proposal penelitian slum area

PROPOSAL PENELITIAN

Description of the Socio-Economic Conditions in the Urban Community slums

(Study kasus di daerah jalan Adisucipto Kota Malang)

Diajukan untuk Memenuhi Persyaratan Mata kuliah Metodologi Penelitian Kualitatif

Dosen Pembimbing:

Ulfah Muhayani, M.PP

Oleh:

Heni Ainul Rohmah

(11130111)

                   

FAKULTAS ILMU TARBIYAH DAN KEGURUAN

JURUSAN PENDIDIKAN IPS

UNIVERSITAS ISLAM NEGERI MAULANA MALIK IBRAHIM MALANG

2013

A.           Latar Belakang Masalah

Salah satu masalah yang sering dihadapi oleh kota-kota besar adalah masalah pemukiman kumuh, terutama muncul dan berkembang di lokasi-lokasi yang strategis di pusat kota. Munculnya pemukiman kumuh ini, disebabkan oleh makin tingginya nilai dan harga lahan kota sebagai akibat pesatnya perkembangan kota, sehingga tidak semua penduduk kota mampu memenuhi kebutuhannya akan lahan, dan tingginya angka mobilitas penduduk di daerah perkotaan turut mempengaruhi berkembangnya pemukiman kumuh. Para penduduk yang pindah ke daerah perkotaan, umumnya memiliki harapan agar dapat memperoleh kehidupan yang lebih baik dibandingkan dengan kehidupan di daerah asalnya. Fenomena terjadinya perpindahan penduduk ke daerah perkotaan ini, lebih disababkan oleh tingginya upah yang dapat diperoleh di daerah tujuan. Kesenjangan upah yang besar antara desa dan kota mendorong penduduk desa untuk datang ke kota.

Perkembangan lingkungan pemukiman di daerah perkotaan, tidak terlepas dari pesatnya laju pertumbuhan penduduk perkotaan baik karena faktor pertumbuhan penduduk kota itu sendiri maupun karena faktor urbanisasi. Kedatangan migran baik yang bersifat permanen maupun non permanen di daerah perkotaan, berdampak positif maupun negatif tergantung pada sudut pandang masing-masing pihak yang terlibat. Arus migrasi ke kota yang cukup besar, pada umumnya dipandang negatif bagi kepentingan kota yang memerlukan peningkatan kualitas dan kuantitas fasilitas sosial, lingkungan, keindahan dan ketertiban. Dampak negatif urbanisasi yang telah berlangsung selama ini juga disebabkan oleh tidak seimbangnya peluang untuk mencari nafkah di daerah pedesaan dan perkotaan, sehingga memunculkan adanya tarik kota yang dianggap mampu memberikan masa depan yang lebih baik bagi masyarakat pedesaan atau luar kota, sementara latar belakang kapasitas dan kemampuan para pendatang sangat marjinal.

Pelaku migrasi ke kota, utamanya kelompok pendatang, dengan kualitas rendah menimbulkan berbagai masalah, antara lain berkembangnya kawasan pemukiman kumuh, degradasi lingkungan, kerawanan sosial dan tindak kriminal, serta permasalahan pengangguran. Akibat dari peningkatan jumlah penduduk di perkotaan, terjadi penurunan kualitas lingkungan ini juga disebabkan oleh belum memadainya pelayanan di lingkungan pemukiman. Sehingga, banyak kawasan perumahan dan pemukiman yang telah melebihi daya tampung dan daya dukung lingkungan.

Di samping kerusakan lingkungan yang bersifat biofisik terdapat pula kerusakan lingkungan sosial-budaya. Penduduk desa yang bermigrasi ke kota umumnya mempunyai pendidikan yang rendah dan tidak terampil. Di desa, hubungan kerabat dan nilai sosial-budaya sedikit banyak memberikan perlindungan terhadap kelaparan dan kelakuan kesusilaan, tetapi di kota, perlindungan seperti itu tidak ada atau tidak seberapa, karena tidak adanya keterampilan, mereka sukar mendapatkan pekerjaan atau hanya mendapatkan pekerjaan dengan upah kecil (Soemarwoto, 1991:206-207)

Kondisi ekonomi masyarakat  mempengaruhi Perumahan dan pemukiman hal tersebut merupakan salah satu kebutuhan dasar manusia, juga mempunyai fungsi yang sangat strategis dalam perannya sebagai pusat pendidikan keluarga, peningkatan kualitas generasi yang akan datang, dan merupakan pengejewantahan jati diri. Terwujudnya kesejahteraan rakyat dapat ditandai dengan meningkatnya ekonomi masyarakat yaitu kualitas kehidupan yang layak dan bermartabat, antara lain melalui pemenuhan kebutuhan papannya. Tingginya nilai dan harga lahan pemukiman di daerah perkotaan, telah menyebabkan masyarakat yang tidak memiliki kemampuan terpaksa mencari lahan untuk mendapatkan tempat tinggal seadanya baik secara legal, maupun illegal, sehingga tanpa disadari perkembangannya telah mengakibatkan munculnya pemukiman kumuh di kota. Banyak diantara perkampungan penduduk di daerah pinggiran kota, merupakan kondisi lingkungan yang jorok dan terkesan kumuh. Ketidakmampuan masyarakat kumuh dalam memenuhi sebagian kebutuhannya, menimbulkan kehidupan mereka jauh dibawah garis kemiskinan, yang menggambarkan rumah tempat tinggal mereka terbuat dari kayu, tidak mempunyai listrik dan tingkat pendidikan yang rendah.

Rumah tinggal adalah suatu institusi, bukan sekedar struktur yang dibuat untuk serangkaian tujuan yang sangat kompleks. Bangunan rumah adalah suatu gejala yang bentuk organisasinya sangat dipengaruhi oleh lingkungan budaya yang dimiliki (Agussalim, 1998:40). Selanjutnya, rumah merupakan suatu gejala struktural yang erat hubungannya dengan kehidupan penghuninya, makna simbolisme dan fungsi akan mencerminkan status penghuninya, manusia sebagai penghuni, rumah, budaya serta lingkungannya merupakan satu kesatuan yang erat, sehingga rumah sebagai lingkungan binaan merupakan refleksi dari kekuatan sosial budaya seperti kepercayaan, hubungan keluarga, organisasi sosial serta interaksi sosial antar individu (Rapport, 1969:47). Rumah bukan hanya sebagai sarana kehidupan semata, tetapi lebih merupakan suatu proses bermukim, yaitu kehadiran manusia sebagai penghuni dalam menciptakan ruang hidup dalam rumah dan lingkungan sekitarnya. Nilai-nilai seutuhnya menempati tempat yang utama dalam proses perancangan rumah, sehingga perilaku penghuni, keinginan serta kebutuhan penghuni merupakan hal yang sangat menentukan kualitas sosialisasi dan lingkungannya.

Seperti telah dikemukakan sebelumnya, bahwa masalah perumahan dan pemukiman merupakan suatu masalah kompleks, yang harus dapat teratasi. Hal ini bukan saja demi kepentingan komunitas-komunitas tertentu, melainkan juga untuk kepentingan seluruh warga negara yang berbudaya dan berkpribadian. Walaupun harus diikuti banyak hambatan dan keterbatasan.

Sebagai makhluk sosial, manusia tidak dapat hidup dengan sendirinya. Manusia saling berinteraksi dengan manusia yang lain. Ini disebabkan karena tidak ada manusia yang mampu mencukupi kebutuhannya tanpa adanya bantuan orang lain. Interaksi sosial dapat juga dikatakan sebagai proses sosial. Interaksi sosial merupakan syarat terjadinya aktivitas-aktivitas sosial. Interaksi sosial merupakan hubungan-hubungan sosial yang dinamis yang menyangkut hubungan-hubungan antara orang-perorangan, antara kelompok-kelompok manusia, maupun antara orang-perorangan dengan kelompok-kelompok manusia.

B. Rumusan Masalah

Dari deskripsi yang telah dipaparkan pada bagian latar belakang di atas, maka untuk memudahkan proses penulisan guna menghindari pembahasan yang terlalu meluas diperlukan adanya perumusan masalah. Berangkat dari pernyataan tersebut di atas, maka dapat diidentifikasikan beberapa masalah yang selanjutnya dirumuskan sebagai berikut:

1.      Bagaimana bentuk interaksi sosial masyarakat pemukiman kumuh di Jalan Adisucipto Kota Malang ?

2.    Bagaimana pola pemenuhan kebutuhan masyarakat pmukiman kumuh di Jalan Adisucipto Kota Malang ?

C. Tujuan penelitian

Berdasarkan permasalahan tersebut di atas, maka penulisan ini dilaksanakan dengan beberapa tujuan, yaitu :

1.    Untuk mengetahui bagaimana bentuk interaksi sosial masyarakat pemukiman kumuh di Jalan Adisucipto Kota Malang.

2.    Untuk mengetahui bagaimana pola pemenuhan kebutuhan masyarakat pemukiman kumuh di Jalan Adisucipto Kota Malang.

D. Kegunaan Penelitian

1.      Dari hasil penelitian ini diharapkan dapat berguna memberikan bantuan informasi lanjut bagi teman-teman yang lain atau siapa saja yang berminat dalam bidang ini dan sebagai tambahan literatur bagi peneliti.

2.      Penelitian ini diajukan untuk memenuhi tugas mata kuliah metodologi penelitian kualitatif.

E. Batasan Masalah

Membatasi masalah adalah kegiatan melihat pada lingkungan kumuh yang selalu identik dengan kemiskinan didaerah perkotaan. Pembatasan masalah bertujuan menempatkan batas-batas masalah dengan jelas . dari pemaparan diatas, maka pembatasan dalam penelitian ini yaitu berkisar pada lingkungan kumuh dan bentuk keadaan sosial.

F. Kajian Pustaka

Permukiman adalah bagian dari lingkungan hidup di luar kawasan lindung, dapat merupakan kawasan perkotaan dan perdesaan, berfungsi sebagai lingkungan tempat tinggal atau hunian dan tempat kegiatan yang mendukung perikehidupan dan penghidupan. Sedangkan kata “kumuh” menurut kamus besar bahasa Indonesia diartikan sebagai kotor atau cemar. Jadi, bukan padat, rapat becek, bau, reyot, atau tidak teraturnya, tetapi justru kotornya yang menjadikan sesuatu dapat dikatakan kumuh. Menurut Johan Silas Permukiman Kumuh dapat diartikan menjadi dua bagian, yang pertama ialah kawasan yang proses pembentukannya karena keterbatasan kota dalam menampung perkembangan kota sehingga timbul kompetisi dalam menggunakan lahan perkotaan. Sedangkan kawasan permukiman berkepadatan tinggi merupakan embrio permukiman kumuh. Dan yang kedua ialah kawasan yang lokasi penyebarannya secara geografis terdesak perkembangan kota yang semula baik, lambat laun menjadi kumuh.

Menurut Soerjono Soekanto (2001), interaksi sosial adalah hubungan-hubungan sosial yang dinamis yang menyangkut hubungan antar orang-perorang, antara kelompok-kelompok manusia, maupun antara antara orang perorangan dengan kelompok manusia. Interaksi sosial merupakan syarat utama terjadinya aktivitas-aktivitas sosial. Berlangsungnya suatu proses interaksi sosial didasarkan pada pelbagai faktor antara lain, faktor imitasi, sugesti, identifikasi, dan simpati.

Menurut George Herbert Mead (dalam Narwoko Suyanto, 2007), agar interaksi sosial bisa berjalan dengan tertib dan teratur serta anggota masyarakatnya dapat berfungsi secara normal, maka yang diperlukan bukan hanya kemampuan untuk bertindak sesuai dengan konteks sosialnya, tetapi juga memerlukan kemampuan untuk menilai secara objektif perilaku kita sendiri dari sudut pandang orang lain.

Interaksi sosial merupakan hubungan antara dua orang atau lebih, di mana perilaku atau tindakan seseorang akan mempengaruhi, mengubah, atau memperbaiki perilaku atau tindakan individu maupun sebaliknya. Sebuah interaksi dapat terjadi apabila salah seorang (individu) melakukan aksi dan mendapatkan balasan yang berupa reaksi tetapi apabila salah satu pihak melakukan aksi danpihak yang lain tidak melakukan reaksi, maka tidak akan terjadi interaksi.

G. Metodologi Penelitian

Dalam penelitian ini perlu suatu pendekatan yang sifatnya harus sesuai dengan masalah, tujuan dan kegunaan  dari penelitian itu sendiri. Terkait dengan itu, maka penelitian yang di lakukan  lebih merupakan  sebuah penelitian 

1.    Pendekatan dan Jenis Penelitian

Dalam penelitian ini pendekatan yang dilakukan adalah melalui pendekatan kualitatif. Artinya data yang dikumpulkan bukan berupa angka-angka, melainkan data tersebut berasal dari naskah wawancara, catatan lapangan, dokumen pribadi, catatan memo, dan dokumen resmi lainnya. Sehingga yang menjadi tujuan dari penelitian kualitatif ini adalah ingin menggambarkan realita empirik di balik fenomena secara mendalam, rinci dan tuntas. Oleh karena itu penggunaan pendekatan kualitatif dalam penelitian ini adalah dengan mencocokkan antara realita empirik dengan teori yang berlaku dengan menggunakkan metode diskriptif.

Menurut Keirl dan Miller dalam Moleong yang dimaksud dengan penelitian kualitatif adalah “tradisi tertentu dalam ilmu pengetahuan sosial yang secara fundamental bergantung pada pengamatan pada manusia pada kawasannya sendiri, dan berhubungan dengan orang-orang tersebut dalam bahasanya dan peristilahannya”.

Metode kualitatif adalah metode penelitian yang digunakan untuk meneliti pada kondisi obyek yang alamiah, di mana peneliti adalah sebagai instrument kunci, teknik pengumpulan data dilakukan secara gabungan, analisis data bersifat induktif, dan hasil penelitian kualitatif lebih menekankan makna dari pada generalisasi.

Pertimbangan penulis menggunakan penelitian kualitatif ini sebagaimana yang diungkapkan oleh Lexy Moleong:

1. Menyesuaikan metode kualitatif lebih mudah apa bila berhadapan

dengan kenyataan ganda

2. Metode ini secara tidak langsung hakikat hubungan antara peneliti

dan responden

3. Metode ini lebih peka dan menyesuaikan diri dengan manajemen

pengaruh bersama terhadap pola-pola nilai yang dihadapi.²

Adapun jenis penelitian ini adalah penelitian deskriptif. Menurut Whitney dalam Moh. Nazir bahwa metode deskriptif adalah pencarian fakta dengan interpretasi yang tepat. Penelitian deskriptif mempelajari masalah-masalah dalam masyarakat, serta tata cara yang berlaku dalam masyarakat serta situasi-situasi tertentu, termasuk tentang hubungan-hubungan, kegiatan-kegiatan, sikap-sikap, pandangan-pandangan, serta proses-proses yang sedang berlansung dan pengaruh-pengaruh dari suatu fenomena.

2. KEHADIRAN PENELITIAN

Dalam penelitian ini, peneliti bertindak sebagai pengumpul data dan sebagai instrument aktif dalam upaya mengumpulkan data-data di lapangan. sedangkan instrument pengumpulan data yang lain selain manusia adalah berbagai bentuk alat-alat Bantu dan berupa dokumen-dokumen lainnya yang dapat digunakan untuk menunjang keabsahan hasil penelitian, namun berfungsi sebagai instrument pendukung. Oleh karena itu, kehadiran peneliti secara langsung di lapangan sebagai tolak ukur keberhasilan untuk memahami kasus yang diteliti, sehingga keterlibatan peneliti secara langsung dan aktif dengan informan dan atau sumber data lainnya di sini mutlak diperlukan.

3. LOKASI PENELITIAN

Lokasi penelitian adalah tempat di mana penelitian akan dilakukan, beserta jalan dan kotanya. Dalam penelitian ini peneliti mengambil lokasi di Jalan Adisucipto Kota Malang, Jawa Timur

4. SUMBER DATA

1. Data Primer

Menurut S. Nasution data primer adalah data yang dapat diperoleh lansung dari lapangan atau tempat penelitian. Sedangkan menurut Lofland bahwa sumber data utama dalam penelitian kualitatif ialah kata-kata dan tindakan. Kata-kata dan tindakan merupakan sumber data yang diperoleh dari lapangan dengan mengamati atau mewawancarai. Peneliti menggunakan data ini untuk mendapatkan informasi lansung tentang pemukiman kumuh dan keadaan social didalamnya yaitu dengan cara wawancara dengan penduduk yang tinggal di daerah Jalan Adisucipto Kota Malang.

2. Data sekunder

Data sekunder adalah data-data yang didapat dari sumber bacaan dan berbagai macam sumber lainnya yang terdiri dari surat-surat pribadi, buku harian, notula rapat perkumpulan, sampai dokumen-dokumen resmi dari berbagai instansi pemerintah. Data sekunder juga dapat berupa majalah, buletin, publikasi dari berbagai organisasi, lampiran-lampiran dari badan-badan resmi seperti kementrian-kementrian, hasil-hasil studi, tesis, hasil survey, studi histories, dan sebagainya. Peneliti menggunakan data sekunder ini untuk memperkuat penemuan dan melengkapi informasi yang telah dikumpulkan melalui wawancara lansung dengan penduduk yang tinggal di daerah Jalan Adisucipto Kota Malang.

5. TEKNIK PENGUMPULAN DATA

Pengumpulan data merupakan langkah yang sangat penting dalam penelitian, karena itu seorang peneliti harus terampil dalam mengumpulkan data agar mendapatkan data yang valid. Pengumpulan data adalah prosedur yang sistematis dan standar untuk memperoleh data yang diperlukan.

1. Observasi Langsung

Observasi langsung adalah cara pengambilan data dengan menggunakan mata tanpa ada pertolongan alat standar lain untuk keperluan tersebut. Dalam kegiatan sehari-hari, kita selalu menggunakan mata untuk mengamati sesuatu. Observasi ini digunakan untuk penelitian yang telah direncanakan secara sistematik tentang bagimana keadaan social ekonomi pemukiman kumuh di Jalan Adisucipto Kota malang Jawa Timur.

Tujuan menggunakan metode ini untuk mencatat hal-hal, bentuk rumah, atap rumah, kamar mandi yang digunakan dan bentuk kegiatan social serta bentuk interaksi social yang dilakukan masyarakat Jalan Adisucipto Kota Malang Jawa Timur, sewaktu kejadian tersebut berlaku sehingga tidak menggantungkan data dari ingatan seseorang. Observasi lansung juga dapat memperoleh data dari subjek baik yang tidak dapat berkomunikasi secara verbal atau yang tak mau berkomunikasi secara verbal.

2. Wawancara

Wawancara adalah proses memperoleh keterangan untuk tujuan penelitian dengan cara tanya jawab, sambil bertatap muka antara si penanya dengan si penjawab dengan menggunakan alat yang dinamakan interview guide (panduan wawancara).

Tujuan penulis menggunakan metode ini, untuk memperoleh data secara jelas dan kongkret tentang Keadaan ekonomi dan social serta bentuk- bentuk interaksi social masyarakat Jalan Adisucipto Kota Malang. Dalam penelitian ini, peneliti akan mengadakan wawancara dengan masyarakat Jalan Adisucipto Kota Malang Jawa Timur.

3. Dokumentasi

Dokumentasi adalah setiap bahan tertulis baik berupa karangan, memo, pengumuman, instruksi, majalah, buletin, pernyataan, aturan suatu lembaga masyarakat, dan berita yang disiarkan kepada media massa.

Dari uraian di atas maka metode dokumentasi adalah pengumpulan data dengan meneliti catatan-catatan penting yang sangat erat hubungannya dengan obyek penelitian.

Tujuan digunakan metode ini untuk memperoleh data secara jelas dan konkret tentang Keadaan ekonomi dan social serta bentuk- bentuk interaksi social masyarakat Jalan Adisucipto Kota Malang.

6. ANALISIS DATA

Analisis data adalah proses mengorganisasikan dan mengurutkan data kedalam pola, kategori, dan satuan uraian dasar sehingga dapat ditemukan tema dan dapat dirumuskan hipotesis kerja seperti yang disarankan oleh data.

Dari rumusan di atas dapatlah kita tanarik garis besar bahwa analisis data bermaksud pertama-tama mengorganisasikan data. Data yang terkumpul banyak sekali dan terdiri dari catatan lapangan, komentar peneliti, gambar, foto, dokumen berupa laporan, biografi, artikel, dan sebagainya.

Setelah data dari lapangan terkumpul dengan menggunakan metode pengumpulan data di atas, maka peneliti akan mengolah dan menganalisis data tersebut dengan menggunakan analisis secara deskriptif-kualitatif, tanpa menggunakan teknik kuantitatif.

Analisis deskriptif-kualitatif merupakan suatu tehnik yang menggambarkan dan menginterpretasikan arti data-data yang telah terkumpul dengan memberikan perhatian dan merekam sebanyak mungkin aspek situasi yang diteliti pada saat itu, sehingga memperoleh gambaran secara umum dan menyeluruh tentang keadaan sebenarnya. Menurut M. Nazir bahwa tujuan deskriptif ini adalah untuk membuat deskripsi, gambaran atau lukisan secara sistematis, faktual dan akurat mengenai fakta-fakta, sifat-sifat serta hubungan antar fenomena yang diselidiki.

7. PENGECEKAN KEABSAHAN TEMUAN

Menurut Moleong ’’kriteria keabsahan data ada empat macam yaitu : (1) kepercayaan (kreadibility), (2) keteralihan (tranferability), (3) kebergantungan (dependibility), (4) kepastian (konfermability)⁹. Dalam penelitian kualitatif ini memakai 3 macam antara lain :

1. Kepercayaan (kreadibility)

Kreadibilitas data dimaksudkan untuk membuktikan data yang berhasil dikumpulkan sesuai dengan sebenarnya. ada beberapa teknik untuk mencapai kreadibilitas ialah teknik : teknik triangulasi, sumber, pengecekan anggota, perpanjangan kehadiran peneliti dilapangan, diskusi teman sejawat, dan pengecekan kecakupan refrensi.

2. Kebergantungan (depandibility)

Kriteria ini digunakan untuk menjaga kehati-hatian akan terjadinya kemungkinan kesalahan dalam mengumpulkan dan menginterprestasikan data sehingga data dapat dipertanggungjawabkan secara ilmiah. Kesalahan sering dilakukan oleh manusia itu sendiri terutama peneliti karena keterbatasan pengalaman, waktu, pengetahuan. Cara untuk menetapkan bahwa proses penelitian dapat dipertanggungjawabkan melalui audit dipendability oleh ouditor independent oleh dosen pembimbing.

3. Kepastian (konfermability)

Kriteria ini digunakan untuk menilai hasil penelitian yang dilakukan dengan cara mengecek data dan informasi serta interpretasi hasil penelitian yang didukung oleh materi yang ada pada pelacakan audit.

8. TAHAP-TAHAP PENELITIAN

Moleong mengemukakan bahwa ’’Pelaksanaan penelitian ada empat tahap yaitu : (1)tahap sebelum ke lapangan, (2) tahap pekerjaan lapangan, (3) tahap analisis data, (4) tahap penulisan laporan’’¹⁰. Dalam penelitian ini tahap yang ditempuh sebagai berikut :

a) Tahap sebelum kelapangan, meliputi kegiatan penentuan fokus, penyesuaian paradigma dengan teori, penjajakan alat peneliti, mencakup observasi lapangan dan permohonan ijin kepada subyek yang diteliti, konsultasi fokus penelitian, penyusunan usulan penelitian.

b) Tahap pekerjaan lapangan, meliputi mengumpulkan bahan-bahan yang berkaitan dengan Keadaan ekonomi dan social serta bentuk- bentuk interaksi social masyarakat Jalan Adisucipto Kota Malang.. Data tersebut diperoleh dengan observasi, wawancara dan dokumentasi dengan cara melihat mencatat hal-hal, bentuk rumah, atap rumah, kamar mandi yang digunakan dan bentuk kegiatan social serta bentuk interaksi social yang dilakukan masyarakat Jalan Adisucipto Kota Malang Jawa Timur.

c) Tahap analisis data, meliputi analisis data baik yang diperolah melaui observasi, dokumen maupun wawancara mendalam dengan masyarakat Jalan Adisucipto Kota Malang. Kemudian dilakukan penafsiran data sesuai dengan konteks permasalahan yang diteliti selanjutnya melakukan pengecekan keabsahan data dengan cara mengecek sumber data yang didapat dan metode perolehan data sehingga data benar-benar valid sebagai dasar dan bahan untuk memberikan makna data yang merupakan proses penentuan dalam memahami konteks penelitian yang sedang diteliti.

d) Tahap penulisan laporan, meliputi : kegiatan penyusunan hasil penelitian dari semua rangkaian kegiatan pengumpulan data sampai pemberian makna data. Setelah itu melakukan konsultasi hasil penelitian dengan dosen mata kuliah untuk mendapatkan perbaikan saran-saran demi kesempurnaan penelitian yang kemudian ditindaklanjuti hasil bimbingan tersebut dengan penulis penilitian yang sempurna. Langkah terakhir melakukan pengurusan kelengkapan persyratan untuk ujian skripsi.

PUSTAKA

Lexy J Moleong, Metode Penelitian Kualitatif (Bandung: Remaja Rosda Karya, 1991

Moh. Nazir. Ph. D, Metode Penelitian (Jakarta: PT. Ghalia Indonesia, 2003

Prof. Dr. S. Nasution, M.A. Metode Research, Bumi Aksara, Jakarta 2004.

hera ardine's blog: tasawuf

hera ardine's blog: tasawuf: CHAPTER I PROLOG A.     Background Hearing the wordSufism , conceivedin the mindissomething heavy . Something away , which is no...

tasawuf

CHAPTER I

PROLOG

A.    Background

Hearing the wordSufism, conceivedin the mindissomething heavy. Something away, which is not coveredbyourcommonsense. Dressed inwhite, a longbeardand alifeaway fromthe world, livingin povertyandpooreconomicaliasshabby. That descriptionis oftenraised, when he heardthe wordSufism, andSufi(the perpetrators of Sufism). Theseare compounded by theoddquestionorweird statementoftendifficult to understandand impressviolategeneralbeliefof Muslims.Suchwordsfrom BaYazidAl-Busthami and AlHajjaj, eg `'I amthe Truth" (ana al-Haqq) or`'There is nothinginrobe-worn byBusthami-but God."

PositiveSufismisanunderstanding of themysticismthat seeksto benefit fromall the advantagesin terms ofthought anddisciplinehas to offerwhile avoidingexcesses, as revealedin the history ofIslam.In addition,howeverincludedthe term`positive ', Sufismisstillpromoting the conceptAllahin twoembodiments, theembodimentof beauty and love(jamal) in addition to therealization ofthe majesty andawesomeness(jalal).

The themeillustratesthat this methodrepresentsthe natureof IslamicSufism, other than Shari'a-oriented, also emphasizesthe methodof love. So far, weassumethat loveisrelated toChristianity, while Islamsynonymoussolely withsharia, obedienceto the law,thelegaldiscipline. This,according to the authors, is the result ofunderstandingexclusivelyonaspectsjalal(tremendum) Allah. We`forgotten 'on theother aspects.

Because of the variety views or opinions of Sufism, then we are interested to take the title "The Relevantion of Sufism in Real Life", as scientific study to find out what and how Sufism is applied in human life, and eliminating prejudice undesirable.

B.     Kind of Problem

1.      What is the Tasawuf doctrin?

2.      How to implement or apply Tasawuf in a real live?

3.      What is the advantage of tasawuf in real life?

C.    Purpose

1.      To know what Tasawuf is

2.      To Apply Tasawuf in a real life

3.      To know the advantages of Tasawuf in our daily activity

CHAPTER II

CONTAIN

A.    Tasawuf

Sufism is a science. Science sufism is a branch of science that we find in Islam, as well as the science of faith, commonly called Tawheed, Fiqh and other sciences. The purpose of science Sufism focuses on inner guidance. That is the teaching of Sufism seeks to cleanse the mind / soul from the dirt and stains that hinder relationship between the vreator with a servant. Heart stains that such reprehensible traits, such as envy, pride, envy, love worldly possessions excessive and forget the responsibilities as a Muslim. Basically Sufism aims to establish the practice of human perfection Muslims both outwardly and inwardly. The source of Sufism is based on Al-Quran and As-Sunnah.

Sufism is a branch of Islam that emphasizes the spiritual dimension or aspect of Islam. Spirituality can take diverse forms in it. In human terms, Sufism emphasizes soul aspects than body aspects, in relation to the life of the mortal world, while the relation with the understanding, he emphasizes more than the interpretation of the interpretation of the inner flesh.[1]

According toAl-Karkhi Ma'ruf(w.200 H), to takethe essenceof Sufismandcovetousofwhat is in thehands ofthe creature. Meanwhile, according toAbuyazidal-Bustami Sufismseenin three aspects, the first aspectiskha, break awayfrom thereprehensiblebehavior. The second aspectha, adornthemselves withadmirablecharacter, and thelastis an aspectjim, draw closer toGod.

Al-Junaid al-Bagdadi say thatSufism is tocleansethe heartand thenature ofthebeastand releasematchthepuremorals, stressing theBasyariah(humanity), away from the passions, providinga place forspiritualproperties, adhering to thetruthsof science, practicesomethingmore particularlyon the basis ofhis immortality, member advice topeople, truly fulfill the promiseof AllahSWT, andfollow theShari'aProphet Muhammad.

Junaidalso mentions thatSufismis based on theexemplarysevenapostles, namely:

1.Generosityof Abrahamto sacrificehis son
2.Ismailwho handedherresignationslaughteredon the orders ofgod
3.Patienceof Ayyub prophetsuffering from variousserious diseases.
4.Zakariasymbolismreceivingdivinecommandmentnot to speakfor three daysexceptwith symbols.
5.Yunus prophetisolationthatfeltalonein his country andhis people.
6.Isaasceticismof his lifejustto saveabowlandcomb. Where thebowlwasremovedwhenhesawa personcan drink inhand. Andcombalso finallydisposed of bythe Prophet Isabecausepeople canseecomb hairwith his hand.
7.Muhammadsqualorin whichhehas thekeysofpower toown propertyabound,but choseto livea dayfullofhungry. [1]

As for thosewho pursueandpractice the teachings ofSufismis calledSufis. Sufishave feltthatthis is whatSufismis essentiallythe teachingsof Al-Quran andAs-Sunnah, consequently, unable to stem thepassions thatonlyfaithand Islam. According to them, the damagein this worldis causedby two things. First, becausea servant(man) dissenterto God, butnotconsistentlydo thecommandments of God. Do notfearthe threatsof God, so thataround doingactualdeedsforbidden byAllahSWT. IbnKholduna clericSufibelievesthat the basicscience ofSufismthatwasdiligentlyrunning theshari'ahworship, whole-heartedlyto Allahta'ala, awayfrom thetemptations of the world, asceticism(not crazy) to theluxuriesof wealth andinfluence of the world.

The trueteachings ofSufismisfocused onthe formationandperfection ofthe innersoul, as well as practice doingsharia(bothobligatoryandthatcircumcision). Whysaidthe trueteachings ofSufism, Sufismis there anyless true? Indeed,because ofits developmentover the centuries, finally there isa group of peoplewhodistortthe originalpurposeofSufism(the original purpose).

As thepictureisdistorted, prefersthecircumcision, extravagancein doingrighteous deedsof worshipso thatit no longer fitswiththe Sufis ofthe deviant, dare to create their ownlaws. And finally, Sufisectsarosewhichfragmented,theflowfanaticsblindly.ThusSufismis good andtrue of coursethat was neverout of line withAl-Quran andAs-Sunnah. Sufismis rightisto train yourselfto be able totame theexcessivepassions, so that they canexercisethe soul. If youare able to domentalexercises, thensomeone couldsay to have reachedthe peakof Sufism.

Basicallyit coversSufismandmysticismShari'asciences. Ifspecifiedthenwe can knowthe following:

1.Sharia, Shariameansthe linesthat have beendetermined orthe rules thatapply, orcan also meanlaws thatmust be doneresponsibly. ShariaisIslamicsciencethat describes theacts of worshipsuch asthe pillars of Islam, the laws of clean and unclean, thecircumcisionandtheindividual duty, whichmakruhandpermissible, the practiceof zakat, fasting, prayer, pilgrimage and so forth. The procedure fordoingdeedsof fiberto avoid thingsthatforbideincludingShari'asciences. So the conclusionthatscienceisa science thatShariateachesways of lifeforMuslims,beganin the mosque, in social life, politicsand so on.

ThenShari'ascienceitself canbe divided into twoparts.The firstis calledthe science ofShari'aTa'abbudiand the secondis the science ofShari'aTa'aquli. Scienceta'abudiShari'aincludesdoctrines ordogmasof Islam. The teachingsthat should never beofferedagainby reasonand science.What has beendonethe ProphetMuhammad, then that is whatwe must do.All thatwas left, thenthat is whatwe leave behind. No need tothink anymoreortampered withby reason. Scienceta'aquliShari'aisto teachsomething, while stillbetampered withby reason,considered andadapted to thespecificknowledgeat the timeand place.With theShari'a, then religionwasdevelopedbythe development ofa particulartime and place.

2. Tarekat, Tarekat means"the way". So, after we have Shari'a sciences, the science of the terms and religion, then we must have the knowledge institutes. Like a Shari'a science it is stock, while the congregation's knowledge, the road taken. Thus, it means that we have syari’ah, we must instill a certain way through. The specific path (tarekat) it must be the way to achieve it through exercises. The exercises in the teaching institutes is what is called mysticism.

3. Hakekat, if we are to train the soul in science degree congregations as above (do well) then our souls will actually find out who we are, and Who God is, then how is the real truth. Reality itself connotes real truth or absolute truth. Reality itself is the levels above orders mysticism. If the congregation is an exercise of the soul, and when it worked perfectly then we come to the level of nature. The essence is the end of a journey (congregation) itself.

When we have reached this level, then we will realize the falsehood-falsehood of life that has not been realized. Because we find the absolute truth, the real truth. Perfection of body and soul and the ordinances of worship that makes the heart feel good at all. So often people who have entered the level of nature's forgotten everything, the mind and intended only God, who God is missed and loved. About things that are worldly, considered trivial, insignificant soul in life.

If science institutes and suluk been undertaken in earnest, with perfect conditions and with adherence holding the pillar then achieved the so-called dreams. Kasyaf means open secret that had been enveloped and hinder ourselves with God. With the achievement of kasyaf, then the slave can communicate with God.

4. Ma'rifat, when it reaches the level of hakekat  then we have the so-called science called science ma'rifat. People who have the knowledge ma'rifat called 'Arif. Thus, the person who has reached the level ma'rifat he have the knowledge, experience worship charity, and so on. associated with the soul of religion. Owned collection of science is not the science of falsehood, but the absolute truth, philosophy of life and philosophy of life.

People who reach this level ma'rifat science has the ability to see something that is hidden, which is generally not able to see the eyes of ordinary people. Having wise inner eye through the clouds, the sky and reach far away though. His heart was filled with nur Allah. The light is good and bad in principle, though the good and bad that's as small as a mustard seed.

Is Sufism against the Al-Quran and As-Sunnah? Actually, Sufism does not conflict with the Quran and As-Sunnah. Even with the study and practice of mysticism, it is suitable for running as exemplified worship Allah to us. If people did not see a close look at one part of the teachings of Sufism, his eyes would be open, how Sufism is a perfect fit with the teachings of Muhammad. Because the doctrine itself is resting on Al-Quran and As-Sunnah. We all realize that in Islam, it can be classified into three major groups, namely:

a. Islam, the goal is Shari'a, such as the laws that apply in the teachings of Islam, like a traditional prayer, zakat ordinance, ordinances pilgrimage, fasting, clean and unclean, unclean and makruh, and circumcision obligatory and others.

b. Faith, the soul comes to believe that Muhammad is the Messenger of Allah, there is definitely the end of the day, there must be an angel, God's pattern holds true.

c. Ihsan, moral formation can be done by purifying the mind of the despicable attitudes and make life a commendable spirit. Thus it is clear that Sufism does not conflict with al-Quran and al-Hadists.

To know the essence of Sufism, then the following is the opinion of a very famous Sufi. He was Ibn Khaldun. He argued "principal origin of Sufism is devoted to worship, in direct contact with God, keep away from the glitz and splendor of the world, not like the many treasures to be hunted, and quiet self-besepi (exile) to carry out worship God. "He also argues," this thing was done by the companions of the Prophet and the Salaf people, but later in the period of the second century after Hijrah, when people are scrambling to catch up the world wealth and the lives of those lost in the world, then people diligent worship as normal named people that Sufism. "

From the information above we can conclude that the teaching of Sufism advised the Muslims that:

a. Not get enough run of worship to God.

b. Keep away from the crazy sense of luxury, wealth exaggeration, which includes worldly smell.

c. Put their trust. Hang up and tied him to God.

d. Implement hidden worship. That is with full concentration and surrender everything to God.

Then from the second description, We can take sometbig idea as follows:

a. That the practice of Sufism and mysticism does not deviate from the character and deeds, the Prophet and his companions. Even the character and deeds of the Prophet is the mainexample of Sufi.

b. In the second century of Hijra many people who deviate from the teachings and the Prophet and his companions.

c. There are people who want to stay true to the teachings of the Prophet and his companions, that people called Sufi.

Principles of Sufism that did not conflict with the Sunnah:

1)      Repentance (sorry for the sins that have been done)

2)      Mujahadah (practicing in earnest)

3)      Uzlah and Seclusion (move and looking for a quiet place to worship)

4)      Taqwa (pious to Allah)

5)      Wara '(keep away from ma'siat / subhat)

6)      Zuhud (avoiding a world of love superfluous)

7)      Shamat (quiet, not arrogant, not a braggart)

8)      Khauf (to fear the punishment of Allah)

9)      Raja’ '(Hoping grace of God)

10)   Hazan (getting grief)

11)  Ju'wa Tarkus lust (curb hunger and restrain lust)

12)  Tawadlu and humility (humble and quiet in worship)

13)  Mukhalawatun Nafsi (defeating lust)

14)  Qana'ah (receive and replenish what Allah)

15)  Tawakkul (tyawakal / submit to Allah)

16)  Gratitude (grateful to Allah)

17)  Yaqin (trust and have the courage)

18)  Patience (hold trials and tribulations)

19)  muraqabah (face to face with God)

20)  Ridla (always happy to receive all that exists)

21)  ubudiyah (dedicated to God)

22)  will of god (always memepunyai willingness to do abadah)

23)  Istiqamah (memepunyai determination)

24)  Ikhlas (willing to do something and because Allah)

25)  Siddiq (always preserve truth)

26)  Haya '(shyness memepunyai otherwise dhikr)

27)  Dhikr (getting used to remember Allah)

28)  Al-futuwah (prepare to sacrifice)

29)  Firasah (a hunch)

30)  Khulq (good morals)

31)  Jud was sakha (generous and miserly)

32)  Ghirah (having jealousy of religion)

33)  Regional (sainthood)

34)  Benediction (ask God)

35)  Fiqr (poverty)

B.     Application of Doctrine of Sufism in real life.

Since Prophet leave us, about two centuries Hijri, in the face of the earth, especially in mainland Arabia, many Muslims who believe in God but not love and selfish. As a result they are no longer afraid of the threat of God. No longer heed the commands and prohibitions, whether special or muamalah connected with worshiping. Each of them works for himself, chasing wealth and position, pleasure and luxury. Then the interests of religion no longer receive attention. They both compete and race for the sake of enjoyment of the world alone. Competition and race each other that makes them cornered, each dropping, envy, jealousy, hate each other, mutual fines, arrogant and all sorts of properties madmumah.

After the human tendency towards worldly glitter and glitz rampant in the second century of Hijra, then there are those that concern Muslims. They do not like the fact, Where the human action is beyond the limits and break the rules of God. So with this things, people are still consistent with the teachings of Islam was born adn mind to leave the crowds. They went to the place where the lonely. The goal is to avoid immorality, and more composure and concentration to get closer to Allah.

Centuries later years came the Sufi clerics who tried to restore the Islamic teachings of Al-Quran and As-Sunnah. For the wickedness of the human heart and trends in the world of luxury and wickedness there was no other way to straighten it but build character Mahmudah, foster care is commendable and eliminate human nature in the world of luxury and immorality or madmumah characteristic.

Sufisbelieve thatdemoralizationandunresponsiblepeoplein performingreligious teachingswould not beable toovercomeitoutwardly. Becausethe sourceofimmoral actsthatthe baseis not onoutward form. Howfastisdoneinwardly. It is necessaryto admittogetherthat allactiondhahir(surface)it is solelyon the influenceand encouragement ofinner(heart) us.Soaccording to theSufis, whohadreorganizedespeciallyin trainingthe soulor mind.

Beforewe discussabout theapplication,thenwe must know how thingsincluding theproblems ofcontemporarysociety, which is often calledmodernsociety. InBig English Dictionarythe word"public" means "association of human life(the set of peoplewholive togetherin a placebythe bonds ofa specificrule), while the word" modern "means" new, in a new, cutting-edge. "Thus theliterallythe word "modern society" can be definedas "a set of people living togetherin a placewithtiesto certain rulesthat arecutting edge." ThenDeliarNoerprovidemoderncharacteristicsas follows:

1. Rational, that is reasonablemindprefersthe opinionoftheopinions ofemotion, beforedoing the workalwaysconsideredthe pros and consandworklogicallyviewed favorably.
2. Thinkingfora moredistantfuture, do notjust thinkthat isa problemfor us, butalsoalways lookingfor furthersocialimpact.
3. Appreciatingthe time, always to look at the timeissomething that isveryvaluable andshould be utilizedas well as possible.
4. Being opened, which iswilling to acceptsuggestions, feedback, either in the formof criticism, ideas andimprovementsfrom anywhere.
5. Thinkobjectively, that sees everythingin terms offunctionality andusefulness tosociety.

Modern societyhas amaterialisticattitude to life(emphasis of matter), hedonistic(pleasure andindulge inthe delights oflust), totaliteristik(want to control allaspects of life) and onlybelieve in theformulasfor empirical knowledgealoneandpositivisticattitude to lifewhich is based onthe ability ofthe human mindseems clearmanwho holdsmasterof science andtechnology.In theself-minded peopleandlike-minded, science andmoderntechnologyis veryworrying, becausetheywill be thecause of thedamageon the surface ofthe earth, asthe Word ofAllah.theletterar-Rum verse 41:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Meaning: Corruption has appeared on land and sea because of what the hands of humans caused; God wants them to feel part of the (result of) their deeds, that they come back (to the right).

Dari sikap mental seperti di atas, kehadiran ilmu pengetahuan dan teknologi telah melahirkan sejumlah problematika masyarakat modern. Promblematika yang muncul antara lain :

From Mental attitude as above, the presence of science and technology has given rise to a number of problems of modern society. The promblem that arise include:

1. Abuse of Science and Technology. Spiritual bond apart from science and technology, resulting in the ability to make weapons have been directed for the purpose of colonizing other nations.
2. Faith silting. Prefers belief in the mind of the religious faith.
3. Disintegration of Sciences. A specialization in science, each paradigm alone possess knowledge in solving problems.
4. Materialistic relationship patterns. Choosing association or relationship mutually beneficial materially.
5. Justify the means. In reachinggoals aside religious moral values.
6. Personality split (split personality). Because of modern human life is formed by dry varieties science of spiritual values ​​and fragmented, resulting in a broken human being personally. If the scientific process developed not under the control of religion, the process of destruction of the human person continues to run. Thus, all the power to effect higher degree of human life is lost, so that not only lives are in decline, but also the level of intelligence and moral.
7. Stress and Frustration. If the goal is not achieved, often despairing, sometimes the depression.
8. Loss of Self-Esteem and Future. If the control of religious values ​​have detached from life, so people no longer have self-esteem and the future.

Eric Fromm said that, the character of modern society characterized by market orientation, in which success is dependent on the extent of resale value in the market. Modern society sellers like him as well as a community that is ready to be sold in the market. Therefore, respect for human dignity is determined by the resale value on the market, a result everyone is motivated to fight hard to be successful and wealthy workers, after the confirmation of the success. Prosperity represents high value sales, while otherwise poverty interpreted.

Kindness, honesty, fidelity to truth and justice are like worthless if it does not provide benefits for the success and prosperity. If someone does not prosperous economic conditions, it is regarded as a success yet, even to fail in life. Such a situation indicates modern society, people who experience alienation (aliensi), they are no longer grounded to the quality of humanity, but rather sticking to his success in achieving material wealth.

These conditions turn as being the noblest of human consciousness. Virtue and glory together with the strength of personality, not rely on something outside himself. Therefore, modern society had depersonilisasi emptiness and meaningless life. Its existence depends on the ownership and watch symbol of wealth, the desire to obtain abundant treasures beyond the commitment to social solidarity. It is driven by the view that the many treasures is a superhuman.

Many experts proposed ways to address the problems of modern society and one of the most agreed upon by the experts is to develop a moral life and taswuf. One figure who so fervently fought for the moral mysticism overcome these problems is Hussein Nasr. According to him, the schools of Sufism began to get a place in the society (including the West) as they began searching where Sufism to answer a number of problems.

Sufism needs to be promoted in modern life that now because there are 3 important goals are:

1. Involved in various roles in saving humanity from the condition of the confusion caused by the loss of spiritual values.
2. Introducing aspects of literature or understanding of esoteric (mystical) Islam, both to the people of Islam and non-Islam began to forget, especially towards the west.
3. To give you a reaffirmation that indeed the esoteric aspects of Islam, Sufism, the heart of the teachings of Islam so that when the area is dry and not pulsing, then other aspects of Islamic teachings dry.

The essence of Sufism as understood mysticism in other religions is aimed at obtaining a direct relationship with God and realized, so that one feels with awareness was in his presence. These efforts among others, contemplation, break away from the shackles of the world's ever-changing and transient. Attitudes of the Sufi is required by modern society experience a fragmented soul as mentioned, provided views on the purpose of Sufism is not done exclusively and individually, but powerless applicable in responding to the problems faced.
Ability to relate to God is to integrate all science because it seemed scattered through Sufism is someone aware that the source of all that exists comes from God. With the help of this mysticism, the science and the other one will not crash because he was in one way and one goal. Furthermore Sufism train people to have the sharpness and smoothness of the inner character.Mental attitude and sharp refinement is causing it will always put humanitarian concerns on any problems encountered so he will avoid committing despicable acts according to religion.

Furthermore resignation to God's teachings cause he has a solid grip, because he has represent or mortgaged himself entirely to God, this attitude will overcome the attitude of resignation stress experienced by humans. Materialistic and hedonistic attitude pervasive in modern life can be overcome by applying the concept of asceticism, which is essentially an attitude that does not want to be enslaved or trapped by worldly influences in the meantime. If this attitude is not stable, then he would not dare to use any means to achieve the goal, for the objectives to be achieved in Sufism is the way to God, then Caranyapun must be taken in a way that favored the Lord.

Similarly uzlah teachings contained in Sufism is the effort to alienate themselves from mundane terperangkat by trickery, can also be used to equip a modern society from becoming sekruft of engine life. Who did not know him would carry. Sufism to the concept that uzlahnya trying to free man from the pitfalls of life, but he remained in control of its activities in accordance with the divine values, and not otherwise insoluble in worldly influences. Recent problems of modern society above is the number of people who lost their depanya, feel the silence and the emptiness of life in the midst of derunya pace of life.
Century has arrived growing, modern technology is growing. Development in line with the changing times. Who would not be pursuing the development of means obsolete. These words fall fishing we plunge into modernism.

Modernism is a sign of progress and moderniame also a sign of the decline of a nation. Developments in various fields, from economics to the field of technology. It has a lot to make us forget our land-early goal-that we get up early. In fact, modernism more days bring myself kta enveloped with technological developments.

In effect, the appreciation of Islam began to be replaced with an all-round appreciation of temporal wants modern. The principle of the brain thought materiaistik meet, which releases the control of religion and freedom of action in order to meet modernism has been in power for therapeutic beat sufism or mysticism.

Modern society increasingly extol the existence of science, then as if we are in a suburb of the western madzhab and we even almost lost vision to God. This makes us more stressed and barren hearts with the world, due to not having a handle on life.

In theory applied by Ary success Gynanjar illustrating our existence already and have had the power or ability in the form of IQ, EQ and SQ. Which, when it fortifies the ability of human beings on the day to be a successful human or human-kamil. For this reason, the theory applied by Ary Gynanjar must be balanced against the personal self. Therefore, the impact of the imbalance will change myself a life without peganggan a run there and run here, go there and participate, do not have a reliable principle.

The realization of human capabilities, generally form of economic power, technology, and worship power. Naturally all, economic power and technology is indispensable for supporting the success of Muslims in order to maintain and raise the dignity of the people themselves. This is due to the rampant growth and vibrant temporal needs as well. Therefore, safety is determined by each individual, where he grew to preserve the dignity of Islam, the more awake the modernism magnitude of the current.

A balance is needed, but the reality of what happens when man do taqorub ilahirobbi which they live their lives full of nuance Sufism is not accompanied by the name EQ. So that happened, they can only be close to the Lord but not close to the communities surrounding environment. As a pious Muslim faith to faith, belief either in the presence of the times, these developments should balance not follow even affected the times. For that, pertebal scientific strength to balance the times. We need to remember a moment in Sura al-Fajr verses 27-30, which means:

"O soul calm, return to your Lord satisfied and blessed God, come into from me (the pious charity), and come into my heaven."

This verse we can think, when we drift modernism, and return to the path of Allah.

Secularity Sufism be the answer of all this, the biggest hopes in the presence of the book, makes people turn away for a moment to reach again nature of divinity that often fade with modernism. Solicitation and seduction sheer, blinding glimpse of the struggle has been that we've pioneered. Exsistenced capability should return Sufism who can slash a little sparkling black blasphemy in the modern world.

Let us open, pieces sheet Islamic symbols have been used to cover up their mistakes. Islamic holy shield simbolistik their victims. Its true, Islam is very democratic in his time but have our fair share in the concept of nationhood in religious connected. Thus create a new concept of a more moderate on the our environment.

The same explanation, cored on the balance covered by ESQ theory, it makes interaction with fellow human beings can develop peacefully. As Sufism is part of Islam, which is the way to approach to God Almighty. During this time, Sufism underestimated by most Muslims. They assume, a Tasawuf not even familiar with the world, do not know tolerance, and more. Actually, if observed carefully Tasawuf  more precisely with values, ethics and norms that were born from the body of Sufism.

The reality, says modernism even turned setbacks. This is caused by the crisis of modern civilization comes from the rejection of the nature of the soul and the grandual remove ma'nawiyah nature of human life. Modern man tries to live by bread alone, the They even tried to "kill" God and declare independence from the afterlife. From here, only we know what is more importantly than some of our needs, when growing maturity matured in the presence of God Almighty.

C.    Application of Tasawuf in Modern Life

Benefits of Sufism instead to return the value of spirituality or closer to God, but also useful in many areas of modern human life. Especially nowadays seem comprehensive development in the science of Sufism in inter-disciplinary.
Here are some of the values ​​that could be implicated in the mysticism of everyday life:

a)      Zuhud

People who do not feel happy with the ascetic ruahnya abundant wealth and not feel hard to lose it. Allah says in Surah Al-Hadid: 3, which means:
That you do not feel troubled by what is missing, and also do not feel proud of what has come to you.

Zuhud according to Al-Junaid is empty net tanga of ownership and heart than the desire to have something. [2]

Al-Harraz in the book as-shidqu mention that the ascetic is a person who negate the worldly desires of the heart are little by little, and he would see that the purpose of the ascetic.

For ascetic values, the Prophet Muhammad is clearly a good example for us make the guidelines. Imagine only a great leader of people and the caliph as he had slept with a bare stem of the palm, which when once awakened the ex-sheath attached to his body. Though he could live far more luxurious than it was, but he chose not to simplicity so loved the world.It means we can do ascetic values ​​form our simplicity in everyday life.

b)     Ridho

Literally, it means Ridho willing, like, happy. Harun Nasution said the blessing of not trying, not against Qada 'and Qadar god. In this case, when we are able to pleased with the acceptance of Qada and Qadar, indirectly we have issued a feeling of hatred from the heart so that the stay in our hearts just squeezed a bunch and happy.

Thus the important implications of blessing to our lives. For example, when we have to take the exam, and get results. In the end when we got a good GPA or not, when the nature of the blessing has been ingrained in us that, whatever the outcome of the existing GPA, will be received with pleasure as a form of acceptance of Qada and Qadar.

c)      Qanaah

Qanaah is one of the values ​​of Sufism is also so important in the reality. Everyday life we ​​sometimes what we want is not in accordance with what we would expect. It may be described as we walked alongside a road, after huja subsides. Suddenly a passing car and causing puddles after a rain soaked us. While the driver of the car apparently did not realize his mistake and keep moving. The question is, what will you do to deal with this sort of thing? Angry? Or you'll trn around?. Angry or grumbling, it's your choice, just on who you are angry or sputter? While the driver of the car is gone leaving you.
Here qanaah required, the nature of God's accepting her fate gracefully, qanaah that we need to apply in our daily lives.

d)     Tawakal

Tawakal is the feeling of a believer in looking at nature, that what is contained therein will not be spared from God's hand, which was held in his heart by God's peace, and this is where a Muslim feels comfort with god, after he perform the duties that ordered by Allah SWT.

In essence, before the form tawakkal came, the first thing we are going through is effort. Where the initiative is a process carried out as closely as possible to the physical body and mind, and when the process is done, now turn to the heart or soul to bersika surrender fully to the provisions of GOD Almighty, is then called resignation.

But in everyday life we ​​sometimes often seen something wrong like this. Many of those who sometimes bend over backwards to get things done, without the process of resignation after it. This is what makes us often think of all that is produced only on a personal hard work, not aid or divine intervention.
And when we have tried hard, and continued with the resignation. Then indecision or disappointment our hearts will soon remedied when what we try not performing well.

e)      Patient

In hafiah, patience means stable. According to Al-Zun Nun al-Mishry, patience means abstain from things that are contrary to the will of God, but quiet when getting trials, and manampakkan enough attitude to be in poverty despite the fact that the field of economics. Furthermore ibn Atha said wait means to remain steadfast in the face of temptation with a good attitude.

It is said that patience is something that has no limits, because the patient does not have a benchmark. Only God is perfect impatient owner properties. But we still have patience implied in everyday life.

But in this case we also need foresight in dealing with a problem. Sometimes what is tested for the fruit we are to see to what extent train patience or patient attitudes that exist in ourselves.

f)       Gratitude

According to Al-Kharraz gratitude is divided into three, namely thanks to the heart include our belief that blessings are only from Allah, not from other than Him. Secondly, thanks to the oral form of greeting Alhamdulillah, we say the favors given. And third thanks to the body, where the realization is done by using any of its members, who have been given health by God and who have been created with excellent shape.

What happens when God scores 3 minutes without his blessings, then in three minutes will be destroyed and busy people seek help. Air breathing stopped and human distress, it's one small example. What a great blessing given to us humans, but sometimes people rarely appreciate the favor that. Thankful that a solution that must be supported implementation. God has given a lot, so it is ratitude that must be mandatory for us to do.

D.    Benefits of Sufism in Everyday Life

To understand the meaning of Sufism, it is necessary insight: that meaning in the overall diversity, and relation to the creation of human life better. This is called "positive mysticism," a mysticism that is open to the basic human needs for growth, balance and harmony. With this positive mysticism, also opens the possibility of dialogue with various religious spirituality, and non-religious are all true today face a major problem with the humanitarian threat.

Various kinds of Sufism has evolved to overcome the global crisis of humanity. Therefore dialogue among adherents of Sufism, although of different religions can contribute to the discourse of humanitarian crises. What is called Hans Kung to the "need for a global ethic" seems to be filled with the cooperation of religions, starting with a positive outlook on the most basic of religion itself-the heart of religion, the essence of Sufism itself, which can be brought together religion. From here we can explore the dialogue even passing over to the other religions, to explore and gain a wealth of spiritual perspective.

If we observe the development of awareness about the challenges of global ethics, the development of mysticism (in this case "inter-religious mysticism") have indeed underlies efforts together to find an alternative to the mechanistic view of modern culture, sekularistik, towards a more ecological perspective and holistic. Here Sufism met with spirituality religions (Hinduism, Buddhism, Taoism, Christian mysticism, new age, spirituality of local wisdom and so on), which together are expected to encourage a critical mass to see the world anew.This is referred to as the Marilyn Ferguson The Aquarian Conspiracy (conspiracy Aquarius) are a sign of the revival of Sufism in the beginning of the millennium.

Sufism is a philosophy that has so deeply about spirituality and religiosity religious aspects, so many expectations among the healthy-spirituality is to be gained from this positive mysticism, in the face of "the diversity of the sick" that arise because of authoritarianism in religion-which in Sufism described as nafs ammara bi 'l-su (lust that drives the evil, Q. 12:53).

Sufism promising salvation. Especially in the midst of crisis-paced life materialistic, hedonistic, secular, plus life more difficult economically and psychologically it, Sufism gives spiritual antidote, providing durability. In contemporary discourse, often discussed Sufism as a remedy to overcome spiritual crisis of modern man who has been separated from the center of himself, so he does not know who he is anymore, the meaning and purpose of life in this world. The ambiguity of the meaning and purpose of life is very uncomfortable, and making mental suffering. So cool springs Sufism and provide refreshment and rescue the humans who alienated it.

Realizing these goals, it is no exaggeration. Especially nowadays seem comprehensive development in the science of Sufism in inter-disciplinary. Some examples can be mentioned here, such as meeting with the physics of Sufism, a holistic and modern science, leading to the presence of the meaning of human consciousness and its main tasks in the face of the Earth-side which is now called The Anthropic Principle, meeting mysticism with ecological awareness regarding the importance of this natural continuity with biodiversity, based on the understanding of natural holiness, meeting Sufism with alternative healing to bring awareness that health problems are not only physical, but the more spiritual:

Sufism give soul vision for medicine, mysticism meeting with the new psychology that emphasizes transpersonal terms, and other interdisciplinary meeting point is the same: all contribute to the awareness that the meaning Sufism today is not only the formal piety, but it is primarily a global ethic! For that Sufism is necessary in the way of living beings. Sufism is not the way of life is especially true of the formal, but how the values ​​of Sufism is a way of life.
Seeing the development of Islam in Indonesia, lately it seems there is a shift in religious orientation of formal devotion to the Sufi piety. Just at this point "Sufism fever" that is sweeping the Islamic society is so alarming and need attention. As we all know, Islam in Indonesia has grown such that it now looks very formalists in religion, as if nothing else in terms of religion.

Formal forms of piety and godliness so prominent individual. Religiosity is very vibrant, rapidly growing house of worship everywhere, the number of pilgrims increased, but in terms of substantial, as a nation, diversity seems not reflect Islamic values. The so-called megalitarianisme, justice, humanitarian awareness, respect for the law and human rights, environmental awareness, cleanliness, respect for the weak, inclusive and pluralist attitude, and so on, which is definitely the basic values ​​of religion, it not reflected in people's lives. In fact so high in religious fervor, religious atmosphere is so striking.

From there then we are very concerned about Sufism fever lately. If the fever is just an extension of Sufism course of piety, then what is its meaning? Between Sufism and mysticism is not no difference: both formal piety that does not reflect the religiosity! Fever Sufism hopefully not just a continuation of the formal piety, that if only this, yes like the froth in the sea: not mean anything socially. So we hope this fever Sufism, not a step backward in religion, but it is the beginning of the development of Islam in Indonesia are expected to make religious life more open, inclusive-pluralist, which give grace to everyone. Sufism fever may be a sign of the growing awareness in the search for the contribution of religions to the challenges of global ethics above. But it all depends on our ability to present a positive mysticism, not excessive.

The essence of Sufism is closer to Allah through self-purification and waht in Islamdo. And there are some verses that instruct to purify themselves (tazkiyyah al-nafs) among them: "Really, Happyness for who purifies his soul" (Surat ash-Sham [91]: 9): "O soul calm, return to your Lord with a peaceful heart again blessed him. Then go into the congregation of my servants and enter into My Paradise "(Surat al-Fajr: 28-30). Or verse ordered to surrender to God, "Say: Truly my prayer, ibadatku, my life and my death are for Allah, Lord of the worlds, no partner unto Him, and so that is commanded, and I am the first-handed theme oneself (to) Allah "(Surat al-An'am: 162).

Thus, the function of Sufism in life is to make people behave characteristic the righteous and good and noble quality as well as worship. Those who fall into a stream tharekat or Sufism in completing daily activities required to live a simple, honest, committed and and tawadhu. All of it if you look at the Prophet Muhammad himself, who has basically been manifest in their daily lives. Especially in adolescence Prophet Muhammad known as the man who dubbed al-Amin, Siddiq, Fathanah, Tabligh, Patience, Tawakal, Zuhud, and includes doing good to enemies and opponents are harmless or can be invited back on the right path. Perilaklu Prophet lived in the history of life is the practical form of a Sufi way of life.

So, the most important goal of Sufism is the birth of good morals and be useful to others. In modern life, mysticism into drugs that address modern man's spiritual crisis that has been separated from the center of himself, so he does not know who he is anymore, the meaning and purpose of life. The ambiguity of the meaning and purpose of life is to make mental suffering. So through Islamic spirituality lading dry so tersirami cool water and provide refreshment and direct your life better and clearer direction purpose.

CHAPTER III

EPILOG

A.    Conclution

From the explanation above, we can take theconclution

1.      The trueteachings ofSufismisfocused onthe formationandperfection ofthe innersoul, as well as practice doingsharia(bothobligatoryandthatcircumcision). Whysaidthe trueteachings ofSufism, Sufismis there anyless true? Indeed,because ofits developmentover the centuries, finally there isa group of peoplewhodistortthe originalpurposeofSufism(the original purpose).

2.      The character of modern society characterized by market orientation, in which success is dependent on the extent of resale value in the market. Modern society sellers like him as well as a community that is ready to be sold in the market. Therefore, respect for human dignity is determined by the resale value on the market, a result everyone is motivated to fight hard to be successful and wealthy workers, after the confirmation of the success. Prosperity represents high value sales, while otherwise poverty interpreted.

3.      Sufism promising salvation. Especially in the midst of crisis-paced life materialistic, hedonistic, secular, plus life more difficult economically and psychologically it, Sufism gives spiritual antidote, providing durability. In contemporary discourse, often discussed Sufism as a remedy to overcome spiritual crisis of modern man who has been separated from the center of himself, so he does not know who he is anymore, the meaning and purpose of life in this world. The ambiguity of the meaning and purpose of life is very uncomfortable, and making mental suffering. So cool springs Sufism and provide refreshment and rescue the humans who alienated it.

---

[1]www.tasawufdanimplikasinyadalamkehidupannyata.com