6 Characteristics of the Tarekat: Shaykh Abdul Qadir al-Jilani was the First Figure to Introduce the Tarekat
The first pioneer of the Tarekat was Sheikh Abdul Qadir al-Jilani. Photo/Illustration: Ist
IN Indonesia we are more familiar with the teachings of Sufism through non-formal religious institutions called "tarekat" from the word thariqah. In East Java, for example, we find the Qadiriyah Tarekat which is quite well known, in addition to the Naqsyabandiyah, Syadziliyah, Tijaniyah and Sanusiyah Tarekat.
KH Ali Yafie regarding the chapter "Syariah, Tariqah, Haqiqah, and Ma'rifah" in the book entitled "Contextualization of Islamic Doctrine in History" (Yayasan Paramadina) writes that in the last decade, we have seen a further step forward in the development of these tarekats as iscoordination between the various orders is through a bond known as Jam'iyah Ahl al-Thariqah al-Mu'tabarah.
In the fifties, the Egyptian government placed the guidance and coordination of these congregations under the Department of National Guidance (Wizarah al-Irsyad al-Qaumi). The consideration is that, however, the existence of the congregation's adherents is part of the potential of the nation/ummah, which is entitled to protection within the framework of a country's social order. So, when did the tarekat (al-thuruq al-shufiyah) appear in the history of the development of the Sufism movement?
Dr. Kamil Musthafa al-Syibi in his thesis on the Sufism movement and the Shi'ite movement revealed that the first figure to introduce the thariqah (tarekat) system was Sheikh Abdul Qadir al-Jilani (d. 561 H/1166 AD) in Baghdad. The teachings of his order spread throughout the Islamic world, receiving wide acceptance in Algeria, Ghinia and Java.
Meanwhile in Egypt, the order with many followers is the Rifa'iyyah Order which was founded by Sayid Ahmad al-Rifa'i. And third place is occupied by the congregation of the famous Persian poet cleric, Jalal al-Din al-Rumi (d. 672 AH/1273 AD). He created a new tradition by using musical instruments as a means of dhikr.
Then this system continued to develop and expand. In the following period, the al-Syadziliyah order emerged which received wide acceptance in Morocco and Tunisia in particular, and the Eastern Islamic world in general. KH Ali Yafie said that what also needs to be noted here is the emergence of the Sanusiyah Order which has high discipline similar to military discipline.
Under his last sheikh, Sayyid Ahmad al-Syarif al-Sanusi succeeded in gathering a people's resistance force that was able to fight the Italian, French and British colonialists successively, and finally liberated the Libyan territory. Perhaps it was the harsh nature of the climate created by the Sanusiyah Order that influenced Mu'ammar al-Qadafi to take over power and remain in power to this day as Head of State.
Nicholson revealed the results of his research, that a system of clean and modest living (zuhd) is the basis of all the different orders. All of its followers are educated in that discipline, and in general these orders, although they vary in name and method, have several common characteristics:
1. There is a special ceremony when someone is accepted as a believer (disciple). Sometimes before the person concerned is accepted as a believer, he or she must first undergo a rigorous preparation period.
2. Wear special clothing (at least some identification)
3. Undergo riyadlah (basic training) in seclusion. Seclusion and concentration with prayer and fasting for several days (sometimes up to 40 days).
4. Engage in reading certain dhikr (awrad) at certain times every day, sometimes with tools such as music and physical exercise that can build memory concentration.
5. Believing in the existence of supernatural powers/inner powers in those who have been trained, so that they can do things that are out of the ordinary.
6. Total respect and submission to the Sheikh or his assistants that cannot be denied
From these systems and methods, Nicholson concluded that Sufi orders are an organized institutional form to foster moral education and social solidarity.
The ultimate goal of personal coaching
In the Sufism lifestyle, it means living a clean, modest life, diligently worshiping Allah, guiding society in a direction that is pleasing to Allah, through the practice of sharia and appreciation of haqiqah in the tariqah system/method to achieve ma'rifah.
What is meant by the word ma'rifah in their terms is the ultimate appreciation of the recognition of the oneness of Allah in the form of the universe and in one's own form. At this point of recognition, the meaning of tawakkal in tawhid will be integrated, which gives birth to an attitude of total surrender to Allah, and freeing oneself from absolute dependence on anything other than Allah.