Urban Sufism And Transformation Of Islamic Culture In Millenial Society

This paper examines Sufism of urban society as a trend of popular Islamic culture in millennial society. Understanding Sufism is a foundation of searching for the alternative life problem solutions, which are currently criticized as being merely temporary and reactionary. Sufism develops from the private sphere into a popular Islamic culture through which to enhance social piety. This popular Islamic culture is a form of repetitive life habits (habitus) that is accepted collectively as a form of general habit. The formation of Sufism habits among urban society initiates the creation of urban Sufism symbols such as piety, hijab, robe, turban, sarong and others. This phenomenon gives birth to how the concepts and practices of Sufism are transformed by members of a tariqa group such as the Tarekat Naqsabandiyah Haqqani Pekalongan. Therefore, the focus of this paper is twofold. The first focus is on the discussion about the way the conventional Sufism transforms into urban Sufism. This transformation denotes a phenomenon of urban Sufism wherein a kiai (English: Javanese terminology referring to a Muslim cleric) acts as an agent of the social transformation in the Naqsabandiyah Haqqani in Pekalongan. The second focus is on the discussion about urban Sufism as a popular symbol of Islam in the millennial era.


INTRODUCTION
Urban Sufism is a phenomenon which occurs in almost all major cities in the world as a manifestation and the emergence of urban community's attention to the spiritualism world.In Howell's point of view (2001: 715), Urban Sufism is simply defined as the birth of the spirituality urban middle class society in Indonesia.This spirituality passion is represented by the middle-class with a neomodernism background.This is a consequence of their alienation (Pals 1996;Ritzer & Goodman 2009) from their own world.Moreover, they feel aridity and emptiness spirituality even they feel something is missing from him.
A number of studies about Urban Sufism have been conducted (Endraswara 2006;Mustofa 2012;Howell 2012;Rofhani 2013;Rubaidi 2015;Makhasin 2016).Different with previous studies, this paper will discuss about how the transformation of conventional Sufism towards urban Sufism, the phenomenon of urban Sufism related with kyai become agents of the social transformation in the Naqsabandiyah Haqqani in Pekalongan and the discussion of urban Sufism as a popular symbol of Islamic millennial era.
Millennial society era, interpreting urban Sufism as a popular culture and become one form of finding solutions to life problems which are the only temporary and reactionary characteristic.This popular culture has purpose as a form of repetitive life habits (habitus) and it is accepted collectively as a form of general habit.The search for problem solutions is the main motivation for the formation of popular culture.Sufism which was originally in the private sphere then it developed into a popular Islamic culture.The formation of Sufi habits among urban society then spreads to the creation of urban Sufi symbols such as piety, hijab, robe, turban, sarong and so on.Eventually Urban Sufism became a trend of popular Islamic culture which was widely followed by urban communities.Mostly, they worked in an agency, wore shirts and ties, shoes then completed with their cars as their attributes.Their activity practically does not move the popularity of conventional tarekat, which it is commonly used before.This case triggers conventional Sufism which develops through tarekat organizations which can still develop in the midst of the hustle and bustle of modern society.However, in its application, the method of Da'wah, and the meaning of Sufism theology itself which has undergone a significant transformation.

A. The Transformation of Conventional Sufism into Urban Sufism
The term "transformation" refers to reality of the process of change.In the Big Indonesian Dictionary (Yandianto 1997: 208), transformation means changes in form, character, function, etc. Transformation can be interpreted as a process of gradual changes so that at the ultimate stage, changes are made by responding to the influence of external and internal elements that will direct the changes from the previous forms.According to Dewi (2012: 13-14), the process of transformation contains the dimension of time and the changes of socio-cultural society through long process that is always associated with the activities happened at that time.This part elaborates the transformation as the process of changing social reality occurring in society influenced by modernization and their perspective on religion, especially on the concept of Sufism.
Etymologically, according to Amin (2012: 4), Sufism comes from Arabic, the word "shafa" and "ism" which mean clean, holy and pure.Another definition comes from shaf (line), or shuffah (terrace of a mosque), shafwah (the chosen ones), and shuf (big wool).Whereas, the word isme means concept.In other words, etymologically, Sufism is meant as a concept in which there are worship experts who like to perform worship behavior in the mosque.Whereas, in Greek, the word Sufi comes from the word sophos which is interpreted as wisdom.Then it can be interpreted that living as a Sufi is an attempt to be a wise person.
If it is examined historically, the Sufi history prevailing in Islam is not entirely derived from Islam specifically, but is an acculturation of previous cultural traditions.Some of them are inspired by various Christian, Zoroastrian and Greek traditions.From Christianity, the Sufis adapted the values of monotheistic and ukhrawi ascetic behaviors that were more concerned with the afterlife.In contrast to the Zoraster culture that prioritizes soul purification through rituals, Greece concerns more on seeking the highest wisdom (Baldick 2012: 18).That indicates that being a Sufi is by taking the mysticism and syncretism paths such as asceticism, meditation, and tirakat performed in certain places in order to balance the human element as an element of micro cosmos with character so that it can direct their life orientation to the interests of ukhrawi.In Islamic tradition, Sufism began when Rasulullah (Prophet Muhammad SAW) got the revelation of the Qur'an in Gua Hira through self contemplation (Binpertais 1982: 35) which later became the practical basis of Sufi developed in Islam.Sufism paths such as meditation, dhikr, or other spiritual and other experiences are the choices for Muslims to express their desire to achieve the truth and happiness of true life.
The rapid development of Sufism has an impact on the transformation of Sufism.Sufism activities identified with the search for truth on a lonely road are now developing into efforts to collectively find solutions to urban society to rebuild their faith as a faith protection in facing the increasing life pressure.This condition encourages Sufism to become a major need which develops into the popular needs of the masses.Therefore, the existence of Sufism presented in this new model is then commonly referred to as "Urban Sufism".
At the beginning, Sufism adherents are only taklid by emphasizing on aspects of conventional congregations (tarekat) according to what is taught by the murshid tarekat to draw closer to Allah.Unlike the modern era, there is a transformation of conventional Sufism into urban Sufism developed in urban society.The understanding of Sufism has become a trend and is considered as one of the way to find solutions to life problems that are only temporary and reactionary.In general, people go through Sufism activities to find the problem solving after the ratio and reason are not successful in its resolution.That is what encourages people to find the problem solving through the spiritual path.This is a transcendental thinking transformation in all modernist and hedonistic societies.
Urban Sufism adherents will follow the Sufism practices when they are in troubles.Moreover, Sufism becomes a trend to show off their identity as a religious (shalih) Muslim (Oppong 2013: 12).This identity by urban society is characterized by the attitude of social faithfulness both individually and collectively (Bayat 2007: 9-10) so that it implies the point of view that religion and God in modernism era are exposed conditionally and pragmatically.The transformation of conventional Sufism into urban Sufism indicates a change in madzhab, methodological da'wah, as well as theological ties.Conventional Sufism emphasizes more on the aspect of faithful traditional ties between the students (murid) and murshid and traditional ties among fellow tarekat followers as a path to God.Whereas, urban Sufism emphasizes more on solutive system by emphasizing on taqarrub (self-approach to God) and soul purification (spiritual needs) as the way to look for temporary serenity due to the problem.This practical solution attracts the interest of urban Muslim society following Sufi activities.
Urban Sufism emphasizes more on the attitude of self-approach while looking for the problem solving by the society.In various aspects, there is a class segment for the urban Muslim who only follows Sufism when they are in troubles.Moreover, according to Sodikin (2018), when the problems that occur in urban communities have already successfully solved, then, they discard their Sufism practices.Unlike conventional Sufism, the adherents believe that basically, Sufism activities are long-term activities that are not limited to finding solutions to their problems, but also for the afterlife1 performed in their entire life.The meaning of urban Sufism which states that Sufi activities are merely a solution to life has implications for the simplification of religious teachings to be better understood in practice and used in everyday life.Sufism in the urban Muslim class society in Indonesia is an expression of religiosity and the new religion movement (Barker 1999).
In addition, urban Sufism is a new form of tarekat in which tarekat in urban Sufism is not binding and hierarchical, but is built dialogically between murshid and ummah.Howell (2012: 2) stated that the urban Sufism indicated Sufism practices synergized by syariah and fiqh adjusted to modern life.Urban Sufism also refuses the attitude of zuhud and taklid as taught in traditional Sufism by honoring a murshid or kyai.This is the phenomenon that occurs in urban Sufism that makes a kyai an agent of social transformation that helps to find a solution to the temporary problems of society when they have various complex life problems.

B. Urban Sufism phenomenon: Kyai becomes an agent of social transformation
Urban Sufism is a phenomenon that occurs in almost all major cities in the world.In Howell's view (2001: 715), Urban Sufism is simply defined as the emergence of the spirituality of urban middle class society in Indonesia.This spirituality excitement is represented by the middle class with a background of neo-Modernism.This group is in their spirituality enthusiasm by adopting dhikr, amalan (practice), and doa wirid which are adopted from Sufi masters such as al-Ghazali, Suhrawardi, and so on.Some of the Majelis Zikir, Majelis Taklim, even study institutions, were together followed in order to do dhikr and wirid as an effort of tazkîyat al-nafs In following developments, Howell (2001: 716) realized and acknowledged that the excitement of spirituality was not only represented by the urban middle class society from the neo-Modernist background alone.Many Majelis Shalawat, Majelis Zikir, even the tarekat followed by the urban middle class from the ideological line of the "traditionalists" cannot be ignored.Besides being attended by thousands of worshipers, the members of Majelis Shalawat and the Tarekat follow their teachings and practices as generally in the teachings and the Sufism (classical) tradition.
This phenomenon is different from the Urban Sufism group.They only take Sufism artificially, by adopting various dhikr and wirid only and they ignore the rest.This is the emergence of attention from the urban community towards the world of spiritualism as a consequence of its alienation2 they are from their own world so they feel spiritual monotony and emptiness and feel something is missing from him.Urban Sufism is often followed by urban communities, who often work in an agency, wear shirts and tie, wear complete shoes and drive their cars.Their activities in practice does not substitute the popularity of conventional tarekat commonly used before.This is because conventional Sufism that develops through tarekat organizations can still develop in modern society.But in the application, the method of da'wah, and the meaning of Sufism theology itself has undergone a significant transformation.As is the phenomenon of urban sufism that occurs in the tarekat group named Naqsabandiyah Haqqani. 3arekat Naqsabandiyah Haqqani emphasizes the teachings on self-approach by releasing the needs of worldly desires (zuhud) by abandoning disgraceful morals which are prohibited by religion so that people live peacefully and always feel close to Allah 4 .This is the highest awareness (heightended awareness) that the people do to God that the afterlife is the goal of world life (Howell & Bruinessen 2007: 6).Therefore, the world is a place to obtain the afterlife.
The definition of Sufism has been divided between pantheism and monism.The definition of Sufi in pantheism is that between God and humans are not separated, but are united in God as a whole.Whereas in monism, it is defined as the existence of God, that God does not exist if it is not balanced by the presence of His creation (human).Both perspectives both construct unity between the two entities.In the end, Sufism discusses about "feeling" which is the process of intimate relations between God and His creation through inner satisfaction (Endraswara 2006: 62-63).Thus, the "feeling" is institutionalized in the form of tarekat which symbolizes the existence of bonds between fellow Sufi actors in order to be more directed and organized by providing a murshid as a spiritual teacher who guides his people.Tarekat Naqsabandiyah Haqqani in Pekalongan has a murshid named K.H.A.Taufiqurrahman 5 .
In groups of urban society, the existence of murshid is an ulama or kyai whose role is not only to provide solutions to the problems of life but also to drive social activities in society (Achidsti 2014: 163).Kyai as one of the non-formal leaders in society is considered a spiritual leader in the religious area.Usually, people will ask for consideration and seek solutions to the kyai about every activity carried out or problems experienced.This is why the kyai in the society are highly obeyed and their existence is taken into account.According to Nurkholis Majid (1997: 20), the word "kyai" means old or in Javanese is "Yahi", but this word also contains the purification towards the elders as the common trend among Javanese so that "kyai" does not only mean old (syaikh in Arabic) but also sacred, holy, and powerful.This is what underlies the tarekat organization to have more militancy in transforming the change of this era.The activity carried out by the kyai is a and Pekalongan.These tarekat adherents are provided with a pocket book entitled "Sholat dan amalan harian Naqsabandiyah".(Interview with Mr. Abdul Mufid as an Indonesia Haqqani adherent, on September 2 nd 2018). 4An interview with Gus Hakam, the son of K.H.A Taufiqurrahman on September 9 th 2018. 5K.H. Ahmad Taufiqurrahman was born in Pekalongan on July 17 th 1947.His address is in Desa Rowokembu Kaum No. 154 RT 03 RW 02, Wonopringgo, Pekalongan.He is the eleventh child of twelve siblings.His father is H. Subki and his mother is Hj.Afiyah.The education he took in addition to the long pesantren education at Pondok Pesantren Al-Islah, Lasem, Rembang, he also received formal education.He was graduated from SD Islam YMI Wonopringgo, SMP Islam YMI Wonopringgo, MA Muallimat Wonopringgo, and Faculty of Ushuluddin at UIN Sunan Kalijaga Yogyakarta.K.H. A. Taufiqurrahman married Hj.Chatimah, the daughter of his teacher in Pesantren al-Islah, K.H. Mashduqi bin Sulaiman al-Lasimi.He has four children, three daughters: Dzati Khikmah (1972), Dzati Hazmah (1975), Dzati Hashonah (1979), and one son: Muhammad Hakam Masduqi (1984).His four children were all married, and now he has six grandchildren: four granddaughters and two grandsons.reflection of normative bonds that connects the theological message with social reality and functional bonds that move various kinds of system functions, values, and culture as a way of binding between murshids and their adherents.
The ulama (murshid) commonly referred to as part of televangelism 6 in this class of urban Muslim societies are trying to show the existence of daily prayer (do'a) and philanthropic worship as a content in the soul of faith.The message of Sufism is presented with a new style and cosmopolite automatically carries an adaptive religious influence on modernization.This is what then forms the existence of murshid activity in Sufism not only performed as a problem-solving provider, but also an agent of social transformation.A murshid in society plays an important role as a religious figure which includes the spiritual role, education, agent of change, and socio-culture (Turmudi 2003: 96) which is seen by the society as the figure who can truly change society and give a good religious influence to people around the place or in the educational institution he built as K.H.A Taufiqurrahman as a murshid from Tarekat Naqsabandiyah Haqqani which is a central role as an agent of social transformation, especially urban society in the Pekalongan and the surrounding areas.
Tarekat Naqshabandiyah Haqqani has routine activities carried out every morning on Sunday with the recitation of the book of Sufism which is interspersed with the ba'iat tarekat and dalailul khairat.Whereas, the general recitation is held every Tuesday special for women and Wednesday night is for men.This paper, only focuses on the discussion of the special recitation of the morning recitation on Sunday from 08.00 to 10.00 or it is conditionally adjusted to its activities.The Sunday Morning Recitation is followed by people from various backgrounds and various professions, but lately it is more dominated by urban people with various professions, including a director, doctor, employee, and successful entrepreneur. 7 In Tarekat Naqsabandiyah Haqqani, there are wirid practices divided into the three stages: daily wirid for the students, daily wirid for Musta'id, and daily wirid for beginner and Muhib (lovers).The adherents are encouraged to recite the prayers 300 times every Friday, 1 juz of al-Qur'an, surah al-Ikhlas (100 times) and 1 part of the book of Dalā'ilul Khayrāt.Daily wirid practiced in the Tarekat comes from Sheikh al-Dagestani (Kabbani 2004), it is hoped that with this daily wirid, his adherents can reach all the maqams in tarekat Naqsabandiyah. 6Televangelism as an example of popular digital media technology is a recent da'wah media.Televangelism is a hybrid genre between religion and entertainment that can be a manifestation of the dominant da'wah media in contemporary media culture.Televangelism became popular among urban Muslim societies because they regarded it as a new form of religious expression that was more modern in appearance and relevant to everyday life in accordance with the socio-historical context of Muslims in the twenty-first century.(Frankl 1987: 3-8;Bruce 1990;Helland 2004: 23-36;Campbell 2010;Campbell 2012: 64-93). 7An interview with Gus Hakam, the son of K.H.A Taufiqurrahman on September 9 th 2018.
and social media such as Facebook and Twitter, in other words Y generation is the generation that grew in the internet era (Lyons 2004: 441) Then, the pattern of Islamic syncretism in society was created.However, at the same time, there was also a scripturalist Islamic group which emphasized the literal teaching of Islam which refers directly to the Qur'an and Secondly, Popular Islam is not interpreted as a form of modernization of Islam an sich.Popular Islamic Culture more emphasis on flexibility in understanding and applying Islamic teachings in life as long as still in the corridor of shar'î.
Furthermore, thirdly, the definition of Popular Islam is not generalized with the meaning of "populist" or majority.The definition implies more inclusive application of Islam that is able to adapt to the dynamics of society so that Islamic teachings can be practiced practically in society.Fourth, Popular Islam can be understood as a form of Islamic resurrection that emphasizes community development.Thus, in this context the presence of Popular Islam initiated by the Urban Muslim society as a form of the existence of a modernist Islamic culture in the public space that applies Islam flexibly and adaptively to be practically carried out according to the needs of modernist society today.
The heterogeneous environment of modernity has encouraged people to interact more freely and dynamically so that it forms the culture of Popular Islam and emerges Urban Sufism community (Neo Sufism).Urban Sufism is inseparable from the characteristics of Sufism which tends to be flexible, tolerant, and accommodative.These conditions make the urban society motivated to follow Sufi activities that have a murshid as a form of efforts to get closer to God through intense communication to the murshid when they bump into problems in their daily behavior.Therefore, religion through Sufism presents itself as a connection of relations between fellow human beings to respect each other and bring closer to God so as not to encounter severe problems of life.Komaruddin Hidayat sees that there are at least four perspectives on the reason Sufism is growing in . Some characteristics of Y generation are different characteristics of each individual, depending on where he grew up, the economic and social strata of his family, his communication patterns are very open compared to previous generations, fanatical social media users and their lives are very affected by technological development, more open with political and economic views, so they look very reactive to changes in the environment that occur around them.This is one of the important phenomena of the globalization process that has emerged the generation of gadgets (Zuhal 2000), a term used to mark the emergence of millennial generations.The discussion of "Popular Islam" in this context is very multi-interpretive because it can be explained by sharing a very broad scope.Weintraub (2011: 2-5) describes the definition of Popular Islam in four points.First, local traditions are influenced by the teachings of Islamic Sufism resulting in local Islamic customs.This is inseparable from the existence of Islamic da'wah that adapt to local values as Hindu cultural heritage.