SOCIO-ECONOMIC DIMENSIONS OF THE AL-IDRISIYAH TAREKAT IN INDONESIA: DOCTRINE AND PRACTICE

Tarekat or Sufi order is identical to various spiritual activities, often considered far from worldly life. This identification places Sufism as merely related to mystical and ascetic activities. This study intends to explain how the Al-Idrisiyah tarekat in Indonesia has primary concern on social and economic dimensions in all of their various empowerment programs in the community. The research uses qualitative methods, with data collection techniques of observation and documentation of tarekat activities on mixed social media. The study results show that the practice of the socio-economic dimension is an implementation of their belief that a true Sufi is a Sufi who works and empowers others. Their socio-economic activities have developed to resemble philanthropic activities and can help several community groups affected by the pandemic in 2020-2021.


A. INTRODUCTION
So far, the Sufis are seen as a group of people who emphasise individuals' religious knowledge rather than social piety.Some views from the Sufis as a group of people who are busy with their own spiritual experiences or can be defined as a group that make spiritual experience to become their main and only goal to progressive Sufism, is a Sufi who works and earns a living.May have a lot of wealth, but the it is used proportionally, not only for himself and his family but also for empowering his fellow human beings who are helpless, weak, and needy (Sholikin 2004).
Sufism and tarekat direct people to be progressive, active, and productive, as a result of their spiritual enlightenment through the daily practical application of sufism or tarekat.As a result, there is no such thing as sufism as a barrier to modernity, creativity, or progress.In fact, according to Hassan Hanafi, applicative sufism, if its operationalization is carried out correctly, will be able to evoke a revolutionary spirit in the thoughts and actions of a Muslim.Therefore, people need to know the characteristics of sufism or Tarekat which can be embodied in everyday life by anyone.
As done by the Tarekat Shiddiqiyah, it can be seen in the economic behaviour of its adherents, especially in developing business units that can support the increase development of the tarekat in Indonesia rapidly.Many types of products have been developed by the Tarekat Shiddiqiyah organization to date, and ranging from the construction of a three-star hotel in Jombang to the production of bottled mineral water (Maaqo), Kretek Cigarette business partners (in collaboration with HM.Sampoerna), Pandanus and Bamboo Handicrafts, and the production of tea bags and honey.Tarekat Shiddiqiyah also manages a wellestablished and strong humanitarian social assistance unit (Dhibra), one of the product from the development of the Tajrin Naf'a social savings model.In contrast to popular perceptions of sufism and tarekat in general, which tend to be fatalistic, Tarekat Shiddiqiyah can combine Sufi's teachings with an entrepreneurial spirit (Munir 2015).
Apart from the Shiddiqiyyah's Tarekat, there is the Al Idrisiyyah's Tarekat which has the same view that the true Sufi is

Mursalat Mursalat and Siswoyo Aris Munandar
Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 208 one who works.Both tarekat have developed businesses, one of them is the business that carried out by the Tarekat Al-Idrisiyah, namely Qini Mart, Qini Fresh, Qini Phone, and Qini Art.This tarekat engaged in the social field that help people who need.As a result, it is highly interesting to be researched because the tarekat is thought to avoid being involved in these things by staying away from the crowds of the world ('uzlah), running to caves, and going to the mountains.This movement can have an ethical meaning, namely, a movement that protested the socio-political and economic situation and conditions at that time.The teachings of Sufism became very extreme after experiencing further development, namely Sufism in the form of tarekat (Syukur 2004).
This research can dispel the notion of sufism, which has been considered anti-social and associated with living in poverty.To answer that, the researcher had research question: how is the business in the tarekat.The contribution of this research was expected to provide enlightenment for new thoughts for society in general and Muslims in particular: that rationality in the economy can go hand in hand with rationality in the teachings of sufism/tarekat, thus leading to a meeting point that produces a unique concept of economic rationality.In addition, to ward off the notion of sufism, which has been considered as a teaching that is only concerned with individual's piety rather than social piety.

B. METHODOLOGY
The researcher used qualitative research methods.The

The Development of the Tarekat in Indonesia
It is realized that the history of the entry of Islam in Indonesia cannot be separated from the history of the role of sufism and tarekat.The Islamization of Indonesia occurred at a time when sufism and tarekat became patterns of thought in the Islamic world.Sufism also made Indonesians convert to Islam.
Indonesian society turned to Islam when the tarekat reached its peak of glory.In the next stage, the understanding of Sufistic-style Islamic teachings shifted into a new form of understanding that is more regionally specific (Hasyimi 1989).
According to the Dutch researcher Martin van Bruinesen (1994), several indigenous sources have clearly stated that the tarekat found its followers first in the court environment, and after a long time, it spreaded to the common people.For the kingdom, the tarekat was seen as a source of spiritual strength as well as legitimising and confirming the position of the king.For the Tarekat Qadiriyah wa Naqsabandiyah, it was a merger of two tarekat carried out by Shaykh Ahmad Khatib Sambas in Mecca in 1875 AD.This tarekat proved its ability to mobilize the Indonesian resistance movement against Dutch colonialism at the end of the 19 th century (Bruinessen 1996).
The tarekat that developed in the 19th century was the Termsriyah, which was replaced by the Naqsabandiyah-Qadiriyah around 1850-1855 in several areas of Indonesia.Syatariyah in general did not place much importance on the shari'ah aspect, nor did it emphasise the obligation to pray five times a day.But it taught permanent prayer.Meanwhile, the Naqsababdiyah Institute was more concerned with the shari'a aspect and generally only The tarekat in Indonesia has the same pattern as the tarekat in general.Tarekat not only have a religious function, but also a system of kinship ties.All its members consider each other brothers and sisters.Tarekat was also used by some archipelago kings to gain power.Several small tarekat in Indonesia, such as the Tarekat Wahidiyah and Shiddiqiyah in East Java and the Syahadatain congregations in Central Java are local tarekat that develop the teachings and practises of certain teachers.Other major's orders, such as the Khalwatiyah in South Sulawesi, the Tarekat Syattariyah in West Sumatra and Java, the Syadziliyah in Central Java, the Qadiriyah, Rifa'iyah, Idrisiyah, Tijaniyah, and Naqsyabandiyah movements, are branches of the international Sufi movement (Fathoni 2022).
The acceptance of the tarekat in Indonesian society can be seen from the fact that most of the scholars who returned after studying in the Hijaz adhered to the tarekat and adhered to the Qur'an and Sunnah.Therefore, as mentioned above, the form of tarekat in Indonesia is a continuation of al-Ghazali's Sunni Sufism.
Tarekats such as the Naqshbandiyah and Khalwatiyah, which are branches of the international sufi movement, fall into this group.
In this case the difference between tarekat and kejawen science should be noted.This is the lack of attention to these differences results in a negative view of the tarekat.Then in the local tarekat, it does not follow one of the popular tarekat in other countries, such as Wahidiyyah and Shiddiqiyah, some are accepted according to Shari'ah based on the Qur'an and Sunnah, and not a few are out of line.Islam.Although they profess to be religious and committed to Islam, their teachings, principles, and practices are partly against Islam.Many kebatinan schools ride to the tarekat to gain public sympathy for the tarekat by claiming the name of Islam to vilify the tarekat's image (Fathoni 2022).
For this reason, the ulama in Indonesia established the Mu'tabaroh Tarekat organization, which formulated any criteria for determining the Mu'tabarah Tarekat.The ulama tried to fortify the tarekat activities so that they did not fall into mystical confusion.
The scholars tried to eliminate deviant practises, such as the special practice of obtaining supernatural powers by having relations with spirits.Some of the criteria formulated are: first, fully based on Islamic law and its implementation.Second, stick to one of the four schools of jurisprudence.Third, follow the direction of the Ahlus Sunnah wal Jama'ah.Fourth, have a diploma with a
The accusation that Sufi teachings are the main cause of the weak social, economic, and political ethos so that most Muslims are classified as poor and have low education is the result of a misunderstanding of the meaning of Sufi teachings, which are clearly sourced from the Al Qur'an and the Sunnah.Sufi teachings, when interpreted as humanitarian praxis, can serve as the ethical foundation for the social, economic, and political dynamics of a humanist and just nationality in a globalised world.The root of Sufi ethics is the willingness to place material and worldly dynamics (social, economic, political) as a vehicle for achieving higher and quality stages of life (maqam).For the Sufis, social, economic, and political life is not an objective, but a ladder to a higher life.This is the purpose of the teachings of suluk to achieve ma'rifat.Ma'rifat is the highest gift about the nature of the dynamic life of nature and humans.The futuristic gift of ma'rifat creates humans who are good at seeing the causal laws of history and various possible events in the future (Suteja 2016).

Economic Development of the Tarekat Al-Idrisiyyah
Tarekat Al Idrisiyah runs three major programs: education, The tarekat continues to construct business units and develop acceptable business models, including allowing other Muslim groups to co-manage the community's economic sector.Tarekat Al-Idrisiyyah, which is based in Cisayong, Tasikmalaya Regency, has 18 business units in various sectors, from finance to animal husbandry.Minimarket has six locations.
There's still a lot that hasn't been accomplished.The Tarekat Al-Idrisiyyah will continue to develop the economic sector so that it can become a miniature Islamic economy.There are three things in discussing Bait al-Mal wa at-Tamwil (BMT) in this tarekat, namely: 1) Riba becomes haram if the profit is doubled, with a maximum limit of 100%.The term "electronic commerce" refers to the sale of electronic goods.Meanwhile, because usury may be oppressive at the time of the Apostle, it was forbidden to be penalized.2) During the Apostle's time, the value of money would not alter even if it was preserved for a long time.In contrast, the value of money today will be heavily influenced by the increase and fall of revenue created.3) This tarekat agrees that usury that is greater than 100% is illegal.Meanwhile, bank interest nowadays is part of a commodity, and if it is associated with the opinion of scholars as usury, it is no longer relevant to the times (Rais et al. 2021) there are 10 branches, and it is hoped that this year it will continue to grow, including in terms of turnover.
In 2006, the Tarekat Al-Idrisiyyah cooperative once the best and succeeded in becoming the first winner at the national level (Rais et al. 2021).The business of the Tarekat Al Idrisiyyah has been able to develop to date because it has received support from various parties, including banks and several cooperatives that are ready to help.Not only one, but Tarekat Al-Idrisiyyah also has branches (Zawiyah) in several places, such as those located in the Tangerang, Serpong, Cileduk, Depok, and Bogor areas.
Sheikh Muhammad Faturrahman as the mursyid of Al-Idrisiyyah Tarekat explained that in the business world, profit and loss from a material perspective must occur.Even if the results of his business are considered a loss for a Sufi entrepreneur with a visionary paradigm, he still has big and long hopes because there are still benefits hereafter.Awareness like this will build selfoptimism.On the other hand, people who have short-term business goals are only success-oriented and are not prepared for failure.In the end, many people are often stressed because they are results-oriented, not process-oriented (Suyatman 2017).
The head of the Kopontren (Koperasi Pesantren), Ustaz Aka Tazakka Bonanza, in his online presentation, reported the track record of the business journey of the Fathiyah Kopontren, which had been established for 37 years since 1983 and was able to survive, grow, and even become the best national cooperative in 2018.Currently, Kopontren Fathiyyah Idrisiyyah/The Tarekat Idrisiyah has managed assets worth 72 billion, 18,000 cooperative members, 5000 SME stalls, 3000 madrasa partners and institutions, 40 coastal economic empowerment business units, and 1000 heads of household for clean water and sanitation programs.In 2020, the cooperative targets having additional programmes for 5000 to 10,000 SME stalls, and additional beneficiaries of the clean water and sanitation programme for 5000 to 10,000 families, and building a Qini factory, a shrimp processing plant that will also add 6000 educational institutions 1 .
Based on my observations, Sheikh Muhammad Faturrahman is also working hard to enhance the economy of tarekat and Islamic residential schools.One of these is the presence of a Tarekat Idrisiyyah fishpond company on the shore of Cipatujah, which converts useless land into high economic value.The students who fish there also carry the notion of sympathetic preaching of the teachings of Sheikh Muhammad Fathurahman.
The presence of vaname shrimp ponds gradually served to elevate the dignity of the residents of Cipatujah, particularly surrounding the pond.Every fishing activity, as if it were a routine operating procedure, begins with memory and prayer in tarekat.The ponds of the Tarekat Idrisiyyah are known as "Sholawat Shrimp" (Udang

Sholawat).
According to the Sheikh, "luck" is something that happens when opportunity meets readiness.After three times of harvesting fruit prawns by professional management accompanied by remembrance, prayer, and prayer, it turns out that the harvest Tarekat Idrisiyah Pagendingan follow the originator of this tarekat, which is exclusive fundamentalist.They strive to reestablish the Sufi tradition as typified by the Prophet, which emphasizes society's moral function.As a result, the Idrisiyah movement aims to strengthen traditions not just via the tarekat ritual system, but also through shari'ah features in the framework of establishing communal morals and spirituality.Such a movement also serves as the foundation for their socio-political engagement, even though it does not have to be created in a hostile manner toward the social and political circumstances they encounter.The Wara'i maintain their fundamental image with a compromise attitude to revitalise religion in the public and the political elite (radartasik.com2021).

Tarekat Al-Idrisiyyah Social Movement in the Covid-19 Era
Prior to the COVID-19 epidemic, the Tarekat Idrisiyyah social movement and philanthropy were more focused on empowering education and economic growth, as detailed above.By 2020, the cooperative is targeting an additional programme for 5000-10,000 SME stalls, additional clean water and sanitation programme beneficiaries for 5000-10,000 families, and building a Qini factory for processing vaname shrimp.Besides, itt will add 6000 educational institutes.The Al Fattah Zawiyah Mosque Purwacaraka is also served by the Idrisiyyah Tarekat Division of Women's Roles.Turun Kebawah (Turba), according to the Head of the Women's Role Division, is a monthly schedule that allows the implementation to cooperate about developments and review zawiyah programs at the Idrisiyyah Order's centre and branches.
The goal is to be in accordance with the Women's Role Division's vision and mission, which include being a good mother, being able to produce good cadres, being a shalihah wife, and being able to socialise with fellow "bil hasanat" Turba carried out the socialisation of the women's role programme in its implementation.The gender roles division has an attitude toward defining the topic of the content or expertise that will be delivered and socialized.The divide of women's duties provides numerous subjects for Zawiyah to be socialized with (groups).The content delivered at each Zawiyah meeting differs based on Zawiyah's major objective.
"Most crucially, we expect that the central management will strengthen the zawiyah's skill and knowledge, and that all programs may follow the central management as one clump, cooperating with each other in a compact manner, so that Perform social and charitable actions up to this point, assisting those in need and those impacted by the COVID-19 epidemic.Given the conditions that have befallen all circles at this time, both from the poor and strong economies, the effect of the Corona virus pandemic, subsequently dubbed COVID-19, has fractured the economy's joints in all directions.They develop philanthropic initiatives that are focused on charity or short-term, and this is prioritized so that the demands of present situations may be satisfied, from diverse circles, both people and community organizations, to the government.Philanthropic activities have become an integral aspect of social life in Indonesia, namely as a kind of care and social solidarity between the affluent and the poor (Munandar 2021).One of them is the distribution of social assistance packages as a form of concern for residents affected by COVID-19.Social assistance in the form of food packages was distributed to residents affected by the corona pandemic (Munandar 2021).
Tarekat Al-Idrisiyyah has Agnia Care Qini, the Sufi Youth Movement, and Sufi Laskars who are ready to help people in special need during the COVID-19 outbreak.Agnia Care is a zakat institution to empower the people's economy.Agnia Care is an institution that receives and distributes zakat, infaq, alms, and waqf.The Agnia Care Foundation is under the auspices of the Tarekat Idrisiyyah, Tasikmalaya, West Java.Agnia Care wants to partake in the community as a zakat institution that empowers the people's economy.Agnia Care focuses on programmes that have an impact on strengthening the economy of small communities.In the end, Agnia Care hopes to turn a mustahiq into a muzakki.Amid the COVID-19 outbreak in Tarekat Al-Idrisiyyah, Agnia Care Qini join forces with BNI (Bank Negara Indonesia) by making a free ambulance in tarekat to serve the people amid the spread of the COVID-19 virus.Agnia Care can expand its social services to the community by providing free ambulances for sick people in need.
The new ambulance, which is a CSR programme from BNI, was handed over to Agnia Care.
The Tarekat Idrisiyyah Agnia Care Program continues to contribute to the people's economy.This contribution is realised through the economic development of the people.The Board of Trustees of Agnia Care Idrisiyyah Islamic Boarding School, Ustaz Ahmad Tazakka Bonanza, said that currently Agnia Care Tarekat Idrisiyyah not only focuses on social assistance but also focuses on economic assistance to the people.So far, Agnia Care is an institution that is engaged in social activities such as compensation for orphans and the elderly, including the construction of uninhabitable houses, while economic development is in cooperatives.
Agnia Care now offers a productive sector aid program.
Obviously, social programs continue to exist.As a result, Agnia Care is now striving to help people with capital aid.It's like saying "don't give the fish, just the hook".Ustaz Aka revealed that, for the time being, Agnia Care is funded through infaq, tarekat alms, and Idrisiyyah's CSR company, and is subsequently distributed to the community in the form of business help.One of the businesses that is currently running is a workshop, namely the Qini Automotive Workshop.Ustaz AKA hopes that by empowering the community through these social funds, it can empower the economy of the poor.The assistance for the workshop business is around Rp. 50 million.However, we are also currently targeting other business units, for example, stalls, and farms (radartasik.com2021).In 2020, Agnia Care's focus is on housing restoration and capital support for MSME growth.The preceding program was social aid, which began with giving funds to orphans, then moved on to providing essentials and caring for sufferers of natural disasters.Shortly, said Ustaz Mara, Agnia Care will provide basic food assistance to communities affected by COVID-19 and procure medical equipment, starting with personal protective equipment (PPE), hand sanitizers, disinfectants, and others.
business development in Tarekat Al-Idrisiyah?And how is Tarekat Al-Idrisyiah's social movement in the context of social-economic dimensions?A number of previous studies on the Tarekat Al-Idrisiyyah have been carried out.Some of researchers discussed the education system implemented in formal institutions under the auspices of the Al-Idrisiyyah Foundation to combine the curriculum of Islamic boarding schools, the Ministry of Religion (Kemenag), and the Ministry of National Education (Kemendiknas) (Naim 2020).In other hand, some research's result showed the level of spirituality of the leaders and congregations of the congregation that had a broad impact and gained sympathy from the community (Mardani 2019).Furthermore, the purpose of this study is to demonstrate that the tarekat teachings are integrated with the entrepreneurial spirit among followers of the Tarekat Al-Idrisiyah.It cannot be denied that this research has provided new atmosphere about Socio-Economic Dimensions of The Al-Idrisiyah Tarekat in Indonesia: Doctrine and Practice Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 209 this research, they discussed the teachings of Sufism brought by Sheikh Ahmad Ibn Idris, where the teachings of the Tarekat lead to the three pillars of religion: monotheism, fiqh, and tasawwuf.Each tarekat has its own Sufistic values, including tazkiyatun nafs (purification of the soul), tasfiyatul qalb (decoration of the heart), and tahdzibul morality (building morality).However, the difference between the pervious researches and this current research were the development of business charity units carried out by the Idrisiyyah congregation, as well as the development of Qini Mart, which has been carried out since the 1980s until now, and various businesses or economic developments that have been built by the Al-Idrisiyyah congregation, including: Qini Fresh, Qini Phone, Baitul Mall Wattawamil (BMT) Idrisiyyah, to the philanthropic movement carried out by the Al-Idrissiyah's Order both in the Covid-19 Era and before Covid-19.
primary data was done by indepth-interview with members of Tarekat Al-Idrisiyyah.There are several reasons why The Tarekat Al-Idrisiyah was chosen as the object of research.First, they have a strong commitment to develope the economic sector.Second, they have a strong commitment to the lesson of the Tarekat Al-Idrisiyah.Mursalat Mursalat and Siswoyo Aris Munandar Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 210 The existence of a strong commitment to develope the economic sector can at least be seen from the number of business units they have developed.This phenomenon can illustrate the influence of the lesson of Tarekat Al Idrisiyah on the economic spirit and passion of its followers, while at the same time, it also provides a different perspective on the meaning of property built from the values of their Tarekat teachings.The secondary data by following Sheikh Muhammad Fathurrahman (mursyid of the Tarekat Al-Idrisiyyah) to see social and economic activities, observing the TQNNews, the official website of Tarekat Al-Idrisiyyah namely idrisiyyah.or.id, and Instagram Tarekat Idrisiyyah, books, and articles journal related to this research.

Mursalat
Mursalat and Siswoyo Aris Munandar   Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 212 accepts members of the tarekat who have carried out important Islamic obligations and who know the foundation of religion.In sufism and tarekat, there is a division between speculative and ritual aspects.Speculative aspects are only studied by a small group, who understand the ins and outs of speculative, while ordinary people only learn the ritual aspect by memorizing and saying a few wirid.Throughout the history of the tarekat, sufis have also been involved in the struggle for independence and national improvement movements in various countries around the world.For example, the Tarekat Qadiriyah wa Naqsabandiyah carried out the Indonesian nation's resistance movement against the Dutch colonialists in the late 19th and early 20th centuries.The sects of tarekat that developed in Indonesia include Tarekat Rifai'yah, Tarekat Qadiriyah, Tarekat Tijaniyah, Tarekat Naqsabandiyah, Tarekat Syadzaliyah, Tarekat Qadiriyah Wa Naqsabandiyah, Tarekat Dasuqiyah, Tarekat Sathaniyah, Tarekat Samaniyah, Tarekat Alawiyah, and Tarekat Al-Mu'tabarah.However, only few congregations in Indonesia have succeeded in gaining popular sympathy, including the Khalwatiyah, Syatariyah, Qadariyah, Naqsabandiyah, and Alawiyah's orders.There are currently 43 Mu'tabarah congregations recognised by NU and affiliated with JATMAN.
da'wah, and economics, supported by youth programmes and the role of women.Islamic boarding schools support the role of women through programmes that aim to involve them in da'wah, education, and economic and social activity.These following are the programmes: The Office of the Division of Women's Roles, OMI (Organization Muslimah al-Idrisiyyah) and ORPI (Organization for Young Women al-Idrisiyyah) are both located in the Office of the Division of Women's Roles (Munandar & Mursalat 2019; Priatna et al. 2018).According to Al Idrisiyyah's view, the ideal Islamic boarding school is one that can mix education, da'wah, and economy in a way that they are interrelated.Economic measures must support the curriculum and preaching of Islamic boarding schools for them to function properly.Economics is an application, not simply a notion.Islamic boarding schools must be totally selfsufficient to preserve the pesantren's glory.The focus will be on every symptom and phenomenon in social life in Islamic boarding schools that has an influence on the progress of the economy Tarekat Idrisiyah.As a religious educational institution, Tarekat al-Idrisiyah aspires to create a miniature of Islamic civilization through the development of Sufi teachings.According to Ustaz Ega, one of the administrators of the Economics sector of the Al Idrisiyyah Islamic Boarding School, namely, Islam does not only teach religious ceremonies but includes everything, from social to economic to political issues.Not only ubudiyah but also ukhuwah and society, especially in the economic field, are the responsibility of pesantren and tarekat.The tarekat should be able to benefit society both in terms of ukhrawi and life aspect, therefore, the Tarekat Al Idrisiyyah is trying to make it happen (Asep Saepullah and Akhmad Satori 2016).The Tarekat Al-Idrisiyyah has several principles taught by Sheikh Muhammad Faturahman, including: First, the Tarekat Al-Idrisiyyah in carrying out daily rites is generally the same as the Muslim tarekat in the world in terms of the pillars of faith and the pillars of Islam: it's just that there are some differences in performing ceremonies, especially at certain moments or times, including understanding related problems: 1) Zikr; 2) Talqin and Talqin Zikr; 3) Riyadhoh and Mujahadah; 4) Wasilah; 5) Tabaruk; 6) Murshid; 7) Genealogy of the Mursyids or teachers; 8) zuhud.Second, in carrying out the activities of the Tarekat Al Idrisiyyah, led by a mursyid who calls for zakat, alms or giving, the tarekat has no doubts about distributing their wealth to build Mursalat Mursalat and Siswoyo Aris Munandar Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 216 Islamic boarding schools or their da'wah institutions.Third, the leader of the Tarekat Al Idrisiyyah, Sheikh Muhammad Faturahman, has provided change and innovation and is more inclusive in running the Tarekat Al Idrisiyyah in terms of economic development and its business units.This is based on the doctrine that he has regarding economic independence and the development of an entrepreneurial spirit at the Tarekat Al Idrisiyyah institution (Mardani 2019).Tarekat al-Idrisiyyah is determined to prosper the people through an Islamic economic system.That is one of its missions, in addition to other missions, namely increasing Islamic da'wah activities, increasing knowledge, and increasing charity through an education based on the kaffah Islamic treatise, and realising a miniature or model for implementing the Islamic treatise.Apart from education and da'wah, Aka Bonanza, the Head of the Economic Division of Tarekat Al-Idrisiyyah, stated that economic growth of the ummah (Muslim Society) is one of the key programs.

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Currently, the economic assets of the Tarekat Al-Idrisiyyah businesses are around Rp 25 billion.That's only in the economic sector.When combined with education and other factors, it can amount to hundreds of billions of rupiah.Universally, the Muslim economy is still in a poor state.Dependence on other parties is still high.If we are serious about doing business for the welfare of the Socio-Economic Dimensions of The Al-Idrisiyah Tarekat in Indonesia: Doctrine and Practice Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 217 people, we can.Many Muslims must become successful entrepreneurs and be independent.Don't be a beggar."(initasik.com2021) Adang Nurdin, Director of Operations for the Tarekat, Al-Idrisiyyah stressed the importance of developing the Muslim economic sector.Sufi entrepreneurs are the choice of the Tarekat Al-Idrisiyyah in creating various kinds of business.Tarekat, with its headquarters in Cisayong, Kab.Tasikmalaya, has successfully filed for it.It is proven by the increasing number of products issued by this tarekat and is already known by the wider community, such as in the fields of creative husbandry, agriculture, and department stores, including Qini Mart, Qini Fresh, Qini Phone, and also Qini Art, as places to eat and take part in fostering the economy of local residents with cooperatives and also forming Baitul Mall Wattawamil (BMT), where to have a BMT with four cash offices or four branch offices, both in Jakarta and Tasikmalaya.This is to serve the financial or Islamic financial needs of the Tarekat Idrisyyiah community and Tarekat.One of the businesses under the Al-Idrisiyyah Kopontren is a mini-market called Qini Mart.Qini Mart is not only present in Tasikmalaya, but it has also established itself in Central Jakarta.BMT Al-Idrisiyyah is another business unit managed by Kopontren Al-Idrisiyyah.Several national banks cooperate with the kopontren.This is one proof of the progress of the business unit.The progress that has been achieved by Tarekat Al-Idrisiyyah Kopontren has become an attraction for other Kopontrens and cooperatives, as evidenced by the many comparative studies from both Kopontren and other cooperatives in Java and outside Java.Even though there are potential tarekat in 60 branches throughout Indonesia, such as Lampung, Kalimantan, Papua, and others, they have not yet become members of the BMT.So, the potential is still growing.BMT Idrisiyyah is engaged in savings and Figure 1.BMT IDRISIYYAH Socio-Economic Dimensions of The Al-Idrisiyah Tarekat in Indonesia: Doctrine and Practice Jurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 221 ratio is far superior to other pond harvests in the Pangandaran, Garut, and surrounding areas.As a result, the shrimp harvested by Qini Vaname has become the prima donna of all parties, including relevant government agencies.During the first decade of the leadership of Sheikh Muhammad Fathurahan, the National Conference activities were started and carried on during the Idrisiyyah movement.Periodic National Conferences are used to put organisational programmes into action that combine divine leadership with professional management.Mursyid Idrisiyyah's vision in politics is to try to realise the goals and ideals of Islam in politics, because Islam teaches politics.But the meaning is not 'Islam for politics' or 'politicizing Islam for the sake of political lust'.In this political da'wah, anyone can cooperate with Idrisiyyah in the framework of the same vision of realising Insaniyyah leadership based on lillahfillah-billah,".Ten years have passed by the Tarekat Idrisiyyah under the leadership of Sheikh Muhammad Fathurahman, various programmes, and steps of da'wah have been carried out, and everyone should be grateful for all the divine gifts that, from the guidance of the murshid who was sent for the people, have been felt physically and mentally.The undeniable blessings of Allah have become vehicles of worship for all of us in the form of strategic infrastructure.
One of the duties is to provide funeral management training so that if a Muslim woman passes, the Idrisiyyah Women's Role Division can assist her family (Munandar & Mursalat 2019)."Although the ordinary person has a veiled look, we from the turba have excellent social awareness; that's what makes the turba the attraction of society because we are accessible to anybody, veiled does not imply closed,"(Interview with ustazah Yeni, 2021) Figure 2. Tarekat Idrisiyyah Philanthropy Movement Mursalat Mursalat and Siswoyo Aris MunandarJurnal Sosiologi Reflektif, Vol.17, No. 1, October 2022 | 218 loans and sharia financing, or financial units, in Islamic boarding schools and is engaged in large programs, namely SME stalls, agribusiness, and sanitation.