Tasawuf, the spiritual dimension within Islam, often
sparks debates between rationalism and mysticism. This spiritual approach is
frequently seen as the antithesis of rational methodologies, with its focus on
asceticism and rejection of worldly matters often misunderstood as indifference
to social issues. Historically, some circles have regarded it as an obstacle to
intellectual progress. Yet, the Idrisiyyah order offers a nuanced perspective,
balancing spiritual and social aspects to provide holistic solutions for the
Muslim community.
Before the influential scholar al-Ghazali, Sufism was
considered marginal within Islamic tradition. Through his masterpiece Ihya
Ulumuddin, al-Ghazali began to legitimize Sufism by integrating it with
Sharia, emphasizing that the two were complementary rather than contradictory.
This laid the groundwork for subsequent scholars to explore Sufism more deeply.
His rejection of certain philosophical views in Tahafut al-Falasifah
further solidified his stance on integrating spiritual and rational thought
within Islam.
The Idrisiyyah order, attributed to Ahmad bin Idris Ali
al-Masyisyi al-Yamlakhi al-Hasani, embodies a blend of esoteric and exoteric
aspects, encouraging Muslims to achieve spiritual balance. Born in 1760 in
Morocco, Ahmad bin Idris descended from Prophet Muhammad through Hasan bin Ali.
Despite his noble lineage, he remained humble, referring to himself simply as
Ahmad bin Idris. His strict education from his brother and his studies with
prominent scholars shaped his profound knowledge of religion and spirituality.
Ahmad bin Idris’ journey took him to Al-Azhar in Cairo, and
eventually to Makkah and Madinah, where he attracted numerous followers. His
reliance on the Quran and Sunnah, and opposition to the veneration of
pseudo-Sufi figures, earned him both respect and challenges. He settled in
Shabya, where he continued his da’wah until his death in 1837. His
legacy was carried forward by his students, including Abu Abdullah Muhammad bin
Ali as-Sanusi, leading to the formation of the Sanusiyyah order, which spread
across Africa and parts of Asia.
In Indonesia, the Idrisiyyah order was introduced by Abdul
Fattah, a student of Ahmad Syarif as-Sanusi. After extensive study in Makkah,
Abdul Fattah returned to Indonesia and adapted the order to the local context,
naming it Idrisiyyah to avoid colonial suspicion. His da’wah efforts in
Jakarta and involvement in the Hizbullah movement laid the foundation for the
order’s growth. His descendants, including the current grand murshid Muhammad
Diyan bin KH. Muhammad Yusuf Abdul Fattah, have continued to expand the order’s
influence.
Today, the Idrisiyyah order actively engages in social
movements, youth and women’s activities, and community empowerment. It
maintains a balance between spiritual practices and social responsibilities,
advocating for self-sufficiency and education through Islamic boarding schools.
The order’s moderate religious understanding, emphasizing a comprehensive
approach to Islamic teachings, fosters good relations with other religious
communities and addresses contemporary spiritual and social challenges.
The Idrisiyyah order represents a dynamic and evolving
tradition within tasawuf, demonstrating that spiritual and social
aspects of Islam can coexist and complement each other. Through its moderate
approach and active engagement in community life, the Idrisiyyah order offers
valuable insights and solutions for the modern Muslim world. The legacy of
Ahmad bin Idris and the continued efforts of his followers highlight the
enduring relevance of Sufism in addressing the spiritual and social needs of
contemporary society.
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