Tanbih Values as Deradicalization Model of

Qadiriyah Naqsabandiah Tariqa Pesantren Suryalayain

Tasikmalaya

Akhmad Satori, Faisal Fadilla Noorikhsan and Hari Waluyo Sedjati

Department of Political Science, Universitas Negeri Siliwangi, Tasikmalaya, Indonesia

Keyword: Soft Power Model, Pesantren, Tariqa, Tanbih values, Qadiriyah Naqsabandiah,Deradicalization

Abstract: This study tries to discuss how the function of religious practices derived from the teachings of the tariqa in

Pesantren Suryalaya becomes one of the alternative models of deradicalization which hopefully can be applied

in other communities. Deradicalization in the tariqa model is done by encouraging radicals to reorient

themselves through social-cognitive changes so that they leave the norms, values, aspirations, and behaviors

that were followed before to new norms. To describe the patterns formed in religious rituals, education, and

teaching among the Pesantren Tariqa, the research used qualitative-descriptive methodwith in-depth interview

techniques, direct observation, and from documentation data.The results showed that efforts to reduce the

passions (the desire to do radicals) in The Qadiriyah Naqsyabandiyah order (TQN) were carried out with

yogaistic practices and "extreme" worship practices. These yogaistic practices including fasting,

meditation/contemplation, continuous prayers, self-purification and remembrance - which are intended to

collect the original essence. The tradition of self-purification and the return of consciousness through

remembrance and practices of worship thus typically emphasizes concentration. The dhikr and acts of worship

aim to kill the source of terrorism, which is radical religious understanding. This is the importance of

deradicalization with the soft power approach, it is preventive.

1 INTRODUCTION

As a country with a majority Muslim population,

Indonesia has become the country with the largest

Muslim population in the world. Based on data

reported by The Pew Forum on Religion & Public

Life, adherents of Islam in Indonesia amount to 209.1

million people or 87.2 percent of the total population.

That number represent s 13.1 percent of all Muslims

in the world. Indonesia is also famous for its moderate

and tolerant Islamic views (The Pew Forum, 2017).

Since its inception in the archipelago, Islam was

spread subtly through trade contacts, marriage, and

cultural acculturation.

The spread of Islam in Indonesia, especially the

land of Java, is inseparable from the role of

walisongo. Walisongo in Java is known as the Nine

Guardians who succeeded in converting the entire

Javanese population from the first and oldest

guardian, Maulana Malik Ibrahim, to the ninth

guardian of Sheikh Nurullah who succeeded in

Islamizing the entire West Java region, and then his

children and grandchildren continued to Lampung.

The completion of Islamization in Java then

continued throughout the archipelago. The saints use

the propaganda method which is accommodating and

flexible. Da'wah aids uses the persuasive model by

taking into account the situation, customs and

character of the local community.

However, the face of Islam since entering the

reform era shows important developments in Islamic

societies, one of which is the emergence of radical

Muslim groups. There are several important events,

which occurred in May 2019, which began the "war

against terrorists" by the Indonesian government,

namely a series of acts of terror that occurred

sequentially in Mako Brimob, Surabaya, and a

number of other areas. The incident at Mako Brimob

occurred on May 8, 2018, followed by an attack on

members of the Police Mobile Brigade, right around

Mako Brimob and caused the attacker to die, as well

as POLRI members who were also killed during the

attack. Acts of terror continued in Surabaya. Precisely

in 3 churches in Surabaya, and carried out by one

family. It did not stop there, that night there was also

244

Satori, A., Noorikhsan, F. and Sedjati, H.

Tanbih Values as Deradicalization Model of Qadiriyah Naqsabandiah Tariqa Pesantren Suryalayain Tasikmalaya.

DOI: 10.5220/0010017502440253

In Proceedings of the 3rd International Conference on Social and Political Development (ICOSOP 3 2019) - Social Engineering Governance for the People, Technology and Infrastructure in

Revolution Industry 4.0, pages 244-253

ISBN: 978-989-758-472-5

an explosion in Rusunawa, Sidoarjo, and the culprit

was also a family.

After a series of acts of terror that occurred, the

Indonesian National Police (POLRI) moved to arrest

terrorists in several regions, in Indonesia. In East

Java, the National Police succeeded in arresting 5

people, 2 of whom were shot dead. Then, in North

Sumatra also arrested as many as 5 people. Then in

South Sumatra, the Police succeeded in arresting 2

terrorists. Furthermore, arrests were made by the

National Police in Karawang, then in Bekasi, which

caught 4 people, and 2 people were shot and 1 was

shot dead. It continued with the incident where 2

women were captured near the Mobile Brigade

Command Headquarters (Mako Brimob).

Certain parties associate the phenomenon of

terrorist acts with Islamic fundamentalism.

According to Tito Karnavian (Indonesian Police

Chief), the phenomenon of terrorism is a global

phenomenon related to global problems. It is difficult

not to say that the bomb attack carried out by the

"jihadists" group was separated from politics.

Terrorist acts with direct bombs in the middle of the

crowd are there, aj something "new" in Indonesian

politics. Most terrorist acts took place in the reform

era, the transition from authoritarian New Order rule

to democracy. It seemed to justify the theory of

Alberto Abadie who said that a country that was

undergoing a transition from totalitarianism to

democracy was marked by the rampant acts of

violence including terrorism.

The first wave of terrorist groups in Indonesia was

marked by the rise of the Al-Qaeda network. Al

Qaeda is a Sunni Islamic fundamentalist paramilitary

organization whose main purpose is to fight outside

influences on Islamic interests. The emergence of Al-

Qaeda at the global level also affects Indonesia

because it gave birth to a local network: the Al

Jamaah Al Islamiyah movement, which was founded

in 1993. After Al Qaeda weakened, Al Qaeda

sympathizers in the Middle East formed an

organization called Islamic State in Iraq and Syria

(ISIS). The ISIS ideology itself is an ideology of

takfiri or ideology which considers the people outside

of it to be infidels or apostates.

The act of terrorism as an act of violence has the

objective of forcing the will and publication with

victims of innocent civilians, showing the close

connection between terrorism and politics. These acts

of violence are often carried out by groups who feel

marginalized and disadvantaged politically. It has

been widely proven that politics and terrorism are

related to one another. If the flow of political

communication is blocked, in the sense that the mass

media and the people's representative system are

ineffective and unable to fulfill people's aspirations,

that's when terrorism arises. Terrorism is the same as

war, namely diplomacy through other means.

Terrorism comes from political dissatisfaction and

frustration. (Abadie, 2004: 3)

Radicalism and terrorism are two issues that have

caused Islam to be labeled as a religion of terror and

Muslims are considered to love the path of sacred

violence to spread their religion. Even though this

assumption is easily countered, but the fact that the

perpetrators of terror are hardline Muslims is very

burdensome to the psychology of Muslims as a

whole. Strategic and comprehensive steps are needed

to unravel the roots of the problem of radicalism and

deradicalization efforts. The approach used in

combating radicalism and terrorism should be more

comprehensive and integral, namely a combination of

law, security, welfare, social and religious. Thus, the

participation of various parties in handling the

problem of radicalism and terrorism is needed, one of

which is from the Tariqa Qadiriyah wa

Naqshbandiyah movement.

This study tries to discuss how the function of

religious practices derived from the teachings of the

tariqa in pesantren suryalaya becomes one of the

alternative models of deradicalization which

hopefully can be applied in other communities.To

complete the study of the model of deradicalization in

tariqaPesantrens, the research was continued by

searching for a model of deradicalization that was

applied in other tariqaPesantrens of Suryalaya. One

of the models of de-radicalization carried out by

Suryalaya Pesantren is the soft power

deradicalization model, which is an approach model

without passing through force and the use of physical

actions in preventing and counteracting radicalism

that emerges and thrives in this country.

2 DERADICALIZATION MODEL

Deradicalization is a strategy that is based on a

conceptual understanding to deal with the problem of

terrorism. Deradicalization is not only developed in

the sense of an effort to rehabilitate terrorists, but it

can also be interpreted as an effort to counter ideology

or de-idealization (Hikam, 2016). Understanding

deradicalization which means counter ideology

generally refers to efforts to stop the understanding

and spread of ideology possessed by terrorists

(Hikam, 2016).

In its development there are two models of

deradicalization which are usually applied through

Tanbih Values as Deradicalization Model of Qadiriyah Naqsabandiah Tariqa Pesantren Suryalayain Tasikmalaya

245

government programs, first, hard power

deradicalization and second, soft power

deradicalization. The deradicalization that has been

carried out by the government has been carried out

using the hard power deradicalization model through

the security approach and legal approach.

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 state threat whose

suppression 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 military force through military recruitment.

Until now the approach that uses physical

facilities is still in use by the government. The arrests

of more than 750 terrorist suspects and 70 of them

were shot dead in the last few years, did not stop

terrorists, but the terrorists acted far beyond fear of

the threat of punishment. This is because the logic of

the legal mechanism adopted by the government is

contrary to the logic of terrorism (Mukhibat, 2014).

In addition, this approach often triggers conflict

within the community and even raises a high sense of

revenge against law enforcement officials (Bakti,

2016).

Deradicalisation initiatives undertaken by the

government through BNPT do not have a focus on the

deradicalization of former militants, because the

spread of radicalism in prisons is still a big problem

for the authorities.According to Jones(2015),many

BNPT programs are expensive but do not have an

impact because they have not been sufficiently

targeted, teaching radicals reportedly continue to

spread even within maximum security prison cells on

Nusakambangan Island, Central Java, through routine

communication between terrorist inmates and their

visitors on scheduled visits. The second model is Soft

Power Deradicalization, in this model there are

several approaches that are often used, including: 1.

The ideological approach, also called the religious

approach, is an approach that is carried out by

eliminating radical understanding or interpretation of

verses of the Koran and Hadith, especially in the

doctrines of jihad and infidels, 2. The psychology

approach by Kemenkumham through Lapas is carried

out to analyze aspects of the personality of the

perpetrators and members of the terrorism network,

3. Educational approach, education is considered the

most effective media in stemming the flow of

radicalism. Education becomes an important medium

to deliver someone to have a good character (Naim,

2015), and 4. Cultural approach, carried out through

efforts to strengthen cultural identity with a view to

reducing the influence of religious indoctrination.

3 ANALYSIS METHOD

This study uses a qualitative method. The use of this

method to obtain data in the form of descriptions of

speech, writing, and behavior, and emphasis on the

subjective aspects that can be observed from the

people (the subject) itself.

In analyzing the data, this research uses

interactive analysis model. The data in the form of

interview result, observation, and document is the

data collection stage is still in the form of data not

ready to be used in analysis, so in conducting

interactive data analysis required three components

that must be considered and understood in depth.

4 RESULT AND DISCUSSION

4.1 The Beginning of the Qadiriyah Wa

Naqsyabandiyah-Suryalaya

Pesantren

The term command is often associated with a method

or method by which a person (a person who pursues

a rational life) in order to raise himself or her soul can

draw closer to Allah Almighty. The method used by

a great Sufis and then followed by his disciples, as is

the madzhab in the field of jurisprudence and the

firqoh in the field of science (aqidah). Subsequent

developments form a clock (organization) called an

order.

The principles that the Sufis believed to be the

way of life, incorporated the values of the education

of the soul in applying their practices. In the teaching

of the mursyid role as educator, his followers play the

role of learner, and the practice of teaching is his

teaching material. The essence of education in order

is spiritual education Believers believe that the

essence of man is his spirituality, so that what his

limbs do is at the command of his spirit. If his soul is

evil then it is bad for what he does, and vice versa.

Thus spiritual education means educating the human

nature, and it will have an impact on the whole of his

humanity (Aqib, 2000: 154).

In the history of the spread of Islam in the

archipelago, it has become more and more

widespread, thanks to the efforts of Sufi propagators.

There is one striking thing in the history of this island,

the Islamization of Indonesia from the time that

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Sufism was the dominant pattern in the Islamic world.

It is not surprising, then, that Indonesia is one of the

countries with the greatest diversity of religions and

religions (Bruinessen, 1995).

Relatively, the order was the last stage of the

Sufism, but by the end of the XIII century AD, when

the Indonesian people began converting to Islam, they

were at the peak of their success. Some Muslims often

ignore the continuity of the Sufism, which is often

practiced within the framework of organizations

known as rules. However, once again the Sufism and

the Oracles have never receded or disappeared.

Although throughout history it has faced opposition

and has been the target of radical purification

especially since the middle of the XIX century AD

with the rise of the Wahabiyah movement. Soups and

their orders are not only able to survive and perform

a wide range of adaptations and accommodations, but

are also expanding (Bruinessen & Howell, 2008: vi).

One of the great leaders in Indonesia is the

Qadiriyah Naqsyabandiyah. The Sufi brotherhood

(order) known as the Qadiriyah Naqsyabandiyah is

probably the most widespread and most active of all

similar groups in Indonesia today (Mulyati, 2010: 1).

the Qadiriyah Naqsyabandiyah order pioneered by a

Qadiri Sheikh, Ahmad Khatib Sambas in Mecca, in

the XIX century M. The Qadiri elements combine

with the Naqsyabandi elements in the practice of the

Qadiriyah Naqsyabandiyah. For example, in addition

to the jahiri remembrance (characteristic of the Qadiri

remembrance aloud), the names of the figures in the

genealogy of the Qadiriyah Naqsyabandiyah are

mostly from the Qadiriyah line. The influence of

Naqsyabandiyah, on the other hand, may be reflected

in the practice of silent remembrance (remembrance

of khafi) and its repetition throughout the day. Other

elements pertaining to the Qadiriyah may be reflected

in the observance of religious rituals (remembrance,

superstition and manakiban) and observance. These

elements have been practiced in conjunction with

other elements of Naqsyabandiyah (Mulyati, 2010).

Shaykh Naquib al-Attas said that TQN appeared

as a joint command because Shaykh Sambas was a

shaykh of both orders and in one version was to teach

two types of dhikr at the same time which are recited

(jahar) in Qadiriyah Law and remembrance

performed in the heart (khafi) in the Order of

Naqshabandiyah. Martin Van Bruinessen in his book

"The Naqsabandiyah Order in Indonesia", explains:

“After the death of Sheikh Sheikh Ahmad Khatib

Sambas, only one of his disciples was recognized as

the main leader of this order. He was Sheikh Abdul

Karim of Banten, who for most of his life lived in

Makkah. In addition to his two other influential

caliphs were Sheikh Tholhah in Cirebon and Ahmad

Hasbullah ibn Muhammad (Madurese who also

settled in Makkah)” (Bruinessen, 1993).

4.2 Doctrine and Practice of TQN

Talqin/Bai’at

When someone decides to become a TQN brother

then talqin is done first. Talqin is a Arabic word from

the root l-q-n. The verb form is laqina which means

to denote. Talqin can also be referred to as bai’at,

which means arrangement or agreement or a promise

of allegiance to a shaykh (Mulyati, 2010: 113). By

means of a person, he has promised to perform the

worship of the deity, so that the heart of the well-

groomed, remembering and praying is connected to

the murdering or his teacher, his teacher to his

teacher, and so on to the highest genealogy, the

Messenger of Allah. As the spread of TQN spreads, it

is imperative for scholars who have been students and

appointed as representatives of talqin. The function of

the talqin representative is to help give the talqin

remembrance to those who will become TQN

members, or to those who need and cannot attend the

Suryalaya boarding house. In addition, talqin

representatives also assist and guide in implementing

TQN amaliyah.

Rabitah

Rabbi is an attempt to remember the face of a teacher

or shaykh in the memory of a student. Before a

congregation can practice remembrance, he must first

produce the memory of the murdered monk and recite

the remembrance of the remembrance to be practiced.

The memory can be the face of the mursyid, the whole

person or the procession when the mosque teaches the

remembrance (van Bruinessen, 1998: 83-84). The

rabbis perform this by shutting their eyes and

imagining the process of healing they just

experienced, and immediately follow what the mossy

asks. Muraqabah Muraqabah is to sit or recite the

creation in earnest, almost al-qalb, as if confronting

God and assuring himself that God is always

watching and watching (Aqib, 1998). According to

Van Bruinessen, muraqabah is usually taught to

students at higher levels and has mastered the entire

remembrance. . In practice, muraqabah is performed

in a barren sitting position like a sitting position at a

time of remembrance.

Dhikr

The basic teaching of TQN like most other tariqa is

dhikr, which is repeatedly chanting the name of

Allah. The purpose of this exercise is to achieve a

more direct and permanent awareness of God. In

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practice it cannot be denied that the practice of

Qadiriyah is more dominant. The same dhikr that is

usually done after the prayer is hard dhikr, also the

same when reading the monotheism sentence 165

times. Hard recitation can be followed, but it is not a

necessity with Naqshbandiyah silent recitation (van

Bruinessen, 1993).

The purpose of 'memory' is God. The Koran uses

the term dhikrullah, remembers God, 26 times in

nominal form, and there are 15 times that actually

commands remembering God, as in warning if we

want God to remember us, we must follow the Divine

command to remember to- Him: "Remember me, then

I will remember you" (2: 152). Hadith literature also

contains a lot of remembrance (Mulyati, 2010).

Dhikr is also found in other disciplines, such as in

Sufi literature. For example Ibn Athaillah (d. 1309)

wrote about dhikr in the book Miftah al-Falah wa

Mishbah al Arwah: "Dhikr is liberation from neglect

and in memory through the continuous presence of

the heart with God." Among the acts of virtue is

remembrance (Mulyati, 2010). In general, dhikr is

understood as a personal and inner approach.

Therefore, the Sufis consider the teachings of Islam

to lead and aim that humans always remember God in

their hearts.

The Qadiriyah sources do not contain explicit

information about remembrance, but Imam Sanusi

shows how the Qadiriyah remembrance is performed:

"The sounding remembrance (remembrance) is

carried out in a circle accompanied by gradual

reduction of food and away from human crowds”.

Qadiriyah sources do not contain explicit

information about the remembrance, but Imam Sanusi

shows how the Qadiriyah remembrance was

performed: “Remembrance (remembrance) is

performed in a circle accompanied by a gradual

reduction of food and away from the crowd. The

beginning of remembrance must begin with the

prayer of the glory of God. Thus the breath becomes

depressed and purified, and relaxation with prayer is

the quickest way to release one's self from oblivion

(Mulyati, 2010).

There are certain conditions that must be met

before the execution of the remembrance. In Sirr al-

Asrar (the book of the Qadariyah) it is explained that

perfect remembrance is to be performed when one is

in holy condition, which is after ablution. Proper

instruction and strong voice are also needed to create

a ray of remembrance in the hearts of the

remembrance (Mulyati, 2010).

Naqsyabandi sources also talk about the type of

remembrance. Amin al-Kurdish for example explains

that there are two types of remembrance: qalbi

remembrance and licani remembrance. Both have

references to the Quran and the Sunnah of the

Prophet. Remembrance is closely related to the

concept of the Naqsyabandi muraqabah. The term

muraqabah is derived from one of the names of Lord

al-Raqib (the Most Viewed) mentioned in the Quran

(4: 1) and (30: 52).

The seeker of truth not only remembers that God

sees him at all times, but must also keep his heart from

bad thoughts and distractions. Al-Ghazali defines al-

Raqib as the All-Knowing and the Protector and the

Shiqab is only worth doing if the object is God and

the human heart itself. Humans realize that God

observes their every move, and realizes that not only

is the devil capable of misleading him but also his

soul (lust) (Mulyati, 2010).

The relationship of the mukqabah to the

remembrance is not explicitly stated in Qadiriyah

sources. In Sirr al-Asrar, a book identical to that of its

co-founder, Sheikh Abdul Qadir al-Jilani, has been

shown to have such a relationship, but it is not widely

discussed (Mulyati, 2010).

Manakib

Manakib is a reading activity of manakib scripture in

the congregation and is as suspicious as reading sya'ir.

The contents of the holy book include: (1) The

genealogy of Sheikh Abdul Qadir Jilani, his whole

life, his moral character, in addition to the prayer of

prayer and praise through him. This activity is held

every night on the 11th of the month of hijriyyah.

Manakib was also an attempt to praise Allah through

the mediation of Sheikh Abdul Qadir Jilani. However,

it is generally accepted that the obligatory practices

of the Javanese rabbis in particular, because in the

book of manaqib are mentioned the names of the

Prophets and the righteous

4.3 The practice of the Qadiriya wa

Naqshbandiyah Order as a

Deradicalization Process

Historically, religious radicalism has taken two

forms. First, radicalism in the mind (which is often

referred to as fundamentalism). Second, radicalism in

action (called terrorism). Radicalism that

metamorphoses in anarchist actions usually justifies

violent means in fulfilling wishes or interests.

For the case of radicalism of the mind because it

is still at a paradigmatic level, certainly not a problem

because it does not cause damage to human

civilization, although it also needs to be watched out

and if it can be kept away from our generation.

Although it is usually thought can cause "problems"

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when communicating and associating with the wider

community. Moreover, radicalism which is praxis,

must be eliminated on earth for the harmonization of

the world. To facilitate the typology of religious

radicalism which means one's religious thoughts or

attitudes, to borrow the theoretical framework of a

religious sociologist, the symptoms of radicalism can

be characterized by several things; first,

oppositionalism. Resistance to everything that is

considered endangering the existence of their

religion. Second, rejection of hermeneutics, namely

rejecting a critical attitude towards the text and its

interpretation. Third, the rejection of pluralism and

relativism (Marty, 1992).

Radicalism is of course different from

fundamentalism. Fundamentalism is usually in

Arabic called usuliyyah derived from the word usul,

which refers to the basic principles of Islamic

jurisprudence (usulfiqh) (Armstrong, 2005). A

fundamentalist means a person who is fundamental or

rather desires to return everything to its original

origin - in the context of Islam returning to the source

of law, namely the Qur'an and al-Hadith. The

fundamentalism movement usually wants to return

society to strong religious foundations in living life in

the world. In this context fundamentalism has a

positive meaning, but usually fundamentalism always

goes hand in hand with radicalism especially if

religious freedom is hindered by the socio-political

situation in society and their expectations are not

achieved.

Efforts to reduce the passions (the desire to do

radical) in the order of qadiriyah naqsyabandiyah

(TQN) are done with yogaistic practices and

"extreme" acts of worship. These yogaistic practices

take different forms - including fasting, meditation /

contemplation, continuous prayers, self-purification

and remembrance - which are intended to collect the

original essence.

The importance of such acts of worship is an

attempt to kill self-will with ethical goals in mind.

Thus, shrinking is more or less equivalent to humility,

as well as glorifying oneself. The practice of

concentration with remembrance carried out is

closely related to the idea of purity, on the contrary,

the idea of immodesty is also related to diffusion and

disintegration. The world, the body, and the devil are

basically seen to be disturbing and misleading, and

thus lead to a loss of consciousness (to be radical).

The tradition of self-purification and the return of

consciousness through remembrance and practices of

worship thus typically emphasizes concentration.

Dhikr and ibdah practices aim to kill the source of

terrorism, which is a radical religious understanding.

This is the importance of de-radicalization with the

soft power approach, it is preventive. Ma'rifat bi

Alla> h is the ultimate goal of a follower of the tariqa.

Someone who has reached this degree feels he will

find true happiness. At this level it means the soul will

be calm and serene. To achieve this, one must go

through the "soul education" process by practicing the

practices of TQN.

First, in the process of healing (talqin), both

members and mursyids are in a state of pure, sincere

mind. At that time the mursyid delivered the

remembrance of the remembrances of the followers.

They are asked to close their eyes and imagine the

process of healing. This process is called ritual and

they are asked to remember the process of

remembering, rather than remembering the faces of

the disciples. This process emphasizes on training and

direct practice by emphasizing on zauq (feeling), so

that what is trained is not sharpness (ratio of brain),

but sharpness of heart (feeling of soul).

Second, in order to achieve the purpose of

taqarrub ila Allah and the light of Allah, the followers

of his followers must do as much remembrance. This

process of remembrance is a form of mental

education. Pilgrims pronounce the words

"lailahaillaAllah", with their eyes closed and their

movements like those who shake their heads, they are

symbolically describing movement, which is when

they say long, lazy words through the center of the

brain, through their eyebrows. between two

eyebrows. As if drawing a straight line, from the

bottom of the center, to the squares. Then saying

"ilaha", as they draw a straight line from the brain

towards the upper right chest, and thrust the phrase

"illa Allah" into the heart of the left chest, with all

their might.

The symbolic movement is intended, so that all

latifah (centers of control of lust and awareness), are

exposed and exposed to the heat of the tahlil sentence.

Start from the middle of the chest, in the middle of the

eyebrows, above and below the right breast, and the

left breast. Under the umbilical cord is the beginning

of the tahlil sentence, since it is central to the process

of the creation of the human body. The execution of

this remembrance is in addition to the movement,

after the count of 3 is pronounced in a fast rhythm

with almost no intervals and high tones. The longer

the rhythm and the tone the higher. It is meant to

suppress and prevent the intrusion of anxiety (the

passage of thoughts and illusions) into the heart of the

world, so that what is remembered and felt in the

hearts of the congregation is only Allah.

The act of mana is an attempt to establish a noble

character in honor of the teacher (mursyid) in his

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honor. Because reading together will strengthen the

brotherhood (fellowship), especially among the

followers of tarot, in general with all Muslims.

Manaqiban is practiced once a month as a bond

between followers by reflecting on the struggles of

the teachers and imitating them in their daily lives.

This activity also has a profound effect on the peace

of the soul, especially during the event.

4.4 Tanbih as TQN Way of Life

The rise of terrorism and radicalism shows a shift in

human views about human values. In this case sufistic

education becomes very important and is very much

needed by individuals and communities. The moral

and weak character of the community needs to be

developed in many ways because the form of Sufistic

education is vertically moral and has good worship of

Allah SWT, and horizontally is moral good to fellow

creatures.

The Sufistic Education in the text of the Tanbih

Murshid of the Qadiriyah Naqsyabandiyah (TQN)

Congregation, of course, is also intended to contribute

to minimize the phenomena of terrorism and

radicalism. Tanbih is religious advice given by a

Mursyid teacher in the form of an order (testament)

which is distributed to all his students. The entire

contents of the Tanbih texts are always read by

students (Ikhwan) TQN Suryalaya in each ritual of

the Manakib program. The order of its position is read

after the recitation of the Holy Qur'an. This shows the

importance of Tanbih for every brother The tanbih

manuscript is a religious advice given by Abah Sepuh

to Abah Anom on February 13, 1956 (11 years after

the proclamation of Indonesian independence), which

contains a form of an order (will) which was

distributed to all brothers (all followers/

practitioners/murders of Mursyid TQN Suryalaya)),

both men and women, young or old, as follows:

"We are a place where people come with their

questions about TQN, and we present with full

sincerity a will to all students, to be attentive to

everything, that is, not to take action against State

and religious rules. Obeying both of them

appropriately, it is the attitude of a man who is

steadfast in his belief, who is able to manifest his

willingness to serve both (the State and Religion)

and show obedience to Allah SWT. This action

shows as proof of service to the State and religion.

Understand O students, do not be tempted by bad

desires, or be influenced by the temptations of

Satan. Be aware and be careful of the wrong path,

which is against the commands of religion and the

State in order to avoid attraction to the whisperings

of Satan who always enter into the recesses of our

hearts" (Arifin, 1983).

The text above suggests that there is a need for a

symbiosis between ethics (religion) and politics

(state) in finding solutions to various problems in the

social and political fields. Citing Rais's (2001)

opinion, that political ethics consists of six elements,

namely justice (al-'adl), deliberation (as-Shura),

equality before the law (al-Musawa amama Al-

Qonun), protecting honor (himayatul karomah al-

Insaniyyah), freedom (al-Hurriyah), and social

control for government accountability (riqbatul

ummah wa mas'uliyah al-hakim).

In addition, the Tanbih Mursyid TQN Suryalaya

above also gave confirmation and understanding

through his Sufi education to the TQN brothers about

the effort to make the ideal relationship between

fellow humans as well as possible. By encouraging

the ikwan to be able to show the social good that is

obtained through purity of heart, which boils down to

the four elements of individual status in society. First,

the ikhwam must show respect for the higher level,

both spiritually and statusually. This must be done so

that they can live together in harmony and mutual

respect for mutual benefit.Second, in order not to

engage in disputes for each of the civilizations with

the same status / fate / status in all respects, they must

maintain a modest attitude, working together for the

benefit of the TQN, the country and the religion. Not

promoting quarrels and disputes.

Third, do not insult or do anything unkind, do not

act arrogantly toward the lesser of us. Instead, people

need to be sympathetic so that they feel happy, not

afraid and do not hurt their feelings. Instead they

should be guided by gentle advice that will make

them realize they need to walk the right path.

Fourth, to the poor (the poor), the Brotherhood

should be gentle, kind, generous, patient, and

generous with smile which is the embodiment of the

consciousness of the animals for their fate. It should

be noted that they are weak and or poor not in their

own right, but are the Qadrat of Allah Almighty.

4.5 Values of Political Ethics in Tanbih

Spiritual crisis is the root of the problems that lead to

various life crises, both religion, morality, outlook on

life, ideology, social, economic, cultural,

humanitarian, leadership, and of course politics. The

spiritual crisis is caused by moral pain that is in the

hearts of human hearts. The heart disease is the

willingness to obey Satan's temptations and desires.

If, humans obey this, evil attitudes can take over

themselves, such as ignorance, arrogance, jealousy,

arrogance and others. This will create negative things

such as violence and rudeness, and this will result in

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an individualistic society, removing the love that

connects people together.

He further explained that the situation as above

could lead to violent conflicts that could result in the

death of thousands of people. Human life will be

filled with misery and suffering. Dishonesty and

injustice are also the result of humans who volunteer

themselves to be taken over by sickness or the desire

of the heart is left alive, then human development,

especially the nation, will be disrupted, and ultimately

fail (Arifin, 1983).

The Tariqa is here to offer every human being to

repent immediately to the focal point of the existence

of human nature, namely Allah the Supreme Causa

Prima. This was done by TQN Suryalaya in order to

improve the ethics of every human individual. At

least there are four main teachings in TQN Suryalaya

to train every individual human being human to reach

his essence, namely Dhikr Khofi, Dhikr Jahar, Dhikr

Khotaman, and Manakiban.

The core teachings of TQN Suryalaya is

muroqobah meaning to draw closer to God with

various practices and riyadhah (spiritual practice).

The most principle spiritual practice is by way of

remembrance, as the theory conveyed by Imam Ali

ibn Abi Tholib "The best and fastest way to reach

Allah is Dhikrullah".

The dhikr ritual in TQN Suryalaya is performed

after performing the fard prayer as part of the

obligatory worship. Then the dhikr of Khofi is

performed at all times in the hearts of human beings.

How many verses of the Qur'an strengthen the

position of dhikr, that dhikr is the greatest case. Allah

SWT. said:"Indeed, prayer must be able to prevent the

actions of Fakhsyah and Munkar, and in fact the

remembrance of Allah Most High and Allah Most

High knows what you are doing".

In the case of tanbih, there are political ethical

values that can be taken. First, the Abah Sepuh prayer

in the initial paragraph for all groups (people),

reads:"Hopefully there is happiness, blessed by Allah

Subhanahu Wata'ala eternal and eternal happiness

and hopefully there will be no rift in our environment

as well."

The prayer is a prayer that shows the hope of Abah

Sepuh so that all people can unite, there are no rifts

and disputes. The people are expected to be able to

become a civil society that maintains the peace of

their environment, so that unity will be created later.

If it is united, it will grow a great power in order to

monitor government policies. The next prayer is

aimed at the political elite symbolized by the

leadership of the state."It is also hoped that the

Leadership of the State will increase its glory and

grandeur so that it can protect and guide all people in

a safe, just and prosperous condition, both spiritually

and mentally."

The noble leaders of the country will surely be

loved by their people, so have a chance at the next

election contest to be re-elected. The value of a

leader's dignity is different from the politics of

artificial intelligence. The glory will grow by itself

stemming from the leader's kindness.

Second, in addition there is an order to obey the

punishment.

"We are the place where people inquire about the

Qaririah Qaririah Naqsabandiyah, sincerely

offering it to all students: be careful not to do

anything that goes against religion or the country."

Obey the rules of the country as long as they are

not in conflict with the rules of religion, and the

position of obedience to religion comes first from

obedience to the country. This shows that if there is a

conflict, then the religious rules must be prioritized.

People with weak faith tend to be neglected in

carrying out religious and national orders. So every

human being should repent and evaluate his or her

faith.

Third, it further emphasizes the importance of

tolerance. In fact the TQN Suryalaya is a very

fundamental religious group, in that the beliefs are

absolute and cannot be interred with other creeds.

However, it turns out that strong faith will give birth

to a high degree of tolerance. This is evident from the

compulsory command of Abah to respect other

religions to the best of their ability. Avoid inter-

religious strife, to live in harmony and peace despite

being religious. So, as long as the religions are able to

live in harmony, then the political life of this country

will become well.

Although Indonesia is predominantly Muslim,

non-Muslims are still given equal opportunity to

channel their political expression. This is the political

ethic of tolerance embodied in Tanbih, which is based

on the letter of Al-Kafirun verse 6: "Your religion is

yours, my religion is mine."

However, there are restrictions that limit

interaction with non-Muslims by the term "do not

interfere". This means that the interaction is only a

matter of initial activity. As for the activity of faith,

belief, and worship, it must be separated.

Besides leading all people in religious matters,

they should not follow suit, but in social, economic

and political life, TQN Suryalaya's brother should be

united and peaceful. Next explains:

"Try to contemplate the saying of our ancestors:

we should be gentle, orderly and peaceful, assuming

it is not, we must first regret, then regret uselessly, for

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the cause of personal suffering is the result of our own

actions".

5 CLOSING

Radicalism or fundamentalism has become a

phenomenon in all religions in various parts of the

world. Adherents of other religions such as

Christianity, Judaism, Hinduism and Buddhism have

a phenomenon of radicalism, both of which can lead

to religious violence or not. In India, for example,

radical Sikhs commit violence against Muslims or in

the United States between Protestants and Catholics.

In Islam, religious violence is also found, as there are

various types of terror both directly and indirectly

harming others.

As a country with the motto Unity in Diversity,

religious violence by radical groups in Indonesia is

very troubling. To prevent the development of

radicalism, the government seeks to deradicalize

various sectors, especially education.

Deradicalization has two meanings: termination and

de-ideology. Termination means encouraging

radicals to reorient themselves through social-

cognitive changes so that they abandon the norms,

values, aspirations, and behaviors that were followed

previously to new norms.

While de-ideologization is a counter ideology

agenda. It means erasing the ideological

understanding of religion so that religion is no longer

understood as a political ideology, but rather the

noble values that occupy peace. It is in this

framework of thought that de-radicalization can be

understood as a moderation of religious thought.

(Hikam, 2016).

The historical experience of Indonesia clearly

shows that Sufism is always consistent in building the

national character. Sufism based character education

is depicted in the continuity of Tarekat tradition, even

though the teaching method undergoes changes

according to the method undergoes changes

according to the development of the education system

and the modernity challenges in Indonesia

(Abdurahman, 2017).

Efforts to reduce the passions (the desire to do

radical) in the order of qadiriyah naqsyabandiyah

(TQN) are done with yogaistic practices and

"extreme" acts of worship. These yogaistic practices

take different forms - including fasting, meditation /

contemplation, continuous prayers, self-purification

and remembrance - which are intended to collect the

original essence.

The importance of such acts of worship is an

attempt to kill self-will with ethical goals in mind.

Thus, shrinking is more or less equivalent to humility,

as well as glorifying oneself. The practice of

concentration with remembrance carried out is

closely related to the idea of purity, on the contrary,

the idea of immodesty is also related to diffusion and

disintegration. The world, the body, and the devil are

basically seen to be disturbing and misleading, and

thus lead to a loss of consciousness (to be radical).

The tradition of self-purification and the return of

consciousness through remembrance and practices of

worship thus typically emphasizes concentration.

Dhikr and ibdah practices aim to kill the source of

terrorism, which is a radical religious understanding.

This is the importance of de-radicalization with the

soft power approach, it is preventive.

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