Ahmad ibn Idris al-Fasi

Part of a series on Islam Sufism
Tomb of Abdul Qadir Gilani, Baghdad, Iraq
Ideas Abdal Al-Insān al-Kāmil Baqaa Dervish Dhawq Fakir Fana Hal Haqiqa Ihsan Irfan Ishq Karamat Kashf Lataif Manzil Ma'rifa Maqam Murid Murshid Nafs Nūr Qalandar Qutb Silsila Sufi cosmology Sufi metaphysics Sufi philosophy Sufi poetry Sufi psychology Salik Tazkiah Wali Yaqeen
Practices Anasheed Dhikr Haḍra Muraqabah Qawwali Sama Whirling Ziyarat
Sufi orders Alians Ba 'Alawi Bektashi Qadiri Chishti Naqshbandi Shadhili Suhrawardi Rifa`i Khalwati Rahmani Badawi Desuqi Tijani Darqawi Idrisi Senusi Bayrami Jelveti Maizbhandari Malamati Mouridi Sülaymaniyya Salihiyya Azeemia Kubrawi Mevlevi Shattari Uwaisi Hurufi Ni'matullāhī Nuqtavi Qalandari Safavi Zahabiya Akbari Galibi Haqqani Anjuman Inayati Issawiyya Jerrahi Madari Mahdavi Noorbakshi Zahedi Zikri
List of sufis Notable early Notable modern Singers
Topics in Sufism Tawhid Sharia Tariqa Haqiqa Ma'rifa Art History Sufi music Persecution Ziyarat
Islam portal
v t e

Abu al-Abbās Ahmad Ibn Idris al-Araishi al-Alami al-Idrisi al-Hasani (

Ibn Idris' teachings centred on the moral and spiritual education of the individual Muslim.[12] He emphasized the importance of piety, prayer, religious learning (especially the Prophetic traditions), and close following of Muhammad's example. He would send his students to revive the Prophetic Sunnah in different lands.^[13] Ibn Idris called for a revival of Ijtihad. His rejection of blind and rigid following of a school of jurisprudence (Madhhab) was based on three concerns: First, the need for following the Prophetic traditions.^[14] Second, to reduce divisions between the Muslims.^[15] Third, mercy for the Muslims, because there were 'few circumstances on which the Quran and Sunnah were genuinely silent, but if there was a silence on any question, then that silence was intentional on God's part- a divine mercy.'^[16]

He therefore rejected any attempt to fill a silence deliberately left by God, and so to "abrogate one of His mercies".^[17] These academic concerns however did not play as important of a role in his teaching as the attention that they attracted from modern academics, and Radtke and Thomassen are correct when they stated that his teachings mainly focused on the moral and spiritual education of the individual Muslim. In a sense, the one teaching underlying all of his thought was a direct and fundamental attachment to God and Muhammad, achieved through piety, minimizing the mediation of any other human authority.^[18][19][20]

Followers

Ibn Idris' teachings were spread by a group of highly influential followers, among whom were:

• Mohammed Uthman al-Mirghani al-Khatim, founder of the Khatmiyya path in Sudan and Eritrea.^[21]
• Mowlana Abd al-Rahman Nurow . A Somali disciple who spread the Tariqa Muhammadiyya in Somalia.^[22]
• Abu'l 'Abbas Al Dandarawi, Egyptian Sufi and founder of Dandarawiyya path in Saudi Arabia.^[21]

• Salih al-Ja'fari. He edited and published the works of Ibn Idris and revived his order. He founded the Ja'fariyya path.^[23]
• Muhammad Abdullah Hasan, follower of the Salihiyya path which rejects seeking intercession from Saints in one's invocation of God, which it labels as Shirk.^[24]
• Shaikh Muhammad Said al-Linggi, who introduced a path of this order into Singapore by the followers of al-Linggi.^[25]
• Shaikh Hafiz Muhammad Amin bin Abdul Rehman from Multan.^[25][26] Idrisiyya was introduced in Pakistan by him.^[25][26]

Descendants

Ibn Idris's grandson, Muhammad ibn Ali al-Idrisi, established a short-lived state, the Idrisid Emirate of Asir.^[27]

See also

• List of Sufis
• Idrisiyya

References