Relevant bibliographies by topics / Qadiryya

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Academic literature on the topic 'Qadiryya'

Author: Grafiati
Published: 8 March 2025

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Journal articles on the topic "Qadiryya"

1

Asiyah, Siti. "Ajaran Tarekat dalam Sistem Pendidikan di Pondok Pesantren." Musala : Jurnal Pesantren dan Kebudayaan Islam Nusantara 1, no. 2 (July 29, 2022): 157–85. http://dx.doi.org/10.37252/jpkin.v1i2.313.

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Penelitian ini membahas tentang implementasi ajaran Tarekat Qadiriyah wa Naqsyabandiyah dalam Sistem Pendidikan di Pondok Pesantren Al-Madani Kota Semarang. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif dengan pendekatan fenomenologi. Hasil penelitian menjelaskan bahwa Sisitem pendidikan dan pengajaran yang ada di Pondok Pesantren Al-Madani Kota Semarang yaitu sistem kalsikal, non klasikal, para santri wajib mukim di Pondok Pesantren, dan semua santri wajib mengimplementasikan ajaran Tarekat Qadiriyah wa Naqsyabandiyyah. Namun, ajaran tarekat yang diberlakukan untuk para santri tidak diimplementasikan secara ketat sebagaimana prosedur yang diberlakukan oleh para para pengikut tarekat secara resmi yang sudah di bai’at. Tetapi disini para santri lebih kepada pengamal tarekat Qadiriyyah wa Nasyabandiyyah.
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2

Hidayat, R. Aris. "Makna Ritual Dalam Risalah Tarekat Qodiriyah Naqysabandiyah." Analisa 17, no. 1 (June 25, 2010): 105. http://dx.doi.org/10.18784/analisa.v17i1.117.

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Philological study to religious manuscripts is quite interesting because it<br />is considered as a way to maintain a very highly-valued cultural heritage. And<br />this research is a kind of such effort. This study examines the Risalah Qadiriyah<br />Naqsyabandiyah, an Islamic Javanese manuscript, which is preserved in the<br />National Library of Republic of Indonesia. Using philological and historical<br />methods, this research is to edit the manuscript and to analyze its messages.<br />In additions, this study is aimed to give significant contributions not only to<br />the Ministry of Religious Affairs of Republic Indonesia but also to public in<br />general.<br />The result of the study says that according to the Risalah Qadiriyyah<br />Naqsyabandiyyah in the midst of the nineteenth century, there was a group<br />of people practicing the teachings of the Tarekat Qadiriyah Naqsyabandiyah.<br />Their wirid, however, was different from either the Tarekat Qadiriyyah or the<br />Tarekat Naqsyabandiyah. The fact obviously shows that Islam in Java, according<br />to the manuscript had a nuance of mysticism and syncretism.<br /><br /><br />
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3

Rubaidi, Rubaidi, Masdar Hilmy, Ali Mas’ud, and Kunawi Basyir. "Resisting the Surge of Salafism among Malay and Javanese Muslims: The Dynamics of the Tarekat Naqshbandiya and Qadiriya wa Naqshbandiya in Promoting Peaceful Islam in Riau Sumatera." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 13, no. 1 (June 1, 2023): 1–31. http://dx.doi.org/10.15642/teosofi.2023.13.1.1-31.

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This article examines the role of two Sufi orders, the Naqshbandiya order and the Qadiriyya wa al-Naqshbandiya order, in the social and cultural transformation of Malay and Javanese Muslims in contemporary Sumatra, specifically in the Malay Riau region. Socio-political approach is employed in order to analyze the internal and external dynamics of the actors involved in the object of study. The argument presented in this article states that, the Naqshbandi order or ‘Malay Riau Muslim tarekat’ has played a vital role in the social and cultural transformation of Malay Muslims by promoting a peaceful and moderate interpretation of Islam. However, the more legalistic and rigid interpretation of Islam from Saudi Arabia has promoted the Naqshbandi order to adopt a more Shari‘a-oriented approach which has gradually eroded the spiritual essence of the order’s culture and given way to more radical Islamic beliefs in the Malay Riau region. In response, the Qadiriya wa al-Naqshbandiya order continues to represent the authentic Javanese Muslim traditions and beliefs, propagating the original heritage of Malay Islamic tradition and culture. This article found out that the ethnicity embedded in the followers of tarekat may influence the orientation of a particular sufi order.
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Bakhtiar, Amsal. "Tarekat Qadiriyah: Pelopor Aliran-aliran Tarekat di Dunia Islam." Refleksi 6, no. 1 (June 1, 2004): 1–32. http://dx.doi.org/10.15408/ref.v6i1.37288.

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This writing comprehensively reviews the Qadiriyya Sufi order, which holds significant influence. The article not only explores the biography of its founder, Sheikh 'Abd al-Qādir Jīlānī, but also delves into the teachings and practices of the Qadiriyya order. Furthermore, the article discusses the impact and the process of the spread of the Qadiriyya order in Indonesia.
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5

Natsir, Nanat Fatah. "HUBUNGAN AJARAN TAREHAT QADARIYAH WAN NAQSABANDIYAH DENGAN PERILAKU EKONOMI." ALQALAM 18, no. 88-89 (June 29, 2001): 138. http://dx.doi.org/10.32678/alqalam.v18i88-89.1458.

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Religion and Economic Behavior (The Relationship Of Tarekat Qadiriyah Wan Naqsabandiyah With The Economic Activity In Pesantren Suryalaya, Tasikmalaya West Java, Indonesia).The goals of the reserarch are (1) to study the values of the teaching of Tarekat Qadiriyah Wan Naqsabandiyah that can influence the economic activity, and (2) to study the relationship of one's (concentration of) understanding of Tarekat Qadiriyah Wan Naqsabandiyah with one's economic activity. The research has been done in the center of Tarekat Qadiriyah Wan Naqsabandiyah that is in Pesantren Suryalaya, West Java.Tarekat Qadiriyah Wan Naqsabandiyah which is centralized in Pesantren Suryalaya, is the combination of two teaching of Tarekat. They are Tarekat Qadiriyah Wan Naqsabandiyah. The teaching of Tarekat Qadiriyah Wan Naqsabandiyah is based on the teaching of al-Qur'an, Hadits, ljma and Qiyas. The aims of Tarekat Qadiriyah Wan Naqsabandiyah are taqarrub to Allah; to reach mardhatillah; mabbah and ma'rifah to Allah.Tarekat Qadiriyah Wan Naqsabandiyah is now led by a mursyid/ leader/teacher, he is K.H.A. Shahibul Wafa Tajul Arifin (Abah Anom).If the economic activities which are by the followers of Tarekat Qadiriyah Wan Naqsabandiyah are observed there can be found a significant relationship between one's knowlege understanding of Tarekat Qadiriyah Wan Naqsabandiyah and his/her economic activities.That is why, there is a clear/significant relationship bet ween the level of one's knowledge of Tarekat Qadiriyah Wan Naqsabandiyah and their attitudes in working.There is a significant relationship between one's (orientation of) understanding of Tarekat Qadiriyah Wa Naqsabandiyah, in this case is involvement in their economic activities.There is significant relationship between one's understanding of Tarekat Qadiriyah Wan Naqsahandiyah, in this case is the teaching of zuhud and the degree of their involvement in their economic activities.There is a significant relationship between one's understanding of Tarekat Qadairiyah Wan Naqsabandiyah, in this case is the understsnding of Taqdir and their involvement in their economic activities.Thus, for those of the who follow Tarekat Qadiriyah Wan Naqsabandiyah whose level of knowledge of this Tarekat and whose orientation of their understanding of their religion is modern, the concept of working, more specifically the comercial activities, is not morely an sacred work that has the connection with their belief that can be found in Tarekat Qadariyah Wa Naqsabandiyah. Keyword: Religion, Economi, Behaviour, Relationship.
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Musta'in. "Transcendental Sufism Communication in Zikr of the Qadiriyyah Naqsyabandiyyah Tariqa." KOMUNIKA: Jurnal Dakwah dan Komunikasi 17, no. 1 (April 1, 2023): 75–88. http://dx.doi.org/10.24090/komunika.v17i1.7873.

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Qadiriyyyah Naqsyabandiyyah is a popular tariqa in Indonesia. The tariqa became a sufistic communication medium between humans and God. This article aims to identify the sufistic transcendental communication paradigm in religious activity. Transcendental communication is communication between humans and gods with a Sufistic approach. From a sufism perspective, the tariqa is a massive activity in Indonesian Islam. Sufism desires the cleanliness of the human heart (qalb) and mind (aql) in serving Allah. Human servitude to Allah is a feature of sufistic communication that prioritizes total awareness and obedience. Sufistic and transcendental communication have the same dimension and concept: ubudiyah (worship). One form of the massive sufism movement in the world is the Qadiriyyah Naqsyabandiyyah. This tariqa becomes a testament for humans to communicate with Allah through zikr. This type of research is qualitative. Qualitative research explains descriptively and comprehensively the paradigm of sufistic communication in the Qadiriyah Naqsyabandiyya tariqa. Data is obtained through text documentation that presents papers in scientific journals that raise the theme of sufistic communication, sufism, and tariqa. Data analysis of this study used descriptive analysis. The results of this study show that the tariqa prioritizes vertical communication with Allah. Aql and qalb became the basis of sufistic communication. Thus, zikr and prayer practiced in the tariqa (with murshid’s guidance) bring people closer to Allah.
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Sugandi, Rafid, Ahmad Taufik Hidayat, and Yulfira Riza. "NASKAH FATHU AL-ARIFIN: SEBUAH AJARAN TASAWUF TAREKAT QADIRIYAH NAQSYABANDIYAH." Metahumaniora 13, no. 3 (December 14, 2023): 178. http://dx.doi.org/10.24198/metahumaniora.v13i3.48388.

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Tulisan ini membahas tentang ajaran tasawuf tarekat Qadiriyah Naqsyabandiyah dalam naskah berjudul Fathu Al-Arifin yang ditulis oleh Syekh Ahmad Khatib Sambas tanggal 9 Jumadil Awwal 1287 Hijriyah. Selain membahas tentang ajaran tasawuf, tulisan ini juga mendeskripsikan kondisi fisik naskah yang dalam ilmu filologi dikenal dengan kodikologi. Penelitian ini bersifat deskriptif-kualitatif dengan menggunakan metode studi literatur dalam mengumpulkan datanya. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan kodikologi. Hasil dari penelitian ini adalah terdapat tata cara (panduan berzikir) bernuansa tasawuf dalam naskah Fathu Al-Arifin. Panduan zikir itu diwujudkan dalam praktik tarekat Qadiriyah Naqsyabandiyah. Di samping itu, naskah Fathu Al-Arifin juga memuat tentang baiat dan talkin dalam tarekat Qadiriyah Naqsyabandiyah. Syekh Ahmad Khatib Sambas menggabungkan dua tarekat (Qadiriyah dan Naqsyabandiyah) menjadi satu yaitu tarekat Qadiriyah Naqsyabandiyah sehingga ada dua teknik zikir dalam tarekat Qadiriyah Naqsyabandiyah yaitu nafi isbat (zikir bersuara keras) dan siiri ism dzat (zikir dalam hati). Tarekat Qadiriyah berzikir jahr nafi itsbat (bersuara keras), sedangkan tarekat Naqsyabandiyah berzikir sirri ism dzat (zikir dalam hati). Ada empat metode zikir dalam tarekat Qadiriyah Naqsyabandiyah yaitu kesempurnaan suluk, adab, zikir dan muraqabah. Naskah ini berasal dari Kabupaten Pasaman, Sumatera Barat dan disimpan di Lembaga Suaka Luhung Naskah (SULUAH) Padang.
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Istiqomah, Nur. "Transformasi Tarekat Qadiriyah Arakiyah Di Indonesia." Syntax Idea 3, no. 12 (December 25, 2021): 2693–705. http://dx.doi.org/10.46799/syntax-idea.v3i12.1672.

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Qadiriyah Arakiyah order is an order that has not long spread in Indonesia. This order entered Indonesia in 2006 brought by Sheikh Muhammad Hilmi Ash-Shiddiqi al-Araki, a Kiai who is one of the members of the large family of Pondok Pesantren al-Husaini Bandung. The arrival of The Qadiriyah Arakiyah Order from Sudan to Indonesia with socio-cultural differences between Sudanese society and Indonesia necessitated a transformation in spreading this order in Indonesia. This transformation is done so that the Qadiriyah Arakiyah Order is able to ground and civilize so that it can be more accepted by the people of Indonesia. This article aims to explain some of the transformations that make the difference between the Qadiriyah Arakiyah Order that exists in Indonesia and the Qadiriyah Arakiyah Order that exists in Sudan. The research method used is qualitative research with a phenomenological approach. The data in the study was obtained through interviews, observations, and documentation. Data analysis techniques use descriptive-analysis methods. Qadiriyah Arakiyah Order underwent several transformations after entering Indonesia. Among them are dhikr, language, and clothing. Although there have been some such transformations, they do not change the substance of the teachings of the Qadiriyah Arakiyah Order
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Masduki, Imron Rosidi, and Ahmad Sopian. "KESAN AJARAN TAREKAT QADIRIYAH WA NAQSYABANDIYAH TERHADAP MASYARAKAT DESA MENGKIRAU." Al-Shafi'i | International Journal of Islamic Contemporary Studies 2, no. 2 (May 9, 2023): 26–44. http://dx.doi.org/10.59202/as.v2i2.626.

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Penelitian ini dilatarbelakangi kesan ajaran Tarekat Qadiriyah wa Naqsyabandiyah yang terletak di Desa Mengkirau Kecamatan Tasik Putri Puyu, Kabupaten Kepulauan Meranti. Tujuan utama penelitian ini adalah untuk mengetahui bagaimana kesan ajaran tarekat Qadiriyah wa Naqsyabandiyah di Desa Mengkirau, Kabupaten Kepulauan Meranti Indonesia. Informan penelitian ini berjumlah Sembilan orang, seorang khalifah Tarekat Qadiriyah wa Naqsyabandiyah, dua badal, dan enam jama’ah atau pengikut ajaran Tarekat Qadiriyah waNaqsyabandiyah. Data dikumpulkan melalui pemerhatian, temu bual, dokumentasi serta analisis dengan menggunakan kaedah deskriptif kualitatif. Hasil kajian menunjukkan bahawa terdapat kesan ajaran Tarekat Qadiriyah wa Naqsyabandiyah terhadap masyarakat yangmengikuti ajaran tarekat ini. Jama’ah tarekat memandang bahawa ibadah zikir sebagai tempat untuk mendekatkan diri kepada Allah. Setelah ramai masyarakat yang mengikuti ajaran tarekat ini, maka banyak perubahan yang berlaku di masyarakat Desa Mengkirau yang lebih memahami ketaqwaan kepada Allah Swt. Maka boleh dikatakan bahawa ajaran tarekat ini telah memberi kesan positif kepada ketaqwaan dalam hati jama’ah dan masyarakat Desa Mengkirau dan sekiranya ketaqwaan tersemat di dalam hati maka akan terbentuklah akhlak seseorang muslim sejati.
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Mud’is, Maulana Hasan, and Hasan Mud’is. "Rancang Bangun Sistem Aplikasi Amaliyah Tarekat Qadiriyah Naqsabandiyah (TQN) Suryalaya Berbasis Android." Jurnal Algoritma 20, no. 1 (May 30, 2023): 179–89. http://dx.doi.org/10.33364/algoritma/v.20-1.1308.

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Perkembangan teknologi yang begitu pesat pada zaman sekarang ini menjadi kebutuhan primer di masyarakat, salah satunya adalah sebuah sistem pengamalan rangkaian ibadah amaliyah pada masyarakat yang percaya dengan Tarekat Qadiriyah Naqsabandiyah (TQN) Suryalaya sedangkan masih banyak data amaliyah yang belum tersistem komputerisasi dalam pendataan mengakibatkan malas untuk dibawa kemana saja dan tidak efektif untuk menghafal amaliyah Tarekat Qadiriyah Naqsabandiyah (TQN) Suryalaya. Aplikasi ini sebagai aplikasi pembelajaran amaliyah mursyid yang terdiri dari dzikir harian, khataman, manaqiban dan langgam surat qur’an yang sering di baca saat sholat fardhu, sehingga masyarakat dapat mempermudah membaca dan menghafal amalan tarekat qadiriyah naqsabandiyah (TQN) suryalaya di mana saja, aplikasi ini dirancang dengan android studio menggunakan bahasa pemograman java dengan pengujian blackbox. Penelitian dilakukan dengan mengumpulkan data melalui studi pustaka dan wawancara. Penelitian ini menghasilkan sebuah aplikasi amaliyah mursyid untuk jamaah tarekat qadiriyah naqsabandiyah (TQN) suryalaya beserta amalan-amalan, langgam surat qur’an dan lokasi pengajian manaqiban yang menggunakan google maps. Aplikasi ini diharapkan mempermudah jamaah atau masyarakat tarekat qadiriyah naqsabandiyah (TQN) suryalaya dalam membaca dan menghafal amalan-amalan mursyid.
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Dissertations / Theses on the topic "Qadiryya"

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Fariq, Dlshad. "Le soufisme confrérique au Kurdistan : Rôles spirituel, social et politique de la Qadiriyya et de la Naqshbandiyya-Khālidiyya du XVIIème siècle à la chute de l'Empire Ottoman." Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP073.

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Dans cette recherche, le développement des confréries soufies au Kurdistan, particulièrement la Qadiriyya et la Naqshbandiyya-Khālidiyya, est exploré· Depuis le XVIIe siècle jusqu'à la chute de l'Empire ottoman, ces confréries ont été des acteurs spirituels, sociaux et politiques essentiels dans la structuration du Kurdistan· Les shaykhs, chefs spirituels de ces groupes, ont également joué des rôles déterminants dans les transformations sociales et politiques de la région·Le soufisme au Kurdistan remonte au Ve/XIe siècle, mais c'est sous l'Empire ottoman que les confréries soufies, d'abord la Qadiriyya et ensuite la Naqshbandiyya au XIXe siècle, ont acquis une grande influence· Après la bataille de Tchaldiran (1514) et le traité de Qasr-i Shīrīn (1639), les Kurdes sunnites ont renforcé leurs liens avec l'Empire ottoman, permettant aux confréries soufies de devenir des puissances sociales et spirituelles majeures dans la région·Cette étude se concentre aussi sur l'institutionnalisation du soufisme dans la société kurde· Les confréries ne se limitaient pas aux pratiques religieuses, elles sont devenues des institutions sociales influentes· Les shaykhs ont établi une hiérarchie sociale, avec des disciples et des successeurs, qui ont contribué à la structuration de la société kurde·La méthodologie adoptée combine une analyse historique des événements avec une étude des interactions entre les confréries et leur environnement· En utilisant des méthodes sociologiques et anthropologiques, la recherche éclaire l'impact de ces confréries sur les relations sociales et politiques au Kurdistan· Cette analyse met en lumière leur influence sur les structures sociales et les relations avec les autorités locales·Les sources utilisées dans cette recherche sont variées, incluant des manuscrits anciens, des documents administratifs et des archives en plusieurs langues (kurde, persan, arabe, turc, ourdou, français et anglais), ainsi que des études contemporaines· Ces matériaux permettent de comparer diverses perspectives sur le soufisme et son influence au Kurdistan, offrant ainsi une vision complète du sujet·Enfin, l'étude souligne l'importance des confréries soufies dans la formation du nationalisme kurde· Des figures comme Shaykh ʿUbaydullāh Nahrī ont dirigé des mouvements nationalistes au XIXe siècle, impliquant les confréries dans les luttes politiques et nationales· Leur rôle clé dans le développement des identités kurdes démontre leur importance au-delà du domaine religieux·
In this research, the development of Sufi brotherhoods in Kurdistan, particularly the Qadiriyya and the Naqshbandiyya-Khālidiyya, is explored· From the 17th century until the fall of the Ottoman Empire, these brotherhoods played a crucial role as spiritual, social, and political forces in shaping the spiritual and political landscape of Kurdistan· The shaykhs, the spiritual leaders of these groups, also played pivotal roles in the social and political transformations of the region·Sufism in Kurdistan dates back to the 5th/11th century, but it was under the Ottoman Empire that the Sufi brotherhoods, first the Qadiriyya and then the Naqshbandiyya in the 19th century, became major social and spiritual powers· Following the Battle of Chaldiran (1514) and the Treaty of Qasr-i Shīrīn (1639), Sunni Kurds strengthened their ties with the Ottoman Empire, enabling the Sufi brotherhoods to solidify their position as influential social and spiritual forces in the region·This study also focuses on the institutionalization of Sufism within Kurdish society· The brotherhoods did not limit themselves to religious practices; they became influential social institutions· The shaykhs established a social hierarchy, with disciples and successors playing varied roles in Kurdish society, contributing to the social structuring of the region·The methodology adopted combines a historical analysis of events with an examination of the interactions between the brotherhoods and their environment· By employing sociological and anthropological methods, the research sheds light on the impact of these brotherhoods on the social and political relationships in Kurdistan· This analysis highlights their influence on social structures and their connections with local authorities·The sources used in this research are varied, including ancient manuscripts, administrative documents, and archives in multiple languages (Kurdish, Persian, Arabic, Turkish, Urdu, French, and English·), along with contemporary studies· These materials allow for a comparison of different perspectives on Sufism and its influence in Kurdistan, providing a comprehensive view of the subject·Lastly, the study emphasizes the significant role of Sufi brotherhoods in the formation of Kurdish nationalism· Figures such as Shaykh ʿUbaydullāh Nahrī led nationalist movements in the 19th century, involving the brotherhoods in political and national struggles· Their key role in the development of Kurdish identities demonstrates their importance beyond the religious sphere·
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Cone, Tiffany Carole. "Charismatic Embodiment and Religious Authority - a Qadiriyya Sufi community in Northwest China." Phd thesis, Canberra, ACT : The Australian National University, 2015. http://hdl.handle.net/1885/13487.

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This thesis examines practices of charismatic cultivation at a Qadiriyya Sufi site located in Northwest China named Guo Gongbei. The thesis asks—what is charisma in this context? That is, what factors are perceived to be generative of charisma, a particular spiritual power? The effective transmission or cultivation of this ‘charisma’ to disciples is vital to the maintenance and continuity of the Sufi genealogy, and this is crucial for the Chinese Qadiriyya Sufi disciples in this study. The disciples of this network are celibate, and so—unlike Qadiriyya networks elsewhere in the world—the succession of leadership is based solely on religious merit, not blood inheritance. The thesis argues that, in this cultural context, charismatic power is rooted in the body, and cultivated primarily through a set of bodily disciplines that emphasise the development of the individual along a three stage path. This bodily charisma is then socially reinforced and strengthened by a number of other important practices —including narrative and naming, emulation, social proximity and distance during public ritual, and education and mobility. The secondary question of this thesis connects the process of charismatic embodiment to ongoing debates amongst the wider Muslim community in Northwest China. These debates continue to question the orthodoxy and integrity of Qadiriyya charismatic practice and in turn, their religious authority. The thesis thus also asks, why is charisma contentious, and what are the potential implications of this charismatic practice in the contemporary geo-political scene? The thesis is based on 12 months of fieldwork at Guo Gongbei in Linxia, Gansu Province, China from September 2011 to September 2012.
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Mouloud, Salah [Verfasser]. "Die Qadiriya-Bruderschaft im geopolitischen Kontext der maghrebinischen Länder : Algerien, Marokko und Tunesien / Salah Mouloud." Mainz : Universitätsbibliothek der Johannes Gutenberg-Universität Mainz, 2016. http://d-nb.info/1227118791/34.

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4

Draper, Mustafa. "Towards a psotmodern Sufism : eclecticism, appropriation and adaptation in a Naqshbandiyya and a Qadiriyya Tariqa in the UK." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497477.

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Hellqvist, P.-O. "Sufism inom den somaliska diasporan i Göteborg." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-13895.

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6

Hlaoua, Abdelaziz. "La production de l'ordre et de la hiérarchie dans une confrérie soufie contemporaine : étude de cas de la Zawiya Al-Qadiriya Al-Boutchichiya au Maroc." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0177.

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Cette thèse s'attache à étudier la question de la production de l'ordre et de la hiérarchie au sein d'une confrérie soufie marocaine. La zawiya Boutchichiya, objet de cette étude, se situe dans le village de Madagh, au nord-est du Maroc. A sa tête, se trouve le cheikh vivant, sidi Hamza. Différentes annexes de cette zawiya existent dans plusieurs villes et villages, mais aussi à l'étranger. Afin de mener au mieux la description et l'analyse des données de terrain, la perspective ethnométhodologique a été choisie. L'approche praxéologique envisage les données de terrain comme réelles et observables. Les pratiques en action (repas, chants, invocations, pèlerinages, rencontres mondiales, etc. ) au cœur de la zawiya constituent le matériau fondamental de cette étude. L'univers exploré dans cette confrérie est un univers qui produit son propre ordre. Ce travail met en lumière les éléments du monde social ordinaire de la Boutchichiya qui produisent de la hiérarchie, qui éduquent les membres à cette hiérarchie et les amènent ainsi à produire, reproduire et renforcer l'ordre de cette hiérarchie. Ses différents porte-parole transmettent « l'islam marocain du juste milieu » et diffusent un message dans le but de combattre l'extrémisme religieux et le radicalisme. L'un de ses célèbres disciples se trouve à la tête du puissant ministère souverain des Habous et des Affaires islamiques. Les messages émis font écho aux préoccupations d'un auditoire toujours plus nombreux. Elle joue un rôle prépondérant dans le paysage politique marocain, en faisant alliance avec la monarchie alaouite. La Boutchichiya est une confrérie politico-religieuse fort dynamique, au Maroc comme à l'étranger
This thesis endeavours to examine the production of order and hierarchy among the soufi Moroccan friary. The zawiya Boutchichiya, subject of the study, is situated in the village of Madagh, in the North-East of Morocco. At its head is the living cheikh, Sidi Hamza. In order to carry out this research, to describe and analyse the field data, the ethnomethodology perspective has been chosen. The praxeologic approach considers field data as real and observable. The customs in action (meals, , songs, invocations, pilgrimages, international meetings. . . ) at the heart of the zawiya have been the fundamental material of this study. Two ethnographic movies revealed these customs: ritual ethnography and political ethnography. The universe explored in this friary is one that produces its own classification and its own order. This research highlights elements of the common social world of the Boutchichiya that create hierarchy, educate members in this hierarchy and thus bring them to produce, strengthen and reinforce the order of this hierarchy. Its different spokespersons relay this "Moroccan islam, of the middle ground" but also broadcast a message to clearly fight religious extremism. One of its famous disciples is at the top of the powerful sovereign Ministry of Habous and Islamic Affairs. The message given echoes the preoccupations of an ever growing audience. Nowadays, the zawiya leads a large scale extension campaign of its teachings. It plays a dominating role in the Moroccan political landscape, forming an alliance with the Alaouite monarchy. The Boutchichiya is a political-religious friary, highly dynamic in Morocco, as well as abroad
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Boly, Hamadou. "Le soufisme au Mali du XIXème siècle à nos jours : religion, politique et société." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-01058564.

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La plupart des historiens maliens considèrent le Vllème siècle de l'ère chrétienne comme la date de l'avènement de l'islam au Mali, alors que le soufisme n'y fit probablement son apparition qu'à partir du XVème siècle. Cette apparition soufie se caractérise alors par des pratiques individuelles et disséminées ici et là. Il faut donc attendre l'aube du XIXème siècle pour voir une véritable émergence du soufisme et une large expansion de l'islam avec les efforts déployés par Sïdï al­ Mubtar al-Kabïr, l'instauration de l'Etat musulman du Macina et le gihëid lancé par al-ijag 'Umar. Les deux voies spirituelles, Qadiriyya et Tiganiyya entreront en opposition, mais feront résistance à l'intrusion coloniale dans le pays. Après l'indépendance du Mali, en 1960, les soufis participeront activement à la vie politique et sociale du pays. Enfin les soufis maliens sont à l'origine de maintes œuvres intellectuelles destinées à faire connaître leur voie spirituelle.
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Diakité, Hiénin Ali. "Al-Mukhtār b. Yerkoy Talfi et le califat de Hamdallahi au XIXe siècle : Édition critique et traduction de Tabkīt al-Bakkay. Á propos d’une controverse inter-confrérique entre al-Mukhtār b. Yerkoy Talfi (1800-1864) et Aḥmad al-Bakkay (1800-1866)." Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1056.

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Le califat de Hamdallahi a été gouverné successivement par trois dirigeants dont tous portaient le prénom « Amadou » pendant un demi-siècle de 1818 à 1862. La capitale du califat se trouvait dans la région du Macina au centre de l’actuel Mali en Afrique de l’Ouest. Cette région a connu de nombreuses mutations au XIXe siècle, particulièrement sur le plan intellectuel, politique et confrérique. Cette étude couvre uniquement la période de 1800 et 1866 dans la région du Macina. Ce travail s’est basé sur un texte polémique entre les Qādiris et les Tījānis ouest africains du XIXe siècle. Ce choix a pour but d’élargir davantage la documentation sur l’histoire du Macina et surtout faire connaître la littérature ouest africaine du XIXe siècle. L’historiographie de la région s’est jusqu’à présent fondée sur des jugements rapides ne reposant pas sur une étude approfondie des textes, l’intérêt de ce choix est justement de faire parler les textes autour de ces problématiques.Cette étude illustre en partie l’histoire intellectuelle et politique de l’Afrique de l’Ouest au XIXe siècle. Le texte a été composé après la victoire militaire d’al-Ḥājj Umar dans la région du Macina en 1862. Cette conquête a mis fin définitivement à l’existence d’un État théocratique connu sous le nom de califat de Hamdallahi, un des États les plus organisés politiquement en Afrique de l’ouest au XIXe siècle. Ce conflit politique s’est transformé en partie en un conflit d’ordre confrérique. Ibn Yerkoy Talfi disciple d’al-Ḥājj Umar et idéologue tījāni était dans le camp des vainqueurs et s’est retourné contre le plus haut responsable de la confrérie Qādiriyya subsaharienne Aḥmad al-Bakkay. Ce dernier était représentant de la confrérie Qādiriyya et se trouvait parmi les vaincus, Aḥmad al-Bakkay avaient longtemps critiqué al-Ḥājj Umar et sa confrérie.Une investigation beaucoup plus large et une analyse critique des textes nous ont permis de revenir sur certains sujets déjà étudiés auparavant par exemple : la surévaluation de la question confrérique en toile de fond, les enjeux des relations Kunta/Peuls dans la période étudiée. La manipulation des textes religieux pour des raisons politiques, historiques et sociales
For half a century from 1818-1862, the Hamdallahi Caliphate was ruled by three successive leaders who each carried the name “Amadou.” The capital of the Caliphate was located in the Macina region which is in the center of modern-day Mali in West Africa. This region witnessed numerous changes over the course of the nineteenth century, especially in its intellectual, political and Sufi configurations. This study is focused exclusively on the period from 1800 to 1866 in the Macina region. The work is based on a polemical text about the differences between West African members of the Qādiriyya and Tījāniyya brotherhoods during the nineteenth century. This choice was made with the goal of expanding the documentary basis for the history of the Macina, and more than this, to make the West African literature of the nineteenth century better known. The historiography of the region has until now been based on quick analyses which are not based on deep study of texts and as such, the choice made here in this thesis is to concentrate on the contents of texts related to these problems. This study illustrates the intellectual and political history of West Africa in the nineteenth century. The text was written after the military victory of al-Ḥājj Umar in the Macina region in 1862. That conquest put a definitive end to the theocratic state known by the name of the Hamdallahi Caliphate, one of the best organized states in West Africa in the nineteenth century. The political conflict was transformed into a conflict between brotherhoods. Ibn Yerkoy Talfi was a disciple of al-Ḥājj Umar and a Tījāni ideologue who was part of the winning side, and it was directed against Aḥmad al-Bakkay, leader of the Qādiriyya brotherhood in sub-Saharan Africa. Aḥmad al-Bakkay was among those defeated in this conflict, and had been a longtime critic of al-Ḥājj Umar and his brotherhood.A much broader investigation and critical analysis of the texts allows us to return to certain topics which have already been studies such as the wider context of these events, the stakes in the relations between the Kunta and Fulɓe in the period studies, and the manipulation of religious texts for political, historical and social reasons
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Books on the topic "Qadiryya"

1

A, Batran Aziz, ed. The Qadiryya brotherhood in West Africa and the Western Sahara: The life and times of Shaykh al-Mukhtar al-Kunti, (1729-1811). Rabat: Publications de l'Institut des études africaines, 2001.

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M, Afif H. Al- Qadiriyah dan dilema Gunung Balak. Jakarta: Perhimpunan Pengembangan Pesantren dan Masyarakat, 1988.

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Siregar, L. Hidayat. Aktualisasi ajaran tarekat Syekh Abdul Wahab Rokan al-Naqsyabandi: Sejarah sosial tarekat Naqsyabandiyah Sumatera Utara. Bandung: Citapustaka Media Perintis, 2009.

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Mulyati, Sri. Peran edukasi tarekat Qadiriyyah Naqsyabandiyyah dengan referensi utama Suralaya. Rawamangun, Jakarta: Kencana, 2010.

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Sukamto. Tradisi kepemimpinan mursyid tarekat Qadiriyah Naqsabandiyah, Jombang: Laporan penelitian individual. Surabaya: [Fak. Syari'ah, IAIN Sunan Ampel], 2005.

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Kasnazānī, Muḥammad ʻAbd al-Karīm. Attariq'a al-alia al-Qadiriyah al-Kasnazaniyah : study in sufic rituals. Baghdad, Iraq: al-Shekh Muhammad al-Shekh Abdulkarim Alkasnazani Alhusseiny, 2000.

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Kasnazānī, Muḥammad ʻAbd al-Karīm. Attariq'a al-alia al-Qadiriyah al-Kasnazaniyah : study in sufic rituals. Baghdad, Iraq: al-Shekh Muhammad al-Shekh Abdulkarim Alkasnazani Alhusseiny, 2000.

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Junaidy, Abdul Basith. Kepemimpinan tarekat: Studi kasus Tarekat Qadiriyah wa Naqsabandiyah kemursyidan Surabaya : laporan penelitian individual. Surabaya: IAIN Sunan Ampel, 2005.

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Dulhadi. Perilaku keagamaan penganut ajaran Tarekat Qadiriyah Naqsyabandiyah (TQN) di kota Pontianak: Laporan penelitian kelompok. [Pontianak]: Sekolah Tinggi Agama Islam Negeri Pontianak, 2004.

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Faisol, L. Sohimun. Peranan tarekat Qadiriyah Naqsabandiyah dalam dakwah Islamiyah di Lombok pasca kemerdekaan: Laporan hasil penelitian. [Mataram]: Institut Agama Islam Negeri Mataram, 2004.

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Book chapters on the topic "Qadiryya"

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"Qadiriyya, Mahdiyya, and Usmaniyya." In Religion and Political Culture in Kano, 146–89. University of California Press, 2023. http://dx.doi.org/10.2307/jj.8306240.7.

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Larémont, Ricardo René. "Sufism and Salafism in the Maghreb." In Social Currents in North Africa, 31–50. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876036.003.0003.

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During much of the twentieth century, practitioners of Sufism faced extensive criticism from both the jihadist and the anticolonial Salafi communities, who claimed that Sufi beliefs and practices were heterodox, if not heretical. Even though Sufism had been an indigenous and popular form of religious expression within the region for years, their consistent and heated denunciations of Sufism eventually led to the decline in its practice in the Maghreb. Following this decline, at the end of the twentieth century, political leaders (particularly in Morocco and Algeria) attempted to revive Sufism as a pacifist alternative to jihadi-Salafi beliefs and practices, which they believed encouraged political militancy and threatened the state. This chapter examines societal and state efforts first to discourage Sufism and encourage Salafism during most of the twentieth century, and then to reverse course and try to revive Sufism during the twenty-first century, as an attempt to counter the threat of jihadi Salafism. While there are many Sufi orders in North Africa, this chapter focuses on the larger and more influential orders, including the Shadhiliyya, the Shadhiliyya-Jazuliyya, the Shadhiliyya-Darqawiyya, the Qadiriyya, the Tijaniyya, the Sanusiyya, and the Qadiriyya-Boutchichiyya.
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"11. "The Qadiriyya and the lineages of Qadiri shaykhs in Kurdistan"." In Mullas, Sufis, and Heretics, 213–30. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229887-013.

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Çetinsaya, Gökhan. "The Caliph and the Shaykhs: Abdülhamid II’s Policy towards the Qadiriyya of Mosul." In Ottoman Reform and Muslim Regeneration. I.B.Tauris, 2005. http://dx.doi.org/10.5040/9780755612321.ch-006.

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Conference papers on the topic "Qadiryya"

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Fuhaidah, Ulya, Siti Marlina, and M. Ali Mubarak. "Philanthropy of Qadiriyya and Naqsabandiyah Tariqa in Kuala Tungkal Jambi." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009921809870993.

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Satori, Akhmad, Faisal Fadilla Noorikhsan, and Hari Waluyo Sedjati. "Tanbih Values as Deradicalization Model of Qadiriyah Naqsabandiah Tariqa Pesantren Suryalayain Tasikmalaya." In International Conference on Social Political Development (ICOSOP) 3. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0010017502440253.

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