THE EXISTENCE OF THE SHIDDIQIYAH ORDER OF KALIBAGOR KEBUMEN AND ITS SOCIO-RELIGIOUS INFLUENCE

: This research discusses the emergence of shiddiqiyyah orders in Kalibagor Village, Kebumen Regency. The issues that will be discussed are history, the dynamics of its spread, and its influence on society. Based on existing problems, this research is classified as historical research that methodologically starts from topic selection, source collection, verification, interpretation, and historiography. While the method of extracting data through observation, interviews, and documentation by focusing on the primary source in the form of shiddiqiyyah order books, interviews, and previous research. This research resulted in the conclusion that the Kalibagor shiddiqiyyah order was brought by Kiai Ja’far Shodiq, a khodamul ulum, after returning from the Shiddiqiyyah Pesantren Ploso Jombang, the period of development of the order began the establishment of the Mamb ā ’ul Mubasysyir ī n Majma’al Bahrain pesantren in 2001 which became the center of shiddiqiyyah activities such as kautsaran and khalwat, the verdict of the ghairu mu’tabar order and the false claims of shiddiqiyyah in Kalibagor became liquid on the explanation and evidence of the order sanad (transmission). The existence of shiddiqiyyah Kalibagor can have a positive impact on the development of religious society is realized in pesantren education, routine dhikr kautsaran together, and orphan compensation activities bring the influence of a more religious society.


INTRODUCTION
Islam entered the archipelago through several channels of Islamization, namely the channels of trade, marriage, education, and Sufism. 1 According to Ricklefs, this important process will still be a discourse in presenting an academic study of the history of the entry of Islam. From the aspect of when, from where, and who brought it. 2 As one channel of Islamization, Sufism is estimated as the entry of Sufism teachings into the archipelago around the 13th century AD. 3 The teachings were developed in the 16th century through figures such as Hamzah Fansuri (d. 1527), Abdul Rauf Singkel (d. 1639, Ar-Raniry (d. 1644), Burhanuddin Ulakan (d. 1693), andothers. 4 There are two kinds of division of Sufism character in the archipelago, namely falsafi (theoretical) and Sunni /amali (practical). Both have been in the archipelago, and among the evidence are the existence of al-Burhanpuri's at- Tuhfāt al-Mursalah (d. 1620) and Abdul Karim al-Jili's Insan Kamil (d. 1424), al-Ghazali's Ihya Ulūmiddin (d. 1111, and so on. 5 Sufism was eventually organized into tarekat (order), so it can be said that it is an institutionalized Sufism. 6 Tarekat originated from the word tharīqah means a path essential to draw closer to God. 7 Various kinds of tarekat (order) recorded to enter the archipelago in the early period include the syattariyyah order. The order was detected entering Sumatera throughout the 16th and 17th centuries. 8 The Sufis gave an understanding of the teachings of Sufism to the awām (general Muslim). Thus, many awām people rushed to participate in the dhikr assembly of Sufism, so the assembly developed into a separate group called the order. 9 Tarekat continues to develop so that many streams develop in Indonesia and the world. Jam'iyah Ahli al-Tharīqah al-Mu'tabarah al-Nahdliyah (JATMAN) grouping order into two types, namely mu'tabarah and ghoiru mu'tabarah. Tarekat Mu'tabarah is a school of the order whose muttashīl (connected) the transmission reached the Rasulullah. In contrast, ghoiru mu'tabaroh is a munfashīl (unconnected) order. 10 One of the controversial order is shiddiqiyyah order. Tarekat of shiddiqiyyah is centered in East Java, located in the Ploso District of Jombang Regency. Tarekat was taught in 1958 AD by a mursyid named Kiai Moh. Mukhtar, on the advice of his teacher, Sheikh Shuaib. 11 According to , this order does not exist in other countries, so it is not classified as mu'tabarah (connected the transmission), and it is not involved in the Kodifikasia Nahdlatul Ulama (NU) cultural network in Jombang. Therefore, there is a possibility that this order is considered unimportant by some circles. In addition, the order (tarekat) seems very exclusive (closed). 12 Meanwhile, Martin van Bruinessen (2015) also stated that the shiddiqiyyah order is a local order, so it only exists in Indonesia. 13 Furthermore, Turmudi (2004) explains that the sanad (transmission) of the shiddiqiyyah order is unclear because it only ends on Amin al-Kurdi (a 19th-century figure) and does not mention the following chain that connects to Kiai Mukhtar. 14 However, in its development, the spread of shiddiqiyyah brought by its members spread to several regions in Indonesia, one of which spread to Kalibagor Kebumen Village. The spread of tarekat shiddiqiyyah was carried out by Kiai Ja'far Shodiq. The arrival of shiddiqiyyah gave the Kalibagor people a socio-religious change from the abangan (general Muslim) to become more religious. In the early phases of the spread of the shiddiqiyyah order, Kiai Ja'far found various kinds of problems in society, including the rejection and acceptance of the community for the teachings of the shiddiqiyyah order. But in the end, people are willing to accept it. 15 There is still little writing or academic study on the shiddiqiyyah order in Kebumen, so the author has to do a lot of interviews or get involved directly in the field. However, Abdul Syakur's latest work was published under the title Tarekat dan Gerakan Sosial Keagamaan, Dinamika Tarekat Shiddiqiyyah di Indonesia (2021) 16 became the main rererensi. The author studies a lot mainly in the form of verification and interpretation of data. The book results from the author's dissertation research on the shiddiqiyah order in maintaining its existence in the midst of the dynamics of socioreligious, political, cultural, and economic life, one of which is relevant in the research of shiddiqiyyah Kalibagor.
From the above background, the author wants to reveal the historical study of the shiddiqiyyah order in Kalibagor and its dynamics and socialreligiosity influence. Furthermore, the author will focus on its emergence, dynamics, and impact on society. Status controversial order began from ghairu mu'tabaroh or some of its anti-mainstream teachings such as dzuhur prayers after Friday. But, until now, is still maintained its existence in Kalibagor village.
In this study, the author used historical research methods. According to Kuntowijoyo (2013), historical research has five stages: theme selection, heuristics, verification, interpretation, and historiography. 17 This type of research uses historical research, so the approach used is the historical method, which is a method for studying and exploring facts and drawing conclusions about past events. 18 This research is also qualitative research. In qualitative research, data mining techniques can be done in three ways: first, observation is used to observe actions, behaviours, conditions, and things that are not words. Second, interviews to get data in the form of words from informants. Third, documentation to obtain document data such as books, articles, files, photos, and other documents about the research, such as books or articles about the history of the shiddiqiyyah order.

Tarekat as a Sufism Organization
Sufism and tharīqah (spiritual path) are inseparable. Both are likened to two sides of the same coin. The Sufi group emerged to cleanse of soul (tazkiya al-nafsi) to draw closer to God. 19 The Sufis then classified several parts: shari'ah (Islamic law), tharīqah (spiritual path), haqīqah (truth), and ma'rifah (mystical knowledge). 20 Sufism, in general, is a philosophy of life and a certain way of human behaviour in an effort to realize moral perfection, an understanding of the nature of reality, and spiritual happiness. 21 According to Abul Wafa ' al-Taftazani (1979), Sufism generally has five psychic, moral, and epistemological characteristics corresponding to all forms and mysticism, namely moral elevation, disappearing (fana') in absolute reality, direct intuitive knowledge, and peace/happiness. 22 The word tasawuf (Sufism), according to one of the closest views, is the word shuf, which means "coarse wool." This understanding is associated with someone who wants to enter Sufism must replace a luxurious dress with a coarse woolen cloth. It symbolizes the simplicity and sincerity of God's servants in distancing themselves from the material world and focusing on the spiritual realm. 23 In the earliest period, those known as the zuhud (asceticism) group pursued this kind of effort. 24 According to his terminology, Sufism is an attempt to draw as close as possible to God by using man's intuition and spiritual and emotional potential so that he truly feels in his presence. This achievement effort is carried out through long stages called maqāmāt and ahwāl. 25 In the 9th and 10th centuries AD, the early Sufi period, Sufism was still an individual phenomenon that emphasized ascetic living to emulate the Prophet Muhammad's spiritual life fully. Furthermore, in the 11th and 12th centuries AD, Sufi elites were concerned with instituting their spiritual teachings in a practical mystical system for easy study and practice by their followers. 26 In the next stage, Sufism of experiences the development of meaning. Sufism was originally practiced individually, as was the case in the early days of Islam until the 11th century. There is a gradual transformation of Sufism from merely a doctrine to an organization (tarekat). This phenomenon occurred throughout the 12th century to the present. 27 As an organization of Sufism, the form of the order experienced a very long journey and experienced three stages: khanaqah, thariqah, and thaifah. 28 In this context, Trimingham (1999) explains that the kanaqah, between the teacher and his student assembly, often moves around and has a minimum rule of thumb for living a simple life in zawiyah, ribath or pesantren (Islamic boarding school). 29 In the second stage, tharīqah, 13th century, doctrines, rules, and methods were transmitted. During this period, there was a continuous development of the schools of mysticism. Genealogically tharīqah comes from someone enlightened. They adapted the mystical spirit in organized Sufism to the standards of tradition and legalism. transmission of baiat (inauguration) together doctrines and rules. Sufism became a popular movement. New foundations were formed in the thariqah schools, branching out into many "orders" that completely merged with the cult of the saints. 31 The following process, Sufism, was originally only a form of worship practice taught specifically to a certain person. Then at a later stage became a community that formed a social force that gave rise to Sufi organizations, such as the qadiriyah order, naqsyabandiyah, shadziliyah, syattariyah, and others, whose naming of the orders was identical to the name of the founding figure. 32 The tarekat that enter and develop in Indonesia are numerous. From the 17th to the 19th century, the orders that entered Indonesia were the orders that developed in Makkah and Medina. as a meeting route for the traditions and sciences of the mursyid teachers with the style of sunniakhlaki Sufism. 33 Some of the orders developing rapidly in Indonesia are qadiriyyah order and naqsyabandiyyah order. 34 As for the status of the ordo Sufi, there are two kinds in Indonesia: the mu'tabarah order (recognized sanad) and the ghoiru mu'tabarah order (not recognized). The institution of the legitimacy of the order in Indonesia is shaded by the organization of the association of the orders, which is the Autonomous Body of the Nahdlatul Ulama (NU), namely Jam'iyyah Ahli Thariqah al-Mu'tabarah an-Nahdliyyah (JATMAN) as many as 43 orders. See Muktamar XI Results JATMAN in Pesantren Al-Munawwariyyah Malang on January 10-14, 2012. Related to the shiddiqiyyah order, although it is still controversial and has not been recognized by JATMAN, mu'tabarah's confession of the shiddiqiyyah order was issued by JATMI (Jam'iyyah Ahli Thoriqoh Mu'tabaroh Indonesia) at its Muktamar in 2009. 35

History of the Shiddiqiyyah Order in Jombang
The order of shiddiqiyyah Jombang was founded by Muhammad Mukhtar. He was born in Losari, Ploso, Jombang, on August 28, 1928 to Haji Abdul Mu'thi and Nyai Nasihah, all of whom had 11 children. 36  during his education learned from pesantren to pesantren even though it was only for a short time, such as Pesantren Bahrul 'Ulum Tambakberas, Pesantren Darul Ulum Peterongan. After his father died, he was encouraged to study spiritual science and Sufism at Kiai Munthoha in Kedungmacan village, Sambong, Jombang. Kiai Munthoha is also famous as a teacher of the akmaliyyah order. He learned this lesson and followed it thoroughly. 37 Furthermore, Kiai Mukhtar's introduction to the teachings of the shiddiqiyyah order began during his encounter through a teacher-student relationship with Sheikh Ahmad Syu'aib Jamali al-Bantani. 38 Sheikh Syu'aib Jamali gave him the khalwatiyyah order for five years, from 1954 to 1959. After it was deemed sufficient, the Shaykh Syu'aib recommended to him to combine his order, namely shiddiqiyyah, with khalwatiyyah. Kiai Mukhtar stated that Sheikh Jamali's will to him to rename the khalwatiyyiah order with shiddiqiyyah was in the framework of restoring his original genealogy, which was continued to Abu Bakr Ash-Shidiq's friend. 39 According to Abu Bakar Aceh, such a change in the name of the order is common, for example, the naqsyabandiyah order, which was previously Persian. 40 In teaching this order (tarekat), Kiai Mukhtar did not want to be called the order's founder. According to him, the order ini existed long before. As for his position, it is just as a savior of the order that people have forgotten. The teaching of shiddiqiyyah is like the boat has sunk, but because of its urgency, the boat must be reused. 41 The spread of the teachings of this order in the early period was very difficult because it faced various obstacles, both from the people who already had established religious-spiritual traditions, especially the NU tradition group. 42 The biggest and most significant hurdle resulted from the decision of the Jam'iyyah Ahli Tharīqah Mu'tabaroh (FTM-NU) congress in 1971 in Magelang, Central Java. The decree established the verdict that the shiddiqiyyah order, as ghairu mu'tabaroh, had negative consequences. 43 In addition to the shiddiqiyyah order, among the orders categorized as local orders are the akmaliyyah, anfasiyyah, and shalawat wahidiyyah (pseudo tarekat). 44 In an attempt to reassure the disciples amid the various issues that plagued the shiddiqiyyah, the mursyid shiddiqiyyah ( From the above two genealogical paths, Kiai Mukhtar convinced the shiddiqiyyah disciples and the general public, who doubted the validity and existence of the order while asserting that the shiddiqiyyah order was valid because the sanad was to be continued. Furthermore, he thinks the evidence about the legitimacy and originality of shiddiqiyyah are quite clear. Despite this, Kiai Mukhtar still left it to each individual and felt he had no right to force people to believe him. 48 Although many circles, such as Martin van Bruinessen, grouped the shiddiqiyyah order into the category of local order, 49 however, in the process of its development, the order expanded into and out of Indonesia. The order spread to various corners of Indonesia, even to neighboring countries such as Singapore, Malaysia, and Brunei Darussalam, so that the students of the shiddiqiyyah order continue to grow every day, and it is estimated that now more than five million people. 50  as a religious institution but transformed towards other fields, including educational, social, and economic institutions. This transformation proves that many students of the order have not questioned the pros and cons regarding the verdict of ghoiru mu'tabar, which continues to be an issue.

The Existence of the Shiddiqiyyah Order in Kalibagor village: Its History and Dynamics
Kiai Ja'far Shodiq is one of the religious leaders in Kalibagor village, Kebumen Regency. He was also a khoddāmul ulūm 51 (cadre) of the shiddiqiyyah order, which was given the mandate to teach the practices of the shiddiqiyyah order in Kalibagor. He was born on October 5, 1967 in Kedondong, Kalibagor Village, Kebumen Regency. He was the first child of Hadi Waluyo and Lugiem. 52 Despite being born into an underprivileged family, Kiai Ja'far has a fairly good educational history. His first education began when he was seven years old at the primary school of SDN 2 Kalibagor in 1975. In 1981 he continued his studies at SMP 5 Kebumen and then at SMA Tamtama Kebumen in 1984. but unfinished he graduated from high school, he stopped going to school and decided to study at pesantren. 53 Initially, her parents did not allow him to study at pesantren because he did not have a fee. However, with a strong determination to learn, in 1985-1986, he was finally allowed to study at his first Pesantren in Jember, namely the Pesantren Raudlatut Tholabah Kebunsadeng under the leadership of Kiai Kharomain Thohir. After a year there, he moved to pesantren Majma'al Bahrain Jombang under the leadership of Kiai Muhammad Mukhtar Mu'ti.
While in the Pesantren Majma'al Bahrain Ploso Jombang, he was taught about Sufism, soul recognition, dhikr, and order. The pesantren means "the meeting of two seas," namely the sea of sharia and haqiqah (essence). 54 According to Muhaimin (1997), pesantren and tarekat are two institutions that usually bear the traditional Islamic stamp. These two institutions have the same mission, namely to convey and preserve Islamic traditions dari 51 The four levels of the shidiqqiyyah order builders are Mursyid, khalifah, khodamul ulum, and the last is murid. As for khodamul ulum or it can be interpreted as a cadre of the shidiqqiyyah order who is in charge of preaching and conveying the teachings of the order to the community. However, a khodamul ulum is not allowed to worship like the khalifah (there are 47 people) or mursyid ( generation to generation, so it can be said that the Pesantren Majma'al Bahrain at that time were classified as traditional pesantren. 55 The existence of the Kalibagor shiddiqiyyah order began after Kiai Ja'far Shodiq finished seeking knowledge at the Pesantren Majma'ul Bahrain Ploso Jombang in 1994. In the beginning, Kiai Ja'far Shodiq only taught his family. Kiai Ja'far Shodiq also did not directly say that the teachings are the order's teachings, so they still teach basic Islamic science. 56 Furthermore, Kiai Ja'far began to be trusted by the community to lead activities such as yasinan, tahlilan and selametan. After being asked several times to lead religious events, Kiai Ja'far finally took advantage of the momentum of the recitation to introduce the teachings of the shiddiqiyyah order. 57 At the time of the pioneering of the shiddiqiyyah order in Kalibagor, it was initially less visible because it was only the learning of reading and writing the Qur'an to children. With time, people's sympathy has become stronger. Not only do children come to their homes to study religion, but also adults. 58 The proselytizing strategy carried out by Kiai Ja'far is quite 55 A.G. Muhaimin, "Pesantren and Tarekat in the Modern Era: An Account on the Transmission of Traditional Islam in Java," Studia Islamika 4, no. unique with coffee or just relaxing, so it does not appear that what is being talked about in the teachings contained in the teachings of the shiddiqiyyah order. Kiai Ja'far's status as an alumnus of Pesantren Majma'al Bahrain Jombang is something that many people don't know. 59

Figure 2. Shiddiqiyyah logo on the front page of the Pesantren
In the early days of the development of shiddiqiyyah, Kiai Ja'far used Musholla as a center of activity, for example, dhikr and the typical recitation of shiddiqiyyah order such as dhikr kautsaran. However, as the number of pilgrims increased, Kiai Ja'far thought that the Musholla could not fit and would not be effective in carrying out its proselytizing, so there was a desire to establish a pesantren. The desire was realized in 2001 by establishing the Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin. 60 Thus, the pesantren became one of the media used by Kiai Ja'far in spreading the teachings of the shiddiqiyyah order. He and the community used the place as a place for religious activities of the shiddiqiyyah order. Its existence positively impacted the community's understanding of religious science. 61 The author's observation found that the purpose of the students who came was not all to learn religion. Still, some came to pesantren to ask for knowledge of magic (supernatural powers). This fact is based on the confession of one of the Kalibagor residents. This is certainly reminiscent of the work of the figure of Kiai Mukhtar, who was initially also considered Kodifikasia: Jurnal Penelitian Islam, Volume, 16 No. 1 Tahun 2022 a shaman or powerful person before the development of the Jombang shiddiqiyyah order. 62 In 2001 the Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin was notarially valid. 63 The existence of the deed can be understood that the presence of a shiddiqiyyah order pesantren in Kalibagor Village is declared legal. The curriculum model of learners Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin is slightly different from pesantren in general, where students who study religion at the pesantren do not stay for many years. The students who usually come only stay for a few days are termed kalong (not sedentary). The student (santri) Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin are mostly from Purwokweto, Purbalingga and come from local residents. 64 By paying attention to the phase of the change of Sufism to the order, according to Trimingham (1999), then in the early pioneering of the shiddiqiyyah order here is identical to the khanaqah period or the early days of the formation of the Sufi dormitory, which could be realized in khanaqah, ribath, or zawiya. 65 The author's observations also found that the influence of the Kalibagor shiddiqiyyah order was clearly seen in the presence of symbols of the shiddiqiyyah order and photos of Kiai Mukhtar (Mursyid) in people's homes. The discovery of photos and emblems in Kalibagor is proof of the existence of the shiddiqiyyah order in the region and the kautsaran activities centered on the Pesantren Kiai Ja'far. 66 When referring to the process of changing Sufism to order, according to Trimingham (1997), at this stage, it has entered the second phase, namely thariqah, where the formation of the teachings, rules, and methods of Sufism taught by Kiai Ja'far until centers appear that teach Sufism with its genealogy. 67 The shiddiqiyyah order in Kalibagor has its ups and downs in its spread. Kiai Ja'far, as a spreader figure, has its ways of defending the teachings of shiddiqiyyah that he brought, for example, relating to the verdict of ghoiru mu'tabaroh in 1973, 68 which is feared to affect the level of public trust. In response to this, the Kalibagor community, which was dominated by awām (general Muslim) at first, many did not expect it. The community only knows that what is taught by Kiai Ja'far is the guidance of religious teachings that contain the value of goodness, not the teachings of a certain order. 69 The challenge of Kiai Ja'far is more about the introduction of the awām community to be more familiar with religion with the characteristics of shiddiqiyyah. The bigger issue is the attempted defense of Kiai Ja'far in the verdict regarding the practice of dzuhur prayers after Friday, which actually includes the shiddiqiyah tradition, which is not rigid.
But despite this, to convince the legitimacy of his sanad order as well as the clarification of the heretical verdict, Kiai Ja'far mentions his genealogy as follows: 70  In the current situation, related to the accusation that the shiddiqiyyah gave heresy, the Mursyids, Khalifah, and khodamul ulum (including Kiai Ja'far) responded with an attitude full of self-introspection. One of them is by clarifying the subject matter of the order so that it is easy to learn by the public, especially so that it can be shown that the teachings of the shiddiqiyyah order are true and Islamic because they are based on the Qur'an and Hadith. For this reason, Mursyid (Kiai Mukhtar) gradually made efforts including systematizing the lessons of the shiddiqiyyah order which include: the basic lessons of dhikr, which are classified into 7 (seven) main lessons obtained through the bai'at process; give tawhid lessons; and gives shari'a lessons, especially the concept of fardhu prayer, dhikr after prayer, lessons on zakat, lessons on marriage, and others, all of which are written in the form of treatise books published by the shiddiqiyyah printing unit. The shiddiqiyyah order is quite phenomenal in Indonesian society. An order whose existence is considered ghoiru mu'tabarah. However, in its development, it has survived and continues to develop until now. 71

Efforts to Maintain the Existence and Socio-Religious Influence of the Shiddiqiyyah Order Kalibagor
Religious teachings greatly influence the unification of perceptions of people's lives. Its presence is functional as a "social glue," fostering social solidarity and transforming one's life into a better life to maintain social stability. 72 Based on the theory of Agency theory presented by Giddens, every human being is an agent or actor who has a purpose. The concept of an agent is generally associated with freedom, an act of creativity and originality. 73 This theory correlates with the role of a figure in making a difference or influencing society. This fact also aligns with the results of the struggle for the proselytizing of Kiai Ja'far in Kalibagor, which was able to revitalize religious activities in the region.
Some concrete forms of socio-religious influence on the existence of the order in Kalibagor are as follows: First, the establishment of a pesantren located behind the house of Kiai Ja'far shodiq as the center of activities of shiddiqiyyah Kalibagor. The pesantren is also used for meetings of kalibagor village residents and other religious rituals such as yasinan, tahlilan and selametan. 74 Secondly, the activity of dhikr together through dhikr kautsaran is one of the methods used by Kiai Ja'far in maintaining the existence of the teachings of the shiddiqiyyah order. The holding of dhikr together proves that the activities carried out are in accordance with the teachings of the Shiddiqiyyah order. For James J. Fox, Kautsaran is the main ritual that shows the locality of the Shiddiqiyyah order. Kautsaran has been one of the components that supported the establishment of Shiddiqiyyah as an institution of order. 75 The locality of Shiddiqiyyah also appears in the kautsaran ritual. The Kautsaran dhikr is a dhikr containing several short surahs in the Qur'an, bāqiyatus Shālihāt, kalimah tayyibah, nafī ithbāt, and Asma al-husna. Kautsaran is also arranged based on the virtues advocated in al-Qur'an and hadith. 76 Dhikr kautsaran was composed by Kiai Mukhtar based on spiritual inspiration received during his spiritual journey (mujāhadah) in the range of 1956 from East Java to West Java. 77 The dhikr kautsaran is performed by Kiai Ja'far and its members; occasionally, shiddiqiyyah members also come to the Pesantren Kiai Ja'far for khalwat (dhikr meditation).
Third, in the social aspect, maintaining the existence of the shiddiqiyyah order is packed with not only religious nuances but also social activities such as orphan compensation. This shows that shiddiqiyyah also teaches mutual sharing, especially to orphans and the poor. 78 In its spread, Kiai Ja'far cultured the local Javanese culture with shiddiqiyyah teachings such as sadranan, tingkepan, and even not infrequently, people who came to ask for Kodifikasia: Jurnal Penelitian Islam, Volume, 16 No. 1 Tahun 2022 treatment. 79 In an effort to spread the teachings of shiddiqiyyah, the method carried out by Kiai Ja'far is similar to the pattern of proselytizing developed by his teacher, Kiai Mukhtar Mu'thi, which combines the traditions of Javanese mysticism and Sufism. 80 Based on the interview results, Kiai Ja'far had been a Jurkam (campaigner) during the momentum of the 2005 and 2010 Kebumen regional elections. A Kyai has a strategic role in Indonesian politics. Kiai's role as a preacher, educator, merchant, and political leader indicates the close relationship between a Kiai and his role as a leader of social institutions and a political leader. 81 This is in line with the character of the Jombang central shiddiqiyyah order under the leadership of Kiai Mukhtar, which often intersects with national political patronage from the new order era to the reform era. 82 About the authority of Kiai Ja'far as a khoddamul ulum, it does not make it feel heavy-hearted to serve and spread the teachings of the shiddiqiyyah order to the community. The pesantren also is used for kautsaran with members of the shiddiqiyyah order on certain days and every selapanan (35 days) once.
In creating social harmony, Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin following shiddiqiyyah guidebook. The content of the guidebook reads, "Because the noblest principle glorifies human beings, we are obliged to glorify our fellow human beings, whether human beings are ourselves or our fathers, our mothers, our brothers, our wives, our husbands, our children, our friends, our teachers, our disciples, our neighbours, our superiors, our subordinates, our nation, or other nations. We glorify something glorified by Allah Ta'ala. According to our ability, we glorify by word, by deed, by heart". 83 Another evidence of influence is the community's involvement in building the Pesantren Mambā'ul Mubasysyirīn Majma'al Bahrain. Kiai Ja'far invited the citizens and the government to inform them that he built pesantren on his property. , in his book, says that pesantren and tarekat are very related. Tarekat itself is a manifestation of the pesantren tradition. 84 In summary, shiddiqiyyah order in Kalibagor became known to the community after the return of Kiai Ja'far Shodiq from Pesantren Shiddiqiyyah Jombang preached spreading the teachings of shiddiqiyyah to the people of Kalibagor Village by establishing Pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin as a center of religious activities.

CONCLUSION
From the above discussion, it can be concluded: that first, the emergence of the shiddiqiyyah order in Kalibagor Kebumen was brought by Kiai Ja'far Shodiq after his return from studying at the Pesantren Majma'al Bahrain Jombang in 1994. Kiai Ja'far is a khodamul ulum or cadre of shiddiqiyah order that the center authorizes to spread the teachings. Secondly, the dynamics of the Kalibagor shiddiqiyyah order in its distribution also experienced ups and downs due to (especially) the lack of religious understanding of the kalibagor village community, so teaching religious knowledge (tarekat) requires extra patience and the right strategic approach. In addition, the issue of controversy over the status of the order considered ghoiru mu'tabar (unconnected) and the issue of the rules of dzuhur prayers after Friday also affect the level of public trust. However, with the explanation and evidence of sanad given by Kiai Ja'far, the Kalibagor people can understand and be willing to accept the teachings of the order. The order of shiddiqiyyah Kalibagor grew further after establishing pesantren Mambā'ul Mubasysyirīn Majma'al Bahroin as a center of activity until now within the local scope (village). Third, shiddiqiyyah Kalibagor activities can positively impact the socio-religious development manifested in Pesantren education, the routine of dhikr kautsaran, and social compensation for orphans. The shiddiqiyahi teachings brought were able to stimulate the change of society from the previous abangan (general Muslim) to a more religious one.