The Concept of Dhikr Abdurrauf Al-Singkili and Its Role in Building Emotional Intelligence
Keywords:
Dhikr, Abdurrauf al-Singkil, emotional intelligence, spiritual, sufismAbstract
Human problems today are always faced with turbulent emotions and passions. This is characterized by the rise of crime cases based on momentary emotions and failures in communication that cause disputes that lead to crime. Although the methods and steps offered by modern psychologists have progressed significantly. However, the Sufistic method offered by Islam has not been widely discussed. The practices in this Sufistic teaching are able to build and overcome various problems in human life. Through qualitative studies with documentary techniques, researchers try to examine and explore the concept of Zikr from one of the leading Indonesian scholars in the 17th century Sheikh Abdurrauf al-Singkili, who came from Aceh. In this remembrance teaching, Abdurraul al-Singkili interpreted remembrance as the Prophet's teaching, which is the most important component that will bring the perpetrator closer to God. In the context of emotional intelligence, dhikr can be a tool to help individuals build emotional intelligence through a strong spiritual emanation that brings calmness and peace to the perpetrator. Moreover, it is this remembrance that will lead the perpetrator to good deeds in an effort to fight existing negative emotional forms. The mechanism of Abdurrauf's mature dhikr teaching is an alternative offer in an effort to build emotional intelligence.
References
[1] D. Goleman, Emotional Intellegence (kecerdasan Emosional). Jakarta: Gramedia Pustaka, 2024.
[2] J. Rakhmat, Psikologi Komunikasi. Bandung: Remaja Rosdakarya, 2000.
[3] Cheinsta Deigristi, Kemampuan intelektual, Kemampuan emosional, dan due professional care pada kualitas audit, 1st ed. Tegal: Djava Sinar perkasa, 2002.
[4] S. A. Siroj, Tasawuf Sebagai Kritik Sosial: Mengedepankan Islam Sebagai Inspirasi, bukan Aspirasi. Jakarta: Yayasan KHAS, 2009.
[5] M. F. A. H. dan I. Suliaman, “‘Konsep Zikir Menurut Hadith Bersumberkan al-Kutub al Sittah.,’” Int. Def. Manag. Soc. Sci. Humanit., vol. 1, no. 02, pp. 93–104, 2018.
[6] A. A. B. M. dan M. B. M. Noor, “‘Zikir Dan Tafakkur Asas Psikoterapi Islam.,’” J. Pengaj. Islam, vol. 14, pp. 204–217, 2021.
[7] N. H. Ihsan, C. Zarrina, B. Sa, and H. H. Kholid, “Abdurrauf Al-Singkili ’ s Concept of Dhikr : Exploring the Sufi Psychotherapy Model,” Al tahrir, vol. 24, no. 1, pp. 131–146, 2024, doi: 10.21154/tahrir.v24i1.7261.
[8] N. H. Ihsan, C. Z. B. Sa’ari, and M. S. Hidayat, “Abdurrauf al-Singkili’s Concept of Insan Kamil in Facing The Crisis of Modern Human Morality,” Islam Realitas J. Islam. Soc. Stud., vol. 8, no. 1, p. 22, 2022, doi: 10.30983/islam_realitas.v8i1.5487.
[9] N. H. Ihsan, C. Z. B. Sa’ari, T. Sansayto, and S. M. Indallah, “Abdurrauf Singkel’S Insan Kamil Concept To Answer the Problem of Sexual Consent, Childfree, Nature and Nurture in Urban Society,” Akad. J. Pemikir. Islam, vol. 29, no. 1, p. 87, 2024, doi: 10.32332/akademika.v29i1.9081.
[10] Moh.Nazir, Metode Penulisan. Bogor: Ghalia Indonesia, 2001.
[11] Soegiyono, Metode Penelitian Kuantitatif, Kualitatif dan R&D. Bandung: Alfabeta, 2011.
[12] A. Armstrong, Sufi Terminology (Al-Qamus Al Sufi): The Mystical Language of Islam. Kuala Lumpur: A.S. Noordeen, 1995.
[13] A. Q. Isa, Hakekat Tasawuf. Jakarta: Qisthi Press, 2005.
[14] A. Al-Sinkili, Tanbih al-Masyi; al-Mansub ila Thariq al-Qusyasyi.
[15] A. K. Sambas, Fathul Arifin. Surabaya: Syirkah Bankul Indah.
[16] A. B. M. Al-Kalabadzi, Al-Ta‘arruf li Madzhab Ahl al-Tashawwuf. Kairo: Maktabat al-Kulliyyat alAzhariyyat, 1969.
[17] I. Q. Al-Jauziyah, Madarijus Salikin. Jakarta: Pustaka al Kautsar, 1998.
[18] Y. bin A. Q. Jawas, Dzikir Pagi Petang dan Sesduah Shalat fardhu. Bogor: Pustaka Iman Asy Syafii, 2005.
[19] A. al K. an Naqsabandi, Jāmiul Wusul Fial Awliyāi.
[20] O. Fathurrahman, Tanbih al-Mashi; Menyoal Wahdatul Wujud kasus Abdrurrahman Singkel di Aceh Abad 17. Jakarta: Mizan, 1999.
[21] I. Q. Al-Jauziyyah, Al-Wabilush Shoyyib. Kairo: Dar ‘Alam Al-fawaid, 221AD.
[22] A. Atjeh, Tarekat Dalam Tasawuf. Bandung: Sega Arsy, 2017.
[23] R. Mashar, Emosi Anak Usia Dini dan Strategi Pengembangannya. Jakarta: Kencana Prenadamedia Grup.
[24] J. P. Chaplin, Kamus Lengkap Psikologi, terj. Karrtini Kartono. Jakarta: Rajawali Press, 1999.
[25] I. Maulina and A. Budiyono, “Peran Keluarga Dalam Pengelolaan Emosi Anak Usia Golden Age Di Desa Gambarsari,” J. Mhs. BK An-Nur Berbeda, Bermakna, Mulia, vol. 7, no. 1, p. 21, 2021, doi: 10.31602/jmbkan.v7i1.3404.
[26] and A. C. Lester.D Crow, Educational Psychology, translated by kasijian. Surabaya: Bina Ilmu.
[27] Ahmad Zain Sarnoto, “‘Kecerdasan Emosional Dan Prestasi Belajar: Sebuah Pengantar Studi Psikologi Belajar,’” J. profesi, vol. 3, no. 4, p. 62, 2014.
[28] J. D. M. Peter Salovey, Lisa Feldman, The Wisdom in Feeling, psychological processes in Emotional Intelligence. London: the Guildford Press, 1990.
[29] F. Yapono, “Konsep-Diri , Kecerdasan Emosi Dan Efikasi-Diri,” Pers. J. Psikol. Indones., vol. 2, no. 3, pp. 208–216, 2013.
[30] H. H. Soleh, “Do’a dan Dzikir dalam meningkatkan kecerdasan emosi,” Psikis- Psikol. Islam., vol. 2, no. 1, pp. 29–39, 2016.
[31] et al. Karisma, Winda T., “‘Peran Orangtua dalam Menstimulasi Pengelolaan Emosi Anak Usia Dini.,’” Paudia, vol. 9, no. 1, pp. 94–102, 2020.
[32] Ahmad Zain sartono, “Kecerdasan Emosional dalam Perspektif al-Qur’an,” Statetment, vol. 10, no. 1, pp. 21–38, 2020.
[33] Muslih Muhammad, Kecerdasan Emosi menurut al Qur’an. Jakarta Timur: Akbar Media.
[34] T. Robbins, SP, & Judge, Essentials of Organizational Behavior. New Jersey: Pearson Education, 2014.
[35] M. S. and D. Kriegman, The adaptive Design of Human psyche. New York: Guildford Press, 1922.
[36] R. Chintya and M. Sit, “Analisis Teori Daniel Goleman dalam Perkembangan Kecerdasan Emosi Anak Usia Dini,” vol. 4, no. 1, pp. 159–168, 2024, doi: 10.37680/absorbent.
[37] S. Raihana, “KECERDASAN EMOSIONAL DALAM AL- QUR’AN,” Schema-journal Psychol., pp. 35–45.
[38] R. J. Fleming, J., &Ledogar, “Resilience and indigenous spirituality: A literature review. Primatisiwin,” A J. Aborig. Indig. Community Heal., vol. 6,(2), pp. 47–64, 2008.
[39] A. H. Gani, Efek hypnotherapy dari ibadah. Naskah Kongres Psikologi Islami 2. Semarang: Univesitas Islam Sultan Agung, 2007.
[40] A. B. M. Al-Kalabadzi, Al-Ta‘arruf li Madzhab Ahl al-Tashawwuf. Kairo: Maktabat al-Kulliyyat alAzhariyyat, 1969.
[41] A. S. dan F. Utsman, Insan Kamil “Paket Pelatihan Seni Menata Hati”,. Semarang: Bima Sakti, 2006.
[42] A. Jariah, “‘Meningkatkan Kecerdasan Emosional Siswa Melalui Kebiasaan Membaca Al-Quran.,’” J. Stud. Insa., vol. 7, no. 2, 2019.
[43] F. M. Nur, “‘Persepektif Zikir Di Kalangan Sufi.,’” Subst. J. Ilmu Ilmu Ushuluddin, vol. 19, no. 2, 2017.
[44] B. Tazqiyatus Sudia, “Aplikasi Terapi Relaksasi Nafas Dalam terhadap Pengontrolan Marah dengan Pasien Gangguan Jiwa Resiko Perilaku Kekerasan di Wilayah Desa Maleber Kabupaten Cianjur,” J. Lentera, vol. 4, no. 1, pp. 1–5, 2021, doi: 10.37150/jl.v4i1.1381.
[45] H. D. T. Al-azhar, A. Zuhri, and M. Hidayat, “RELEVANSI ZIKIR DAN SYUKUR DENGAN KEHIDUPAN MANUSIA MENURUT HAMKA DALAM TAFSIR AL-AZHAR,” Tashdiq, vol. 6, no. 1, 2024.
Downloads
Published
Issue
Section
License
Copyright (c) 2025 Nurhadi Ihsan; Abditya Saputra; Esa Aulia

This work is licensed under a Creative Commons Attribution 4.0 International License.
All articles in this proceeding are open access, the articles published in them are immediately and permanently free to read, download, copy and distribute. Each volume is published under the CC-BY 4.0 user license.