Redefining the Concept of Asceticism (Zuhd) in Tasawwuf: Abul Hasan Ash-Shadhili’s View and His Tariqa Shadhiliyya

Lots of the Muslims still consider that poverty is the way to get closer (taqarrub) to Allah the Most Beneficent. Such misunderstanding of Islamic teaching makes the Muslims do not have working motivation and desire. This study is a qualitative-based research. It aims to investigate and focus on Abu Hasan al-Shadhili attitude regarding wealth and his perspective about it based on his deep insight on the Qur'an and hadith. The data were gained from library research to find complete information about Syeikh al-Shadhili and his Tariqa Shadhiliyah. The analysis of the data was carried out through descriptive analysis to reveal the collected information from some documents (books, journals, and websites). One thing that makes him different from other Sufi is his concern with society, his sacrifice for people, and his country. According to him, if all salik (man undergoing spiritual journey) who are honest and pious are only busy with their religious ritual and neglect their society, dishonest and greedy people will take power and as a result, the Muslims would be neglectful of their worldly matters.

A. Introduction overty is the main cause of criminal acts and suffering. But surprisingly, there are some people pleased with their poverty. It is usually caused by their misunderstanding about religion. A lot of people still misunderstood about the teaching of tasawwuf and consider that tassawuf is similar to poverty. Tasawwuf is derived from the word "shuf" which means sheep hair. 1 At that time, Sufis wore coarse sheep hair as their material clothes to show their modesty, to refrain from self- 1 The other names of the Sufis in the early Islamic era are ahl Suffah means the occupant of mosque's terrace and al-Suffanah means a small branch (illustration of their thin body).
"Had the people of those towns believed and been God-fearing, We would certainly have opened up to them blessings from the heavens and the earth, but they gave the lie (to their Prophets) and so We seized them for they deeds." Ibnu Mas'ud also said: If you want knowledge, muse the al-Qur'an because indeed in al-Qur'an there is scholars' knowledge from the beginning until the end." Some scholars have proved it in different realms, and Imam al-Shadhili is one of them. He is a Sufi, influential Islamic scholar and a founder of the Shadhiliyah Sufi Order (Tariqa Shadhiliyah). He was born in Morocco 591 H, in a royal family of a businessman in Bani Yafrah. He was very influential and became very famous and well-known because he succeeded to implement both worldly matter and hereafter. All the above was because of his deep insight on the Qur'an and Hadith.
Moreover, Tariqa Shadhiliyyah is one of the most famous tariqa in the world of Sufism. The founder of this tariqa, Syeikh al-Shadhili, taught his disciples to be rich 15 http://journal.walisongo.ac.id/index.php/teosofia and avoid jobless but let there be no in their hearts (the wealth should be in their hands not in their hearts). Syeikh Shadhili was also a rich man at that time, but his heart was always tawadhu (humble and aware of one's nothingness before Allah). That is the reason why many people are interested in this Sufi order. Except based on Qur'an and Hadith, this Tariqa also seems very moderate and wise towards good and chattel without disregard the afterlife.
Taking good actions or examples from the scholars who have an excellent understanding of the Qur'an is the best way to conceive the wealth advantages in the Qur'an to make people more aware of the benefit of having money to earn the happiness both in the world and afterlife. This study aims to view Syeikh Asy-Shadhili's perspective about wealth based on his thorough insight of the Quran and Hadith and what the moral value or wise value from Syeikh as-Shadhili to support the national economy?
The results of this study will help people to increase productivity so that people can responsibly utilize and maximize national economic potential. Besides, the results also will give more knowledge about tasawwuf which will bring up the economic activists holding the morality of religious values. That was the importance of religious morality which is to give humanity values based on al-Qur'an and Hadith.

B. The Origin of Tasawwuf
Both in the Qur'an and the reality when Rasulullah was still alive, there was no clear definition about tasawwuf, but the essence of tasawwuf and the teaching has been emerged and implemented. The word "tasawwuf" has emerged in the middle century of 3 Hijriyyah by Abu Hasyim al-Kufy, and he put the word "al-Sufi" as his last name. 4 Etymologically, the word tasawwuf was derived from the Arabic language but there are different opinions about the root of that word as follows: 1. Ahl al-shuffah, the epithet of some poor Muslim groups in the Prophet's and khulafa al rasyidin's era. 2. Al-Shafa, means pure because the Sufis were deemed to be people who were clear of misbehavior or vicious action and secular desire.
3. Al-Shaf, means row or line because the Sufis always in the first line or first row in praying Jama'ah (together). Besides, the Sufis will be in the first line in the presence of Allah.
4. Al-Shufanah, is a sort of tall and thin plant. The reason is that its physical is like a 6. Theosophy, literally "God-wisdom" or "Divine-wisdom", these words come from Greek (Theos means God, sophia means wisdom) 5 .
While terminologically, some scholars have made various definition of tasawwuf. 6 Al-Junaid al-Bagdadi (d. 289 H), a modern Sufi figure said that tasawwuf is the way to purify the heart from malign intention and misbehavior, controlling the ego and human bad attitude, practicing spirituality, adhering to the true knowledge, advising and guiding people, keeping promises to Allah Ta'ala, and following the paths of Rasulullah Sallallahu 'Alaihi Wassalam. Abu Qasim Abdul Kari Al-Qusyairi, gave a definition that tasawwuf lays out the teaching of al-Qur'an and as-Sunnah, fight to control the lust, shun the bid'ah attitude (harmful religious innovation) nor make a joke towards religious acts. And Abu Yazid al-Bustami said that tasawwuf has 3 aspects, such as kha (release from contemptible), ha (do every good deed), and jim (being close to God).
Some other definitions for the rest of many Islamic scholars agree that tasawwuf means quit doing contemptible and fight to always do better deeds through the process called riyadhah (practice) and mujahadah (do utmost). The word tasawwuf is unclearly mentioned in Qur'an, but some verses show and strengthen that tasawwuf teaching is from the Qur'an, such as: The classical Islamic scholars argued that wealth can be an obstruction (hijab) between people and God. They were extremely cautious to keep their relationship with God, and always tried to never ever forget Him because of others. That the reason they shunned this worldly life. One of the famous Sufis in the classical era was Hasan al-Basri 8 , his teaching about khauf was very well-known even today. Indeed, people ever said that the hellfire just created for him because he was very extremely cautious with everything about this world's pleasure, even for halal things. It was strengthened by his statement "I love to eat once and can survive forever, just like cement mix with water that could be strong forever". 9 While contemporary scholars are not too strict as previous scholars. For instance, Mohammad Iqbal well said that the world is something good and right (haq).
HAMKA (Indonesian Muslim scholar) also had a positive perspective and argument about the world, he suggested to use the wealth in a positive way and be cautious because it can cause misfortune when it misused.
In addition, HAMKA also argued that people should balance between body and soul. He said that wealth can keep people's honor, they can worship and do some good deeds with their money, neither sponged off people nor have debts. 10

D. Sufi Orders (Tariqa)
The term of Sufi orders (tariqa) in Sufi world is very common. It was derived from the Arabic language "Thoriiqun" which means the path or method, precisely the path to God. According to Al-Jurjani 'Ali bin Muhammad bin 'Ali, Sufi orders (tariqa) is a particular method for Salik (the follower of Sufi) to get the closeness relationship with Allah by some steps (maqamat). 11 In Sufi orders there are some components including spiritual master (murshid), disciple, bai'at (pledging spiritual allegiance/totally surrender to a spiritual master to guide disciple to Allah Ta'ala), teaching and silsila (chain, link, or connection from spiritual master to his spiritual descendant). Some of Sufi orders argued that the true Sufi orders are those that have complete components, particularly silsila, because when the silsila disconnect with the Holy Prophet and no ijaza (license to teach Sufi) from the spiritual master so the Sufi order (tariqa) is not valid/illegal (ghairu mu'tabarah). 12 Sufi order grouping is unclearly mentioned between mu'tabarah (legal) and ghairu mu'tabarah (illegal). People often argued that the groups which do not have complete components, particularly do not have obvious silsila, are ghairu mu'tabarah (illegal) and vice versa.
While, Zamakhsari Dhofier said in his book "Tradisi pesantren: studi tentang pandangan hidup Kyai" (The tradition of Islamic boarding school: The study of life perspective of spiritual master), as cited M. Zainuddin Daulay in his Thesis titled "Tarekat Mufaridiyah: Suatu kajian tentang gerakan sosial keagamaan di Tanjungpura, Sumatera Utara pada masa orde baru" (Mufaridiyah Sufi Order (tariqa): The study of social-religious movement in Tanjungpura, North Sumatra in new order government), said that the assessment of legality of Sufi order must have some criteria, such as: 1. Practicing the shari'a Islam 2. Keeping faith with Islam and follow one of 4 madhabs (sects) 3. Practicing worship and mu'amalat (Islamic jurisprudence or fiqh) as ulama' shalihin did and taught.
While if there are local Sufi orders (tariqa) that have good lessons and not deviate from Islamic teaching (Qur'an and sunnah), so people are not able to claim that those orders are illegal (ghairu mu'tabarah), even if the silsila (chain) disconnect to the Prophet because the aim is The One (God).
While the illegal group (ghairu mu'tabarah) is the group having an unclear sanad (a chain of authenticated narrators) and the teaching deviates from Shari'a Islam, Qur'an, and Sunnah.

E. A Short Biography of Abul Hasan al-Shadhili and His Intellectual Journey
His name is Ali ibn Abdillah ibn Abdul Jabar ibn Abi Thalib. He was born in Morocco, Ghamarah village 593 H. He was brought up by his parents, became a smart boy and have a well-behaved. His parents also guided him to memorize Qur'an since he was a child, practiced sunnah, and other religion lessons. As time goes by, when he reached 6 of his age he decided to go to Tunis for the sake of knowledge. Even his parents had sufficient wealth, well-educated and pious among people, but he felt that he should go to another country and met some scholars to get more deep knowledge.
When he arrived at Tunis, he saw the people were not in good condition. The danger of famine happened at that time, he was sad and he said to himself that, "If I had the amount of money, I would buy a lot of food for them." 13 http://journal.walisongo.ac.id/index.php/teosofia Indeed, those lovers of God are the scholars. As Allah said in Qur'an surah al-Fatir 28: "...only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving." Likewise, Ali, his love for the knowledge brought him to find the Exalted of God. He was not only mastering the knowledge of syari'ah zhahiriyah, but also literature, language, and other lessons, particularly the knowledge of the truth. 14 His intellectual journey started from age 6, under the guidance of Syekh Abi Sa'id for about 19 years to learned about religion lessons such as Qur'an, hadith, fiqh, tawhid, and others. He also went on pilgrimage to Mecca with Syekh Abi Sa'id and had chances to study with other Islamic scholars from around the world in Mecca.
But 19 years was not make him satisfied, he realized that his knowledge was not deep. Whereupon he stayed in Mecca, he decided to go to Iraq to meet the spiritual master in that country. Unfortunately, when he reached Iraq he could not find the master and no one knows about him. Afterward, he met Sheikh al-Shalih Abu al-Fatah al-Wasithi and he said : "O young, indeed the master you are looking for are in your country. Now he is in a great Quth al-Zaman, that is your country. So, go back to Morocco sooner than you have to spend your time looking for him here, you will not find him. Now, he is in his contemplation place, in a cave on the mountain. Go and meet him." Then Ali went back to Morocco. After he spent a long time walking to find the master he was looking for, finally, he met the hunted spiritual master on the peak of the mountain. Without any acquaintance, Syeikh Abu al-Fatah said to Ali, "O Ali, you come to me as a faqir (poor people), both your knowledge and your good deeds, so you will take from me the wealth from the two worlds (this world and afterlife)". Syeikh Abu al-Fatah had already known who is Ali before he came because the Prophet told him and said that Ali should learn firsthand from him. He said, "O my son Ali, you have already learned many things from me, now it is your turn to practice what you have gotten...". Syeikh Abu al-Fatah asked him to go to a district named Shadhiliah. Since that time, Ali ibn Abdillah ibn Abdul Jabar ibn Abi Thalib was very well-known as Syeikh Shadhili, it was derived from the name of that district.
After arrived in Shadhiliah, Syeikh Shadhili could not stay around the people. It was unsurprisingly because Syeikh Shadhili spent his whole life looking for knowledge and busy to worship. Then, he decided to isolate and contemplate in Zaghwan mountain for several years. After that, Allah commanded him to come back to the people in the hillside, "At that time, Allah commands me, "O Ali, come back to your people, so they would be able to get benefit from you". 16 Afterward, no doubt for him to be with his people and share everything he had. However, the life of a Sufi figure -Shadhili-was extremely different from that ahl suffah. This contradiction drives the authors to question which salik is the right or better. The Prophet himself said that "the giving hand is better than the receiving hand 19 ". But why does the prophet really love ahl suffah who lived at the terrace of the mosque and even could not fulfill their own need?
Shadhili is a highly educated person. It is clear, knowledge can lead a Muslim to devotion (taqwa). Sheikh Ibrahim bin Ismail said in Ta'lim Muta'lim: ‫االجهل‬ ‫مع‬ ‫والتقوى‬ ‫الزهد‬ ‫يصح‬ ‫وال‬ "Zuhud and taqwa are wrong without knowledge" 20 .
In this case, it is important to know the context of the history, particularly the history of Islamic civilization. When the Prophet and his companions migrated to Medina, the first thing they do was to build the Nabawi Mosque. They were facing an economic issue because Muhajirin-the people who came to Medina-came without taking their wealth with them. The solution for this issue was brotherhood, the Prophet makes Muhajirin and Anshor like brothers and sisters, the people who welcomed and helped them. Some of Muhajirin were living at the mosque terrace, they did not have an income because Makkah people boycotted the trade and threat them with military attack. Thus, a job was hard to find and the prophet, as well as Anshar, helped them based on the spirit of brotherhood. However, they did not depend their lives on the other people 21 . For this reason the Prophet really loves them. Moreover, Ahl Suffah spent most of their time to listen to the prophet's teachings, read Quran and always be ready for religious struggle 22 19 Narrated by Haitsam bin Hizam, Rasulullah says: The giving hand is better than the receiving hand; Start from those who have a lot of burdens; and the best charity is charity given after one's own need. Whosoever keeps his own dignity, Allah will keep him and whosoever is feeling enough Allah will give his need ( Besides, there was one of them being marginalized by the people. Not only because of his appearance but also his family descent 23 . This man is Julaibib. 24 Eventually, the prophet loved him because of his goodness changed the way people viewed him and made them respected him. 25 Thus, by knowing the social condition of the society at that time, the authors conclude that they, ahl suffah, did not depend their lives on others because they just wanted to focus on worshiping God. It was the economic condition that forced them. However, they did not rely on other help and kept their self-esteem 26 .
Neither, they exiled themselves from the people which was proved by their involvement in government. Abu Hurairah was the governor in Bahrain in Umar bin Khatab era, as well as Ibn al Qurt was a governor in his era, and Ibn Mas'ud was requested to teach al-Qur'an in Kuffah by Umar bin Khatab. Even a billionaire Abdurrahman bin Auf was supporting Islam with his wealth 27 .
It is obvious that his attitude towards the world as well as his role in society, guiding the people and advising the politicians, does not contradict his closeness to his God. In fact, it is his way to be close to God by involving social issues and giving a positive influence in society.
23 Family lineage is extremely important for the Arabian.  They were facing a critical economic issue, yet they kept their dignity and self-respect. If they were finally needed to ask for one's help, they used a polite and indirect language, and therefore only responsive and smart people could understand their purpose. M Quraish Shihab in his Tafsir al-Mishbah.  figure. He is not only busy with uzlah (seclusion) and remembering God, but also advising the rulers, guiding the people, and working. He is even a rich farmer. He says: "Whosoever preaches people to Allah by what was not preached by Rasulullah, he is a bid'iy (a person who loves to do bid'ah)" 28 .
For this reason, his way of life was based on his love to follow the Prophet's path, based on al-Qur'an and Hadith.

G. The World is a Mosque
Imam Shadhili eats delicious food, wears a tidy and a beautiful dress, and likes a sturdy and strong horse. If he was living in this era, he might love sport cars and any other sophisticated technologies.
He likes to wear beautiful clothes because to him the world is a mosque 29 . As Allah SWT says: "O children of Adam, take your adornment in every masjid, eat and drink, but be not excessive. Indeed, He likes not those who commit excess" (QS Al-'Araf: 31) 30 From Jabir bin Abdillah, Rasulullah said 31 : 32 ‫ا...‬ ‫ر‬ ‫وطهو‬ ‫مسجدا‬ ‫رض‬ ْ ‫ال‬ ‫لي‬ ‫...وجعلت‬ "…Allah makes this world a mosque and a pure place for me…." The word mosque (masjid) literally comes from the word sajada-yasjudu which means to devout, submit, and be obedient. Mosque -as it is known-is a worshiping place for Muslims. However, according to its root word, the masjid is a place to do any activity devoted to Allah only 33 . For Shadhili, any activity he is doing, any place he is 28 Anwar & Assegaf, Imam Ali Abil Hasan As-Shadhili:...., p. 5 29 Sri Mulyati edt., Mengenal dan Memahami Tarekat-Tarekat Muktabarah di Indonesia, (Jakarta: Kencana, 2005), p. 73-74 30 https://www.alquranenglish.com/quran-surah-al-araf-31-qs-7-31-in-arabic-and-english-translation, accessed 15 September 2018, 2.59 pm. 31 This hadith explains the special mercy given to the prophet, which is not be given to other prophets.