Статті в журналах: "Khalidiyya"

1

Sean Foley. "The Naqshbandiyya-Khalidiyya, Islamic Sainthood, and Religion in Modern Times." Journal of World History 19, no. 4 (2008): 521–45. http://dx.doi.org/10.1353/jwh.0.0029.

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2

Naganawa, Norihiro. "Reconfirming the Khalidiyya Ties: ‘Abd Allāh al-Ma‘ādhī on his Hajj in 1910." Bulletin of Chelyabinsk State University, no. 9 (2020): 21–25. http://dx.doi.org/10.47475/1994-2796-2020-10904.

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3

Hidayat, Ziaulhaq, and Muzakkir Syahrul. "INDONESIAN SUFI IN MALAY WORLD: A Preliminary Exploration with Reference to Tariqa Naqshbandiyya-Khalidiyya Babussalam (TNKB)." JOURNAL OF INDONESIAN ISLAM 11, no. 1 (July 9, 2017): 201. http://dx.doi.org/10.15642/jiis.2017.11.1.201-222.

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4

Shekhmagomedov, Magomed G. "“FALSE SHEIKH” CRITIQUE IN DAGESTAN IN THE END OF THE 19TH – EARLY 20TH CENTURIES (ON THE EXAMPLE OF THE WORK OF HASAN-HILMI AL-KAKHI “DURRA AL-BAYDA’ FI RADDI-L-BADA’ WA-L-AHWA”)." History, Archeology and Ethnography of the Caucasus 17, no. 3 (October 19, 2021): 558–67. http://dx.doi.org/10.32653/ch173558-567.

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Based on a brief source analysis of an Arabic-language work of a prominent Dagestan Sufi sheikh Hasan-Hilmi al-Kakhi “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” (A shining pearl for the refutation of innovations and whims), the article reveals the essence of an inter-Sufi dispute between the followers of different Sufi brotherhoods, which took place in Dagestan at the end of the 19th – early 20th centuries. This dispute was expressed in mutual criticism and accusations of some Sufi figures of being “false sheikhs”. The polemics were mainly initiated by the representatives of the Mahmudiyya branch of the Naqshbandi brotherhood; their opponents were the representatives of the Khalidiyya branch, which at that time amounted to the largest number of followers. One of the most active participants in the inter-Sufi polemics was the Naqshbandi sheikh Hasan-Hilmi al-Kakhi. In his work “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” al-Kakhi strongly criticizes some Dagestani Sufis, who, in his opinion, illegally engage in mentoring activity without the appropriate investiture, and thereby discredit the Sufi teaching. In the same work, al-Kakhi first attempted to classify the “Dagestani false sheikhs.” He devoted several more of his later works to this issue, in which he generalized and supplemented his ideas, while his positions on some issues and the rhetoric itself changed greatly. Al-Kakhi’s criticism provoked a backlash from his opponents. This problem was also reflected in the Arabic-language polemical works of other Dagestan Sufi contemporaries. The study of this issue is an important part in revealing the history of the spread and development of Sufism in Dagestan.

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5

Musaev, Makhach, та Shamil Shikhaliev. "The Dаgеstаni Sufi Biographic Treatise in Аrаbiс Tabaqat al-Khwajakan al-Naqshbandiyya wa sadat masha'ikh al-Khalidiyya al-Mahmudiyya bу Shu'ayb al-Bagini about Saint Miracle-Workers". Islamology 4, № 2 (8 жовтня 2011): 183–94. http://dx.doi.org/10.24848/islmlg.04.2.13.

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6

Anam, Syariful. "Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah." Teosofia 6, no. 2 (November 16, 2017): 121. http://dx.doi.org/10.21580/tos.v6i2.3386.

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A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat

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7

GÖKDEMİR, Atila. "Poetic Naqshi-Khalidi Silsilename of Yanyalı Hafız Refîʽ Efendi". Turkish Academic Research Review - Türk Akademik Araştırmalar Dergisi [TARR] 7, № 3 (29 вересня 2022): 656–76. http://dx.doi.org/10.30622/tarr.1151957.

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Silsilenames are written documents pointing out the hierarchical structure of a dynasty, generation, professional or the genealogy of a sect. Poets in the field of Turkish Islamic literature wrote works in verse silsilename, although not as intense as other literary genres. Poets who were in the position of sheikh or who belonged to a sect showed more interest in this literary genre. While some of the verse silsilenames, which are mostly written in mathnawi, qasida or qitʽa style, are standalone works, some of them are included in a sufi book or a diwan. Although there are silsilenames containing the successions of sultans, viziers, sayyids and sheriffs and various professionals, it is seen that these poems mostly have a mystical content. In this respect, silsilenames are among the biographical works of Turkish Islamic literature and serve as the main source that sheds light on the history of Sufism in particular. The purpose of writing the silsile-names, which are included in the religious-mystical-didactic works group, is to inform the followers about the followers of the sect, and since the effort to arouse artistic concerns and aesthetic feelings remains in the background, it is often encountered that there are defects in aruz prosody. In this study, the verse Nakşibendî-Hâlidî silsilename, which is included in 19th century author and mystic Mekteb-i Sultani teacher Yanyalı Hâfız Abdussamed Refîʽ Efendi’s mystical book named Rehber-i Hak, will be examined. In the study, first of all, the name of the poem, the date of its writing and the reason will be discussed. The identifications about the life and mystical personality of Yanyalı Hâfız Abdussamed Refîʽ Efendi, who came to the forefront with the books he wrote in the fields of sufism, creed, tajwid, sarf, etc.and his guidance activities, will be shared. Afterwards, the form and content of the silsilename, which was written with the aim of teaching the followers of Naqshi/Khâlidî sheiks by emphasizing their distinctive features, will be examined. Finally, the transcript of the verse will be given. This study, which contains important information about Khalidiyya and is thought to contribute to the studies on the history of Sufism in the 19th century, is important in terms of revealing a poem belonging to the silsile-name type.

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8

Fitria, Dewi. "Tarekat Naqsabandiyah Khalidiyah di Nagari Mungka Kabupaten Lima Puluh Kota." Jurnal Pendidikan Islam Al-Affan 3, no. 1 (September 29, 2022): 43–50. http://dx.doi.org/10.69775/jpia.v3i1.100.

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Tujuan penelitian ini adalah untuk melihat bagaimana tarekat naqsyabandiyah khalidiyah di Nagari Mungka.Tarekat Naqsabandiyah Khalidiyah sangat berpengaruh di Nagari Mungka apa bila tidak ada jamaah tarekat naqsyabandiyah khalidiyah maka kegitan keagamaan tidak jadidilaksanakan. Metode yang di gunakan adalah metode deskriptif kualitatif jenis lapangan, dengan empat tahapan penelitian yakni heuristik, yaitu penelusuran sumber dengan pendekatan sejarah yang didapat dari observasi lapangan, wawancara dan studi pustaka.Setelah sumber ini terkumpul penulis menyeleksi dan mengklasifikasikannya dengan pokok permasalahan yang disebut dengan kritik sumber.Kemudian sumber-sumber tersebut dianalisis dengan rangkaian fakta-fakta yang saling berhubungan yang disebut sintesis.Langkah terakhir ialah historiografi yaitu melakukan penulisan kedalam bentuk karya ilmiyah. Adapun hasil dari penelitian ini adalah yang pertama, yang membawa tarekat Naqsabandiyah Khalidiyah ke Nagari Mungka adalah Syekh Ismail melalui pantai Timur Sumatera Barat, dimulai dari Kepulauan Ruau, Siak Sri Indara Pura, Indra Giri, Sungai Bukit Barisan, hingga masuk kepedalaman Minangkabau. Pandangan masyarakat terhadap tarekat Naqsabandiyah Khalidiyah di Nagari Mungka itu sangat bagus karena dengan mengamalkan ajaran tarekat Naqsabandiyah Khalidiyah akan merobah sifat-sifat yang tercela menjadi sifat terpuji. legitimasi tarekat Naqsabandiyah Khalidiyah ini diakui, hal ini dibuktikan ijazan yang diperoleh oleh calon mursyik diketahui oleh kepala KUA (Kantor Urusan Agama), Wali Nagari, dan Camat. Tarekat Naqsabandiyah Khalidiyah sangat berperan aktif dalam kehidupan masyarakat, contohnya dalam menyelenggarakan jenazah.

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9

Ali Sodiq, Irwandra, and Ainur Alam Budi Utomo. "STRATEGI DAKWAH PADA TAREKAT NAQSYABANDIYAH KHALIDIYAH DALAM MEWUJUDKAN AKHLAKUL KARIMAH DI BAITUL MALIK." Jurnal Multidisipliner Bharasa 1, no. 1 (February 18, 2022): 57–69. http://dx.doi.org/10.56691/jurnalmultidisiplinerbharasa.v1i1.4.

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Tarekat naqsyabadiyah khalidiyah di baitul malik mengalami perkembangan yang sangat pesat, tetapi terdapat persoalan yang muncul dalam praktek keagamaan tarekat naqsyabadiyah khalidiyah di baitul malik antara lain : 1) Anggota yang mengikuti suluk ramadhan 1441 H hanya sebagian kecil dari jumlah keseluruhan jama’ahnya; 2) Pengikut tarekat naqsyabadiyah khalidiyah sebagian besar adalah usia paruh baya (35-50 tahun). Penelitian ini bertujuan untuk memahami strategi dakwah yang digunakan oleh jama’ah tarekat naqsyabandiyah khalidiyah untuk mewujudkan akhlakul karimah. Sebagai informan adalah jama’ah tarekat naqsyabandiyah khalidiyah yang sedang melaksanakan kegiatan suluk di baitul malik sawangan. Metode penelitian dengan observasi, wawancara mendalam dan dokumentasi. Adapun hasil penelitian menunjukkan bahwa strategi dakwah tazkiyah terbukti efektif dalam mewujudkan akhlakul karimah bagi pengamalnya. Strategi ini lebih memfokuskan pada jiwa mad’u untuk menyucikan jiwa manusia melalui dialog, metode aplikatif dan keteladanan.

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10

Dewi, Nurfitria, and Munir Munir. "TINDAKAN SOSIAL JAMAAH TAREKAT NAQSYABANDIYAH KHALIDIYAH." Medina-Te : Jurnal Studi Islam 16, no. 1 (June 30, 2020): 74–91. http://dx.doi.org/10.19109/medinate.v16i1.4429.

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Tindakan Sosial Jamaah Tarekat Naqsyabandiyah Khalidiyah di kecamatan dilatar belakangi oleh fenomena modern sekarang yang mengarahkan perilaku seseorang cenderung kepada gaya hidup modern yang berorientasi kepada gaya hidup bebas yang tidak didasari oleh perilaku keagamaan, sehingga lupa terhadap tujuan hidup di dunia ini, disebabkan mengikuti arus zaman yang serba berkecukupan melupakan seseorang terhadap jati dirinya dan mengesampingkan kebutuhan spirtiual untuk membentuk kepribadian yang baik. Berbeda dengan fenomena di atas sebagian masyarakat tetap konsisten dengan filosofi kesederhanaan, kesalehan untuk menjaga kualitas spiritual keagamaan. Pencarian manusia akan tujuan dan makna dari pengalaman hidup dan ketenangan bathin merupakan bagian spiritual, salah satu tradisi spiriritualitas Islam yang melembaga adalah tarekat. Dengan mengamalan ajaran tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka mampu mempengaruhi aspek pencapaian akhlak yang baik. Berdasarkan latar belakang tersebut jawaban yang hendak dicari adalah bagaimana eksitensi tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka, bagaimana pengamalan ajaran tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka, bagaimana rasionalitas praktek keagamaan tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka.Di kecamatan Mungka ajaran tarekat Naqsyabandiyah Khalidiyah mampu membimbing dan mengarahkan perilaku jama’ahnya menurut ajaran Islam, baik itu dari segi individu maupun perilaku sosial keagamaan di tengah-tengan masyarakat.

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11

Hidayat, Ziaulhaq. "Sufism’s Doctrine and Practice of Philanthropy Reference from Wasiat 44 of The Tarekat Naqsyabandiyah Khalidiyah Babussalam." Al-Fikru: Jurnal Ilmiah 16, no. 2 (December 30, 2022): 293–304. http://dx.doi.org/10.51672/alfikru.v16i2.144.

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Although it is always associated with spiritual worship, tariqa groups also have philanthropic teachings that increase their acceptability in society. This study aims to analyze the doctrine and practices of the philanthropy movement in the Tarekat Naqsybandiyah-Khalidiyah Babussalam in Kampung Besilam, North Sumatra. Doctrinal interpretation was used to analyze the philanthropic ground of thought in this group, while the analysis of its practice used sources from Wasiat 44 and field studies with interview and observation. This study found that the philanthropy movement of Tarekat Naqsybandiyah-Khalidiyah Babussalam comes from the doctrine taught by the founder of this tarekat, Tuan Guru ‘Abd al-Wahhab Rokan, who believes that support for the weak is an inseparable part of achieving spiritual perfection. This philanthropic movement continues from the first teacher to the present day of the Tuan Guru. The Tarekat Naqsybandiyah-Khalidiyah Babussalam philanthropy movement is realized in providing homes for widows, educational assistance, and compensation to orphans, as well as the empowerment of the poor and indigent with training in the manufacture of traditional medicines as part of the commodities around the Tarekat Naqsybandiyah-Khalidiyah Babussalam environment.

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Muliadi, Maulani, Abdul Karim, Abdul Wasik, and Muhammad Alfath Qaaf. "Intellectual and Spiritual Integration in Self-Actualisationof the Naqsyabandiyah Khalidiyah Tarīqah." Al-Hayat: Journal of Islamic Education 8, no. 4 (December 12, 2024): 1261–73. https://doi.org/10.35723/ajie.v8i4.681.

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This study aims to examine the interaction between intellectual and spiritual aspects in the Naqsyabandiyah Khalidiyah order and its impact on the self-actualisation and morality of the congregation. This study uses a qualitative approach with an interpretivism paradigm, focusing on the spiritual and social experiences of followers of the Naqsyabandiyah Khalidiyah Order. The study was conducted at the Naqsybandiyah Khalidiyah congregation foundation in Medan, North Sumatera, Indonesia. Data collection techniques included observation, interviews, and documentation. Data analysis was done by reduction, narrative presentation, and triangulation for validity testing. Self-actualisation through tariqah, especially in the Naqsyabandiyah Khalidiyah Order tradition, integrates intellectual and spiritual dimensions. Sheikh Kadirun Yahya developed an approach combining exact sciences with spirituality, emphasising the importance of intellectual development through an understanding of metaphysics, psychology, and deep sufism practices. This order teaches that self-actualisation depends on fulfilling physical needs and increasing spiritual awareness that connects individuals with God. Thus, Tarīqah's followers develop spiritual potential and enrich their intellect to achieve a more holistic balance in life. The implication for Islamic education is the importance of integrating intellectual and spiritual dimensions in learning. Further research suggests exploring the application of Sheikh Kadirun Yahya's teachings in Islamic education to develop students' potential holistically, both in spiritual and intellectual aspects.

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Rahman, Sandy Aulia, and Husin Husin. "Strategi Pondok Pesantren dalam Menghadapi Era Society 5.0." Jurnal Basicedu 6, no. 2 (February 2, 2022): 1829–36. http://dx.doi.org/10.31004/basicedu.v6i2.2371.

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Era Society 5.0 membawa perubahan yang sangat besar pada dunia pendidikan Indonesia. Tantangan dan problematika banyak tercipta sehingga lembaga pendidikan terutama kalangan pesantren harus siap secara mental dan lebih dituntut tidak hanya mampu dalam bidang keagamaan (religius) namun juga harus mampu mengatasi maupun menghadapi gejolak era society 5.0 kali ini, artinya tidak hanya unggul di bidang agama namun juga unggul di bidang IPTEK dan sains. Penelitian ini bertujuan untuk mendeskripsikan strategi dan kesiapan Pondok Pesantren Rasyidiyah Khalidiyah Amuntai dalam menghadapi era Society 5.0. Kajian penelitian ini menggunakan metode deskriptif-kualitatif dengan jenis penelitian narrative research, untuk teknik pengumpulan data dilakukan dengan proses wawancara, observasi, dan dokumentasi di Pondok Pesantren Rasyidiyah Khalidyah Amuntai. Teknis analisis data dilakukan dengan model Miles dan Hubberman yaitu dengan mereduksi, mendisplay dan memverifikasi data. Hasil penelitian ini menunjukkan bahwa Pondok Pesantren Rasyidiyah Khalidiyah Amuntai telah mempersiapkan berbagai macam strategi dalam menghadapi perkembangan zaman di era society 5.0 seperti melakukan transformasi kurikulum, pembangunan sarana dan prasarana, menjalin kerjasama antar-lembaga pendidikan, penanaman karakter serta pengembangan life skill para santri Rasyidiyah Khalidiyah.

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Trimusqirfa, Niken Ayu, Khoirunnisa Khoirunnisa, Nor Rosita, Yulistia Intan Amelia, and Nasnawati Nasnawati. "Meningkatkan Konsentrasi Belajar Melalui Kegiatan Meronce Pada Anak Usia 5-6 Tahun di Kelompok B RA Al-Islamiyah Al-Khalidiyah Samarinda." BOCAH: Borneo Early Childhood Education and Humanity Journal 2, no. 2 (July 14, 2023): 95–100. http://dx.doi.org/10.21093/bocah.v2i2.7549.

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Penelitian ini merupakan Penelitian Tindakan Kelas (PTK) yang melibatkan prasiklus dan siklus I. Proses penelitian melibatkan beberapa tahap, seperti perencanaan, pelaksanaan, observasi, dan refleksi. Subjek penelitian terdiri dari 15 anak Kelompok B di RA Al-Islamiyah Al-Khalidiyah Samarinda. Dalam hasil penelitian ini, terlihat adanya peningkatan sebanyak 5% pada presentase konsentrasi, yaitu dari 72% pada prasiklus menjadi 77% pada siklus I. Kesimpulan yang dapat diambil dari penelitian ini adalah bahwa kegiatan permainan meronce mampu meningkatkan tingkat konsentrasi pada anak. Hasil tersebut mencerminkan dampak positif dari implementasi kegiatan meronce terhadap kemampuan konsentrasi anak dalam konteks pendidikan di RA Al-Islamiyah Al-Khalidiyah Samarinda.

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M. Nur, Faisal. "The Naqshbandiyyah Al-Khalidiyyah Tariqah: Perspectives on Tawhid and Spirituality." SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya 3, no. 2 (December 24, 2024): 65–76. https://doi.org/10.22373/sinthop.v3i2.6096.

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The Al-Naqsyabandiyah Al-Khālidiyah Tariqah is one of the influential Sufi orders in the development of Islamic spirituality, with the significant role of the mursyid in guiding disciples toward closeness to God. This study aims to examine the existence of the mursyid in guiding disciples and analyze whether the concepts of tawasul and rabitah associated with the mursyid contradict the principles of tawhid and authentic Islamic teachings. The methodology used includes a literature review and textual analysis of classical works and contemporary literature related to the Al-Naqsyabandiyah Al-Khālidiyah Tariqah, the role of the mursyid, tawasul, and rabitah, as well as interviews with practitioners of the order to explore their perspectives. The findings indicate that the mursyid plays a vital role in the spiritual development of disciples in the Al-Naqsyabandiyah Al-Khālidiyah Tariqah. Additionally, tawasul and rabitah are not considered shirk in the context of this tariqah, but are seen as legitimate means to draw closer to Allah, provided they remain within the framework of tawhid. In conclusion, the existence of the mursyid is essential in this tariqah, and the practice of tawasul and rabitah can be accepted as long as it does not deviate from authentic Islamic teachings

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Fauzi, Romzan. "TAREKAT NAQSABANDIYAH KHALIDIYAH DI SLEMANAN KABUPATEN BLITAR." Analisa 15, no. 01 (May 18, 2016): 33. http://dx.doi.org/10.18784/analisa.v15i01.322.

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This research on Tarekat Naqsabandiyah Khalidiyah located in Sleman, Blitar, Blitar has aim to describe Tarekat Naqsabandiyah Khalidiyah group that covering several aspects. The descriptions include brief history of the tarekat, observance of religious duties of the tarekat, tarekat groups, and their relation with other parties. This tarekat is established initially by K.H. Abdul Ghafur, and currently is lead by Mursid K.H. Abdul Gafur bin K.H. Abdul. Ghafar. Observances of religious duties include bai 'at, dzikir; and khalwat or suluk. Followers come from neighborhood area and outside that area.

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Yaqin, A. Ainul, Badrun Fawaidi, and M. Satheem Aliyar. "Changes Da’wah of Kyai Hasyim in the Naqsabandiyah Order in Jember, 1982-2013." ESOTERIK 9, no. 1 (June 30, 2023): 33. http://dx.doi.org/10.21043/esoterik.v9i1.16714.

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This article examines the Naqsabandiyah Mujaddadiyah Khalidiyah Order in Jember during the leadership period of KH. Abdul Wahid Hasyim Nawawi in 1982-2013. The historical approach was used in this study with a descriptive qualitative model which was analyzed through Anthony Giddens' structuration theory regarding the influence of the kyai obtained due to the structure of the surrounding community. The author considers this study important to write because the Naqsabandiyah Mujaddadiyah Khalidiyah (TNMK) Order in Jember has not been well documented by the community. Thus, TNMK is basically seen as exclusive by the community which then raises negative prejudice from the community. The results in this study the role of Kyai Hasyim through: routine studies, strengthening sharia issues, increasing patience, building emotional relationships and living tolerance can have an impact on social change in the Jember community, both in educational institutions and social life. Among the several roles played by Kyai Hasyim in dealing with a multicultural society, it is very possible if the structure concept used in the Naqsabandiyah Mujaddadiyah Khalidiyah Tarekat uses the "contemporary Sufism" model, so that it is easier for people to understand the tarekat and become a new paradigm in the development of the tarekat in the next leadership.

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Chairullah, Chairullah. "GENEALOGI SPRITUAL TAREKAT NAQSYABANDIYAH KHALIDIYAH DI MINANGKABAU BERDASARKAN NASKAH IJAZAH SERTA KARAKTERISTIK IJAZAHNYA." Turast : Jurnal Penelitian dan Pengabdian 4, no. 1 (July 9, 2019): 21–34. http://dx.doi.org/10.15548/turast.v4i1.307.

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Tarekat Naqsyabandiyah Khalidiyah merupakan salah satu tarekat muktabarah yang memiliki banyakpengikutnya di Indonesia. Tarekat Naqsyabandiyah Khalidiyah juga merupakan tarekat yang mendominasiwilayah Minangkabau. Dalam pandangan sejarawan dan peneliti seperti Schrieke dan Martin van Bruinessentarekat Naqsyabandiyah mulai berkembang di Minangkabau pada pertengahan abad ke 19 yaitu tahun1850 M oleh Syekh Ismail Simabur. Berbeda dengan Schrieke dan Bruinessen, Azra dan Dobbin berpendapatbahwa tarekat Naqsyabandiyah telah berkembang di Minangkabau pada pertengahan abad ke 17 M olehJamaluddin. Namun berdasarkan sumber lokal yang ditemukan berupa Naskah Ijazah dan Silsilah ditemukanfakta lain yaitu tarekat Naqsyabandiyah telah berkembang di Minangkabau pada awal abad ke 19. Artikel inibertujuan untuk menjelaskan genealogi Spritual tarekat Naqsyabandiyah di Minangkabau berdasarkan naskahijazah, serta melihat karakteristik dari ijazah tarekat Naqsyabandiyah yang berkembang di Minangkabau.

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Sodikin, Sodikin, Subandi Subandi, and Jaenullah Jaenullah. "Nilai-Nilai Pendidikan Agama Islam dalam Pengamalan Tareqat Naqsabandiyah Khalidiyah." Berkala Ilmiah Pendidikan 1, no. 3 (July 9, 2021): 98–102. http://dx.doi.org/10.51214/bip.v1i3.273.

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Tulisan ini mengungkap pencarian ketenangan jiwa bagi para murid menurut ajaran Tareqat Naqsabandiyah Khalidiyah Gayau Sakti Seputih Agung Lampung Tengah. Dalam kajian ini penulis menemukan nilai-nilai pendidikan Islam dalam pelaksanaan Tareqat Naqsabandiyah Khalidiyah, dilaksanakan dengan mengamalkan dzikrullah, shalat berjam’ah,suluk, rabithah mursyid dan sedekah. Bukan hanya itu akan tetapi juga melaksanakan tazkiyatunnafs yaitu melakukan riyadhah dan Mujahadah. Setidaknya ada tiga tahapan dalam riyadhah yaitu takhalli, tahalli, dan tajali. Disamping itu para salik juga melakukan mujahadah dalam melawan hawa nafsu. Latihan ruhani yang dilakukan secara sungguh-sungguh ini mendatangkan anugerah dari Allah yang menumbuhkan kondisi jiwa yang tenang, tuma’ninah, muraqabah, khauf, raja’, mahabbah, dan yaqin. Keyakinan bisa tumbuh jika kondisi kejiwaan seseorang merasa tenang dan tentram karena selalu mengingat Allah.

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Hasanah, Mir'atun, and Ade Destri Deviana. "Idārah Ta’līm Al-Lughah Al-‘Arabiyyah fi Al-Ma’had Al-Islamiyyah fi Dhou’ Nadzoriyyah Sears (Sears Theory)." Al-Ta'rib : Jurnal Ilmiah Program Studi Pendidikan Bahasa Arab IAIN Palangka Raya 8, no. 1 (June 24, 2020): 91–102. http://dx.doi.org/10.23971/altarib.v8i1.1926.

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Rasyidiyah Khalidiyah Islamic Boarding School is an Islamic boarding school in South Kalimantan. It is famous for Kitab Kuning (The Classical Books) and it focuses on function of language as system, which means that Arabic is an instrument to understand the classical books/kitab kuning. This Islamic boarding school has been synchronized with Public Islamic High School standard today. The purpose of this study is to know the planning, organizing, directing, coordinating, and monitoring of learning Arabic language based on Sears’s theory in Rasyidiyah Khalidiyah Islamic High School for women in Amuntai, South Kalimantan, Indonesia. This study is classified as case study which becomes part of qualitative research. The management of Arabic learning in Rasyidiyah Khalidiyah Islamic Boarding School covers: (1)Planning includes; (a) schools use short-term planning (b) lesson plan/RPP and syllabus which refer to School- Based Curriculum (KTSP). (2) Organization includes; (a) preliminary activities, (b) core activities, and (c) final activities. The core activities include; exploration, elaboration and confirmation (b) only some teachers use methods and media in learning. (3) Directing includes; (a) the principal gives directions to the teachers (b) the teachers give directions to the students by motivating them to learn Arabic. (4) Coordinating includes; internal coordination (5) Controling includes evaluation of student learning outcomes and evaluation of Arabic learning process.

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Tambrin, Muhammad, Moch Isra Hajiri, and Fiska Ilyasir. "Pola Pembentukan Akhlak pada Pesantren Di Kalimantan Selatan." LITERASI (Jurnal Ilmu Pendidikan) 13, no. 2 (December 30, 2022): 133. http://dx.doi.org/10.21927/literasi.2022.13(2).133-140.

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Pesantren merupakan lembaga pendidikan yang tidak hanya berupaya untuk mentransmisikan ilmu dan pengetahuan, akan tetapi juga mendidik dan membentuk akhlak santrinya. Penelitian ini mengambil lokasi pada pesantren yang berada di dua kota pusat pendidikan Islam Kalimantan Selatan: Pesantren Darussalam di Martapura dan Pesantren Rasyidiyah Khalidiyah di Amuntai. Pendekatan yang digunakan adalah fenomenologi dengan melakukan observasi, wawancara dan studi dokumen. Kedua pesantren membentuk akhlak santrinya melalui pendidikan dan pengajaran (kurikulum), dan membuat lingkungan yang mendukung proses tersebut. Pesantren Darussalam merupakan pesantren salafiyah dengan corak tradisional tidak mengikat terlalu ketat santrinya dengan aturan-aturan. Tujuannya adalah akhlak itu terbentuk secara alami dan melekat pada diri santri. Adapun Pesantren Rasyidiyah Khalidiyah yang bercorak modern menerapkan aturan-aturan ketat yang dimaksudkan untuk membentuk kebiasaan baik bagi santrinya.

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Ihsan Shadiqin, Sehat. "BERTAHAN DALAM PERUBAHAN: Modifikasi dan Afiliasi Politik Tarekat Naqsyabandiyah Khalidiyah di Aceh." Jurnal Sosiologi Agama 15, no. 1 (June 13, 2021): 53. http://dx.doi.org/10.14421/jsa.2021.151-04.

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Sebuah organisasi sosial-keagamaan secara alamiah memiliki naluri untuk bertahan dalam perubahan sosial yang ada di sekitarnya, termasuk gerakan tarekat. Perubahan ini dilakukan untuk mengumpulkan lebih banyak jamaah dan mempertahankan eksistensi gerakan di tengah lingkungannya. Tarekat Naqsyabandiyah Khalidiyah di Aceh merupakan tarekat yang masih baru dibandingkan tarekat lain yang sudah ada di sana sebelumnya. Perubahan politik yang dinamis di Aceh juga mempengaruhi perubahan dalam bidang keagamaan. Artikel ini akan mencoba menjelaskan proses perubahan yang terjadi dalam gerakan tarekat Naqsyabandiyah di Aceh, bentuk perubahannya, dan relasi perubahan tersebut dengan kekuasaan. Dari pengamatan dan wawancara yang penulis lakukan dengan kelompok pelaku tarekat tampak bahwa perubahan dalam tarekat Naqsyabandiyah Khalidiyah yang ada di Aceh terkait erat dengan peran yang dimainkan oleh aktor-aktor tarekat sebagai agensinya. Perubahan itu juga berbeda antara apa yang dilakukan oleh satu tokoh dengan tokoh lainnya. Penulis berpendapat bahwa perubahan dalam tarekat di Aceh mengarah kepada upaya membangun eksistensi diri di tengah perubahan sosial politik yang ada di sana. Para aktor menyesuaikan praktik tarekat untuk masyarakat urban sehingga mendapat lebih banyak pengikut bahkan terkadang dengan menyamarkan nama tarekat di belakangnya.A socio-religious organization naturally has the instinct to survive in the social changes that surround it, including the tarekat movement. This change was made to gather more worshipers and maintain the existence of the movement in its environment. The Naqsyabandiyah Khalidiyah sufi order in Aceh is a relatively new compared to other tarekat that have existed there before. This article will try to explain the process of change that occurred in the Naqsybanadiyah tarekat movement in Aceh, the form of change, and the relationship between these changes and power. From the observations and several interviews that the author conducted with groups of tarekat actors, it appears that changes in the Naqsyabandiyah Khalidiyah tarekat in Aceh are closely related to the role played by actors as their agencies. The changes also differ between what one character does to another. The author argues that changes in tarekat in Aceh lead to efforts to build self-existence in the socio-political changes that are there. Actors adapt tarekat practices to urban communities so as to gain more followers, sometimes even by disguising the tarekat name behind them

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Murdan, Murdan. "Pesantren’s Traditions in Preparing Human Resources (Santri) at Ibnul Amin Pamangkih and Rasyidiyah Khalidiyah Amuntai Pesantren." Ta'dib: Jurnal Pendidikan Islam 25, no. 2 (December 24, 2020): 152–59. http://dx.doi.org/10.19109/td.v25i2.6738.

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This study aimed to know what traditions were developed by Ibnul Amin Pamangkih and Rasyidiyah Khalidiyah Amuntai Pesantren in preparing human resources (santri). This study used field research which was done by observing pesantren’s traditions in preparing human resources (santri) at Ibnul Amin Pamangkih and Rasyidiyah Khalidiyah Amuntai pesantren in preparing human resources (santri). The qualitative approach was used in this study. Then, the data obtained from the interview, observation, and documentation. While, the data sources were from foundation management, the head of pesantren, administrators, ustadz and ustadzah. The result of this study showed that the sciences and skills field were developed at pesantren. Science field covered writing book, reading yellow book, studying Nahwu and Sharaf, and vocabuary memorizing (English and Arabic). While skills field covered foreign language conversation (Arabic and English), reading Maulid, pilgrimage, muhadharah, memorizing Al-Qur’an, memorizing prayers of arwah, haul, and selamat, Haula tradition and calligraphy.

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Saliyo, Saliyo. "Psychological Meaning of Spiritual Experience Participants Naqshbandiyah Khalidiyah in Kebumen Indonesia." QIJIS (Qudus International Journal of Islamic Studies) 6, no. 2 (August 24, 2018): 309. http://dx.doi.org/10.21043/qijis.v6i2.3930.

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AbstractThis study aims at identifying the psychological experiences of spiritual participants in Naqshabandiyah Khalidiyah tarekat. This experience was obtained after the participants of the baiat tarekat and carried out the spiritual teachings of the tarekat. The research method used is using a phenomenology.. The results of this study found themes of spiritual experience when the activities of baiat, tawajuhan, suluk, after baiat, and interaction with tarekat friends. Even so, not everyone finds spiritual experience in the tarekat, in every activity. The reason is that spiritual experience is not one of the main goals of a person following the Naqsabandiyah Khalidiyah tarekat. However, not everyone finds spiritual experience in tarekat. The reason is that spiritual experience is not one of the main goals of a person following the spiritual tarekat.

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Estuningtiyas, Retna Dwi. "Keberhasilan Dakwah Tarekat Naqsyabandiyah Khalidiyah di Kudus Jawa Tengah." International Journal of Pegon : Islam Nusantara civilization 2, no. 01 (April 12, 2019): 1–43. http://dx.doi.org/10.51925/inc.v2i01.12.

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Dakwah tarekat Naqsyabandiyah adalah dengan mengajak kepada kehidupan sufi, dalam arti merujuk definisi Said Hawwa sebagai ‘jalan menuju Allah, di jalan yang ditentukan Allah, untuk mencapai ridha Allah’. Hasilnya adalah mencapai maqam ihsan, yaitu derajat rohani. Pada awalnya, jalan menuju Allah dalam metode sufisme adalah dengan membaca dzikir bersama-sama pada majelis dzikir yang disebut zawiyah atau ribath, yang di Indonesia banyak disebut dengan pasulukan. Merujuk pada konsep-konsep Syekh Muhammad Amin Al-Kurdi dalam kitab Tanwir al-Qulûb fi Mua’malah ‘Allam al-Ghuyûb, pokok dakwah dari tarekat Naqsyabandiyah adalah terjadinya pengubahan perilaku (tasharruf) seorang murid dari kondisi lalai atau tertidur jiwanya menjadi ingat atau terjaga jiwanya, lalu kemudian senantiasa mengingat Allah. Adapun tarekat Naqsyabandiyah Sejak masuk ke Indonesia sampai kini terus berkembang khususnya di Jawa dan Sumatera. Hal ini juga berarti tarekat ini bertahan dari gempuran modernisasi di satu pihak, dan gempuran sekularisasi Islam yang anti tareqat di lain pihak. Perguruan Arwaniyyah di Kabupaten Kudus sebagai perguruan dengan mengamalkan ajaran tarekat Naqsyabandiyah terus berkembang dan berhasil dalam melaksanakan visi misi dakwahnya.

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Nur, Faisal Muhammad. "Muraqabah dalam Perspektif Tarekat Naqsyabandiyah Al-Khalidiyah Al-Kurdiyah." Jurnal Pemikiran Islam 1, no. 1 (July 24, 2021): 16. http://dx.doi.org/10.22373/jpi.v1i1.10353.

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This article describes the concept of muraqabah as a method to get closer to Allah SWT. This method is implemented by every follower of the sect of al-naqsyabandiyah al-mujaddidiyah al-khalidiyah al-kurdiyah at all times. the data in this study were collected through a literature review. This study concludes that the concept of muraqabah will create awareness in performing worship to God. However, in this concept, the results obtained depend on a person's personality in performing dhikr and the feeling that they are always under the supervision of Allah SWT. Therefore, the level obtained will differ from one person to another based on their experience and their meaning of dhikr in their daily lives

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Arraiyah, Hamdar. "KEHIDUPAN PENGANUT TAREKAT NAQSYABANDIYAH KHALIDIYAH DI PATI, JAWA TENGAH." Al-Qalam 5, no. 1 (November 11, 2018): 64. http://dx.doi.org/10.31969/alq.v5i1.641.

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Tulisan ini merupakan hasil penelitian studi kasus di Kabupaten Pad yang difokuskan pada salah satu desa yang terletakdi pesisirutaraPropinsi Jawa Tengah, yaitu Ngagel. Dalam tulisanini akandijelaskan kchidupan penganut tarekat Naqsyabandiyah Khalidiyah (NK), salah satu kclompok penganut agama Islam yang menckankan kcsucian batin dengan jalan senantiasa mengingat Tuhan, mclakukan perbuatan yang baik, dan menghindari perbuatan tercela mcnurut syari'at Islam. Penganut tarekat ini relatif tampak sama dengan warga desa lainnya dari golongan santri, yaitu umat Islam yang taat menjalankan kewajibanutamadalam Islam terutama shalat lima waktu, zakat, dan puasa. Mereka tak dapat diidentifikasi berdasarkan ciri-ciri tertentu kctika berada di tempat umum, tempat kerja, dan pcrtcmuan dengan warga desa lainnya

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Ghufron, M. Nur. "Psychological Well-Being of the Tarekat Naqsyabandiyah Khalidiyah Follower." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 9, no. 2 (December 30, 2018): 154. http://dx.doi.org/10.21043/kr.v9i2.4633.

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The purpose of this study is to determine the dynamics of psychological well-being of the tarekat Naqsyabandiyah Khalidiyah follower. This study uses qualitative method involving four informants. The selection of the informants is according to purposive sampling. The data are collected using semi-structural observation and documentation. Then, the collected data is analyzed using theoretical coding method consists of open coding, axial coding, and selective coding. The data is examined based on four criteria, namely the credibility, transferability, dependability and conformability. According to the result of the data analysis, the psychological well-being of the tarekat Naqsyabandiyah Khalidiyah followers is to accept themselves by surrendering themselves to Allah, to be happy in the world and in the akhirah, to be able to control the external environment with being careful in every behavior and always remember and be aware, to have the ability to love others and to be able to develop their own potential well.

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Al Mehmdi, Buthainah Raheem Shawkat Msarhad. "Population Displacement and its Impact on Residential Use in Al-Khalidiya City." Al-Anbar University Journal For Humanities 2019, no. 1 (February 10, 2022): 44–59. http://dx.doi.org/10.37653/juah.2022.171769.

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Hidayat, Arif. "BATIK SOKARAJA DALAM WACANA TAREKAT ISLAM:." IBDA` : Jurnal Kajian Islam dan Budaya 17, no. 1 (July 15, 2019): 34–59. http://dx.doi.org/10.24090/ibda.v17i1.2713.

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penelitian ini mengungkapkan tentang wacana tarekat Islam dapat melekat dalam motif dan ideologi batik tradisional Sokaraja dan batik tradisional Sokaraja dalam mempertahankan identitas di tengah wacana kebutuhan trend dan mode pasar. Penelitian ini merupakan jenis penelitian semi-etnografi, yang di dalamnya mempelajari peristiwa tradisi dan konteksnya, yang menyajikan pandangan hidup subjek penelitian, serta kaitan antara tradisi dengan pemahaman (mind). Hasil penelitian ini, pertama, acana dalam ajaran tarekat tarekat Naqsyabandiyah-Khalidiyah dan Syadziliyah melekat dalam motif dan ideologi batik tradisional Sokaraja. Dominasi tarekat Naqsyabandiyah-Khalidiyah dalam pengaruh pada batik Sokaraja terlihat pada tahun 1950-an ketika Muhammad Rrifaâ€™i Affandi menjdi Ketua Komunitas Batik Banyumasan. Adapun pengusaha yang kebanyakan adalah pengikut yang ikut membatik dalam rangka untuk menghidupi ekonomi keluarga. Wacana ajaran tarekat melekat dalam pola, motif, corak, isen, dan ideologi. Tarekat Naqsyabandiyah-Khalidiyah dapat terlihat dalam nuansa simbolitas unsur-unsur Islam yang cukup kental, sedangkan pengaruh tarekat Syadziliyah lebih mengarah pada unsur alam, terutama tumbuhan. Kedua, etos kerja perajin batik tradisional Sokaraja dalam mempertahankan identitas di tengah wacana kebutuhan trend dan mode pasar ditumbuhkan dengan membuat varian antara batik tulis dengan batik cap. Batik tulis yang harganya mahal ditopang dengan batik cap yang bisa dijangkau oleh kalangan menengah ke bawah. Adapun batik tulis biasanya dibeli dari kalangan menengah ke atas sebagai gaya hidup yang menghargai kualitas, dan nilai-nilai budaya. Walaupun para perajin di era sekarang ini membuat batik dalam pesanan pasar, namun doa dan keyakinan bahwa rezeki datang dari Allah tetap melekat sehingga amalan ibadah tetap dilakukan sesuai dengan ajaran Islam. Dalam keyakinan doa itulah, para perajin meyakini bahwa batik pada keberlimpahruahan ini, rezeki tidak akan tertukar sehingga mereka memiliki semangat untuk berkreasi dengan memunculkan motif baru berdasarkan kekayaan budaya di daerah sekitar.

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Rosidi, Imron, Masduki -, Ginda -, Arwan -, Darusman -, Titi Antin, and Miftahuddin -. "Ritual and Sprituality: The Tradition of the Tariqah Naqshabandiyyah Khalidiyyah Jalaliyyah in Indonesia." Jurnal Akidah & Pemikiran Islam 26, no. 1 (June 30, 2024): 191–28. https://doi.org/10.22452/afkar.vol26no1.6.

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The Sufi Order, known as tariqah, played a significant role during the initial Islamization period in Indonesia, further solidifying the distinct identity of Islam in the country. However, compared to other mainstream Islamic organizations like Nahdlatul Ulama and Muhammadiyah, tariqah has received relatively little study. In light of recent developments in Indonesia, particularly the conservative turn in Indonesian Islam, there is an increased significance in studying tariqah. This is because it provides insights into the diversity within Indonesian Islam, highlighting that the phenomenon of the conservative turn is not monolithic. Through observation and interviews, this article explores the rituals of the tariqah Naqshabandiyyah Khalidiyyah Jalaliyyah, which are routinely conducted based on Sufi spiritual concepts such as purification, admission, and illumination. These phases aim to enhance the spirituality of tariqah members through moral purification. This underscores that the essence of the ritual is to gradually and cumulatively improve the spiritual quality of its members. The transformation from one phase to another reflects the caliber of its members, ultimately leading to the attainment of the perfect man, a concept describing spiritual perfection for both worldly life and the hereafter.

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Damanik, Deniansyah, and Putri Ramadhani Rangkuti. "Penentuan Awal Ramadhan Syawal dan Dzulhijjah Perspektif Tareqat Naqshabandiyah Al-Khalidiyah Al-Jalaliyah." Al-Marshad: Jurnal Astronomi Islam dan Ilmu-Ilmu Berkaitan 7, no. 1 (June 30, 2021): 93–102. http://dx.doi.org/10.30596/jam.v7i1.5858.

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Penentuan Awal Ramadhan, Syawal dan Dzulhujjah Menjadi Perbincangan hangat di Indonesia. Meskipun Ini permasalahan klasik tapi selalu aktual dikarenakan setiap tahun akan dibahas mengenai hal tersebut. Tareqat Naqshabandiyah Al-Khalidiyah Al-Jalaliyah Memiliki Metode Tersendiri dalam menentukan awal Ramadhan, Syawal dan Dzulhijjah. Oleh karena itu hal ini bisa menjadi khazanah bagi perkembangan dan sumbangsih pemikiran terhadap ilmu falak

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Nur, Faisal Muhammad. "Kontroversi Jazbah dan Suluk dalam Tarekat Al-Naqsyabandiyah Al-Khalidiyah." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 1 (March 30, 2023): 66. http://dx.doi.org/10.22373/arj.v3i1.15243.

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Jazbah and mysticism are part of the Islamic Shari'a and are also the spirit of the Islamic Shari'a to unite Allah SWT. The spiritual teachings of Jazbah and Sufi mysticism can be used as a solution to overcoming various kinds of problems in human life and can maintain harmony both internally and between religious communities, because the foundation of Sufi is love and compassion (mahabbah). This article belongs to literature research with a qualitative approach. The methodology used is a descriptive analysis study. The reference sources used are literacy references such as books and journals related to religious moderation. The results of the research in essence there is no controversy between fiqh scholars and tasawwuf scholars in the implementation of jazbah and mysticism in the Naqsyabandiyah order because that is one way to achieve the degree of ihsan.ABSTRAKJazbah dan suluk merupakan bagian dari Syariát Islam dan juga merupakan ruh dari Syariát Islam untuk meng-Esakan Allah Swt. Ajaran spiritual Jazbah dan suluk sufi dapat dijadikan sebagai solusi untuk menanggulangi berbagai macam problematika kehidupan manusia serta dapat menjaga kerukunan baik intern maupun antar ummat beragama, karena pondasi dari sufi adalah cinta dan kasih sayang (mahabbah). Artikel ini tergolong dalam penelitian pustaka dengan pendekatan kualitatif. Adapun metodologi yang digunakan adalah studi deskriptif analisis. Sumber rujukan yang digunakan adalah referensi literasi seperti buku dan jurnal terkait. Hasil penelitian pada hakekatnya tidak ada kontroversi antara ulama fiqih dengan ulama tasawuf dalam pelaksanaan jazbah dan suluk dalam tarekat Naqsyabandiyah sebab itu merupakan salah satu jalan untuk mencapai derajat ihsan.

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Sa'adah, Noor. "TAʿLĪM AL-LUĠAH AL-ʿARABIYYAH FĪ AL-MAʿĀHID AL-ISLĀMIYYAH FĪ INDŪNĪSIYYĀ". Jurnal Al-Maqayis 7, № 1 (8 вересня 2021): 41. http://dx.doi.org/10.18592/jams.v7i1.4929.

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This study aims to describe the academic material in Arabic teaching in the salaf and the modern Institutions, and describe the similarities and differences of Arabic teaching in both of them.The study used a qualitative. In this study the data were collected by using interviews, observation, and documentation. To analyze the data, the researcher used the interactive technique of Miles and Huberman, while to test the validity of the data, the method of triangulation technique was used.The result of the study shows the following: (1) The Arabic teaching materials in Rasyidiyah Khalidiyah Islamic boarding schools consist of 10 subjects, while in the Raudhatut Thalibin only consist of 5 subjects. The Rasyidiyah Khalidiyah boarding schools use theory of integrated and separated system in their Arabic teaching materials, while the Raudhatut Thalibin use separated system theory; (2) The instructional method engaged in Arabic teaching is the eclectic method. The teaching use concrete (indrawi) media. Both oral and written test were applied in the evaluation system; (3) The kinds of language environment applied in Arabic teaching in Rasyidiyah Kalidiyah Islamic boarding school consist of the environment of listening and reading. While speaking, reading and listening environments, were applied in Raudhatut Thalibin Islamic boarding school.Keywor

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Yusuf, S. Maryam. "Intersubyektifity of khalwat (suluk) members in the tarekat Naqsyabandiyah Khalidiyah Ponorogo." Indonesian Journal of Islam and Muslim Societies 10, no. 1 (May 29, 2020): 103–26. http://dx.doi.org/10.18326/ijims.v10i1.103-126.

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Naqshbandiyah is one of the names of tarekat that still exist in the Islamic world for 8 centuries (12-20 AD) because it has successfully carried out Islamization using cultural approach. Khalwat dar anjuman or ‘seclusion from the crowd’ is the main method of training and spiritual discipline to defend Islamic beliefs and values from the various crises of modern human life, which leads to spiritual emptiness.Assumption on khalwat causing someone to behave exclusively towards his/her environment is very interesting to study. Phenomenological research using Max Weber’s sociology of religion approach is used to find motives and symbolic meanings of student behavior (salik) that follow khalwat (suluk) in Tarekat Naqshbandiyah of Durisawo Ponorogo. The results of research show that, first,belief in kharisma murshid of Tarekat Naqsyabandiyah Khalidiyah is a gift from Allah SWT that is able to assist students in enhancing their spiritual experience (religious motives) and overcoming various problem that interfere both physical and psychological states, making them be more socially and morally intelligent in their lives (individual motives). Second, khalwat (suluk) has a subjective meaning for a student during his way to reach maqamat (station) until he is given the highest spiritual experience in the degree of ma’rifatullah by doing dhikr, muraqabah, kwayani, tawajuh, uzlah. Khalwat (suluk) also means intersubjective for salik during the interaction with murshid teacher through rabithah murshid, talqin, bai'at, sungkem tradition, and pilgrimage of murshid teacher’s grave. Third, the implication of students’ behavior after attending khalwat is they have calm and happy heart to be involved in social life in their environment according to their respective professions manifested in the form of social care in overcoming poverty and giving attention to orphans through daily social charity activities and donation. Khalwat participants have become intersubjective humans because they have been able to find their qualities in understanding reality.Naqsyabandiyah sebagai salah satu nama tarekat yang terbukti tetap eksis di dunia Islam selama 8 abad (12-20 M) karena berhasil melakukan Islamisasi dengan pendekatan kultural. Khalwat dar anjuman atau ‘menyepi di tengah keramaian’ sebagai metode utama pelatihan dan disiplin spiritual untuk mempertahankan keyakinan dan nilai-nilai Islam dari berbagai krisis kehidupan manusia modern yang menyebabkan kehampaan spiritual. Anggapan bahwa khalwat menyebabkan sesorang berikap ekskusif terhadap lingkungannya sangat menarik untuk diteliti. Penelitian fenomenologis dengan pendekatan sosiologi agama Max Weber ini untuk menemukan motif dan makna simbolik dari perilaku murid (salik) yang mengikuti khalwat (suluk) dalam tarekat Naqsyabandiyah Khalidiyah Durisawo Ponorogo. Hasil penelitian menemukan: pertama, kepercayaan pada kharisma mursyid tarekat Naqsyabandiyah Khalidiyah sebagai anugerah Allah SWT yang mampu membantu murid dalam meningkatkan pengalaman spiritualnya (motif agama) dan menyelesaikan beragam ujian, cobaan fisik dan psikis agar semakin cerdas secara social dan moral dalam kehidupannya (motif individu). Kedua, khalwat (suluk) memiliki makna subyektif bagi seorang murid dalam usahanya mencapai maqamat (station) hingga diberikan pengalaman ruhaniah tertinggi derajat ma’rifatullah dengan memperbanyak dzikir, muraqabah, kwajikan, tawajuh, uzlah,; dan khalwat (suluk) juga bermakna intersubyektif bagi salik melalui interaksinya dengan guru mursyid melalui rabithah mursyid, talqin, bai’at, tradisi sungkem, ziarah kubur guru mursyid. Ketiga, Implikasi perilaku murid setelah mengikuti khalwat adalah dengan hati yang tenang dan bahagia bisa terlibat dalam kehidupan sosial kemasyarakatan di lingkungannya sesuai profesi masing-masing diwujudkan dalam bentuk kepedulian sosial dalam mengentaskan kemiskinan dan perhatiannya kepada anak yatim melalui kegiatan amal sosial harian dan santunan. Peserta khalwat telah menjadi manusia yang intersubyektif, karena telah mampu mencari kualitas dirinya dalam memahami realitas.

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Hidayat, Ziaulhaq. "SUFISM AND ECONOMIC RESILIENCE: TRAJECTORY OF TAREKAT NAQSYABANDIYAH-KHALIDIYAH BABUSSALAM (TNKB)." ILMU USHULUDDIN 9, no. 2 (April 3, 2023): 193–212. http://dx.doi.org/10.15408/iu.v9i2.31022.

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This article provides updated information on the tarekat following the entrepreneurial bankruptcy in the Tarekat Naqsybandiyah-Khalidiyah Babussalam (TNKB). This study charts the TNKB trend regarding the spiritual institution’s economic toughness. This research asks how TNKB will be able to continue operating if its founder no again walks away from entrepreneurs and what other economies may emerge in his place. Findings from the study show that the entrepreneurial bankruptcy of TNKB entrepreneurs is strongly tied to the conflict of the leader, which is exacerbated by Tuan Guru’s need to concentrate on other issues. Uang salam originated as a substitute for a new economic source to preserve the TNKB. Uang salam is a practice that persists until it eventually makes room for commodification. Commodification is a tactic used by TNKB as part of its survival plan after the entrepreneurial bankruptcy so that it can continue to exist and advance up to the present.

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Malisi, M. Ali Sibram, Zainap Hartati, Satria Rizki, and Laila Rahmawati. "The Leadership of Tuan Guru H. Abdurrasyid in Initiating the Birth of Arabische School and Early Pesantren Rasyidiyah Khalidiyah Amuntai." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 15, no. 1 (June 29, 2023): 585–98. http://dx.doi.org/10.37680/qalamuna.v15i1.4109.

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This study aims to explore the role of historiography in initiating the birth of the Arbische School (Pesantren Rasyidiyah Khalidiyah Awal) by examining the process and meaning behind history-making related to the pioneer leadership and influence of Tuan Guru H. Abdurrasyid in the religious community. Historical/historiographic research (descriptive qualitative) uses primary data sources, namely information from direct observation of the research location by observation and oral history interviews. The secondary source is data from documentation or literature studies to complete primary data. Data collection is carried out through field research. The results showed that the character of Mr. Guru H. Abdurrasyid as the first alumnus of al-Azhar Cairo Egypt at the Khalidiyah Rashidiya Islamic Boarding School is the capital of the international network of Rakha Pesantren towards the development of institutions and alumni who will continue their studies to the Middle East, especially Al-Azhar University in the future. In the early days of the establishment of the Arabische School, it was an educational institution with the function of broadcasting and purifying religion. Various religious approaches were carried out with politeness, and Tuan Guru H. Abdurrasyid tried to change these deviant behaviors. On the other hand, there is a strong desire of some Muslims themselves to study Islam so that their lives are by the Qur'an and al-Sunnah and avoid heresy and cheese.

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Abdulazeez Mahmood, Bashar, Saadoon O. Eyada, and Qays Najih Abed. "A comprehensive analytical study of water quality in Al-Khalidiya district in Anbar governorate, Iraq." IOP Conference Series: Materials Science and Engineering 928 (November 19, 2020): 052030. http://dx.doi.org/10.1088/1757-899x/928/5/052030.

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Pobedonostseva-Kaya, Angelika. "“TO PROHIBIT THEM ALL WITHOUT EXCEPTION ENTERING OUR REALM…”: NAQSHBANDIYA-KHALIDIYA IN KURDISTAN AND DAGESTAN." History, Archeology and Ethnography of the Caucasus 19, no. 1 (April 8, 2023): 39–54. http://dx.doi.org/10.32653/ch1139-54.

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The article deals with the history of contacts between the mountain peoples of the Caucasus and the Kurds of the Ottoman Empire and Persia in the 18th - 19th centuries. Using diplomatic and other official documents, as well as memoirs and summarizing the results of previous studies, the article analyzes the dynamics and characteristics of these contacts in the context of geopolitical rivalry of several empires in the region. The proximity of Dagestan and Kurdistan, their location at the crossroads of merchants and pilgrims led not only to the formation of diverse confessional communities, but also to the strengthening of trans-regional ties as a result of the spread of spiritual practices, in particular Sufi ones. Kurdish-Caucasian ties played a significant role in the emergence and strengthening in the Caucasus of the Khalidian branch of the Naqshbandi tariqa, one of the most influential Sufi traditions in the Islamic world. The territorial expansion of the Russian Empire in the first third of the 19th century led to its establishing control over a number of territories with Kurdish population, while the fears of the Russian authorities in connection with the Kurdish-Dagestani interaction through the “Khalidian” channel during the years of the Caucasian War became one of the reasons for the Russian authorities to apply administrative measures against the Kurds, which laid the foundation for Russia's future policy towards the Kurds. At the same time, the political significance of cross-border solidarity turned out to be temporarily limited, which proves the complicated nature of cross-border interaction even within the framework of religious movements sharing a single ideology.

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Pobedonostseva-Kaya, Angelika. "“TO PROHIBIT THEM ALL WITHOUT EXCEPTION ENTERING OUR REALM…”: NAQSHBANDIYA-KHALIDIYA IN KURDISTAN AND DAGESTAN." History, Archeology and Ethnography of the Caucasus 19, no. 1 (April 8, 2023): 39–54. http://dx.doi.org/10.32653/ch19139-54.

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Анотація:

The article deals with the history of contacts between the mountain peoples of the Caucasus and the Kurds of the Ottoman Empire and Persia in the 18th - 19th centuries. Using diplomatic and other official documents, as well as memoirs and summarizing the results of previous studies, the article analyzes the dynamics and characteristics of these contacts in the context of geopolitical rivalry of several empires in the region. The proximity of Dagestan and Kurdistan, their location at the crossroads of merchants and pilgrims led not only to the formation of diverse confessional communities, but also to the strengthening of trans-regional ties as a result of the spread of spiritual practices, in particular Sufi ones. Kurdish-Caucasian ties played a significant role in the emergence and strengthening in the Caucasus of the Khalidian branch of the Naqshbandi tariqa, one of the most influential Sufi traditions in the Islamic world. The territorial expansion of the Russian Empire in the first third of the 19th century led to its establishing control over a number of territories with Kurdish population, while the fears of the Russian authorities in connection with the Kurdish-Dagestani interaction through the “Khalidian” channel during the years of the Caucasian War became one of the reasons for the Russian authorities to apply administrative measures against the Kurds, which laid the foundation for Russia's future policy towards the Kurds. At the same time, the political significance of cross-border solidarity turned out to be temporarily limited, which proves the complicated nature of cross-border interaction even within the framework of religious movements sharing a single ideology.

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Pambudi, Setyo, and Ahmad Wahyu Hidayat. "Values of Akhlak Education Based on Suluk Tareeqa Naqsyabandiyah Kholidiyah." Nazhruna: Jurnal Pendidikan Islam 3, no. 2 (July 17, 2020): 202–20. http://dx.doi.org/10.31538/nzh.v3i2.667.

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This study raises the theme of the values of Moral-Based Moral Education in the Naqsyabandiyah Kholidiyah Islamic Boarding School of Al-Manshur Popongan Klaten. The research method used is qualitative method, using the one used is phenomenology, the subject is the Murshid of the Naqshabandiyah Khalidiyah Order, the Naqshyabandiyah Khalidiyah Congregation and religious figures around the popongan Islamic boarding school, analyzing the data using structured analysis methods, monitoring, and triangulation of data. The results of his research are: 1) Moral Education in the Procession of Suluk Tarekat Naqsyabandiyah Kholidiyah Boarding School Al-Manshur Popongan Klaten. Based on the content of the requirements and the harmony of the above, that in the procession of suluk it takes the values of moral education that is able to improve the quality of human beings to be perfect beings. And in it there are morals towards Allah SWT, Teachers, Students and Fellow. The implementation of suluk can also be actualized in social life, 2) Values of moral education in the Suluk Naqsyabandiyah Kholidiyah pesantren Al-Mansur Boarding School in Klongan. That contains moral education which includes: 1. Morals towards God, namely Repentance, Gratitude, Tawakal, and Ikhlas. 2. Morals towards Teachers, namely Ridho, Ta'dzim, Obedience and Amanah. 3. Morals towards Yourself, namely Sidiq, Mujahadah, Istiqomah and Wara '. 4. Morals towards Others, C) Implementation of Suluk Naqsyabandiyah Kholidiyah in Community or Daily Life. 1. Ukhuwah Islamiyah, 2. Tawadhu ’, 3. Ta'awun and 4. Husnudzan

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Ahmadi, Rizqa. "Sufi Profetik: Studi Living Hadis Jamaah Tarekat Naqsyabandiyah Khalidiyah di Kabupaten Trenggalek." Jurnal Living Hadis 2, no. 2 (March 15, 2018): 289. http://dx.doi.org/10.14421/livinghadis.2017.1331.

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Pandangan miring terhadap kelompok tarekat oleh sebagian golongan yang mengklaim dirinya lebih nyunnah menjadi pemicu perdebatan akademik yang panjang. Seolah-olah ajaran para sufi bertentangan dengan sunnah padahal dengan membaca sirāh, Beliau adalah zāhid, ābid, nāsik sekaligus sufi sejati yang patut diteladani. Pada kasus muslim Indonesia, fenomena ini lebih menarik lagi dengan adanya fakta bahwa corak Islam awal yang muncul di Indonesia menurut para sejarawan, lebih bercorak sufisme. Selain fakta tersebut, cara beragama muslim Indonesia yang terbentuk perpaduan antara tradisi yang telah mengakar dan keyakinan agama yang dianut meneguhkan bahwa hubungan ajaran tasawuf baik dalam wujud tarekat maupun bukan, berbanding lurus dengan misi luhur kenabian. Berkenaan dengan hal tersebut, tulisan ini secara fenomenologis menarasikan berbagai ritual dan kegiatan yang diyakini oleh jamaah Tarekat Naqsyabandiyah Khalidiyah di Kabupaten Trenggalek, terinspirasi dari sunnah Nabi. Aktifitas tersebut terdiri dari dua kategori. Kategori pertama spiritualitas yang meliputi amalan-amalan sunnah dalam bentuk mujāhadah, riyādhah, dan berbagai zikir dan wirid yang diwajibkan. Dan kategori kedua berupa aktifitas sosial bermasyarakat, terwujud dalam internalisasi nilai-nilai luhur dalam membangun masyrakat yang makmur, rukun dan damai.

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Putri, Miftahul Khairani, and Dedi Arsa. "PERANAN SYEKH ARSYAD DALAM MENGEMBANGKAN TAREKAT NAQSYABANDIYAH KHALIDIYAH DI BATUHAMPAR (1899-1924)." Khazanah: Jurnal Sejarah dan Kebudayaan Islam 14, no. 1 (June 30, 2024): 37–52. http://dx.doi.org/10.15548/khazanah.v14i1.1176.

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Tulisan ini menjawab permasalahan tentang peranan Syekh Arsyad di nagari Batuhampar dalam mengembangkan tarekat Naqsabandiyah dari tahun 1889-1924. Penelitian ini berisi asal mula tarekat Naqsyabandiyah di nagari Batuhampar oleh Syekh Abdurrahman dan kemudian dikembangkan oleh anaknya Syekh Arsyad. Penelitian ini dianggap penting agar pembaca mengetahui kejayaan nagari Batuhampar di bidang pendidikan agama islam khususnya tarekat Naqsyabandiyah memlalui tokoh ulama di Batuhampar. Penelitian ini menggunakan metode penelitian sejarah. Penulis akan mencari sumber yang berkaitan dengan penelitian ini. Sumber yang didapatkan berasal dari naskah-naskah peninggalan Syekh Arsyad, kemudian hasil wawancara dari keturunan Syekh Arsyad dan seorang penggiat literasi ulama di Minangkabau dan tulisan-tulisan yang berkaitan dengan penelitian ini. Selanjutnya penulis akan mengkritik dan mengiinterpretasi sumber. Kemudian akan ditulis dalam bentuk skripsi pada tahap ini dinamakan historiografi. Dari hasil penelitian ini akan ditemukan yakni: 1) Tarekat Naqsyabandiyah diperkenalkan oleh ulama dari Batuhampar bernama Syekh Abdurrahman; 2) Surau Batuhampar sangat berperan penting dalam mengembangkan Tarekat Nasabandiyah pada masa itu; 3) Syekh Arsyad juga melakukan perjalanan ziarah, yang kemudian ia tuangkan dalam sebuah naskah bertuliskan Arab Melayu. Selain itu Syekh Arsyad juga mendapatkan ijazah tarekat dari ayahnya dan diangkat menjadi Mursyid sekaligus menggantikan Syekh Abdurrahman memimpin Surau Batuhampar 4) Syekh Arsyad memimpin Surau dan Tarekat Naqsabandiyah di Batuhampar hingga berkembang pesat, bahkan para pesuluk ataupun pelajar yang datang menimba ilmu agama bisa mencapai ribuan orang.

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Malisi, M. Ali Sibram. "Idham Chalid and Normal Islam Educational Reform in Amuntai South Kalimantan." Jurnal Pendidikan Islam 7, no. 1 (July 21, 2018): 121–45. http://dx.doi.org/10.14421/jpi.2018.71.123-146.

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This article focused on the efforts of Kiai Haji Dr. Idham Khalid as a leader in the Pesantren Normal Islam Amuntai South Kalimantan. He leads the pesantren in the context that the society need of renewal efforts of Islamic educational aspects in the midst of the country's struggle for independence. This research is important because the Islamic boarding school (pesantren) Rasyidiyah Khalidiyah Amuntai South Kalimantan until today remains maintaining its tradition and at the same time developing it with normal Islam conception to perpetuate it as one madrasah under the largest Pesantren in South Kalimantan. This study used literature and interview as methods. The paper finds that the role of Kiai Haji Dr. Idham Chalid in educational reform at boarding schools occurs by changing its dynamics through proposed and evolutive forms. The forms are: a conservative at the initial phase; reformative in the middle of his leadership and transformative in the period of Pesantren Rasyidiyah Khalidiyah. These findings are based on a number of aspects of education being examined, they are: the aspect of the pesantren education goals by analysing the dynamic of the curriculum, and the flexible aspect by examining its persistency in maintaining classical books of Islam. The latter is to maintain the tradition of moderate clerics in the reproduction of Madrasah (schooling) by integrating the classical books and the modern literatures. Organizational survival strategy was developed by diversifying the variants of boarding school institutions which is influenced by Kyai’s leadership using synergy and collaboration approach to prepare with cadre for organizational sustainability.

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Zbar, Omar, and Muthana Alrfaae. "Spatial Variation for Iron and Manganese Forms by Using Time Series Analysis Under Different Environments." Tikrit Journal for Agricultural Sciences 19, no. 2 (January 18, 2023): 106–15. http://dx.doi.org/10.25130/tjas.19.2.13.

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Six regions in Anbar governorate were selected to study spatial variation of iron and manganese forms using time series analysis under different environments. Al-Baghdadi, Heet, Abu Teban, Ramadi, Khalidiya and Falluja were selected. two pedons was selected under two environments: desert and alluvial soil, toward vertical in to Euphrates River. Total, available, Crystalline free and Amorphous free, for each iron and manganese was measurement as well as Crystalline form for two elements. statistical analysis by using time series was calculated. The results of the research showed the following: Differentiation of models that describe forms of iron and manganese according for different sedimentation environment as well as heterogeneity of spatial reliability and sampling methods. The method of Semi Variance showed its preference in obtaining the samples and describing the variation of iron and manganese forms compared

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Rajab, Hadarah. "Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu di Kota Pangkalpinang." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 2 (December 31, 2018): 60–72. http://dx.doi.org/10.32923/edugama.v4i2.733.

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Abstract Tasawuf and Sufism have succeeded in donating their contributions to Islam. Follow conquering the nations that have not been touched by Islamic teachings. Its influence is most likely to reach Bangka whose motives could have an impact on the Muslim Community of multicultural Pangkalpinang City, also known as the Malay Muslim community that has a common sense with the Sumatran Muslim community in general (Palembang, Bengkulu, Padang, Riau to Aceh). Malay Islamic societies are more dominant and can coexist with more Chinese societies after Christianity, Christianity, Hinduism, and Buddhism, attracting them because they can show the phenomenon of peaceful and mutual respectful peoples. Of course, this is important to be explored and can be used as a pilot icon for especially for conflict-laden areas. The initial data compiled by the researchers is that there is a positive indication that behind the harmony and peace of religion, especially for the ummah of Islam, it can be assumed that the general character of Pangkalpinang has its own characteristic, the influence of tarekat teachings, in general, can be expected to follow the attitudes and behavior of Muslim community in Bangka city , as well as the influence of Khalifah Naqsyabandiyah's teachings in particular is synonymous with the teachings of self-awareness and repentance from taking care of the religion and the beliefs of others. Their religious cultures are framed by the spiritual values of Sufism that are strong in their respective religions, as for the followers of Islam and the Islamic religion, they believe the supernatural powers that grow from the pure tasawuf of Islam which is then known as Sufism. Abstrak Tasawuf dan sufisme telah berhasil menyumbangkan andilnya yang tidak sedikit terhadap perluasan Islam. Ikut menaklukkan bangsa-bangsa yang selama ini belum tersentuh ajaran Islam. Pengaruhnya tentu sangat mungkin sampai ke Bangka yang motifnya bisa berdampak pada Masyarakat Muslim Kota Pangkalpinang yang multikultural juga dikenal sebagai masyarakat Islam Melayu yang memiliki matarantai dengan masyarakat Islam Sumatra secara umum (Palembang, Bengkulu, Padang, Riau hingga Aceh). Masyarakat Islam Melayu lebih dominan dan dapat hidup berdampingan dengan masyarakat Cina yang lebih banyak setelah ummat Islam, demikian Kristen, Hindu dan Budha, menariknya karena dapat menunjukkan fenomena masyarakat yang hidup damai dan saling menghormati satu sama lain. Tentu hal ini penting dieksplorasi dan bisa dijadikan sebagai icon wilayah percontohan khususnya untuk wilayah yang sarat dengan konflik. Data awal yang dihimpun oleh penelitiyaitu ada indikasi positive bahwa dibalik keharmonisan dan kedamaian menjalankan agama khususnya bagi ummat Islam, dapat diasumsikan bahwa keberagamaan masyarakat Pangkalpinang memiliki ciri khas tersendiri, pengaruh ajaran tarekat secara umum dapat diduga ikut mewarnai sikap dan perilaku masyarakat muslim di kota Bangka, demikian juga pengaruh khususnya ajaran tarekat Naqsyabandiyah Khalidiyah memang identik dengan ajaran yang mengedepankan kesadaran diri sendiri dan pertobatan dari pada mengurus agama dan keyakinan orang lain. Kultur keberagamaan mereka terbingkai oleh nilai-nilai Spiritual Sufisme yang kental di masing-masing agama yang dijalankannya, demikian bagi penganut agama dan spiritual Islam Melayu, mereka meyakini kekuatan supranatural yang tumbuh dari tasawuf yang murni Islam yang kemudian dikenal dengan istilah sufisme. Kata Kunci: Peran Sufisme Tarekat Naqsyabandiyah Khalidiyah Terhadap Perkembangan Keagamaan Islam Melayu

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Suri, Sonia Fantika, Isnarmi Isnarmi, Nurman S, and Susi Fitria Dewi. "Peranan Jamaah Suluk Tarekat Naqsyabandiyah Khalidiyah dalam membangun nilai-nilai religius pada masyarakat." Journal of Education, Cultural and Politics 3, no. 1 (February 26, 2023): 112–20. https://doi.org/10.24036/jecco.v3i1.147.

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Tujuan penelitian ini untuk menganalisis bagaimana peranan jamaah suluk Tarekat Naqsyabandiyah Khalidiyah dalam meningkatkan relijiusitas masyarakat, bagaimana pandangan masyarakat terhadap jamaah suluk, dan implikasi peran jamaah suluk dalam membangun nilai-nilai religius pada masyarakat. Jenis penelitian yang digunakan adalah penelitian kualitatif deskriptif. Informan dalam penelitian ini ditentukan secara purposive sampling. Sumber data dalam penelitian terdiri dari sumber data primer dan sekunder yang dikumpulkan melalui teknik observasi, wawancara, dan dokumentasi. Teknik keabsahan data melalui ketekunan pengamatan, member check, dan triangulasi. Teknik analisis data terdiri dari reduksi data, penyajian data, dan penarikan kesimpulan/verifikasi. Hasil penelitian menunjukkan bahwa peranan yang dilakukan jamaah suluk pada masyarakat melalui kegiatan agama dan sosial yaitu, membina agama di dalam kehidupan masyarakat, memberikan pendidikan agama di dalam keluarga dan memberikan keteladanan mengenai akhlak yang baik di dalam kehidupan sosial masyarakat; Pandangan masyarakat mengenai ajaran suluk sangat positif, karena suluk mengutamakan agama; Pada umumnya masyarakat berpandangan positif terhadap jamaah suluk karena kehidupan relijius peserta jamaah suluk menunjukan perubahan kearah yang lebih baik. Selain itu, masyarakat juga memiliki pandangan positif terhadap kegiatan yang dilakukan jamaah suluk, serta mendukung kegiatan tersebut karena dipandang sangat bermanfaat. Adapun pengaruh yang dirasakan masyarakat terkait pembangunan nilai- nilai religius dari peranan yang dilakukan jamaah suluk berupa perubahan ke arah yang lebih baik dalam hal ibadah dan akhlak.

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Hussein, Aasim Jasim, Mustafa Nuhad Al-Darraji, Mohammed Rasheed, and Mohammed Abdulhadi Sarhan. "A study of the Characteristics of Wastewater on the Euphrates River in Iraq." IOP Conference Series: Earth and Environmental Science 1262, no. 2 (December 1, 2023): 022005. http://dx.doi.org/10.1088/1755-1315/1262/2/022005.

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Abstract Heavy metal toxicity and persistence are becoming major issues for people. These heavy metals mostly gather in wastewater from effluents released by different industries. The effectiveness of hazardous metal particle removal is currently just one recent trend in research; another is the efficient re-use of these particles as catalysts. The study was conducted for five sites on the Euphrates River in Anbar Governorate, western Iraq (Al Muḩammadī, Al-Khalidiya, Al-Habbaniya, Al-Saklawiya, Amirya Al-Falluja) with four stations for each site (the beginning of the estuary, after the estuary and before the estuary) and for four seasons (Summer, Autumn, Winter and Spring) from October 2021 to October 2022 to study spatial and temporal variation on the physical and chemical properties of the Euphrates River water in these locations. Sampling sites on the Euphrates River were selected based on these sites of waste, pollutants and heavy metal components that may flow into the river without environmental control. So, the study aimed at investigating the distribution of heavy metals (HMs: Manganese (Mn), Iron (Fe), Nickel (Ni), Copper (Cu), Lead (Pb), Cadmium (Cd)) in the sediments of the river for five sites in the west of Iraq. In the edge of the river (water) the Hardness, Salinity, algaes have been examined and for (sediments) the compounds (nitrite (NO2) and Sulfate (SO4)) and HMs concentration were measured too, and a qualitative study was conducted during the different seasons and sites. 79 types of algae were identified and some species prevailed in all studied sites. The quantitative study showed an increase in the number of algae species indicative of pollution in the sites in each station (the beginning, before and after the estuary), which confirms that these sites are affected by the untreated sewage pollutants thrown into the Euphrates River in those sites. The average concentrations of HMs and compounds in the sediments were as follows: SO4> NO2>Mn>Fe>Cu>Ni>Pb>Cd. The analysis showed that the pollution of cites by the HMs was as follows Al Muḩammadī, Al-Khalidiya, Al-Habbaniya, Al-Saklawiya, Amirya Al-Falluja cites concentrations are higher in sediments.

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Abduh, M. Arrafie. "PERAN TAREKAT NAQSYABANDIYAH KHALIDIYYAH SYEKH ABDUL WAHAB ROKAN (Dalam Dakwah dan Pendidikan Islam di Riau dan Sumut)." Al-Fikra : Jurnal Ilmiah Keislaman 11, no. 2 (August 1, 2017): 206. http://dx.doi.org/10.24014/af.v11i2.3858.

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Choirul Daroji. "Family Transformation Toward Sakinah: A Review of Tarekat Naqsabandiyah Khalidiyah Role in Darul Ulum Islamic Boarding School Turi Panekan Magetan." QURU’: Journal of Family Law and Culture 2, no. 2 (April 26, 2024): 169–91. http://dx.doi.org/10.59698/quru.v2i2.192.

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Marriage is a very sacred ceremony, which aims to achieve happiness and in fact this marriage ceremony is inseparable from the rules set out in religious law. The main goal is to form a family filled with love and affection. However, in this day and age, the concept of family has lost its spiritual dimension as a means of worship to the Creator. Marriage is often considered a mere formality process, a social agreement between two individuals of different genders. As a result, the sacred meaning of marriage, where God is the witness to the covenant, is dimmed due to the lack of spirituality that pervades society. Family well-being is often measured in material terms, while spirituality plays a more important role. Therefore, the author is interested in examining families that have more value in the spiritual aspect, especially families related to tarekat. The purpose of this study is to uncover the impact of tarekat teachings on family well-being. In this article, the theory of spiritual intelligence is used as a foundation. The research method used is descriptive-analytical field research, using phenomenological and psychological approaches. Data were collected through interviews with primary sources consisting of murshids and students of the Naqsabandiyah Khalidiyah tarekat, as well as using secondary sources in the form of references from relevant books and journals. The results showed that marriage involves divine and human commitments, and is a social covenant. The implementation and role of the family in the Naqsabandiyah Khalidiyah tarekat take place as families in general. Therefore, tarekat can be considered as an alternative solution in forming a spiritually prosperous family

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