Istiqra’ Dzikir Amaliyah Thareqat Ilahiyah Al-Hidayah

Abstract

In general, Islam is understood as a tharīqat, a straight path leading to Allah (Q.S. Āl ‘Imrān [3]: 19, 85; al-An‘ām [6]: 161; al-Jāṯiyah [45]: 18) whose teachings are preserved in their originality throughout time (Q.S. al-Ḥijr [15]: 9) and which commands believers to follow the tharīqat (Q.S. al-Mā’idah [5]: 35; al-‘Ankabūt [29]: 69). Historically, the naming of tharīqat follows their bearers, ranging from tharīqat al-Muḥammadiyyah, tharīqat al-Ṣaḥābah, and tharīqat al-Tābi‘īn to tharīqat al-Salafiyyah, al-Khalafiyyah, and al-Mu‘āṣirah, with chains of transmission (sanad) that ultimately trace back to the Companions among others Abū Bakr al-Ṣiddīq, ‘Umar bin al-Khaṭṭāb, ‘Uṯmān bin ‘Affān, and ‘Alī bin Abī Ṭālib, converging in tharīqat al-Muḥammadiyyah, tharīqat al-malā’ikah (Jibrīl), and ultimately the tharīqat Allāh (tharīqah ilāhiyyah). This study aims to describe the construction of tharīqat Ilāhiyyah al-Hidāyah as a wasāṭhiyyah (moderate) synthesis emerging from a comparative examination of eleven tharīqat (Naqsyabandiyyah, Sammāniyyah, Sattārīyyah, Khalwatiyyah, Qādiriyyah, Tijaniyyah, Syādziliyyah, Idrīsiyyah, Fauziyyah, ‘Alawiyyah, and Qādiriyyah wa Naqsyabandiyyah). Employing the method of istiqrā’ (inductive analysis) and a muqāran (comparative) approach to the kaifiyyāt of bai‘at and amaliyah awrad, the study finds that the core practice of tharīqat lies in the bai‘at using the shahādatain or tawḥīd, and in awrad consisting of tawassul, istighfār, shalawāt, dhikr, and supplication structured around the formula of tawajjuh “ilāhī anta maqsūdī wa riḍāka maṭlūbī.” Tharīqat Ilāhiyyah al-Hidāyah adopts this core pattern through bai‘at with the shahādatain, shalawāt, and tawajjuh, alongside amaliyah of tawassul, istighfār, dhikr, and prayers whose numbers are distributed across seven prayer times (the five daily prayers, ḍuḥā, and tahajjud) and calibrated to the practitioner’s age. Its distinctive feature is an individual khalwah practiced monthly on the 13th, 14th, and 15th of the Hijri calendar (ayyām al-bīḍ), with an additional 10,000 repetitions of dhikr outside the seven-time awrad. These findings demonstrate that tharīqat Ilāhiyyah al-Hidāyah constitutes a wasāṭhiyyah tharīqat formulation that reconstructs classical amaliyah patterns into a more structured and moderate form, remaining rooted in recognized tharīqat sanad while being responsive to contemporary spiritual needs.