincing, Jakarta Utara. Pelisanan teks al-Ḥikam sebagai teks sufisme yang berkembang dalam tradisi Syadziliyyah dapat digunakan oleh pendukung tradisi Qadiriyyah-Naqsyabandiyyah. Pelisanan teks al-Ḥikam ini lazimnya dilakukan di dalam pesantren, majelis taklim di aula maupun di masjid, atau kafe dengan jamaah yang terdiri atas masyarakat kelas menengah perkotaan, tetapi di masyarakat miskin industri pelabuhan di Jakarta Utara. Pelisanan secara intensif teks al-Ḥikam merupakan salah satu cara ekspresi sufisme yang diambil pendukung tarekat Qadiriyyah-Naqsyabandiyyah untuk menghadapi situasi sosial tertentu.
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Nugroho, Ischak Suryo. "NILAI-NILAI PENDIDIKAN ISLAM DALAM TAREKAT QADIRIYAH." Jurnal Penelitian Agama 20, no. 1 (July 31, 2019): 122–41. http://dx.doi.org/10.24090/jpa.v20i1.2019.pp122-41.
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Islamic education is not only focussed on physical problems such as cognitive but also on spiritualilty which the mind’s ability that is build in tasawuf by tarekat way. Qadiriyah is a taken from the name of its founder Abd. Al-Qadir Jilani who is popular with Syekh Abd. Al-Qadir Jilani Al-Ghawsts atau Quthb Auliya. Syeikh Abd. Al-Qadir is athe founder of spiritual which is masive and organized well. Before Syeikh Abd. Al-Qadir Jilani, Islamic spiritual is individual and not well-organized. According to Al Sya’rani, the form and characteristic of Tarekat Syaikh Abd. Al-Qadir is tauhid . The way to achieve the syariat is by spritual and mental activities. The Syaikh Abd. Al-Qadir Al-Jilani always emphasizes on purificstion from the men’s desire. Some of the lessons are taubat, zuhud, tawakal, syukur, ridha and honest.
Key Words : Islamic Education, Tarekat, Qadiriyah
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SHOHEH, MUHAMMAD. "FUTUH AL-ASRAR FI FADHAIL AT-TAHLIL WA AL-ADZKAR KARYA SYAIKH 'ABDULLAH BIN 'ABD AL-QAHHAR AL-JAWI AL-BANTANI." ALQALAM 28, no. 2 (August 31, 2011): 279. http://dx.doi.org/10.32678/alqalam.v28i2.1059.
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Researches on Nusantara 'Ulama's works-including Banten 'Ulama's works-are scarcely found. if we seriously observe, a number of their works, especially old manuscripts, are more than those of having been researched, published, and informed to the wider sodery. This research aims at studying a Banten 'Ulama's work of the eighteenth century well-kept in the National Library of Indonesia entitled Futuh al-Asrar Ji Fadhail at-Tahlil wa al-Adzkar (FAFA).
This manuscript is a copy of Syaikh 'Abdul Wahhab bin 'Abdul Ghani's work copied by Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani in Mecca. This text is written to explain the virtue of tahlil and zikir in order that his tarekat disciples obtain an easiness in bringing himself nearer to the God, both when he is alone (sirr) and when he is in busy condition (Jahr). Meanwhile, the motive of Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani in copying the text is to prove that the geneology of the Qadiriya Tarekat he inisiates is legal and is directly attached to the Sheikh of Qadiriya Tarekat in Madina when he studied in Mecca during three years. Through this legitimate license and inisiation, he then spread out this tarekat to the Sultan of Banten when he returned to his fatherland. It seems that the existence of this manuscript strengthen the evidence of the existence and the influence of Qadariya Tarekat in the Banten Sultanate in the eighteenth century. And this FAFTA text becomes the initial source to know the genesis of inisiation of Qadariya Tarekat which is obtained by Syaikh 'Abdullah bin 'Abd al-Qahhar al-Bantani who then became the reliant 'Ulama' of Sultan Abu Nasr Zainal Asyiqin (1753-1777).
Key Words: Zikir, Qadiriya Tarekat, Banten Sultanate of the-18th century.
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Munandar, Siswoyo Aris, Sigit Susanto, and Wahyu Nugroho. "TAREKAT QADIRIYAH WA NAQSABANDIYAH TERHADAP KESALEHAN SOSIAL MASYARAKAT DUSUN GEMUTRI SUKOHARJO SLEMAN." Jurnal Studi Agama dan Masyarakat 16, no. 1 (June 29, 2020): 35–51. http://dx.doi.org/10.23971/jsam.v16i1.1833.
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This study was based on a case study on the era challenges that began to erode spiritual and social aspects of the society. Sufism through thariqah offers an increase in morality /ethics. Thariqah was believed as one of media for social change in boosting morality / ethics. The main reason that thariqah as one of media for social change was that thariqah taught the improvement and burdened of individual morals. The research questions were: (1) what is the role of Qadiriyah and Naqsabandiyah thariqahs in people’s spiritual life? (2) what is the role of Qadiriyah and Naqsabandiyah thariqahs in maintaining the people’s social religiosity? The study used field research, namely by digging field data and observing directly. The purpose of this study was to describe the role of Qadiriyah and Naqsabandiyah Thariqah on the people’s social religiosity of Gemutri villagers. The findings revealed that the role of thariqah was to promote spirituality, and to teach noble morals. Increasing spirituality and moral teaching made Gemutri residents as individuals who love each other, do good deeds, be fair, maintain brotherhood, uphold the truth, and help each other. The individual character, according to Abdul Azhim, was the realm of social religiosity.
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Suriadi, Suriadi. "PENDIDIKAN SUFISTIK TAREKAT QADIRIYYAH WA NAQSYABANDIYYAH (Kajian atas Pemikiran Ahmad Khatib Sambas)." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 2 (January 12, 2018): 263. http://dx.doi.org/10.18592/khazanah.v15i2.1899.
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Artikel ini mencoba membahas, secara konseptual, bahwa dalam pendidikan sufistik, dapat mengambil perannya untuk menjawab tantangan-tantangan toleransi mutakhir akibat pengaruh globalisasi saat ini. Melalui tarekat menjadi medium atau cara yang harus ditempuh seorang salik (orang yang meniti kehidupan sufistik), dalam rangka membersihkan jiwanya sehingga dapat mendekatkan diri kepada Allah. Tarekat Qadiriyah wa Naqsabandiyah (TQN) telah memainkan peranan yang amat penting dalam sejarah Islam. Bahkan hingga kini sangat berpengaruh terhadap keberagaman muslimin di Indonesia. Seperti terlihat dari namanya, tarekat tersebut gabungan dari dua ajaran tarekat yang telah lama berkembang di Nusantara, yakni Qadiriyah dan Naqsabandiyah. Penggabungan dari keduanya dilakukan oleh seorang sufi asal Sambas yakni Ahmad Khatib Sambas.
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Fatmawati, Fatmawati. "FUNGSI TASAWUF TERHADAP PEMBENTUKAN AKHLAK (ETIKA) KERJA:Studi pada Murid Tarekat Qadiriyah Naqsyabandiyah di Kota Pontianak Kalimantan Barat." Jurnal THEOLOGIA 24, no. 2 (March 2, 2016): 115–38. http://dx.doi.org/10.21580/teo.2013.24.2.330.
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Abstract: Every adult male who works with various types of background work is a form of responsibility to provide for his family members . Observing one's work activities , this study analyzed the work activities on college institutes followers of Qadiriyah Naqsyabandiyah (QN) in Pontianak city. The research analyzes using perspective of Sociology of Religion , how functions can Sufism moral formation (ethics ) working his followers . Furthermore, this study used a qualitative approach comes with a descriptive method. Networking research data using the snowball technique in college institutes informant followers of Qadiriyah Naqsyabandiyah As-Salam and An-Nuur in Pontianak city QN flow assuming a more dominant in Pontianak. The next stage of data were analyzed using qualitative analysis. The results of the research—stageportrait of detainees practice Sufism by iḥsān; students were guided by mursyid (teacher like procession allegiance) and remembrance procession done consistently implications for morality (ethics) work has a spiritual dimension and Islamic values. Morality (ethics) refers to the working properties such as the nature of the Prophet Muhammad,ṣiddiq (right ), amanah (trust), faṭanah (intelligence) and tablīgh (sermons/promotion) which is still relevant today. When performing work activities of Qadiriyah Naqsyabandiyah (QN)followersfeel have the power within themselves so that they always feel to be watched. They are careful in their work and always maintain appropriate behavior Islamic morality . Abstrak: Setiap laki-laki dewasa yang bekerja dengan berbagai latar belakang jenis pekerjaan adalah sebagai bentuk tanggung jawabnya untuk memberi nafkah anggota keluarga¬nya. Mencermati aktivitas kerja seseorang, kajian ini meng¬analisis aktivitas kerja pada pengikut perguruan tarekat Qadiriyah Naqsyabandiyah (QN) di kota Pontianak. Adapun pisau analisis penelitian menggunakan persfektif Sosiologi Agama, bagimana fungsi tasawuf dapat pembentukan akhlak (etika) kerja para pengikutnya. Selanjutnya penelitian ini menggunakan pendekatan kualitatif dilengkapi dengan metode deskriptif. Penjaringan data penelitian ini meng¬gunakan teknik snow ball yakni pada informan pengikut perguruan tarekat Qadiriyah Naqsyabandiyah As-Salam dan An-Nuur di kota Pontianak dengan asumsi aliran QN lebih dominan di Pontianak. Tahapan selanjutnya data dianalisis dengan menggunakan analisis kualitatif. Hasil penelitian mengambarkan tahapan-tahahan pengamalan tasawuf oleh ikhsan/murid yang dibimbing oleh mursyid/guru seperti prosesi bai’at (ikrar) dan prosesi zikir yang dilakukan secara konsisten berimplikasi pada akhlak (etika) kerja yang mempunyai dimensi spiritual dan nilai-nilai Islami. Akhlak (etika) kerja merujuk sifat-sifat Nabi Muhammad Saw seperti sifat ṣiddiq(benar), amanah (tangungjawab), faṭanah (kecerdasan) dan tablīgh (promosi) yang masih relevan hingga kini. Ketika melakukan aktivitas kerja para pengikut QN merasa mempunyai kekuatan spiritualdi dalam dirinya, yakni merasa selalu ada yang mengawasi. Mereka berhati-hati dalam bekerja dan selalu menjaga perilakunya sesuai akhlak Islami. Keywords: tasawuf, tarekat, akhlak, etika.
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Danusiri, Danusiri. "Growing up the Religious Potential from Religious Community of Qadiriyah wa Naqsyabandiyah Dawe Kudus." Analisa 19, no. 1 (June 7, 2012): 27. http://dx.doi.org/10.18784/analisa.v19i1.153.
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<p><em>This research focused on the congregation of the Qadiriyah wa Naqsyabandiyah in Piji, Dawe, Kudus, particularly on how they make any effort to make their potentials of religious observance can maximally grow. In order to find out their efforts, the writer applied participatory observation and was involved in their daily lives. The data were then organized in certain way according to the theme previously deter- mined. In order to achieve the maximum of religious observance which they call as wu</em>ṣ<em>ūl dan wilāyah, the congregation of Qadiriyah wa Naqsyabandiyah use a series of rituals namely baiat (allegiance), zikir (remembrance), khataman ratib (complet- ing ratib), muraqabah, khalwat (seclusion), fida’, manaqib, and performing pilgrim- age to the grave of wali (muslim saints).</em></p>
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Mashar, Aly. "GENEALOGI DAN PENYEBARAN THARIQAH QADIRIYAH WA NAQSHABANDIYAH DI JAWA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 13, no. 2 (November 15, 2016): 233. http://dx.doi.org/10.22515/ajpif.v13i2.75.
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This article investigates the geneology and spread of Thariqah Qadiriyah wa Naqshabandiyah in Java. Based on the previous literatures (Dhofier, Martin van Bruinessen, Zulkifli, and Mulyati), it was found out that in Java the genealogy of the thariqah formed by Syekh Ahmad Khatib Sambas directed to the three primary khalifah, i.e. Syekh Abdul Karim Banten, Syekh Ahmad Thalhah Cirebon, and Syekh Muhammad Hasbullah Madura, then spread out across Java Island through the four centers (on 1970s), such as Suryalaya, Rejoso, Mranggen, and Pangentongan. However, the writer found out that there were four khalifahs, including Syekhona Kholil Bangkalan Madura; with the nine dissemination centers (in 1970s) including Berjan Purworejo, Sawah Pulo Surabaya, Cukir Jombang, Kencong Kediri, and Dawe Kudus.
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Bilad, Cecep Zakarias El, and Dony Apriatama. "Terapi Dzikir Tarekat Qadiriyah Naqsyabandiyah dalam Peningkatan Kecerdasan Emosional." ESOTERIK 6, no. 2 (December 18, 2020): 179. http://dx.doi.org/10.21043/esoterik.v6i2.8627.
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<p class="06IsiAbstrak">The remembrance (<em>dzikr</em>) is believed to have a therapeutic effect on human’s psychiatric condition. In the Islamic tradition, Sufi scholars have long used it as the therapy for increasing their students’ quality of the soul. The immaterial part of human being is believed to be the source of human behaviours, which means their quality of behaviour depends on that of their spiritual condition. In the perspective of modern psychology, the talk of human’s behavioural quality is closely related to the concept of emotional intelligence. It can be assumed therefore that the <em>dzikr</em> therapy can have positive affects on the emotional intelligence. This study seeks to prove the assumption. Located in Palangka Raya, Central Kalimantan, it is conducted to the students of Pondok Dzikir Miftahus Sudur and takes the Tarekat Qadiriyah Naqsyabandiyah’s ways of dzikr as the method of theraphy. The theraphy is given intensively for four weeks and the result proves that it can significantly increase their emotional intelligence.</p>
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Azka Fahriza, Muhammad. "Tarekat dan Kultur Perlawanan Islam Indonesia." SIASAT 3, no. 2 (July 16, 2019): 46–50. http://dx.doi.org/10.33258/siasat.v1i2.10.
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Penelitian ini mengenai tarekat dan kultur perlawanan Islam Indonesia. Dalam sejarah Indonesia sendiri, kita mengenal peristiwa pemberontakann petani di Cilegon Banten pada 1888 yang dipelopori oleh murid-murid Syaikh Abdul Karim, murid utama pendiri tarekat Qadiriyyah Naqsabandiyyah, Syekh Ahmad Katib Sambas. Kemunduran tarekat sebagai lawan tangguh dari kolonialismu juga dipicu oleh sikap para ulama sendiri. Perpindahan penjajah dari Belanda ke Jepang barangkali menjadi penanda paling jelas di sini. Kebijakan politk Pemerintah Pendudukan Jepang yang merangkul para kiai di Jawa, misalnya sukses memadamkan semangat anti kolonial.
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Hayunira, Sasadara, and Agus Supriatna. "Ajaran Tarekat Qadiriyyah Dan Naqsabandiyyah Dalam Naskah "Tarekat" Koleksi Museum Geusan Ulun Sumedang." Jurnal Lektur Keagamaan 18, no. 1 (June 30, 2020): 223–49. http://dx.doi.org/10.31291/jlk.v18i1.612.
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Masduki, Masduki, Toni Hartono, and Imron Rosidi. "Harmoni Lingkungan di Dunia Tarekat Qadiriyah wa Naqsabandiyah Desa Lalang Tanjung, Riau." Al-Tahrir: Jurnal Pemikiran Islam 17, no. 2 (November 22, 2017): 289. http://dx.doi.org/10.21154/altahrir.v17i2.1062.
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Abstract: The ecological crisis has caused destructions such as global warming, forest fires, droughts, floods, erosion, and pollution. It encourages people, including the tarekat followers, to make efforts to improve or harmonize ecology. This article describes the ecological harmony among the followers of Qadiriyah wa Naqsabandiyah in Lalang Tanjung, Riau. A qualitative method was employed in this study because it is considered more appropriate to describe the ecological harmony phenomenon among the tarekat followers. An important finding of this research is that the concern of Qadiriyah wa Naqsabandiyah followers in Lalang Tanjung on the ecology has long been practiced for a long time. They believe that religion basically teaches its people to preserve nature. The ecological harmony practiced by the tarekat followers is influenced by the spirituality of religion and the local wisdom in which they live and grow. They put forward four concepts in protecting the ecology, namely tree, sanitation, water, and forest/garden. These concepts inform about the Tarekat followers’ behavior and meaning behind it. These four concepts have become their ecological harmony philosophy.الملخص: وقد سببت الأزمة البيئية في العديد من الكوارث الضارة مثل الاحترار العالمي وحرائق الغابات وحالات الجفاف والفيضانات والتحات والتلوث. شجعت هذه الحالة العديد من الأطراف على بذل الجهود لتحسين البيئة أو تنسيقها، بما في ذلك من قبل أتباع الطرق الصوفية. توضح هذه المقالة الانسجام البيئي وسط أتباع الطريقة القادرية والنقشباندية لالانغ تانجونغ، رياو. ويتم استخدام المدخل النوعي في هذه الدراسة لأنه يعتبر أكثر ملاءمة لوصف ظاهرة الانسجام البيئي بين أتباع هذه الطريقة الصوفية. ومن النتائج الهامة التي توصل إليها هذا البحث أن رعاية أتباع الطريقة القادرية والنقشباندية لالانج تانجونج تجاه البيئة قد تم القيام بها منذ فترة طويلة. وهم يعتقدون أن الدين يعلم معتنقيه أساسا للحفاظ على الطبيعة. وانسجام البيئة التي يقوم بها أتباع هذه الطريقة يتأثر روحانية الدين والحكمة المحلية التي تعيش فيها الجماعة. قدّم أتباع الطريقة القادرية والنقشباندية لالانغ تانجونج أربعة مفاهيم في حماية البيئة. المفاهيم الأربعة هي مفهوم الشجرة والصرف الصحي والمياه والغابات / الحديقة. في كل من هذه المفاهيم هناك مذهب السلوك والمعنى الذي يصبح فلسفة الانسجام البيئي لهذه الجماعة.Abstrak: Krisis lingkungan telah menyebabkan bencana yang merugikan banyak pihak, seperti pemanasan global, kebakaran hutan, kekeringan, banjir, erosi, dan polusi. Hal tersebut mendorong banyak pihak untuk melakukan upaya perbaikan atau harmonisasi terhadap lingkungan, termasuk oleh para pengikut tarekat. Artikel ini menjelaskan tentang harmoni lingkungan di kalangan pengikut tarekat Qadiriyah wa Naqsabandiyah Lalang Tanjung, Riau. Penelitian ini menggunakan metode kualitatif karena dipandang lebih sesuai untuk mendeskripsikan fenomena harmoni lingkungan di kalangan pengikut tarekat. Temuan penting penelitian ini adalah bahwa kepedulian pengikut tarekat Qadiriyah wa Naqsabandiyah Lalang Tanjung terhadap lingkungan telah lama dilakukan. Mereka meyakini bahwa agama pada dasarnya mengajarkan umatnya untuk menjaga kelestarian alam. Harmoni lingkungan yang dilakukan oleh pengikut tarekat dipengaruhi oleh spiritualitas agama dan kearifan lokal di mana tarekat itu hidup dan berkembang. Pengikut tarekat Qadiriyah wa Naqsabandiyah Lalang Tanjung mengedepankan empat konsep dalam menjaga lingkungan. Keempat konsep tersebut adalah konsep tentang pohon, sanitasi, air, dan hutan/kebun. Di setiap konsep tersebut terkandung ajaran tentang perilaku dan makna yang menjadi filosofi harmoni lingkungan mereka.
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Masduki, Masduki, Toni Hartono, and Imron Rosidi. "The Tradition of Tarekat Qadiriyah wa Naqsabandiyah in Pekanbaru, Riau." KALAM 12, no. 1 (July 3, 2018): 43. http://dx.doi.org/10.24042/klm.v12i1.1896.
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Munandar, Siswoyo Aris. "Gerakan Sosial dan Filantropi Tarekat Qadiriyah wa Naqsyabandiyah di Indonesia." NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam 17, no. 2 (December 10, 2020): 149. http://dx.doi.org/10.19105/nuansa.v17i2.3033.
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Rusydati Khaerani, Izzah Faizah Siti, and Yuyun Nurlaen. "Makna Simbolik Zikir Pada Jemaah Tarekat Qadiriyah Naqsabandiyah (Studi Kasus Pada Jemaah Tarekat Naqsabandiyah di Pondok Pesantren Sirnarasa Ciamis)." Jurnal Studi Agama dan Masyarakat 15, no. 2 (December 30, 2019): 87–97. http://dx.doi.org/10.23971/jsam.v15i2.1331.
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This paper discusses symbolic meaning of the ritual of zikir in the Qadiriyah Naqsabandiyah followers (TQN) in Sirnarasa Ciamis “. This research uses a case study method assisted with a symbolic interactional approach. The focus of his study is the followers of the Qadiriyah Naqsabandiyah (TQN) who have been practicing zikir for more than 3 years. The results of the study found the symbolic meaning of zikir as follows (1) There is no space for immersion in worldly affairs because the essence of each work is part of zikir to Allah 2). Zikir is a blessing of God, for ordinary people enjoying zikir is sought, in order to feel the temporary in his life. 3). This pleasure creates a peace of mind, because people who always do zikir are believed to be always remembered by God, forgiven of sin, always have hope that every prayer is accpeted, the most important part of zikr is to feel knowing Allah. This is reflected by always loving kindness (jȃr al-khair), softening hearts, and miftah al ghaib (be opened things that we do not know yet).
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Turmudi, Endang. "The Tarekat Qadiriyah Wa Naqsyabandiyah in East Java and Islamic Politics in Indonesia." Asian Journal of Social Science 26, no. 2 (1998): 65–84. http://dx.doi.org/10.1163/030382498x00166.
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AbstractThis article explores the political aspects of Islamic parties in Jombang, East Java. The issue came about during the controversy arising out of the defection of the leader of the Tarekat Qadiriyah Wa Naqsyabandiyah, an Islamic order, prior to the 1977 general election. It raised questions as to the political orientation of Islamic groups in Indonesia during the 1970s and 1980s.
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Latif, Mukhlis, and Muh Ilham Usman. "POTRET ORGANISASI TAREKAT DAN DINAMIKANYA DI SULAWESI BARAT." Al-Qalam 26, no. 2 (November 2, 2020): 295. http://dx.doi.org/10.31969/alq.v26i2.861.
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<p class="06AbstrakIndonesia">Tulisan ini menyajikan hasil penelitian tentang potret organisasi tarekat dan dinamikanya di Sulawesi Barat. Penelitian ini menggunakan metode kualitatif deskriptif untuk mendeskripsikan sejarah muncul dan perkembangan tarekat di Sulawesi Barat, dengan melacak perkembangan tarekat Qadiriyah dan Naqsyabandiyah sebagai lokus pengamatan. Data dikumpulkan dengan metode wawancara, dan observasi, serta melaksanakan <em>Focus Group Discussion</em> (FGD) di Majene. Teori tarekat dipilih sebagai pisau analisis untuk mengungkap makna sejarah dan asal mula tarekat berada di wilayah Sulawesi Barat. Penelitian dilakukan mulai dari Maret s/d Oktober 2019. Hasil kajian menemukan bahwa genealogi tarekat Qadiriyah di Sulawesi Barat diperkenalkan oleh Annangguru (Kyai) Haji Muhammad Saleh dari jalur Syekh Alwi bin al-Makky di Makkah al-Mukarramah, bukan berasal dari jalur Syekh Yusuf al-Makassary. Sedangkan tarekat Naqsyabandiyah Khalidiyah diperkenalkan oleh Syekh Abdurahman Qadir dari jalur Syekh Jalaluddin, Syekh Jalaluddin berbaiat ke Syekh Ali Ridha di Jabal Abu Qubaish. Penelitian ini juga melihat bahwa silsilah atau jalur tarekat menjadi hal yang urgen dalam mengukur tarekat yang berada di Sulawesi Barat adalah <em>mu’tabarah</em> dan <em>ghairu mu’tabarah</em> dalam dunia Islam.</p>
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Adlina, Atika Ulfia. "Mystical Experience from Religious Community of Qadiriyah wa Naqsyabandiyah Dawe Kudus." Analisa 19, no. 1 (June 7, 2012): 37. http://dx.doi.org/10.18784/analisa.v19i1.154.
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<p><em>The research aimed to know: 1. Ahwal (mystical experience) experienced by followers of Tarekat Qadiriyah wa Naqsyabandiyah in Piji, Dawe, Kudus; 2. The correlation between suluk and their kinds of ahwal; and 3. The different intensity of ahwal for the followers in each stage of the tarekat. This was a field reserch which used purpo- sive sampling tehnique. The data were then analysed qualitatively and phenomeno- logically. The findings of the research showed that there were some factors motivated people to join the Tarekat: the intention to be close to God, preparing themselves for death, charismatic figure, etc. Secondly, the classification of the mystical experi- ences was adjusted with the lataif dzikir stages, they were laţîfah al-qalb, laţîfah ar- rûh, laţîfah as-sirr, laţîfah khafiy, laţîfah akhfa, laţîfah an-nafsi dan laţîfah al-qâlib. There were same ahwal experienced by the followers in some stages. Therefore, it was concluded that there was a relationship between suluk and ahwal experienced by the followers of the tarekat in Piji Dawe Kudus.</em></p>
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Hafil, Ach Shodiqil. "KOMUNIKASI AGAMA DAN BUDAYA (Studi atas Budaya Kompolan Sabellesen Berdhikir Tarekat Qadiriyah Naqshabandiyah di Bluto Sumenep Madura)." al-Balagh : Jurnal Dakwah dan Komunikasi 1, no. 2 (December 24, 2016): 161. http://dx.doi.org/10.22515/balagh.v1i2.350.
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The study discusses the types of religious and cultural communication of Kompolan Sabellesen ritual implementing dhikir khataman Tarekat Qadiriyah Nashabandiyah, and how the people in Bluto village mean the values of sufistic proselytizing internalized in Kompolan Sabellesen. The research is a case study with qualitative approach based on anthropological study. The analysis uses the symbolic interpretative madzhab. The result of the study shows that Kompolan Sabellesen has a very important role in the dynamic life of people in Madura. The collaboration of religious and cultural teaching becomes one unity that influences the way how the people view their religion and socialize its religious teaching in the society. Kompolan Sebellesen is a communication medium of religion and culture packed in religious rite collaborated with cultural practices as a means of strengthening Islamic brotherhood to create harmonic and humanitarian society. Moreover, by contemplating dhikir khataman Tarekat Qadiriyah Naqshabandiyah in Kompolan Sabellesen, they feel positive energy that results peace and happiness. In order to get the blessing of sufistic values, they usually use pure water that has been recited some prayers to drink as the manifestation of sacredness in profanity. Thus, the existence of Kompolan Sabellesen should be maintained as mediation and meditation media in approaching the God by using sufistic values internalized in cultural rite.
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Taufik, Zulfan, and Muhammad Taufik. "Mediated Tarekat Qadiriyah wa Naqshabandiyah in the Digital Era: An Ethnographic Overview." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (May 29, 2021): 35. http://dx.doi.org/10.14421/esensia.v22i1.2511.
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This article examines how Tarekat Qadiriyah wa Naqshabandiyah (TQN) utilizes online media to strengthen its existence. As an integral part of the Islamic revival in Indonesia, Sufi orders (tarekat) are facing remarkable challenges and opportunities in maintaining their existence in the digital era. Nevertheless, previous studies observed Sufi orders as a traditional community that would be exterminated by the pace of modernization and globalization. This article argues that Sufi orders may survive in the internet of things era, contrary to preceding discourses. Based on ethnography research, both online and offline, the authors found out that the vitality of the Sufi order can adapt, develop, and innovate using online media. TQN's use of online media through various platforms proves Sufi order’s adaptive efforts to the internet-based era. TQN’s online media provide informations on Islamic and Sufism teachings, news, schedule of activities, and fundraising. Even though TQN members’ being active in cyber-Islamic environments, they resist online asceticism thus leverage the vertical-personal obedience, conservative authorities, and sacred rituals. These practices done by TQN members illuminate its identity as an authentic online sufism. Premises shown in this paper may enrich the scope of study within the relationship of Sufi orders and Islamic-cyber environment, especially in Indonesian context.
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Jamaludin, Jamaludin, Solihah Sari Rahayu, and Muhamad Dani Somantri. "Religious Awareness and Ritual Practices in The Tarekat Qadiriyah wa Naqsyabandiyah Suryalaya." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 295–317. http://dx.doi.org/10.15642/islamica.2021.15.2.295-317.
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This article seeks to reveal the religious experiences of the members of the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in Suryalaya, Tasikmalaya, West Java. Using a phenomenological approach, this article finds that TQN followers exhibit religious awareness and obedience to legal norms, reflected in various ritual practices, such as dhikr (remembrance), khataman (completing the reading of the Qur’ān), manakiban (reciting the saint’s hagiography), riyāḍah (spiritual exercises), tawassul (mediating), and ḥajj (pilgrimage). The religious awareness is built upon the belief in achieving good morality as the attribute of a perfect man (insān kāmil). The socio-structural diversity of the TQN community in social life is manifested in the complexity of hierarchies involved in the tarekat system: murshid (spiritual leader); representatives of talqīn which include intellectuals/modernist, ulama/ traditionalist, scholar/neo-traditionalist; preachers from the realms of pesantren, university, and politics. This article argues that the relationship between different hierarchies of membership in the TQN with regard to religious awareness is based on the understanding of the tarekat teaching provided by the spiritual leader.
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Yusuf, Mohammad Yasin. "PENINGKATAN ESQ (EMOTIONAL-SPIRITUAL QUOTIENT) MELALUI TAREKAT QODIRIYAH WA NAQSABANDIYAH DI PONDOK PESANTREN MIFTAHUL HUDA MALANG." Al-Qalam 21, no. 2 (January 10, 2016): 263. http://dx.doi.org/10.31969/alq.v21i2.233.
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<p>Saat ini masyarakat telah berada di zaman modern. Nilai, norma dan ajaran agama dalam kehidupan<br />masyarakat modern semakin memudar, dan diganti oleh pola hidup materialis serta penghambaan diri<br />kepada kebendaan untuk mencapai kepuasan keduniaanya semata. Dari sinilah maka perlu digagas<br />adanya konsep untuk menyeimbangkan antara kebutuhan duniawi dan kebutuhan ukhrowi melalui<br />peningkatan ESQ (Emotional-Spiritual Quotient) dengan salah satu caranya melalui pengamalan<br />Tarekat Qadiriyah wa Naqsyabandiyah sebagaimana yang dilakukan di Pondok Pesantren Miftahul Huda<br />Malang. Penulisan artikel ini dilakukan melalui penelitian lapangan (field research) dengan model studi<br />kasus yang menggunakan metode deskriptif dan dengan pendekatan kualitatif. Dari penelitian yang<br />penulis lakukan diketahui bahwa dampak yang di timbulkan dari pengamalan Tarekat Qadiriyah wa<br />Naqsyabandiyah di Pondok Pesantren Miftahul Huda Malang ini adalah terbentuknya akhlak Takhalli<br />(membersihkan diri dari sifat-sifat tercela), Tahalli (menghiasi diri dari sifat-sifat yang terpuji), dan Tajalli<br />(mencapai insan kamil). Dengan terbentuknya akhlak tersebut, seseorang akan mempunyai kecerdasan<br />dalam melakukan hubungan dengan dirinya sendiri, hubungan dengan orang lain, lingkungan sosial,<br />lingkungan sekitarnya dan semua itu didasari atas dasar nilai Ilahiyah. Hal inilah yang sebenarnya dapat<br />di jadikan sebagai upaya dalam peningkatan ESQ (Emotional-Spiritual Quotient) masyarakat muslim<br />di era modern.</p>
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Iswahyudi. "The Development of the Tarekat among the Madurese Population until the Beginning of the 20th Century." Britain International of Humanities and Social Sciences (BIoHS) Journal 3, no. 2 (June 18, 2021): 291–301. http://dx.doi.org/10.33258/biohs.v3i2.451.
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In its development, the number of tarekat found in Madura was three, namely the tarekat Qadiriyah, the tarekat Qadiriyah Wa Naqshabandiyah, and the tarekat Tijaniyah. In addition, the tarekat Syatariyah, which had a lot of contact with the traditions of the local Madurese community, had also been influential, even though it was not so big. In this case it is known that starting from the development of the performing arts among the Madurese population called rateb, or from the Arabic language ratib which is similar to the debus performances in Banten and Aceh, there is a strong suspicion that the tarekat Samaniyah has also developed in Madura since the 18th century. In its journey, the popularity of the tarekat Sammaniyah, especially in Madura, was replaced by the Qadariyah wa Naqsabandiyah. This tarekat in its development has replaced the fame of the tarekat Sammaniyah in the archipelago. The description from the sketch shows that in reality, we are often faced with local Islamic sketches, in the form of rituals, such as tarekat, tahlilan, salvation, and so on. The approaches used to telescope this are textual-contextual and structural-functional approaches. From the analysis, it is found that the patterns of understanding and attitudes of the majority of rural communities, especially Madurese, practice Islamic teachings in the form of rituals that are independent, walk alone, without recognizing the relationship between students and sheikhs or murshids.
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Hadi, Muhammad Khoirul. "PERBUATAN MANUSIA DALAM PANDANGAN HADIS TELAAH PEMIKIRAN HADIS DALAM PANDANGAN MUHAMMAD Al-GHAZALI." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 1 (June 29, 2019): 72. http://dx.doi.org/10.18592/jiiu.v18i1.3012.
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This study is a research-based research is research library which starts from understanding the traditions relating to human actions, in this case the actions of people who exist in the understanding of the traditions of the prophet were analyzed using Matan pendektan and critical theory ala Muhammad al-Ghazalii, the da two important questions in this study, the first of how the views of Muhammad al-Ghazali against the traditions of the human actions in relation to understanding jabariyyah and Qadariyyah, both how the biography of the life of Muhammad al-Ghazali al.hasil of this study is, first that Muhammad al-Ghazali criticized traditions of human actions according to the jabriyyah and feed space impartial understanding with a view Qadiriyyah. Both figures dalah know boigrafi Muhammad al-Ghazali, sebgai contemporary thinkers capable hadith in Muslim world.
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Dani Somantri, Muhamad, and Dahwadin Dahwadin. "THE MESSAGE OF RELIGIOUS MODERATION IN TANBIH QADIRIYAH NAQSYABANDIYAH (TQN) PONDOK PESANTREN SURYALAYA." Teosofia 8, no. 1 (March 26, 2020): 51. http://dx.doi.org/10.21580/tos.v8i1.4404.
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<p><em>Lately contradictory attitude toward a variety of social maturity often practiced in religious life, state and nation. Characterized by increasing the ideology of intolerance, claims of truth, apathy, radicalism, terrorism, and violence, racial background which would almost the stability of national unity of Indonesian. Efforts to push the level of socio-religious intolerance becomes the collective responsibility, one through the strengthening of research-based schools of religious moderation both theoretical and practical.</em></p><p><em>The significance of this study is to track messages of religious moderation contained in the manuscript Tanbih TQN Boarding School Suryalaya Tasikmalaya. Type a descriptive qualitative research methodology to approach the content analysis study (content analysis) to the data source.</em></p><em>The research found that the manuscript is a testament mursyid Tanbih Sheikh Abdullah Mubarak bin Nur Muhammad (Abah Sepuh) to all the brothers TQN Suryalaya. To obtain the inner and outer happiness and safety of life hereafter in accordance with the purpose bertarekat, then the text Tanbih true not only seen as sakralitas to be read and heard in every activity TQN Boarding School Suryalaya brothers, but also must be realized in the social life. Because the script Tanbih containing messages of religious moderation in the life of the nation which includes: (1) harmonization of the relationship between religion and state; (2) an attitude of respect and appreciate people who are older (seniority); (3) mutual compassion in the form of mentoring, guiding, and advising the kindness to younger (junioritas); (4) humility to an equal; (5) always put the collective interest above the interests of individual / group; (6) the attitude of generous, virtuous, and warm-hearted towards the poor; and (7) maintain the environment so maintained continuity.</em>
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Fuhaidah, Ulya. "Tariqa and Philanthrophy : The Study of Tariqa Qadiriyah Naqsyabandiyyah Movement in Kuala Tungkal, Jambi." Insaniyat: Journal of Islam and Humanities 3, no. 1 (December 3, 2018): 29–46. http://dx.doi.org/10.15408/insaniyat.v3i1.7509.
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The emergence of tariqa movements in the Indonesian Archipelago occurred at the same time of the expanding network of ulama who studied at the holy land, Mecca. One of tariqas that has existed as the result of the spreading of such ulama network is the Tariqa Qadiriyah Naqsyabandiyah. This is one of the tariqas that is considered legitimated and followed by thousands of people in Indonesia, including people of Jambi. Yet the development of this tariqa in Jambi, in which its follower has gradually increased since the 1990s, is less exposed. Followers of tariqa have practiced not only religious and ritual gathering, zikr, but also engaged in philanthropic events which risen hundreds of millions of funds. Such philanthropic events had significantly contributed to the tariqa movement from which it is able to stand free from state’s intervention as well as capable to privately fund its educational institution and boarding school. This article intends to seek the historical aspect of the TariqaQadiriyah Naqsyabandiyah and how it contributes in shaping educational institution and economic sphere of people in Jambi. This study therefore uses historical method in perceiving the role of Tariqa in its society.The data for this study were gathered by conducting observation, interview, and document studies.The study concludes that the tariqa movement in Jambi, particularly in Kuala Tungkal, managed to self-fund its boarding school and educational institution which are affiliated with it. The fund is mainly risen from several occasions of commemoration of the tariqa founder, Sheikh Abdul Qadir Jilany.
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Saude, Rusdin, Nurhayati, and Darlis. "Contributions of Tarekat towards Islam Nusantara Preservation (Study of Qadiriyah Tarekat in Palu City)." IOP Conference Series: Earth and Environmental Science 175 (July 24, 2018): 012182. http://dx.doi.org/10.1088/1755-1315/175/1/012182.
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Taufiq, Moh. "POLA PENDIDIKAN BERBASIS TAREQAT QADIRIYAH WAN NAQSABANDIYAH DI PONDOK PESANTREN ASSALAFI AL-FITRAH SURABAYA." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 5, no. 1 (May 2, 2017): 138. http://dx.doi.org/10.15642/jpai.2017.5.1.138-160.
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<p><strong>Bahasa Indonesia:</strong></p><p>Penelitian kualitatif ini dilakukan di Pondok Pesantren As>salafi Al-Fit}ra>h Surabaya. Pengumpulan datanya dilakukan dengan metode observasi, wawancara mendalam dan analisis dokumentasi. Kemudian data dianalisa menggunakan teknik analisa induktif berdasarkan tipologi data dan konsep sebelum melakukan interpretasi. Pendidikan berbasis <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em> adalah bimbingan, pengajaran dan pelatihan yang dilakukan oleh <em>murs}hid, </em>guru, <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em> terhadap murid yang berlangsung sepanjang hayat untuk mensucikan jiwa, menjernihkan hati dengan mendekatkan diri kepada Allah SWT. Murid adalah seseorang yang masuk <em>T}areqat Qa>diriyah wa>n Naqsyaba>ndiyah</em> dan telah berbaiat kepada guru/ murs}hid. Adapun tujuannya adalah pendekatan diri kepada Allah <em>(taqarru>b ila> Alla>h</em><em>)</em>, pembersihan hati <em>(tasfiyah al-qalb)</em><em> </em>dan penyucian jiwa <em>(tazkiyat al-Nafs). </em>Materi ajarannya meliputi empat ajaran pokok yaitu; 1) Kesempurnaan suluk, 2) Akhlaq Murid, 3) <em>Dhikir,</em>dan <em> </em>4) <em>Mura>qa>bah</em><em>.</em> Dan metode yang digunakan adalah ceramah, tanya jawab, demonstrasi, penugasan, <em>mujahadah</em>, <em>tajribah</em>, dan <em>khalwat/ ’uzlah</em>. Terdapat tiga pola pengajaran yang disampaikan di ponpes ini, pertama yaitu pendidikan, kedua <em>risalah</em> dan yang ketiga <em>kewad}ifahan</em>. Pendidikan yang diberikan di pondok pesantren ini merupakan kolaborasi ilmu kitab kuning dengan pengetahuan umum. Adapun hal-hal yang lainnya sama dengan pendidikan berbasis <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em><em> </em>pada umumnya.</p><p><strong><br /></strong></p><p><strong>English:</strong></p><p>This qualitative research was conducted at Pondok Pesantren As>salafi Al-Fit}ra>h Surabaya. Data was collected by observation, in-depth interview, and documentation analysis. Data was analyzed inductively based upon its typology of data and concepts before interpreted. The education based upon <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em> is a long-life guidance, learning, and training under a <em>murs}hid</em> of <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em> in purpose of purifying soul and cleansing heart along with bringing the soul closer to Allah SWT. Disciple in the <em>T}areqat Qa>diriyah wa>n Naqsyaba>ndiyah</em> has taken an oath to the teacher / murs}hid. The purpose of his training are taking closer to Allah <em>(taqarru>b ila> Alla>h</em><em>)</em>, cleansing the heart <em>(tasfiyah al-qalb)</em><em> </em>and purifying soul <em>(tazkiyat al-Nafs).</em> The etaching materials involves four main teachings, such as 1) the perfection of suluk, 2) disciples’ practices of virtue, 3) remembering the Almighty, and 4) <em>Mura>qa>bah</em><em>.</em> Teaching methods include lecturing, question and answer, demosntration, tasking, , <em>mujahadah</em>, <em>tajribah</em>, and <em>khalwat/ ’uzlah</em>. There are three types of learning in this pesantren, such as education, <em>risalah (messaging), </em>and<em> </em><em>kewad}ifahan</em>. The education in this pesantren is a collaboration between the yellow scipture learning and secular science. The other aspects of education are the same as that of in pesantren with <em>T}areqat </em><em>Qa>diriyah wa>n Naqsyaba>ndiyah</em><em> </em>style.</p>
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Syukur, M. Amin, and Abdul Muhaya. "ECONOMIC MOVEMENTS WITHIN SUFISM IN JAVA: A Case Study on Qadiriyah and Naqsyabandiyah Sufi Orders." JOURNAL OF INDONESIAN ISLAM 9, no. 2 (December 16, 2015): 229. http://dx.doi.org/10.15642/jiis.2015.9.2.229-256.
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