Deradicalization Model at Tariqa Pesantren in Tasikmalaya District

Akhmad Satori

, Fitriyani Yuliawati

and Wiwi Widiastuti

Department of Political Sciences, Siliwangi State University

Keywords: Development Models, Tariqa Pesantren, Radicalism, Deradicalization

Abstract: Research with the title of Deradicalization Model at Tariqa Pesantren in Tasikmalaya District is expected to

produce works that can find the concept of nationalism and de radicalization that run on pesantren education

to be implemented in other community. To be able to fully illustrate the patterns formed in religious rituals,

education, teaching among Pesantren Tariqa, the research method used using the qualitative-descriptive

method. The results show that there is a positive correlation between tariqa and de radicalization, reinforced

by several factors, first, tariqa offers the flexibility of dialogue between religious teachings and local

culture, so accepting the differences of idealism. Second, the very clear distinction in the main concept of

jihad in the logic of radical fundamentalists with the adherents of the tariqa the third, the internalization of

the value of Sufi values is based on the spirit of ihsan (Islamic ethics) which is the value of the universal

value in life. The spirit of tariqa nationalism is rooted in the long history of the Indonesian nation, placing

the interests of the state in line with the understanding of the faith. Therefore it can be concluded that the

potential of de radicalization can grow and develop in Tariqa Pesantren.

1 INTRODUCTION

The opening of the texts of freedom of expression in

the Reformationeraaffects the development of thelife

Islamic society in Indonesia. This influence can be

seen with the strengthening of the identity and

movement of religious groups and encourage the

emergence of various religious groups and

spirituality outside the mainstream which is often the

denial of the dominant religious groups embraced by

the majority of the people. Groups such as The

Islamic Defenders Front (or locally known as FPI),

Hizbut-Tahrir Indonesia (HTI) and the Jamaah

Islamiyah or Jamiah Ansorut Tawheed (JAT) group,

Al-Qadiyah Al Islamiyah are radically developing

and gaining sympathy from some groups of people.

This cannot beseparated from the growing

understanding of religious puritan and

radicalism.Meanwhile,tariqa is specifically a

concept for the mystical teaching and spiritual

practices of such an order with the aim of seeking

haqiqa, which translates as “the ultimate truth.”

The growth of radicalism in the name of religion

cannot be separated from the factors behind it. One

factor that contributes to the growing understanding

and action of religious radicalism in Indonesia is

education. It is education that shapes the character

and can encourage a person to takeaction. Each

educational institution has a big task to deal with this

problem, especially Pesantren. Pesantren is

atraditional Islamic boarding school (Muhammad &

dkk, 2015).

In the historical sphere, pesantren is often

suspected as the cause of the emergence of the idea

of religious radicalism which is one of the

forerunners of terrorism. Through the doctrine of the

cross between traditionality (al-qadim al-shalih) and

modernity (al-jadid al-ashlah), pesantren succeeded

in becoming an essential part in the formation of

state and nation character that can build harmony

among the Muslims.

Particularly in this study, tariqa pesantren is

interesting to be studied, not only because it teaches

Islam that is friendly and suitable for Islam in the

frame of Indonesian, but more than that, as the times

progress, pesantren this model has undergone many

changes and renewal yet not uprooted from

traditional roots proven to contain the teachings of

tolerance.

In order to explain the role of pesantren

education in preventing radicalism (deradicalization)

one of them uses the Tariqa (thariqah) approach.

Satori, A., Yuliawati, F. and Widiastuti, W.

Deradicalization Model at Tariqa Pesantren in Tasikmalaya District.

DOI: 10.5220/0009930003250331

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 325-331

ISBN: 978-989-758-458-9

325

Furthermore, the aspect of tasawuf (psychological)

in pesantren also contributes to the growth of the

value of tolerantamong the students.

Pesantren which since its inception is a moderate

and accommodative institution also has its way in

observing radicalism. As a unique Islamic-based

educational institution, Indonesian pesantren has

emphasized the importance of spreading the culture

of peace. The concept of tasāmuḥ, tawassuṭ,

tawāzun, and i'tidālare inherent in the pesantren

community and serve as the clear proof that

pesantren is an institution that promotes the values

of peace and anti to radicalism (Muhammad & dkk,

2015).

The main concern of this research is the concept

of nationality and the concept of deradicalization

that arises from the teaching and rituals of

tariqapesantren in Tasikmalaya district. Tasikmalaya

is one of the areas considered as the basis of

pesantrenand calledas the city of santri, which has

tremendous potential about how the concept and

method of teaching and understanding of religion in

Islamic education institution. Various models and

types of pesantren can be found in Tasikmalaya,

ranging from the traditional pesantren to modern,

from pesantren salaf (one of madzhab in Islam based

on the Holy Quran and As Sunnah) to kholaf

(madzhabwhichis based on human logic). As well as

the tariqapesantren, which are also growing in

Tasikmalaya.

Several studies reveal that there are various types

of tariqa that grew in Indonesia; among them are

Tariqa Qadiriyah, Syadziliyah, Naqsyabandiyah,

Khalwatiyah, Sammaniyah, Tijaniyah, Qadiriyah

Naqsyabandiyah, Idrisiyah, and Syatariyah. All of

those spread in various cities in Indonesia (Mulyati

& dkk, 2005) In Tasikmalaya regency, West Java.

The two biggesttariqa with the most followers in

West Java but also in Indonesia is the Tariqa

Qadiriyah Naqsyabandiyah Pesantren Suryalaya

Tasikmalaya with Abah Anom (KH Ahmad

Shohibul Wafa Tajul Arifin) and Al Idrisiyah

yarekat leader Syakh Akbar Faturohman as the

prominent figure. Hence, this two pesantren serve as

the research location for this study. Departing from

the background of the above research, the researcher

finds out the concept of nationality developed in

tariqapesantren. The selection of tariqa pesantren as

the locus of this research is because the tariqa

became an instrument not only to consolidate in the

spiritual realm but also to be a window to build a

solid social order through its continuous social-rite

communication by its agents. It seems

understandable that the history of resistance to the

colonials is often driven by thetariqa movement

(Salahudin, 2013).

One of the main problems of the national life

crisis is the inability of society to understand each

other's differences. So, if this condition is left

continuously and does not get the attention of

researchers as an effort to find a strategic solution

will always be a fire in the husk that always haunts

typical plural societies like Indonesia. The erosion of

the sense of nationalism and erosion of the ideology

of nationalism, building the character of the nation

by instilling the love of the homeland and re-

internalizing the ideology of nationhood. the

occurrence of a process of religious silencing (more

concerned with ritual than essence), deepening and

appreciation of religious teachings, tolerance and

inclusiveness of religious practices on diversity,

deradicalization of discourse or religious dogma. In

this context researchers consider this research to find

its urgency.

This research is expected to produce a

contribution of thought, regarding the right

education model in counteracting the ideology of

radical ideology that originates both from the lack of

religious understanding and diversity, violence in the

name of religion, and more extreme actions namely

terrorism which has recently become a scourge for

the Indonesian people.

This research is targeted to produce the concept

of nationality and deradicalization in the tarekat

Islamic boarding school which later became the

concept of developing an effective and capable

national education implemented in various places.

Various ritual patterns, the tradition of teaching

methods and the understanding of pesantren that are

carried out will be studied in depth through a

continuous picture, to get the national concept

building that is run in the pesantren

2 STUDY ON PESANTREN

EDUCATION AND

DERADICALISATION

EFFORTS

The study of the dynamics of the life of tarekat in

Islamic boarding schools in Indonesia is not new, in

the last two decades many scholars from both

Indonesia and foreign scholars have studied social

and cultural thinking which places the tarekat on the

development of scientific concepts on significant

understanding. The study carried out is only about

the history and role of various tarekat existing and

ICRI 2018 - International Conference Recent Innovation

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developing in Indonesia. Meanwhile, there are only

a few systematic studies of pesantren and tarekat in

Indonesia in the context of deradicalization.

Martin Van Bruinessen in 1955 tried to spearhead

the study of tarekat in Indonesia by starting to trace

the journey of Islamic life traditions to the Southeast

Asian region, especially in Indonesia through the

transmission of religious sciences in Arabia.

Bruinessen tried to map the problems that are still

faced by Muslims in this country.

In general, the pesantren tradition in Indonesia

according to Bruinessen is very sufistic, because

many scholars are affiliated with the tariqat. They

taught their followers sufistic practices. Such

conditions facilitate the growth and development of

tariqat organizations that develop in the Islamic

world. In Indonesia there are a lot of tariqat that

develop and spread in various regions. Abubakar

Aceh said, in Indonesia there are about 41 teachings

of the tariqat. Whereas Nahdhatul Ulama (NU)

through its Jam'iyah Thariqat Mu'tabaroh Al-

Nahdhiyyah said, the number of tariqat in Indonesia

which is recognized as valid (mu'tabaroh) to date

there are 46 tariqat (Aceh, 1992)

In line with Bruinessen, Sartono Kartodirjo

(1984), revealed the role of thariqat in the 19th

century M., which played an important role,

developed into the most dominant resurgence in

Indonesia. Although initially the thariqat was a

religious revival movement, thariqat gradually

became a political political force, even becoming the

most effective tool for organizing religious

movements and the doctrines of the resurrected

ideals.

Tasawuf and thariqat have an important role to

strengthen the position of Islam in the country and

society, as well as the wider community

development. Some of these roles include: 1. role as

a factor of forming and mode of state function. 2. As

a guide for some paths of community and economic

development, and 3. As a defense fortress against

European colonization. (Meuleman.tt: 4-5) The role

of tarekat politics is also highly acknowledged to

influence Indonesia's independence, though not

directly, pesantren clerics have contributed greatly to

the struggle of the Indonesian nation to achieve the

condition of independence. This is a strong proof of

why tarekat and pesantren hold a concept of a rooted

nationality. This is why this research is important to

explore how the concept of Nationalism in Islamic

boarding schools is especially the pesantren that

transcends tarekat in relation to the frequent

deradical discourse.

The rise of radical movements in Indonesia has

developed since the 1980s. It is marked by the

emergence of the phenomenon of strengthening the

religiosity of Muslims. The expression of this

movement is more open, unlike the splinter

movement, which by Bruinessen is defined as a

distorted or separate movement from the prevailing

"orthodoxy" (application of pure doctrine). Efforts to

prevent the spread of religious radicalism has been

done by the society of traditional santrirepresented

by Nahdlatul Ulama Ormas through pesantren

education. The reason is that NU has sowed the

tolerant diversity tradition through pesantren

education. Pesantren education not only teaches the

science of religion but a tribute to the teacher (kiai)

and continues to be an Islamic tradition that has been

hacked by four imams of the school (Steenbrink,

1996).

Deradicalization through pesantren should be

implemented within the framework of institutional

strengthening to reduce the economic and political

gaps that enable triggering radicalism leading to

extreme actions. The active role of related parties,

especially the government can be directed to

strengthen the role of Islamic traditional boarding

school in overcoming the economic, political and

other problems that become the seedbed ground of

the radical understanding. This also indicates that

the curriculum used in boarding schooldirected

students to approachderadicalization (Darmadji,

2011).

This research, in fact, found diverse perspectives

and scientific backgrounds regarding

deradicalization. This research also utilized some of

the preliminary study on the similar topic. Among

those, a research by Arif (2010) mentioned that

religious radicalism is a necessity born of a

postmodernist response to modernity. It was born

due to the pathology of modernity, this happens

because modernity tends to marginalize religious

aspirations (Arif, 2010).

Inclusive education of pesantren is a proper

method of de-radicalization in Indonesia. (Suprapto,

2014) (Mukodi, 2015) One reason is that pesantren

prefers to affirm moderate Islamic teachings as a

response to radicalization. (Muhammad & dkk,

2015) The path chosen in the perspective of

deradicalization is known as the preservative

deradicalization approach, which maintains the

values of moderatism in anticipation of the hard-line

Islamic model. It is also followed by the

development of multicultural life, which is an

awareness of diversity that can foster mutual respect.

Through dialogue approach and mutual learning

Deradicalization Model at Tariqa Pesantren in Tasikmalaya District

327

comprehension, pesantren able to eliminate the

attitude of religious radicalism, which mainly caused

by external factors (Satori & Widiastuti, 2017).

From the various studies and observations of the

author, it is important also to examine the local

wisdom in this country from the perspective of

political culture, identity politics and

multiculturalism. With a conducive geographic

background and enabling researchers to explore

research data, the researcher's interest in studying

the pattern of education in the tariqa pesantren in

Tasikmalaya district is the primary choice of the

model of education in preventing the threat of

radicalism.

3 METHOD AND ANALISYS

To be able to fully describe the patterns formed in

religious rituals, education, teaching among Tariqa

Islamic boarding schools, the research method used

uses qualitative-descriptive methods.

To obtain valid data, this study uses in-depth

interview techniques, direct observation and

documentation data. The research perspective used

is the perspective of constructivism, namely

developing ideas through data so as to produce a

complete picture of research.

In analyzing data, this study uses an interactive

analysis model. The purpose of this study was to

analyze in depth through the process of depicting all

activities in several tarekat Islamic boarding schools

related to educational practices, rituals, which form a

deradicalization model in counteracting all forms of

radicalism. can be replicated by other communities,

even countries

4 RETHINKING

DERADICALIZATION: FROM

HARD POWER MODEL TO

SOFT POWER MODEL

Deradicalization is a strategy based on a

conceptual understanding to deal with the problem

of terrorism. Deradicalization is not only

developedregarding rehabilitation efforts against

terrorists but also can be interpreted as an attempt to

counter ideology or de-ideologization (Hikam, 2016)

Understanding deradicalizationas acounter-ideology

generally refers to the effort to stop the

understanding and spread of ideology owned by

terrorists (Golose, 2010), (Hikam, 2016). In its

development there are two deradicalization models

commonly applied through government programs,

first, hard power deradicalization and both soft

power deradicalization.

Deradicalization has actually been carried out by

the Government since the Old Order era. Radical

movements in the name of religion have emerged in

the years after Indonesia's independence. The DI/

TII group is considered as the first country threat

that the crackdown is still carried out by the

government with the concept of hard power, this is

done because the threat is categorized as a form of

separatist threat that uses militarized power through

military recruitment.

Until now the approach that uses physical

facilities is still used by the government.The de-

radicalization that has been done by the government

is done by using hard power deradicalization model

through security approach, and legal approach. So

far, these two approaches use physical means in their

implementation. The arrest of more than 750

terrorist suspects and 70 of them in dead guns in

recent years did not make terrorists stop, but the

terrorists acted far beyond the fear of the

punishment. This is because the logic of the

government's legal mechanisms is against the logic

of terrorists (Ruth, 2010); (Mukhibat, 2014) besides

this approach often triggers opposition in society and

even raises a high sense of resentment against law

enforcement officers (Bakti, 2016).

The government's deradicalization initiative

through BNPT does not have a focus on

deradicalization of former militants, as the spread of

radicalism in prisons is still a big problem for

authorities. Jones (2016) examines that there are

many expensive but non-impacted BNPT programs

because they have not been adequately targeted. The

radicals are reported to continue to spread even

within the maximum security prison cells on

Nusakambangan Island, Central Java, through

regular communications between terrorist prisoners

and their visitors on scheduled excursions.

The second model is Soft Power

Deradicalization, in this model,several approaches

are often in use includeThe first is ideological

approach also called the religious approach is the

approach done by omitting the understanding or

radical interpretation of the verses of the Quran and

hadith, especially in the doctrine of jihad and kafir.

The second is the Psychological Approach by law

and human right ministry of Indonesia through

prisons conducted to analyze aspects of personality

aspects of perpetrators and members of terrorist

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networks. Following that, the third isthe educational

approach; education is considered the most effective

medium in stemming the flow of radicalism.

Education becomes an essential medium for

delivering a person of good character (Ngainun,

2015). And lastly,Cultural Approach, carried out

through efforts to strengthen cultural identity to

reducing the influence of religious indoctrination.

5 TARIQAH APPROACH: A

MODEL DEVELOPMENT OF

DERADICALIZATION

Traditionally the conflict between the Sufis (tariqa)

and the radical Salafi groups of orthodox puritenism

has existed since the beginning of Islam. Radical

Salafists consider that the followers of the tariqa

who practice Sufism have deviated from the

teachings of Islam, the main reason is that Sufism

has no reference in the Qur'an and Sunnah and the

generation of Islamic salaf.

The contradiction between the tariqa and the

radical Salafi adherents finds no common groundto

date, the assumption of kafir and shirk against the

very strongtariqa adherents embedded in radical

ideology, whereas the teachings of Sufism in tariqa

create a more tolerant and moderate Islam. Thus the

teachings of tasawwuf can be positioned as the

backbone of the deradicalization campaign.

Islamic boarding schools actually do not only

serve as a center for religious education, but more

than that, Islamic boarding schools also become

centers for the development of values and ethics that

can influence the surrounding communities. Strictly

speaking, besides carrying out its main task as an

Islamic education activity aimed at the regeneration

of ulama, pesantren has become a center of

educational activities that are consistent and

relatively successful in instilling a spirit of

independence, ethical values, self-reliance that does

not depend on others.

Pesantren with various hopes and predicates

attached to it actually lead to three main functions

that are always carried out, namely: (1) as the center

of the formation of religious thinkers (center of

excellence), (2) as an institution that prints human

resources (human resource), (3) as an institution that

has the power to empower the community (agent of

development). (Suhartini, 2005: 233) Besides these

three functions, pesantren is also understood as part

of the process of social change in the midst of

change that happened. In its involvement with the

intended roles, functions and changes, pesantren

plays a key role as motivators, innovators, and

community dynamists. The interaction-cultural

relationship between pesantren and the community

makes the existence and presence of pesantren

institutions in community change and empowerment

become stronger.

In response to this matter, it is not only a

challenge of the times, the complexity and dynamics

of the people, which is a rapid way to encourage Al-

Idrisiyyah to not only engage in static da'wah from

mosques to mosques or just from surau to surau. Al-

Idrisiyyah slowly also began to build a calm soul

foundation based on Islamic ethics, preaching

through practice in accordance with the guidance of

the Prophet Muhammad and at the same time trying

to accommodate the demands of the times, directing

the people to a better direction and prioritizing the

principles of ta'awun and shar'i.

All forms of muamalah activities must be built

on three foundations, firstly the second values of

faith (tauhid), Islamic values (sharia) the three ihsan

values (ethics). The function and area of faith in

Islam is the improvement and formation of the

human heart or soul. With the values of the faith of

the human soul formed into a soul that has a solid

vertical back to the Almighty to submit to the rules

of his playing with full awareness and willingness.

In such conditions, the human soul will be able to

maintain and explore the nature that is mandated to

itself and place itself as a servant of God. "Then face

your face straightly to the religion of God; (still

above) the nature of God who has created man

according to that nature. there is no change in the

nature of God. (That's) straight religion; but most

people don't know. "QS. Ar Ruum [30]: 30.

When all life is built on the basis of faith values

it will have a positive impact on mental and human

thinking. The positive effects include; First; have a

right intention and a great vision and mission With

the value of faith, whatever form of activity carried

out will be seen as a form of worship activities,

meaning activities that are ordered and blessed by

Allah. Man will place himself as ‘abid (servant)

before God, as informed in the Qur'an that every

human being at the beginning of the event was built

as‘ abid the Khalik. "And I did not create jinn and

humans but that they serve Me. Q S Adz - Dzariyaat,

[51]: 56.

A straight and strong intention which is based on

Allah SWT in work, will be the motivation and spirit

of strength in every form of action and decision

making. Every problem will not be addressed

emotionally, but will be addressed rationally and

Deradicalization Model at Tariqa Pesantren in Tasikmalaya District

329

decided spiritually. this is why the value of Sufism

taught by pesantren tariqa is very instrumental in

preventing the threat of radicalism.

There are several reasons why tariqa approach

can be used as alternative deradicalization model.

The first is, the Sufi teachings of the tariqa offer the

flexibility of dialogue between religious teachings

and local culture. Hence, acceptance of differences

becomes more open. Sufism can synergize Islam

with culture to allow for the acculturation that makes

Islam available in any context.

Secondly, the distinction is very clearregarding

the main concept of jihad in the logic of radical

fundamentalists with the adherents of the tariqa.

Jihad in fundamentalist radical understanding is

interpreted by the struggle in fighting evil in a hard

and even extreme way if necessary. While the jihad

in the concept of tariqa is tazkiyatunnafs is the

process of self-cleaning and the soul in achieving the

purpose of life.

In Tariqa (thariqah) there is a process of self-

cleansing of the nature of destructive properties,

meaning that humans who practice tariqa will have

no intention to harm others. Doing tariqa practice

means doing the mental education process. The steps

taken in practice tariqa is tazkiyatu al nafs,

taqarrubila Allah and ma'rifat bi Allah.

Third, the internalization of the value of Sufism

is based on the spirit of ihsan (Islamic ethics) which

is the value of universal values in life. In Islam,

spirituality is conceptually discussed extensively in

the disciplines of Sufism. The viscosity of the

Sufism tradition in pesantren can be traced through

the forging of the ethical norms and relations of

kiaiand santri and the essence of life discussed in the

book of tasawuf (Sarhindi, 2017). The relation that

can be drawnis that the essence of pesantren

formation muhsin, while tasawwuf is the essence of

ihsan’sembodiment as themost profound dimension

of Islam.

Fourthly, Sufism and tariqat have an important

role to strengthen the position of Islam in the state

and society and the development of the wider

society. Some of the roles include 1. Role as the

forming factor and mode of state function. 2. as

guidance of some way of life of society and

economic development, and 3. As a defensive

fortress against the colonization of Europe

(Meuleman). The role of tariqa politics is also highly

acknowledged to affect Indonesia's independence,

although not directly, the pesantren scholars have

contributed enormously to the struggle of the

Indonesian nation to achieve its independence. This

is a strong testament to why tariqa and pesantren are

profoundly rooted in the nationalist concept.

Table 1: Tariqa Approach

Soft Power

Approachess

Tariqa Approach

Phsycological

Doing tariqa means doing mental

education process, The steps taken

in practice tariqa is tazkiyatu al

nafs, taqarrub ila Allah and

ma'rifat bi Allah.

Education

In Tariqa there is a process of self-

cleansing of the nature of

destructive properties, meaning

that humans who practice tariqa

will have no intention to harm

others

Ideological

The internalization of sufis value

is based spirit of ihsan (ethics),

Spirit of tariqa stems from the long

of the indonesian history.

Culture

Tariqa offers the flexibility of

dialogue between religious

teaching and local culture, so

acceptance of differences becomes

more open

6 CONCLUSIONS

From the above discussion, it can be concluded that

there is a positive correlation between the tariqa and

deradicalization. Several factors reinforce it, the

first, the tariqa offers the flexibility of dialogue

between religious teachings and local culture.

Hence, increasing the acceptance of differences.

Second, the internalization of the value of Sufi

values is based on the spirit of ihsan (Islamic ethics)

which is the value of universal values in life. The

three spirits of tariqa nationalism stems from the

long history of the Indonesian nation, placing the

interests of the state parallel to the understanding of

the faith. Therefore it can be concluded that the

potential of deradicalization can grow and de velop

in tariqa pesantren.

ACKNOWLEDGEMENTS

We would like to thank lecturers, students and

teachers who were involve direct or indirectly for

their participation in this research. Our appreciation

also goes to Faculty of Social and Political Sciences,

Siliwangi University.

ICRI 2018 - International Conference Recent Innovation

330

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Deradicalization Model at Tariqa Pesantren in Tasikmalaya District

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