THE VALUES OF THE SYADZILIYAH TARIQAH SUFFICIENCY

(Case Study Of The Adherents At PETA Islamic Boarding School

Tulungagung)
1. Syamsun Ni’am
2. Ahmad Syauqi
3. Budi Harianto
4. Ahmad Yuzki Faridian N
5. Diyanus Abd. Baqi
6. Dwi Astuti Nurhayatin

IAIN Tulungagung, East Java

budiharianto744@gmail.com

ABSTRACT

The paper entitled "The Values of the Syadziliyah Tariqah Sufficiency" (Case
Study of the adherents at PETA islamic boarding school Tulungagung) is the
result of research on the practice of Syadziliyah tariqah at PETA islamic boarding
school Tulungagung. Syadziliyah tariqah is a tariqah developed by Abu al-Hasan
al-Syadzili. It grew in Egypt and spread to the rest of the world including
Indonesia. Syadziliyah tariqah has entered Indonesia for a long time. It is not
known about exactly when. Many adherents of Syadziliyah tariqah live in Central
and East Java. In East Java the tariqa is growing in Tulungagung rapidly. There is
an islamic boarding school called Thoriqot Agung (PETA) which is the place
where this tariqah is spread.
This paper discuss the background of establishment and development of
Syadziliah tariqah in Tulungagung, implementation the values of the Syadziliyah
Tariqah Sufficiency at PETA islamic boarding school Tulungagung, and the
implications of the Syadziliyah Tarekat movement towards the empowerment of
the ummah. This paper is the result of field research which aims to find out and
explain the values of Sufism Syadziliyah tariqah adherents at PETA islamic
boarding school Tulungagung and library research. The method uses a qualitative
approach. Qualitative research is used in this study because the data is descriptive
obtained from the data writing and speech comes from sources of data and
informants that can be researched and trusted. Moreover, this study using
phenomenology theory.
The essence of Syadziliyah tariqah at PETA islamic boarding school is always
dhikr or remember Allah wherever we are. It also teaches the balance between
world life and hereafter. There are worship habits performed in every day, month
and year. The adherents respect their murshid and every time want to do
something always ask permission to him.
There is no doubt in obeying obedience by adherents tariqah. Early adherents of
tariqah a little, but then developed. Now members of the tariqah there are many
areas throughout Indonesia. The adherents of this tariqah from various
backgrounds, age and jobs. This tariqah is quite influential in Tulungagung
society. Many of the beneficial activities involve not only the adherents of the
tariqah but also the surrounding community.

Keywords: Mysticism Islam, Tarikat Syadziliyah,Thought, PETA Islamic

Boarding School.
 I. INTRODUCTION

Tarikat can not be separated from Sufism. Etymologically the word shufi
(Sufis) is derived from the word shuf (wool) described by the Sufis using wool
cloth to dress as the implementation of their deity, so that comes the name Sufism
which means the teachings of the Sufis.1 In its tradition these Sufis have a way or
method to get closer to the Creator commonly called tarikat. Etymologically, the
word "tarikat" is derived from the Arabic ‫ طريقة‬which is the form of mashdar
(noun) of the word which has the meaning of ‫( الكيفية‬way, way), ‫( األسلوب‬method,
system), ‫( المذهب‬madhhab, flow), and ‫ ( الحالة‬circumstances). In term, the meaning
of the path is a way to God (Allah) who can bring it to the happiness of the
hereafter. In his teachings, the path is a servant's attempt to seek God's pleasure
and this is the ultimate goal not on the merits of heaven or hell they run a service.2
Further according to Ustad Zen everything done by a skilled servant of the path is
for God, all by the will of God and the Lord is the authority over all that a servant
does. In Islam, there are various kinds of Tarikat one of which is The Syadziliyah
Tariqahwhose followers have spread all over the world.

The Syadziliyah Tarikat was founded by Abu al-Hasan al-Syadzili. He

was born in Ghumara, North Morocco at 593 AH / 1175 AD in a farm laborer
family. On the part of the father, al-Syadzili came from a bloodline of blue blood
that could be reconciled with the Caliph Ali bin Abi Talib ra. He lived in Morocco
until his youth. He received spiritual guidance and met with Qutb who brought
him into a Sufi. However, Sufism is not so developed in Morocco because in the
region the development of Sufism runs very slowly. Syadzili can actually develop
his tasawuf in the Egyptian region.

The Syadziliyah Tariqahthen developed and spread throughout the world

including Indonesia. This entry and growth in Indonesia, especially in Central

1
Nurcolis Madjid. Islam Doktrin dan Peradaban ( Jakarta: Dian Rakyat, 2008) , 251.
2
Alwi Shihab. Antara Tasawuf Sunni dan Tasawuf Falsafi Akar Tasawuf di Indonesia
(Depok: Pustaka Iman, 2009),183.
Java and East Java. In East Java there is a cottage that embraces The Syadziliyah
Tariqahnamely Pesulukan Thoriqot Agung (PETA). This cottage was founded by
K.H. Muhammad Mustaqiem bin Husayn in 1940, as a place to accommodate the
students of the Tadkat Syadziliyah who were running secrets. In the beginning,
this cottage stands on a modest basis, which then continues to grow to this day
and the teachings of The Syadziliyah Tariqahare preserved to this day.

PETA Islamic Boarding Schoolis a cottage that not only teaches and
practices the Tadkat Syadziliyah. But teach and practice two other tarikat also,
namely Tarikat Qadiriyah and Tarikat Qadiriyah wa Naqsyabandiyah. So this is
the reason why the name Thoriqot the Great is used. As founder of PETA Cottage,
K.H. Mustaqiem is a Kiai figure who has a lot of profound knowledge in religion
and tarikat. He studied Islam in Pondok Kauman which later became the location
of PETA Islamic Boarding Schoolat this time. He was the first murshid of the
Syadziliyah Tarikat in PETA Hut who got a diploma from K.H. Abdul Rozak At
Tarmasy from Pacitan. While the other two he got from Kiai Chudlori.

In 1970, K.H. Mustaqiem died at the age of 69 years. After K.H.

Mustaqiem was died, PETA cottage was passed on to one of his sons, K.H. Abdul
Djalil Mustaqiem who also died. As a successor, now PETA Cottage was taken
care of by M. Solachuddin, one of K.H's sons. Abdul Djalil Mustaqiem who was
only about 29 years old.

The Syadziliyah Tariqahuntil now still taught and survive in PETA islamic
boarding school Tulungagung. Therefore, this paper discusses the background of
the emergence and development of Tariqah Syadziliyah in PETA islamic boarding
school Tulungagung, the implementation of the values of the Sufism of the The
Syadziliyah Tariqahin PETA islamic boarding school Tulungagung, and the
implications of the Syadziliyah movement towards the empowerment of the
ummah. This discussion has a purpose, namely: explaining the history and
development of The Syadziliyah Tariqahin PETA Islamic Boarding
SchoolTulungagung; understand the teachings and practices of The Syadziliyah
Tariqahin Tulungagung PAPA Cottage; describes the opinion of the people of
Tulungagung about The Syadziliyah Tariqahin PETA Islamic Boarding
SchoolTulungagung; and to describe the implications of the Syadziliyah
movement towards the empowerment of the ummah.

II. RESEARCH METHODS

The writing of this paper is based on the theory of phenomenology. The

word phenomenology in English is called a phenomenon or phenomenon,
etymologically meaning embodiment, event, or phenomenon. However, in the
nineteenth century the phenomenological sense became synonymous with facts.3
Phenomenology is the science of what appears. From this explanation it can be
understood that phenomenology is a flow that speaks of phenomena or anything
that appears or that manifests it self.4

Phenomenology was originally a stream in philosophy that explains about

the apparition theory or phenomenon. The theory of phenomenology is based on
the thought of Edmund Husserl (1859-1938). According to Husserl, influential
phenomenology analyzes all types of experiences in depth including religious
experience, moral experience, scientific experience or concept based on sensing.
Phenomenology also attempts to explain the inner quality of the mind by
emphasizing its attention to the characteristics of psychological awareness.5

The focus of the study or focus of phenomenological research is the

structure of consciousness or the structure of experience, therefore
phenomenology is sometimes simplified as the science of consciousness.
According to the doctrine of phenomenology, consciousness is a structure
consisting of the basic structure and other structures arising from this basic

3
Soejono Soekanto, Sosiologi : Suatu Pengantar (Jakarta : PT.Grafindo Persada, 1993),
34.
4
K. Bertens, Filsafat Abad XX : Inggris-Jerman (Jakarta : Grameia, 1981), 109.
5
Team Penyusun, Hermeneutika dan Fenomenologi dari Teori ke Praktik (Surabaya :
Pascasarjana IAIN Sunan Ampel Surabaya, 2007), 3.
structure. The basic structure of consciousness is intentionality. The meaning of
intentionality is toward, pointing to, or having a goal or direction.6

The object of phenomenological research is directed to the awareness

structure contained within the subject or the first person who has new ideas about
social reality rather than reality that already exists factually-objectively but in idea
of creating a new reality. The sociology of phenomenology according to Schutz,
meant that social science should interpret and explain human behavior and
thought by describing the fundamental structures of reality.7

The consolidation of the phenomenological method becomes more

sociologically done by Peter L. Berger and Thomas Luckmann with the theory of
social construction. They depart from the premise that humans construct social
reality through subjective processes and in time can turn into objective. In this
case it is assumed that the construction process through habituation of action that
allows the actor to know the action over and over again and show regularity. In
terms of phenomenology, the actor can identify the actions and motives in it.

III. RESULTS AND DISCUSSION

A. The History of the Entrance of Syadziliyah Tariqah in Tulungagung

Syadziliyah Tarikat has entered Indonesia long ago. One of the figures
namely Gus Dur said that Mbah Pemalu who is the ancestor of ulama in the land
of Java is a follower of Syadziliyah tariqah. The Walisongo also partly adhered to
the Syadziliyah tarekat like in Pekalongan and Banten. The Syadziliyah Tariqah is
then developed rapidly in East Java precisely in Tulungagung. A very influential
figure in developing the Syadziliyah line in Tulungagung is Sheikh Mustaqim bin
Muhammad Husein bin Abdul Djalil who founded a cottage named PETA which
until now stands tall in the heart of Tulungagung.8

6
A. Khozin Afandi, Langkah Praktis Merancang Proposal (Surabaya : Pustakamas,
2011), 32.
7
Ibid., 49.
8
Purnawan Buchori, Interview, Blitar, 31 December 2012.
 Sheikh Kiai Mustaqim was born in 1901 in Nawangan village, Kras
district, Kediri district. Since the age of his children with his father-mother lives
in the city of Tulungagung. He is also a friend of Bung Karno. There is a
uniqueness between the friendship of these two figures, they were both born in
1901 and died in the 1970s. 9

At the age of 13, Kiai Mustaqim was boarded by his parents to a cleric
named Kiai Zarkasyi in the village of Kauman, Tulungagung city. The location of
the house as well as the cottage Kiai Zarkasyi to the south of PETA cottage now.
Kiai Zarkasyi is one of the Tulungagung scholars who had visited Hasyim Asy'ari
several times and other Tulungagung scholars such as Raden Patah, Mangunsari
and Kiai Qomarudin Kauman. From Kiai Zarkasyi that Kiai Mustaqim get a
lesson of various sciences Shari'a, such as the sciences of fiqh, al quran and
hadith. At the age that is still very young Kiai also get the extraordinary gift from
Allah that is in the form of dhikr sirri. His heart always pronounces God's word.
continuously unceasingly every time unconsciously. He even tried to stop the
dhikr but failed. This dhikr avoids the properties of madzmumah, such as
jealousy, envy, ujub, riya ', takabur, and so forth.10

In East Java many pondok teach fiqih whereas in West Java many
cottages that teach about the supernatural powers. A scholar feels imperfect if he
does not master the two sciences so that the East Java ulama learn in the cottage
of West Java and vice versa. Kiai Mustaqim also learn the science of the
supernatural powers. Kiai Mustaqim married Halimatus Sa'diyah daughter of H.
Rois after marriage Kiai Mustaqim preach by teaching the dhikr sirri through silat
moves from Kiai Chudlori. The house of his wife is the forerunner of PETA
cottage which is the center of the spread of The Syadziliyah Tariqahin
Tulungagung. So it can be said since 1925 PETA began to be established. At that
time Sheikh Mustaqim got the title of "Mustaqim warrior". At that time he also

9
Tim Penyusun Manaqib, Ringkasan Manaqib Hadlrotusy Syekh Mustaqim bin
Muhammad Husein bin Abdul Djalil (Blitar: PETA, tt).
10
Ibid.
taught hizhib autad or hizhib kahfi. Martial science is taught not to fight but to
fight lust. 11

In 1945 he attended a great guest from Termas cottage, Pacitan district. He

was named Kiai Abdur Rozaq bin Abdillah at Turmusy's younger brother from
Sheikh al Hafidz Mahfudzb at Turmusy and KH. Dimyathi at Turmusy. Sheikh
Abdul Rozaq himself in Pacitan and surrounding areas is better known as Den
Dur. The event of Kiai Abdur Rozaq's arrival begins with the visit of one of
Shaykh Mustaqim's disciples named Asfaham to the Termas hut. While at the
Termas cottage, Asfaham experienced an event called jadzab. Seeing that Kiai
Abdur Rozaq was so impressed with the young man named Asfaham. After
returning to consciousness and recovering as before then Asfaham was asked by
Kiai Abdur Rozaq about who his teacher was and was taught by his teacher.
Answered by Asfaham that his teacher is Kiai Mustaqim and he is taught or
diijazahi hizib kafi. That's what makes Kiai Abdur Rozaq interested to visit and
studied to Kiai Mustaqim. A few days later Kiai Abdur Rozaq went to
Tulungagung on a horse.12

After arriving in front of Kiai Mustaqim, Kiai Abdur Rozaq later

introduced himself and expressed his goal came to Kiai Mustaqim is to learn.
Hearing the words of Kiai Abdur Rozaq, Kiai Mustaqim said, "Kiai Sorry Sorry.
Actually I have long heard the big name panjenengan in Termas there. But today I
feel the prelude. Therefore, I ask Kiai to accept me as your disciple. "Kiai Abdur
Rozaq replied," No Kiai, I come all the way here is with one purpose that is to
gain knowledge from you. "Kiai Mustaqim remains to its foundation that is for
Kiai Abdur Rozaq to accept him as his student. For a long time they both argued
for each to be a disciple. Finally, the two mutually silent, with soft voice and
words of wisdom, Kiai Mustaqim said, "so then Kiai, as my homage to a guest,
then I give up to obey your wishes." Then Kiai Mustaqim gave Kiai Abdur a wirid

11
Purnawan Buchori, Interview, Blitar, 31 December 2012.
12
Tim Penyusun Manaqib , Ringkasan Manaqib Hadlrotusy Syekh Mustaqim bin
Muhammad Husein bin Abdul Djalil.
Rozaq. Some say that the enchanted wirid is hizib kafi, but others say
Bismillaahilladzi laa yadhurru and al Ghoniyyul Maani'u.13

After Kiai Mustaqim taught Kiai Abdur Rozaq, then Kiai Mustaqim also
collects promises for Kiai Abdur Rozaq to turn into a teacher for himself. Then
Kiai Abdur Rozaq was willing to become a teacher for Kiai Mustaqim, Kiai
Abdur Rozaq asked Kiai Mustaqim to choose the practice in the book he brought.
Then Kiai Mustaqim opened a page of the exact book containing Tarikat
Syadziliyah. Kiai Abdur Rozaq also taught the practice of the tariqah then advised
"Kiai please this sampean amalkan here because this tarikat will grow here."
Starting from this Tadkat Syadziliyah also developed in Tulungagung. Kiai
Mustaqim who previously also studied Tarikat Qadiriyah and Tarikat Qadariyah
wa Naqsabandiyah did not leave the previous two tarkats. So in his cottage
(PETA) taught three such tarikats although Syadziliyah tarikat more prioritized.14

B. The Development of Syadziliyah Tariqah in Tulungagung

Since Kiai Mustaqim got a lesson on the Syadziliyah Tarikat and received
a message from Kiai Abdur Rozaq, then Kiai Mustaqim practiced it. He
developed this Syadziliyah Tarikat in his place which until now has become the
center of the distribution of this tarikat in Tulungagung.15

The Syadziliyah Tariqahwell received in Tulungagung so that teaching

activities in the cottage changed from the form of martial arts college to the
cottage tarikat. At first the Syadziliyah Tarikat practice was performed only on a
Tuesday night and was followed by 9 people. The longer the more who follow the
practice of Tarikat Syadziliyah, then the practice is done on Friday night in their
respective homes.

It succeeded in getting a place in the hearts of people. More and more

people are interested in this line. At first this cottage is called the "Kauman

13
Ibid.
14
Muhammad Khoirudin, Interview, Tulungagung, 31 December 2012.
15
Ibid.
Cottage" there is no definite name for this cottage. This new cottage was named
PETA after the third Mu'tamar Jam'iyah in 1963. Previously the first Mu'tamar
was held in 1957 in Tegalrejo, Magelang and Mu'tamar, the second was held in
1959 in Pekalongan. This cottage is named PETA by Kiai Mustaqim which has
the meaning of a cottage that teaches at the same time the three great tarikat
namely Tarikat Syadziliyah, Tarikat Qodiriyah wa Tarikat Naqsyabandiyah, and
Tarikat Qadiriyah. But in practice it is the most dominant Syadzilyah line taught
in this PETA cottage.16

This PETA name also has meaning as defender of the country. It is evident
that the teachings of PETA huts not only teach spirituality but since the founding
of this cottage have been many activities in the field of humanity.17 But in this
PETA cottage there is no signboard that signifies this cottage. So if we pass this
cottage it will not be seen that this is a hut. This is done deliberately to cleanse the
hearts of the students of the PETA adherents of the Syadziliyah tariqah here.
People who come to this cottage are people who want to learn pure without
expecting status as a student in any institution.18

PETA members are growing longer. Even when the economic conditions
of Kiai Mustaqim and Mbah Nyai Sa'diyah in the economic concerns that hit his
household life. With patience, tawakal and istiqomah still nurturing his students
who underwent suluk and khususiyah. Told not having enough money to buy rice,
when it was time to cook for special people, then mbah nyai Sa'diyah buy some
banana comb which then sliced small number of people then distributed.

In the course of spreading this line, Kiai Mustaqim also got many
challenges from people who did not like the existence of the line taught by Kiai
Mustaqim. The Tarikat was once considered heretical and was called not the
Syadziliyah line but the Mustaqimiyah line. Kiai Mustaqim who invites his

16
Tim Penyusun Manaqib .Ringkasan Manaqib Hadlrotusy Syekh Mustaqim bin
Muhammad Husein bin Abdul Djalil.
17
Ibid.
18
Muhammad Khoirudin, Interview, Tulungagung, 31 December 2012.
students to Popoh to cancel (clean) his students from the science gained
previously accused of facing Roro Kidul nyai in Popoh there. There is also a
saying that this PETA cottage where to find pesugihan, shamanism, kanuragan
and other negative things. All slander faced by Kiai Mustaqim patiently. Until
Kiai Mustaqim died and was replaced by Kiai Abdul Djalil, the slander is still
there.19

Despite this slander, Kiai Mustaqim's teachings on the Syadziliyah line

have proved that this is not a heresy as it is alleged. This is evidenced by the
increasing number of PETA students. The way this Syadziliyah movement is
spread is by creating agents and groups in different regions. Sultanagung78.com
was formed which is a means of spreading and gathering adherents Tarikat
Syadziliyah. Their spirit is so strong that relations between members are very
close. In this tarikat there is no alumni term. Anyone who does intend from the
bottom of heart to study this tarikat will remain a lifelong member. The followers
of this tarikat are not only from Tulungagung but many also from other regions
such as Kediri there are 18 groups, Blitar there are 35 groups, Gerobogan there are
38 groups, Blora there are 47 groups, Trenggalek there are 72 groups, Yogyakarta,
Surabaya, Brebes, Jombang, Madiun, Jabodetabek , Purwakarta, Karawang,
Jember, Jepara and East Kalimantan.

C. The Teachings and Practices of The Syadziliyah Tariqah at PETA

Islamic Boarding School Tulungagung

In teaching and practice, The Syadziliyah Tariqahis actually not much

different from the teachings and practices of the existing tarikat in Indonesia.
Everything teaches deeds that lead to worship amaliyah which is self-approaching
to Allah by multiplying dhikr and sholawat. The purpose of the Sufism institution
of the Tarikat is to obtain a direct relationship with God, so that feel and
conscious are in the presence of God. All Sufis argue that the only way that can
lead a person to the presence of God is by the sanctity and perfection of the soul,

19
Tim Penyusun Manaqib. Ringkasan Manaqib Hadlrotusy Syekh Mustaqim bin
Muhammad Husein bin Abdul Djalil.
even though the degree of purity and perfection is varied. To achieve the level of
perfection and sanctity, the soul requires long mental education and practice.
Because at the stage of theory and practice tasawuf formulated in the form of
mental attitude settings and discipline of a strict behavior20. But in detail the basic
points of the teachings of The Syadziliyah Tariqahas follows21:
1. Taqwa to Allah SWT is inward, consistently (istiqomah), patient, and
steadfast always keeps all the commandments of Allah SWT and away
from all his prohibitions with the waro '(be careful of all the haram,
makruh, or syubhat), both when alone and in the presence of others.
2. Following the sunna-sunnah of the Prophet Muhammad in his speech
and deeds, that is by always trying his hardest to always say and do the
charity as exemplified by the Prophet SAW, and always wary to always
run noble character (akhlaqulkarimah).
3. Empty the heart of all things besides Allah SWT, that is by not care
about the creatures in their joy or hatred accompanied by patience and
surrender to Allah Almighty (tawakal).
4. Ridho to Allah, both in the shortcomings and the advantages, that is by
always ridho, ikhlas, qana'ah (not greedy, nrimo ing pandum), and
tawakal in receiving the gift of Allah SWT, either when the giving is
little or much, light or heavy , and narrow or roomy.
5. Return to God in joy and sorrow, that is by the quickest way "run" and
return to Allah SWT in all circumstances, both in the atmosphere of joy
and sorrow.

The five points mentioned above also relate to the following five
points:
1.Have high spirits, because with high spirit, it will rise also the degree of
a person.

20
Nurul Syalafiyah, "Nilai- Nilai Ketasawufan Shalawat Wahidiyah (Studi Kasus Para
Pengamal Shalawat Wahidiyah Di Pondok Pesantren Kedunglo KotaKediri)”, (Tesis-
UIN Sunan Ampel, Surabaya, 2014), 30.
21
Purnawan Buchori, Manaqib Sang Quthub Agung. (Tulungagung: Pondok Peta, 2012),
84-85.
 2. Be careful or vigilant against all that is haraam, because whoever
abandons everything that is forbidden, then Allah will take care of his
honor also.
3. Good in solemn (devotion) as servant, because whoever keeps goodness
and truth in obedience to Allah SWT, will achieve its goal in his greatness
and glory.
4. Done everything that is falsified, because those who carry out their
duties properly, will undoubtedly happy his life.
5. Respect or uphold the blessings of Allah SWT, because whoever
upholds the blessings then grateful, then he will receive additional favors
greater.
In addition to the teachings given, the followers of the Syadziliyah tarikat
are also encouraged to do the deeds in accordance with the points of the teaching
of the path22. Asy Shaykh Abu Hasan asy Syadzily taught the Bahi hizib and also
the hizib of Nashor. These two hizibs are often used by Muslims in the world,
especially the great scholars even though they do not follow the Sheikh's line.
Hizib Bahri means the hizib received asy Shaykh directly from Rasulullah SAW
relates to the state of the ocean that has no wind.
In addition to Hizib Bahri there are also other practices done by followers
Tarikat Syadziliah among others23:
• Amaliyah aurod: first read basmalah and al-Fatihah lilahi ta'ala. Then
read the two sentences creed 100 times and takbir 100 times. Followed by
hadiyah-hadiyah or khadhroh Fatihah each shown to: Prophet Muhammad,
Abu Bakr as-Shidiq, Umar ibn al-Khattab, Uthman ibn Affan, Ali ibn Abi
Talib, Hasan and Husain, Mbah Pemalu, Walisongo, asy Sheikh Abdul
Qodir al -Jilani, asy Sheikh Abdur Rozzaq, asy Sheikh Abdus Salam, asy
Sheikh Abu Hassan as-Syadzily, and some additional scholars for Kiai
minas sholihin, asy Sheikh Solachuddin bin Abdul Djalil Mustaqim, asy

22
Ibid., 75.
23
Ibid., 90-91.
Sheikh Abdul Djalil bin Mustaqim, asy Shaykh Mustaqim ibn Husain ,
both parents, then plurally addressed to the prophet Adam and the mother
of Eve, the prophets and the prophets, the martyrs, sholihin, auliya'il
'arifin,' ulama'il 'amilin, angels muqorrobin, all male and female believers,
all Muslims are male and female, and the latter is addressed to the prophet
Khidr. Then read istighfar 100 times, sholawat Syadziliyah (there is also a
mention sholawat Kawamil) 100 times, dafira nafi isbat 100 times that
begins with dzikir 3 times slowly, then read laa ilaaha illal-Looh
Muhammadur rosululloh shollalloohu 'alaihi wa sallam, al-Fatihah, and
end with a prayer reading. Prayers that can be read tawassul prayer or any
prayer that is in accordance with the guidance of the Shari'a.

• Riyadhoh fasting: fasting for 41 days. It is recommended that fasting is

done at PETA Islamic Boarding Schoolcommonly called suluk, for 41
days continuously. In the period of Kiai Mustaqim the fasting practice for
41 days is required to be held in the hut PETA, but in the time of Kiai
Abdul Djalil, pelasanaan this fast should still be implemented in the hut
PETA but may be installments in installments. Then at the time of murshid
Kiai Solachuddin who currently leads the hut PETA, given the leniency
again that the fasting for 41 days may be partially implemented in the hut
PETA, some can be done at home respectively. This relief was given by
Gus Solach because many PETA students could not stay long in the
cottage due to job demands. Many PETA students who work civil servants
so it is difficult if you have to leave for 41 days. Implementation of fasting
is allowed 10 days done in the hut PETA, then the rest at home or vice
versa. During fasting the followers are required to read aurod Syadziliyah
at least every five prayer times. It would be better if added by reading it
after sunnat prayers. It is also endeavored to avoid foods and beverages
containing animal elements.

• Riyadhoh wandering: In addition to fasting, in this tarikat is also taught

to wander as a form of riyadhoh. Wandering is done with the aim to seek
 knowledge in all places and live simply. The term Javanese calls this term
ngere or in tasawuf term is called zuhud. Usually the followers of tarikat
who perform this ritual travel from village to village with a very simple
and sufficient supplies. In performing this ritual, the salik (the person
doing riyadhoh) will be thoroughly tested for his patience and required to
forget all forms of worldly luxury. Riyadhoh habits are still done until now
though in different forms. Riyadhoh wandering nowadays does not have to
wander from one village to another, but can also be done in the area
around like a trip from home to work or wherever it is located. In essence
the concept of riyadhoh is a spiritual journey that must be followed by the
followers of the Syadziliyah tarikat as a condition requested by the
Mursyid.

Many stories are told by resource-related process riyadhoh ever done by

some followers of Syadziliyah tarikat. There was a disciple of this Tarikat
followers who were commonly called Corporal Mbah, he was ordered to perform
a riyadhoh by wandering from one village to another. With a provision that even
he was following the orders of the Mursyid and began traveling from one market
to another market and from one village to another village. He was spit on as a
beggar. But it certainly does not make the Corporal Mbah stop and despair
because it is a test that must be passed. There is also the story of Mbah Husin
where at that time he was ordered to beriyadhoh by not talking much or mute. He
is a person who loves and respects habaib. One day when he was doing wirid in
the mosque, he was suddenly greeted by his friend who is a habib. But because he
is in tirakatnya, forced to ignore the call and choose to go for the sake of
perfection of riyadhoh24.

This kind of riyadhoh process is a mandatory ritual that until now there are
still people who implement it in accordance with the provisions ordered by the
murshid. Like other tarikats, the Syadziliyah tribe also possessed the deeds or

24
Muhammad Khoirudin, Interview, Tulungagung, 31 December 2012.
amaliyah routine that had to be carried out. The deeds consist of daily practice,
weekly practice, monthly practice, and annual practice. Every disciple or follower
of this tarikat must perform daily deeds according to the command of the murshid.
Implementation can be implemented in each house or in the mosque and time of
execution was not specified specifically. Weekly weekly practice is held on
Tuesday nights and Friday nights (khususiyah) with wirid Qadiriyah and
Syadziliyah. Its implementation includes reading of wirid and circumcision
prayers. Usually after praying fardhu read wirid Qadiriyah, continued shalat hajat,
taubat prayer, witir prayer, and end with dzikir syadziliyah wirid reading. Weekly
practice is carried out in all branches that have been recorded in the database and
led by the priest who has been appointed murshid. There are also monthly or
monthly practices performed every Friday night kliwon. The practice is filled with
salat prayer practices such as 12 rakah prayers with 6 times greetings, taubat
prayer 4 rakaat with 2 times greetings, prayer witir 3 rakaat with 2 times
greetings, then wirid fatihah 1 time, shahada 100 times, takbir 100 times,
recitation of hadiyah fatihah, istighfar 100 times, shalawat 100 times, and ending
with wirid Syadziliyah. The annual practice is carried out by performing haul
every beginning of Muharram month to commemorate the death of Sheikh
Mustaqim which is also stated also as the founding day of Pesulukan Thoriqot
Agung (PETA).

It also teaches the concept of balance and harmony between the life of the
world and the hereafter. That is, in daily practice the followers of tarikat not only
focus on human relationships with Allah SWT and forget the worldly interests,
but they also continue to conduct activities like social beings. PETA which is a
place of Tarikat developed has a unit of activity that moves in economic sector
like boutique, cafe Halte (Halal Tenan), cafe, workshop, and also website
management sultanagung78.com. All of that is managed by the santri who are also
followers of the Syadziliyah tarikat under the supervision of PETA Foundation25

25
Ibid
 D. View of Tulungagung Society about The Syadziliyah Tariqahat PETA
Islamic Boarding School Tulungagung

As a great line, The Syadziliyah TariqahPETA has a great influence for

the people around PETA cottage. On January 1, 2013 an interview was conducted
on PETA cottage communities. The majority of the community around PETA
cottage are well informed about the physical activity of PETA cottage such as
weekly, monthly, and haul akbar activities which is conducted once a year. The
community around the cottage, despite knowing the physical activity of PETA, is
unknowledgeable about syadziliyah tarikat on PETA hut itself.

Communities around PETA cottage majority work as traders. The

livelihoods of people around PETA cottage are influenced by geography in the
city center. Commodity goods sold by people who trade around PETA cottage are
commodities related to Moslem worship such as sarong, moslem clothes, prayer
rugs, songkok, tasbih and other worship equipment. The rest are sellers of non-
religious commodities such as food, school books, and so forth. Although the
majority of the community around PETA cottage is Muslim, but many also live
around PETA cottage especially in front of PETA cottage area is ethnic Chinese
society which majority of Christian. The Chinese community is a large-scale
According to the explanation of one of the surrounding community named
Muhammad Khoiruddin who daily work as a trader, the followers of the
TarikatSyadziliyah in the PETA cottage, said thatobedient to the command and
mandate of a Mursyid PETA cottageis a liability. Khoiruddin had a brother named
Muhammad Masbuth who became part of the PETA cottage family, Khoiruddin
himself was also active in the activities held at PETA cottage. According to
Khoiruddin, PETA cottage is very crowded on the eve of Friday Kliwon when
monthly activities are held. He said the monthly observation was attended by
many disciples who studied at PETA cottages. Even in the monthly recitation was
attended by guests who have important positions in government. According to
Khoiruddin's observations, many cars with red number plate parked indicating
that the monthly recitation participants are officials. Khoiruddin also informed
that East Java Vice Governor, Saifullah Yusuf, once attended a monthly recitation
session on Friday night at Kliwon at PETA cottage. Khoiruddin on the occasion of
the interview also told about the virtue of a Mursyid PETA Islamic Boarding
Schoolthat has the privilege to cure the disease. It was known when Muhammad
Masbuth, his brother, got sick in healing when visiting the house Mursyid PETA
cottagewhen still led by Sheikh Abdul Jalil Mustaqim. Regarding the haul event
ofthe founder, Sheik Mustaqim, held every year, Khoiruddin said that the haul
event is always very crowded and attended by students who had studied Tarikat at
PETA Islamic Boarding Schoolfrom various areas such as Jakarta, Surabaya, and
the area around Tulungagung such as Kediri, Blitar, and Trenggalek. Although
Khoiruddin was not very active, he admitted that his heart became calm when
performing wirid-wirid that ever obtained when following the event held PETA
Cottage. Interviews with communities around PETA cottage need to be done to
find out the daily social relationships between PETA huts and surrounding
communities.

Another community named Muhammad Thamrin, a Muslim clothing

merchant from Solo revealed that PETA Islamic Boarding Schoolhas a lot of
students scattered in various place of Indonesia. Many tarikat students come from
outside Tulungagung when PETA cottageconducts an activity, especially the
monthly activities held on the Friday of Kliwon and the annual PETA Pondok
event commemorating haul Shaykh Mustaqim. Students who study Tarikat at
PETA cottageare considered good and polite when mixing with the surrounding
community and the students of PETA Pondok is known as a quiet figure in doing
an activity. Thamrin also explained that the students in PETA cottage area often
clean up the environment around the cottage by cleaning the river located beside
the cottage.

Sholeh, the food sales community around PETA Cottage said that he is a
committee of the consumption section. Sholeh tells that the consumption he
handles is so great that he predicts that the haul every year is attended by tens of
thousands of participants.According to Sholeh, a Mursyid of PETA cottagehas a
strong influence for the community around in particular and Tulungagung in
general. PETA cottagehas a very influential figure, especially during the
leadership of Sheikh Abdul Jalil Mustaqim, Sholeh said Sheikh Abdul Jalil
Mustaqim took the time to socialize with the surrounding community when
having spare time. Although he had died, the harmony of PETA cottageunder the
leadership of Shaykh Sholachuddin Abdul Jalil with the surrounding community
remains the same.

Malik, the daily community who works as a security guard for the Great
Mosque of al-Munawwar said that he had known about PETA Cottage with his
murshid. He explained that when PETA cottage has a big activity such as monthly
and annual haul, Al-Munawwar Grand Mosque is always used for tarikat
activities. Malik also explained about the circumstances when it was done haul
followed by very many disciples that resulted in the protocol streets of
Tulungagung city closed to accommodate students who are not accommodated in
PETA cottageand Masjid Agung al-Munawwar. Students who study Tarikat at
PETA cottageare also very concerned about the cleanliness of the environment
around PETA Islamic Boarding Schoolby cleaning up the garbage in the river.

Different testimonies are expressed by Marzuki, a grand mosque

administrator. He is a tarbiyah scholar STAIN Tulungagung. He can explain well
about the existence of PETA Cottage. He also regularly follow the study of al-
hikam book from PETA cottageheld on Monday night that opened to the public.
He also knew that the existing PETA campus was not only composed of the
Syadziliyah Tarikat, but there were other Tarikat like the Qadiriyah, and
Qadiriyah wa Naqsyabandiyah. According to Marzuki, the existence of PETA
haul is very beneficial because it commemorates the struggle of Sheikh Mustaqim
bin Muhammad Husein in spreading the Syadziliyah, Qadiriyah, and Qadiriyah
wa Naqsyabandiyah Tarikat in Tulungagung. Marzuki also recounts when Shaykh
Abdul Jalil Mustaqim is still alive, he is often be imam at Masjid Agung al-
Munawwar.
 Based on the results of interviews with the MUI Tulungagung, so far
between PETA cottage with MUI Tulungagung there is no communication, so
they do not establish a close relationship. This is because PETA cottage is a
cottage that teaches the tarkati instead of tarbiyah. If there is an event like haul,
MUI is not invited by institution but personally there are MUI members who get
invited26. Besides, the The Syadziliyah Tariqahis a mu'tabaroh tarikat, so it is not
contrary to the MUI. The majority of the performer is Nahdliyin, because the
teaching of tasawuf is Sunni tasawuf. Sunni tasawwuf is tasawwuf which has a
dynamic character, because it always prioritizes shari'at. It is believed that one
will not achieve the essence if not through shari'at. Meanwhile, the process of
attaining the essence must be through maqamat (stations, terminals)27

E. Implication of The Syadziliyah Tariqah Movement towards People

Empowerment

The Syadziliyah Tariqahin Tulungagung Tulung hut not only talk or

pursue the spiritual, but also empower the Ummah especially to the pengamalnya.
What if we look at Fazlur Rahman's view means that it has expanded the
paradigm from metaphysical-theological to ethical-anthropology28. In its efforts to
develop human resources, PETA Islamic Boarding Schoolmakes several
containers in the field of development. This establishment is done professionally
and regularly. This can be seen from the organizational structure that is made with
highly managed or can be said conceptual in their respective fields, among others:
a foundation (organization) for the development of human resources in the
economic field with the name of Sultan Agung 78.

Sultan Agung 78 was founded by Gus Sholachuddin in May 2011. This

organization aims to develop human resources or can be said as a place to manage

26
Kiai Hadi M. Mahfud dan Kiai Abu Sofyan, Interview, Tulungagung, 4 January 2013.
27
Budi Harianto, “ Ahl Sunnah Wal Jama’ah Perspektif Kiai Aqil Siroj” , (Tesis- UIN
Sunan Ampel Surabaya, 2014), 45.
28
Budi Harianto. “Tawaran Metodologi Fazlur Rahman dalam Teologi Islam”,
Kontemplasi Jurnal Ilmu-Ilmu Ushuluddin, Vol. 04, No.02 (December 2016), 295.
the students who are scattered in many areas. In addition, it is quite interesting
that PETA foundation has its own economic business that is used to meet the
needs of huts and students and as a means of learning santri in developing
themselves and skills. This is done because the number of santri including
naughty and less well education. So the PETA foundation trains them and
prepares them to be able to live in the community with the skills they learn at
during PETA. Mrs. Nyai also advised that the benefits of these various businesses
go directly to the needs of the students and the cottage does not go into the
administrators' pockets. Some of these efforts are located in the northern area of
the cottage, the position behind the Great Mosque of al-Munawar Tulungagung so
separated location with PETA Pondok location such as:

a. Steam Wash
Located at the entrance of the northern cottage location adjacent to the
office of the great Sultan of 78, precisely behind the Great Mosque of
al-Munawar, Tulungagung. This steam wash employs many people
with different backgrounds who do need work. Wash steam is very
crowded once visitors or consumers, even the consumer was a lot of
people from the upper middle class. This is because the stewardship is
run professionally.
b. Halte Cafe
Located in the middle of the local area of the cottage north of the Cafe
is headed by a santri who has educational background at Hotel Sahid
Jakarta. Cafe Stop is not only for people from PETA Hut only, but
outsiders from PETA Hut can also enjoy the facilities offered by Cafe
Halte, including: WiFi and reading books. This cafe is seen at a glance
is fairly small, but it does not prevent visitors to come to this café.
Many young people who come to discuss or just gather in order to fill
the spare time at this cafe.
c. Cafe
The next business entity is the management of an internet cafe. The
 cafe is called Zuppynet which is located north of Sultan Agung 78
office. This cafe has many computers in its business. Lots of game
applications owned by this cafe. This business is held by one of Kiai
Abdul Djalil's daughters ning Ni'mah

IV. CONCLUSION

Based on the results of the above exposure, it is concluded that the

Syadziliyah tariqah is a tariqah developed by Abu al-Hasan al-Syadzili. Tarikat is
then developed in Egypt and then spread throughout the world including to
Indonesia. Syadziliyah Tarikat has entered Indonesia long ago although it is not
known about when exactly. The followers of The Syadziliyah Tariqahare widely
available in Central Java and East Java. In East Java this tarikat is growing rapidly
in Tulungagung. There is a cottage called Pesulukan Thoriqot Agung (PETA)
which is the place where this tariqah is spread.

PETA Islamic Boarding Schoolis a cottage known as Thoriqot Agung.

This cottage is located in Tulungagung city, East Java precisely located in the
center (square) of Tulungagung city. PETA Islamic Boarding Schoolwas first
pioneered by K.H Mustaqiem bin Muhammad Husain since the 1930s. Before
named Pondok PETA, this cottage named Pondok Kauman, because this cottage
is in Kauman Village. However, the name of this Kauman Pondok only lasted
until 1963 when the 3rd Mu'tamar Jam'iyah was held in Tulungagung. According
to its history, this PETA cottage must be located in downtown Tulungagung
because KH Mustaqiem get a will or diploma of Tarikat Syadzilliyah from a
friend named Syekh Abdur Rozaq bin Abdillah At-Turmusy or commonly called
Den Dur from Pondok Termas in 1945. Before receiving the diploma, KH
Mustaqiem has practiced and taught two titles of mu'tabarah, namely Tarikat
Qadiriyah and Tarikat Qadiriyah wa Naqsabandiyah from Kiai Chudlori in
Malangbong, Ciamis, West Java.
 After the death of K.H. Mustaqiem, the reins of PETA cottage leadership
were passed on to his sixth child named K.H. Abdul Djalil Mustaqiem bin
Mustaqiem bin Muhammad Husain. During the leadership of K.H. Abdul Djalil,
this hut is progressing rapidly. His teachings have spread to various regions in
Indonesia and abroad until in the process formed branches led by special imam in
each branch. K.H. Abdul Djalil also organized the construction of this cottage
infrastructure with the construction of a four-storey building. In addition he also
made this cottage became a lodge with legal body by creating a foundation named
Foundation Pondok PETA.

Gus Sholahuddin bin Abdul Djalil Mustaqiem bin Mustaqiem was the
third leader of PETA cottage since 2005 after his father's death. At the time
appointed leader, Gus Sholahuddin is still 29 years old and not married. At the
time of his leadership, data collection and coordination of santri between branches
began to be considered well through the web Sultan Agung 78. He also provides
information related to the practice and procedures of teaching PETA cottage with
some procedures suluk and riyadlhoh the santri.

The essence of the teachings of the Syadziliyah line in PETA Islamic

Boarding Schoolis always dhikr or remembrance of Allah wherever we are. It also
teaches the balance between world life and the hereafter. There is regular worship
performed in this line of worship is done every day, monthly and yearly.

The followers of the Syadziliyah Tariqah tribe in this PETA Hut greatly
respected his murshid and every time he wanted to take any action always asked
for permission from his murshid. The obedience of the followers of this tariqah is
unquestionable. Adherents of the Pasha Syadziliyah Tarikat were initially few, but
then flourished. Currently members of this tarikat are spread in various regions
throughout Indonesia. The followers of this tarikat from various backgrounds,
young, old to old age and various jobs. This is also quite influential in
Tulungagung society. Many of the beneficial activities involved involve not only
the adherents of the tarekat but also the surrounding community.
 The routine activities every year held by PETA Islamic Boarding
Schoolare Haul figures of PETA. This event involves many parties, starting from
santri, administrators to the authorities in the Tulungagung area. This cottage is
considered quite exclusive because this cottage acknowledges that no special
relationship exists between PETA Islamic Boarding Schoolwith mass
organizations or government to any political party in the area.
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