TAWARIKH: International Journal for Historical Studies, 8(1) October 2016

TAWARIKH: International Journal for Historical Studies, Volume 9(2), April 2018

DUDUNG ABDURAHMAN Islam, Sufism, and Character Education in Indonesia History

ABSTRACT: The history of Indonesia shows that Islam is in a diversity of patterns of religious development and doctrine. This diversity is in line with Indonesian society, which includes a number of ethnicities and cultures. One of the most widespread Islamic patterns in this country is Sufism, the Islamic aspect which emphasizes the inner aspects of Sufi doctrine and ideology. So, the widespread of the Sufism influence in this country, it can be assumed that Sufism not only plays a role in Islamization, but also very instrumental for the character development of the nation. Therefore, this paper by using the historical method and qualitative approaches, focuses on the development of Islamic and Sufism, especially seen from its role in character education. The findings show that based on historical and socio-cultural perspectives, Sufism- characterized Islam is relevant to the belief character of the Indonesian/Malay Archipelago, but the process of Islamization by the Sufis has indeed played a role in transforming a polytheistic belief system into monotheistic religions, although the religious characteristics of Muslim societies tend to be syncretic. The development of Sufism in “tarekat” (Sufi order) has a role to do character education oriented to the spiritual and moral development of society, even religious orthodoxy. The religious-social strength of each “tarekat” can build a functioning solidarity for the social movements. The contribution of Sufism to character building will always be needed through the re-actualization of the teachings ©of 2016Sufism by Minda and theMasagi Press and UIN SGD Bandung, West Java, Indonesia i “tarekat” practice, especially in the context of the fulfillment of spirituality as well as theISSN improvement 2085-0980 and ofwww .mindamas-journals.com/index.php/tawarikh the morality of society in facing the challenges of the times. KEY WORDS: Islam; Sufism; Sufi Orders; Character Education; Indonesian/Malay Archipelago.

INTRODUCTION Islam, as a system of doctrine that comes from God, is given to man through his Rahman,codified the 1994; early and period al-Azami, of Islam 2005). about messenger, Muhammad SAW (Salallahu Alaihi fifteenDevelopment centuries ofago Islamic (TP IAIN teachings Syahid, from 1992; both Wassalam or peace be upon him), to be a guidance for human life in various aspects the scholars into Islamic trilogy, namely: Aqidah of life. This Islamic teaching was originally orsources, belief sincein One the God; eighth Shari’ah century, or Islamic classified law by only contained in the Al-Qur’an (holy book pertaining worship and muamalah (good deeds of Muslim) and Al-Hadith (words and deeds in human relations); and Akhlak or Tasawuf or of Prophet Muhammad SAW), both of which Islamic mysticism (Rahman, 1994; and Kaelany,

About the Author: Prof. Dr. Dudung Abdurahman is a Lecturer at the Faculty Adab and Humanities UIN (Universitas Islam Negeri or State Islamic University) Sunan Kalijaga, Jalan Marsda Adisucipto, Yogyakarta, Indonesia. For academic interests, the author is able to be contacted via e-mail at: [email protected] Suggested Citation: Abdurahman, Dudung. ” in TAWARIKH: International Journal for Historical Studies, Volume 9(2), April, pp.159-176. Bandung, Indonesia: Minda Masagi Press owned by (2018). “Islam, Sufism, and Character Education in Indonesia History Article Timeline: Accepted (February 15, 2018); Revised (March 11, 2018); and Published (April 30, 2018). ASPENSI, ISSN 2085-0980.

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 159 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education

training to have inner sharpness and subtlety the various thoughts of the scholars in various of mind. Inner attitudes and subtlety that understanding2009). Each of theseand ideology, aspects thenin accordance evolved in causes a person will always give priority with the historical and socio-cultural context to humanitarian considerations on any of Muslims. Thus, the pattern of Islam in its problems encountered, so that humans will history shows different trends, including the be spared from doing acts that are despicable according to religion (Sirriyeh, 1999; Ryan, 2003; Nata, 2017:256; and Abdurahman & thedominant spreading phenomenon of Islam (Rahman, of the influence 1994; Lapidus, of one Nur, 2018). 2014;of the Islamicand Abdurahman, fields, in every 2016 region and 2017a). and area of As being shown by the history of Indonesia considered relevant and empowered for that Islam began to spread in this country characterThe role education, and function because of Sufism the educational is since the thirteenth century is tasawuf or model like this is oriented to the formation of character or the inner nature of man that affect in Indonesia transcends every period of all his thoughts and deeds, and also means as Islamicsufism or development, Islamic mysticism. from the The very role beginning of Sufis character (Poerwadarminta, 1991:1149; and of Islamization of the Indonesian/Malay Nata, 2017). Therefore, character education is archipelago, in the colonial period, and in not merely to provide knowledge about good the Indonesia independence day until now and bad things, but an effort to instill noble (TP IAIN Syahid, 1992; Suwirta, 2002; and values so as to form the structure of humanity Abdurahman & Nur, 2018). The main role by familiarizing, practicing, cultivating, and exemplifying noble values, such as honest, terms of spiritual (esoteric), but the impact discipline, responsible, patient, sincere, isof widerthe Sufis on ismoral to teach coaching and nurture and character Islam in nationalism, and humane (Hidayati, 2017; and education of the nation, especially Muslims. Abdurahman & Nur, 2018). Such efforts are made in various forms of religious proselytizing and education (Mulyati education involving institutions (schools), etSuch al., a2005; role is Kaelany, developed 2009; by Burhanudin,the Sufis through 2012; Lapidus, 2014; and Abdurahman & Nur, 2018). like this is done in the process to produce thehouseholds, formation and of humancommunities. character Education and as a sub-system of Islam shows it’s very praiseworthy (Hidayati, 2017; Nata, 2017:279; importantTherefore, role it in can the be history assumed of Indonesia. that Sufism The and Abdurahman, 2016 and 2017a). Based on theoretical references above, this paper would like to further discuss the role educationsignificance aspect; of the so discussion the main on problem the role is of Sufism, in this study, focused on the character in Indonesia. Therefore, by using the education in Indonesia history”. historicalof Sufism inmethod character and educationqualitative-descriptive historically “howTheoretical the patterns reference of Sufism to the develop discussion character of approaches (Durkheim, 1975; Kartodirdjo, the above problem is based on the concept of Tasawuf, or Marks, 2014; and Abdurahman, 2011 and usually more popular with tarekat (spiritual 2017b),1992; Sjamsuddin, this article 2007;will do Alghafli, chronologically Hatch & “sufism and character education”. and systematicaly discussion begins by depth and esoteric in Islam, rooted in the Al- analyzing the phenomena in the initial path),Qur’an confirmed and Al-Sunnah by Husein Nasr (1985) as the Islamization process in the Indonesian/ is the soul of the message of Islam, as the heart is in the body, hidden from(Nasr, the 1985:181). outer view. Sufism in the colonial times; and the discussion of Malay archipelago; then the role of Sufism of life, which governs all religious organisms in the development of tarekat communities and IslamHowever, (Nasr, Sufism 1985; remains Ryan, 2003; the deepest Mulyati source et al., theirSufism role in thein character modern periodeducation is seen in the from period 2005; and Abdurahman, 2016 and 2017a). of Indonesia Independence Day until now.

Thus, Sufism plays the role of human 160 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: International Journal for Historical Studies, Volume 9(2), April 2018

FINDINGS AND DISCUSSION Lahut (cited in Abdullah, 2011; and Ahmat et The Spread of Islam in the Indonesian/ al., Malay Archipelago. As has been mentioned is tasawuf of wujudiyah (Islamic mysticism pertaining 2016). Sufism be united that between developed God in and this human era Indonesian/Malay archipelago was in the mankind), even narrated once studied on Sheikh above, that Islam firstly spread in the Abdul Qadir Jailani. Thought and teachings of further discussion can be based on two form of Sufism. Based on this phenomena, the Indonesian/Malay archipelago (Abdullah, 1980:12;Sufism continues Bruinessen, until 1989; the next Fathurahman, few centuries 1999; in Islamthings: in the the role Indonesian/Malay of Sufis in the process archipelago. of and Guilot & Loir eds., 2007). TheIslamization; description and of Sufism these twoin the things spread generally of refers to the theory presented Anthony H. took place in the process of Islamization Johns (1961a), who declared that the nomad in thisMeanwhile, region in the the role 14th of-15 Sufismth century. in Java This also period is also referred to as the transition of the Hindu-Buddhist era to the Islamic era, inSufis Islamizing is the main large actor numbers in conducting of Indonesians Islamic which marked the emergence of prominent sinceteaching the in13 theth century region. (Johns, The Sufis 1961a). succeeded A major Wali Songo or Nine Saints.1 The position and is their ability to present Islam in an functionfigures of of Islamic the guardians spreaders as knownreligious as leaders attractivefactor in the package, success especially of the Sufis by inemphasizing conversion and government advisors are very important conformity with Islam (continuity), rather in Islamic society in Java at that time (Geertz, than changes in local beliefs and practices 1983; Soenarto, 2005; Guilot & Loir eds., (Johns, 1961a; and Azra, 1994:35). 2007; and Burhanudin, 2012). Based on his research on a number of local sources, Anthony H. Johns (1961a) also his Theteachings guardian and is instructions. regarded as Ina “Saint” fact, there or associated with trade groups and handicrafts, Sacred figure, who is respected and obeyed by accordingmentions thatto their the nomadiccongregations, Sufis are teaches often a called Wali (Saint), so at that time there were complex syncretic theosophy, which is the twowere groups quite a of number Walis in of Java, prominent i.e. the upperfigures development of the principal dogmas of guardians were those who joined the Wali Islam, magical, and using elements of pre Songo; and the Walis at the local or regional Islamic culture in the Islamic context (cf level (Geertz, 1983; Soenarto, 2005; and Johns, 1961a:33; Azra, 1994; Suwirta, 2002; Guilot & Loir eds., 2007). and Ryan, 2003). who have roles and functions attached to the an active role in the spread of Islam in the centralThe firstgovernment group is ofa groupthe Islamic of guardians, empire, Indonesian/MalayAmong some Sufi archipelago, figures, who it islive mentioned and play spreaders of Islam in Aceh. Sheikh Abdullah thesuch Sultanate as the Sultanate of Banten. of DemakThe proximity in Central of Arifthat isSheikh a non-native Abdullah Acehnese Arif is one migrant. of the firstSome Sufi theirJava, Sultanaterelationship of Cirebon with the in Sultan West andJava, the and political center has made them more popular Arab or Yemen. He came to Aceh with other throughout the Javanese region.2 The local sources mention that this Sufi figure is from some notes, it is stated that he arrived in Aceh 1The term of Wali Songo preachers, among them Shaykh Ismail Zaffi. In explanation in the Javanese literature. However, it is assumed and spread Islam there in 1177 (Abdullah, (Nine Saints) has no definitive 1980:11; Abdullah, 2011; Ahmat et al., 2016; and Shadiqin, 2017). that the Nine Saints figure is chosen on the assumption that the figure has sacred value in the traditional Javanese cultural The work of tasawuf in Soenarto (2005); and Djoko Suryo (2009:159). Nusantara view.2The See, Wali for further Songo information, Andi Suwirta (2002); Ermita (Indonesian/Malay archipelago), which was central position of the Islamic kingdom in Java, are: (1) discovered in the 13th century, was also the (Nine Saints) figures, who occupy the work of Sheikh Abdullah Arif entitled Bahrul Maulana Malik Ibrahim in East Java; (2) Sunan Ngampel in Ampel, Surabaya, East Java; (3) Sunan Giri in Gresik, East Java; (4) Sunan Drajat in Sedayu Lawas, East Java; (5) Sunan Bonang © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 161 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education guardian, in accordance with the limited and Nuruddin ar-Raniri. The teachings and range of functions and roles, was more known understandings of Hamzah Fansuri, as well as in the area. his disciple Syamsuddin al-Sumatrani (Pasai), With regard to the teachings in the process of Islamization in Java, such as the al-Jilli, who tend to pantheist-monis, a view that above mentioned Wali role, can be listened theare influenceduniverse is bya birth Ibn Arabi or tajali and (manifestation, Abd al-Karim embodiment) of the singular nature of God (Hasan ed., 1984; Simuh, 1995; Fathurahman, Javato through from the the early works 16 ofth century, Sufism or as Islamic contained 1999; and Daudy, 2003). The idea came under inmysticism, the Book especially of Primbon from, Book the of North Bonang Coast, and of strong resistance from Nuruddin ar-Raniri, a the Teachings of Seh Bari Tarekat and Bruinessen, 2007). The description Rifa’iyah (Hasan ed., 1984; Daudy, 2003; and of the same can be seen in(Zulkifli, various 1994;works Supriyantogreat Sufi cleric et al .,of 2018). the or Sufi order of of Babad and Serat as kinds of traditional Furthermore, Nuruddin ar-Raniri historiography in Java, such as: Babad Tanah attempted to purge the practice of tasawuf Jawi, Babad Demak, Babad Gresik, Babad from pantheistism, which was deemed to Mataram, Babad Cerbon, Sajarah Banten, deviate from the true teachings of the seven Serat Centhini, Serat Cabolang, and Serat dignity. Nuruddin ar-Raniri attempted Cabolek (Ricklefs, 2006; Bruinessen, 2007; to interpret the teachings toward a more and Pranowo, 2009). orthodox view; and he denounced Hamzah An important note of these writings Fansuri and Syamsuddin al-Sumatrani were the doctrine which tends toward (Pasai) as a zindiq and bid’ah, due to pantheism or Manunggaling Kawula-Gusti misunderstanding of wujudiyah doctrine (Hasan ed., 1984). The agreement with united between God and human mankind), Nuruddin ar-Raniri is Abdurrauf al-Singkili, especially(the unification that developed of master inand Javanese servant or who developed the concept of dignity seven literature. Such an understanding was often with a more orthodox interpretation (Daudy, 2003; and Supriyanto et al., 2018). Arabi followers, who tend to pantheism Abdurrauf al-Singkili is also a spreader seen as a less orthodox Sufi ideology or Ibn and teacher of the Tarekat of Syattariyah, and 2003; Ricklefs, 2006; and Pranowo, 2009). (Zulkifli, 1994; Fathurahman, 1999; Ryan, West Java. The distribution of Syattariyah the seventeenth century in the Indonesian/ his influence extends in West Sumatra and MalayAlong witharchipelago, the struggle it got of the Sufi opposition thought in from by his disciple, Burhanuddin from Ulakan; a more orthodox view, as followers of Al- whileSufi order in West in West Java Sumatraspread by was his carried disciple out Ghazali transcendentalism (Simuh, 1995:52; named Abdul Hayyi (Muhyi), who is famous Bruinessen, 1999; and Syukur, 2002); as it as Wali Priangan or Saint in West Java (Hasan also happened in Aceh, Sumatera, and can be ed., 1984; Simuh, 1995:54; Kraus, 2010; literature (Hasan ed., 1984; Fathurahman, Syattariyah 1999;seen in and the Daudy, works 2003).of scholars of Sufi or Malay and Abdurahman, 2018). The influence of It is mentioned that in the 17th century, Syeh Yusuf al-Makassari Sufi order extends in South to CirebonSulawesi, in West Java and Tegal in Central Java, even who contributed greatly to Islamization, Gunung Jati in West Java are suspected to namely:there were Hamzah four famous Fansuri, Sufi Syamsuddin clerics in Aceh al- Syeh Siti Jenar in Central Java, and Sunan Sumatrani (Pasai), Abdurrauf al-Singkili, the Syattariyah Kraus,have developed 2010; and Sufism Abdurahman, and teachings 2018). of Sufi order (Mulyati, 2006:3; tarekat has in Tuban, East Java; (6) Sunan Kudus in Central Java; (7) Sunan contributedThus, the toimportant the Islamization role Sufism process developed in the Muria in Central Java; (8) Sunan Kalijaga in Kadilangu, Demak, by the Sufis through thought and SoenartoCentral Java; (2005); and (9)and Sunan Djoko Gunung Suryo (2009:161). Jati in Cirebon, West Java. archipelago. For the services of the Sufis and See, for further information, Andi Suwirta (2002); Ermita

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Walis, they have made a great deal of respect Malay archipelago, especially Banten in for the people, even they are considered Western Java, so it indicates that the Tarekat extraordinary people, they can create strange of Qadiriyya had been followed by Moslem things beyond reason (supernatural), which communities in Java, long before the 19th cannot be done by others in general. The century (Hasan ed., 1984; Kartodirdjo, 1984:212; Daudy, 2003; Hamidah, 2010; and are most likely to be attained, because they Supriyanto et al., 2018). alwaysextraordinary draw closer circumstances to God and of become the Sufis His Besides Tarekat of Qadiriyya

(Mulyati, 2006:2; Fata, 2011; Yani, 2012; and archipelago are Tarekats of Syattariyah, other Sufi, Abdurahman,crucifixes, so that 2017b). what he wants is achieved Rifa’iyahorders that, and had Khalwatiyah a strong influence in the orders had been popular among the people spread to the people through the teaching and of the Indonesian/Malay archipelago. Almost all since Sufi educationThe way of that tasawuf the Sufis nuanced did was akhlaqi the teaching (noble the 17th century, spreading through Aceh in Sumatera and continuing to expand to managed to become the glue of the community, evencharacter) become and the philosophy, legitimator so of that the the local Sufi ruler also or king. The response of the Indonesian/Malay ordersother regions was an freely independent from the religious influence social and archipelago in turn arose in the attitudes of movementinterference that of stateoriginally authorities, has escapism so the Sufi observation of the Wali soul, left behind political affairs, and the the people to respect their grief yard after they world (Yani, 2012; Abdurahman, 2018; and died (Hasbullah, 2009; Abdurahman,figures, even making 2018; Supriyanto et al., 2018). and Supriyanto et al., 2018). However, in the next development around The Sufi Social Movement. The the 18th century which was supported by the relationship between the Indonesian/ Malay archipelago since 17th century was Malay archipelago and Arabia, especially the indicateddevelopment by the of Sufismrole of inthe the Tarekat Indonesian/ condition of Moslem in Indonesian/Malay order) archipelago which continued to increase was more sociological (cf Johns, 1961b; (Sufi Bruinessen,in the 1994; Sufi’s Abdurahman,network, and 2018;their role and Supriyanto et al Indonesian/Malayduring pilgrimage, archipelagowas very influential (Abdurahman, on 2018;the development and Supriyanto of the et Sufi al., 2018).orders Inin Martinthe ., 2018). Characteristics of van Bruinessen (1995)’s note, the Jawi Islamicthe Sufi communityorders which groups spread in inthe those Indonesian/ orders (Indonesian/Malay) community in Makkah also played significant role for the growth of was a jovial community, rather isolated from the surrounding because most of them only hadMalay actually archipelago. taken placeConcerning since the to theend growth of 16th understood the Arabic at a very basic level centuryand development or early 17 ofth thecentury, Sufi orders, it can be which inferred (Bruinessen, 1995:193-195). Meanwhile, the educated community 2017b; and Supriyanto et al., 2018). learned to the great scholar in Makkah and fromAs the Martin Sufi’s van works Bruinessen of that era (1994) (Abdurahman, Medina, such as Ahmad al-Qusyasyi, Ibrahim mentioned that some parts of Hamzah al-Qurani, and the sons of Ibrahim al-Qurani, Fansuri’s works implied that he was a i.e. Muhammad Thahir and Muhammad al- Qadiriyya adherent, and had been the caliph scholar Hamzah Fansuri was known as a traveler Indonesian/MalaySamman. They were archipelago the most influential at that time. byof thishis visitSufi ordersto Islamic (Bruinessen, centers in 1994).the Middle In the 19andth Sufis figures among the the Indonesian/Malay archipelago, Ahmad Abdul Qadir al-Jailani, the main teacher of the Khatib Sambas, century, in Makkah a native-Sufi became scholar the center of QadiriyyaEast, such as to Baghdad to visit the tomb of of attention of the Jawi people (Sambas, also visited several places in the Indonesian/ n.y.; Bruinessen, 1995; and Widodo, 2016). Sufi orders. Hamzah Fansuri had

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 163 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education

got away seeking peace at the remote place orders that he had learned to the larger Jawi or the corners of the city, whenever became community,They spread eventually the knowledge to the and Indonesian/ the Sufi a troublesome time bomb and always Malay archipelago (Yani, 2011; Abdurahman, suspected by the Dutch authorities, because 2018; and Supriyanto et al., 2018). the centralization of social forces under the The shaykh characteristic in their turn to the rebellion or opposition against the unlawful s (Sufi teachers) gave rulers.guidance In addition,of Sufi orders’ sometimes teacher Javanese might gentry lead to in the Indonesian/Malay archipelago in 19th development of the schools of Sufi orders unfair local kings also searched for support the Indonesian/Malay archipelago in those who were unsatisfied with the Dutch or the centuriescentury. The could greatest not be school separated of Sufi from orders the in teachers (Steenbrink, 1994:179-184; Hasbullah, encounter between Jawi community and the 2009;from the Yani, Sufi 2011; orders’ and disciples Burhanudin, and their 2012). Shaykh In the Indonesian/Malay archipelago

s in Arab. Based on the Sufi orders a group of dhikr (repeatedly chant part of (1)education Qadiriyah network, there were five highly thehistory, confession the Sufi of orders faith as not form only of recorded worship as Abdulinfluential Qadir schools Jailani; of (2) Sufi Syattariyah orders, namely: to One God) assemblies which concentrated Sufi order referred to figure of on their relationship with God, but also Ibrahim al-Qurani; (3) Sammaniyah Sufi order gave attention to the social circumstances in referred to figure of Ahmad al-Qusyasyi and surrounding. Many struggles or oppositions (4) Naqsyabandiyah Sufi order referred to figure of Muhammad al-Samman; the Dutch colonialist of that time, such as Qadiriyah wa Naqsyabandiyah Sufi order referred to Diponegorowere committed rebellion by the which Sufi ordersmade commotion against figure of Bahauddin an-Naqsyabandi; and (5)et al., and chaotic in Dutch government had the 2005; Widodo, 2016; Abdurahman, Sufi order 2018; refered and support from Kyai Maja and a number Supriyantoto figure of Ahmadet al., 2018). Khatib Sambas (Mulyati Oostindie, 2012). associations with distinctive religious of students (Carey, 2008; and Sularsih & patterns,Each of through these Sufi ritual orders forms, formed and the the Haji Wasid with his Qadiriyah orders practice. The development of the a holywarThe rebellion against in the Cilegon, Dutch Banten,government involving in congregations which full of religiousness Banten in 1888 (Kartodirdjo, 1984; Sufi order, Hamidah, held affected the growth of socio-anthropological 2010; and Aripudin, 2014). Similarly, the Akmaliyya movement which was led by Kyai orders became a doctrine and absorbed​​ value Nurhakim in 1866 and the movement of orvalues internalized of its members. value to Therefore, its adherents, the Sufiso the Java in 1855 had troubled the local rulers that shapes a culture, communication, social (HajiSteenbrink, Ahmad Ripangi 1994; and in Kalisalak Abdurahman of Central & Nur, mobility,Sufi orders and involved actions a and series behavior of creativity of society Syattariyah (cf Bruinessen, 2007; Umashankar, 2012; and in West Sumatra, had also been recorded as Lapidus, 2014). an2018). institution Other Sufi that orders, protected such the as community. Therefore, besides having religious functions, was widespread in the Indonesian/Malay archipelagoThe social in growth 19th of the Sufi orders power (Durkheim, 1975; Hasbullah, 2009; orders, besides those mentioned above, the Fata,certain 2011; Sufi Burhanudin,orders also had 2012; social Wanto, and political2012). Naqsyabandiyah, Syadziliyah, century. Some and Sufiothers Sufism and Character Education. In were also growing rapidly in the Indonesian/ the following discussion, the contribution Malay archipelago (Bruinessen, 1992 and 1994; Aripudin, 2014; and Abdurahman & development of character education will be explainedof Sufism (Islamicaccording mysticism) to the contemporary toward the movements which basically alienated and facts of three Tarekat Nur, 2018). In this century, the Sufi orders s (Sufi orders), which 164 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: International Journal for Historical Studies, Volume 9(2), April 2018 developed in the region of Priangan, West (Nasution ed., 1990; Bruinessen, 1992; and Mulyati, 2002). According to Abdullah (Tarekat Qadiriyah wa Naqsyabandiyah) in Mubarrok or Abah Sepuh, the pleasures Suryalaya,Java. The three Tasikmalaya; Sufi orders Idrisiyah referred to TQN of the world are not a man’s barrier to do dzikr. The disciples of TQN are allowed to Tijaniyah Sufi order in Cidahu, Pagendingan, Tasikmalaya; and and useful for worship. Such a view is set in Sufi order in Cirebon and Garut. Tanbihfulfill all, a worldly kind of Abdullahneeds as longMubarrok as it is or lawful Abah basedThese personality,three Sufi orders although show the the teaching same and Sepuh testament which is used as a basic educationorientation methods in the formation of each order of a sufism- is different, guideline for the development of TQN of so that each order presents a characteristic Suryalaya by then (cf model of character education (Dahlan, 1985; Nasution ed., 1990; and Mulyati, 2002). 1979; Abdullah, 1980; Bruinessen, 1992 In Tanbih, it is stated that:Arifin, 1976; Sunardjo, and 1994; Najib, 1995; Pili, 1996; Mulyati, 2006; Aripudin, 2014; Widodo, 2016; and Mursyid is the place to ask about the Qadiriyya Abdurahman & Nur, 2018). wa Naqshbandiyah; in order to the disciples be careful in all things, they obey the rules Firstly, TQN (Tarekat Qadiriyah wa of religion and the country, because obeying Naqsyabandiyah). The development of both of them is the attitude of pious people. Therefore, all disciples of TQN should not TQN in Suryalaya, Tasikmalaya, West Java, adhere to cajolery of lust, should not be effected Sufism (Islamic mysticism) through the by the temptation of the devils, and beware takes place according to the traditional toward misuse of religion and country orders religious framework which emphasizes on the formalities of the functional relationships (Arifin, 1976:8-9). between the Mursyid Tanbih also stated that all disciples of Ikhwan (disciples or students), besides the TQN (Tarekat Qadiriyah wa Naqsyabandiyah) aspects of ritual and religious (Sufi teachers) ceremonies and the in Suryalaya, Tasikmalaya, West Java must (Nasution ed., 1990; Bruinessen, 1992 and prove the virtue of self-purity in the following 1994; and Abdurahman, 2018). attitudes: (1) respect toward people who are In general, TQN of Suryalaya shows a regarded as higher level, both mindset and model of religious pragmatism, namely the physical appearance, by living in harmony and mutual respect; (2) be humble and are emphasized on the practical aspects of cooperate with one another, there is no implementation process of Sufism teachings of the community. Such a model was available plunge someone into ‘adzabun alim, which inSufi the order continuity practice of tothe fulfill order the development spiritual needs meansdispute the and forever conflict, sorrow for such from a deed the world will to pattern since the pioneering time by Abdullah the Hereafter; (3) not insult or indecent to Mubarrok or Abah Sepuh (older teacher) in those who are regarded as lower level, they 1905; and its development in the time of must be given mercy consciously, be guided, Abah Anom and guided with gentle advise, so that they (younger teacher) until the end of 20th will step into the way of goodness; and (4) be centuryShohibul (Sunardjo, Wafa Tajul 1985; ‘Arifin Nasution or ed., 1990; kind and be prudent, and be generous toward and Mulyati, 2002). the poor people, because they are in this Abdullah Mubarrok or Abah Sepuh taught TQN, as did by previous teachers, focusing 1976:9-12).3 on the teachings of dhikr (to remember conditionThe four is doctrinesreally the ofnature Tanbih of Godbecame (Arifin, Allah) through the practice of a loud dhikr the hope of Abdullah Mubarrok or Abah or al-jahr bi al-dhikr as the characteristic of Sepuh (older teacher) as the foundation of Qadiriyah dhikr or khafi a human attitude that is full of awareness as the characteristic of Naqsyabandiyah order, and Sufimore order; emphasized and silent on the practical 3The teaching of Tanbih is based also on the Al-Qur’an in Sufi surahs (chapters) Al-Isra, verse 70; dan Al-Kafirun, verse 6. See, for further information, Depag RI (1985). aspects of Sufism practicing for society © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 165 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education toward the importance of tolerance, also complete readings are described in the work as an encouragement to all disciples to act Abah Anom, meticulously in every way, for the good in his book entitled Uqudul Juman (Sign of mindset, the physic, the world, and the of Shohibul Wafa Tajul ‘Arifin or hereafter. Based on such awareness, it can main purpose of the practice of dhikr is the achieve peaceful mood, comfortable body, deityTime). (closer) In this book,to Allah it isAlmighty, affirmed to that the the way so the degree of well behaved humanity He accepts, mahabbah (love) and ma’rifat (a and physically perfect can be achieved, in the context of Sundanese language The daily dzikrullah (to remember Allah) is cageur (health physical and mental) experiencesense of light) is the against individual Him (Arifin, Tarekat n.y.). and bageur (good character). For all this, order) practice, which is carried out at the according to Abdullah Mubarrok or Abah (Sufi Sepuh’s testament, it can be achieved by dhikr is set the repetition frequency of zikir everyone who practices the Qadiriyah wa kalimahend of five thayyibah daily prayers. (remembering To practice Allah the with Naqsyabandiyah good sentences) as much as 165 times, that Nasution ed., 1990; Bruinessen, 1992; and is based on the 5 (the total obligatory prayer Mulyati, 2002). Sufi order (Arifin, 1976:13; time) with the count of 33 regular dhikr, The continousity of TQN development consisted of tasbih: Suhanallah (Praise be unto God Almighty), tahmid: Alhamdulillah or Abah Anom (younger teacher) with more (Thanks God), and takbir: Allahu Akbar (God practicalwas conducted teaching by andShohibul educational Wafa Tajul methods ‘Arifin is Great) as determined in the Al-Hadith as in practicing zikrullah. In his masterpiece, words and deeds of Prophet Muhammad SAW, Miftahus Shudur (Keys of Awareness to One Salallahu Alaihi Wassalam or peace be upon God), written in 1970, Shohibul Wafa Tajul Abah Anom mentioned that the Meanwhile, the weekly rituals are usually essential of Tarekat zikir (to heldhim (Arifin,in the congregation n.y.; and Mulyati, on every 2002). Tuesday or remember‘Arifin or Allah). He, then, said as following Thursday afternoon. In this ritual, a number here: (Sufi order) is a of students gathered before their Murshid or Deputy, they completed a hundreds or […] it is the ultimate work and wasilah that thousands of wirid in the form of sholawat can connect human to Allah. […] The intended Nabi (invocation to Prophet), Al-Asma al- zikir is to say la ilaha illa Allah, or the phrase nafiwaisbat, known by Muslims in general Husna (good names for God) especially Al- as kalimah tayyibah or kalimah tauhid. The Latif (very gentle), the short surahs or other sentences can open our hearts and clean the Al-Qur’an fragments, and tawassul (Prohet or vile soul. Someone who always say it, will obtain Saint as an intermediary)’s prayer.5 The monthly ritual activity, commonly Allah’s goodnesses (Arifin, 1970:9 and 15). called Manaqiban is held once a month on The Tarekat the eleventh day of Qamariyah (calendar practice is carried out in (spiritual riyadlah pertaining to the moon), coinciding with exercises), as a TQN(Sufi (order)Tarekat teaching Qadiriyah wa the death day of Shaykh Abdul Qadir Jailani. Naqsyabandiyah) of Suryalaya practitioner’s Therefore, manaqib or the teachers or routine activities are held in daily, weekly, and guardians history used is manaqib of Shaykh monthly rituals. These ritual forms, which Abdul Qadir Jailani.6 The manaqib recitation have established since 1976, is determined 4 as experience or activity uniformity. The 5The complete compilation of wirid (passage of Al-Qur’an) dhikr (repeatedly chant part of the confession (n.y.); YSBPPS (1994); and Sri Mulyati (2002). of faith as form of worship to One God) and can be6 read, for example, in K.H.A. Shohibulwafa Tajul Arifin wirid (passage of Al-Qur’an) series as well as Among the most famous and widely used in Indonesia is Lujain ad-DaniThere have been many other books about this Sufi figure. miracles, besides his teachings and advice), the work of Ja’far 4 bin Hasan(pertaining al-Barzanji, with died the 1766 life ofAD al-Jailānī (Anno Domini that is). fullUp toof now, Institute, No.05/MID/76, Subject on ‘Keseragaman Pengamalan there are about seven editions of the text with translations and TQN See,Suryalaya’”. for example, Unpublished “The Decision Document Letter, copy of ownedSerba Bhakti by Author. comments in Javanese, Sundanese, and Indonesian languages.

166 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: International Journal for Historical Studies, Volume 9(2), April 2018 actually is a ritual as a tawassul teaching pertaining to ritual obligations), and tasawuf practice (cf (Islamic mysticism)’s theology in Islam and Widiyanto, 2015). (Sunardjo, 1985; Bruinessen, 1992; Nasution The tarekatMulyati, teaching 2002; and Elmansoury, education 2012; ed., 1990; YSBPPS, 1994; and Mulyati, 2002). methods made TQN of Suryalaya’s popular Where it is readable from Shohibul Wafa are the Inabah Abah Anom’s works, especially Miftah al-Shudur (Keys of Awareness to One of inabah field. It is an effort to be God),Tajul ‘Arifinwhich or tells about the tarekat teachings Allah”,actualized or in the the TQN tasawuf practice. sense The is one definition of the core; in the other one, Uqudul Juman (Sign repentance means maqam “to from return immoral to the wayto Allah of of Time) explains about wirid and the TQN obedience (Nasution, 1978:62; Sunardjo, 1985; YSBPPS, 1994; and Mulyati, 2002). Based on his works, Shohibul Wafa Tajul Inabah practice attracted many parties, practice (Arifin,Abah Anom n.y. and provides 1970). the best path to especially urban people to entrust their children the human life achievement, which is always in Pesantren (Islamic boarding school) of prayed‘Arifin or in the ikhwan prayer every time, when Suryalaya, who suffered mental illness because of they start the TQN dhikr, that is praying as narcotics and others. Then, Shohibul Wafa Tajul follows: Abah Anom, in 1980, has established a Pondok Inabah, as the mental rehabilitation Ilahy, Anta maqshudi wa ridhaka mathlubi a’tini agencies‘Arifin or specialized. The institution mahabbataka wa ma’rifatak You“ are my destination, Your willingness I seek, establishment is an effort to reorganize the give me Your love and makrifat”. It ormeans: the highest “Allah, special function of tarekat development conducted by Pesantren of Suryalaya in the knowledge in Islamic mysticism” (Arifin, 1970). previous period in improving the mental of Still, according to Shohibul Wafa Tajul ummah or Islamic society (Sunardjo, 1985; Abah Anom (younger teacher), there YSBPPS, 1994; and Mulyati, 2002). are three important meanings of the prayer: The Inabah institute has functioned as a ‘Arifin ortaqarrub (close) as a servant to Allah healing mental illness vehicle and method. SWT (Subhanahu Wa-Ta’ala or God Amighty); The main cure of the disease is put on secondly,firstly, concern to the way desired by sufferer’s condition who gain insight, like a Allah SWT in every action of a person by feeling of Allah’s presence within themselves, following Allah SWT’s rules and away from Ilahiyah what He forbids; and thirdly, clear the love (Godliness) qualities. In this awareness, and knowledge of the Allah SWT’s essence, theyso that are they capable are filled of transforming with the the soul based on the power of the soul and the honest toward a more mature spiritual development. However, as the inabah movement and also cultivate a wisdom and make honest functionalization targets are adolescents peopleheart (Arifin, truly born n.y. andand 1970).inward That. Through love can the who enable their unstable psychological, love transmission, it will arise a feeling of so the more coaching they enter to ikhwan love towards all beings, including a love of the circle. Their building process is part of TQN country, nation, and other people’s religion of Suryalaya’s da’wah (Islamic propagation) (cf program along with the ikhwan (brothers) YSBPPS, 1994; and Mulyati, 2002). coaching in general (YSBPPS, 1994; and Secondly,Arifin, n.y. Tarekat and 1970; of IdrisiyahPraja, 1990:137;. Mulyati, 2002). Idrisiyah tarekat The entire rituals in TQN of Suryalaya was spread by Abdul Fatah, a IslamicThe scholar first provide a broad tarekat role understanding. (Sufi order) in Indonesia In the particular Islamic sense, tarekat is a Java, since the beginning of the 20th century, manifestation of the relationship between afterfrom heCidahu, had studied Pagendingan, in Makkah Tasikmalaya, (1924-1932). West kalam (the words of God), fiqh (Islamic law He obtained hirqah (level) of the tarekat teachership from Sayyid Ahmad Sharif al- See, for further information, Martin van Bruinessen (1989); and Abdul Munip (2018). Sanusi in Jabal Abi Qubais; so basically, the

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 167 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education tarekat that Abdul Fatah followed is the the objects of wasilah are a prohibited act Sanusiyah or wasilah bathil (Nurjulianti, 1994; PYAI, Ziadeh, 1983; Pili, 1996; and Ryan, 2003). 2003; and interview with Respondent A, However,Sufi Abdul order Fatah (Trimingham, popularized 1973; his 14/3/2017). Such as the religious traditions, tarekat in Indonesia under the name of the like tahlilan (ceremony on repeated recitation Idrisiyah of the faith confession), grave pilgrimage, to avoid the Dutch colonial government and other ritual forms are considered by the suspicionSufi that order, regarded which the was Sanusiyah intended, Wahhabi’s movement, Abdul Fatah allowed especially in the North Africa, as the political during such rituals to remain in the context movement opposed the Western invaders of Allah remembrance (Nurjulianti, 1994; (Ziadeh, 1983:132; Pili, 1996; and Aripudin, Pili, 1996; PYAI, 2003; and interview with 2014). In addition, Abdul Fatah is more Respondent A, 14/3/2017). interested in developing the Sanusiyah Increasing public worship is an Idrisiyah movement priority. Thus, it is developed apparatus (Pili, 1996; and Aripudin, 2014). as an effort to increase the iman (faith) – educationFollowing in thefor worshipAhmad ibn field Idris, than as political this Islam – ihsan (charity) for Muslim society; or tarekat founder in North Africa, Abdul Fatah often be conceptualized by the Idrisiyah as and his successors developed the Idrisiyah (Nurjulianti, 1994; Pili, 1996; and PYAI, Idirisiyah 2003).the “education The core of teachings Muslim clergy” of this movementtarekat teachingsSufi order arewith prioritized his style directed to Islamic to orthodoxy,the dhikrs (to remember Allah) spiritualSufism reform. deepening, The and shari’ah Sufi or order’s Islamic practices that must be obeyed by each law’s teaching (Trimingham, 1973:119; disciplesinclude five or brotherhood, as following here: Ziadeh, 1983; Pili, 1996). Idirisiyah movement seeks to bring together between the ikhwan is required to read the Al- Qur’an as much as one juz a day and night, science disciplines (fiqh) and inner science except(1) Each for those who do not have time, then it (mysticism) into the tarekat tradition. The can replace it by reading Al-Fatihah 100 times teachers of the Idirisiyah and Al-Ikhlas 300 times. If the you still do not claim that the tarekat practices should follow have time, it can be replaced by reading the Al- the path outlined by the Al-Qur’an Sufi order and always the Fatihah 20 times. ikhwan is required to read istigfar Al-Sunnah as words and deeds of the Prophet 100 times a day. Muhammad (Pili, 1996; and Kaelany, 2009). (2) Every ikhwan is required to read the Idrisiyah zikir La ilaha illa Allah, Muhammad Sheikh Abdul Rasulullah(3) Every fi kulli lamhatin wa nafsin ‘adada ma The Sufism reform through the wasi’ahu’ sentence: ilmullah “ ”, as much as 300 times a day Fatah to syncretic beliefs, in a takhayyul overnight. (superstition)Sufi order, they and were khurafat made by (myth) form salawat in the Islamic society. It is said that he ever ummi as much as 100 times a day overnight. collected witchcraft, the winners, and other The(4) practice Every pilgrim of these is fourrequired wirid tos may read be carried

prayer. Java; and they were given the explanation that out(5) gradually Zikir in each Yaday Hayyu after theYa Qayyum five-day”, suchblack sciences magician should from East be replaced Priangan by in hizib- West 1000 times. Be cautious of God in all the actions hizib or a collection of prayers (Nurjulianti, and behavior by asyingof every “ brother’s life (cited in 1994; Pili, 1996; Sirriyeh, 1999; PYAI, 2003; Dahlan, 1979:19). and Aripudin, 2014). The dhikr (repeatedly chant part of the All of their trust tools, such as kris (wavy confession of faith as form of worship to One double-bladed dagger) and other sacred God) implementation can be done in three objects are collected to be stockpiled in the ways: jahr or loud voice; khafi or soft voice; Pesantren and sirri or whisper of the heart. But the dhikr complex. According to him, in tarekat, it is of Idrisiyah allowed to(Islamic do wasilah boarding (connection), school) butof Cidahu it often performed in jahr (Dahlan, 1979; Pili, is only wasilah with deeds (bil amal), while 1996; and PYAI, Sufi order,2003). in the tradition, is more

168 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: International Journal for Historical Studies, Volume 9(2), April 2018

The tarekat balancing effort between shari’ah (Islamic drisiyah teaching (sufi subject order)’s mentioned practice, above, and at law)Those and tasawufstages, besides (Islamic reflecting mysticism) the in thebesides same be time carried the Sufismout in daily education practice on isthe worship, the process of worship can be done also commonly carried out temporally in systematically from syarekat or deed of the Pekan Santri Qini (Keep the Islamic worship, then tarekat or path for mystics to Boarding School Students Alive Weekly)’s , to hakikat or essence in activity.7 This tarekat activity is carried out Islamic truth (Suwirta, 2002; Syukur, 2002; by a kind of khalwat (solitude), uzlah (move followand Abdurahman, the Sufi order 2018). That is the religious orthodoxy model in general tarekat tradition. A number of developed by the Idrisiyah , Idrisiyahto another students pleace lonely),came from or “meditation” various regions which took place throughout the history to Pesantren of Pagendingan, Tasikmalaya, of this tarekat in Indonesia.Sufi Similarly, order the West Java, to follow the ritual for ten days Tarekat (Nurjulianti, 1994; Pili, 1996; and PYAI, 2003). of Idrisiyah is always done. From the During that time, they lived in the mosque, modificationreasons to increase of education the understanding of the and worship, wirid (passage of Al-Qur’an), implementation of this tarekat, which is and dhikr, plus the deepening of religious not only as a practical amaliah (deeds) of knowledge and tarekat in their discussions characters building for adults or parents as well as recitation of Sheikh of Akbar (the but also the teaching and learning of tarekat great). For increasing the other worship, there is also a weekly recitation of the branches are given to the next generation (Nurjulianti, (zawiyah-zawiyah) centered in the mosque or (path1994; forPili, mystics 1996; andto follow PYAI, the2003). Sufi order) in one of the houses of the ikhwan (brothers) of Hence, the teaching of Idrisiyah Idrisiyah (Pili, 1996; and PYAI, 2003). order is also developed through the formal The educating and learning process from education system. Since 1978, for example, Sufi Idrisiyah the levels of formal education have been held of this tarekat disciples, according to Sheikh in Pesantren (Islamic boarding school) of Akbar of MuhammadSufi order are Dahlan seen from (1979), the it reality can be Pagendingan, ranging from Madrasah Diniyah categorized into four levels, as following here: (Islamic Kindergarten), Madrasah Ibtidaiyah Madrasah (1) The amaliah lahir, namely increases of Tsanawiyah (Islamic Junior High School), student worship at the level of shari’ah. They (Islamicto Madrasah Elementary Aliyah (Islamic School), Senior High School). All these education levels implement then improved with Sunnah worship, such as the curriculum of Religious Department prayersare guided and to fasting first meet sunnah. mandatory worship, (2) Muhasabah an-nafs, at this stage, the of the Republic of Indonesia, added by the students are directed to take into account their local content course of Islam in Idrisiyah state of entitlement as a student or salik. This order’s perspectives (Nurjulianti, 1994; Pili, stage is taken by the students as a way to know 1996; and PYAI, 2003). Sufi God, by doing takhalli and tahalli process.8 This Meanwhile, the education in Pesantren and stage is the beginning of amaliah batin. the in-depth of tarekat (3) Riyadah ruhaniyah, which is trying hard education for alumni of Madrasah Aliyah, which to defeat the self-desire. In this phase, students is taken for two years (Steenbrink, is also held in1995; specific Pili, sometimes do uzlah in a certain time to concentrate on worship. (4) Musyahadah, which is the opening of the Thirdly, Tarekat of Tijaniyah. As reported heart from some hijab, which has been a barrier by1996; G.F. Dhofier, Pijper (1984 2011; and Fata,1987), 2011). the Tarekat in recognizing alam hakikat (Dahlan, 1979:20). Tijaniyah, in 1928, had spread

7The word of Qini is taken from Arabic, waqa-yaqi, with the (Sufi Order) of word of amar Javain Cirebon, (Pijper, Tasikmalaya, 1984 and 1987). and CiamisIts spread in West in this refers to the Al-Qur’anic qu anfusakum wa ahhlikum Java; and to Brebes and Pekalongan in Central nara (command), and it means “keep me alive”; and See, for example, Depag RI (1985); verse: and“ Fazlur Rahman (1994). introduced by Ali ibn Abdillah al-Thayyib 8 ”Takhalli (keep yourselves is emptying and oneself your from family the frombad characters the fires ofor Hell). al-Azhari,the Priangan an Arabicarea in scholar West Java from was Medina. first At mazmumah; while tahalli or mahmudah. See, for example, Muhammad Dahlan (1979); and M. is filling oneself with the good characters

Abdul Mujieb, H. Syafi’ah & M. Ahmad Ismail (2009). first, he lived in Cianjur for three years and © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 169 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education then lived in Bogor. In both cities, he lived remains of dirt, and the fuselage of darkness in an Arab village, working as a teacher at a in the heart. However, this stage also serves as a preparation as well as the media toward (modern Islamic school) belonging Madrasah the secrets of tauhid. The third stage is tauhid to his countrymen; then in 1928, Ali Abdillah (another meaning of tahlil core or hailalah), al-Thayyib al-Azhari moved to Tasikmalaya as a stage toward the God as close as possible. (Pijper, 1987:86-87; Badruzzaman, 2007; Wirid tauhid is an utterance that has the highest Hidayat & Gumilar, 2016). meaning and function that is very effective to lead men to face and unite with Allah SWT, The spread of Tijaniyah so that they can be very close to His side furthermore, comes from Garut; then this (Badruzzaman, n.y.b:20). tarekat spread to several areas,Sufi order,such as The practices of Tijaniyah Subang, Sumedang, and Bogor (Najib, 1995; toward three wirid (passage of Al-Qur’an) Badruzzaman,Bandung, Cianjur, 2007; Tangerang, and Abdurahman, Karawang, cores are carried out in three Sufiforms order of deeds: 2018). Therefore, the discussion of Tijaniyah lazimah, wazifah, and hailallah;9 and all of those are wirid wajibah, i.e. wirid that must based on its development in Garut area. be practiced by every student of Tijaniyah SufiTarekat order-based of Tijaniyah, character which education was followed will be Sudi order, and even become the standard by the most people in Garut, was brought of identity of Tijaniyah by K.H. (Kyai Haji or Hajj Islamic Scholar) (Najib, 1995; Badruzzaman, 2007; and Badruzzaman in 1929/1930 and centered Fathullah & Adhiman, 2007). Sufi order’ students at Pesantren (Islamic boarding school) of Al- lazimah, which is the basis Falah (Victory), Biru, Sirnagalih, Tarogong, for every discipline of the Tijaniyah Garut Regency, West Java (Najib, 1995; order,The i.e. first istighfar, one is shalawat, and zikrullah, Badruzzaman, 2007; Kosasih, 2015; and each of those is recited for 100 times.Sufi These Hidayat & Gumilar, 2016). This Tijaniyah deeds are done twice, which is in the morning order focuses on the teaching of zikrullah and early evening, namely after Subuh prayer (always remebering to Allah) with three Sufi until Duha time and after the Ashar prayer until main deeds: istighfar means to ask God’s Maghrib prayer (Badruzzaman, 2007; Fathullah forgiveness thereby; shalawat means an & Adhiman, 2007; and Kosasih, 2015). invocation; and hailallah means witnessing of The second one is wazifah, which is a deed no god except Allah (Badruzzaman, 2007; and Astagfir Fathullah & Adhiman, 2007). Allah al-Azim al-Ladhi la Ilaha lila Hua al- These three elements of dhikr (repeatedly Hayyperformed aI-Qayyum once awa day Attubu by reciting ila Allahi “ ” (may chant part of the confession of faith as form God forgive me, there is no god but Allah, of worship to One God) are the substance of and repent and forswear to Allah) as much the teachings and practices of tarekat which as 30 times; shalawat fatih as much as 50 is typical compared to other tarekats, and times; dhikr La Ilaha illa Allah” they also have a systematic meaning within (there is no god but Allah) as much as 100 times; and shalawat by reciting alar “ kamal as much as 12 2007; and Kosasih, 2015). In this context, times, done twice in a day, i.e. morning and K.H.the framework Badruzzaman of Sufism (n.y.a) (Badruzzaman,as an inisiator of afternoon or day and night. If a student does Tijaniyah not do it for a day one night, he/she must elements of wirid (passage of Al-Qur’an) as replace it on another occasion. The third one following Sufihere: order in Garut, explained the Hailalah, it is the practice done every Friday La istighfar, functions as the soul Ilaha illa Allah” (Najib, 1995; Badruzzaman, cleansing from the evil stains and behaviors afternoon by congregationally reciting “ thatThe firstare contrary element, to God’s command. The soul cleansing is a preparation towards the stage 9The literal meaning of these wirid (passage of Al-Qur’an) shalawat is: lazimah means being obligatory; wazifah means loving; and tauhid (oneness of God). The second stage, and hailallah or tahlil means the witnessing of no god except ofshalawat filling the, serving soul with as a lightthe secrets to clean of up the Allah. See for example, K.H. Badruzzaman (n.y.a and n.y.b); A. Fathullah & F. Adhiman (2007); and Aceng Kosasih (2015).

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2007; and Fathullah & Adhiman, 2007). a muqaddam (representative) of Tijanyah K.H. Badruzzaman tried to develop Zawiyah (Islamic mysticism Tijaniyah boarding school) Samarang in Garut, West that is easy to be understood by the common Java,Sufi order that Tijaniyah in people. He Sufi formulated order with the language teaching and through mind emphasizes the harmony between Sufism his works which were simply presented, even and Syari’at (Badruzzaman, Sufi order’s 1992:22). practice Ikyan though they are generally referring to the Sibawaih Badruzzaman thinks that Sufism is Masadir at-Tijaniyyah books, especially the the practice of Syari’at, because Sufism itself is books by Shaykh Ahmad Tijani (cited in Najib, a form of obedience to practice the command 1995; Badruzzaman, 2007; and Fathullah & and away from the prohibition of God, both Adhiman, 2007). physically and mentally. Sufism is a complete The works of K.H. Badruzzaman, which practice of Islamic teachings on the aspects of contain guidelines of Tijaniyah Iman (Faith), Islam, and Ihsan (Good Deeds), practices, are: Al-Jauhar al-Mussawan; Risk Silk as-Sunni; and Zikir Jahr wa KhafiSufi order. These whole (cf Badruzzaman, 1992; Najib, 1995; three books are written in Sundanese Arabic.10 andso that Hidayat these & three Gumilar, aspects 2016). are a unified Of these three books, which are directly Adaptation to life’s challenge is the related to the practical guidelines and the execution of God’s command and away from form of wirid that every Tijaniyah His prohibitions on the outward and inward student should practice, is the book of Al- according to His bless. Similarly, to get Allah’s Jauhar al-Mussawan (Badruzzaman, Sufi n.y.b). order bless in anything of the world matters, there In this book, K.H. Badruzzaman should be a balance between the efforts of human closeness (taqarrub) to God with the of wirid teaching, wirid forms, and its syariah hard work of man himself (Badruzzaman, (Islamicsummarizes law)’s and basis: briefly aspects describes of theology, the content 1992; and Fathullah & Adhiman, 2007). The legal aspects, and aspects of tasawuf (Islamic general nature of Tijaniyah mysiticism). Also it is explained about the context of character education can be seen meanings of lafadz (pronunciation of a from the potentials of this tarekat Sufi order in two in the word or phoneme) in the wirid of Tijaniyah matters, as following here: also explains technical issues, such as Firstly, Adaptive, that is how to develop Sufi order. In addition, K.H. Badruzzaman Tijaniyah concentration techniques, timing, and basic This characteristic is applied in facing the supplies that students must possess, such as globalization Sufi challenges. order’s teaching Tijaniyah to be less strict. tajwid or proper pronunciation for corretc does not give a response to it by avoiding or recitation of the Al-Qur’an (cf Badruzzaman, refusing, but how to behave with the Sufi principles order n.y.b; Fathullah & Adhiman, 2007; and of his own teachings. Secondly, Preventive means that with the Kosasih, 2015). teachings and practices of Tijaniyah The Tijaniyah it can prevent the immoral actions, including model, in which its general method pioneered the negative effects of globalization (interviewSufi order, by K.H. Badruzzaman, Sufi order survives development and has been with Responden B, 7/8/2015). used as a strategy of Tijaniyah preaching by Both of those principles become basic its adherents to the present day. As asserted views and guidelines for people of the by Ikyan Sibawaih Badruzzaman (1992), as Tijaniyah 10Book of Al-Jauhar al-Mussawan is more practical to be a importance of the material aspect to sustain guide book for Tijaniyah wirid life; but, atSufi the order. same Theytime, stillthey put still forward take into the (passage of Al-Qur’an), and its contents relate to the content account the religious values, especially those and form of wirid practice Sufi which order’ is obligatory students in for practicing the students. The book of Risk Silk as-Sunni is more related to the history based on the teachings of Tijaniyah of the Tijaniyah The empowerment of tarekat Finally, the books of Zikir Jahr wa Khafi are more related to the Sufi order. technique of zikr Sufi with order louder received voice andby K.H. voice Badruzzaman. in the heart. See, teachings and practices are developed at once for further information, K.H. Badruzzaman (n.y.a and n.y.b); by their efforts to respond to the (Sufi material order) life. and Ikyan Sibawaih Badruzzaman (1992).

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Such tendency is experienced by some people Tarekat conducted character of Tijaniyah education oriented towards the spiritual and (Fathullah & Adhiman, 2007; Kosasih, 2015; moralrituals. development Each of society. In fact, the and Hidayat Sufi& Gumilar, order, who 2016). live in cities religious-social forces of each Tarekat could Accordingly, among muqaddam build a functioning solidarity for the social (representative), Tijaniyah movements. The solidarity of the Tarekat also became a social force that played a role of Tijaniyah tradition through Sufi traditional order seeks against the Duthc colonialism in Indonesia. institutionto affirm the of characteristics zawiyah.11 This and model identities of The historical experience of Indonesia that the strengthening of the identity of Sufi order development can be assumed basedclearly character shows that education Sufism is is always depicted consistent in life of the people dealing with the modern thein building continuity the ofnational Tarekat character. tradition, Sufism- even lifestyletradition (Fata, is still 2011; firmly Lapidus, in the midst 2014; of Ahmat the though the teaching method undergoes et al., 2016; Hidayat & Gumilar, 2016; and changes according to the development of Abdurahman & Nur, 2018). the education system and the modernity challenges in Indonesia. Hence, the CONCLUSION Based on the initial process of Islamization building will always be required through in Indonesia, Islam was spread in this region contribution of Sufism to character Tarekat practice, especially in the context of Islamic da’wah (religious proselytizing) are the re-actualization of Sufism teaching and merchants,over the role local of Sufis. rulers, The and targets society of intheir general of morality in facing the globalization challengesspirituality nowadays. fulfillment12 and the improvement of classical Islam, which develop Islamic teachingsin various onregions. the aspects As the of Sufi the characters bathiniyah da’wah in Indonesia found its relevance to the society beliefs. References (esoteric), the Sufi’s Abdullah, Hawash. (1980). Perkembangan Ilmu Tasawuf the society beliefs from polytheistic into dan Tokoh-tokohnya di Nusantara. Surabaya: monotheisticTherefore, the religions. Sufis actually However, have thechanged da’wah Penerbit Al-Ikhlas. situation of beliefs and local culture; hence, Arif: Penyebar Islam Pertama di Aceh” in Sufi Road, Abdullah, Wan Mohd Shaghir. (2011). “Syeikh Abdullah themethod characteristics of Sufis was of much Islamic adapted society to in the on January 10. Available online also at: http:// Nusantara (Indonesian/Malay archipelago) syeikh-abdullah-arif.html [accessed in Yogyakarta, tend to be syncretic. Indonesia:sufiroad.blogspot.com/2011/01/sufi-road- October 28, 2017]. The development of Islam characterized Abdurahman, Dudung. (2011). Metodologi Penelitian Sejarah Islam. Yogyakarta: Penerbit Ombak. Abdurahman, Dudung. (2016). Komunitas Multikultural Tarekat dalam Sejarah Islam Periode Pertengahan. order)by Sufism movement. or Islamic Tarekat mysticism, in this is, case,then, does Yogyakarta: Penerbit Ombak. developed by Sufis through (Sufi not only act as a Sufi method for Sufism, but Abdurahman,ADDIN: Media Dudung. Dialektika (2017a). Ilmu “Multiculturalism Islam, Vol.11, No.1 in established a community system based on [Februari],Islamic Civilization published during by STAIN the Classic [Sekolah Period” Tinggi in the patterndevelopment of teacher-student of Sufism teachings (patron-client) has also Agama Islam Negeri] Kudus, Jawa Tengah, Indonesia. relationships through a series of Tarekat The Integration Perspectives for Historical Study of Indonesian Abdurahman, Dudung. (2017b). “ 11Zawiyah referred to a classic model for the development of the Tijaniyah 12Statement: I, hereby, declare that this article is my Tijani in Morocco, North Africa, which in the Javanese religious original academic work, it is not product of plagiarism, due tradition, it is similarSufi order to the since traditional the time Pesantren of Sheikh (Islamic Ahmad to all sources used and cited in the analysis are showed boarding school). See, for example, N. Ryan (2003); A. Fathullah clearly and available in the References. This article is also not submitted, reviewed, and published yet in other scholarly Achmad Hidayat & Setia Gumilar (2016). journals. & F. Adhiman, 2007; Zamakhsyari Dhofier (2011); and Asep

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© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 175 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh DUDUNG ABDURAHMAN, Islam, Sufism, and Character Education

One of the Sufi Orders’ Practices in Modern Indonesian Society (Source: http://www.santrijagad.org, 2/3/2018) of their Islamic da’wah (religious proselytizing) are merchants, local rulers, and society in general in various regions. Based on the initial process of Islamization in Indonesia, Islam was spread in this region over the rolebathiniyah of Sufis. The (esoteric), targets da’wah societyAs the Sufibeliefs characters from polytheistic of classical into Islam, monotheistic which develop religions. Islamic However, teachings the da’wah on the aspects of the the Sufi’ssituation of beliefs in Indonesia and local found culture; its relevance hence, the to characteristics the society beliefs. of Islamic Therefore, society the in Sufis Nusantara actually (Indonesian/Malay have changed the archipelago) tend to be syncretic. method of Sufis was much adapted to

176 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh