Ahmad Syatori

Neo-Urban Sufisme di Kalangan Remaja

Introduction

Neo-urban sufisme di kalangan remaja. Menjelajahi Neo-Urban Sufisme di kalangan remaja Surabaya, fokus pada Komunitas Ukhsafi Copler (UCC) dan perannya dalam mengatasi kenakalan remaja. Temukan dampak sosio-spiritual positifnya.

Abstract

The emergence of various expressions of religious activities that have grown in the midst of urban life can be interpreted as a form of increased religiosity in the new model movement. When viewed from the perspective of the current phenomenon of urban Sufism, it is clear that there are majelis dzikir (prayer gatherings) developing in every corner of the city. These gatherings are activities organised by a group of young people and teenagers popularly known as the Ukhsafi Copler Community (UCC). The purpose of this study is to explore and reveal the socio-spiritual phenomena in the important role of UCC activities in relation to the problems of Neo-Urban Sufism among young people and teenagers in the city of Surabaya. The research method used in this study is qualitative research with a phenomenological approach, which is the science of the development of human consciousness and self-awareness. The technique used to determine the informants in this study was purposive, whereby the researcher selected various subjects based on specific reasons. This study found negative symptoms, attitudes and behaviours among young people and teenagers, including criminal acts and juvenile delinquency. The formulation of the problem regarding the origins and definition, characteristics of the UUC and its various activities was an important part of this study. The socio-spiritual movement in the activities carried out by the Ukhsafi Copler Community can have a very positive and significant impact, which is noted in the conclusions of this study.

Review

This paper addresses a highly relevant and contemporary phenomenon: Neo-Urban Sufism, specifically its manifestation among youth in an urban Indonesian context. The focus on the Ukhsafi Copler Community (UCC) in Surabaya offers a valuable opportunity to explore the evolving landscape of youth religiosity and its role in addressing social challenges. The stated purpose—to uncover the socio-spiritual dynamics and the significant impact of UCC activities in tackling issues like juvenile delinquency—is commendable. The choice of a qualitative, phenomenological approach, aiming to understand the development of human consciousness and self-awareness through purposive sampling, appears appropriate for delving into such nuanced social and spiritual expressions. The abstract effectively highlights the core areas of investigation, including the emergence of *majelis dzikir* as a key expression of urban Sufism among young people. It identifies a crucial problem statement: the prevalence of "negative symptoms, attitudes and behaviours" like criminal acts and juvenile delinquency among the target demographic. The study then purports to systematically examine the UCC's origins, definition, characteristics, and its various activities. A significant finding emphasized in the conclusion is the "very positive and significant impact" of the UCC's socio-spiritual movement. This suggests that the research provides concrete evidence of how contemporary religious groups can contribute positively to youth development and community well-being. While the abstract lays out a compelling case, a full manuscript would benefit from greater specificity in several areas. For instance, a more detailed enumeration and contextualization of the "negative symptoms" and "juvenile delinquency" observed would strengthen the problem's framing. Furthermore, a clearer articulation of what constitutes "Neo-Urban Sufism" beyond *majelis dzikir* and how UCC specifically embodies this modern expression would be beneficial. The abstract also defines phenomenology as "the science of the development of human consciousness and self-awareness"; while this touches upon aspects of phenomenology, a more standard academic definition focusing on lived experience and subjective meaning would be advisable. Despite these points for clarification, the study promises to offer significant insights into a dynamic area of religious and social studies. The potential contribution to understanding contemporary youth religiosity and its social impact is considerable, making this a promising work for publication pending a thorough review of the complete research.

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