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Journal articles on the topic 'Uzzah'
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Agbaakin, O.-Jeremiah. "stasis // or the epic of uzzah." Pleiades: Literature in Context 40, no. 2 (2020): 193–95. http://dx.doi.org/10.1353/plc.2020.0080.
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Beach, Matthew D. "Rereading the Ark Narrative: An Exilic Word of Hope and Warning." Horizons in Biblical Theology 40, no. 1 (April 12, 2018): 78–91. http://dx.doi.org/10.1163/18712207-12341367.
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Abstract This article explains how 2 Sam 6:1-8 was redacted during the Babylonian exile in order to impart a theological message of hope and warning to the exilic community. This is demonstrated through an exploration of the similarities between 2 Sam 6:1-8 and Exod 32. The primary similarities include: (1) how Uzzah fulfills the same priestly role as Aaron; (2) how David serves as a symbolic “Moses figure” who guides the people and the ark to Jerusalem; and (3) how Yahweh broke out against Uzzah in anger, symbolic of how Yahweh allowed the Babylonian army to overthrow Jerusalem and take the people captive.
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Gilmour, Rachelle. "Divine Violence and Divine Presence: Reading the Story of Uzzah and the Ark in 2 Samuel 6 with Slavoj Žižek." Biblical Interpretation 27, no. 1 (March 11, 2019): 1–19. http://dx.doi.org/10.1163/15685152-00271p01.
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Abstract This article interprets the story of the outbreak of God against Uzzah in 2 Samuel 6 as an act of “divine violence,” a concept described by Slavoj Žižek in his book Violence: Six Sideways Reflections. In previous interpretations of 2 Samuel 6, the violence against Uzzah has been understood either as a punishment for a transgression, or as a capricious act of God’s power. Slavoj Žižek describes “divine violence” as violence, which is not a means to an end, and which irrupts from a position of vulnerability and impotence. By looking at the details of the Masoretic Text of 2 Samuel 6, it will be argued that the violence of God in this story should also be interpreted as divine violence: it lacks meaning as a punishment for transgression, and it stems from the vulnerability of God’s presence in the ark rather than from God’s transcendent power.
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Mohamed, Feisal G. "The Political Theology of Betrayal: Hobbes' Uzzah, and Schmitt's Hobbes." Journal for Early Modern Cultural Studies 18, no. 2 (2018): 11–33. http://dx.doi.org/10.1353/jem.2018.0020.
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Cressy, David. "Charles I's most loyal subject: Thomas Harrison and the sin of Uzzah." Historical Research 91, no. 253 (March 7, 2018): 446–61. http://dx.doi.org/10.1111/1468-2281.12219.
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Arifin, Zaenal, and Mayashofa Rhoyachin. "‘Uzlah Practice to Enhance Santri’s Mentality and Spirituality." Jurnal Pendidikan Islam 5, no. 2 (December 31, 2019): 201–10. http://dx.doi.org/10.15575/jpi.v5i2.5793.
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This article aims to investigate how santri understood the concept of ‘uzlah in Pesantren and how they participated in ‘uzlah activities to enhance their mentality and spirituality. ‘Uzlah is a form of self-isolation and an effort to detach from everything dealing with the world. Its purpose is to get closer to Allah. The research applied Al – Ghazali framework theory to describe and elaborate students’ uzlah practice. The type of the research was qualitative applying phenomenology approach. The data collection technique were observation and focus group discussion for students to investigate their understanding on ‘uzlah practice. The data analysis process applied flow models as the followings: data reduction, data display, and conclusion. The research found that the santri understood concept of ‘uzlah as the way to perform activity and a treatment that position themselves to live with the Sufi attitude without ignoring their role as a member of society. Through the activity of ‘uzlah, santri’s spirituality and mentality were built as a form of integrity between religious activity and their factual life pattern in the society.
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Arifin, Samsul, and Akhmad Zaini. "Decision of Implementing Uzlah and Gerbat Techniques in Islamic Boarding School as Preparedness Response for Covid-19 Pandemic." Unnes Journal of Public Health 9, no. 2 (July 31, 2020): 126–34. http://dx.doi.org/10.15294/ujph.v9i2.38107.
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The purpose of this study is to describe the decision making and implementation of the uzlah and gerbat techniques by the Salafiyah Syafi'iyah Islamic Boarding School from Sukorejo Situbondo as an educational institution supported by 12,247 boarding students, for preventing Covid-19 transmission. This was a qualitative research using ethnography and hermeneutics data analysis. The outcome was to consider the decision to apply the uzlah and gerbat techniques, because both techniques are historical, theological, and follow the government's recommendations in deciding the distribution of Covid-19. While the implementation, among others: 1) uzlah technique: students are expelled from the Islamic boarding school complex and activated by outsiders. 2) gerbat technique, namely the reading of prayers to avoid a plague. In approving the transmission of Covid-19, Islamic boarding schools balance the technique of uzlah and gerbat, harmonize the lahiriyah (visible) and batiniyah (invisible) approaches.
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Khoiri, Imam. "Uzlah Perspektif Ibn ‘Athaillah al-Sakandari." Jurnal Penelitian Ilmu Ushuluddin 1, no. 3 (September 6, 2021): 114–28. http://dx.doi.org/10.15575/jpiu.12862.
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The sparkling "progress" of modernism looks very majestic and luminous. Modernization is the process of changing traditional society into a modern society, marked by changes in economic, social, and political systems. The changes that brought progress were reversed with the condition of modern human spirituality which experienced drought and decline. Therefore, a Sufism approach is needed that cultivates the heart, taste, and soul and balances the rational and experimental approaches that develop in modern society. The purpose of this study is to describe Ibn 'Athaillah al-Sakandari's views on uzlah and to analyze the suitability of uzlah in today's times. This is a qualitative research that uses a literature study approach. The analytical method used is the content analysis technique. The results of this study indicate that the uz that was written by Ibn Athaillah was not a form of activity that was carried out throughout life, but was limited to taking time to isolate oneself from the crowd. Because that way you can use meditation to the fullest. Uzlah is also an effort for modern humans to reflect and think about problems and find solutions in life so that they can get closer to Allah. Because the result of uzlah is not leaving the affairs of the world, but being able to live it with responsibility, discipline and upholding God's commands. The results of this research are expected to be practical in order to maintain the freshness of spirituality and reason.
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Ortiz, Steven M. "Urban City Planning in the Eighth Century: A Case Study of Recent Excavations at Tel Gezer (Reading between the Lines: Uzziah's Expansion and Tel Gezer)." Review & Expositor 106, no. 3 (August 2009): 361–81. http://dx.doi.org/10.1177/003463730910600305.
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This article presents a case study in how archaeological data assists in biblical interpretation. The author uses the recent excavations of Tel Gezer, along with recent archaeological research on the Shephelah in the eighth century BCE to reconstruct the political and historical period of Uzziah. The first part of the article reviews the current excavations of Beth Shemesh and Tel es-Safi along with recent articles on the eighth-century destructions in the Shephelah. An overview of city-planning in the eighth century is provided. The second part of the article is a presentation of the results of the recently renewed excavations of Gezer (2006–2009). The author proposes that Judah experienced greater city-planning and regional development under King Uzziah than the latter period of Hezekiah.
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Tsumura, David Toshio. "JANUS PARALLELISM IN HAB. III 4." Vetus Testamentum 54, no. 1 (2004): 124–28. http://dx.doi.org/10.1163/156853304772932988.
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Abidin, Munirul. "PANDANGAN NEO SUFISME NURCHOLIS MADJID (Studi Tentang Dialektika Antara Tasawuf Klasik dan Tasawuf Modern di Indonesia)." ULUL ALBAB Jurnal Studi Islam 9, no. 1 (December 26, 2018): 21–45. http://dx.doi.org/10.18860/ua.v9i1.6221.
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This research is to describe: (1) the background of emergence of Nurcholish Madjid' s thinking about Neo-Sufism. (2) the substance of Neo-Sufism according to Nurcholish Madjid and it's implication to the life of Islamic community. (3) to describe it's existence between classical Sufism and modern Sufism. This research is library research. The data in this research are qualitative data from the books and documents that relate to the topic. The collected data are analyzed by content analysis technique. This research find that two factor cause the emergence of Nurcholish Madjid's thinking about Neo-Sufism: (1) historical and scientific factor that sunni Sufism, philosophical Sufism and modern Sufism are contradicting and blaming each others on their concept. (2) actual factors that is, the emergence of spiritual crisis in the western country and their consciousness to repair it by studying Sufism teaching. Neo-Sufism is the continues of the classical Sufism and modern Sufism thinking, but it try to combine between them. If the classical Sufism stress on spiritual experience, spiritualism, uzlah, wirid, zikir and kasyaf, and take away the profane affairs, and modern Sufism see that uzlah, kasyaf and spiritual experience on classical Sufism as bid'ah and khurafat, Neo Sufism try to combine them by saying that spiritual experience, uzlah, and kasyaf are importance but not to far away from profane life. According to Neo Sufism, to be sufi is not throw away profane life but we still can be sufi although to be active in profane life. Nurcholish Madjid' s thinking o n Neo-Sufism is the consistence of Ibnu Taimiyah-Ib nu Qayyim Al-Juaziyah-Fazlurrahman an d Hamka thinking.
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Dalley, Stephanie. "Recent Evidence from Assyrian Sources for Judaean History from Uzziah to Manasseh." Journal for the Study of the Old Testament 28, no. 4 (June 2004): 387–401. http://dx.doi.org/10.1177/030908920402800401.
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Aloe, Stefano. "Note inedite di Stojan Novakovic sulla Serbia, la sua storia e i suoi rapporti con il resto d'Europa." Prilozi za knjizevnost, jezik, istoriju i folklor 74, no. 1-4 (2008): 95–108. http://dx.doi.org/10.2298/pkjif0804095a.
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(ruski) Nastojascaja stat'ja imeet svoej cel'ju publikovanie i analiz neizdannyh ran'se istoriceskih zametok Stojana Novakovica ob istorii i geopoliticeskih uzlah Serbii v balkanskom kontekste konca XIX v. Zametki serbskogo istorika i politiceskogo dejatelja sluzili materialom dlja knigi o Serbii, izdannoj ital'janskim ucenym A. De Gubernatisom, odnim iz 'pra-slavistov' zapadnoj Evropy. Koncepcii Novakovica i De Gubernatisa byli v osnovnom ocen' blizki: stremlenie k sozdaniju konfederacii balkanskih nacional'nyh gosudarstv, v kotoroj Serbii vydelilas' by bol'saja koordinacionnaja, no ne gegemonnaja rol'.
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Dural, Sami. "Ali Ufkî, Kantemiroğlu ve Kevserî'nin Müzik Yazılarının Türk Müzik Geleneği Bağlamında Uzzal Peşrevi Üzerinden İncelenmesi." Rast Müzikoloji Dergisi 2, no. 1 (April 15, 2014): 147–62. http://dx.doi.org/10.12975/rastmd.2014.02.01.00026.
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Hidayat, Usep Taufik. "Tafsir Al-azhar : Menyelami Kedalaman Tasawuf Hamka." Buletin Al-Turas 21, no. 1 (January 28, 2020): 49–76. http://dx.doi.org/10.15408/bat.v21i1.3826.
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Abstrak Mistisisme adalah bagian dari ilmu pengetahuan Islam yang menekankan pada nilai-nilai estetika, khususnya berbicara mengenai perilaku terhadap Tuhan dan manusia. Ketika Aisyah ditanya oleh seorang sahabat nabi Muhammad, ia berkata, “perilakunya adalah al-Qur’an”. Hamka dalam tafsirnya menyatakan bahwa hal yang paling penting dalam kutipan tersebut adalah etik (akhlaq). Akhlaq merupakan bagian dari kandungan al-Qur’an yang membuat Islam tersebar di seluruh dunia. Tulisan ini menelusuri konsep Tasawuf Hamka sebagai suatu prototipe kecil dari karyanya tentang tasawuf dalam ‘Tasawuf Modern.’ Selain itu, tulisan ini juga fokus pada biografi Hamka serta hubungannya dengan tasawuf, metode interpretasi, rujukan utamanya, karakteristik ‘Tafsir al-Azhar’, metode penjulisannya, dan pendekatan yang digunakan dalam interpretasinya. Tulisan ini juga bermaksud untuk mengeksplorasi konsep uzlah, wali, mahabbah, dan ilmu ladunni in ‘Tafsir al-Azhar’.---Abstract The Misthycism is a part of Islamic knowledge emphases the values of estetic, especially talking about attitudes to God and the Human being. When Aisha r.a. was asked by a companion of prophet He said,” His attitude is the Holy al-Qur’an”. In his tafsir, Hamka stated that the most important thing quoted from it was ethic (akhlaq). Even it is one of the amazing of the Holy Qur’an which had spread Islam to the whole of the world. This paper will track the conception of Hamka’s tasawuf as a little prototife from his work about Tasawuf at ‘Tasawuf Modern’. The paper will focus in Hamka’s bliography and his relate with tasawuf, the methode of interpretating, main references, characteristics Tafsir al-Azhar, methode in writing it, and the approacs used in his interpretations. Also focusing to explore conception of uzlah, sufi saint (wali), mahabbah, ilmu ladunni in ‘Tafsir al-Azhar’.
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Wigianti, Ega. "KEGAGALAN DALAM BERDAKWAH (Kajian Teoritis Dalam Buku Penyebab Gagalnya Dakwah Karya Dr. Sayyid M. Nuh)." An-Nida : Jurnal Komunikasi Islam 11, no. 1 (August 14, 2019): 13–22. http://dx.doi.org/10.34001/an.v11i1.933.
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This study aims to find out the causes of the failure of preaching described in the book "Penyebab Gagalnya Dakwah" by Dr. Sayyid M. Nuh. The book contains da'wah failures caused by the characteristics and actions taken by the dai. Some characteristics and behavior of dai that can cause failure of da'wah are futur, israaf, uzlah atau tafarrud, ittibaa’ul-hawa, ‘adamut-Tatsabbut aw at-tabayyun, faudhal waqti, dan al-mira wa-jadal. Without realizing it by Dai, these traits can cause the failure of da'wah. The researcher used the content analysis method or content analyst to analyze the contents of the data with a qualitative approach. The results of this study are to find out what factors can cause failure to preach, especially those presented in the book ‘Penyebab Gagalnya Dakwah’.
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Zulfikar, Eko. "KHAZANAH TASAWUF NUSANTARA: TELAAH ATAS PEMIKIRAN MAQAMAT TASAWUF NAWAWI AL-BANTANI DALAM KITAB SALALIM AL-FUDHALA’." Spiritualita 4, no. 1 (July 26, 2020): 1–20. http://dx.doi.org/10.30762/spr.v4i1.1177.
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Not a few of the archipelago gave birth to world-class scholars. One of them is Muhammad Nawawi al-Bantani, from Serang, Banten. He was a scholar who was very productive in writing, and many of the books he wrote were in Arabic. Among his phenomenal works is in the field of Sufism, Salalim al-Fudhala’ ‘ala Hidayat al-Adzkiya ‘ila Thariq al-Auliya’. This paper tries to explore the thoughts of the mysticism of Nawawi mysticism in the book Salalim al-Fudhala’. With pure literature study and intertextuality data analysis, it was found that the thoughts of Nawawi Sufism can be classified into nine parts, namely repentance, qana'ah, zuhud, studying the knowledge of Shari’a, practicing the Sunnah of the Prophet, tawakal, sincerity, ‘uzlah (isolating oneself), and take advantage of time. The concept of Maqamat Tasawuf Nawawi is an implementation of the basic concept of Sufism, namely piety and integration between Shari'a, tarekat and essence. Keywords: sufism, maqamat, Nawawi al-Bantani, Salalim al-Fudhala’
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Munandar, Siswoyo Aris, and Atika Afifah. "Ajaran Tasawuf dalam Serat Wedhatama Karya K.G.P.A.A Mangkunegara IV." KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 10, no. 1 (February 19, 2020): 51–75. http://dx.doi.org/10.36781/kaca.v10i1.3064.
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Abstrak
Serat Wedhatama merupakan salah satu karya sastra Jawa kuno yang biasa disebut kitab Jawa kuno (kitab piwulang dan paweling) yang sangat popular di kalangan masyarakat Jawa pada masa pemerintahan Kanjeng Gusti Pangeran Adipati Arya Mangkunegara IV. Serat ini berisi tentang ajaran-ajaran budi luhur yang ditujukan untuk anak keturunannya, yang kemudian menjadi tersebar luas dikalangan masyarakat di waktu itu. Ajaran-ajaran tersebut mengajarkan tentang nilai-nilai budi luhur dan ajaran tentang sembah kepada Tuhan. Dalam ajaran-ajaran tersebut, terdapat kesamaan dengan ajaran tasawuf tentang pembersihan jiwa dan cara-cara untuk menempuh jalan spiritual. Hasil penelitian yang telah dilakukan ajaran-ajaran yang disampaikan banyak memiliki unsur-unsur yang sama dengan ajaran etika islam dari Al Ghazali dalam karyanya kitab Ihya’ Ulumuddin. Adapun pokok-pokok ajaran tasawuf dalam Serat Wedhatama yaitu pertama, rendah hati (tawadu’), kedua, mencari guru yang baik,ketiga tidak mabuk keduniawian (zuhud), keempat, mengontrol diri (mujahadah) dan uzlah, kelima berpasrah kepada Tuhan (Tawakal), keenam, merasa cukup dengan nikmat (Qanaah), ketujuh, makrifat.
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Gerdes, M. L., L. P. Baumgartner, and J. W. Valley. "Stable Isotopic Evidence for Limited Fluid Flow through Dolomitic Marble in the Adamello Contact Aureole, Cima Uzza, Italy." Journal of Petrology 40, no. 6 (June 1, 1999): 853–72. http://dx.doi.org/10.1093/petroj/40.6.853.
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Syakur, Abdusy. "PENGAJIAN KITAB KIFAYAH WA MINHAJ AL-AHFIYA JAMAAH MASJID DARUL MUTTAQIN KOTA PONTIANAK." Journal of Research and Thought on Islamic Education (JRTIE) 1, no. 1 (August 30, 2018): 62–72. http://dx.doi.org/10.24260/jrtie.v1i1.1067.
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Abstract: This research was conducted because the implementation of the study taught by KH. Syamsuddin Husein al-Hafidz using Book of the Kifayah al-Atqiya 'Wa Minhaj al-Aṣfiya' that carried out every Sunday, the Maghrib about two years followed by few students and mostly by men. The study done was still rigid and monotonous, which eventually can lead to boredom in the congregation. Research uses descriptive method with a qualitative approach. The technique of checking validity of the data using triangulation and member checking. Based on the results of the data obtained by the researchers, the following conclusions are produced: 1) The objectives obtained in the study of the book Kifayah al-Atqiya 'Wa Minhaj al-Aṣfiya' a) Assembly of science, b) Advice, and c) Arguing while for the long-term goal of worshiping God alone. 2) The material presented nine suluk (paths) to Allah, namely: a) At-Taubah, b) Al-Qana'ah, c) Az-Zuhud, d) Learning science Syar'i, e) Maintain the sunnah of the Prophet, f) At-Tawaqal, g) Al-Ikhlas, f) Al-Uzlah (aloof), and g) Keep time with dhikr. 3) The method used by the bandongan method.
Abstrak: Penelitian ini dilatarbelakangi oleh kondisi Ta’lim yang diisi oleh KH. Syamsuddin Husein al-Hafidz dengan kajian kitab kuningnya yaitu kitab Kitab Kifayah al-Atqiya’ Wa Minhaj al-Aṣfiya’ nya di Masjid Darul Muttaqien, Pontianak, di mana ta’lim ini dilakukan setiap Ahad, ba’da Maghrib kurang lebih dua tahunan hanya diikuti oleh sedikit jamah dan hampir semua jamaah laki-laki. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif. Tehnik pengecekan keabsahan data menggunakan triangulasi dan member check. Berdasarkan hasil data yang diperoleh peneliti, menghasilkan kesimpulan sebagai berikut: 1) Tujuan yang didapatkan dalam pelaksanaan kajian a) Majelis ilmu, b) Nasehat, dan c) Berdebat sedangkan untuk tujuan jangka panjangnya yaitu untuk beribadah kepada Allah semata. 2) Materi yang disampaikan ada sembilan suluk (jalan)menuju Allah yaitu: a) At-Taubah, b) Al-Qana’ah, c) Az-Zuhud, d) Belajar ilmu Syar’i, e) Menjaga sunnah-sunnah Nabi, f) At-Tawaqal, g) Al-Ikhlas, f) Al-Uzlah (menyendiri), dan g) Menjaga waktu dengan dzikir. 3) Metode yang digunakan dalam pelaksanaan kajian yaitu dengan metode bandongan. Kyai membacakan, menerjemahkan, menerangkan, kalimat demi kalimat kitab itu dengan makna dan menjelaskan berdasarkan contoh kehidupan sehari-hari. Ta’lim yang dilakukan masih bersifat kaku dan monoton, yang akhirnya nanti dapat menimbulkan kebosanan pada jama’ah.
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이종록. "Conflict, Opposition, and Murder -A Study of the Power Struggle in the Ancient Israel based on the case of Uzziah vs. Azariah-." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 55 (June 2009): 123–58. http://dx.doi.org/10.21457/kars..55.200906.123.
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Sinta Dewi, Ning Ratna. "TASAWUF DAN PERUBAHAN SOSIAL: Kajian Tokoh Umar bin Abdul Aziz." RUSYDIAH: Jurnal Pemikiran Islam 1, no. 1 (June 8, 2020): 61–70. http://dx.doi.org/10.35961/rsd.v1i1.127.
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Tasawuf sosial adalah tasawuf yang tidak hanya mementingkan kesalehan individu saja. Akan tetapi tasawuf sosial ini juga peka dan terlibat dalam sebuah gerakan untuk melakukan suatu perubahan dalam kehidupan sosial. Beranjak dari sebuah tradisi keilmuwan seperti yang ada di pesantren dan perguruan tinggi Islam lainnya. Adanya usaha untuk mencari jalan terhadap perubahan tasawuf yang berhubungan dengan kehidupan sosial yang ada di Indonesia khususnya. Model penampilan dari tasawuf di masa modern seperti sekarang ini tidak harus menjauhi kekuasaan, tetapi justru harus masuk dan berbaur ditengah-tengah pergulatan politik dan kekuasaan. Karena sikap menjauhi kekuasaan menunjukkan sikap lemah dan ketidakberdayaan. Dengan kata lain dapat dijelaskan, bahwa tasawuf sosial bukanlah tasawuf yang bersifat tertutup dan isolatif, melainkan tasawuf ini akan aktif ditengah-tengah pembangunan yang terjadi di masyarakat, bangsa dan juga negara. Yang mana menjadi tuntutan dan tanggungjawab sosial dari tasawuf tersebut. Tasawuf yang diharuskan tidak harus uzlah dari keramaian, sebaliknya tasawuf harus memiliki peran dan aktif dalam kehidupam secara total, baik dalam bidang sosial, politik, ekonomi ataupun yang lainnya. Oleh karena itu, peran sufi harus bersikap lebih empirik, pragmatis dan fungsional dalam menyikapi dan memandang kehidupan secara nyata.
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Ismail, Nazneen, Nurzatil Ismah Azizan, and Siti Mursyidah Mohd Zin. "Pembangunan akhlak menurut karya ulama silam: tumpuan terhadap Al-Risāla Al-Qushayriyya." al-Irsyad: Journal of Islamic and Contemporary Issues 6, no. 1 (June 18, 2021): 628–39. http://dx.doi.org/10.53840/alirsyad.v6i1.147.
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Akhlak merupakan salah satu daripada asas utama dalam ajaran Islam. Malah, di antara tujuan perutusan Rasulullah SAW ialah menyempurnakan akhlak selain daripada menyeru manusia untuk mentauhidkan Allah SWT. Kajian ini bertujuan untuk memperkenalkan Imam al-Qushayriyy sebagai tokoh tasawuf dan menjelaskan prinsip pembinaan akhlak menurut beliau berdasarkan karya yang berjudul al-Risāla. Ketokohan al-Qushayriyy dalam bidang tasawuf tidak dinafikan lagi terutama sumbangannya dalam membuktikan keselarian ajaran tasawuf dengan prinsip dasar syariah. Malah, karyanya al-Risāla ini merupakan magnum opus yang menjadi penanda aras bagi ahli tasawuf ke arah pembentukan akhlak. Hasil kajian menunjukkan al-Qushayriyy menekankan aspek penyucian jiwa (tazkiyyat al-nafs) dalam pembinaan akhlak. Antara kaedah penyucian hati yang dinyatakan ialah taubat, mujahadah, khalwat dan uzlah, warak, zuhud, diam, lapar dan meninggalkan syahwat serta zikir. Manakala aspek akhlak yang diketengahkan oleh beliau ialah sabar, malu, berakhlak mulia, dermawan dan murah hati, persahabatan serta menjaga hati guru. Prinsip-prinsip ini dihuraikan oleh al-Qushayriyy dengan bersumberkan kepada ayat-ayat al-Quran, hadis, petikan kalam para sahabat dan ulama. Berdasarkan prinsip yang dikemukakan ini difahami bahawa pembentukan akhlak mempunyai hubungan langsung dengan penyucian jiwa dan dikukuhkan lagi dengan bimbingan para guru.
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Wolińska, Teresa. "Wizerunek pustyni i jej mieszkańców w świetle świadectw Świętych Ojców z Synaju." Vox Patrum 70 (December 12, 2018): 559–600. http://dx.doi.org/10.31743/vp.3222.
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We owe important testimonies about local nomads to monks and pilgrims visiting Sinai. The information about them can be found in the works of Nilus of Sinai, Nilus of Ancyra, Ammonius, Jerome, Anastasius Sinaita or John Moschos. The image of the nomads, both Arabs and Blemmyds is painted in rather dark colours. The Christian authors pointed to the fact that they did not have permanent residences, nor cultivated land, but lived on what they hunted or robbed. They devoted much attention to the attacks of the nomads on monasteries, hermits and pilgrims. They also reported the fate of the latter in captivity. They were shocked by Saracen beliefs, the cult of al-Uzza, identified with Aphrodite and bloody victims, especially human, although the latter has often been questioned by researchers. It seems that such practices may have happened, although rarely. Those Saracens who had adopted Christianity were presented in a different manner. They were allies of monks and hermits, defending them fromtheir pagan brothers. Even if their customs had not radically changed, for the Christian writers they were no longer barbarians. In the written sources, there is little information about collaboration between ascetics and nomadic communities, although we know from the archaeological sources that it took place, even in the form of trade exchange.
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Yusuf, S. Maryam. "Intersubyektifity of khalwat (suluk) members in the tarekat Naqsyabandiyah Khalidiyah Ponorogo." Indonesian Journal of Islam and Muslim Societies 10, no. 1 (May 29, 2020): 103–26. http://dx.doi.org/10.18326/ijims.v10i1.103-126.
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Naqshbandiyah is one of the names of tarekat that still exist in the Islamic world for 8 centuries (12-20 AD) because it has successfully carried out Islamization using cultural approach. Khalwat dar anjuman or ‘seclusion from the crowd’ is the main method of training and spiritual discipline to defend Islamic beliefs and values from the various crises of modern human life, which leads to spiritual emptiness.Assumption on khalwat causing someone to behave exclusively towards his/her environment is very interesting to study. Phenomenological research using Max Weber’s sociology of religion approach is used to find motives and symbolic meanings of student behavior (salik) that follow khalwat (suluk) in Tarekat Naqshbandiyah of Durisawo Ponorogo. The results of research show that, first,belief in kharisma murshid of Tarekat Naqsyabandiyah Khalidiyah is a gift from Allah SWT that is able to assist students in enhancing their spiritual experience (religious motives) and overcoming various problem that interfere both physical and psychological states, making them be more socially and morally intelligent in their lives (individual motives). Second, khalwat (suluk) has a subjective meaning for a student during his way to reach maqamat (station) until he is given the highest spiritual experience in the degree of ma’rifatullah by doing dhikr, muraqabah, kwayani, tawajuh, uzlah. Khalwat (suluk) also means intersubjective for salik during the interaction with murshid teacher through rabithah murshid, talqin, bai'at, sungkem tradition, and pilgrimage of murshid teacher’s grave. Third, the implication of students’ behavior after attending khalwat is they have calm and happy heart to be involved in social life in their environment according to their respective professions manifested in the form of social care in overcoming poverty and giving attention to orphans through daily social charity activities and donation. Khalwat participants have become intersubjective humans because they have been able to find their qualities in understanding reality.Naqsyabandiyah sebagai salah satu nama tarekat yang terbukti tetap eksis di dunia Islam selama 8 abad (12-20 M) karena berhasil melakukan Islamisasi dengan pendekatan kultural. Khalwat dar anjuman atau ‘menyepi di tengah keramaian’ sebagai metode utama pelatihan dan disiplin spiritual untuk mempertahankan keyakinan dan nilai-nilai Islam dari berbagai krisis kehidupan manusia modern yang menyebabkan kehampaan spiritual. Anggapan bahwa khalwat menyebabkan sesorang berikap ekskusif terhadap lingkungannya sangat menarik untuk diteliti. Penelitian fenomenologis dengan pendekatan sosiologi agama Max Weber ini untuk menemukan motif dan makna simbolik dari perilaku murid (salik) yang mengikuti khalwat (suluk) dalam tarekat Naqsyabandiyah Khalidiyah Durisawo Ponorogo. Hasil penelitian menemukan: pertama, kepercayaan pada kharisma mursyid tarekat Naqsyabandiyah Khalidiyah sebagai anugerah Allah SWT yang mampu membantu murid dalam meningkatkan pengalaman spiritualnya (motif agama) dan menyelesaikan beragam ujian, cobaan fisik dan psikis agar semakin cerdas secara social dan moral dalam kehidupannya (motif individu). Kedua, khalwat (suluk) memiliki makna subyektif bagi seorang murid dalam usahanya mencapai maqamat (station) hingga diberikan pengalaman ruhaniah tertinggi derajat ma’rifatullah dengan memperbanyak dzikir, muraqabah, kwajikan, tawajuh, uzlah,; dan khalwat (suluk) juga bermakna intersubyektif bagi salik melalui interaksinya dengan guru mursyid melalui rabithah mursyid, talqin, bai’at, tradisi sungkem, ziarah kubur guru mursyid. Ketiga, Implikasi perilaku murid setelah mengikuti khalwat adalah dengan hati yang tenang dan bahagia bisa terlibat dalam kehidupan sosial kemasyarakatan di lingkungannya sesuai profesi masing-masing diwujudkan dalam bentuk kepedulian sosial dalam mengentaskan kemiskinan dan perhatiannya kepada anak yatim melalui kegiatan amal sosial harian dan santunan. Peserta khalwat telah menjadi manusia yang intersubyektif, karena telah mampu mencari kualitas dirinya dalam memahami realitas.
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Belmonte, Juan Antonio, and A. César González García. "Petra Revisited: An Astronomical Approach to the Nabataean Cultic Calendar." Culture and Cosmos 21, no. 1 and 2 (2017): 131–50. http://dx.doi.org/10.46472/cc.01221.0215.
Full textAbstract:
Petra, the ancient Nabataean capital, has been one of our main research objectives since the first field campaign on site in 1996. 1 In December 2015 a new visit to the city was made to coincide with the winter solstice. Historical, ethnographic, epigraphic and archaeological records are compared in order to gain an insight on the Nabataean calendar. From this multi-source analysis two main points arise: the importance of both equinoxes and winter solstice within the lunisolar calendar and the relevance of some processions and pilgrimages. These combined with illumination effects observed and broadcasted at the principal monuments of Petra, and new important hierophanies, predicted in previous campaigns,2 indicate the relevance of these dates at the time of the Nabataeans. Winter solstice was an important event in the Nabataean cultic calendar when a festival of the main deities of the city, the God Dushara and his partner the goddess Al-Uzza, was commemorated. This probably took the form of a pilgrimage, and related cultic activities, such as ascending from the temples at the centre of the city (presumably from Qsar el Bint and the Temple of the Winged Lions), to the Monastery (Ad-Deir) through an elaborated stone-carved processional way. The relevance of the spring and autumn equinox within the cultic calendar will also be emphasized in relationship to other sacred sites in Petra, such as the Zibb Atuff obelisks, and additional Nabataean sites.
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Muttaqien, T. Faizin, Saidaturrahmah, Muhammad Khalidin, and Rossa Alfira. "Sufism Study in Communication Perspective." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (October 3, 2019): 132–39. http://dx.doi.org/10.33258/biohs.v1i2.44.
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Sufism is one of the fields of Islamic studies that focus on cleansing the spiritual aspects of humans, which in turn leads to noble morals. Through this study of Sufism one can find out about ways to do self-cleaning and practice correctly. From this knowledge it is hoped that he will appear as someone who is good at controlling himself when he interacts with others, or when carrying out activities that require honesty, sincerity, responsibility, trust and others. If viewed from the perspective of humans as limited beings, Sufism can be defined as an effort to purify self by way of distancing the influence of world life will focus attention only on Allah. Sufism comes from the Qur'an and Sunnah although in its development it was influenced by foreign elements. Sufism has developed since the end of the second century Hijri, although in the first century the hijri had been seen in the ascetic life form (zuhud) practiced by the Prophet and the ma'rifah sahabatuan. There are several approaches in Sufism study, thematic approach, figure study approach and combination approach. The main figures and works in the study of Sufism include Imam Al-Ghazali with his momental work Ihya ‘Ulum al-Din, Ibn Arabi with his work Al-Futuhat al-Makkiyah and Fushush al-Hikam and others mentioned earlier. The latest development of Sufism stems from the thought of Fazlur Rahman with the concept of neo sufism. In Indonesia, Hamka has featured the term modern Sufism in his book "Modern Sufism". If Al-Ghazali requires uzlah in the exploration of the quality of nature, then Hamka actually wants a true truth seeker to remain active in various aspects of people's lives.
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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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Yusub, Fitryadi Hi. "Interkoneksi Sufi Klasik Dan Kontemporer (Mengenal Sufisme Islam)." FIKROTUNA 5, no. 1 (July 1, 2017). http://dx.doi.org/10.32806/jf.v5i1.2946.
Full textAbstract:
Tulisan ini akan membahas tentang, “sufisme“Mengenal sufi Islam Tanpa Batas”. Sufisme merupakan salah satu bagian daripengkajian Tasauf,paham ini didasarkan pada asumsi bahwa praktik-praktik dijalankan para penganutnya yang telah “dirumuskan” oleh kaum muslim terdahulu, yaitu para sahabat nabi saw,serta para tabiin, sebagaimana halnya orang-orang yang hidup setelah itu, dikonsepkan sebagai jalan menuju titik kebenaran. Hasil pengkajian ini menunjukkan bahwa: Pertama, Sufisme merupakan salah satu warisan ilmu pengetahuan Islam yang penting untuk di pelihara, dijaga serta mampu diperhatikan oleh umat Islam.Kedua, Perkembangan tarekat sufisme mengalami kemajuan, seiring dengan perkembangan waktu dari satu masa ke suatu zaman berikutnya. Sehingga menepis anggapan yang menganggap bahwa para sufi dan tarekatnya tidak akan mengalami perkembangan seiring dengan terjadinya modernisasi dan industrilisasi.Ketiga, Pengikut sufi memiliki ajaran yang sangat penting bagi pencarian ketenangan hati, yang disebut dengan uzlah. Uzlah atau pengasingan diri dari pergaulan masyarakat untuk mendekatkan diri kepada Allah.
Kata kunci: Sufisme, Tasauf, Islam
Abstract
This paper will discuss about SUFISM, "know the Sufis of Islam without borders". Sufism is one part of the study of Tasauf, this doctrine is based on the assumption that the practices executed her followers that have been "reformulated" by Muslims earlier, that the companions of the Prophet, as well as the taabi'een, as well as those who live after that, conceptualised as the way to point out the truth. This study aims to discover: Recognize the concept of Sufism Get to know the characters of traditional Sufi Thought and His congregation. The results of this study indicate that: Sufism is one legacy of Islamic science that is important to observe, guarded as well as being able to be noticed by the Muslims. the development of Sufism progress, along with the development of one period of time to a time of following him. So shook off the assumption to assume that the Sufis and his congregation will not experience the development along with the modernization and industrilisasi. The Nietzsche have teachings that the search is very important for peace of mind, which is called uzlah. Uzlah or exile from his people to closer to God.
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Nurkhalis, Nurkhalis. "POSITIFIKASI ASKETISME DALAM ISLAM DENGAN PENDEKATAN PARADIGMA KLASIK DAN MODERN." MIQOT: Jurnal Ilmu-ilmu Keislaman 39, no. 1 (June 9, 2015). http://dx.doi.org/10.30821/miqot.v39i1.37.
Full textAbstract:
<p>Abstrak: Asketisme identik sebagai moral tertinggi atau pencapaian asketis dalam menghiasi kehidupan agar memaknai eksistensi agama dalam keyakinannya. Asketisme sebanding dengan ketinggian etika atau ketinggian ethos. Asketisme dipersepsikan tidak diarahkan kepada keengganan untuk bekerja adalah gejala dari kurangnya karunia. Asketisme dalam Islam dipersepsikan sebagai zuhud yaitu alienasi diri serta diidentikkan dengan faqîr, jû‘i atau ‘uzlah menjauhkan diri dari kebersamaan. Dengan demikian pengenalan asketisme Islam dengan zuhud masuk dalam kekangan masa lalu, sedangkan asketisme Islam yang kontemporer mesti masuk dalam ironcage modernitas. Asketisme Islam dilatar belakangi oleh ethos dan etik yang bersifat sosiosentris bukan egosentris hanya mendambakan kesempurnaan dan kesalehan diri. Corak asketisme Islam tidak bersifat zuhud stagnan akan tetapi zuhud moderat. Dengan demikian zuhud moderat sama dengan zuhud produktif dan partisipatif.</p><p><br />Abstract: Positivication of Asceticism in Islam in Classical and Modern Paradigm Approaches. Asceticism is known as the highest moral or the ascetic achievement in order to interpret the existence of religious life in his conviction. Asceticism is comparable with the height ethical or altitude ethos. Asceticism is perceived not turn to unwillingness to work is symptomatic of lack of grace. Asceticism in Islam is perceived as an ascetic self-alienation and identified with faqîr, jû’i or ‘uzlah. Thus the introduction of asceticism in Islam called zuhud can do ironcage entry in the past, whereas contemporary Islamic asceticism must be included in ironcaging modernity. Islamic asceticism motivated by ethos and ethic which is sociocentric not egocentric only for self-perfection and self-righteousness. The style of Islamic asceticism is not be stagnant zuhud but moderate zuhud. Thus moderate zuhud is identical with productive and participatory zuhud.</p><p><br />Kata Kunci: tasawuf, asketisme, Islam, klasik, modern</p>
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Riyadi, Ali. "PESANTREN DALAM BINGKAI POLITIK BIROKRASI PENDIDIKAN ISLAM DI INDONESIA." Jurnal Pemikiran Keislaman 23, no. 1 (February 28, 2013). http://dx.doi.org/10.33367/tribakti.v23i1.15.
Full textAbstract:
Gesekan politik dan pesantren sudah terjadi pada masa kolonial. Lembaga ini berperan menentang penetrasi kolonialisme yang pada akhirnya melakukan strategi uzlah atau menutup dan menghindar dari persoalan-persoalan politik. Peran seperti ini berlanjut sampai pada masa kemerdekaan. Sebagai dampaknya pesantren menjadi terisolisir dari persoalan-persolan politik dan kurang diperhitungkan eksistensinya secara nasional. Selanjutnya, terjadi perubahan orientasi politik di dunia pesantren, ketika intervensi politik menjangkau segenap jalur kehidupan sosial masyarakat, dengan adanya rekayasa penataan politik yang dikembangkan penguasa yang mempunyai dampak politis yang tidak dapat dihindari oleh lembaga pendidikan pesantren. Secara hegemonik, negara menguasai lembaga politik dan sosial kemasyarakatan dalam rangka menarik massa agar berada dalam spektrum kebijakan dan kekuasaan pemerintah. Dari sinilah pesantren yang semula independen dari atmosfir politik menjadi termobilisasi demi kepentingan penguasa
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Sudirja, Rija, Benny Joy, and Santi Rosniawaty. "Pengaruh Beberapa Formula Pupuk UZAH Terhadap Ketersediaan N dan Kelarutan Cd dan Cr di Lahan Tercemar Limbah Industri." SoilREns 14, no. 2 (December 30, 2016). http://dx.doi.org/10.24198/soilrens.v14i2.11235.
Full textAbstract:
Kerusakan ekosistem sawah akibat pencemaran limbah industri telah menurunkan produktivitas tanaman. Penelitian ini bertujuan untuk menghasilkan produk pupuk tablet yang berfungsi menyediakan nutrisi bagi tanaman dan juga memiliki kemampuan mengatasi pencemaran di dalam tanah. Bahan yang dijadikan komposisi formula pupuk tablet adalah urea, zeolit, arang aktif, dan kompos beragen hayati. Hasil percobaan menunjukkan bahwa penggunaan formula pupuk tablet berpengaruh nyata terhadap dinamika beberapa parameter kesuburan tanah dan logam berat. Formula dari komposisi bahan urea, zeolit, arang aktif, dan kompos beragen hayati memberikan perbaikan nyata terhadap pH, KTK, NH4+, NO3-, dan N-total, serta menurunkan kadar logam berat Cd dan Cr di dalam tanah, jika dibandingkan dengan formula bahan urea dan kompos beragen hayati. Formula A (60:20:10:10) merupakan pupuk tablet terbaik dalam mempengaruhi nilai pH dan KTK tanah, kandungan N total, NH4+, dan NO3-, serta menurunkan kadar Cd dan Cr di dalam tanah. Kata Kunci: tanah tercemar, pupuk tablet, nitrogen, logam berat,
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LAHELMA, ANTTI, and ZBIGNIEW T. FIEMA. "From Goddess to Prophet: 2000 Years of Continuity on the Mountain of Aaron near Petra, Jordan." Temenos - Nordic Journal of Comparative Religion 44, no. 2 (September 1, 2008). http://dx.doi.org/10.33356/temenos.4581.
Full textAbstract:
The Mountain of Aaron (Jabal Haroun) near the ancient city of Petra, Jordan, is the traditional burial place of the Old Testament prophet and a site considered sacred by the three world religions of Christianity, Judaism and Islam. Since 1997, a Finnish archaelological project has been investigating the mountain through the excavations of a Byzantine pilgramage complex on its high plateau and an intensive survey of its surroundings. In the course of the excavations, it has become clear that the Byzantine structures were preceded by a monumental building, probably a temple of the Nabataean-Roman period. Moreover, already in the pre-Christian period a pilgrim route probablty led from central Petra to Jabal Haroun. The article explores the history and archaeology of Jabal Haroun, which shows a remarkable degree of continuity and opens up the prospect that the local folk tradition may preserve elements of Nabataean religion. Using contemporary rituals and beliefs associated with the mountain as a reference point, we suggest that the pre-Christian 'deity of Jabal Haroun' can be identified as the Nabataean goddess al-'Uzza.
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Hakim, Abdul. "MISTISISME ISLAM (Sebuah Dilema dan Tinjauan Masa Depan)." Al-Din: Jurnal Dakwah dan Sosial Keagamaan 4, no. 2 (July 1, 2019). http://dx.doi.org/10.35673/ajdsk.v1i1.202.
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AbstractThe assumption who says that Sufism as a cause of poverty, backwardness, and stagnation is a misnomer because scientific research has been done by r. Pieris mentioned that India's Sikhs seized economic position because it combines the simplicity and the hard work of teaching, research and student groups mention that Geetz relatively richer than at abangan caused due to the attitude of a group of students is simple and avoids the lavish ceremony but workers hard. Likewise, some Sufi figures who have many scientific works such as Al-Farabi and Al-Ghazali.However, Sufism's future will be more commonly used with model neo-Sufism, in terms of a model that requires the batiniyah religious active life and engage in cooperation. Once in a while get rid of yourself to uzlah it might be worthwhile if it is done to energize your insights and views that was the starting point for the involvement and activity in the community. Such a model is like that offered by Hamka (Modern Tasauf) and Fazlurrahman (Neo-Sufism). Sufism this model trying to maintain the positive outcomes of modernization or development of science by filling the void that exists in him.Keywords: mistisme, the dilemma, Preview the future
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Masduki, Masduki, and Jefri R. "STRATEGI TAREKAT NAQSYABANDIYAH DALAM PENGEMBANGAN DAKWAH DI DESA RANTAU PANJANG KIRI KECAMATAN KUBU BABUSSALAM KABUPATEN ROKAN HILIR." Idarotuna 1, no. 1 (October 9, 2018). http://dx.doi.org/10.24014/idarotuna.v1i1.6073.
Full textAbstract:
Penelitian ini dilatarbelakangi oleh kondisi saat ini yaitu orang yang melaksanakan persulukan semakin lama semakin berkurang. Hal ini disebabkan karena orang-orang yang berkecimpung didalamnya telah berpulang kerahmatullah, dan kurangnya minat generasi muda untuk terlibat dalam tarekat ini, sebagai ajang generasi penerus. Apabila kondisi ini dibiarkan berlarut-larut akan menyebabkan keterpurukan terhadap ajaran tarekat itu sendiri. Tarekat merupakan suatu jalan untuk mendekatkan diri kepada Allah SWT. dengan kaedah-kaedah atau aturan-aturan tertentu sesuai syari’at yang diyakini dengan sepenuh hati dari guru (mursyid) dalam penyucian diri dengan berkhalwat. Tarekat Naqsyabandiyah, yang berhaluan kepada Ahlussunnah waljama’ah bermazhabkan kepada As-syafi’iyah. Kemudian Tarekat Naqsyabandiyah mengajarkan zikir-zikir yang sangat sederhana, lebih mengutamakan zikir hati dari pada zikir mulut. Jika diringkas tujuan pokok dari Tarekat Naqsyabandiyah adalah taubat, uzlah, zuhud, taqwa, qana’ah, dan taslim. Untuk mendapatkan bagaimana strategi Tarekat Naqsyabandiyah dalam pengembangan dakwahnya adalah dengan mewawancarai informan penelitian, mengobservasi dan dokumentasi. Agar Tarekat Naqsyabandiyah tetap tumbuh dan berkembang tergantung kepada Mursyid. Seorang Mursyid tidak boleh cacat fisik maupun non-fisik dikalangan masyarakat. Pembenahan yang paling utama untuk diperbaiki adalah komunikasi. Baik Mursyid, murid maupun masyarakat hendaknya saling mendukung dalam pembangunan fisik, mental dan spritual. Untuk memudahkan dalam pengembangan dakwah tarekat Naqsyabandiyah ini, hendaknya menjalin hubungan baik dengan pemerintah sehingga dalam urusan fasilitas terpenuhui. Penyebab dari kegelisahan masyarakat untuk masuk adalah masalah perekonomian yang kurang mampu. Keywords : Strategi Dakwah, Tarekat Naqsyabandiyah, Pengembangan Dakwah