BERTAHAN DALAM PERUBAHAN: Modifikasi dan Afiliasi Politik Tarekat Naqsyabandiyah Khalidiyah di Aceh

Abstract

Sebuah organisasi sosial-keagamaan secara alamiah memiliki naluri untuk bertahan dalam perubahan sosial yang ada di sekitarnya, termasuk gerakan tarekat. Perubahan ini dilakukan untuk mengumpulkan lebih banyak jamaah dan mempertahankan eksistensi gerakan di tengah lingkungannya. Tarekat Naqsyabandiyah Khalidiyah di Aceh merupakan tarekat yang masih baru dibandingkan tarekat lain yang sudah ada di sana sebelumnya. Perubahan politik yang dinamis di Aceh juga mempengaruhi perubahan dalam bidang keagamaan. Artikel ini akan mencoba menjelaskan proses perubahan yang terjadi dalam gerakan tarekat Naqsyabandiyah di Aceh, bentuk perubahannya, dan relasi perubahan tersebut dengan kekuasaan. Dari pengamatan dan wawancara yang penulis lakukan dengan kelompok pelaku tarekat tampak bahwa perubahan dalam tarekat Naqsyabandiyah Khalidiyah yang ada di Aceh terkait erat dengan peran yang dimainkan oleh aktor-aktor tarekat sebagai agensinya. Perubahan itu juga berbeda antara apa yang dilakukan oleh satu tokoh dengan tokoh lainnya. Penulis berpendapat bahwa perubahan dalam tarekat di Aceh mengarah kepada upaya membangun eksistensi diri di tengah perubahan sosial politik yang ada di sana. Para aktor menyesuaikan praktik tarekat untuk masyarakat urban sehingga mendapat lebih banyak pengikut bahkan terkadang dengan menyamarkan nama tarekat di belakangnya.A socio-religious organization naturally has the instinct to survive in the social changes that surround it, including the tarekat movement. This change was made to gather more worshipers and maintain the existence of the movement in its environment. The Naqsyabandiyah Khalidiyah sufi order in Aceh is a relatively new compared to other tarekat that have existed there before. This article will try to explain the process of change that occurred in the Naqsybanadiyah tarekat movement in Aceh, the form of change, and the relationship between these changes and power. From the observations and several interviews that the author conducted with groups of tarekat actors, it appears that changes in the Naqsyabandiyah Khalidiyah tarekat in Aceh are closely related to the role played by actors as their agencies. The changes also differ between what one character does to another. The author argues that changes in tarekat in Aceh lead to efforts to build self-existence in the socio-political changes that are there. Actors adapt tarekat practices to urban communities so as to gain more followers, sometimes even by disguising the tarekat name behind them

Tawajjuh and Islamic Therapy: Improving Subjective Well-being

“…After the passing of Abuya Muda Waly, the spread of thariqat was passed by his students, including Abu Lueng Ie (Abu Usman al-Fauzi) in Aceh Besar, Abu Tumin in Bireun, Abu Aziz Samalanga, Abu Tanoh Mirah, and also some of his children. Muda Waly's children who contribute to the distribution of thariqat are Abuya Doktor (Abu Muhibbudin Wali), Abu Amran Wali, Abu Nasir Wali, Abuya Jamaluddin Wali, and Abu Abdurrauf who is currently the leader of Dayah Darussalam (Shadiqin, 2021). The spreading of thariqat seems to be going well according to an interview with one of the students (from here-on will be mentioned by the initial Tgk R) of Dayah Babussalam Baktiya, North Aceh, Abu H. Karimuddin (Abu Alue Bili).…”

“Dang-dang Tawoe Bak Tuhan”: Suluk, Tawajuh dan “Rural Sufism” dalam Masyarakat Aceh

“…Seiring dengan persebaran alumni Pesantren Darussalam yang semakin luas, tersebar pula praktik bertarekat di dalam masyarakat sehingga menjadi bagian dari kehidupan keagamaan mereka (Musliadi, 2013;Wiryanto, 2021). Tarekat ini memiliki beberapa corak yang dikembangkan sesuai dengan daerah dan ketokohan pembawanya (Shadiqin, 2021). Satu hal yang mengikat dan menjadi kesamaan antara semua tarekat taersebut adalah praktik suluk dan tawajuh yang mereka lakukan dengan menerapkan prinsip sir dalam berzikir.…”

Rethinking Hamzah Fansuri's Islamic Cosmology

“…This supernatural ability was thought to enhance one's social status in society. 30 In the palace of the Kingdom of Aceh, the understanding of the teachings and mystical view can be seen from the complete name of the palace with carried Sūfī terminology. Sulṭān's palace was called Dār al-Dunyā (the abode of the world), the throne of the kingdom is called Dār al-Kamāl (the abode of perfection), a place in Aceh Besar was called Dār al-Ṣafā (the abode of purity), the fort was called the City of Khalwah (the town of seclusion), and the island was called Pulau Raḥmah (the island of mercy), and even a flagship used by the sultan to visit a remote area was called Mir'at al-Ṣafā (the mirror of purity), and many other things were called by the names that are associated with the term Sufism.…”