Philanthropy of Qadiriyya and Naqsabandiyah Tariqa inKuala

Tungkal Jambi

Ulya Fuhaidah

, Siti Marlina

and M. Ali Mubarak

Departement Sharia, UIN Sulthan Thaha Saifuddin, Jambi, Indonesia

Keywords: Philanthropy, Qadiriyya, Naqsabandiyah, Tariqa, Jambi.

Abstract: The purpose of this paper is to explore the role of Tariqa Qadiriyya Naqsyabandiyah (TQN) and its

contribution to promote the education in Kuala Tungkal Jambi. Nowadays, philanthropy has huge impact,

particularly individual donation to develop Pesantren and institutions which affiliated with it. This study is

expected to enrich Islamic philanthropy discourses in Indonesia through tariqa as this is the gap in the research

area. The study concludes that the Tariqa supports the finance of the educational institutions to keep these

institutions in existence. The fund is mainly raised from the commemoration of the Tariqa founder, Sheikh

Abdul Qadir Jailani which is held annualy.

1 INTRODUCTION

Tariqa had been practiced by the earlier companion

of the Prophet Muhammad. Since the beginning of

Islam, there are some sahabahs (well-known close-

friends of the Prophet) who committed to asceticism

and renunciation zuhud. These sahabahs stayed in the

mosque and detached themselves from the worldly

life. They shun a life of luxury in favor of a more

pious and simple life. These companions of the

Prophet were known as ahl shuffah, Suffa Fraternity,

and hence the term Sufism often associated with them

(Tirmingham, 1998). Since the VI and VII Hijriyah,

tariqa has started its expanding network in the

Islamic world through the teaching of scholars,

ulama, returning home from their study in Mecca

(Azra, 2004). Among these thriving tariqa are

Qadiriyya, Naqsabandiyah, Tijaniyah, Syatariah

(Faturrahman, 2008), Sanusiah (Willis, 1979),

Syuhrawardiyah, Syaziliyah, Rifaiyyah, Badawiyah,

Khalwatiyah, and so forth. Yet the differences

between these Tariqas, are only in the practice and

the content of the zikr prayer.

Tariqa Qadiriyya Naqsabandi has a huge impact in

Jambi society both in social and religious aspects.

Only few scholars are interested in discussing this

tariqa since this issue is dominated by scholars from

Java Island. Due to this reason, the writer is interested

to inquire further about the role of tariqa in

educational development through philanthropy even

though education funding is should be the

responsibility of the regional government.

2 THEORY

Philanthropy is defined as a love for humankind. It is

derived from the Greek words “philos” which mean

loving and “anthrophos” which mean humankind.

The purpose of philanthropy is to improve the

humankind by preventing and solving social

problems. Philanthropy is different from charity

which focuses on eliminating the suffering causes by

social problem. References to philanthropy can be

found in the Quran, bible, Taurah, and in the

teachings of many others religion and cultures

including Buddhism, Hinduism, and Japanese. For

generations, religious is believed to have influence in

the way the believers think about participation in

philanthropy. For people who are not religiously, they

are motivated to give help to showcase what is

considered good or moral in society (Fauzia, 2010).

3 METHODS

This empirical paper primarily employs a qualitative

approach in analysing the giving behaviours of

murids (students or believers) Tariqa Qadiriyya

Naqsabandi. The primary data were gathered by

Fuhaidah, U., Marlina, S. and Mubarak, M.

Philanthropy of Qadiriyya and Naqsabandiyah Tariqa in Kuala Tungkal Jambi.

DOI: 10.5220/0009921809870993

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 987-993

ISBN: 978-989-758-458-9

987

conducting observation since 2016, in depth

interview, and documents studies.

4 RESULTS

4.1 The Preaching of Tariqa Qadiriyya

Naqshabandi

The coming of the Tariqa to the Indonesian

archipelago had started since the 16

and 17

century

AD. Lack of direct evidence makes it difficult to give

a comprehensive account of the history or even of the

present distribution and networking of tariqa in

Indonesia. It is axiomatic, however, that the earliest

Muslim enclaves in the various port cities and trading

centers of the region reflected the tradition,

spirituality and cultural mix of the Muslim

communities taking part in the trading system of the

Indian ocean. Hence, with the first evidence of Islam

with political profile and the establishment of a

Sultanate – that is the Sultanate of Samudra Pasai

under Malik al-Saleh (d. 1297) – it is reasonable to

infer the presence of tariqa, albeit it is not possible to

identify which, or to suggest a social function for,

tariqa in either this or any other area of the region.

In traditional Malay and Javanese account of the

coming of Islam to the region, there are references to

Sufi figures who thereby may have some association

with tariqa. Among these figures are Hamzah Fansuri

(d.1610) and Syamsuddin al-Sumatrani (d. 1630).

Unfortunately, these Sufi figures did not leave behind

a particular tariqa that is adopted by many people up

to the present day. Martin Bruinessen, however,

believes that Hamzah Fansuri and his student,

Syamsuddin al-Sumatrani belong to the Tariqa

Qadiriyyah and had introduced the concept of

mystical union with God, wihdatul wujud to the

people of the time (Bruinessen, 2006).

The next figure who had introduced Tariqa in

Aceh was Abdurauff ibn Ali Singkel. He had taught

the people of Aceh the Tariqa Syatariah in 1679 AD

(Faturahman, 2008). He studied for two decades in

Mecca, Madinah, and Jeddah as well as other places.

He became the student of Ahmad al-Qusyasyi, a

spiritual leader of Tariqa Syatariyah. Syeikh

Abdurrauf also managed to study with Mulla Ibrahim

who is the student of Syeikh Ahmad al-Qusyasyi

(Azra, 1999).

By the mid-nineteenth century, it was the Tariqa

Qadiriyyah Naqsabandiyah that overshadowed the

Indonesian archipelago. This Tariqa was established

by a Mecca-based Indonesian teacher, Syeikh Ahmad

Khatib Sambas. Bruinessen states that this tariqa

more than a merger of two streams of Sufi order, but

constitutes a new tariqa, in which chosen aspects

from Qadiriyyah and Naqsyabandiyah are combined

and emerge as something new. The line of

transmission of the Tariqa Qadiriyyah

Naqsabandiyah as stated in Fathul Arifin (Zulkifli,

2002).

Syeikh Ahmad Khatib Sambas passed away in

1878 AD. He was succeeded by three of his students,

namely Syeikh Abdul Karim Banten, Syeikh Talhah

Cirebon, and Kiai Ahmad Hasbullah Madura (Mufid,

2006). The center of the development of this tariqa in

Java in the 1970s are at Pesantren Rejoso under the

leadership of Kiai Tamim, Pesantren Futuhiyyah

Demak under the leadership of Kiai Muslih,

Pesantren Suryalaya which was led by Kiai Sohibul

Wafa Tajul Arifin (Abah Anom), and at Pesantren

Pagentongan Bogor lead by Kiai Tohir Falak

(Bruinessen, 1992). The chain of transmission of this

Tariqa at the pesantrens originated from different

authorities, which include Syeikh Abdul Karim,

Syeikh Talhah, and Syeikh Ahmad Hasbullah.

Different from the above theory, Ali Masyhar’s

study suggested the spread of Tariqa Qodiriyah

Naqsabandiyah in Java occurred in nine centres,

namely (1) Tariqa Qadiriyyah Naqsabandiyah

Suryalaya which led by Mursyid K.H. Shohibul

Wafa Tajul ‘Arifin, (2) Tariqa Qadiriyyah

Naqsabandiyah Pagentongan led by mursyid

Tubagus Muhammad Falak, (3) Tariqa Qadiriyyah

Naqsabandiyah Mranggen headed by mursyid K.H.

Muslih Abdurrahman, and (4) Tariqa Qadiriyyah

Naqsabandiyah Rejoso led by mursyid K.H. Musta’in

Romly, (5) Tariqa Qadiriyyah Naqsabandiyah

Berjan Purworejo which led mursyid K.H. Nawawi

bin Muhammad Shiddiq bin Zarkasyi, (6) Tariqa

Qadiriyyah Naqsabandiyah Al-Utsmaniyah Sawah

Pulo Surabaya – which later on moved to Kedinding–

led by mursyid K.H. Uthman al-Ishaqi, (7) Tariqa

Qadiriyyah Naqsabandiyah Cukir Jombang led by

mursyid K.H. Adlan Aly, (8) Tariqa Qadiriyyah

Naqsabandiyah Kencong Pare Kediri led by mursyid

K.H. Zamroji, dan (9) Tariqa Qadiriyyah

Naqsabandiyah As-Shalihiyah Dawe Kudus led by

mursyid K.H. Muhammad Shiddiq (Ali, 2016).

4.2 The Development of Tariqa

Qadiriyya Naqshabandi in Jambi

KH. Muhammad Ali Abdul Wahhab (1934-2011)

was one of the ulama in Kuala Tungkal who

introduced the Tariqa Qadiriyyah Naqsabandiyah in

Jambi province. He was also one of the teachers of

ICRI 2018 - International Conference Recent Innovation

988

Perguruan Hidayatul Islamiah (PHI) and headmaster

of the Pesantren al Baqiyatush Sholihat which is

located at Parit Gompong Kuala Tungkal Jambi. He

was the oldest of four brothers who are the son of

Syeikh Abdul Wahab bin Tuan guru H. Ismail bin

Tuan guru H.M Thohir bin Tuan guru H.

Syahabuddin (1880-1964) and Hj. Ruqayyah whom

he married in Mecca and was originally from Batu

Pahat Johor Malaysia.

The line of transmission of Tariqa Qadiriyyah

Naqsabandiyah introduced by KH. Muhammad Ali

was derived from Syeikh Nawawi Berjan Purworejo.

Syeikh Nawawi was the third generation of mursyid

in this line of Tariqa. He succeeded his father, Kiai

Siddiq who passed away in 1948. Kiai Siddiq himself

studied the Tariqa from his father Syeikh Zarkasyi

(1830-1917) who directly had the authorization to

disseminate the Tariqa from Syeikh Abdul Karim

Banten. The latter was the successor of the Syeikh

Ahmad Khatib Sambas (Fauzia, 2013).

Syeikh Zarkasyi was one of the first ulama who

had established Islamic boarding school in Berjan,

Central Java in 1870. During his tenure, Berjan

became the center of teaching and development of the

Tariqa Qadiriyyah Naqsabandiyah alongside the

center of learning of Islamic precepts. Major

development of this pesantren occurred under the

leadership of Syeikh Nawawi. His charismatic figure

had attracted many students to stay in Berjan and be

his students. After his death, the leadership of the

pesantren and tariqa is assumed by his son, Kyai

Chalwani Nawawi, from 1980 to the present day. A

survey in 2006, had suggested that the member of the

tariqa had reached the number of ten thousand

(Fauzia, 2013). Nowadays, the pesantren has evolved

into a modern institution that combines both formal

and non-formal types of education.

As for the chain lineage of syeikh of the tariqa to

Syeikh Nawawi Berjan, Haji Ahmad Khudhari

depicted that the role played by Kiai Tauhid, a college

of KH Muhammad Ali Abdul Wahhab at Madrasah

Hidayatul Islamiah Kuala Tungkal. Kiai Tauhid had

introduced KH Muhammad Ali to Kiai Kurnain

which later connected him to Syeikh Nawawi Berjan.

From such an early encounter then, KH Muhammad

Ali Abdul Wahhab managed to persuade and invite

Syeikh Muhammad Nawawi to teach the Tariqa

Qadiriyyah Naqsabandiyah. Some of the founding

figures of the ulama in Kuala Tungkal who had

accepted the baiah and the teaching from Syeikh

Nawawi were KH Muhammad Ali Abdul Wahhab,

KH M. Subli bin H. Ismail, Tuang Guru H. Ahmad

Bukhari, Haji Said Ismail, Haji Hayun Abduh, Haji

Kursani, Haji Ahmad Khudhari, and other 20

students. KH Muhammad Ali Abdul Wahab then was

appointed as the mursyid of the Jambi region. This

first baiah happened in 1979. From there, the number

of mursyid gradually increased up to several thousand

in the present day. These murids, in turn, practiced

their tariqa teachings to their own respected places

which very often had invited many others to come on

board.

4.3 Tariqa and Philanthropy

One of the routine agenda of the Tariqa Qadiriyyah

Naqsabandiyah in Kuala Tungkal is to execute

religious meeting on Monday nights and Friday

mornings. The meeting on Monday night is held at the

main mosque, Masjid Agung al-Istiqomah, whereas

the meeting on Friday morning is carried out at the

house of KH Muhammad Ali Abdul Wahhab. On

every session of the meeting, there must be reading of

classical text on religion or Sufism and then followed

by recitation of the zikr of the Tariqa. After the death

of Syeikh Ali Abdul Wahab, the meeting on Friday

morning is moved to the house of his son in law Kiai

Hamid Kurnain. Kiai Hamid Kurnain passed away

several months ago and his son in law became his

predecessor.

There is a charity box for each religious meeting.

Murids of the tariqa may donate cash money

according to their wishes. The meeting on Friday

morning is carried out at the house of KH Muhammad

Ali Abdul Wahab and his descendant, hence the

donations given to them. Whereas the religious

meeting on Sunday nights is held in the main mosque,

then the donation contribute to the mosque

empowerment, for example water, electricity, and

other necessities.

Aside from such a weekly meeting, the pesantren

also holds annual commemoration of the tariqa

founder and spiritual teachers, Syeikh Abdul Qadir

Jailany, Syeikh Nawawi Berjan, and Syeikh Ali

Abdul Wahab. Such annual event is approved by local

authorities and attended by many murids and local

people. On one occasion of commemoration event

(haul) up to twenty-five thousand people participate

and show their respect to the older teachers. The event

begun after Isya prayer and started with zikr as

thought by syekh Abdul Qadir al-Jailany and then

followed by welcoming speeches up to 22.00 pm.

Later on before the dawn, the people were invited to

perform Thahajud and Hajat prayer together which

was then followed by a preaching on religious issues.

As early as 8 AM in the morning, people once again

were invited to collectively do Dhuha prayer. After

Philanthropy of Qadiriyya and Naqsabandiyah Tariqa in Kuala Tungkal Jambi

989

that, the event proceeds to the ceremony of the haul

of Syekh Abdul Qadir Jailany which was held at

Pesantren Al-Baqiyatus Shalihat. Because of the

exceptionally presence of people during the event, it

is not surprising then to see that local authority

endorse the event. In the local government point of

view, the haul event is not only good to attract people

to see the venue, culture, and also the religious

heritage but also to generate more income for the

local residents through trading and else.

The Tariqa then has a positive contribution to the

life of the people in Kuala Tungkal. During the haul

event, for instance, a number of religious leaders,

teachers, and murids of the Tariqa were attending the

event. Indeed this was a chance to disseminate

Islamic teachings, to exchange ideas and enhance the

relationship between Muslim communities namely

ukhuwah Islamiyah.

From the economic aspect, the yearly event of a

commemoration of the order founder had benefited

local communities. Most of the hotels were occupied

during this season as many murids outside the venue

or even abroad were attending the ceremony and thus

need a place to stay. The influx of murid coming to

Kuala Tungkal had also need food and a variety of

transportation facilities. Indeed, they had brought the

massive amount of cash to the local people. This is

not to mention that they were also keen to donate their

money to support the Tariqa and the Pesantren al-

Baqiyatus Shalihat. In fact, the waqaf resulted from

the event is not a small amount of money. I had

observed that in in 2016, the commemoration event

managed to rise up to 120 million IDR, while the

event in 2017 had produced twice higher than before.

This philanthropic fund was obtained before the

peak event of the commemoration (Haul). The chance

for donations as well as the sum of money collected

is informed to the public. Everybody can participate

to contribute cash and non-cash for this event. Cash

donations are executed in the traditional way by

spreading volunteers and establishing fundraising

division who will collect donations from murid

individually and organizationally at the event.

Organizationally, Tariqa has 28 branches that

spread throughout the Jambi region. They are

required to help collect rice as much as 200 kilos per

branch as food charity. Furthermore, each branches

tariqa is given receipt for people who will delivering

spiritual encouragement to their grieving family. It is

well known as send Tahlil. Tahlilan is a tradition

commonly practiced in Indonesia which until now is

still preserved. It is related not only in term of the

theological beliefs that the people who

perform Tahlilan may take benefits by doing it, but

also in term of the socio-cultural tradition that

accompanies it. It has become a tradition among

Muslims in Indonesia, when a person dies, the

deceased’s family has a moral responsibility to

hold tahlilan. The event was attended by relatives,

families, neighbors and friends. After Tahlilan has

been held, usually it is followed by offering

condolences to the family who is at loss. In that

condolence, it is often filled with religious

exhortation aimed at consoling the grieving family,

and delivering spiritual encouragement to the people

who attends Tahlilan in general (Andi&Tabrani,

2018).

The method for collecting funds is traditional.

Most donations were obtained at the commemoration

of the tariqa founder and spiritual teachers, Syeikh

Abdul Qadir Jailany, Syeikh Nawawi Berjan, and

Syeikh Ali Abdul Wahab. However, referring to the

opinion of Amelia Fauzia, the modernization of the

philanthropy organization can be seen in legal reform,

reform in management, and program reform, then the

philanthropy of the tariqa can be categorized as

modern philanthropy where there is an expansion of

the program, targeting the education sector (Fauzia,

2017). Education is important for sustainable

development and defined as knowledge and skills

needed to work and live in a way that secure

environment, social, and economic (Yusuf, 2018).

The fund then is used to provide better facilities

for the Pesantren as this will lead many murid or

other parents to send their children to this Islamic

boading school. The fund resulted from the

philanthropic event such the commemoration of the

Tariqa founder is entrusted to the pesantren. It is the

pesantren then that has the authority to distribute the

fund. Normally, after the payment of all expenses for

the event is completed, the rest of the money is used

to build new classes or renovate the old building. As

stated by KH Hamid Kurnain, Pesantren Al-

Baqiyatush Shalihat never seeks for financial support

from the local government. The pesantren regularly

build new classes based on the availability of the

funds. In this way, the pesantren can avoid a dirty or

dishonest fund and possible intervention from the

state when running its management (Sadat, 2016).

Pesantren and madrasah al-Baqiyat have has

significant contributions to the development of

human resource, as Abudin Nata's view highlights six

pesantren contributions, for instance: educating the

nation, providing opportunities for higher education,

developing economic communities through education

and moral guidance, and raising the image of Islam to

the importance of education (Nata, 2018). While

Ihsan argued that the goals of modern pesantren are

ICRI 2018 - International Conference Recent Innovation

990

to prepare students to study religion, produce

scholars, transfer of Islamic knowledge, preserve of

Islamic tradition, and establish character building

(Ihsan, 2018).

According to the national education system law of

2013, article 11 states that the government and

regional governments have the same duty to assure

the implementation of basic education and to give the

financial support. Yet the reality of Pesantren al-

Baqiyat, they should sustain pesantren individually

since the regional government withdraws their

support. According to the Sudarmono (treasurer of

madrasah), this is related to the candidacy of KH

Anwar Sadat in the 2017 general election of West

Tanjung Jabung region. The incumbent is his political

rival. This was allegedly the cause of funding neglect

from the regional government (Sudarmono, 2017).

As stated by Merdi Hajiji's in his writing, it is clear

that the law in Indonesia is strongly influenced by the

positivism flow which considers the law as limited to

the law contained in the legislation (Merdi, 2013).

5 CONCLUSIONS

Tariqa Qadiriyah Naqsabandiyah in Jambi has

developed and has attracted many people’s attention

during the leadership of Mursyid known as KH

Muhammad Ali Abdul Wahab who declared his

license from Syeikh Nawawi Berjan Purworejo. The

Tariqa has contributed to a number of positive

outcomes for its students. Some are able to exercise

many tariqa teaching and religious essence, while

others manage to develop philanthropic spirit. This

spirit, in turn, has affected the well-being of boarding

school and the community itself due to regional

government abundance. According to the national

education system law, article 11 states that the

government and regional government have the same

duty to assure the implementation of basic education

and to give the financial support. Overall, the Tariqa

Qadiriyya Naqsabandi is a religious philanthrophy

which has an objective to promote social justice of

education.

REFERENCES

Abdurrahman, Dudung, 2016. Sufisme di Priangan:

Doktrin, Ritual, dan Sosio Politik. Tajdid: Journal of

Islamic Studies Vol 23 (2).

Aḥmad Ghāzi, Maḥmūd, 1983. “Emergence of the

Sanusiyah Movement: a Historical perspective”,

Islamic Studies Vol. 22, (3).

Anonym, 2014. KH M. Ali bin Syeikh KH Abdul Wahab.

Jambi: Dinas Pemuda dan Olah Raga Kabupaten Kuala

Tungkal.

Arif, Syafrudin, 2010. Wakaf Tunai Sebagai Alternatif

Mekanisme Redistribusi Keuangan Islam. La Raiba,

Jurnal.uii.ac.id

Azra, Azyumardi, 1999. Renaisans Islam Asia Tenggara

Sejarah Wacana dan Kekuasaan. Bandung: PT.

Remaja Rosdakarya.

-------------------, 2004. Jaringan Ulama Timur Tengah dan

Kepulauan Nusantara Abad XVII dan XVIII Akar

Pembaharuan Islam Indonesia. Jakarta: Kencana.

Baqir, Haidar, 2005. Buku Saku Tasawuf. Bandung: Mizan.

Benthall, Jonathan, 2016. Islamic Charities and Islamic

Humanism in Troubled Times. Manchester:

Manchester University Press.

Borchgrevink, M.B. Erdal&K, 2017. Transnational Islamic

Charity as Everyday Rituals. Global Networks, (17).

Bruinessen, Martin Van, 1985. Kitab Kuning, Pesantren

dan Tarekat: Tradisi-tradisi Islam di Indonesia.

Jakarta: LP3ES.

-------------------, 1994. The Origin and Development of

Sufi Orders (Tarekat) in South East Asia. Studia

Islamika Volume 1, (1).

-------------------, 2000. "Shaykh `Abd al-Qadir al-Jilani and

the Qadiriyya in Indonesia", Journal of the History of

Sufism, vol. 1-2. P.361-395.

Damanhuri. ‘Umdah al-Muhtājīn: Rujukan Tarekat

Syattariyah Nusantara

http://ejurnal.iainmataram.ac.id/index.php/ulumuna/art

icle/view/164

Dimyati, 2016. Dakwah Personal Model Dakwah Kaum

Naqsabandiyah. Yogyakarta: Deepublish Publisher.

Djohan, M. Widda, 2016. Motivasi Sosial Dalam Ritus

Tarekat Qadiriyah Naqsabandiyah (Studi Ritus Selasan

di Masjid al-Bukhori Mojoroto Gelanglor Sukorejo

Ponorogo). Jurnal STAIN Ponorogo Vol 14 (2).

Eko, Anang Wahyu, 2017. “Filantropi Islam Sebagai

Stabilitas Kehidupan”. Transformasi Jurnal Studi

Agama Vol 10 (1).

Endah, Dwi, 2016. “Studi Lembaga Filantropi dalam

Pencapaian MDG’S”. Jurnal Rumah Zakat Vol 1 (1).

Fatira, Marliya, 2017. “Karakteristik Muzakki Perempuan

di Kota Medan Sebagai Pelaku Filantropi dalam

Islam”. Jurnal Sosio Humaniora dan Pendidikan Vol 1

(1).

Fathurahman, Oman, 2008. Tarekat Syattariyah di

Minangkabau: Teks dan Konteks. Jakarta: Prenada.

-------------------, 2012. Ithaf Al-Dhaki Tafsir Wahdatul

Wujud bagi Muslim Nusantara. Jakarta: Mizan.

Fauzia, Amelia, 2013. Faith and the State: A History of

Islamic Philanthropy in Indonesia. Leiden: Bril.

-------------------, 2017. Review of Jonathan

Benthall, Islamic Charities and Islamic Humanism in

Troubled Times. Contemporary Islam Vol 11 (1).

-------------------, 2017. “Islamic Philanthropy in Indonesia:

Modernization, Islamization, and Social Justice”.

Austrian Journal of South East Asian Studies, 2017.

Philanthropy of Qadiriyya and Naqsabandiyah Tariqa in Kuala Tungkal Jambi

991

-------------------, 2017. Penolong Kesengsaraan Umum:

The Charitable Activism of Muhammadiyah during the

Colonial Period. South East Asia Research.

Fuad, Mahsun, 2005. Hukum Islam Indonesia: Dari Nalar

Partisipatoris Hingga Emansipatoris. Yogyakarta:

LKIS.

Hasan, Samiul (ed.), 2015. Human Security and

Philanthropy: Islamic Perspectives and Muslim

Majority Country Practices. New York: Springer.

Hidayati, Fina, 2017. “Konsep Altruisme dari Perspektif

Islam (itsar)”. Psikoislamika, (13).

Hippel, Jon B Alterman and Karin von, 2007.

Understanding Islamic Charities. Washington: CSIS

Press.

Howell, Julia, 2002. New Faces of Indonesian Sufism: A

Demographic Profiles of Tarekat Qodiriyyah-

Naqsyabandiyyah, Pesantren Suralaya, in the

1990s. Reviews of Indonesian and Malaysian Affairs,

36 (2).

Huda, Sokhi, 2008. Tasawuf Kultural: Fenomena Shalawat

Wahidiyah. Yogyakarta: LKiS.

Hunter, Jon B. Alterman and Shireen, 2004. The Idea of

Philanthropy in Muslim Contexts. The Center for

Strategic and International Studies 1800 K St., NW

Suite 400 Washington, DC.

Ismah, Nor, 2005. Kisah Para Salik. Yogyakarta: LKiS.

Ismail, 2016. “Falsafah Wujudiyah Hamzah Fansuri

Pemikiran Dan Pengaruhnya Di Dunia Melayu

Nusantara”. Manhaj, Vol. 4, (3), September –

Desember.

Jianping, W, 2017. “Islamic Charity in China: Its

Organizations and Activities in a New Era”. In:

Welter A., Newmark J. (eds) Religion, Culture, and

the Public Sphere in China and Japan. Religion and

Society in Asia Pacific. Singapore: Palgrave

Macmillan.

Kabbani, Muhammad Hisyam, 2007. Tasawuf dan Ihsan:

Antivirus Kezaliman dan Kebatilan. Terjemahan

Zaimul Am. Jakarta: Serambi.

Kartanegara, Mulyadi, 2006. Menyelami Lubuk Tasawuf.

Jakarta: Erlangga.

Khan, M. Fahim, 2017. “Economics and Philanthropy in

Islamic Economic Framework”. Journal of

Philanthropy Vol 1 (1).

Latief, Hilman, 2010. “Health Provision for the Poor

Islamic Aid and the Rise of Charitable Clinics in

Indonesia”. South East Asia Research Vol 18 (3).

-------------------, 2010. Melayani Umat: Filantropi Islam

dan Ideologi Kesejahteraan Kaum Modernis. Jakarta:

Gramedia.

-------------------, 2012. “Islamic Charities and Dakwah

Movements in a Muslim Minority Island: The

Experience of Niasan Muslims”. Journal of Indonesian

Islam 6 (2).

------------------- Politik Filantropi Islam di Indonesia:

Negara, Pasar, dan Masyarakat Sipil. Yogyakarta:

Ombak, 2013.

-------------------, 2013. “Islamic Philanthropy and the

Private Sector in Indonesia”, Indonesian Journal of

Islam and Muslim Societies Vol 3 (2).

-------------------, 2014. “Contesting Almsgiving in Post-

New Order Indonesia”. American Journal of Islamic

Social Sciences vol 31 (1).

-------------------, 2016. Philanthropy and “Muslim

Citizenship” in Post-Suharto Indonesia”, Southeast

Asian Studies Volume 5 (2).

Linge, Abdurrahman, 2017. “Filantropi Islam Sebagai

Instrumen Keadilan Ekonomi”. Jurnal Perspektif

Ekonomi Darussalam.

Masduki, Hartono Imron Rosidi, 2017. Harmoni

Lingkungan di Dunia Tarekat Qadiriyah Wa

Naqshabandiyah Desa Lalang Tanjung Riau. Al-Tahrir

Vol 17 (2).

Mashar, Aly, 2016. Genealogi Dan Penyebaran Thariqah

Qadiriyah Wa Naqshabandiyah Di Jawa. Al-A’raf

Jurnal Pemikiran Islam dan Filsafat Vol 13 (2).

Mufid, Ahmad Syafii, 2006. Tangklukan, Abangan, dan

Tarekat: Kebangkitan Agama di Jawa. Jakarta:

Yayasan Obor.

Osella, Filippo and Widger, Tom, 2017. “You can give

even if you only have ten rupees!': Muslim charity in a

Colombo housing scheme”. Modern Asian Studies.

ISSN 0026-749X 2017.

Pakeez, Shahzadi, 2017. Notion of Islamic Charity: An

Impulse for Moral Economy. ICPESS (International

Congress on Politic, Economic and Social Studies vol

Petersen, M Juul, 2016. For Humanity or for the Umma?

Aid and Islam in international Muslim NGOs. Hurst &

Company.

Rahmad, Hamid Abdullah, 2017. Jejak Gerakan Berderma

di Indonesia. Falah: Jurnal Ekonomi Syariah Vol 2 (1).

Rajab, Hadarah, 2015. Peran Sufisme Tarekat Qadiriyah

Naqsabandiyah Khalidiyah Terhadap Perkembangan

Keagamaan Islam Melayu di Kota Pangkal Pinang.

Jurnal Kependidikan dan Sosial Keagamaan Vol 1 (1).

Ridwanullah, Ade Iwan, 2017. Dakwah Corporate Social

Responsibility di Indonesia. Jurnal Penelitian Vol 14

(10).

Shihab, Alwi, 2002. Islam Sufistik: Islam Pertama dan

Pengaruhnya Hingga Kini di Indonesia. Bandung:

Mizan.

Siroj, Said Aqil, 2006. Tasawuf Sebagai Kritik Sosial:

Mengedepankan Islam sebagai Inspirasi Bukan

Aspirasi. Bandung: Mizan.

Solihin, Muhammad, 2010. Menyatu Diri Dengan Ilahi:

Makrifat Ruhani Syaikh Abdul Qadir al-Jailani dan

Perspektif Terhadap Paham Manunggaling Kawula

Gusti. Yogyakarta: LKiS.

Sumrahadi, Abdullah, Suryandari, dan Ratnawati Yuni,

2013. ‘Practical Social Philanthropy for the

Development of Arts and Culture Activities: a

Discourse”. Geografia: Malaysian Journal of Society

and Space Vol 9 (3).

Wahab, Wahyudi Abdul, 2012. “Tipologi Gerakan Ulama

Kuala Tungkal di Era Reformasi”, Journal

Kontekstualita vol 27.

Wahyuni, Tri, 2017. Analisis Komparatif Manajemen

Pengelolaan Dana Filantropi Berbasis Rumah Ibadah

Dan Lembaga Sosial Ditinjau Dari Perspektif Ekonomi

ICRI 2018 - International Conference Recent Innovation

992

Islam (Studi Pada Masjid Ad-Du’a Way Halim Bandar

Lampung dan LAZNAS Dompet Peduli Ummat Daarut

Tauhiid Cabang Metro). Undergraduate thesis, UIN

Raden Intan Lampung.

Warisno, Andi, Tabrani, Z.A., 2018. The Local Wisdom

and Purpose of Tahlilan Tradition. Advanced Science

Letter 24 (10), pp: 7082-7086.

Widjanarko, Komarudin Hidayat and Putu, 2008.

Reinventing Indonesia: Menemukan Kembali Masa

Depan Bangsa. Jakarta: Mizan.

Zulkifli, 2002. Sufism in Java: The Role of Pesantren in the

Maintenance of Sufism in Java. Leiden: INIS.

Philanthropy of Qadiriyya and Naqsabandiyah Tariqa in Kuala Tungkal Jambi

993