Tarekat dalam pandangan masyarakat secara umum masih diindetikkan dengan pasifnya peran sosial dalam menghadapi perubahan zaman sehingga diprediksi akan punah seiring dengan perubahan zaman di era modern. Kajian ini akan memberikan argumentasi kelangsungan tarekat dengan menjawab permasalahan hubungan sosial keagamaan dan peran sosial masyarakat tarekat sufi dalam mengahadapi perubahan sosial ekonomi. Sisi keunikan penelitian ini tidak lain mengubah dan menjawab bahwa tarekat yang identik dengan kesalehan pribadi mampu memberikan kontribusi perubahan sosial agama dan ekonomi sebagai upaya membangun kesalehan sosial di Sokaraja.
Pendekatan penelitian didasarkan pada perspektif historis dan sosiologis. Fakta-fakta tentang proses pergerakan diungkap melalui pendekatan sejarah dengan teori “continuity and change”. Sedangkan peristiwa sosial dilakukan melalui pendekatan sosiologis dengan teori perubahan sosial dan teori gerakan sosial serta diperkuat dengan teori dialektika agama dan dinamika sosial Peter L. Berger, serta relasi sosial dalam sistem ritual Clifford Geertz. Data dikumpulkan dari dokumen, wawancara, dan observasi, kemudian dianalisis dan ditarik kesimpulan dengan menggunakan metode kualitatif.
Hasil penelitian menunjukkan, Naqsabandiyah Khalidiyah dan Syadziliyah di Sokaraja tumbuh dan berkembang di tengah perubahan sosial yang tercermin dalam penguatan basis sosial melalui sektor ekonomi khusunya pada bidang perbatikan (1920-1968) kerajinan dan kuliner (1960-1980) dan kebangkitan kemabli batik (1990 sampai sekarang). Mereka telah menemukan makna historis terutama melalui batik dan Islam dalam perubahan sosial ekonomi dan perubahan politik yang ditandai dengan kerjasama kiai dengan penguasa. Pola adaptasi dan transformasi dibangun untuk membangun kesalehan sosial melalui pengembangan kemampuan personal di bidang intelektual, genealogi, dan keahlian dalam membangun jaringan ekonomi yang dibuktikan dengan etos kerja dan kesalehan sosial. Transformasi ini tidak hanya membangun kharisma sufi dalam bentuk kharisma spiritual/kewalian, tetapi juga dalam bentuk kesalehan sosial dalam mengambil peran perubahan dalam masyarakat.

ABSTRACT:
Sufi orders in the view of society in general are still identified with the passive role of social in dealing with changing times. Therefore, the sufi orders is predicted to become extinct along with the changing times in the modern era. The study of this research will provide an argument for the continuity of the sufi orders by answering the problems of socio-religious relations and the social role of the sufi orders community in dealing with socio-economic changes. The unique side of this research is to change and answer that the sufi orders which is identical to personal piety is able to contribute to socio-religious and economic change as an effort to build social piety in Sokaraja.
The research approach is based on historical and sociological perspectives, related to facts about the movement process revealed through a historical approach with the theory of "continuity and change". Meanwhile, social events are carried out through a sociological approach to the theory of social change and social movement theory, using sociological analysis with the dialectical theory of religion and Berger’s social dynamics, and social relations in the ritual system of C.Geertz. Data were collected from documents, interviews, and observations, then analyzed and conclusions drawn using qualitative methods.
The results showed that the Naqsabandiyah Khalidiyah and Syadziliyah in Sokaraja grew and developed in the midst of social changes which were reflected in the strengthening of the social base through the economic sector, especially in the fields of batik (1920-1968), handicrafts and culinary (1960-1980) and the revival of batik (1990 -present). They have found historical meaning through batik and Islam in socio-economic changes, political change was marked by the collaboration of the kiai with the authorities. The pattern of adaptation and transformation was built to build social piety by a branding image in the development of personal capabilities in the intellectual area, genealogy, and expertise in building economic networks as evidenced in work ethic and social piety. This transformation does not only build Sufi charism in the form of guardianship charism, but also in the form of social piety in taking on the role of change in society.