THE ROLE OF URBAN SUFISM OF SHALAWAT MUHAMMAD ASSEMBLY ON URBAN MIDDLE CLASS SOCIETY

Rubaidi Rubaidi

doi:10.24014/jush.v26i2.4895

Abstract

This article critically examines the role of Sufism in the process of social change in society,especially among urban societies that are symbolized by their middle class society. The subjectin this study is the Shalawat Muhammad Assembly under Mursyid Gus Kahar and his successor,Gus Mustakim. Although the assembly represents the urban sufism, but it has rooted fromclassical Sufism. In analyzing the role of this assembly in the process of social change in society,the theoretical framework of Cultural Brokers and Cultural Trendsetter of Geertz and Hirokosiare used as perspectives. The result simultaneously, consistently, and progressively shows thatSufism has a major contribution in any social change of societies to the value and ideology fromthe outside. The inherent value system in Sufism symbolized by the guru (murshid), is not just arole as a cultural broker as mentioned by the theory of Geertz. In fact, all gurus (mursyid) arewilling to change the value and ideology from the outside into a new system of traditions andcultures. This phenomenon resembles the cultural role of kyai in the Islamization of Indonesiain the past. It is the same like the theory of the cultural trendsetter of Hirokosi

Highlights

studying the dimensions of esoteric Islam (Sufism) as the core of Islamic teachings has been practiced totally by the Prophet Muhammad
In addition seeking for the meaning of truth through Islamic spirituality as exemplified in some of the above case studies, it cannot be denied that rational action of every urban middle class individual determines the choice of Sufism institutions based on certain motives
In Weber’s sense, the conscious acts or choices of Shalawat Muhammad assembly represented by Gus Kahar and Gus Mustakim offer value oriented rationality

Summary

Introduction

Sufism as the core of Islamic teachings has been practiced totally by the Prophet Muhammad. The above theoretical description is the basis of argument in analyzing the phenomenon of Shalawat Muhammad assemblies, both in the Gus Kahar’s era in Surabaya and his successor, Gus Mustakim, in Bojonegoro who has been alive until today.21 Thousands of Shalawat Muhammad followers with a ‘home base’ in 2 (two) cities in East Java, coming from different social stratifications, are urban middle class society.

Results

Conclusion