Ahmad ibn Idris al-Fasi explained

Ahmad ibn Idris al-Fasi
أحمد بن إدريس الفاسي
Birth Date:1760
Birth Place:Fes, Morocco
Death Place:Sabya, Yemen
(Present-day Saudi Arabia)
Education:University of al-Qarawiyyin
Known For:Idrisiyya

Ahmad ibn Idris al-Fasi (1760–1837) was a Moroccan Sunni Islamic scholar, jurist and Sufi,[1] active in Morocco, the Hejaz, Egypt, and Yemen. His main concern was the revivification of the Sunnah or practice of the Islamic prophet Muhammad, and purifying Islam by erasing Bid'ah and Shirk.[2] His followers founded a number of Sufi paths which spread his teachings across the Muslim world.

Life

Ahmad ibn Idris was born in 1760 near the city of Fez, Morocco. He studied at the University of al-Qarawiyyin.[3] In 1799 he arrived in Mecca, where he would "exercise his greatest influence, attracting students from all corners of the Islamic world".[4] In 1828 he moved to Zabīd in the Yemen, which historically had been a great center of Muslim scholarship. He died in 1837 in Sabya, which was then in Yemen, and later was the capital of his grandson's country, but is today part of Saudi Arabia.

He was the founder of the Idrisiyya order.[5] It is also called the Tariqa Muhammadiyya, and it rejected following any of the four schools of Islamic jurisprudence (Taqlid),[6] [7] adopting a similar methodology to Ismail Dehlavi, who remarked that the agenda of the new order known as Tariqa al-Muhammadiyya was to purify Islam and reject what they deemed to be Bid'ah or Shirk.[8] [9] The Idrisiyya is not a Tariqa in the sense of an organized Sufi order, but rather a methodology, consisting of a set of beliefs and practices, which according to the order's members, aimed at nurturing the spiritual link between the disciple and Muhammad directly.[10] [11]

Teachings

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 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:

Descendants

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

See also

References

  1. Book: Esposito, John L.. Islam and Politics. 1998-01-01. Syracuse University Press. 9780815627746. 40. en.
  2. Al-Sanusi, Muhammad ibn Ali, al-Musalsalat al-Ashr, p. 13, in al-Sanusi, al-Majmu'a al-mukhtara, Manchester, 1990.
  3. Radtke, Bernd R.. "Aḥmad b. Idrīs ." Encyclopaedia of Islam, THREE.
  4. Thomassen and Radtke, The Letters of Ahmad ibn Idris, p. 1.
  5. Dajani, Samer, Reassurance for the Seeker, p. 14.
  6. Scott Alan Kugle, Sufis & Saints' Bodies: Mysticism, Corporeality, & Sacred Power, 2007, ISBN 080783081X, p. 269-270
  7. Dajani, Samer, Reassurance for the Seeker, p. 12.
  8. https://www.dawn.com/news/700004 Past present: When history fails
  9. Dajani, Samer, Reassurance for the Seeker, p. 14.
  10. Sedgwick, Saints and Sons, pp. 12, 17.
  11. Dajani, Reassurance for the Seeker, pp. 13-15.
  12. Thomassen and Radtke, The Letters of Ahmad ibn Idris, p. 2.
  13. Dajani, Samer, Reassurance for the Seeker, p. 7.
  14. Dajani, Samer, Reassurance for the Seeker, p. 12.
  15. Dajani, Samer, Reassurance for the Seeker, p. 12.
  16. Sedgwick, Mark, Saints and Sons, p. 15.
  17. Sedgwick, Mark, Saints and Sons, p. 15.
  18. Dajani, Samer, Reassurance for the Seeker, pp. 12-15.
  19. Thomassen and Radtke, The Letters of Ahmad ibn Idris, pp. 2-4.
  20. Sedgwick, Mark, Saints and Sons, pp. 11-18.
  21. O'Fahey . Rex S. . Karrar . Ali Salih . 1987 . The Enigmatic Imam: The Influence of Ahmad ibn Idris . International Journal of Middle East Studies . 19 . 2 . 205–220 . 10.1017/S0020743800031846 . 162359962. Ref 64
  22. On this shaykh see, Hidigh, Uthman, Anis al-jalis fi tarjamat sayyidi Ahmad ibn Idris, Mogadishu, pp. 112-124.
  23. See Dajani, Samer, Reassurance for the Seeker.
  24. Book: I. M. Lewis . Saints and Somalis: Popular Islam in a Clan-based Society . The Red Sea Press . 1998 . 9781569021033 . 37-38.
  25. Web site: www.ahmadiah-idrisiah.com, at-Tariqah al-Ahmadiah al-Idrisiah ar-Rasyidiah ad-Dandarawiah (Singapore) . 2023-07-07 . www.ahmadiah-idrisiah.com.
  26. Web site: Correspondent . A. . 2023-08-25 . Spiritual leader laid to rest . 2024-07-03 . DAWN.COM . en.
  27. Book: Bang, Anne . The Idrisi State in Asir 1906–1934 . . 1997 . 87 . 1 January 2021 . https://web.archive.org/web/20191209141757/https://www.hurstpublishers.com/book/the-idrisi-state-in-asir-1906-1934/ . 9 December 2019 . dead.

Bibliography

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