THE POSITION OF NAQSHABANDI ORDER IN THE ISLAMIC LAW BY SHAYKH ISLAM WAN SULAIMAN WAN SIDEK (d.1354H/1935M)

Sufi Order in the Malay World at 19 century is misunderstood as deviant teaching from Islam by some of Malay Muslim society. Reflecting on this, Wan Sulaiman bin Wan Sidek, a shaykh Islam and Malay Sufi scholar at 19, he played a crucial role in clarifying this issue properly in his Malay Jawi script epistles, namely Fakihah Janiyyah fi Bayan Marifah al-Ilahiyyah al-Mutabaqah Li’ayan al-Shariah al-‘Aliyyah and Mizan al-uqala wa al-Udaba’. However, some studies from contemporary Malay contested his Sufi's thought, particularly Naqshabandi Order’s position in Islamic law. This study aims to expose Wan Sulaiman’s understanding and justification in Sufis Order, specifically Naqshabandi Order in shariah. This study is a historical and textual analytical study. The finding of this study indicates that Wan Sulaiman’s idea is clear and has strong argumentation from the authentic Sufi sources that show the Sufi Order is legal and has a good position and core teaching in Islamic law.

mind imagination and the illusion of syaitan from this corporeal world. This ends with inaccuracy about God's transcendental belief and His qualities that are absolute dissimilar from the tangible physical creation. The reason and sensible senses alone cannot wholly grasp God's reality in an ethereal manner unless by the pure heart. The second is the spirit that forgets his potency in preserving his covenant to God to carry out the tawhid and His command. The spirit loses its sight and memory because of the affection in the extreme captivation in the darkness and requirement of intense material magnetism demand. 8 From Wan Sulaiman's sufi notion above, it can be perceived that Allah implants the power of direct perception (al-idrak) in the heart. The heart is not a physical organ in man's left breast, but it is an immaterial spiritual intellect. It has excellent capability to believe intuitively by direct taste the existence of God. Hence, it is spiritual insight located in one's heart as permanent innate nature. It has the potentiality to retrieve and to taste the existence of God intuitively. It necessarily drives one to perform concurrently necessary worship (al-'ibadah al-idtirariyyah) and optional worship (al-'ibadah al-ikhtiyariah) by his willing as a result of one's total obedience and selfabasements to God. The direct perception of truth (al-idrak) causes one to act naturally in worshiping Allah and to obey His sacred law in the form of instructions and prohibitions both physically and spiritually.
Wan Sulaiman's clarification denotes that the meaning of intuitive knowledge is not a mystical incident experienced by the heart to witness the various immaterial forms, images of realities, colors, and lights, but it rather a direct perception of the truth (al-idrak) located in the pure heart. His apprehension on the meaning of intuitive knowledge (al-ma ' rifah) as direct perception to truth (al-idrak) is similar to teaching by Husayn b. 'Ali Wa ' iz al-Kashifi (d. 937H/1531M) in his al-rashahat. The description of intuitive knowledge (al-ma'rifah) is a direct perception of truth (al-idrak) in the heart with many similarities to other Sufi scholars such as 'Abd al-Karim b. al-Hawazin al-Qushayri (d.438H/1047M), Abu Muhammad bin Muhammad al-Ghazzali (d. 505H/1111M) and others. 9 For the second, Wan Sulaiman defines that Islamic jurisprudence knowledge as it investigates the law of Allah to be imposed on the behaviour of obligated people with the sacred law with degrees of obligatory, illegal, undesirable, commendable, and permissible. ('ilm al-fiqh as 'ilm yubhath 'an ma'rifah ahkam Allah fi af'al almukallifin wujuban wa nadban wa haraman wa karahatan wa ibahatan)). He affirms that Islamic jurisprudent knowledge (fiqh) is also interrelated with intuitive knowledge (ma'rifah) as said in al Quran, men whom neither trade nor sale diverts them from the 8 Sidek, 4-5.

9
Ali Husayn al-Wa'iz Al-Kashifi, Terjemah Rasyahat 'ain Al-Hayat Al-Asli, trans. Muhammad Murad Abdullah, n.d., 131;Ihsan Muhammad Dahlan, Siraj Al-Talibin Sharh Al-Shaykh Ihsan Muhammad Dahlan Al-Jampasi Al-Kediri 'ala Minhaj Al-'Abidin Ila Jannah Rabb Al-'Alamin (Surabaya: al-Haramayn, 1997), 401.  . This is because Allah's command demands the heart of a servant perpetually observes the Essential One Essence Being (dhat wajib al-wujud) during the performance of all divine obligations. 10 It can be seen that Wan Sulaiman's understanding denotes that Islamic jurisprudent knowledge ('ilm al-fiqh) is not limited to merely following the divine law physically. It also deals with the heart that must frequently remember God. The term Islamic juristic (fiqh) also connotes a sense of intuitive knowledge (ma'rifah) that teaches one to deal with God and His commands with the perpetual presence of Him alone. His notion is impelled by his master's thought, Shaykh Muhammad al-Khayyat. Wan Sulaiman's view of Islamic jurisprudent knowledge (fiqh) is identical to intuitive knowledge (ma'rifah) deduced from Quranic verses. In fact, Islamic jurisprudent knowledge (fiqh) deals with Islamic law's obligations and ways to perform the law, but it never instructs one to lose sight of God in the heart. It demonstrates after having the firm belief in God to prove his belief by voluntarily accepting His command and performing it with the heart continuously recollecting Him. In this way, intuitive knowledge (ma'rifah) resembles total compliance to His command in Islamic law.
It can be said safely that Wan Sulaiman's elucidation of the idea of Islamic jurisprudent knowledge is more expansive and is similar to Abu Hamid Muhammad b Muhammad al-Ghazzali's teaching. Al-Ghazzali maintained that Islamic jurisprudent knowledge (fiqh) does not allude to formal Islamic legal opinion (fatwa) only, but refers to the apprehension to God and knowledge of the soul, and the deeds that merit penalty from Him. The more one apprehends God in the heart, the more fear he has of Him by performing His Law in a sincere state. 11 For the third, Wan Sulaiman defines that Sufism ( ' ilm al-tasawwuf) 12 is a way to drive one to the perfect soul to preserve humanity. He describes it as a science that leads people of perfection to undergo the methods of pursuing divine happiness ('ilm altasawwuf as 'ilm yu'rafu bihi kaifiyyat taraqqi ahli al-kamal min al-naw' al-insani fi madarij sa'adatihim). He further clarified that Sufism requires a servant to observe God's existence in every moment and not to forget Him, as he witnesses Allah or otherwise, that Allah sees him. It is identical to virtuous station (ihsan) that demands one to worship his God like as he can see Him; otherwise, He sees him. 13 Sufism ('ilm al-tasawwuf) therefore, does not direct one to be apathetic, passive and submissive, effortless, and motionless. It disciplines one to direct the heart, contemplating God's presence in taste and direct experience within the full commitment to Islamic law. This is the purpose of man's creation to worship God is to know Him and to affirm His Unity It does not teach one to break the law and disrespect the commitment to the Islamic law obligation. This notion is in line with Junayd al-Baghdadi (d.298H/910M) that he clarified to the wrong perception of gnosis (ma'rifah) that it is discounting the application of Islamic law. His viewpoint denotes that the idea of gnosis excluding the application of Islamic law drives one to heresy or disbelief. In fact, the heretic position is worsened than a corrupted or sinful individual. 14 The fourth is Sufi Order refers all the devotion and practices in agreement to shariat guided by a shaykh. It is a combination of knowledge and practice supervised by a shaykh to attain sincerity and behaving with praiseworthy qualities. The Sufi Order is more specific. It instead refers to the exercise (riyadah) and strives (mujahadah) against lust desire through certain rituals such as recollection to attain the ultimate end of Allah's perpetual remembrance in the heart. When one has achieved this end, he no longer requires that recollection at that time. This stage is the ultimate station and perfection for the perfect people of intuitive knowledge in this world. 15 Wan Sulaiman views that the terminology of intuitive knowledge (ilm alma'rifah) Islamic jurisprudent knowledge ('ilm al-fiqh), Sufism ('ilm al-tasawwuf), and Sufi Order (tariqah) does not indicate a dichotomy of the Islamic law. These four terms are the verbal expression as an apparatus to properly understand the teachings of Islamic law in a holistic manner. Wan Sulaiman's thought is influenced by his master's verification, Shaykh Muhammad Andakhawi al-Bukhari that the word fiqh, tasawwuf, and tariqah do not convey a massive difference in meaning but rather represent and clarify the detailed content Islamic teaching. 16 Wan Sulaiman represents that the sciences of intuitive knowledge ('ilm alma'rifah), Islamic jurisprudent knowledge ('ilm al-fiqh), and science of Sufism knowledge ('ilm al-tasawwuf) are conceptual or theoretical. These subjects cannot extend one to have high certainty in taste and direct experience in the heart with God's The Position of Naqshabandi Order in The Islamic Law Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 9, No. 2, 2020 135 http://journal.walisongo.ac.id/index.php/teosofia constant recollection. These subjects must be assisted by Sufi Order (tariqah) and disciplined by a wise shaykh. The role of a wise shaykh is to guide the way to practice and to demonstrate the theoretical knowledge in intuitive knowledge (ma'rifah), namely Islamic jurisprudent knowledge (fiqh), and Sufism (tasawwuf) to the level of spiritual tasted and direct experience. Therefore, Sufi order is both knowledge and practice. The Sufi Order can be regarded as a unity in diversity (fard jami'). It comprises of intuitive knowledge (ma'rifah), Islamic jurisprudent knowledge (fiqh), and Sufism (tasawwuf) as a total package. Therefore, Wan Sulaiman considers that the Sufi Order is the root of religion. He puts the position of Sufi Order in Islam is similar to a tree to its branches and leaves or a brain or spirit to the body. This is because the genuine Sufi order actually covers the intuitive knowledge ('ilm al-ma'rifah), Islamic jurisprudent knowledge ('ilm al-fiqh), and science of Sufism ('ilm al-tasawwuf) as one substance to attain the real gnosis internal and externally. 17 Wan Sulaiman's perception of Sufi Order (tariqah) as a combination of knowledge and practice are in line with al-Ghazzali's thought. Al-Ghazzali's testifies that the Sufi Order (tariqah) realization cannot be perceived merely by knowledge but by both knowledge and practice. It guides one to withdraw the blameworthy qualities in the bottom of the soul until nothing exists in it, but Allah alone. 18 Wan Sulaiman's thought indicates no contradiction between the Sufi Order (tariqah) and the other subjects. Indeed, it is the essence of Islam. He has a relevant justification by the opinion that the Sufi Order is all-encompassing and consists of intuitive knowledge (ma'rifah), Islamic jurisprudent knowledge (fiqh), and Sufism (tasawwuf). It becomes a medium to demonstrate theoretical knowledge into the state of tasting in the heart. This idea is in line with other Sufi scholars such as Abd al-Wahhab al-Sha'rani (d.973H/1565M), Abdul Samad al-Falimbani (d.1247H/1832M), and Ihsan Dahlan al-Kediri (d.1371H/1952M).
To grasp further Wan Sulaiman's idea, it can be elucidated that the Sufi Order (tariqah) teaches one to have sincere devotion. Sincerity is a deed in Islamic law when worldly dirty causes are removed. One who perceives the Sufi Order (tariqah) as an independent science is sound, or one who concludes it as a core in Islamic law is also correct. This is because the gist devotion in Islamic law is to have God's frequent presence in the heart called real worship (al-' ibadah al-haqiqiyyah) or otherwise as symbolic worship (al-'ibadah al-suriyyah or al-rasmiyyah). Thus, the Sufi Order (tariqah) is the origin of all sciences, whereas other sciences are its branches. 19 Since the Sufi Order (tariqah) is both knowledge and practice, Wan Sulaiman defines the 17 Sidek, 10-11. tariqah as worship, course of action, and practice in line with the Holy Sacred Law (altariqah hiya al-'ibadah wa al-suluk wa al- 'amal bi muqtada al-shari'at al-'aliyyah almutahharah). 20 Wan Sulaiman elaborates further on the Sufi Order (tariqah) in particular by referring to Naqshabandi Order. He believes that Naqshabandi is the authorized Sufi Order based on the Islamic law as certificated by Ibn Hajar al-Haytami (d. 974H /1566M) in al-Fatawa al-Hadithiyyah. Ibn Hajar al-Haytami is a student of Zakaria al-Ansari (d.926H/1519M) and representing the foremost resource for legal opinion (fatwa) in the entire late Shafi'i's School. Ibn Hajar al-Haytami viewed that Naqshabandi order is trustworthy Sufi Order as a medium to obtain the objective in Islamic law because of its teaching and ritual in line with Quran and Sunnah as well as free from illegal religious innovation. He testifies that the Naqshabandi Order is a secured order exempted from ignorant Sufi practice. In fact, it is the path of the companions. 21 Wan Sulaiman urges one to firmly hold the Naqshabandi Order without considering its opponents' remarks. The reliance on Ibn Hajar's statement is regarded as a strong authority as he is among the reputable scholars in Islamic law. His conclusion on the Naqshabandi rite and belief is based on his in-depth research from Islamic sources and Islamic law principles. 22 However, Wan Sulaiman's viewpoint on the Naqshabandi Mujaddidi Ahmadi Order's role and position in achieving Islamic law aims is critiqued by Ahmad Abdul Garni. He contests Naqshabandi Mujaddidi Ahmadi order over the other Sufi orders, signified that the other Sufi orders are low and less important in Islamic law. Ahmad Abdul Garni's conclusion denotes that Wan Sulaiman's conviction in the Naqshabandi Oder's supremacy over the other Sufi orders is inaccurate. 23 Ahmad Abdul Garni's criticism on this matter can be examined to study Wan Sulaiman's justification and his argument in his favor to Naqshabandi Order. It is perceived that Wan Sulaiman does not deny absolutely the function of the other Sufi Orders in the Islamic law. It is viewed that his notion of the Naqshabandi's advantages is based on its nature and its training system to God and Islamic law as testified by reputable Sufi scholars in Naqshabandi literature.
As examined from Naqshbandi literature such as al-Maktubat of Ahmad al-Sirhindi and others, it is founded that Wan Sulaiman's justification is relevant.  In the training system, the Naqshabandi Order instructs its disciples in their striving and exercise not to be excessive in hunger, sleeplessness, and other forms of striving. It only demands the mode of moderation by following the path of the Prophet (PBUH) and Islamic law strictly in the strictest way ('azimah) and forbidding them from performing accommodation (rukhsah) such as dancing and music. The Naqshbandi begins with hidden recollection (dhikr sir), by recollecting single name (ism al-mufrad) or the noble pronunciation (lafdh al-jalalah) Allah-Allah and ending with the constant presence of meaning in the heart. 26 The Naqshabandi spiritual system of God is in circulation (dairi). It begins in the world of command ('alam al-amr), a world created without physical form by Allah's power of the word 'kun' and immaterial and purely spiritual brought into being direct without intermediary and cause. Then to the world of creation ('alam al-khalq), it is a world created by intermediaries and grounds by the Will of Allah. The recollection of Allah -Allah in all spiritual subtitles has its origin in the world of command ('alam alamr), effecting as well all spiritual subtitles in the world of creation ('alam al-khalq) that can shape human tawhid and attitudes. Thus this is the fastest way to the presence of God. In the Naqshabandi Order, the world of command is the lowest, and the world of creation is highest. This is because the world of creation is a location of worshiping to God. In contrast, the other Sufi Orders permit dancing and music in its rite. They also mostly begin with vocal recollection and ending in its meaning to the heart. Their way to God is horizontal that start in the world of creation then the world of command where the second is regarded higher than the first. 28 It is supported by the recognition and genuine experience of Sufi, such as Ahmad al-Sirhindi and others. also remarks on Naqshabandi advantages. In his early stage, he had affiliated with the al-Qadiri Order. After he participated in the Naqshabandi, he concludes that to get spiritual affairs throughout the annihilation process and subsistence in the Naqshabandi Order is better than the other orders. It is the mother of all Orders because it consists of all realities. Its rite is incredible, so that many Sufi scholars acknowledge its virtues. 31 To perceive the position of Naqshabandi Order in the Islamic law clearly, Wan Sulaiman elaborates the fundamental of the Islamic law into three foundations: intuitive knowledge ('ilm al-ma'rifah), jurisprudent knowledge ('ilm al-fiqh), and Sufism ('ilm al-tasawwuf). For the first, Wan Sulaiman comprehends that intuitive knowledge ('ilm al-ma'rifah) is a fundamental teaching in the Islamic law. It deals with the belief in the heart of Allah's existence, His Name, and Qualities in a transcendental manner.   (al-ma'rifah as 'ibaratun 'an al-wujdaniyyah wa alihsaniyyah). It is identical to tawhid as the intuitive knowledge (ma'rifah). It is also similar to the connotation of direct perception of truth (al-idrak) in a pure heart. It constitutes an intuitive knowledge and direct tastes to be perceived by heart the existence of Allah's oneness that is impossible to be perceived by the external sense of human's physical body. 32 He views that intuitive knowledge (ma'rifah) is identical to the direct perception of truth (idrak). The direct perception of reality has been facilitated in every born individual as an inborn permanent natural inclination that can be nurtured. He referred to the hadith mentioned that every child was born with the permanent innate nature until he testified by his tongue his religion so that his parent is responsible for nurturing him whether he becomes a Jewish or Christian or Zoroastrian. He deduced that one's innate nature could be contaminated by two significant factors: applying the analogy of the invisible through the visible (qiyas al-ghaib 'ala al-shahid) and spiritual forgetfulness. The first alludes to the corruption that occurs throughout one's employment of sensible logical analogy. It implies the interrelation of sensible qualities of the material natures to demonstrate the reality of God's existence and His quality. 33 The outcome of the reasoning analogy by the physical sense is unreachable to permeate God's reality. This is because the reason and the senses are influenced by mind imagination and the illusion of syaitan from this corporeal world. This ends with inaccuracy about God's transcendental belief and His qualities that are absolute dissimilar from the tangible physical creation. The reason and sensible senses alone cannot wholly grasp God's reality in an ethereal manner unless by the pure heart. The second is the spirit that forgets his potency in preserving his covenant to God to carry out the tawhid and His command. The spirit loses its sight and memory because of the effects in the extreme captivation in the darkness and requirement of intense material magnetism demand. 34 The concept of intuitive knowledge (ma'rifah) can be perceived that Allah implants the power of direct perception (al-idrak) in the spiritual heart. The spiritual heart is not a physical organ in man's left breast, but it is an immaterial spiritual intellect. It has excellent capability to believe intuitively by direct taste the existence of God. Hence, it is spiritual insight located in one's heart as permanent innate nature. It has the potentiality to retrieve and to taste the existence of God intuitively. It necessarily drives one to perform concurrently necessary worship (al-' ibadah al-idtirariyyah) and optional worship (al-' ibadah al-ikhtiyariah) by his willing as a result of one's total obedience and self-abasements to God. The direct perception of truth (al-idrak) causes one to act naturally in worshiping Allah and to obey His sacred law in the form of instructions and prohibitions both physically and spiritually.
Wan Sulaiman's clarification denotes that the meaning of intuitive knowledge is not a mystical incident experienced by the heart to witness the various immaterial forms, images of realities, colors, and lights, but it rather a direct perception of the truth (al-idrak) located in the pure heart. His apprehension on the meaning of intuitive knowledge (al-ma'rifah) as direct perception to truth (al-idrak) is similar to teaching taught by Husayn b. 'Ali Wa'iz al-Kashifi (d. 937H/1531M) in his al-rashahat 'ain alhayat, a historical book about the teachings and biographies of the Naqshabandi masters in Central Asia between the 10 th and 15 th centuries. 35 The description of intuitive knowledge (al-ma'rifah) is a direct perception of truth (al-idrak) in the heart with many similarities to other Sufi scholars such as 'Abd al-Karim b. al-Hawazin al-Qushayri (d.438H/1047M), Abu Muhammad bin Muhammad al-Ghazzali (d. 505H/1111M).
For the second, Wan Sulaiman defines that Islamic jurisprudence knowledge as it investigates the law of Allah to be imposed on the behavior of a person who is responsible with the Islamic duties and ruling such as obligatory (wajib), illegal (haram), undesirable (makruh), commendable (mandub), and permissible (mubah). ('ilm al-fiqh as 'ilm yubhath 'an ma'rifah ahkam Allah fi af'al al-mukallifin wujuban wa nadban wa haraman wa karahatan wa ibahatan)). He affirms that Islamic jurisprudent knowledge (fiqh) is also interrelated with intuitive knowledge (ma'rifah) as said in al Quran, men whom neither trade nor sale diverts them from the remembrance of Allah (with heart and tongue) (al-Nur 24:37). This is because Allah's command demands the heart of a servant perpetually observes the Essential One Essence Being (dhat wajib al-wujud) during the performance of all divine obligations. 36 It can be seen that Wan Sulaiman's understanding denotes that Islamic jurisprudent knowledge ('ilm al-fiqh) is not limited to merely following the divine law physically. It also deals with the heart that must frequently remember God. The term Islamic juristic (fiqh) also connotes a sense of intuitive knowledge (ma'rifah) that teaches one to deal with God and His commands with the perpetual presence of Him alone. His notion is impelled by his master's thought, Shaykh Muhammad al-Khayyat. Wan Sulaiman's view of Islamic jurisprudent knowledge (fiqh) is identical to intuitive knowledge (ma'rifah) deduced from Quranic verses. In fact, Islamic jurisprudent knowledge (fiqh) deals with Islamic law's obligations and ways to perform the law, but it never instructs one to lose sight of God in the heart. It demonstrates after having the firm belief in God to prove his belief by voluntarily accepting His command and performing it with the heart continuously recollecting Him. In this way, intuitive knowledge (ma'rifah) resembles total compliance to His command in Islamic law.
It can be said safely that Wan Sulaiman's elucidation of the idea of Islamic jurisprudent knowledge is similar to Abu Hamid Muhammad b Muhammad al-Ghazzali's teaching. Al-Ghazzali maintained that Islamic jurisprudent knowledge (fiqh) does not allude to formal Islamic legal opinion (fatwa) only but refers to the apprehension to God and knowledge of the soul, and the deeds that merit penalty from Him. The more one apprehends God in the heart, the more fear he has of Him by performing His Law in a sincere state. 37 For the third, Wan Sulaiman defines that Sufism ('ilm al-tasawwuf) is a way to drive one to the perfect soul to preserve humanity. He describes it as a science that leads people of perfection to undergo the methods of pursuing divine happiness ('ilm altasawwuf as 'ilm yu'rafu bihi kaifiyyat taraqqi ahli al-kamal min al-naw' al-insani fi madarij sa'adatihim). He further clarified that Sufism requires a servant to observe God's existence in every moment and not to forget Him, as he witnesses Allah or otherwise, that Allah sees him. It is identical to virtuous station (ihsan) that demands one to worship his God like as he can see Him; otherwise, He sees him. 38 Sufism therefore, does not direct one to be apathetic, passive and submissive, effortless, and motionless. It disciplines one to direct the heart, contemplating God's presence in taste and direct experience within the full commitment to Islamic law. This is the purpose of man's creation to worship God is to know Him and to affirm His Unity It does not teach one to break the law and disrespect the commitment to the Islamic law obligation. This notion is in line with Abu al-Qasim al-Junayd b. Muhammad al-Baghdadi (d.298H/910M) that he clarified to the wrong perception of gnosis (ma'rifah) that it is discounting the application of Islamic law. His viewpoint denotes that the idea of gnosis excluding the application of Islamic law drives one to heresy or disbelief. In fact, the heretic position is worsened than a corrupted or sinful individual. 39 The fourth is Sufi Order refers all the devotion and practices in agreement to Islamic law guided by a wise and knowledgeable shaykh. It is a combination of knowledge and practice supervised by a shaykh to attain sincerity and behaving with praiseworthy qualities. The Sufi Order is more specific. It instead refers to the exercise (riyadah) and spiritual striving (mujahadah) against lust desire through certain rituals such as recollection to attain the ultimate end of Allah's perpetual remembrance in the heart. When one has achieved this end, he no longer requires that recollection at that 37 Al-Ghazzali, Ihya' 'Ulum Al-Din, 1:35. time. This stage is the ultimate station and perfection for the perfect people of intuitive knowledge in this world. 40 Wan Sulaiman views that the terminology of intuitive knowledge (ilm alma'rifah) Islamic jurisprudent knowledge ('ilm al-fiqh), Sufism ('ilm al-tasawwuf), and Sufi Order (tariqah) does not indicate a dichotomy of the Islamic law. These four terms are the verbal expression as an apparatus to properly understand the teachings of Islamic law in a holistic manner. Wan Sulaiman's thought is influenced by his master's verification, Shaykh Muhammad Andakhawi al-Bukhari that the word fiqh, tasawwuf, and tariqah do not convey a massive difference in meaning but rather represent and clarify the detailed content Islamic teaching. 41 Wan Sulaiman represents that the sciences of intuitive knowledge ('ilm alma'rifah), Islamic jurisprudent knowledge ('ilm al-fiqh), and science of Sufism knowledge ('ilm al-tasawwuf) are conceptual or theoretical. These subjects cannot extend one to have high certainty in taste and direct experience in the heart with God's constant recollection. These subjects must be assisted by Sufi Order (tariqah) and disciplined by a wise shaykh. The role of a wise shaykh is to guide the way to practice and to demonstrate the theoretical knowledge in intuitive knowledge (ma'rifah), namely Islamic jurisprudent knowledge (fiqh), and Sufism (tasawwuf) to the level of spiritual tasted and direct experience. Therefore, Sufi order is both knowledge and practice. The Sufi Order can be regarded as a unity in diversity (fard jami'). It comprises of intuitive knowledge (ma'rifah), Islamic jurisprudent knowledge (fiqh), and Sufism (tasawwuf) as a total package. Therefore, Wan Sulaiman considers that the Sufi Order is the root of religion. He puts the position of Sufi Order in Islam is similar to a tree to its branches and leaves or a brain or spirit to the body. This is because the genuine Sufi order actually covers the intuitive knowledge ('ilm al-ma'rifah), Islamic jurisprudent knowledge ('ilm al-fiqh), and science of Sufism ('ilm al-tasawwuf) as one substance to attain the real gnosis internal and externally. 42 Wan Sulaiman's perception of Sufi Order (tariqah) as a combination of knowledge and practice are in line with al-Ghazzali's thought. Al-Ghazzali's testifies that the Sufi Order (tariqah) realization cannot be perceived merely by knowledge but by both knowledge and practice. It guides one to withdraw the blameworthy qualities in the bottom of the soul until nothing exists in it, but Allah alone. 43 Wan Sulaiman's thought indicates no contradiction between the Sufi Order (tariqah) and the other Haq Sayf al-Din al-Dihlawi (d. 1042H /1642M), a commentator of al-Tabrizi's Mishkat al-Masabih, also remarks on Naqshabandi advantages. In his early stage, he had affiliated with the al-Qadiri Order. After he participated in the Naqshabandi, he concludes that to get spiritual affairs throughout the annihilation process and subsistence in the Naqshabandi Order is better than the other orders. It is the mother of all Orders because it consists of all realities. Its rite is incredible, so that many Sufi scholars acknowledge its virtues. 56

D. Conclusion
In a nutshell, Wan Sulaiman's exposition on the Naqshabandi Order in the Islamic law is clear. His description of the interconnection between ilm al-'ma'rifah, ilm al-fiqh, ilm al-tasawwuf and tariqah as an inseparable science is relevant. The dichotomy is only verbal and terminology. Wan Sulaiman's idea is also vivid and has strong argumentation from the authentic Sufi sources indicating that Naqshabandi Order is legal and has a good position as a core teaching in Islamic law.