Public Responses Toward The Sufi Tenet of Syekh Amran Waly and Al-Jilli Sufism

This study concerns the community's response to the Sufi teachings of Sheikh Amran Waly and Tasawuf Al-Jili (a study of community’s responses in the North-East region of Aceh to M.P.T.T and Rateb Siribee). The purpose of this study is to examine the history and the rationale of Sheikh Abuya Amran Waly Khalidi about Tawheed Tasawuf; The concept of Sufism Al-Jilli teachings; Third, the foundation of the establishment of M.P.T.T .; and community response to M.P.T.T and Rateb Siribee in North-East Aceh. Data collection methods in this study use three types of methods, namely observation, in-depth interviews and documentation studies. The results of the study show that: First, Sufism thoughts of Amran Wali Al-Khalidi belong to Sufism styles developed by Sheikh Abdul Karim Al-Jilli. Previously, this Sufism was also developed in Aceh by the Archipelago's first Sufi cleric, Hamzah Fansuri and his student Syamsuddin As-Sumatrani, and was once considered heretical. Second, the concept of Sufism Shaykh Abdul Karim Al-Jilli refers to the philosophical conception of Sufism Ibn Arabi, where Al-Jilli develops the idea of being part of a mystical contemplation of philosophical Sufism, and formulating the concepts of Sufism Insan Kamil. Third, the history and foundation of the founding of the Study of Tawhid Sufism (M.P.T.T) as a social organization by Sheikh Amran Waly Al-Khalidi aims to restore the greatness and glory of the people of Aceh in the past by reconstructing the cultivation of Sufism in accordance with the times. Fourth, there are various responses to M.P.T.T and Reteb Siribee. Specifically in the North and East of Aceh, including the following: First Accept and Second Refuse. Elements that accept this teaching consider that this organization is very good as a means of practicing Sufism, educating people and will be able to become an organization that can restore the glory of Sufism in the past. While elements who refuse to assume that the teachings developed have deviated because it contains the style of Sufism Ibn Arabi and Al-Jilli with the concept of Wahdatul Wujud, and very different between the understanding of Sufism taught by his father Abuya Shaykh Mudawaly Al-Khalidi.