Thariqah is a language, a special way, a place, and a religion. Thariqah in Sufism is: The special path of those who perform spiritual adventure (salikin) towards Allah, in the form of disconnected (low and lustful desires) of low and bad traits and then ascend the stairs or pillars -pillars (maqam) such as tawakal, sincerity, etc. ”. So thariqah is a practice of the Sufism which is the practice of Sufism as a formulation of courtesy teaching whose domain is the heart to feel the presence of God or to feel the presence of God in his entire worship service. In order to grasp the essence of this courtesy it requires a mentor, a Mursyid who has successfully received guidance from the previous Mursyid, then from the previous Muryid to the Messenger of Allah. In addition there is a need for a mujahadah wa tazkiyah al-nafs (educating and purifying the soul of the Shaykh's attributes, and animals), riyadlah (training the heart to always face God) with dhikr, and various obligatory worship and sunah. Then in the thariqah it is necessary for the community or congregation to support one to focus on the activity, so thariqah in the general opinion of the researchers understand it as a constitution of the Sufism or the brotherhood of the Shufi.

"The science of Sufism is the science of knowing the condition of the human soul, the praiseworthy and the despicable, knowing how to purify it from the despicable condition and adorning it with praiseworthy qualities and to know the procedure / process of the journey towards Allah Almighty".

“Al-Qadhi Al-Shaykh Zakaria Al-Anshari says: The science of Sufism is a knowledge that can demonstrate the purity of one's heart, and purify one's behavior, and move the outward and inward (body and heart) to worship Allah SWT, to attain the bliss eternal. ”

The conditions for discipleship are:
1. Have an awareness of God and the hereafter and turn away from the deception of the world and its creatures.
2. Trust the trustworthy guardian as the heir of the Prophet.
3. Want to be born and born.
4. Repent of sin and sin.
5. Obtain mediterranean talqin and wirid degree.
6. Carry out a set of orders.

drisiyyah is a global Islamic movement with intense Shufiyah orders in the process of cleansing the soul, establishing the heart, and forming the morality of al-karimah. Engaged in propaganda, education, economic and social society.

Talqin means religion, especially the subject of religion, which is the word thayyibah. Degree means empowering a person to practice the wirid of a command because it has previously been taught what a wirid is, from where it is, how its kaifiat (etiquette) and so on. Whereas Baiat is a process of making a mosque a priest in a religion, especially in the practice of Shari'a. The purpose of baiat is to practice the teachings of the Holy Prophet about the urgency of the religion and to have the students learn to be committed to the entire Shari'ah and the Prophet saw.
The third difference; Talqin is the area of teaching and guidance, the Degree is the practice of practicing a minority practice, while Baiat is the area of the ascension of leaders in practicing Shari'a.

Wirid / Dzikir The Mythology is derived from the Quran and the prayers of the Holy Prophet (including the Holy Quran), as well as the prayers of the shaleh. So anyone can practice it as long as it is based on sincerity wanting to draw closer to God through the reading of the wirid.

In the teachings of the Sufism one who enters the spiritual journey must surrender himself inwardly to the guidance of a student, so that if he practices many of the rules in the guidance of the various disciples then he will be confused, except that one will not be willing to give guidance to someone who already has mursyid.

Obtaining degrees and talqin through streaming can be in pre-talqin times, where pre-talqin in Idrisiyyah is collectively performed. After that initial stage, he could perform a more specific talqin by meeting directly with the Mursyid (this is the main one). Occasionally, the Mursyid does it in a certain way (ie), by shaking the hand of a student (male) or a member of the student body (male) by reciting a particular dhikr, then followed by the student.

Student benefit:

1. Performing manners: practicing penance, practicing daily compulsory rituals, purifying the heart, adorning the senses, keeping the senses from sin, performing obligations / worshiping devotions and performing religious rituals, as well as maintaining fellowship including performing ethics to the students, to fellow students , and to fellow Muslims.
2. Enhance devotion by means of ceremonies following the ceremonies and ceremonies of Mursyid.
3. Serve the religion of Allah (order).

Shaykh Yusuf Khathar Muhammad in al-Mausu'ah al Yusufiyyah explains some of the signs or requirements of being a Muslim, namely:
1. Obtain the mandate of his teacher to give guidance (guidance) to others (based on the Holy Spirit's Messenger).
2. Understand to Allah,
3. Know the things that are obligatory and,
4. Know the processes of purifying souls and the media in educating or guiding their students.

Following the teachings, guidance, programs, and spiritual gifts of the Muslims, they are of great worth to Allah, the Prophet, the Muslims, and to all Muslims and even to non-Muslims and other beings. Then he improves the quality of worship from a jurisprudence to be accompanied by appreciation, purity, and even a heart of musyahadah to the greatness of God's attributes.

Order according to Surah Jin verse 16 is the method of the Prophet's guidance to the Companions. Thus the orders of the Shufiyah as a continuation of the guidance of the Holy Prophet had components such as those of the Prophet and the Companions of Ra, and thus the generation of taboo and so on:
1. Source of teaching: Quran, as Sunah, ijtihad and inspiration received by Mursyid.
2. Counselor: A student with conditions.
4. Procedures for entering orders: talqin, degree and body.
5. Practicum: suluk, mujahadah, riyadloh, in order to improve the quality of devotion to God.

Disciples are people who have the desire to Allah and the Hereafter, so that they need guidance from people who have wushul / makrifat to Allah and are assigned to guide the people of his day. So that students who have the right intention and truly follow the steps of their murshid as a Wasrah who haq to Allah will also be granted by Allah.
Another benefit is the increased quality of desire to achieve lust muthmainnah, peaceful lust that is peaceful with God, meaning lust that has ultimate happiness throughout his life. And when he will die he will experience happiness and husnul khatimah. The grim reaper gives his greetings before taking his life and when the spirit in his throat will be shown his deeds and his place of return in heaven so that his death will be facilitated and no pain will be felt at all. Allah SWT informs:
O calm soul! Return to your Rabb with a satisfied heart again in His pleasure! Then enter into (my group) my servants, and enter my heaven! [Q.S. Al-Fajr / 89: 27-30]
By engaging a student, he has fulfilled his obligation to have an Imam in religion, a uswah hasanah figure in religious practice, and a reference in various problems in his life.

Degree divided:
1. The degree of wirid is also called idznun fi'lan meaning, permission to practice wirid and is legal to be a disciple,
2. The degree of command or so-called istikhlaf or idznun tarbiyah is the ascension of the martyrdom that continued the previous Mursyid under the spiritual guidance of the Holy Prophet. In the Order of Idrisiyyah the degree is not recognized as the approbation of a disciple because the apprenticeship is along with the Mursyid, the Masyaikh of his command and with the Messenger of Allah in three places: the world, the holy and the afterlife. So students do not have the right to mentalize (special teaching) or distribute wiretaps to pass on their rules to others except to introduce wizards or rules, or teaching science only.

Pupils should always seek the guidance of the students both spiritual and external guidance. Spiritual guidance will be received by students who keep their faith and devotion to God, practice the manners of piety, practice the obligatory daily rituals, and connect the hearts of the disciples to the hearts of the Muslims with the rituals and rabithah.
In addition, a student of the Tarot Idrisiyyah should follow his outward guidance, by attending a mosque and mosque rituals either in the center or at the zawiyah, if he is unable to attend once a week, then every Arbainan. Because the faith of the disciples will be weakened when they have not seen the mursyid for more than 40 days. It is therefore mandatory to attend the ceremony and recite Mursyid through the media provided by the orders. Even students who live far away are obliged to attend Qini National activities, 3 times a year in order to have fun with the students.

Idrisiyyah tarekat as manhaj in Islam to understand and practice / apply Islamic teachings (monotheism, jurisprudence and Sufism) in life, all three are the basis in every missionary, educational, economic, and social community movement. During the initial period of the entry of Idrisiyyah into Indonesia in 1932, Idrisiyyah carried out an anti-colonialism movement with the formation of a special Hzbollah company army. The similarity with other religious institutions is as a manhaj in Islam and also has movements, but the difference (as well as its superiority) is the integration between the teachings of aqidah shahihah, fiqh / sharia with Sufism / essence.

The religion of Islam does not distinguish between men and women in worshiping and attaining high degrees in the eyes of Allah and attaining enlightenment and excellence in Him. Even prominent figures in the worship of God among the sufiyah are held by Sayidah Rabi'ah al 'Adawiyah, although in jurisprudence related to witnessing, marriage, etc. there are specializations between men and women. Thus in close contact with women of puberty it is recommended that they be kept in the purity of their spirits, and be obliged to be close in order to cleanse them from the diseases of the liver and the despicable properties. When married, a wife should help each other in the worship and carry out her duties including clearing the heart and submitting to her husband's desires in a close-knit manner, so that a wife cannot cover up the rules that she is passing from her husband.

A disciple will revoke his discipleship if they: renounce Islam, or practice shirk, or do not repent of major sins. Because of the fact that he has gone out of the way to Allah (thariqah). As long as the student wants to be guided and led by the worship of the Mursyid then the close opportunity will be given, so that when the trust in the Mossyid is lost, the order is cut off.
Thus if a student is not immersed in his or her rules then it will not produce a great deal of effect on his or her peers because a born student is not a true student.

The classifications of the disciples in the whole order are just two: the shadiq (honest and sincere) student and the sage (who is not sincere). As for seniority and juniority in order, Sometimes a student is entrusted by Mursyid to be their direct manager so it is not a category of discipleship but a form of service. While in reality students are very diverse in their spiritual classes, as there are 8 levels of specialty namely: imamaini, autadul ardl, as-sab'ah, abdal, nuqaba, nujaba, 'asha'ib and mufridun. Therefore, the disciple is in fact not recognized as a disciple in the sight of Allah, the Prophet and the Mursyid.

A student of the Islamic Order can study at another educational institution either formal education, or any other boarding school with the permission of Mursyid, such as studying the Qawaid Arabiyah, Ushul, Tafsir, Hadith and others. The function of permission of the Mursyid is to ensure that the knowledge gained is not a hijab for the Mursyid. Because knowledge can create pride and pride in the presence of syubuhat in it. Even the students who already know (the enlightenment) of the Moslem have enough to learn the religion and other sciences from the Mossyid as heirs of the Prophet. Because when the disciples wushul to Allah they will be given an ardent knowledge that will lead to the guidance of their students.

The time frame in attaining that shadiq disciple is not long and short-lived but depends on faith, mahabbah, taslim, and obedience to Allah, His Messenger and His Master. So that he could become a new disciple with his strong faith and zeal and his sincerity to attain a high degree of discipleship by God.

Some steps in consistency: level of protection in 8 levels of protection. In terms of mujahadah an nafs in attaining the level of lust for muthma`innah, radliyah and mardhiyah. On the one hand, with the success of enforcing the martyrdom and attaining enlightenment to Mursyid, the Prophet, Allah and His religion. During the course of his life a disciple was not said to have passed on until his disciples in his command and in his court returned to God. Because it is possible that a student has achieved his mastery of religion and then failed the test of God, the Apostle, and his teacher, so that his degrees even fall away from his orders. Adapula was a student of the shadiq, and the istiqamah in the corner, until he reached the level of the free will and the ma'rifatullah and then passed the direct test of the Mursyid with a heavy test, so that God wanted to make him a substitute for his teacher, after the death of his teacher. So after obtaining the Istikhlaf to be God's chosen servant he will always be guided and cared for by God until his death.

Learning, understanding, practicing and experiencing the glory of the Sufism in directing guidance is possible from an early age, since within the rules are already established stages in the riyadhah, mujahadah and suluk. Despite the inconsistency, and new remedies can be implemented after puberty. The practice of Sufism from the beginning in order to maintain the spirituality of the child, to adulthood and to God. A student who specializes in spiritual education and honors the potential of his students will adapt in providing the knowledge and application of the Sufism according to the psychology and science of his students. The student will lovingly nurture, nurture, and nurture his students to the level of knowledge he is capable of, while still improving and will continue to excavate, if not, until the end of his student life.

In Sufism the term world is any that blocks the servant from Allah, not the material. So if the material world, world life, world problems become hijab, then it is called ad dunya. Then someone who is guided by Murshid, the heir to Rasulullah Saw, will be able to know the nature of the world, which has two sides (the negative side and the positive side): the negative side of the world is a little pleasure and is full of deception, the world is a game and itself so it must be productive and beneficial to themselves and others, and must not be negligent. When we are all players, then God is the referee who will determine who the winner is, the nature of the world is also to have an arrogant, neglectful impact, so we must be aware of the excesses of negative excesses. From the positive side the World is also essentially a place of testing, a place of worship, so that like a bridge that connects to the Hereafter, then do not build buildings on the bridge, but build our palace in the Hereafter which is preserved by God. So that students who are guided will be eager to find treasure to fight worship in the way of Allah, and achieve a high degree at the expense of wealth and himself in the way of Allah. So in terms of motivation must be true based on the values %u200B%u200Bof faith so mu'amalah must be true according to jurisprudence.

A disciple who often sins but still has remorse for his sins, he is in a state of lust. So as long as the student strives to avoid evil even though it often falls into it, and he practices his religion one of which is to read 100x daily, and he still believes in the student there is still hope to be practiced repentance and become a shadiq disciple. Pupils who have never hurt the hearts of their students and their fellow believers and fellow Muslims will be repented of, and aware of their actions, even to the end of their lives.

As for a disciple who often commits a great sin without any remorse and shame on Allah, His Messenger and His Messenger (because of his lack of faith in the Prophet) then he is out of his discipleship.

Studying Sufism from books or books is permitted for students of the Idrisiyyah order in order to broaden their horizons, but what becomes the guideline in suluk is what has been formulated by Shaykh Mursyid. Why is that? There is some reasons:

1. The books are not guaranteed to maintain the originality of the content, there are even some books that are inserted words that are not sourced from the author. Or there are even chapters discarded by the publisher.

2. The book is sometimes not intended by the author to be published (specifically an internal tarekat).

3. Not knowing the conditions that accompanied the writing of the book. So is it still relevant to the current situation.

4. The reader does not know whether the book or book of Sufism will discuss mawahib or makasib. Like the book of Hikam Shaykh Ibn Athaillah whose contents describe the mawahib that Allah bestowed on the author, so that people who study it as if they feel they have achieved it even though he only knew it through the book, not tasting it or reaching it. There is also a book of Sufism that contains makasib in upholding maqamat and mujahadah so that when practiced it will feel heavy. In contrast to those guided by Murshid, in addition to getting direction and guidance in practicing Sufism, it will also get a transfer of spiritual power in carrying out it besides being able to ask questions if it is not understood.

5. Wisdom that Allah gives to the saints of Allah is always updated, so that if you only learn Sufism from the scholars and the guardians of God then it will not get the present wisdom.

A disciple who enters the path of Allah (thariqah) to wushul Him (the heart is always toward God), then he must prepare a sufficient supply, namely: the strong awareness of the heart to return to God and the Hereafter by following the guidance of men who knew Allah and His religion (Shaykh Mursyid).

The next capital is honesty and sincerity in entering the thariqah, that in entering the thariqah is not intended for the creature, seeking wealth or position because it will not connect, though it is closely promised to obtain an abundance of water (rizki of the outward and inward) as mentioned in surah Jin verse 16.

The other major capital is to have high ideals in the near future, namely the capacity for repentance, the promotion of faith and piety, and the enlightenment. To achieve it a student must learn to trust, obey and love God for his students.

Idrisiyyah rituals are made up of congregational rituals:

1. Recitation of pilgrims after the fardlu prayer, that is, recitation of jahar (in reading the stigma, meditation of mkiyah, dhikr makhsus, shalawat) and khafi (bee, tahmid, takbir 33x), dhzr sirr (Allah / bi ismil mufrad). The position of the monks in the shaikh is shaft.

2. Think of the congregation after the assembly of knowledge in the form of halaqah (circular).
In the Idrisiyyah there are 3 methods of dzikir: 1. Dharok jahar, 2. Khafi, and 3 sirr. In addition to the position of the meditation following the guidance of the Quran: 1. Sitting, 2. Standing (practicing meditation activities), 3. Thinking before sleeping in a position.

The psalmist in pronouncing the dhikr thayyibah is divided into two parts, namely nafi (denial of worship) with the phrase% u0644% u0627% u0627% u0644% u0647 (pulling head down from the bottom) then descending (setting in the heart of God only) with the phrase% u0627% u0644% u0627% u0627% u0644% u0644% u0647, while lowering his head towards his chest as a signal to obscure the Name of God into the chest / heart.