Sufism is a spiritual science of Islam. It is practiced out of the desire to get closer to Allah SWT. To obtain its goal, the Sufi masters have designed several concepts that are helpful for the aspirants of Sufism as tools for achieving their goals. One of the tools is the practice of tawassul (mediation or seeking a means of nearness to Allah). In general, it is a practice in Islam, provided that it does not contradict the principal teaching of Islam. In Sufism, the practice of tawassul is embedded in the several concepts and practices of Sufism and tariqa (Sufi path). This article has two purposes. Firstly, to describe the forms of tawassul practice found in the practice of Sufism and tariqa. Secondly, to give an analysis of the relation between the practice of tawassul with the science of Sufism and tariqa. The writing of this article uses a qualitative approach using the approach of content analysis. The data was then analyzed inductively and deductively. This writing found that the application of tawassul practice is deeply embedded within several tariqa concepts and practices such as al-dhikr, silsilah, and readings of Ḥizb or Wird and practice daily. The finding thus explains the true application of the term ‘tariqa’ within the context of shariʿah, that is, to realize the teaching of Islam in action. Hence, in general, the spiritual practice of tariqa is, in fact, the practice of the commandment of Islam.

This historical study tells a chronology on the arrival of the Naqshabandi order from Hijaz to the Malay World throughout India and Central Asia.. NaqshabandiOrderintheMalayWorldisidentifiedcamefromtherevivalofAhmadal-SirhindifromIndia. His revivalin the Naqshabandi Order called as the mujadidiyyah caused the order at the beginning in Mecca undergone major polemic during 16th until 17th century. However, later, it is a well-established in middle of 18th and 19th century with minor polemic by al-Sirhindi’s late charismatic reputable legacies effort who migrated from India to Mecca. Their struggle is most welcomed by Malay scholars domiciling in the Mecca city for study and pilgrimage travelers. They are responsible spreading the Order directly from Mecca to their homeland in numerous provinces in the Malay World, particularly in the early 19th century, until now. Key words: Naqshabandi , Ahmad al-Sirhindi, India, Malay world,.

Sanad or silsilah in Sufism occupies an important place in the practice of sufi path (tariqah). It forms as a basic element wherein the practice of sufi path is built upon. The sanad of sufi path refers to the chain transmission which shows a continuous spiritual chain which provides a connection of a sufi teacher to a list of his shuyukh or predecessors. It occupies an important position in the sufi path. Nonetheless, the existent of sufi sanad has been challenged and its validity has been compared to a sanad in hadith transmission. Hence, this article aims to give an explanation on the existent and validity of chain of transmission of sufi sanad and to provide an exposition of its statue and its roles in practical sufism. The writing of this article used a document analysis as its method of collecting data and analysed using a descriptive analysis. This article shows that the sanad of sufi path stands as an integral part of religion itself. It has its authority within the Islamic spiritual culture and plays an important role in an organized tariqah as providing a standard of legitimization and recognition of a sufi to become a teacher or spiritual guide to sufi aspirants.

The seven degrees of existence in the Sufi tradition in Malaysia are considered a theological issue related to deviant teaching. Moreover, there is an opinion to accuse that doctrine as illegal generally. Such accusation significantly impacts society and the practitioner of Sufism in the tauhid from Sufi's methodology. This study aims to explain the misunderstanding of the seven degrees of existence and clarify the distinction between the characteristic of true and false tauhid based on the genuine Sufi methodology that is clarified authentically by prominent Sufi scholars. The study's methodology used historical and textual analysis from authentic Sufis literatuers. The finding from the study indicates that the seven degrees of existence are a succinct way to elaborate tauhid sufi that cannot be literally and linguistically perceived resulting in misinterpretation and misunderstanding. The seven degrees of existence should be elaborated and perceived by following the accurate Sufi methodology that is compliant with the fundamentals of principles approved collectively by theologians and Sufis. The true meaning of the seven degrees has differentiated between the degree of Divinity and the degree of creation is acceptable due to its compliance to the Akidah and Sharia. In contrast, the seven degrees that elaborated with the connotation of union and incarnation are strictly rejected as they contradict both principles.

This paper utilizes a content study to clarify the concepts and relationship between sharicah, tariqah, haqiqah,and macrifah by Wan Sulaiman b. Wan Siddik, a Malay Sufi scholar in 19thin the Malay world. He clarifies these four terminologies in his epistle Mizan al-uqala’ wa al-udaba’ due to many misconceptions about this matter by his Sufi Malay local. The impact of misconceptions causessome Sufi local Malay to discount sharicah as outward skin by givingpreference to tariqah, haqiqah, and macrifah as these three are the kernel of sharicah. At the end, the study singles out that these four terminologies are one substance of the sharicah and no dichotomy to disconnect its teaching to each other and no contradictory and distinction from the sharicah as the holistic teaching. Thedifferencesonlyrelyupontoitsexpressions andterminologiesutilizedforthesakeofclarity.

Tarekat Ahmadiyyah Idrisiyyah adalah sebuah tarekat yang masyhur di dunia Islam. Ia dinisbahkan kepada Sayyid Abu al-`Abbas Ahmad b. Idris al-Hasani al-Ara`ishi al-Fasi (1757-1837M). Artikel ini bertujuan untuk menghuraikan tentang sejarah kemunculan tarekat tersebut dan pengaruhnya di Malaysia. Bagi mencapai objektif tersebut, kaedah penyelidikan secara kualitatif digunakan. Pengumpulan data dilakukan dengan dua kaedah, iaitu kajian kepustakaan dan analisis dokumen. Maklumat yang diperolehi telah dianalisis menggunakan kaedah persejarahan. Dapatan kajian menunjukkan bahawa tarekat Ahmadiyyah Idrisiyyah pada awalnya merupakan sebuah gerakan tajdid berasaskan kerohanian. Setelah kewafatan Sayyid Ahmad B. Idris, ajaran beliau telah disebarkan melalui pendekatan institusi tarekat yang berbagai. Tarekat Ahmadiyyah Idrisiyyah di Malaysia telah dibawa masuk ke Malaysia bermula sekitar pertengahan abad ke-19 Masihi dari Mekah. Sejak dibawa masuk ke Malaysia, pengaruhnya tersebar ke beberapa buah negeri di Malaysia hingga masih diamalkan hingga kni melalui para pengikut kepada murid-murid Sayyid Ahmad B. Idris. Semenjak ia diperkenalkan di Malaysia, ia telah menjadi sebuah tarekat yang berpengaruh di beberapa buah negeri di Malaysia terutama di Negeri Sembilan and Kelantan. Perkembangan mutakhir Tarekat Ahmadiyyah Idrisiyyah menunjukkan dominasi peranan dan pengaruh besar keturunan Sayyid Ahmad B. Idris yang berasal Sudan. Setelah hampir dua abad, pengamalan Tarekat ini di Malaysia masih kuat dipertahankan melalui jaringan hubungan guru-murid di peringkat antarangsa menggunakan pendekatan institusi tarekat.