Islam as a religious system is generally based on three principal teachings called as aqidah (theology), syari'ah (law), and tasawwuf (Sufism, moral and spiritual). Each thought and the Islamic expertise have also established Muslim communities that demonstrate the diversity of social and religious history in various regions on the spread of Islam. In the history of the spread of Islam in Indonesia, particularly the Sufis always showed a significant role in each period of social change. Therefore, further discussion of this paper will be based on the development of tarekat communities. The historical facts in this study are presented gradually based on the unique cases in each period. The tarekat communities in Nusantara in the early period of Islam, which is the 13th century until the 17th century, have established the religious system patterned on the diversity of doctrine, thought, and tradition that is acculturative with various cultures of the local society in Nusantara. Then they developed during the Dutch colonial period in the 18th century and the 19th century. Besides contributing in the Islam religious founding, they also contributed in the patriotism struggle and even protested in the form of rebellion towards the Dutch colonial. The Sufis from various tarekat streams displayed antagonistic of political acts towards the Colonial government policies. It was developed at the beginning of the 20th century, which is the period of nationalism and of Islamic reform movements. The social force of tarekat people became an indicator of the religion revival that was very influencing towards the nationalism movement in Indonesia. The last one, it has been developing on the independence day of Indonesia, which is called the contemporary period, until today. The tarekat people have built a community system variously based on the principle of beliefs and various ritual activities. The tarekat people always develop, modify, and actualize the tasawwuf teachings and the tarekat practice, mainly in order to complete the spirituality and morality improvement of the society. The tarekat people’s contributions are very helpful for the society in general in order to fulfill the mental necessity. Their religiosity is also strategic enough to be used as a control media for the moral life of the nation.
The development of Islam tend to shows the diversity according to the age and socio-cultural region of its adherents. This is the case with the development of Islam in the archipelago, which shows a diversity in the pattern of development of the teachings and religious aspects, along with the diversity of its society which includes various ethnicities and cultures. One such pattern of Islam is Sufism, the Islamic aspect which emphasizes the inner or esoteric aspects, based on the Sufi doctrine and comprehension. This paper focuses on the development of Sufism in the archipelago, viewed in terms of history, thought, and tarekat movements. The archipelago Sufism is studied in historical and socio-anthropological perspectives. Broadly speaking, it can be stated that Firstly, in the process of Islamization of the archipelago, Sufism acts as a media of Islamic society carried out by the Sufi in their preaching about the XIII century until the XVI century; Second, the development of Sufism in the archipelago in the XVII century until the XIX century experienced a shift in the pattern of development, role and movement. Their role is mainly to establish the spiritual aspect of religious life and development, but through the power and social communities of the tarekat they can also carry out social movements, especially in mobilizing the people’s struggles against Dutch colonialism in the nineteenth century. Finally, the Sufism of Nusantara (Archipelago) that is netted in tarekat movements continues to show its wider role in the twentieth century. Some tarekat communities not only maintain religious traditions that are spiritual, but also work in education, economics, and politics. Thus, the contribution of sufism is very beneficial to society in general, both in order to fulfill their spiritual needs and worldly life.[Perkembangan Islam selalu menunjukkan keragaman sesuai zaman dan wilayah sosial-budaya masyarakat pemeluknya. Sebagaimana Islam di Nusantara menunjukkan keragaman pola pengembangan ajaran dan aspek keagamaan itu adalah seiring masyarakatnya yang meliputi beragam etnis dan budaya. Salah satu pola keislaman tersebut adalah sufisme, yakni aspek keislaman yang lebih menekankan segi batiniah atau esoterik berdasarkan faham dan ajaran para Sufi. Tulisan ini memfokuskan pembahasannya tentang perkembangan sufisme di Nusantara, baik dilihat dari segi sejarah, pemikiran, maupun gerakan-gerakan tarekat. Sufisme Nusantara tersebut dipelajari dalam perspektif sejarah dan sosio-antropologis. Secara garis besar dapat dinyatakan, bahwa Pertama, dalam proses islamisasi Nusantara, sufisme berperan sebagai media pengislaman masyarakat yang dilakukan oleh para sufi dalam dakwahnya pada sekitar abad XIII hingga abad XVI; Kedua, Perkembangan sufisme di Nusantara pada abad XVII hingga abad XIX mengalami pergeseran pola pengembangan, peranan maupun gerakannya. Peranan mereka yang terutama memantapkan aspek spiritual bagi kehidupan dan perkembangan keagamaan, tetapi melalui kekutaan serta komunitas sosial tarekat juga mereka dapat melakukan gerakan sosial, khususnya gerakan-gerakan sosial yang dimobilisasi seiring perlawanan-perlawanan rakyat Nusantara terhadap kolonialisme Belanda pada abad XIX. Ketiga, Sufisme Nusantara yang terjaring dalam gerakan-gerakan tarekat terus menunjukkan peranannya yang lebih luas pada abad XX. Beberapa komunaitas tarekat bukan hanya mempertahankan tradisi keagamaan yang bersifat spiritual, melainkan juga bergerak di bidang pendidikan, ekonomi, dan politik. Dengan demikian, kontribusi sufisme akan sangat bermanfaat bagi masyarakat pada umumnya dalam rangka pemenuhan kebutuhan ruhaniah mereka.]
This article explored the differences between Ahmad Hassan and Siradjuddin Abbas understanding on reward prize hadith, the methods used and the factors influencing differences. As a cadre of the two competing groups, these two scholars formulated an understanding of the reward of hadith to legitimize the understanding of each group.The results of the study found that Ahmad Hassan viewed that reward prize hadith contrary to al-Qur’an and rejected all methods of resolution. So this hadithwas a da’if quality and Mardud status. Besides, Siradjuddin Abbas looked at the reward prize hadith wasṣaḥiḥ quality and maqbūl status using a correlative approach. Understanding rewards prize hadith by Ahmad Hassan and Siradjuddin Abbas disputed of religious understanding between the Young People and the Old People and influenced the socio-cultural context of the mid-XX century
Pesantren, Tarekat, dan Kedamaian
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