International Journal of Islamic Thought and Humanities Published by Sekolah Tinggi Agama Islam Taruna Surabaya Vol.
2 No.
2 September 2023.
Pp.
DOI: https://doi.
org/10.
54298/ijith.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah (Case Study of Tarekat Community of al-Qadiriyyah wa al-Naqsyabandiyyah al-Utsmaniyya.
Rosidi STAI Al Fithrah Surabaya.
Indonesia rasyd111@gmail.
Abdulloh Hanif STAI Al Fithrah Surabaya.
Indonesia 4bdhan@gmail.
Received: 04-08-2023 Reviewed: 09-18-2023 Accepted: 30-08-2023 Abstract The Tarekat is an organized system of wirid, riyadah, and mujahadah under the direction of a mursyid .
piritual teache.
that promotes the pursuit of meaning and the deepening of religion as a means of perfection with an emphasis on the profound .
soteric component.
With the emergence of the Majlis Dzikir of Al-Khidmah community-preserving assembly organization by Shaykh Ahmad Asrori al-Ishaqi, the tarekat al-Qadiriyyah wa al-Naqsyabandiyyah (TQN) al-Utsmaniyyah expanded quickly.
This tarekat is followed by people from all backgrounds, including members of Muhammadiyah, through numerous inclusive variations.
This study explores the motivations of the Muhammadiyah community and how they perceive TQN al-Utsmaniyyah.
The instrument of analysis in this study is Max WeberAos Social Action Theory.
It is a qualitative-descriptive study employing a phenomenological approach.
The participants in this study were members of the Muhammadiyah community who were interested in taking part in the development of TQN al-Utsmaniyyah.
The results showed that TQN alUtsmaniyyah is regarded by Muhammadiyah people from two perspectives: first, the side of the tarekat that has inclusive qualities and various types of ease and ritual lightness, making the teachings of the tarekat seem more engaging and practical.
Second, from the mursyid of TQN al-UtsmaniyyahAos part.
Shaykh Ahmad Asrori al-Ishaqi, who is famous for being a charismatic individual who is kind, competent, and has a strong sense of community.
The majlis dzikir of Al-Khidmah is followed by Muhammadiyah adherents for instrumental rational action factors and value-oriented acts, or decisions made by someone based on careful consideration and good or poor values.
Keywords: Action Motives.
Majis Dzikir.
The Tarekat al-Qadiriyyah wa al-Naqsyabandiyya al-Utsmaniyyah.
Muhammadiyah.
Introduction Modern times should be peaceful due to technological advancements and simpler living In actuality, though, all the comforts, joys, and external luxuries that science, technology, and materialism offer only serve to breed stagnation and discontent.
This occurs as a result of modern societyAos disregard for one aspect of human nature, specifically the spiritual or metaphysical realm.
(Mulyati, 2.
Tamami mentions Auguste Comte, who claimed that modern beings are those who have attained the positivistic thinking stage.
Humans have advanced to the point where they are no longer limited by universal religious and philosophical beliefs and have attained a thorough understanding of the underlying causes of all natural occurrences.
Modern humans perceive other people as machines made up of International Journal of Islamic Thought and Humanities.
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Modern citizens are experiencing a spiritual crisis because they no longer believe in spirituality because it has never existed materially.
(Tamami, 2.
Sufism has gained increasing popularity recently among the general public.
Sufism has been considered a Authirsty cureAy for the communityAos dryness.
Sufism is a discipline that investigates how to be as close to God as you possibly can.
Sufism also teaches how to purify the heart from many types of disturbances, eliminate the weaknesses of common people, avoid anything associated with lust, and hone oneAos spiritualityAos precious attributes (Ahmad Saifuddin, 2.
However, sufism was still a distinctly individual phenomenon in the third century, emphasizing an ascetic lifestyle in order to fully imitate the Prophet MuhammadAos spiritual life.
In order for its followers to easily absorb and implement their spiritual teachings, the Sufi elite made an effort in the fifth century to institutionalize them in a practical mystical Whereat, they established Sufism as a Sufi organization composed of sheikhs, disciples .
, and Sufi doctrines or teachings, referred to as tarekat, in the seventh century (Riyadi.
The tarekat al-Qadiriyyah wa al-Naqsyabandiyyah is one of the 45 congregations that have been recorded, according to information from JATMAN (JamAoiyah Ahli at-Thariqah alMuAotabaroh an-Nahdliyya.
Under KH.
Ahmad Asrori Al-Ishaqy's direction, this tarekat is quite developed and expanding quickly over the archipelago (Nurkholim, 2.
Literature Review Numerous academic publications have examined the Muhammadiyah organizationAos history, theology, and activities.
However, there isnAot much research on the spiritual side, particularly on tarekat inside the Muhammadiyah, and the authors identified a particular study that contradicts this data.
Al-rujuAo ila al-QurAoan wa al-Sunnah .
eturn to the QurAoan and Sunna.
is the Muhammadiyah movementAos guiding principle, which is emphasized in the book Sufi Without Congregation (Sufi Tanpa Tareka.
This phrase indicates that Muhammadiyah abstains from actions that are obviously opposed to the teachings of the Koran and hadith in matters of faith and worship.
MuhammadiyahAos spirituality goes beyond merely comprehending and obsessing about the vertical link with the Supreme Creator.
it also manifests itself in useful deeds and pursuits that directly address the concerns of the ummah (Khozin, 2.
According to a different study.
KH.
Ahmad Dahlan, the founder of the Muhammadiyah, is a person who is highly influenced by the ideas of the Sufi authors al-Ghazali, ibn Taimiyah, and Ibn Qayyim.
The findings of this study show that although the Muhammadiyah organization does not now recognize the idea of sufism, it nonetheless suggests reading dzikir .
emembrance, reminder, or mentio.
because it is one of IslamAos teachings.
It is not acknowledged that dzikir is recited 99, 1000, or 4444 times because dzikir taught in Muhammadiyah is the remembrance taught by the Prophet (Rahayu, 2.
According to research findings that are consistent with the study mentioned above.
Muhammadiyah contains some element of sufism, even if it is simply implicit.
The life of one Muhammadiyah figure.
Fakhrudin, who is very close to the realm of Sufism, is like zuhud, patient, and sincere.
Muhammadiyah does not fundamentally reject it if one is guided by the description of Sufism as soul purification .
azkiyat al-naf.
(Rohimah, 2.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah Ae Rosidi.
Abdulloh Hanif Research Method This study is qualitative, and the phenomenological method was applied because the researchAos primary focus is on actual phenomena.
Since phenomenology is seen as an established methodology, it is often used in religious studies (Dhavamony, 1.
Weber asserts that phenomenology is a legitimate social theory and an effective tool for examining social phenomena.
Phenomenology is an individual experience that is reflected in the shape of effectively meaning-filled behaviors (Tom Campbell, 1.
This study is a field study since the information gathered was received from the field and is pertinent to the topic under investigation.
Primary and secondary data are the sources of information that served as the foundation for this study.
In order to make it easier for researchers to examine the object or social situation under study, informants are chosen as primary data sources and research participants who are considered to know the most about what is expected (Sugiyono, 2.
The requirements are Muhammadiyah adherents who attend the majlis dzikir of the tarekat.
TQN al-Utsmaniyyah students with Muhammadiyah backgrounds, and Muhammadiyah opponents who have interacted with Sheikh Ahmad Asrori al-Ishaqi.
Secondary data for this research includes paperwork, archives, and books.
The book AlMuntakhobat, audio recitation, the Al-Khidmah and tarekat manuals, among other works by KH.
Ahmad Asrori Al Ishaqy, are among them.
In qualitative research, data analysis occurs both during the data gathering process and after it has been completed.
The researcher will review the answers given by the participants after the interview.
The researcher will keep asking questions if the results of the analysis of the answers to the interviews are inadequate until they generate information that is regarded as reliable.
Max WeberAos theory of social action will be applied as an instrument for analysis in this For Weber, studying social action involves looking for an individualAos motivation or subjective perception of social action.
The formal rationality movement had a big impact on Weber.
Formal rationality takes into account the actorAos decision-making process when selecting tools and objectives (Margaret M.
Polomo, 2.
Max Weber distinguishes social action theory into four parts: instrumental rationality actions, value rationality actions, affective actions, and traditional actions (Bryan S.
Turner, 2.
Result and Discussion Majlis Dzikir and The Tarekat The word AumajlisAy is a variant of Auisim makanAy, which denotes a seat, a gathering spot, or a council.
The word AudzikirAy, meanwhile, derives its etymology from the Arabic words dzakara, yadzkuru, dzukr/dzikr, which imply to mention, comprehend, recall, glorify, or purify (Munawwir, 1.
Dzikir and tasawuf or tarekat are closely associated since dzikir is like the SufisAo main source of nutrition.
Academic scholars have drawn out the schools of tasawuf based on the commemorative activities carried out by earlier scholars.
The three schools of sufism akhlaqi, falsafi, and Aoamali - are commonly divided into these categories by sufi scholars (Abuddin Nata, 1.
The Qur'an and hadith provide evidence for dzikir.
For instance.
QS.
Ali Imran: 191.
QS.
Al-Ahzab: 35, and QS.
Al-Baqarah: 152.
In the meantime, the evidence for hadith includes, for instance, the words of the Prophet Muhammad SAW, who said that no people should International Journal of Islamic Thought and Humanities.
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they would provide these people with mercy and peace, and Allah will remember them by His side (Ibn Majah, 2.
According to the scholars of tarekat, dzikir is the tarekatAos strongest basis because, according to Muhammad Darniqah, without persistent dzikir, a person cannot enter the presence of Allah SWT.
Furthermore, they categorize dzikir into different categories so that it can be performed whenever and wherever:
First, dzikir slowly .
and dzikir loudly .
The Prophet Muhammad engaged in both of these commemorative rituals.
The basis of dzikir aloud, for instance, was stated by Abdul Wahhab al-ShaAorani, who claimed that a follower of tarekat .
who consistently recites dzikir aloud indicates that he has high sincerity in doing the ritual of tarekat, so the potential to immediately open his heart will be bigger (Abdu al-Wahhab al-ShaAorani, 1.
The basis for slow dzikir, however, is a hadith that claims that reciting slowly is the greatest way to remember .
because doing so is more sincere and further from the notion of riya (Muhammad Darniqah, t.
Second, dzikir alone and dzikir together.
Worship done in congregation is more important than alone.
Because with the congregation you will meet many people, greet each other, help each other and share positive energy.
The weak will meet the strong, the stupid will meet the pious and the stiff will meet the soft (Saifuddin Aman, 2.
Third, dzikir muqayyad .
and dzikir mutlaq .
Dzikir muqayyad is performed at specific times, places, or events.
For example, muqayyad .
is performed after prayer, while traveling, and before and after eating and drinking.
Dzikir performed at specific locations, such as at Raudhoh, the al-Haram mosques in Makkah and Madinah, etc.
While dzikir mutlaq .
refers to dzikir that cannot be restricted by location, time, or the presence of other individuals.
This kind of dzikir, which can be performed while standing, sitting, or lying down, is prescribed in Qs.
Ali Imran: 191 (Yusuf Khottor Muhammad, 1.
The tarekat scholars persuade their adherents that dzikir is the most effective defense against all foes, including demons, jinns, and people.
According to Dzun Nun al-Mishri, who was cited by al-ShaAorani, if miscahnces .
down to a group of people while some of them are reciting dzikir, then those mischances will flee because Allah will defend those who constantly remember Him .
l-ShaAorani, 1.
According to al-Bayhaqi, the amount of dzikir recitation determines how close to humanity Satan is.
Satan will keep away from those who perform dzikir because dzikir has a light that will frighten Satan.
otherwise, if the person neglects to perform dzikir.
Satan will consume his heart .
l-Bayhaqi, 2.
Therefore, tarekat and dzikir are closely related, one might even assert that they are two inseparable elements.
The tarekat is interpreted as a AuwayAy or AumethodAy to worship and get closer to Allah SWT.
by doing the practices that have been exemplified by the Prophet Muhammad, carried out by friends .
and tabiAoin, and then consistently connected by the tarekat teachers .
The transmission carried out by a tarekat teacher to the next tarekat teacher is termed a tarekat lineage .
(Ahmad Warson Munawwir, 1.
Tarekat is often associated with shariAoa and haqiqa.
The three elements are used to describe the level of religious appreciation of a Muslim, believer or muhsin.
All these components are complementary and not contradictory.
Al-Qushairy said that shariAoa that is not based on haqiqa will not be accepted, likewise on the contrary the haqiqa that is not based on shariAoa will not reach the degree of the true haqiqa .
l-Qushairy, 2.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah Ae Rosidi.
Abdulloh Hanif Zayn al-Din al-Malyabari explained that a salik must go through three stages of ascent.
First, shariAoa, which is interpreted by carrying out all the obligations of Allah SWT.
avoiding all His prohibitions.
Second, tarekat, which is interpreted by pursuing a deeper spiritual path, such as being waraAo, asceticism .
and so on.
Third, haqiqa, which is the ultimate goal of the journey of the shariAoa and tarekat as well as the highest achievement in the form of maAorifa and musyahadah (Abu Bakr, t.
The emergence of the tarekat, which is the growth, application, and spread of the tasawuf teachings, is inextricably linked to the existence of tasawuf in general, particularly the transition from individual to tarekat organizational tasawuf.
Without studying tasawuf, one cannot study the tarekat itself.
This tasawuf served as the foundation for the ultimate emergence of tarekat as a practical category of tasawuf (Sokhi Huda, 2.
The tarekat use a variety of techniques depending on whether they are acting as a tasawuf organization or a practical spiritual path.
Some people practice qiyam al-layl, remembering .
, meditation, dancing and listening to music, as well as other methods for purifying their souls .
azkiyat an-naf.
But they all seek the same thing, a closer relationship with Allah in itself (Ahmad Zurruq, 2.
The heights of their accomplishments are not different because of the different types of tarekat or methods used.
The wasilah .
, the rules, and the procedures are the only aspects that differ.
With regard to a salikAos various requirements, he will choose a way in accordance with his capacity, strength, character, time, and environment.
All tarekat that are in accordance with the shariAoa corridor are the wusul .
path to Allah.
The many tarekat operate effectively and with a single goal in mind.
Therefore, most of the verses of the Qur'an which explain about tarekat or the way of wusul use mufrad .
word forms not jamaAo .
such as Ausabilu rabbakaAy.
AusabiluhuAy.
AusabiliAy.
because only one finish line is achieved, namely direction into the presence of Allah SWT .
l-Ishaqy, 2.
Muhammadiyah and Its Spirituality Path On 8 Dzulhijjah 1330 H, or 18 November 1912 M, the Muhammadiyah organization was founded.
Ahmad Dahlan, the organizationAos founder, was born with the name Muhammad Darwis in Yogyakarta in 1869.
At the public mosque of the Yogyakarta sultanate, his father.
Abu Bakar, served as an imam or khatib.
In addition.
Maulana Malik Ibrahim, also known as Sunan Gresik and one of the sacred guardians, is an ancestor his relatives (Sembodo Ardi Widodo, 2.
The emergence of this organization was prompted, among other things, by the tajdid movement .
eformation of Islamic thinkin.
, which was sparked by Muhammad Ibn Abd al-Wahhab .
in Saudi Arabia.
Muhammad Abduh .
Muhammad Rashid Ridha .
in Egypt, and others.
Each of these individuals has a unique cognitive process that sets them apart from one another.
If Muhammad Ibn Abd alWahhab stressed the need for spiritual purification, which made his movement more puritanical .
Muhammad Abduh stressed the use of modern culture and the pursuit of education, which made his movement more modernist and populist.
While this was happening.
Muhammad Rashid Ridha highlighted the significance of adherence to the Quranic texts within the context of Islamic thinking, known as al-rujuAo ila al-QurAoan wa al-Sunnah .
eturn to the Quran and Sunna.
Therefore, the movement is more scriptural .
, which later became the root of fundamentalism .
l-usuliyya.
in the Middle East (Syafiq Al-Mughni, 2.
International Journal of Islamic Thought and Humanities.
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The growth of Muhammadiyah can be roughly divided into two categories, namely:
Vertical development refers to the growth and across the nation spread of the Muhammadiyah movement.
In the form of the creation of regions in each Province.
Regency, branches and twigs, and a large number of members dispersed everywhere.
Horizontal development is the development and expansion of MuhammadiyahAos charitable efforts, which cover various areas of life.
This is due to the consideration that it is expanding and there are many things that Muhammadiyah must work on, in accordance with its aims and objectives.
Then these working units were formed in the form of assemblies and bodies (Mustafa Kamal Pasha and Ahmad Darban, 2.
While the identity of Muhammadiyah can be seen from Muhammadiyah movements.
Including:
Muhammadiyah as an Islamic movement From the background of the founding of Muhammadiyah it is clear that in fact the birth of Muhammadiyah was inspired, motivated and encouraged by the teachings of the al-Quran, and what is driven by Muhammadiyah has no other motive except solely to realize Islamic principles in real life.
Strictly speaking.
Muhammadiyah wants to try to show the face of Islam in a real, concrete form and can be internalized, felt and enjoyed by the people as rahmatan lil alamin.
Muhammadiyah as an Islamic propagation movement This is acknowledged by various parties who state that Muhammadiyah is seen as a daAowah .
movement that emphasizes the teaching and deepening of Islamic values.
This can also be seen in the basic strategies or strategies for the struggle of Muhammadiyah, namely Islamic propagation .
aAowah isla.
, al-amar al-maAoruf an-nahy an al-munkar .
ommanding right and forbidding wron.
with the community as the field or arena of struggle.
Muhammadiyah is a movement of reformation .
Tajdid denotes revival, purification, improvement, modernisation, and similar According to Mustafa Kamal Pasha and Ahmad Darban .
Tajdid Muhammadiyah is meant to be an interpretation of experience and an embodiment of Islamic principles while conforming to the Quran and Sunnah.
There is no formal definition of Sufism as it is generally practiced among NU, which is highly heavy with dzikir, in the official documents of Muhammadiyah.
The existence of dzikir as a method of taqarrub .
etting closer to Alla.
is acknowledged by the Muhammadiyah organization even though it does not reject it (Masyitoh Chusnan, 2.
On the other hand, it is possible to examine evidence of spiritual values in Muhammadiyah from a number of official Muhammadiyah papers.
Points 3 and 4 of the document Matan Keyakinan dan Cita-Cita Hidup Muhammadiyah (MKCH), which deal with concerns related to MuhammadiyahAos interpretation of religion, will be included for further clarification.
Others consist of:
The 3rd point of MKCH Muhammadiyah: Muhammadiyah in practicing Islam is based on:
Al-QurAoan: The Book of God that was revealed to the Prophet Muhammad SAW.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah Ae Rosidi.
Abdulloh Hanif .
ProphetAos Sunnah: Explanation and implementation of the teachings of the Qur'an given by the Prophet Muhammad SAW by using common sense in accordance with the spirit of Islamic teachings.
Point 4 of MKCH Muhammadiyah: Muhammadiyah works for the implementation of Islamic teachings which cover the following areas:
Creed .
Morality .
Worship .
Worldly Activities .
uamalat duniawiya.
Muhammadiyah strives to establish a true Islamic faith devoid of polytheism, bidAoah, and superstition .
while upholding the Islamic teachingsAo tolerance concept.
Muhammadiyah seeks to sustain excellent moral standards by sticking to the teachings of the QurAoan and the ProphetAos Sunnah rather than human-made values.
Muhammadiyah works for the upholding of worship as guided by Rasulullah SAW, without additions and changes from human.
Muhammadiyah seeks to implement muamalat duniawiyah as the world governance and community development, based on Islamic teachings, and considers all acts in this sector to be worship to Allah SWT (Majalah Suara Muhammadiyah, 2.
Looking at the MKCH Muhammadiyah text above, it is clear why Muhammadiyah is not following tarekat, because there are fundamental differences in practicing religion, particularly in the field of worship practices such as dzikir, ratib, reciting wirid or certain verses accompanied by the sound of rebana, perform dance movements to accompany the wirid that is read, in the form of breath settings containing certain dzikir.
Muhammadiyah does not follow the examples given above since there are no guidelines.
Tasawuf is therefore discernible in the Muhammadiyah, whether from the public behavior of select leaders or from official Muhammadiyah writings, which are thought to contain tasawuf principles that are broadly relevant, especially for communities like that which exists today.
It was interesting to observe that several Muhammadiyah members were present at a performance of majlis dzikir of tarekat, and some of them were even reported to have delivered verse .
ayAoa.
to the mursyid.
The Tarekat al-Qadiriyyah Wa al-Naqsyabandiyyah (TQN) al-Utsmaniyyah and The JamaAoah al-Khidmah Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah is a combination of the two groups of tarekat, al-Qadiriyyah and al-Naqshabandiyyah, founded by Abdul Qadir al-Jilany .
and Muhammad Baha al-din al-Naqsyabandy .
Syeikh Ahmad Khatib Sambas, an Indonesian Sufi who passed away in 1875, joined both of the two tarekat (Martin van Bruinessen, 1.
In the archipelago, this tarekat has the most adherents and is most popular and progressive (Sri Mulyati, 2.
The rational and strategic explanation that the two core teachings are compatible, particularly in terms of the forms of dzikir and procedures, makes it possible for the unification of the two tarekatsAo fundamental teachings.
The al-Qadiriyyah order places a strong emphasis on its teachings about the dzikir jahr nafy al-itsbat, whereas the alNaqshabandiyyah order places a strong emphasis on the dzikir sirr ism or dzikir latif model.
International Journal of Islamic Thought and Humanities.
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The majority of the Indonesian Muslim scholars who studied under Sheikh Khatib Sambas while he was in Mecca were from that country because he was an Indonesian Muslim.
One of his well-known pupils was Sheikh Ahmad Hasbullah Ibn Muhammad from Madura, who eventually lived and died in Makkah.
Through Sheikh Muhammad Utsman al-Ishaqy, the father of KH.
Ahmad Asrari, the al-Qadiriyyah Wa al-Naqshabandiyyah congregation was able to come to him (Martin van Bruinessen, 1.
Al-Utsmaniyyah was added to the name of this tarekat by KH.
Ahmad Asrori al-Ishaqy as a statement and a description of the tarekat he commanded, inherited from his predecessor KH.
Muhammad Utsman.
Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah al-Utsmaniyyah combines two congregations, hence the rituals that are conducted are those of the two congregations.
Following each prayer, the tarekat al-Qadiriyyah ritual involves reciting AuLa ilaha illallahAy 165 times out loud, whereas the tarekat al-Naqshabandiyyah ritual entails saying AuAllahAy 1000 times in your heart.
The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah al-Utsmaniyyah adherents are also required to perform the communal ritual al-Khususiyyah al-Khatmiyyah once a week in addition to these two types of recollection.
These three rituals can only be performed by those who have attended the initiation .
ayAoa.
of the tarekat, those who have attended the initiation are called students.
KH.
Ahmad Asrori al-Ishaqy divides bayAoat into three types:
First, tasyabbuh.
That is, taking bayAoat to a murshid because of good prejudice .
towards members of the tarekat, even though they do not have the aim and intention to enter the murshid teaching .
So he just went along with practicing the tarekat teachings.
Second, tabarruk.
That is bay'at with the aim of getting the blessing of the mursyid and getting the ruhaniyyah .
lineage, even if only briefly and without carrying out the tarekatAos performiance.
Third, tarbiyyah.
That is taking bayAoat with the aim of wanting to become a true tarekat disciple, having noble desires, being patient in the mujahadah and entering into mursyid management .
l-Ishaqy, 2.
This division of initiation .
ayAoa.
into three types is the ritual transformation of the tarekat carried out by al-Ishaqy, because previously none of many mursyid had performed it.
Thus the prospective followers of The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah alUtsmaniyyah can choose one of the three types of bayAoat with different consequences.
Those who choose the third bayAoat are obliged to perform all the The Tarekat al-Qadiriyyah Wa alNaqshabandiyyah al-Utsmaniyyah rituals, while those who choose number one and two are not required to do so.
To support the activities of The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah alUtsmaniyyah, al-Ishaqy created a religious organization called JamaAoah Al-Khidmah.
This organization was founded on December 25, 2025, and has received legality from the Ministry of Law and Human Rights.
The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah alUtsmaniyyah and the Jama'ah Al-Khidmah are like two sides of a coin that are completely different but cannot be separated.
Jama'ah Al-Khidmah is a kind of event organizer for carrying out the rituals of tarekat al-Utsmaniyyah which followed by thousands of people.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah Ae Rosidi.
Abdulloh Hanif By using a unique daAowah method, namely by following street childrenAos hobbies such as playing music, hanging out and so on.
these young people were gradually able to receive the knowledge that al-Ishaqy inserted through small talk when they were together.
As time went on, more and more young people became interested in the closeness made by Sheikh Ahmad Asrori al-Ishaqy, so that in the end, al-Ishaqy invited them to hold an assembly of manaqib and recitation in Gresik.
This assembly was filled with readings of manaqib of Shayikh Abdul Qadir al-Jilani, readings of the mawlid of the prophet, and religious discussion (Rosidi, 2.
, this study group became the forerunner of the Jama'ah Al-Khidmah organization.
In addition to this daAowah strategy, another factor that made the tarekat under the command of sheikh Ahmad Asrori al-Ishaqy develop widely and be easily accepted by various groups including Muhammadiyah followers, was dividing the congregation .
amaAoa.
into three groups, whereas in general a tarekat only It has two components namely mursyid and The three types of jama'ah al-Ishaqy are muridin, muhibbin, muAotaqidin or JamaAoah alKhidmah.
In the Leadership Guidelines put together by al-Ishaqy himself, the three categories of followers are described as follows: A student .
is someone who has given bayAoat to the tarekat teacher.
Muhibbin are those who love and assemble together, have solid and unalterable intentions, and adhere to the amaliyah and morals of the tarekat teachers or the upright predecessor scholars .
alaf al-shali.
and elders.
The muAotaqidin, also known as jamaAoah alKhidmah, are a group of persons who take part in public activities that have been founded and practiced by the preceding cousins and tarekat teachers .
l-Ishaqy, 2.
The Variety of Motives of Muhammadiyah Followers Social action is an individual action as long as the action has subjective meaning or significance for him and is directed at others.
This researcher found several variants of the motives of Muhammadiyah followers when joining The Tarekat al-Qadiriyyah Wa alNaqshabandiyyah al-Utsmaniyyah, al-Ishaqy.
Before meeting and attending al-Ishaqy.
Agus Salim, a prominent businessman who is a member of Muhammadiyah and lives in Gresik, stated that he had never engaged in any activities of majlis dzikir, tahlilan, and others, which are features of Muhammadiyah followers in general.
Even after joining the tarekat, al-Ishaqy jokingly told him.
AuYou used to be rich in the PKIAy.
Agus Salim saying:
I was drawn to Kyai Asrori because of his attitude and temperament.
Not because he is a mursyid.
I had no idea.
Not because of his karomah or wisdom, either, because I can't assess the depth of his understanding.
He is a humble person, which attracted my curiosity in joining his tarekat.
So much heart tug.
WeberAos theory of social action divides human social action into four categories:
instrumental rational social action, value-oriented social action, affective social action, and traditional action (Margaret M.
Palomo, 2.
Agus SalimAos motivation for joining tarekat al-Utsmaniyyah is thus a value factor, according to his narrative.
He modified his feelings for al-Ishaqi by accepting bayAoat of tarekat and followed him wherever al-Ishaqy went.
This action is focused towards mahabbah values in Sufism and then enters the concept of suhbah and sidq al-tawajjuh.
The word mahabbah is derived from the two letters ha and ba in the word hubbub.
The implication is that when individuals fall in love, their souls and bodies leave them, and they always accompany the people they love .
l-Qushairy, 2.
International Journal of Islamic Thought and Humanities.
Vol.
2 No.
2 September 2023 Abah Suto conveyed a different motive for his action when he recounted the beginning of his participation in the remembrance ceremony .
ajlis dziki.
An elderly who lives in Prambon Village.
Balongpanggang.
Gresik, lives in a Muhammadiyah majority environment.
He was even the taAomir of the Muhammadiyah mosque before the landof waqf was given for the construction of the NU prayer room.
However, after the presence of The Tarekat alQadiriyyah Wa al-Naqshabandiyyah al-Utsmaniyyah through Jama'ah al-Khidmah he changed direction because he was interested in the method of dzikir he was holding.
According to him, he has long felt anxiety and spiritual emptiness.
While he was in the Muhammadiyah environment, he felt restless and asked questions because of the prohibition on sending prayers and remembrance .
together in his environment.
Gradually after the jamaAoah al-Khidmah taught dzikir of tarekat at the NU musholla, he was attracted by the aesthetics and harmonization of tones when reciting the dzikir.
Finally, with the help and invitation of his colleagues, he joined the tarekat al-Utsmaniyyah:
I grew up in a Muhammadiya set where there was no NU.
in fact.
I used to serve as the taAomir of mosque.
Being quite honest.
IAom not delighted about being prohibited from sending prayers .
oAo.
to relatives of the deceased.
Next, there came the Manaqib AlKhidmah ceremony, which was conducted in the NU prayer room.
Why are the songs so good and calming to my heart when I tried to join in? Then I frequently participated in hearing Kyai AsroriAos recital .
aAowa.
before taking bayAoat.
I often cried because of how well he handled issues and how gently he delivered lectures.
Since then.
I have defined life goals and a guide to help me live this life, and it has become meaningful for supplies in the afterlife.
Abah Suto initially only joined in on his friendAos invitation when he attended the majlis dzikir Al-khidmah .
ommemoration assembl.
In the end, a different feeling that had never been felt before was produced through curiosity and participation in the action.
He was able to focus on and feel at ease in his heart through the tarekat memory inside the framework of AlKhidmah.
The musical intricacies of the melodies and tones used in the majlis dzikir AlKhidmah serve as a sort of brand for The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah alUtsmaniyyah, which serves as the main draw for those attending the majlis dzikir tarekat (Rosidi, 2.
Abah Suto shared the inner experience of his followers, who appeared to be hypnotized by his comfort and ease of mind without even realizing it.
He ultimately participated in the tarekat al-Utsmaniyyah initiation and discovered a new stepping stone in wading through life after beginning from this place of comfort and calm.
An example of an instrumental rational action motive is Abah SutoAos inner experience.
Another Muhammadiyah follower.
Ainul Huri explained his interest in The Tarekat al-Qadiriyyah Wa al-Naqshabandiyyah al-Utsmaniyyah.
Ainul and his extended family have a Muhammadiyah background.
Even when his older brother died, his extended family did not participate in sending prayers as is the character of Muhammadiyah, only his family and the family of his deceased brother gathered for performing tahlil:
AuThe people in my extended family and the neighborhood where I live are all adherents of Muhammadiyah.
The wonderful thing is that Kyai Asrori never treated anyone unfairly, regardless of their background or even their faith.
He has sympathy for all people.
He remarked.
AuI feel sorry for Muhammadiyah people like me if the majlis dzikir, tarekat, and Al-Khidmah are only for NU people.
Ay In order to accommodate those who wished to first do the deeds of pious people, he formed Jama'ah Al-Khidmah.
He also liberated his followers to join NU.
Muhammadiyah.
The Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah Ae Rosidi.
Abdulloh Hanif religious sects, and political organizations.
When you get together, itAos crucial to let go of that attached identity.
I joined the jamaAoah Kyai Asrori when I was economically succesful, but I don't understand why my soul was lacking.
Then, where do you want to run if itAos like that? he queried, suggesting that he was aware of the situation.
The fact that I was being led in his direction made me even more determined to follow him.
Ay The experience of H.
Ainul Huri unequivocally demonstrates instrumental rationality and value motives.
Despite never having heard of al-Ishaqy before, he had a close relationship with him thanks to his deceased older brother.
Ridwan Nasir.
His proximity to H.
Ainul and numerous sermons that are full of serenity and are consistent with reason are the causes of his Ainul was a logical individual, and al-IshaqyAos method of delivery was similarly logical, which resulted in an action, namely the commencement of tarekat al-Utsmaniyyah.
Conclusion The opinions of Muhammadiyah adherents toward The Tarekat al-Qadiriyyah Wa alNaqshabandiyyah al-Utsmaniyyah can be examined from two viewpoints.
First, the tarekat has an inclusive character with various modifications made by the tarekat leader, including establishing the JamaAoah al-Khidmah to support his teachings.
This makes the tarekatAos teachings seem more practical and easy to attract various groups without losing the essence of values and its humility.
Second.
Shaykh Ahmad Asrori al-Ishaqy is regarded as a charming, kind, and competent people from the mursyid perspective.
In contrast, there are just two reasons for Muhammadiyah adherentsAo acts in the majlis dzikir of the tarekat al-Qadiriyyah wa alNaqshabandiyyah al-Utsmaniyyah: instrumental rational social action and value-oriented social action.
References