Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 1 (2019): 80-93 Website: journal.uinsgd.ac.id/index.php/jw ISSN 2502-3489 (online) ISSN 2527-3213 (print)

THE EXISTING OF AND ITS INFLUENCE ON SOCIO-CULTURAL LIFE OF THE PEOPLE IN BENGKALIS REGENCY

Amrizal, Riki Astafi STAIN Bengkalis Jalan Lembaga – Senggoro Bengkalis, , E-mail: [email protected] ______

Abstract This study aims to determine the development of the Naqshbandi Tariqa and its influence on the socio-cultural life of the Sakai people in the Bengkalis Regency. The findings of this study are that the Naqshbandi Tariqa entered and developed among the Sakai Tribe in several different regions, but not at the same time with varying figures of the carrier. If mapped, there are three main lines (networks), namely the first line of the Ibrahim Caliph in 1912 at Bomban Potani in the area of Bathin Solapan. Second, the path of Sabar Al-Kholidi in 1925 in Beringin Village, Talang Muandau area. Third, Caliph Mahmud in 1947 in Tasik Serai. The Sakai Tribe can well accept the presence of the Naqshbandi Tariqa in the Onder region of the Mandau district. It is evidenced by the existence of approximately 11 Suluk houses in the Sakai Tribe domicile today. The teachings of the Naqshbandi Tariqa greatly influenced the socio-cultural life of the Sakai Tribe. Most of them have abandoned the bad habits that have been practiced and become devout Muslims. Islamic values are very thick, coloring their social system, those concerning the method of marriage and family life, social relations, political and government leadership, customs and traditions, and the economy.

Keywords: Muslim communities; Hinduism; Pegayaman village; Menyama Beraya; Balinese exoticism

Abstrak Penelitian ini bertujuan untuk mengetahui perkembangan Tarekat Naqsyabandiyah dan pengaruhnya terhadap kehidupan sosial budaya masyarakat Suku Sakai di Kabupaten Bengkalis. Temuan penelitian ini bahwa Tarekat Naqsyabandiyah masuk dan berkembang di kalangan masyarakat Suku Sakai di sejumlah wilayah yang berbeda, pada waktu yang tidak bersamaan dengan tokoh pembawa yang berbeda-beda pula. Kalau dipetakan, ada tiga jalur (jaringan) utama, yaitu pertama jalur khalifah Ibrahim tahun 1912 di Bomban Potani wilayah Bathin Solapan. Kedua, jalur Syekh Imam Sabar Al-Kholidi tahun 1925 di Desa Beringin wilayah Talang Muandau. Ketiga, Khalifah Mahmud tahun 1947 di Tasik Serai. Kehadiran Tarekat Naqsyabandiyah di wilayah onder distrik Mandau bisa diterima dengan baik oleh masyarakat Suku Sakai. Hal ini dibuktikan dengan keberadaan lebih kurang sebelas rumah suluk di wilayah domisili Suku Sakai sampai saat ini. Ajaran Tarekat Naqsyabandiyah sangat mempengaruhi kehidupan sosial budaya masyarakat Suku Sakai. Sebagian besar mereka sudah meninggalkan kebiasaan-kebiasaan buruk yang selama ini dipraktekkan dan menjadi Muslim yang taat. Nilai-nilai sangat kental mewarnai sistem sosial mereka baik menyangkut sistem perkawinan dan kehidupan kekeluargaan, tata pergaulan sosial, kepemimpinan politik dan pemerintahan, dan tradisi, dan perekonomian.

Kata Kunci: Masyarakat muslim; Hinduisme; Kampung Pegayaman; Menyama Beraya; Eksostisme Bali. ______

DOI: 10.15575/jw.v4i1.4072 Received: January 25, 2019; Accepted: July 11, 2019; Published: July 30, 2019 Amrizal, Riki Astafi The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency

A. INTRODUCTION Islamization of the Sakai tribe, according to Sakai tribe is one of the indigenous tribes in Hamidy UU was carried out by Ulama figures Bengkalis Regency, Riau Province. Precisely, from Naqshbandi Tarekat,6 but he did not it is located in Mandau District, Bathin mention explicitly in his book who were Solapan, Pinggir District, and Talang Naqshbandiyah Ulama, who spread Islam Muandau.1 Many scholars believe that the there. Though information about them is also Sakai tribe is the remnants of the Malay racial essential to know what their role and struggle group that came to this area.2 They mostly are in developing Islamic teachings. Through settled in the forests, headwaters, and swamps. the establishment of Suluk houses in several Their main livelihood is hunting, gathering in Sakai tribal settlements, Naqsabandyah the forests, or fishing in rivers.3 Ulamas have indeed Islamized Sakai tribes. Sakai people initially professed an animistic The settlements, for example, include belief system, which is a belief in spirit or soul.4 Pematang Pudu Village, Air Jamban, In animist belief, many spirits filled not only all Sobangar Duri 13, Balai Pungut, and Muara natures, but also non-living objects, such as Basung with the number of hundreds of bones and stones. Meanwhile, a dynamism followers and dozens of caliphs and deputies which is a belief that every object around (Badal) to this time. The existence of humans has a mysterious power called Mana or Naqshbandi tariqa in the Sakai tribe Tuah in Indonesian.5 However, along with era community, which still exists and survives development, most of them have embraced until now, is an interesting phenomenon to Islam, although certain animistic and dynamic behold. Because in some populations of other practices still exist in their societies. So this fact indigenous tribes in Bengkalis Regency such as produces negative assessments among Malays Akit Tribe in the Rupat District, Rupat Utara, in general towards them. Some even think that Bantan, and Bengkalis, the teachings of the many of the Sakai people have embraced Islam. tariqa did not develop. Meanwhile, tariqa However, they still practice a religion of their teaching significantly affects their socio- ancestors that always practice elements of cultural life, as reflected in their daily attitudes animism, magic power, and about spirits. The and behavior. Besides, many scholars firmly essence of the ancestors’ religion of Sakai believe that the process of Islamization among people is a belief in the existence of ‘Antu' or the Sakai tribe was carried out by the leaders of supernatural beings around them. Sakai people Naqshbandi Tariqa, who had a connection with consider that ‘Antu’ also has a lifelike human. Sheikh Abdul Wahab Rokan in Babussalam They are a group and have a residential area. Langkat, North . In the process of According to the Sakai people, the middle of a developing Islam through the teachings of jungle is a center of the Antu settlement in tariqa, of course, they face many dynamics and which humans have never touched it. challenges from local communities that are

1Setia Putra and Erdianto Effendi, “Kearifan Lokal 4Pater P Schebesta and Charles Otto Blagden, “The Budaya Suku Sakai Terhadap Sumber Daya Perairan Di Jungle Tribes of the Malay Peninsula,” Bulletin of the Kabupaten Bengkalis,” Riau Law Journal 1, no. 1 (n.d.): School of Oriental and African Studies 4, no. 2 (1926): 1–14. 269–78. 2Annette Hamilton, “Reflections on the 5Amsal Bakhtiar, Filsafat Agama, Wisata Pemikiran ‘Disappearing Sakai’: A Tribal Minority in Southern Dan Kepercayaan Manusia (Jakarta: Raja Grafindo ,” Journal of Southeast Asian Studies 37, no. 2 Persada, 2007), 58. (June 15, 2006): 293–314, 6U. U. Hamidy, Pengislaman Masyarakat Sakai Oleh https://doi.org/10.1017/S0022463406000567. Tarekat Naksyahbandiyah Babussalam (Pekanbaru: 3Zulyani , Ensiklopedi Suku Bangsa Di Pusat Kajian Islam dan Dakwah, Universitas Islam Riau, Indonesia (Jakarta: Yayasan Pustaka Obor Indonesia, 1992). See also UU Hamidy, Jagad Melayu Dalam 2015), 330. Lintasan Budaya Di Riau (Pekanbaru: Bilik Kreatif Press, 2011), 5.

Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 1 (2019): 80-93 81 Amrizal, Riki Astafi The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency

thick with these animistic traditions. After all, research only highlights the influence of sociologically, as stated by Soejono Soekanto, modernization in Sakai Marriage Customary belief systems such as ideology, philosophy of Procedures, and based on this study result, the life, and others are elements of culture that are influence is very dominant. Third, Fatma Yulia difficult to accept for a society.7 Therefore, the (2008) entitled Pandangan Masyarakat Suku nature and characteristics of society will always Sakai terhadap Sistem Pewarisan Menurut suspect foreign ideologies that enter to its Hukum Adat di Kecamatan Mandau, community. The process of accepting new Kabupaten Bengkalis, Provinsi Riau.11 The doctrines in society will certainly cause social results showed that the views of Sakai people friction even though it occurs in a small towards the inheritance system based on intensity. Customary Law in Mandau district, This study uses a qualitative approach with Regency, lead to a system of integration among the analysis of the theory of social change inheritance systems that are collective- Ferdinand Tonnies (1855-1936), which divides individual. The distribution carried out by the society into two groups, namely Gemeinschaft inheritance system mentioned above is (a group or association) and Gesellschaft (a motivated by family or kinship nature, which society or modern society).8 The study was shows a mixture of matrilineal and parental. conducted for three months from September to Besides, there is also a tendency of Indigenous November 2018 by taking districts of Mandau, Peoples who have begun to be influenced by Pinggir, Inner Solapan, and Talang Muandau Islamic Law. Bengkalis Regency as research locations. These previous studies of the Sakai tribe Researchers have interviewed tariqa leaders, have not yet found specific research relating to tariqa congregations, religious leaders, and the development of Islam in the Sakai tribe traditional leaders. through Naqshbandi Tariqa. Although Parsudi Previous studies relating to Sakai Tribe has Suparlan's research revealed a glimpse of the conducted by many researchers. First, Parsudi Islamization process in Mandau, his research Suparlan (1993) entitled Orang-orang Sakai di focused more on the sociological and cultural Riau: Masyarakat Terasing dalam Masyarakat aspects of Sakai people. Likewise, other studies Indonesia.9 This research highlighted more discuss more similar things. aspects of Sakai people's history in Riau and This research aims to find out how the Sakai their socio-cultural conditions. Starting from community accepts the process of Islam and their environment, livelihoods, economy and Naqshbandi tariqa, how the development is, daily life, kinship systems, belief systems, and how it affects their socio-cultural life. leadership, and other aspects of culture. Through this study, a description of history and Second, development of Naqshbandiyah tariqa among Cipta Pratama Tarigan, Zahirman, Ahmad the Sakai tribe will be obtained through the Eddison (2012) entitled Pengaruh Modernisasi applied Islamization pattern and also the extent terhadap Tata Cara Adat Pernikahan Suku to which the teachings of Naqshbandiah tariqa Sakai di Desa Pinggir Kecamatan Pinggir influence their daily attitudes and behavior. Kabupaten Bengkalis.10 Following the title, this

7Soerjono Soekanto, Sosiologi Suatu Pengantar Adat Pernikahan Suku Sakai Di Desa Pinggir (Jakarta: Raja Grafindo Persada, 2006), 169. Kecamatan Pinggir Kabupaten Bengkalis (Pekanbaru, 8Damsar and Idrayani, Pengantar Sosilogi 2012). Pedesaaan (Jakarta: Kharisma Putra Utama, 2016), 42. 11Fatma Yulia, “Pandangan Masyarakat Suku Sakai 9Supardi Suparlan, Orang Sakai Di Riau, Masyarakat Terhadap Sistem Pewarisan Menurut Hukum Adat Di Terasing Dalam Masyarakat Indonesia (Jakarta: Kecamatan Mandau, Kabupaten Bengkalis, Provinsi Yayasan Obor, 1995). Riau,” Jurnal Ilmiah Advokasi 2, no. 1 (2014): 14–25. 10Cipta Pratama Tarigan and Ahmad Eddison Zahirman, Pengaruh Modernisasi Terhadap Tata Cara

82 Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 1 (2019): 80-93 Amrizal, Riki Astafi The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency

B. RESULT AND DISCUSSION In Dayak tribe , Islam entered at 1. The Sakai Tribe and Islamization in the end of the 15th century through two Indonesia channels. The first is the route through Indonesian society has long been the target Islamic kingdoms of Malacca and Pasai that of the Islamization process. As a religious was mainly in the West Kalimantan region missionary, Islam obligates its people to spread (Sukadana) in the early 16th century.16 The Islamic teachings to others both individually second path is through since the and communally. establishment of the Demak Kingdom. The In the Minang tribe, , Islam spread of Islam in Kalimantan indeed cannot be was first estimated in the 7th century,12 and in separated from trade routes because, in 674, Arab communities have lived on the east Kalimantan itself, there were trading ports in coast of Sumatra island. In addition to trading, the Hindu-Buddhist Kingdoms era -primarily they slowly brought Islam to or Kalimantan also provided reliable commodities West Sumatra highlands now through rivers such as pepper at that time. But Islam has not that flow east of Sumatra island, such as Batang been entirely accepted on a massive basis by Hari. The development of Islam in West Kalimantan people. Spreading Islam Sumatra became very rapid after the Aceh momentum occurred since Prince Samudera sultanate was ruled by Alauddin Riayat adhered Islam in 1526. Syah al-Kahar, who succeeded in expanding his In the Bugis tribe in , Islamization territory to almost the entire west coast of took place in the 16th century brought by three Sumatra. So in the 13th century, Islam began to scholars from Minangkabau, namely enter Tiku, Pariaman, Air Bangis, and other Tunggal Datuk Makmur, or known as Datuk coastal areas of West Sumatra. Islam then also Ribandang in South Sulawesi, Khatib Sulung came to Minangkabau highland called "Darek." Datuk Sulaiman, known as Datuk Patimang, In the Darek region at that time stood the Sheikh Nurdin Ariyani known as Datuk RiTiro. Pagaruyung kingdom, which the kingdom The development of Islam in Bugis' land began to have Islamic influence around the 14th increasingly rapid growth after King Gowa century. Before Islam was widely accepted, XIV officially embraced Islam in 1605, which people around the kingdom center from some finally changed its name to Sultan Alauddin.17 archaeological evidence showed that they had From some notes about Islamization in embraced and Hinduism, especially several regions in Indonesia, Ulamas, both before entering in the 7th century.13 local and regional, have spread Islamic Among Javanese, many scholars believe that doctrines in Indonesia. Through trade activities Islam has come in the 11th century brought by and even political approaches (power), many merchants from Arabia.14 Its development was kings embraced Islam, and this made its people more rapid after the presence of Songo at did the same thing until the kingdom became the beginning of the 15th century and the an Islamic kingdom. establishment of the Demak Islamic kingdom.15 Not much different Islamization pattern also occurs in Sakai tribe. Sakai tribe is one of the

12Nikki R Keddie, “Islam and Society in 15Alwi Shihab, Islam Pertama Dan Pengaruhnya Minangkabau and in the Middle East: Comparative Hingga Kini Di Indonesia, Islam Sufistik (Bandung: Reflections,” Sojourn: Journal of Social Issues in Mizan, 2001), 8. Southeast Asia 2, no. 1 (1987): 1–30. 16Arfah Ibrahim, “Islam in Southeast Asia,” Ar- 13Sifullah, Sejarah Dan Kebudayaan Islam Di Asia Raniry: International Journal of Islamic Studies 5, no. 1 Tenggara (Yogyakarta: Pustaka Pelajar, 2010), 15. (2018): 40–52. 14Theodore Gauthier Th. Pigeaud and H. J. de Graaf, 17Musyrifah Sunanto, Sejarah Peradaban Islam Islamic States in Java 1500–1700 (Dordrecht: Springer Indonesia (Jakarta: Raja Grafindo Persada, 2007), 27. Netherlands, 1976), https://doi.org/10.1007/978-94-015- 7187-6.

Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 1 (2019): 80-93 83 Amrizal, Riki Astafi The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency

inland tribes in Bengkalis Regency, Riau 2. The Sakai Tribe and Naqshbandi Tariqa Province, which came from Pagaruyung, Development , West Sumatra, and from Tariqa can be interpreted as a system of Mentawai.18 The Sakai people are mainly in living together and togetherness in diversity as several points and locations within the an effort to spiritualize understanding and Bengkalis Regency, Riau Province. Their practice the teachings of Islam towards the presence today is precisely in Mandau District, achievement of Ma'rifatu'l-lah. In this Bathin Solapan, Pinggir, and Talang Muandau. perspective, this formulation can be interpreted In 1984 it was estimated that their population as a collective effort in tazkiyah al- efforts was around 6,500 people or approximately in the framework of religious interiorization.20 1,400 households. Meanwhile, based on data Experts more widely use the term Tariqa in from Bengkalis Regency social service, the . In this case, Mustafa Zahri said that the number of Sakai people in the Bengkalis path is a path or a guide in performing worship Regency in 2013 was 3,353 households with according to the teachings exemplified by 11,081 people. Prophet and carried out by his Initially, the traditional Sakai community friends, tabi'in and tabi'in tabi'in from embraced animism and dynamism. They have generation to generation to the teachers in a known cosmology that is different from new chain until in our time. More specifically, religions such as Hinduism, Islam, and Sufiyah tariqa means the system in the Christianity. Cosmologically, the Sakai people framework of conducting soul training, ridding believe that nature has five levels, which is the oneself of the despicable qualities, and filling highest level is a ghost.19 them with praiseworthy qualities and Islam entered to Sakai tribe estimated in multiplying the sincerely solely to expect 1912 brought by Ulama of Naqshbandiyah to meet with and be spiritually united with God. Tariqa, who came from Basilam, North The path in tariqa, among others, is Sumatra, which was caliphs who took Bai'at continuously in remembrance or remembering with Shaykh Abdul Wahab Rokan. God, and continuously avoiding something that In its early era, Islamization among Sakai forgets God.21 tribe faced a formidable challenge, in which the In the case, Harun Nasution said that tariqa Sakai tribes on average refused and resisted was the path that a Sufi had to take to aim to be because the presence of Islam was considered as close as possible to God.22 Meanwhile, by them to threaten their traditions and according to Hamka said that between the customs. However, after making various creature and Khaliq, there is a journey of life efforts, tariqa scholars have succeeded in that people must take or what so-called tariqa.23 Islamizing the minds of the Sakai tribe, and all Based on some previous understanding their tribal members followed it and provided about tariqa, tariqa is a spiritual path for a Sufi further guidance regarding Islamic teachings, which contains practices of worship and others an established institution of the tariqa. with the theme of mentioning the name of Allah and its attributes accompanied by deep appreciation. The practice in this tariqa aims to

18Supardi Suparlan, Orang Sakai Di Riau, 20A. Rivay Siregar, Tasawuf Dari Sufisme Klasik Ke Masyarakat Terasing Dalam Masyarakat Indonesia Neo-Sufisme (Jakarta: Raja Grafindo Persada, 2002), (Jakarta: Yayasan Obor, 1995), 72. 263. 19Saputra and Syahrial De, Kearifan Lokal Yang 21Abuddin Nata, Akhlak Tasawuf (Jakarta: Raja Terkandung Dalam Upacara Tradisional Kepercayaan Grafindo Persada, 2008), 270. Masyarakat Sakai-Riau (Tanjung Pinang: BPNST, 22Harun Nasution, Falsafah Dan Mistisisme Dalamm 2010), 29-30. Islam (Jakarta: Bulan Bintang, 1979), 89. 23Hamka, Tasawuf Perkembangan Dan Pemurniannya (Jakarta: Pustaka Panjima, 1984), 104.

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get the closest (spiritually) possible relationship of tariqat in general, that a Shaykh is very with God. Further development, tariqa is not determining towards his students. The presence only limited to the path (teaching) but implies of a student in front of his teacher is like a dead an organization that has shaykhs, ritual or helpless carcass of nothing. Because tariqa ceremonies, and certain forms of is a way to be close to Allah, the person who remembrance.24 performs the path must carry out Shari'a, and The tariqa has the purpose of learning about the student must fulfill the following elements: personal mistakes and deficiencies in a) Studying religious law knowledge. conducting acts of worship or in interacting b) Observing and trying as the best they can with the community. It is also learning how to to follow in the footsteps and the teacher. correct their mistakes by cleansing liver The students have to carry out his teacher's diseases through guidance from a teacher who orders and do not abandon his prohibition. has reached the perfection of the tariqa and is c) Do not look for relief in charity to achieve competent in the method of treating liver ultimate perfection. diseases.25 d) Do and fill time as efficiently as possible According to Shaykh Sholeh Basalamah, with all the wirid and prayers for the tariqa is essentially inviting people to take stabilization and specificity in achieving advantage of the time to always recite Allah. higher maqamat (stations). According to him, the primary purpose of tariqa e) Curb the lust to avoid mistakes that tarnish is to invite Muslims to dhikr to Allah, because charity. sometime after the Messenger of Allah left the The characteristics of a tariqa are the people, Islam began far from remembrance, characteristics generally held by each group, whereas in Al-Qur’an commands humans to while in the form of charity and wirid are always remembrance, to get a calm and happy different.28 By following tariqa education, a heart.26 Meanwhile, according to Khalil, the salik can understand and realize his weaknesses purpose of the Tariqa is to find a way to draw and mistakes. Besides, he can understand and closer to Allah. To be able to find and take this realize the existence of his heart disease and path, adherents must learn the shortcomings, how to handle it based on the direction of his mistakes, and sins that they do, then make teacher. Because someone is challenging to improvements.27 know and realize their shortcomings. The learning process in tariqa relates to the Therefore, he needed someone who was an relationship between teacher and student. The expert at that, the teacher. In addition teacher in tariqa is called Murshid or Shaykh, to interacting with the murshid teacher, a salik and his representative is called a caliph. While can improve his behavior through the uswah his followers are called Salik (students). method, which is watching and imitating the Whereas tariqa is called ribath or zawiyah or teacher's manners all the time. Because social taqiya. or environmental situations have a significant Each tariqa has certain religious practices or influence on character formation.29 teachings, institutional symbols, rules, and The development of Naqshbandi tariqa other ceremonies. According to the provisions among the Sakai tribe society is inseparable

24Ecep Ismail, “Landasan Qur’ani Tentang Zikir Development of Thariqoh Tijaniyah in Jatibarang, Dalam Ajaran Tarekat,” Syifa Al-Qulub 1, no. 2 (2017): Brebes, Central Java,” Indonesian Historical Studies 1, 195–201. no. 2 (2017): 117–24. 25William Stoddart and Reynold A Nicholson, 27Totok Jumantoro and Samsul Munir Amin, Kamus Ṣūfīsm: The Mystical Doctrines and the Idea of Ilmu Tasawuf (Wonosobo: Amzah, 2005), 245. Personality (London: Bloomsbury Publishing, 1998). 28Nata, Akhlak Tasawuf, 272. 26Mustain Yusuf, Yety Rochwulaningsih, and 29Abdul Qadir Isa, Haqaiqah Al-Tasawuf, ed. Singgih Tri Sulistiyono, “Roles of KH. Abdul Wahab Qishtini Pers (Jakarta, 2014), 22. Sya’roni and Syaikh Bin Ahmad Basalamah in the

Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 1 (2019): 80-93 85 Amrizal, Riki Astafi The Existing of Naqshbandi Tariqa and Its Influence on Socio-Cultural Life of the Sakai People in Bengkalis Regency

from the role of Siak Kingdom Sultanate, Sri relentless struggle of the caliphs has yielded Indrapura,30 which provides an opportunity for results. It has been providing a distinctive color religious groups to preach as well as in to the Islamic practice in the Riau Malay educational activities. Based on this fact, the community. It is because the teachings of Sultan gave a massive opportunity for the Naqshbandi tariqa have now spread to various growth and development of tariqa regions of mainland Riau, especially in understanding, so that Naqshbandi tariqa was addition to Islam. Naqshbandiyah tariqa might the most significant religious organization and have initially entered to Mandau region under spread to various mainland areas after centuries Siak Sultanate. It is along with the Islamization of development in Riau.31 of the hinterland around 1912.34 Syekh Abdul The map of Naqshbandi tariqa development Wahab Rokan granted the Caliph Ibrahim to during Siak Sultanate was firstly on Bagan Islamize and develop the tariqa in Bagan Siapi- Siapiapi District and Siak District, both of api district. A district that borders directly which have now become Rokan Hilir and Siak Onder Mandau district, which has been as the Sri Indrapura Districts. From the Bagan Siapi- settlement area of the inland people (Sakai), an Siapi Districts, Naqshbandiyah tariqa caliphs egalitarian group of people, living in isolation then spread to various areas around it. The and seclusion in the upper reaches of the river, Bagan Siapi-api District, in which the on the edges of springs and marshes. Naqshbandi tariqa used it as a basis of its Another version of the tariqa history in the development, placed 44 teachers who had region is the writing of Muhammad Yatim received tariqa education from Tuan Guru Bathin Iyo Banso bin Khalifah Usman. He Sheikh Abdul Wahab Rokan in Basilam explained that Abdul Wahab Rokan sent the Langkat, North Sumatra.32 Sultan Siak's efforts Caliph Ibrahim with four of his friends (Datuk to recruit the Naqshbandi tariqa had two Imam Nempang, Datuk Lobai Dewi, Datuk purposes. First, to teach in various educational Husein, and Datuk Lekak) to preach Islam in institutions, and second, for the specific the land of Sakai.35 purpose of developing tariqa teaching. Based Then in 1925, Syeikh Imam Sabar al- on the religious teacher regulation in 1930, 57 Kholidi developed the Naqshbandi tariqa in teachers were given permission to teach in three Beringin village,36 which is currently in Talang districts, 44 each in Bagan Siapi-api District, 8 Muandau district. To obtain permission in Pekanbaru District, and 5 in Selat Panjang (legality) from Sultan Siak, in 1931, he applied District, and 29 of them were teachers who Sultan Siak Kingdom Sri Indrapura to develop taught tariqa.33 the teachings of the tariqa in Mandau and From Bagan Siapi-api District, surrounding areas. Sheikh Imam Sabar Al- Naqshbandiyah tariqa caliphs continued to Kholidi submitted this permit application search following the Rokan river channel and because the Mandau region was under the visited various community settlements. The authority of the Siak Sri Indrapura kingdom.37

30Ahmad Yusuf, Sultan Syarif Kasim II, Raja 34Abdullah Syah, “Tarekat Naqshbandiyah Terakhir Kerajaan Siak Sri Indrapura (Pekanbaru: Babussalam Langkat,” in Sufisme Di Indonesia (Jakarta: Pemerintah Daerah Propinsi Riau, 1992), 42. Balitbang Agama Departemen Agama, 1978), 51. 31Suparlan, Orang Sakai Di Riau, Masyarakat 35Muhammad Yatim, “A Personal Note from the Top Terasing Dalam Masyarakat Indonesia, 194. of the Molayu Sakai Tribe, Written on February 8, 32Fuad Said, Syekh Abdul Wahab Tuan Guru 2012,” 2012. Babussalam (Medan: Yayasan Pembangunan 36M M van Bruinessen, “After the Days of Abû Babussalam, 1976). Qubays: Indonesian Transformations of the 33M. Arrafie Abduh, “Peran Tariqa Naqshbandi Naqshbandiyya-Khâlidiyya,” Journal of the History of Khalidiyyah Syekh Abdul Wahab Rokan,” Alfikra, Sufism 5 (2007): 225--251. Jurnal Ilmiah Keislaman 11, no. 2 (2012). 37Syech Usman, “Notes on Syech Usman Bin Syech Imam Sabar Al-Kholidi Naqshbandi Concerning a Brief

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After examining the request of Shaykh Imam district onder and where Sakai tribe lived — Sabar and examining the sciences he would scattered at several points so that it is develop, Sultan found that the teachings of technically a bit difficult in the process of tariqa were following Shari'ah and did not dissemination. Besides, there was a stagnation cause opposition to the kingdom. Then Sulthan process so that there was a period of permitted Sheikh Imam Sabar to develop his development pause or emptiness even though teachings in the Mandau region.38 The Sakai people had primarily converted to Islam. Dipertoean Besar Sjarif Qasim Abdoel Jalil Then only after the caliph's students took Suluk Sjarifoeddin Ibnoe Almarhoem Soelathan in Babussalam, Langkat, and returned to Hasjim Negeri Siak Nomor: 76 Sanah 1333 has Mandau, the process of developing Tariqah issued the permit.39 continued. In 1947, Chaliph Mahmud also developed In the early period of Naqshbandiyah tariqa the teachings of Naqshbandiyah Tariqa. He was presence in this region, which was brought by a delegation of Sheikh Abdul Wahab Rokan, Caliph Ibrahim in 1912, Sakai Batin made a who was assigned to develop the tariqa in Tasik fight against him in the form of a challenge of Serai, West Serai Tasik, Bagan Benio, which is fighting spiritually (mystically). As quoted in a currently in Talang Muandau district. Then it famous story among Muslim community in was continued by his students Khalifah Mandau where around 1917 Tungkek non- Muhammad Yatim, Khalifah Subur, and ompek ( Bomban Potani) which is Khalifah Yakin.40 said to be immune to sharp weapons challenged Whereas around 1957, Naqshbandiyah Mr. Shaykh Khalifah Ibrahim to circumcise tariqa was also developed by Sheikh them with an agreement if they could not be Muhammad Taib from Babussalam Langkat circumcised then given sanctions that caliph North Sumatra and later developed his tariqa Shaykh Ibrahim together with four of his teachings in of Siarang-Arang village which at friends will be killed. This challenge did not that time included in Rokan Hilir Regency. weaken the spirit of Mr. Sheikh Khalifa Then continued by his pupil Sheikh Ramadan Ibrahim in da'wah. With the permission of who founded the First Suluk house in Allah, Sheikh Khalifah Ibrahim succeeded in Babussalam Simpang Karang Anyer in 1971. circumcising them by using the back of a knife Furthermore, in 1978 moved to Buluh Kasab that was started by Bathin Teba (Strong Pematang Pudu Village in 1978.41 Moreover, Bathin). After this incident, Batin ordered all his student Syekh Sulaiman in Petani Village, their descendants to convert to Islam. This which is currently in Mandau District. story is reinforced again by Hamka Riau, who The period difference of Naqshbandiyah further explained that it was the event that tariqa development was due to the pattern of the caused the Sakai tribe people to highly respect delegation of Caliphate authority to become a Naqshbandiyah Caliphs because they believed rigorous Murshid teacher, meaning that not all that the caliphs had higher or stronger Naqshbandiyah tariqa students had the knowledge than them.42 authority to develop tariqa and lead Suluk and Similar resistance was also faced by Sheikh also because of the broad area of Mandau Imam Sabar, the developer of Naqshbandiyah

History of the Development of the Naqshbandi Tariq in 41Khalifah Yusuf (Penasehat Rumah Suluk the Kec. Mandau in Balai Pungut Village Written on 16 Babussalam), interview by Riki Astafi, House of Suluk, September 1989,” 1989. on October 11, 2018. 38Usman. 42Hamka (Mandau Community Leaders), interview 39Copy of Sulthan Siak Permit Written According to by Riki Astafi, Pondok Pesantren Hubbul Wathon Duri, the Original by Sheikh Usman. on October 13, 2018 40Khalifah Darwis, interview by Riki Astafi, Duri, on October 13, 2018.

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tariqa in the second period of 1925 when Basyir, Chaliph Kasim, Chalipha M. Darawi, developing Islamic teachings in Beringin and Caliph Bukhari continued the activities at village and its surroundings. He got many Suluk house. They were pupils of Sheikh M. obstacles or challenges that came from Minas Yusuf from Muara Basung. In contrast, the first tribe, Bathin Takah group, Penaso tribe, Bathin Suluk house, which was established by Shaykh Genggang group, Belutu tribe, Bathin Babut Imam Sabar, was on the edge of Balai Pungut group. However, this obstacle did not make Village around 1931, which was named Rumah Shaykh Imam Sabar step down. By gradually, Suluk al-Tahrim. After that, he founded the they eventually embraced Islam and renounced , which is now the footprint of the their beliefs. Baldatun mosque. Dozens of worshipers took This Islam entrance to the Sakai tribe does the tariqa from him came from the family and not necessarily make them abandon their old surrounding communities of the Sakai tribe and customs and culture. The tariqa institutions Mandau Malay tribe. During the leadership of carried out further development. The caliphs, Sheikh Imam Sabar, his Suluk House has through an effective approach, invited them to produced more than fifty caliphs. They are enter the tariqa and follow the Sulyadah Suluk. Caliph Usman, Caliph Zakaria, Caliph As Shaykh M. Yusuf, a pupil of Shaykh Imam Muhammad Ali, Caliph M. Yusuf, Caliph Sabar, came to their homes to persuade them to Yunus, Caliph Muhammad, Caliph Umar, follow Suluk and bear all their costs while Caliph Daud, Caliph Yahya, Caliph Ismail following him.43 This approach gets (RIP) and Caliph Muhammad Nur (Caliph sympathetic to Sakai people so that many of Muhammad), Caliph Muhammad, Caliph them enter the tariqa and participate in Umar, Caliph Daud, Caliph Yahya, Caliph activities in Suluk houses for a specified period. Ismail (RIP) and Caliph Muhammad Nur Likewise, in the third period of tariqa (RIP). development brought by the Khalifah Shaykh The development of Naqshbandiyah tariqa Makmud around 1947 in the Tasik Serai region, by Shaykh Imam Sabar was then continued by Tasik Serai Barat, Bagan Benio and Sheikh his students, Shaykh Usman, his pupil, as well Muhammad Taib around 1957 in Pematang as his son, at Balai Pungut to continue the Pudu and Petani regions. Both get not many construction of the Suluk house that his father different challenges. It is just that these periods had established after 1960. Then Sheikh M. are not as severe as in the previous two periods. Yusuf in Muara Basung and its surroundings Most of the Sakai people in this period had and Terengganu. The next Caliph Yahya in adhered Islam, but their Islam was still Kuala Penaso and Caliph Zakaria in Kandis, incomplete because many of them practiced Samsam, Minas, and surrounding areas. their old habits before converting to Islam. Under the leadership of Sheikh Usman al- The first Suluk house founded by Caliph Tahrim, the Suluk house has produced more Ibrahim was not known for sure. However, the than 50 caliphs. After Shaykh Usman, Chaliph Suluk house, which was founded by Syekh M. Ali continued the Suluk house in Balai Sulaiman's grandson, was in Rangau Belading Pungut and produced 13 caliphs. Caliph Idris around the 1930s. In contrast, the Suluk house produced 11 caliphs, and finally, the Caliph was founded by Shaykh Ramadan or known as Fachri produced one caliph. Among the Bujangganti, in Babussalam around 1956. Then students of Sheikh Usman, named Khalifah around 1977, moved to Buluh Kasab, Pematang Muzani, built a Suluk house in Air Jamban Pudu Village because in the old location Village. became one of the oil exploration areas by Sheikh M. Yusuf built Suluk house in Muara Caltex.44 After Sheikh Ramadan died, Chaliph Basung around 1980 under the name Khairul

43Khalifah Kasri, interview by Riki Astafi, Desa 44Zainal Arifin, interview by Riki Astafi, House of Muara Basung, on October 12, 2018. Suluk, on October 11, 2018.

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Amal. Under his leadership, Sheikh M. Yusuf based on animism and dynamism. In guided more than one hundred congregations contrast, the Naqshbandi based and resulted in several caliphs, including Shafi'i on Islamic teachings. Caliph, M. Nur Caliph, Ali Hanafiah Caliph, b) Islamic universal theology system does not H.M. Syarif Caliph, and Kasri Caliph. For now, believe in boundaries of space and time. In Suluk Khairul Amal's house is under the contrast to the belief system that developed leadership of Shafi’i Caliph, the grandson of previously at that time, that was Sheikh M. Yusuf. localization. The first Suluk houses of the Naqshbandi The mystical power of Islam based on tariqa via the Caliph Mahmud route were in Sufistic teachings, can "defeat" the power of Serai Wangi, which was continued by Caliph local mystics. M. Yatim. In Tasik Serai, it was continued by Caliph Subur and in West Tasik Serai, which 3. Suluk House and Naqshbandi Tariqa was continued by Khalifah Yakin. The existence of Suluk houses, Naqshbandi The recruitment pattern of Naqshbandiyah tariqa now exists in several regions. In Mandau tariqa students from the Sakai tribe who had District, there are two Suluk houses located in converted to Islam by the caliphs or murshid Pematang Pudu Village and Suluk houses on teachers was not selectively made because there Jalan Kayangan Air Jamban Village. In Bathin were no educational institutions other than the Solapan District, there is one Suluk house, that tariqa to foster them after converting to Islam. is, the Suluk house in Petani Village. In Pinggir For the caliphs or murshid teachers, the District, there are four Suluk houses, namely important thing was that they want to follow Darussalam Suluk house, Nurussalam Suluk Suluk first and then strengthen their religious house, al-Tahrim Suluk house, and the Khairul foundation and religious practice. So they Amal Suluk house. Then in Talang Muandau become devout Muslims and renounce their District, there are four Suluk houses, namely previous habits. The persuasive efforts of the the Suluk house in Beringin Village, the Suluk caliphs added the not-so-strict requirement to house in Kuala Penaso, the Suluk house in persuade people to enter the tariqa and follow Serai Wangi, the Suluk house in Tasik Serai, the Suluk. It made them interested in and the Suluk house in West Tasik Serai under the impressed with Naqshbandi tariqa. leadership of the caliph Yakin. The existence of Islam developed through In these Suluk houses, the congregation of the institution of tariqa can be well received by tariqa periodically carries out the sulyadah, Sakai people for these following factors: which is guided by the caliphs. Some take the Through promoting a more friendly, sulyadah for ten days, twenty days, and forty persuasive, and moderate cultural approach, the days — usually held in the months of caliphs spread and developed the Muharram and Ramadan. Some carry out other Naqshbandiyah tariqa among the Sakai tribe. than that month. The pilgrims fully bear the They did not use an approach to violence and cost of living during the Sulukadah Suluk. At coercion. the same time, as this sulyadah ritual, pilgrims The caliphs personally showed a high piety also usually make a pilgrimage to the teacher's attitude and always provided assistance and grave. In addition to Suluk riyadah, the social services to the community. This attitude followers held tawajuh activities twice a week, makes the community feel sympathetic and which usually takes Tuesday night and Friday interested in converting to Islam. night. There are also ratib togak in the mosque. a) The similarity of ideas and characters Besides, there is also haul, but these activities between the beliefs of Sakai people and the have not been carried out lately. teachings of tariqa that both emphasize In the early days of the establishment of aspects of mysticism is only the difference Suluk houses, the enthusiasm of the if the mysticism of the Sakai tribe is built community to take Naqshbandi tariqa was quite

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high. In general, they are divided into two This fact makes the development of the groups; some take tariqa only and those who tariqa as one of the institutions of learning and take tariqa and follow Suluk.45 Along with the practice of traditional Islamic teachings times, the interest of the community to take the through a series of spiritual practices that tariqa has declined. This fact resulted in tariqa characterize Sufism outside of school So that not experiencing additional significant. Among the existence of Suluk houses and followers of the contributing factors are mental Naqshbandi tariqa has diminished. Only a few (psychological) unpreparedness, busyness with Suluk houses still exist today, such as the Suluk various worldly activities, and also economic House in Pematang Pudu, the Suluk House in factors.46 Besides, the interruption of the Air Jamban Village, the Suluk House in Petani, leadership of the tariqa, which had an impact on the Suluk al-Tahrim House in Balai Pungut, the the emptiness of the caliph or deputy as a Khairul Amal Suluk House in Muara Basung. murshid teacher, caused the activities of the The rest have been closed because there are no sulyadah Suluk to cease, causing some Suluk more Suluk activities and disconnections of the houses to be closed or there were no Suluk caliph or murshid teacher who has the authority activities anymore. (diploma) to lead the Suluk. This situation is Lately, most of the followers of Naqshbandi the concern of several tariqa leaders in seeing tariqa in the areas of Mandau, Batin Solapan, the future of Naqshbandi tariqa and the Pinggir, and Talang Muandau come from older remaining Suluk houses in the districts of people who indeed have long taken the tariqa. Mandau, Bathin Solapan, Pinggir, and Talang Meanwhile, their enthusiasm to attend Suluk Muandau. It seems that sooner or later, the riyadah and tawajuh routine activities has remaining Suluk houses will suffer the same diminished. Their number is also getting fate as Suluk houses that are no longer smaller because many people have died. While functioning. many young people are not interested in entering the tariqa and following Suluk riyadah, 4. Naqshbandi Tariqa and Socio-Cultural this is because of the development of situations Life of the Sakai Tribe and conditions that have undergone changes Starting from the theory of social change and the increasing number of mediums for the proposed by Ferdinand Tonnies (1855-1936), community to study religion and the which divides society into two groups, namely establishment of Islamic educational Gemeinschaft (a group or association) and institutions in several places. On average, Gesellschaft (a society or modern society). children from the Sakai tribe community have Gemeinschaft arises from within the tasted the world of education, both general and individual, and there is a desire to have a madrasah, or pesantren even to relationship or relationship based on similarity college.47 Touch with the modern world that in desire and action. Individuals, in this case, allows them to access various information and are interpreted as adherents and supporters of knowledge through a variety of existing social forces connected with friends and facilities makes them prefer approaches and relatives (family), through which they build methods that are easier and more modern than emotional relationships and interactions of one traditional and conservative in strengthening individual with other individuals. While their religious knowledge and practice Gesellschaft, as a contrast, signifies changes capacity. that develop, behave rationally in an individual in their daily lives, social change among the

45Khalifah H. M. Syarif, interview by Riki Astafi, 47Hamka (Mandau Community Leaders), interview Desa Muara Basung, on October 12, 2018. by Riki Astafi, Pondok Pesantren Hubbul Wathon Duri, 46Khalifah Kasri, interview by Riki Astafi, Desa on October 13, 2018. Muara Basung, on October 12, 2018.

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Sakai tribe can apply the framework of Tonnie's After Islam entered and developed among theory. Sakai tribe was initially built based on a the Sakai tribe brought by Naqshbandiyah family and kinship system and traditional Ulema clerics, there has been a significant values that are powerful binding their daily change in the aspects of their beliefs and social lives and behavior. The instinct to live together life after getting the teaching and coaching by is in the Koentjara Ningrat language called the Naqshbandiyah tariqa caliphs in the Suluk collective life. Collective life has the houses. The bad habits that they have been characteristics of a system of division of labor, practicing, such as the practice of shamanism cooperative activities, and communication and medicine called thinking, are no longer processes. Unlike the lives of other creatures, practiced. Their penchant for eating naguih, a the collective life of human beings is type of pig that is small and lizards, has been constructed based on the power of reason, abandoned. They are increasingly obedient in through learning.48 carrying out the commands of the Islamic Their knowledge and mindset are religion. Islamic teachings have always been elementary, and mystical and occult things the primary reference for them in living their filled them. They adhere to the belief systems daily lives. of animism and dynamism. They have known Islamic values are very thick, coloring their cosmology that is different from the new social systems related to the marriage system religions of Hinduism, Islam, and Christianity. and family life, social relations, political and Regarding cosmology, the Sakai people believe government leadership, customs and traditions, that nature has five levels in which the highest and the economy. The marriage system and level is a spirit. Its name is various, including their family relations are built based on ghosts (antu, antui), fairies, gnome, and all marriage law and family law in Islam, which ancestral spirits. At the lowest level is level one, emphasizes the legitimacy according to Islamic namely water, soil, and air. They believe spirits law, the existence of rights and obligations, and can affect humans, so there must be a guarantees and protection. Their social relationship between humans and spirits. Fine relations based on the principles that uphold creatures also live in large trees, so that when ukhuwah Islamiyah. Political and government cutting down large trees, ceremonies are also leadership emphasizes the role of the tariqa expelled. They also know the land ruler as land teacher or the tariqa teacher as a reference for antu. They also recognize forest land that is deciding essential and strategic matters. The sacred and inhabited by spirits and ancestral principles of Islamic teachings harmonized spirits called puaka.49 They believe that the with their customs and traditions. When there person who has just died is still in the spirit are elements who blamed with syara', it will be around the residence so that the family left eliminated. When in line with syara', it will be behind will go across the river because the spirit done. In carrying out economic ventures or is considered unable to cross the river. The trying to make ends meet, they refer to spirit of the deceased, also called antu, can be economic practices that are justified by the ordered for protection or specific interests (such Shari'a. as panghulubalang in the community). The tariqa teacher or caliph became a figure Moreover, they also recognized the magical that was highly respected and glorified among sanctions' existence, which was feared and them. Their role is considered quite important obeyed and made one of the guidelines for life in social life, not only as religious leaders or in the group. guides of religious ceremonies in society or completing religious obligations but also as a

48Koentjaraningrat, Pengantar Ilmu Antropologi 49Saputra and De, Kearifan Lokal Yang Terkandung (Jakarta: Rineka Cipta, 2002), 137. Dalam Upacara Tradisional Kepercayaan Masyarakat Sakai-Riau, 29-30.

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place to ask questions and consult on religious, Bruinessen, M M van. “After the Days of Abû social issues. Besides, there are tariqa or caliph Qubays: Indonesian Transformations of the teachers who can help problems faced by the Naqshbandiyya-Khâlidiyya.” Journal of the community, especially in the treatment of 5 (2007): 225--251. diseases or other problems. Damsar, and Idrayani. Pengantar Sosilogi Pedesaaan. Jakarta: Kharisma Putra Utama, C. CONCLUSION 2016. The study revealed that Naqshbandi tariqa Hamidy, U. U. Pengislaman Masyarakat Sakai entered and developed among the Sakai tribe Oleh Tarekat Naksyahbandiyah community through three periods: first, around Babussalam. Pekanbaru: Pusat Kajian Islam 1912 brought by Caliph Ibrahim, the second dan Dakwah, Universitas Islam Riau, 1992. around 1925 developed by Shaykh Imam Sabar Hamidy, UU. Jagad Melayu Dalam Lintasan Al-Kholidi and the third around 1947 Budaya Di Riau. Pekanbaru: Bilik Kreatif developed by Caliph Mahmud. Press, 2011. The development of Naqshbandi tariqa has Hamilton, Annette. “Reflections on the shown a significant progression. The increasing ‘Disappearing Sakai’: A Tribal Minority in number of followers of the tariqa and the Southern Thailand.” Journal of Southeast establishment of several Suluk houses in the Asian Studies 37, no. 2 (June 15, 2006): four districts, Mandau, Batin Solapan, Pinggir, 293–314. and Talang Muandau, proves it. However, its https://doi.org/10.1017/S002246340600056 development has stagnated and even declined 7. recently. It is due to the absence of a significant Hamka. Tasawuf Perkembangan Dan increase in the number of followers. Moreover, Pemurniannya. Jakarta: Pustaka Panjima, many suluk houses are no longer functioning 1984. due to the emptiness of the tariqa leadership Hidayah, Zulyani. Ensiklopedi Suku Bangsa Di (murshid teacher or deputy). Only little suluk Indonesia. Jakarta: Yayasan Pustaka Obor houses are still working and predominantly by Indonesia, 2015. older people. Ibrahim, Arfah. “Islam in Southeast Asia.” Ar- The teachings of Naqshabandiah tariqa has a Raniry: International Journal of Islamic positive impact on the social life of the Sakai Studies 5, no. 1 (2018): 40–52. people. They can abandon their followers' bad Isa, Abdul Qadir. Haqaiqah Al-Tasawuf. habits. They are increasingly obedient in Edited by Qishtini Pers. Jakarta, 2014. carrying out the commands of the Islamic Ismail, Ecep. “Landasan Qur’ani Tentang Zikir religion. Islamic teachings have always been Dalam Ajaran Tarekat.” Syifa Al-Qulub 1, the primary reference for them in their daily no. 2 (2017): 195–201. lives. Islamic values are very thick, coloring Jumantoro, Totok, and Samsul Munir Amin. their social systems related to the marriage Kamus Ilmu Tasawuf. Wonosobo: Amzah, system and family life, social relations, 2005. political and government leadership, customs Keddie, Nikki R. “Islam and Society in and traditions, and the economy. Minangkabau and in the Middle East: Comparative Reflections.” Sojourn: Journal REFERENCES of Social Issues in Southeast Asia 2, no. 1 Abduh, M. Arrafie. “Peran Tariqa Naqshbandi (1987): 1–30. Khalidiyyah Syekh Abdul Wahab Rokan.” Koentjaraningrat. Pengantar Ilmu Antropologi. Alfikra, Jurnal Ilmiah Keislaman 11, no. 2 Jakarta: Rineka Cipta, 2002. (2012). Nasution, Harun. Falsafah Dan Mistisisme Bakhtiar, Amsal. Filsafat Agama, Wisata Dalamm Islam. Jakarta: Bulan Bintang, Pemikiran Dan Kepercayaan Manusia. 1979. Jakarta: Raja Grafindo Persada, 2007. Nata, Abuddin. Akhlak Tasawuf. Jakarta: Raja

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