The Spiritual Path of the Idrisiyyah Order: An Exploration of Tasawuf and its Modern Relevance


 

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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