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Telaah Peran Etis Agama-agama di Indonesia Perspektif Civil Religion Abd. Syakur
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article seeks to figure out socio-religious reciprocity pertinent to the pluralistic context of Indonesia within its various dimensions of life, especially the religious aspect, through what so-called civil religion. The very notion of civil religion reflects religious, social, and political maturity. The religions, in this context, function as a pivotal source of moral-ethics which generate spirit to build a strong nation-state to pursue its objectives. At this point, the state becomes a shared sacred home to all of its citizens which is free of fear and anxiety. The state plays an undoubtedly important role to protects its people and provide them a means of development in order to allow them to exhume religious freedom and reach a holy meaningful life. It will subsequently enhance and strengthen culture of dialog. This article supports an argument that in order to bring about the vision of civil religion in Indonesia we require three least possible conditions, namely heterogeneous religions which generate positive morality, the culture of sincere dialog, and freedom of religion.

Metode Ketenangan Jiwa: Suatu Perbandingan antara al-Ghazali dan Sigmund Freud Abd Syakur
Islamica: Jurnal Studi Keislaman Vol. 1 No. 2 (2007): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Al-Ghazali and Freud are both concerned with the idea soul ?and within itthe notion of spiritual tranquility. They both argue that soul has qualities such as health, sickness, tranquility, worriness, and so on, which need to be managed and organized. However, the paradigm within which they speak of this notion is sharply different. For al-Ghaz?l?, the nature of soul is purity. Hence it tends to resort to virtue and avoid vice. Al-Ghaz?l? reckons that they are degrees of soul. But that which is tranquil is the highest degree of soul. This soul is what he ?borrowing the Qur?an- calls al-Nafs al-Mutma?innah (the tranquil soul). For Freud on the other hand, soul is an abstraction of man?s psychological and physical system. It is impulsive, and tends to seek material and physical satisfaction through sexual pleasure among others. Man in his view is a sexual being. He speaks of the structure of soul as having three categories, namely Id, Ego and Super-ego. It is Id -meaning lust- that dominates one?s soul. Man will acquire tranquility once he ?by means of his Ego and Super-ego- satisfied his Id. Conversely, a failure to satisfy Id will result in a psychological disorder. Hence the sharp contrast between al-Ghaz?l? and Freud. And it is about this contrast that this paper is concerned.

Mekanisme Pertahanan diri Kaum Tarekat Abd. Syakur
Islamica: Jurnal Studi Keislaman Vol. 4 No. 2 (2010): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as social groupings consisting of people committed not only to practice the teaching of their religion but also to get involved in social problems. There are indeed many Sufi orders with different character and upbringing. But as a whole, a Sufi order is mechanism for the spiritual survival of its fellows. This paper tries to look at the other side of the matter and argues that a Sufi order is not only spiritual in its nature but is also social. It treats Sufi orders as a social body that functions socially to help the murids to survive socially and not spiritually. We believe that the extinction of some Sufi orders is due mainly to their inability to curb with social issues and not because of the nature of their spiritual teaching. The survival of any Sufi order in other words depends very much on its social mechanism and not on the strength of its spiritual dictum.

Theosophy for Social Piety: Investigating the Tariqa Shiddiqiyyah Doctrine on the Implementation of Faith into Humanity Abd Syakur Syakur; Muflikhatul Khoiroh Khoiroh; Mohammad Reeza Bustami
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 1 (2022)
Publisher : UIN Sunan Gunung Djati Bandung

This article examines the Shiddiqiyyah Tariqa theosophy, which has produced people who care about welfare and humanity. This study took a qualitative model, and the data needed was about Tariqa teachings and the life activities of the Tariqa adherents collected through involved observation, documentation, and in-depth interviews with the Murshid, 5 caliphs, and 20 Tariqa adherents which were then analyzed using holistic interpretation technique. The results showed that the Shiddiqiyyah Tariqa teaches Mālikiyyah monotheism doctrine namely the unity insight between servant and the King (manunggale kawulo lan Gusti). Humans, as servants, must glorify the King by magnifying His name, working for Him, and adapting themselves to Him, for example, working diligently, because He is also diligent at working to bring prosperity to His servant. This teaching formed the Tariqa adherents into moderate people who, apart from being diligent in dhikr, were also diligent in work.

Dakwah Islam Sufistik di Nusantara Abd. Syakur
KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol. 12 No. 2 (2022): Agustus
Publisher : Fakultas Ushuluddin dan Dakwah Institut Al Fithrah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36781/kaca.v12i2.497

Tulisan ini mengambil tema tarekat sebagai pranata dakwah Islam sufistik yang secara general ingin melacak siasat tarekat dalam menanamkan nilai-nilai moral keislaman pada masyarakat Nusantara terkait dengan pergumulan dan persaingan antartarekat tersebut dengan praktik-praktik mistik lokal-Kejawen. Untuk itu, permasalahan difokuskan pada strategi para da’i sufi dalam menyikapi realitas tradisi dan praktik ritual lokal Jawa; tentang cara mereka mempertahankan ortodoksi ajaran tarekat; serta tentang hasil dakwah dan pendidikan Islam sufistik-inklusif bagi pembentukan mental keberagamaan masyarakat Islam Jawa pada khsususnya? Kajian ini bersifat literer dengan mengambil data dari bahan-bahan kepustakaan yang diolah dengan teknik analisis diskursif. Hasilnya sebagai berkut; Pertama, bahwa Islam, disimping mengandung muatan ajaran eksoterik, adalah sangat lekat dengan nilai-nilai esoteris. Ajaran esoterisme Islam tersebut membekali Islam ketika berada di wilayah dakwah untuk dapat bersapaan dan berdialog dengan budaya lokal dengan damai. Kedua, tarekat-tarekat Islam di Jawa karena bersentuhan dengan tradisi dan budaya lokal yang intensnya, maka konsekuensinya adalah timbulnya variasi tarekat, yaitu, ada tarekat yang berupaya untuk mempertahankan ortodoksi baik dalam tataran teosofik maupun dalam teknik zikir, seperti Tarekat Qadiriyyah dan Naqsyabandiyyah; Namun demikian, ada juga tartekat yang kurang memperhatikan sisi ortodoksi tersebut, bahkan berpinjaman teknik dan terminologi dalam olah spiritualnya dengan teknik mistik Kejawen, misalnya, Tarekat Shiddiqiyyah; Ketiga, bahwa hasil dakwah dan pendidikan Islam sufistik-inklusif seperti di atas adalah tertanamnya sikap mental dan moralitas keberagamaan yang toleran bagi muslim Nusantara, pada umumnya, dan Muslim Jawa pada khususnya.

Tariqa and Prosperity: Investigating Shiddiqiyyah Tariqa Experience in Empowering Communities in Jombang, East Java, Indonesia Abd. Syakur
KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol. 13 No. 2 (2023): Agustus
Publisher : Fakultas Ushuluddin dan Dakwah Institut Al Fithrah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36781/kaca.v13i2.498

This article describes the struggle of the Shiddiqiyyah to become a nationalist tariqa that teaches a balanced way of life. The research was conducted qualitatively. Data was collected by interviewing the murshid, three caliphs, and 20 tariqa followers, observing their activities, and documenting the doctrine and community empowerment activities. The collected data were analyzed using reflective-inductive thinking techniques to produce a systematic narrative about the movements of the Shiddiqiyyah tariqa. The results show that Shiddiqiyyah is a native Indonesian tariqa founded by Muchtar Mu’thi in Jombang, East Java, who struggled the tariqa to become a tariqa teaching the love of the motherland and dhikr of work. To realize this, first, the murshid of Shiddiqiyyah develops the doctrine of ‘unity of faith and humanity’ so that the tariqa adherents become humanity who are close to Allah through dhikr kautsaran and work creativity; second, holding training to cultivate local resources into goods of economic value such as bags, mats, and wallets. [Artikel ini menjelaskan perjuangan tarekat Shiddiqiyyah untuk menjadi tarekat nasionalis yang mengajarkan cara hidup yang seimbang duniawi-ukhrawi. Penelitin dilakukan secara kualitatif. Data dikumpulkan dengan mewawancarai musrsyid, tiga khalifah, dan dua puluh pengikut tarekat; mengamati kegiatan warga tarekat; dan mendokumentasikan doktrin dan kegiatan pemberdayaan masyarakat. Data yang terkumpul dianalisis menggunakan teknik berpikir reflektif-induktif untuk menghasilkan narasi sistematis tentang program-program tarekat Shiddiqiyyah. Hasil penelitian menunjukkan bahwa Shiddiqiyyah merupakan tarekat asli Indonesia yang didirikanoleh Muchtar Mu’thi di Jombang, Jawa Timur, yang memperjuangkan Shiddiqiyyah untuk menjadi tarekat yang mengajarkan cinta tanah air dan dzikir kerja. Untuk mewujudkan hal tersebut maka, pertama, mursyid Shiddiqiyyah mengembangkan doktrin ‘kesatuan iman dan kemanusiaan’ agar penganut tarekat menjadi umat yang dekat dengan Allah melalui dzikir Kausaran dan kerja kreatif; kedua, mengadakan pelatihan untuk mengolah sumberdaya alam berupa daun pandan dan bambu menjadi produk barang bernilai ekonomi seperti tas, tikar, dan dompet.]

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