<p><em>This paper explains and describes how </em><em>tarekat</em><em> and Sufi political resistance as agents of change and liberation from colonialism in the Qadiriyah wa Naqsyabandiyah order. A Sufi is not a person who only dwells on spirituality, but also with social and political problems, such as resistance and rebellion against colonial rule. In carrying out this resistance, it cannot be separated from the encouragement of the Qadiriyah wa Naqsyabandiyah order. It was the tarekat that played an active role in defending colonialism, which criticized society and the oppression that had been perpetrated by colonialism. In carrying out his defense action, the Sufi order of the Qadiriyah wa Naqsyabandiyah order taught knowledge to his students to fight against colonialism. Fighting colonialism was not easy to go through. It even claimed many lives. Seeing this reality did not diminish the spirit of the tarekat in carrying out their actions as defenders of society in colonialism over colonialism. In this discussion, the authors use the library method by using various related sources in books, journals, and articles. Thus this paper attempts to unravel the problems of Sufism and political resistance and Sufi roles in liberation from colonialism pioneered by the Qadiriyah wa Naqsyabandiyah tarekat.</em></p><p><strong><em> </em></strong></p><p><em>Tulisan ini menjelaskan dan menguraikan tentang bagaimana </em><em>peran tarekat dalam</em><em> perlawanan politik, sufi sebagai agen perubahan dan pembebasan dari kolonialisme dalam tarekat Qadiriyah wa Naqsyabandiyah. Seorang sufi bukanlah orang yang hanya berkutat pada spiritualitas, tetapi juga dengan persoalan sosial dan politik, seperti perlawanan dan pemberontakan terhadap penjajahan kolonial. Dalam melakukan perlawanan tersebut tidak bisa terelepas dari dorongan para tarekat Qadiriyah wa Naqsyabandiyah. Tarekatlah yang sangat berperan aktif dalam melakukan pembelaan dari penjajahan  kolonialisme yang mengecam masyarakat dan ketertindasan yang telah dilakukan oleh para kolonialisme. Dalam menjalankan asksi pembelaannya, sufi tarekat Qadiriyah wa Naqsyabandiyah mengajarkan ilmu kepada muridnya untuk berjihad melawan penjajahan. Dalam melawan kolonialisme tidak mudah untuk dilalui, bahkan banyak memakan korban jiwa. Melihat realitas tersebut tidak memudarkan semangat para tarekat dalam menjalankan aksinya sebagai pembela masyarakat dalam penjajahan atas kolonialisme. Dalam pembahasan ini penulis menggunakan metode kepustakaan dengan menggunakan berbagai sumber yang terkait berupa buku, jurnal serta artikel. </em><em>Dengan begitu tulisan ini mencoba untuk menjelaskan bagaimana tasawuf dan perlawanan politik, serta sufi berperan dalam pembebasan dari kolonialisme yang dipelopori oleh tarekat Qadiriyah wa Naqsyabandiyah. </em><em></em></p>

The environmental phenomenon that occurs is the result of the lack of spiritual values in humans, giving rise to a crisis in the environment. Humans are only concerned with their ego and also concerned with their ego in order to achieve what they want. Therefore, the purpose of this paper is to try to restore awareness of the environment by means of Sufism so that it can restore the value of spirituality in humans. So the author uses a research method in the form of library research or library research, by collecting various related sources. Whether it's from books, journals and other articles related to the theme that the author adopts. The author collects data obtained from various related sources so that they make it into an article. The results of this paper indicate that the environmental crisis that occurs is caused by the actions of modern humans today who greatly glorify science and technology. So that modern humans are only fixated on their rational attitudes without thinking about the effects that will occur in the future. Therefore, a noise arises in himself so that humans feel the emptiness within themselves. Therefore, to restore awareness of the environment and also spirituality in humans, you can use Sufism. Sufism can be the basis of ethics to restore awareness of the environment through the process of zuhud, wara 'and faqir

Dalam hal ini sebenarnya perempuan di dalam al-Qur’an kedudukannya sangatlah dimuliakan dan juga memiliki persamaan antara laki-laki dengan perempuan. Yang membedakannya hanyalah tingkat ketakwaannya dihadapan Tuhan. Akan tetapi banyak orang beranggapan bahwa perempuan itu kedudukannya satu tingkat di bawah laki-laki. Sehingga para penafsir klasik sering kali menafsirkan bahwasanya perempuan tidaklah bisa bisa berada dalam ruang publik. Maka dari itu seringkali perempuan termarginalkan oleh laki-laki, hak-hak kebebasan terhadap perempuan seringkali terikat oleh laki-laki. Hasil dari tulisan ini menunjukkan bahwa Amina Wadud menggunakan metode hermeneutiknya dalam menafsirkan perempuan di dalam bingkai al-Qur’an. Sehingga beliau mengkritik para mufassir klasik yang mengatakan bahwa perempuan tidak sebanding dengan laki-laki. Maka dari itu bagi Amina Wadud perempuan dengan laki-laki itu adalah sama. Perempuan juga bisa seperti laki-laki, dia juga bisa berada dalam ruang publik. Sehingga pada saat sekarang ini perempuan juga harus bisa berperan baik itu di dalam urusan politik, masyarakat bahkan hal lainnya. Oleh sebab itu kedudukan perempuan tersebut tersebut sebanding dengan laki-laki dan juga tidak menutup kemungkinan bahwasanya perempuan juga bisa melakukan apa yang dilakukan oleh laki-laki.In this case, in fact, women in the Qur'an are very glorified and also have similarities between men and women. What distinguishes him is only the level of his piety before God. However, many people assume that women are one level below men. So classical interpreters often interpret that women cannot be in the public sphere. Therefore, women are often marginalized by men, the rights of freedom to women are often bound by men. The results of this paper show that Amina Wadud used hermeneutic methods in interpreting women in the frame of the Qur'an. So he criticized the classical mufassir who said that women are not comparable to men. Therefore for Amina Wadud women with men it is the same. A woman can also be like a man, she can also be in a public space. So that at this time women must also be able to play a good role in political affairs, society and even other things. Therefore, the position of the woman is comparable to that of men and also does not rule out the possibility that women can also do what is done by men.

This paper explains and describes how to analyze the concept of ecosufism: the harmony of God, nature and humans in the view of Seyyed Hossein Nasr. Nasr's concept of ecosufism started when he saw that humans were hit by a spiritual crisis that had an impact on the surrounding environment. So that the lack of spiritual value in humans makes an environmental crisis. Therefore, Nasr offers a teaching on how humans should be ethical and take care of nature properly in the form of issuing the concept of ecosufism. So that in the form of the ecosufism movement, it will create a harmony between God, nature and humans. In order to create peace and harmony with nature, humans must first submit and obey God's commands. In this discussion the author uses the library method by using various related sources in the form of books, journals and articles. Thus, this paper tries to explain how the concept of ecosufism pioneered by Seyyed Hossein Nasr and how the harmony of God, nature and humans.

<p>This paper discusses the Empowerment of Women's Rights in Lundang and the Purpose of Empowering Women's Rights Based on the Concept of Human Rights in Jorong Lundang. The purpose of this study is to reveal or describe how women's rights are empowered and the purpose of this empowerment is based on the concept of human rights in Lundang. The method used by the author in this study is a qualitative method, namely a research method carried out by observation and interviews while the approach used is snowball sampling. The results of this study show that in realizing gender equality, one of them is by mainstreaming the empowerment of women's rights in Lundang, we can see this empowerment that Lundang women are no longer only involved in the domestic world but have also entered the public sphere, namely working as one of the by establishing the Panjaik Patah Sulaman Gallery house and forming PKK activities as a forum to increase women's creativity and self-confidence so that no more women are intimidated and banned from working in Lundang.</p>