Vol. 5, No. 5, May 2024
E-ISSN: 2723-6692
P-ISSN: 2723-6595
http://jiss.publikasiindonesia.id/
Jurnal Indonesia Sosial Sains, Vol. 5, No. 5, May 2024 1243
Symbolization of Sincerity in Suluk Saridin as a means of Getting
Closer to God
Miftahul Jamil, Rossyana Fani Darmayanti, Nabila Oktavia, Kelvin Ismail,
Anita Nisa'i Fauziyah, Respati Retno Utami
Universitas Negeri Surabaya, Indonesia
Email: miftahul.22091@mhs.unesa.ac.id, rossyanafani.23138@mhs.ac.id,
anitanisai.23137@mhs.unesa.ac.id, respatiutami@unesa.ac.id
Correspondence: respatiutami@unesa.ac.id
*
KEYWORDS
ABSTRACT
Suluk; symbolization;
Crime
This research is motivated by the phenomenon of corruption and
crime that is increasingly becoming in society based on the distance
of servants from God. therefore, we want to contribute to solving the
phenomenon by providing solutions from suluk Saridin Yaang we
researched this. In this research, we used the semiotic theory of
Ferdinand D Saussure to find the data in the suluk Saridin, we chose
this theory because. In this theory, it suggests that there are markers
and markers then the method we do is a qualitative research method
with data collection techniques that use interview techniques and
literature studies. As a result of this research we found a
symbolization of the sincerity that exists in zakat in suluk Saridin as
a means to get closer to God.
Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)
1. Introduction
In this day and age many humans do not hesitate to commit crimes, either secretly or overtly.
Subjects who commit crimes can also come from various circles, can be from the upper middle class,
can also be from the lower middle class. However, the crimes committed by the two subjects also have
their own identities. Quoted from Indonesia.id data (2023) The Indonesian National Police (POLRI)
recorded 288,472 crimes in Indonesia throughout 2023. This number increased by 4.33% from the
previous year, 276,507 recorded cases.
Crimes that are often committed by lower-middle-class people tend to be more physically
violent. Meanwhile, crimes committed by upper-middle-class people are crimes that are difficult to
identify with legal entities, and crimes committed by the middle class and above have more impact
on many people. As of late, many officials have been proven to have committed acts of corruption.
Such as the case of the chairman of the tax director general Rafel Alun Trisambodo, who was proven
to have committed corruption, which was caused by his son showing off a luxurious lifestyle
(Rachman, 2023).
Suluk saridin is one of the types of Javanese Coastal literary works. Suluk Saridin contains
teachings from Islam that focus on the development of a vertical relationship between servants and
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gods, and servants with fellow servants. One of the teachings in suluk saridin is a symbolization of
sincerity in zakat that can be used to improve relationships between humans and relationships with
God (Machsum, 2009; Mussaif, 2018).
This study correlates the problem of crime with the concept of symbolizing sincerity when
giving zakat in suluk saridin as a means of getting closer to God to find solutions for humans who are
increasingly far from God. Before that, Suluk was one type of Javanese literature classified as coastal
Javanese literature. Coastal Javanese literature is easier to understand by combining its religious style
tends to be Islamic. The form of correlation that we will examine is the symbolization of sincerity as
a solution to increasing crime (Flynn et al., 2017).
In this research, we examined the symbolization of zakat in suluk Saridin from 2 stages. The
first stage is man's relationship with God called Shari'a. At this stage, there is a symbolization of zakat,
whose form is easier for humans to understand. The second stage after Shari'ah is the stage of
Thariqat. The stage of Thariqat is different from the stage of Shari'a, the stage of Thariqat must be
identified in depth first in order to find the true meaning of the symbol. By examining the
symbolization of sincerity when giving alms from these 2 stages, it is hoped that it can make it easier
for us to leave crime by getting closer to God by implementing the symbolization of sincerity.
In accordance with the problems raised, this study aims to find out the symbol of sincerity in
zakat as well as aims to get closer to God. Actually, research that correlates the concepts of sincerity,
zakat, and the relationship of servants with God and fellow servants with the problem of crime in
Indonesia is still quite rare. Most of the research we found examining the sincerity, zakat, and
relationship of servants with God was then correlated with the phenomenon of Society, all of these
were studied separately. Therefore, this research can open new insights into the correlation between
the three research objects in Suluk Saridin and phenomena in the Middle of the Community. It is
certain that we live in a relationship with our fellow human beings and a relationship with God. So,
the need to know the symbol of sincerity in both relationships is very important in order to know the
importance of a good relationship between humans and God.
The research we raised can be said to be new research, so no one has studied Saridin suluk
sema as we researched. The research we conducted was more in-depth research by looking for
symbols of sincerity in zakat that could be a means of getting closer to God in the suluk Saridin. The
research we conducted is important because, from the history of the topics we raise, this research has
the opportunity to be one of the solutions to the problem of crime in Indonesia.
The theory we used to conduct this research uses semiotic theory. There are several types of
semiotic theory, such as Charles Sanders Peirce's semiotics (2014), who found sign analysis that
focuses more on painting signs, abstract forms, and other forms of art. Other types of semiotic theory
are also put forward by Roland Barthes (1968), who posits the concepts of denotation and
connotation. Barthes distinguishes between denotation (literal meaning) and connotations
(additional or hidden meanings) in signs or symbols. According to him, literary texts have layers of
meaning that need to be deciphered. Then, there is the semiotic theory of Ferdinan D. Sausure. The
theory of semiotics was introduced by Ferdinand De Saussure in 1857-1913. In this theory, the
semiotics section is divided into two parts, namely signifiers and signs. Signs are considered physical
forms/expressions that can be recognized through the form of architectural works, while markers
are considered as meanings revealed through concepts, functions, and/or values contained in
architectural works. The existence of Saussure semiotics is the relationship between signifier and
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signifier based on a convention often called signification. Semiotics of meaning is a sign system that
studies the relationships between sign components in a system based on certain rules or conventions.
According to Saussure, every word in a literary work is a sign that is interconnected and forms a more
complex meaning (Constantin & de Saussure, 2005; Zengin, 2016).
In communication, one person uses signs to convey meaning about an object or thing, and
another person interprets the signs. Saussure objects are called "reference objects". Just as Peirce
used the terms interpretant for the marked and the object for the marker, Pierce's theory focuses
more on the meaning of objects that are crafts. Pierce's semiotic theory accommodated science signs,
the art, and the practice of persuasion, with the aim of making signs more effective or easier to
understand (Lyne, 1980).
This research correlates the symbolization of sincerity in zakat as a means of approaching
oneself to God in suluk Saridin. So in this case, Ferdinand De Saussure's semiotic theory was used as
a theory for the development of this research. Ferdinand De Saussure's semiotic theory is used in this
study because this theory is in accordance with the direction of research, namely the decipherment
of symbols in the form of a series of words in a literary work that has a fairly complex meaning. In
accordance with the concept of Semiotic theory offered by Ferdinan Desaousur that is, related signs
eventually form complex meanings. Signs are considered as physical forms/expressions that can be
recognized through the form of architectural works and markers are considered as meanings
revealed through concepts, functions, and/or values contained in architectural works.
The issue raised in this study is how to symbolize sincerity in zakat and how this
symbolization can be a means to bring servants closer to God. In this article, there will be a discussion
that discusses all of that in detail and coherently with a directed and logical mindset.
2. Materials and Methods
Research methods
The research method used in this study is the qualitative research method. The qualitative
research method itself is research that arises from the understanding of postpositivism which
emphasizes the search for the true meaning of a phenomenon, and that meaning in qualitative
research methods is data. The use of qualitative research methods is aimed at research that focuses
on the condition of natural objects. In contrast to quantitative methods, qualitative research places
more emphasis on the search for meaning than on generalities. Therefore, qualitative research is
more towards building hypotheses rather than testing a hypothesis.
According to Denzin and Lincoln (2011, p. 13), Qualitative research is research that examines all
things and phenomena in the world in a natural environment and aims to get an understanding of
these things and phenomena based on the meaning of people who undergo or experience these things
or phenomena. From this quote, qualitative research, according to Denzin and Lincoln, is research
that focuses on examining various kinds of phenomena and understandings that develop naturally in
the world to find the true meaning of the phenomenon or understanding that is being studied in
qualitative research.
David Silverman (2020) Qualitative research is research that focuses on examining and seeking
interpretation of the meaning that exists on issues that exist in society in the form of text, visual, audio,
and audio visual using four ways of data collection, namely; 1) observation, 2) textual analysis and
documents, 3) interviews, and 4) transcripts/audio and video recordings. From David Silverman's
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opinion, qualitative research is research that examines issues that exist in society in various forms to
get the best interpretation of these issues.
According to Creswell (2016), Qualitative research is a type of research that explores and understands
the meanings in a number of individuals or groups derived from social problems. From the quote above, it can
be concluded that qualitative research methods, according to Creswell, are methods used to explore and
understand the meanings contained in various types of social problems experienced by certain
individuals.
The qualitative research method used in research is a nonexperimental design. Creswell (2013)
Correlational design is a type of nonexperimental qualitative research that focuses on correlational
statistics to reveal correlations or relationships between 2 or more variables. The research conducted
is in line with the type of nonexperimental qualitative research correlational design, which seeks to
reveal the correlation between 2 variables of definition. There are 2 variables in this study, namely
the symbolization of sincerity and closeness to God.
Data collection techniques
Data collection techniques are ways used by the author to obtain data that will be investigated
further. For research, data can be text, photos, stories, images, or artifacts. Getting the data needed in
a study requires the right technique or way to get data that is in accordance with the problem and
research objectives.
For data collection techniques in this qualitative method, there are many and varied categories
of techniques used to obtain data to match the research carried out. In this study interview and
document data collection techniques. This data collection technique is carried out by conducting in-
depth discussions with participants who are able to provide answers that are relevant to the problem
being studied. Patton (2002) Pertarna, an in-depth interview using open-ended questions. The data
obtained is in the form of perceptions, opinions, feelings, and knowledge.
The second data collection technique is a data collection technique using documents. The
systematics of this research technique is actually simple; we only need to find previous documents
that have something to do with the research being carried out. For example, in this study, the
document that became the largest source of data was suluk saridin. From suluk saridin comes data,
which then describes the data from suluk saridin, the author will look again for documents that have
a relationship with the data obtained from suluk saridin. Patton (2002) Document collection
technique is a data collection technique by looking for documents that have something to do with
research or with data obtained before, Documents can be in the form of memorabilia or
correspondence. There are also documents that are audiovisual.
Analysis can be interpreted as processing data, organizing data, solving it in smaller units, and
looking for similarities in various patterns and various existing data so as to find new data called
findings. Data analysis here means systematically organizing the material from interviews and
observations, interpreting them, and producing a new thought, opinion, theory, or idea (Semiawan,
2010). Data analysis and data interpretation always go hand in hand inseparably. Data analysis in
qualitative research is how the author can give meaning to every data obtained. Therefore, the
analysis used in qualitative methods is very dependent on the author's knowledge. The wider the
author's knowledge about the problem being studied, the easier it will be to analyze the data. The
methods used by the author to be able to analyze the data include Often reading the data obtained
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overlappingly, looking for information from each data obtained, making a note of each statement,
making a list of codes that have been created, and then the last determining patterns.
Data analysis and data interpretation are coexisting processes in qualitative research. Analysis
aims to reveal the meaning that exists in a research data, then data interpretation aims to learn more
deeply the meaning data that has been obtained from the research data by connecting or comparing
the meaning with deeper theories and concepts. Interpretation means the development of ideas based
on findings and relating them to existing theories or to broader and deeper concepts (Semiawan,
2010).
Validity and reliability are stages that exist in a study. Validity in qualitative research is a stage
in the form of checking the accuracy of research data that has been obtained from the analysis and
interpretation process by applying certain procedures about testing the accuracy of research data
while reliability in qualitative research is proof that the approach the researcher uses will not change
when used in other research. Qualitative validity is the process of examining research data whether
it is accurate or has not used certain procedures, the reliability of the data itself indicates that the
approach used by the author will not change if used in other studies (Gibbs, 2007). Validity is also a
strength in a study that uses qualitative research methods relevant or not, using the points of view of
authors, participants, and readers as a determinant of whether the data in the study is arguably
appropriate and accurate or not. This is again with the concept of qualitative research methods that
rely on the author's perspective in formulating the data obtained. Validity is one of the supporters of
qualitative research that emphasizes the accuracy of data from 3 points of view, namely the point of
view of the author, participants, and readers (Creswell & Miller, 2000). In this study, the author
ensures data validity and reliability and uses several procedures, including examining the evidence
about the data obtained, then checking back to the data that has been obtained, and then the
researcher makes a long enough description to explain the data findings during data collection, then
corrects the biases carried by the author, then presents themes that are opposite to the theme used
to further strengthen the validity of the data.
3. Result and Discussion
Suluk Saridin is a suluk that contains about how servants can get closer to God. Suluk Saridin is
the result of the author's thoughts, who has experienced various experiences and various kinds of
knowledge related to the theme of suluk Saridin. Of all the data in the Saridin suluk, this study focuses
on the zakat problem in the Saridin suluk. On the issue of zakat, this study discusses the symbolization
of the sincerity of zakat and whether the symbolism can get closer to God as the creator of the universe
and everything
Symbolization of Sincerity When Giving Zakat
The symbolization of sincerity when giving zakat in suluk sraidin is divided from 2 points of
view, namely the point of view of Sharia and tariqat. Sharia itself is a stage of getting closer to God,
whose nature is symbolized by real activities and marked by the harmony of actions with what is said.
Saréngat iku keno dén aran, patemoné badan lawan lésan, ono maneh kang pepeling, sareh
anggoné khidmat, nyembah ngabdi marang Dzat.Syaringat ugi kawastanan, laku sembah mawi
badan, sembah suci maring Hyang, Hyang ingkang nyipto alam, sembahyang tinemu pungkasan
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Means:
Sharia is also interpreted, a meeting between the body and verbally, the meeting of the body with
what is said, there are also those who give understanding, that sharia is resignation in serving,
worshiping and serving the Most Holy Majesty. Sharia is also named, performing worship using limbs,
worshipping the Majesty of God, God who created nature, Worship Hyang, so may the name be given.
From the quote above, the word 'meeting of body and mouth' means the same action as speech
or vice versa speech that is in harmony with deeds. Then, the word 'patience when serving' can mean
always being patient when facing a problem with khitmad. Then the word 'worship to God' means to
carry out activities whose purpose is to show devotion to God. From this fragment of meaning, it can
be concluded that the Sharia is his friend and servant in worshiping God by harmonizing his words
and deeds.
Sharia is in the form of a verb, which in shari'a means to make a clear line or sign leading to a
water hole. Its use in religion since the first times was a wide road to a better life. There are several
religious values that can functionally be used to control human life (Syarif, 2017).
Followed by the quote below which there is a sentence 'the practice of praying mawi badan'
which when interpreted to be the act of worshiping using the body. This is the most identifiable trait
of deeds.
According to various scholars, thariqat cannot be identified as to what form it is practiced in.
Because acts such as the Shari'ah are based on deeds and speech, the Thariqat is even deeper, which
is about controlling the heart and mind, this also makes the Thariqat difficult to identify because the
Thariqat has its place in the deepest depths of the heart and mind. Indeed, there are some who can be
recognized by their Thariqatan, but there are also those who cannot be identified as their Thariqatan,
and some even deliberately cure their Thariqatan by behaving like people who do not understand
religion even like crazy people, this is often found in real life.
Muji sukur Dzat Kang Rahman, tarékat iku sak dermo dalan, panemoné lisan ing pikiran, nimbang
nanting lawan heneng, bener luputé sira kanthi héling.Tarékat ugi kawastanan, sembah cipto
kang temenan, nyegah nafsu kang ngambra-ambra, ngedohi sipat durangkara, srah lampah ing
Bathara.
Means:
Praise the Merciful Substance, tariqa is just a way of meeting words in the mind, considering choosing
calmly, whether or not you are right with full awareness. The tariqa is also called true worship of
creation, preventing rampant lust, shunning vice, and surrendering before God.
From the quote above there are several sentences that need to be considered to understand the
Thariqat. the first is the sentence 'tarekat iku sak Sermo dalan' when interpreted, the sentence means
Thariqat is a way, the path in this sentence jumps on the path of getting closer to God. Then there is
the sentence 'oral panemone ing mind' in the sentence can be interpreted as the meeting of oral in
mind. When interpreted contextually, the sentence can be interpreted as words that are in harmony
with what is thought, which means not lying to yourself. Unlike the Shari'ah only relies on deeds and
words without regard to thoughts and feelings, the Thariqat focuses more on sincerity, no matter how
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few good deeds are done, if done sincerely, the Thariqat is better than many deeds but not based on
sincerity. Then, I continued on to the next quote, which reads Sembah Cipto kang temenan' when
interpreted literally to mean real worship. This confirms that Thariqat is true worship because it
prioritizes sincerity. The next sentence that must be considered is that there is 'preventing lust kang
ngambra-ngambra' this can be interpreted that Thariqat is the struggle of the servant in controlling
his own passions. Stay away from immorality and surrender yourself to God. The essence of the
discussion above is suluk Saridin is a suluk that explains the stages of getting closer to God in 2 ways,
namely Sharia and Thariqat. Shari'ah is based on action by speech and regulated by rules, then
Thariqat which is based on thought, heart, and speech and based on sincerity.
In each stage of self-approach to God in the Sukuk Saridin, namely Shari'a and Thariqat, in it are
explained the pillars of Islam whose process is explained from the point of view of Shari'a and
Thariqat.
The symbolization of Zakat in the view of Shari'a is easier to identify than the symbolization of
Zakat in the view of thariqat. Because it is clear that the Shari'ah is characterized by symbolism in the
form of speech and deed.
The symbolization of sincerity that can be seen in the Shari'a includes:
1. Perform on command,
The symbolization of sincerity in the first shari'a is that there is doing according to orders.
Or in other words, do it according to the rules that have been set. A person who performs
according to the commandments and provisions, then according to the view of the Shari'a, that
person has planted a sincere feeling in doing zakat.
Zakat iku wus dadi prentah, den lampahi setahun pindah, tumprap wong kang rijkine torah,
supados bersih awak lan bondo, ojo pisan-pisan awak déwé leno.
Meaning: Zakat has become a commandment, done once a year, for people whose wealth is
abundant, clean body and property, never forget.
From the quote above, it is clear what is meant by carrying out according to orders. That is
done once a year and done by those who have a lot of wealth. Then in addition to the provisions,
the quote above also pinned the benefits of zakat that can cleanse the property and body of the
zakat person from spiritual impurities. Also, we are encouraged not to forget the provisions that
have been explained above.
2. Reciting Intentions,
Back again about the characteristics of the Shari'ah which is synonymous with speech
and deed. The second symbol of sincerity performed by the person who gives zakat in the view
of the Shari'ah yairu recites the intention when giving zakat. Intention can be interpreted with a
purpose and spoken clearly. Intention also has an explanatory meaning to all actions done. Here.
Intention is used to clarify the intention carried out by the person doing zakat.
Ampun supé niating ati, nglakoni rukun pardune agami, lillahi ta`ala iku krentekno, amrih
murih ridaning Gusti, supados dadi abdi kang mulyo.
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Means: Do not forget the intention in the heart, to carry out the pillars of religious fradhunya,
because Allah instills it, to gain His pleasure, so as to become a noble servant.
From the suluk quote above, it can be seen that the intention is recited not only from the
mouth, but also must be recited in the heart. In addition, the intention is to carry out the pillars
of Islam commanded by religion. It also explains the real purpose, which is to get the love of the
creator in order to be the closest servant to the creator. From this quote it has also been explained
about what kind of intention can be a symbol of sincerity when doing zakat.
That is the symbolization included in the view of the Shari'a. Namely, there are 2
symbolizations that stand out from the discussion. The next discussion will discuss the
symbolization of zakat in the view of thariqat.
The view of the thariqat is clear to identify how thariqat a person is. But it does not rule
out the possibility that these views can be identified. The signs identified in the Thariqat view
are obtained from within the kmeudian suluk supported by the results of our interviews.
3. Know the knowledge used for zakat
Science is a part that cannot be analyzed from the outside, there must be proof within a
certain time. In the view of Thariqat, a person can be said to be sincere when doing something
because the person has the knowledge to do certain activities. Similar to zakat, zakat also has
knowledge that must be understood by the person who does the zakat. This is not without reason
because many people do zakat with different desires. This is because many people do not know
about the knowledge that must be done when giving zakat. For example, when people who do
not know the science of zakat see others doing zakat. Finally, the person will join in doing zakat.
In this example, it is explained that people who do not understand the knowledge of zakat will
do zakat according to what they see.
“People who do Zakat are people who know their knowledge and do not follow their
neighbors.” –(Khasan Fauni)
From this quote, it is explained that the source assumes that people who do zakat
correctly are people who do zakat because they know the knowledge of zakat. So people who
know the knowledge of zakat will know about the consequences of people who do zakat and
people who do not do zakat. Therefore the one who knows this will be purer in sincerity than the
one who only follows his neighbors to give alms.
The existence of self-awareness
Unlike the Shari'ah, which rests on rules, the symbolization of sincerity in zakat in the view of
the Thariqat rests more on personal self-awareness that grows from the heart.
Lamuno siro kanugrahan, pikantuk rijki ora kurang, gunakno kanthi wicaksono,ampun supé
menawi tirah, ngedalaken zakat pitrah.
Meaning: If you are given grace, get no less sustenance, use it wisely, do not forget if left, issue zakat
fitrah.
From the suluk quote above, it can be seen that thariqat emphasizes more on personal self-
awareness. It is advisable to remain aware of obligations, though, and wise when performing zakat.
In contrast to Sharia which relies on rules and regulations to be able to realize the obligations carried.
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Thariqat emphasizes more on the awareness that one is able to do zakat, so without having any rules
or stipulations, people will do zakat. In zakat, it is explained that the provision of zakat is to have
sufficient assets and have met the size. However, in the thariqat it is not explained about the
provisions for the size of the property of someone who performs zakat. When a person has enough
with the property he has, then he can do zakat. It is also a form of symbolizing the existence of self-
awareness in the view of the Thariqat.
1. Based on selfless affection
The next symbol is to base his act of alms on selfless love. The definition of affection is the
feeling of wanting to help, protect, give something, and do other good deeds based on wanting to make
others feel helped by the actions done.
Zakat lumantar ngresiki awak, lahir batin boten risak, menawi bondo tasih luwih, tumancepno roso
asih,zakat mal kanthi pekulih.
Meaning: Zakat to cleanse yourself, inner birth is not damaged, if wealth is still abundant, instill
compassion, zakat selfless wealth.
From the quote above, it is explained that zakat can cleanse the body and soul from impurities.
The dirt referred to here is spiritual impurities that can be likened to envy and various other vices.
Which of these properties can cause the soul and body to be damaged from within? In addition,
affection is instilled when there is an abundance of possessions. The abundance in this discussion is
the abundance based on one's consciousness. If a person already feels that his wealth is abundant
even though it is not much in the eyes of others. Then, the person can begin to instill compassion in
his zakat.
Compassion is in zakat can also be identified from whom the person is performing zakat. In
suluk saridin, it has also been explained about this about who are the people who deserve to get zakat,
as well as being a symbol for people who do zakat whether based on love or not.
Pakir, miskin, tiyang jroning paran, ibnu sabil kawastanan, lumampah ngamil, tiyang katah utang,
rikab, muallap nembé mlebu Islam.
Meaning: Fakir, a poor traveler, ibn sabil named, then Amil, a person with a lot of debt, slaves, converts
who have just converted to Islam.
Based on the quote above it explains that people who are entitled to zakat money, among others,
have pakir. A pakir or fakir is a person who really has nothing, even a house. Then there are the poor
as well as pakir, but the poor is luckier than pakir. Poor can be interpreted as a person who has a job,
but the job cannot meet his needs. Then there are people who travel or travel. For this one group, it
is necessary to know in advance the journey made by the person who has good or bad intentions. If
either person is entitled to zakat, if the purpose is bad, then that person is not entitled to zakat. Then
there is Ibn Sabil, a man who strives in the way of Allah. Then there is amil, which is the one who
distributes zakat. People who have a lot of debt. Slaves, that is, people who work but are only paid by
eating and equated with goods. Then the last one is a person who has just converted to Islam. The
vulnerable time the person is called a convert is a year. The following are the provisions of people
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who are entitled to zakat which can be a symbol of sincerity based on affection. Because the above
groups are people who can trigger people to grow affection in the heart.
From all the information above, it has been explained about the symbolization of sincerity in
zakat from 2 views, namely sharia and tariqat, where shari'a has 2 symbolizations and Thariqat which
has 3 symbolizations in it.
Symbolization of Sincerity in Zakat Becomes a Means of Getting Closer to God
The symbols above have been described because the main purpose is to get closer to God.
Jika ditanya tentang zakat bisa mendekatkan diri kepada tuhan, tentu saya jawab bahwa sangat
bisa, namun jika ditanya simbolisasi di dalam Zakat bisa mendekatkan diri kepada tuhan, saya tidak
bisa menjawabnya secara pasti.-(khasan Fauni)
From the quote above, it can be concluded that people who are close to God can only be known
by God and the person in question himself. But if you talk to zakat, it can certainly be a means to bring
drib closer to God. If with the symbolization of sincerity when giving alms, the source hesitates to
state that the symbolization can get closer to God. These symbols can get closer to God because these
symbols have a cause. because these symbols can draw the servant closer to God, among others:
1. Keeping away from immoral acts
From the 5 symbolizations of sincerity above, it can be seen that each of these
symbolizations can keep people who realize these symbols away from immortality. For
example, as the symbolization of sincerity in the first view of the Shari'a, namely "do according
to commandments", the command to do zakat is a command intended to train servants to act
well to others and to be able to feel the suffering of others who are fellow humans and religion.
Like the quote below:
Zakat nglatih jiwo lan rogo, tumindak becik kanthi lélo, ngraosaken sarané liyan, ngudari
sifat kamanungsan, supados angsal teteping iman.
Meaning: Zakat trains body and soul, practices virtue willingly, feels the suffering of others, and
unravels the nature of humanity in order to obtain the permanence of faith.
From the quote above, it is explained that zakat can train the body soul to carry out virtue
willingly. Also train yourself so that you can feel the suffering of others. And in order to have
perfect faith and know the true nature of man. Then by distancing ourselves from immorality
can certainly make us close to God because God likes people who try to be better, in other words
distance ourselves from immorality.
“Simbolisasi ketulusan mungkin bisa menjauhkan diri dari tindak laku Maksiat karena ketika
seseorang melatih dirinya untuk menanamkan simbolisasi ketulusan dengan sendirinya orang
tersebut juga berusaha menanamkan ketulusan di dalam perbuatannya.” – (Khasan Fauni)
From the quote above, the source gave information that the symbolization of sincerity in
zakat is an activity that can prevent someone from committing immorality. From there, the
speaker concluded that this symbolization could make the servant closer to his god.
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“ Kalau allah sudah dekat dengan kita, maka kebaikan kebaikan yang sudah kita lakukan
ini akan menutup kejelekan-kejelekan seperti halnya maksiat. Kebaikan yang sudah kita
lakukan akan menutup jalan kejelekan kita.” (Muhammad Nafi’ Tarsana (2023:12)
Based on the quote above, reaffirms that Zakat, including also how to get closer to God.
With sincerity, it is also a means of that approach earlier. Once we get close to God through this
effort, it can also make God close to us as well. So doing anything if it is based on sincerity then
indirectly it becomes a means of self-approach.
2. Making Man Understand the True Meaning of Man,
In Suluk Saridin, it is explained that the purpose of Zakat is, among others, to feel the
suffering experienced by others who are experiencing shortages. Aims to train the body and
soul to do good actions. The nature of compassion is in place. As well as teaching to be selfless
in every good deed done. All that is the goal in symbolizing sincerity is the goal meant by
becoming a true human being, that is, a human being who understands the suffering of others.
This is evident in the quote in suluk saridin
Mugi-mugi dadiho pitutur, marang awak déwé ingsun, syukur nyumrambahi para sadulur,
nyoto iku dadi sesuwun, ing ngarsane Dzat Kang Luhur.
Means:
May it be a guide, towards oneself servants, gratitude can be useful for others, that is what is a
supplication, in front of the Supreme Substance.
The quote above explains that what is in this suluk saridin is something that is expected
to be a clue. To justify unrighteous behavior in order to return to the path desired by God. This
explanation points to human nature that is getting more and more chaotic day by day like a lost
person does not know the real direction of the road. The real way that matters is the behavior
that must be carried out by man. So, the real man is a man who knows the path he walks is the
way as a true man in this journey of life in order to reach a place in the side of God.
From the explanation above, it is explained that being a true human being means being a human
being who understands which direction to go when living life in this world. The path that must be
taken is a path that can get closer to God. And this is exemplified in the concept of sincerity when
giving zakat in suluk saridin which the way to realize the symbolization is by treading a path that is
closer to God.
“Jika dilihat dari tanda-tanda yang anda tanyakan tadi, jika seseorang berusaha memunculkan
tanda-tanda tersebut orang tersebut bisa dikategorikan sebagai orang yang mendekatkan
dirinya kepada tuhan.”- (Khasan Fauni)
From the statement said by our speaker that the symbols of sincerity when giving alms, the
speaker explained that these signs can make us servants close to God. The speaker feels that these
symbols are a form of real human behavior, behavior that can feel the pain of others and care for
others. That is what makes people who try to apply these symbols of sincerity can get closer to God.
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4. Conclusion
The symbolization of sincerity in doing zakat in suluk saridin can be seen from 2 different views,
namely from sharia there is carrying out according to orders and reciting intentions. Then, from the
view of the Thariqat, it has the same similarity, namely, there is Knowing the Science used for zakat,
the existence of awareness from oneself, and based on selfless affection. Of the five symbolizations
according to these 2 views, it can be a bridge for servants in getting closer to God because these
symbolizations can keep servants from immoral deeds and can make humans know the true meaning
of humans. And finally, it can bring us closer to the almighty god.
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