TheNaqshabandiOrder‘slineagesintheMalayworldareidentifiedas aspiringfromAhmadal-Sirhindi’srevival. In19thcentury,itistransmittedfromCentralAsiatotheMalayworldthroughoutIndiaandMeccabythe MalayadherentswhodomiciledinMeccaandpilgrimagetravellers. Ahmadal-Sirhindi’slatelegaciesinthe19thcenturyintheMalayworldarediscoveredcomingfromKhalidb.AhmadandAhmadSacidbAbiSacid’slines.Even both are sharing similar fundamental in the Naqshabandi Mujaddidi's rite, but the Malay adherents of both lines exercise dissimilar stations of muraqabahknown as al-maqamatal-mujaddidiyyahtaught by Ahmad al-Sirhindi.The history and content study are utilized to scrutinize the practice of muraqabah’sstations and to identify the factor compels to the different applications.The study focuses basically on Wan Sulaiman Wan Siddik, a 19th century Malay scholar as his intellectual vicinity to Ahmad al-Sirhindi is noticed from his spiritual lineage consisting of his late biological descendent and his Malay Jawi scripts transmitting al-Sirhindi’s notion. At the end, the study singles out that al-maqamatal-mujaddidiyyahare still being adept by the Malay adherents of both lines in some diverse applications, but the difference only lies in the summarization and terminologies. Key word: Ahmad al-Sirhindi, Wan Sulaiman, muraqabah, al-maqamat al-mujaddidiyyah, Naqshabandi,

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,.

Keberadaan nilai dalam sistem politik begitu signifikan. Berbekalkan rujukan terhadap Model Sistem Politik oleh David Easton sumber primier ini telah melakarkan kepentingan nilai beserta peranannya dalam proses pengagihan dalam sistem politik. Hal ini berpunca kerana kehilangan nilai dalam kerangka politik berupaya mengundang risiko ketidakstabilan terhadap kerukunan masyarakat rentetan daripada kerapuhan terhadap pendekatan demokrasi semata-mata. Di Malaysia pendekatan politik melalui wadah demokrasi secara sah diiktiraf dalam Perlembagaan Persekutuan, namun begitu proses terhadap pendekatan ini yang telah diamalkan sebenarnya mengundang beberapa persoalan yang perlu dibincangkan dengan lebih serius. Justeru artikel ini secara ekstensif memposisikan nilai sebagai kompas yang begitu relevan dalam subkerangka demokrasi di Malaysia.

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.