Fādilīya

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The Zāwiya of Mā 'al-ʿAinain, one of the most important sheikhs of the Fādilīya, in Smara

The Fādilīya ( Arabic الطريقة الفاضلية, DMG aṭ-Tariqa al-Fāḍilīya ) is a branch of the Order of Qadiriya , who in the 19th century in the Hodh region in Mauritania was created and from there via Mauritania, to Senegal , to the territory of Western Sahara and to Morocco spread . It is named after Muhammad Fādil ibn Māmīn (1795–1869) from the clan of the Ahl Tālib al-Muchtār. A special feature of the Fādilīya is that specific litanies ( aurād ) of other Sufi orders are passed on in it.

In Mauritania, the followers of the Fādilīya have made particular efforts to sedentarise the nomads . The leaders of the Brotherhood did not follow a unified line towards the French colonial power . While Muhammad Fādil's son Mā 'al-ʿAinain al-Qalqamī (1831-1910) organized the resistance against them with his supporters, his brother Saʿd Būh (1850-1917) worked closely with the French.

history

Beginnings

Muhammad Fādil ibn Māmīn, the founder of the Fādilīya, was head of the clan of the Ahl Tālib Muchtār, who traveled as nomads through the Hodh region. He came from a family of scholars who cultivated various religious traditions. His father Māmīn is said to have spread the prayer formulas ( aurād ) of the Nāsirīya branch of the Shādhilīya as well as those of the Tijānīya and the Qādirīya. His son Muhammad Fādil never left the Sahara, but studied with various local teachers. In doing so, he orientated himself very strongly to Muhammad Laghdaf (d. 1803/4), a Sufi in the area of ​​the Bidhan , who had founded his own brotherhood with the Ghudfīya. Muhammad Fādil dedicated numerous poems to him in which he praised him as the "pole of time" ( quṭb az-zamān ).

After completing his spiritual training, Muhammad Fādil began to spread his own tarīqa among the neighboring tribes. Characteristic practices of the Ghudfīya, which have found their way into the Fādilīya, are the Jadhb, a kind of state of rapture, the dance and the loud recitation of the will , the order-specific litany . In the Fādilīya, various organizational peculiarities were taken over from the Muchtārīya (or Bakkā'īya), another branch order of the Qādirīya, which the Kunta scholar Sīdī al-Muchtār al-Kuntī (d. 1811) had founded. This included the strong solidarity of the students and the collection of gifts among them. Muhammad led his students in various Sufi orders and gave them the freedom those will be selected that matched them, or to accumulate more. This attracted many followers and at the same time established a peculiarity that gave the Fādilīya a certain autonomy within the Qādirīya order.

During the founder's lifetime, the Fādilīya gained some influence in the region. A nephew of Muhammad Fādil of the same name migrated north-west in 1850 and spread the order in the Adrar region . However, it was only the second generation that helped the order to become more widespread. Muhammad Fādil had a total of 48 sons. Before his death, he prepared his succession very carefully by dividing the Bidhan habitat among the most important of them. While his son Sīdī l-Chair continued his father's Zāwiya in the Hodh, most of the brothers emigrated to sub-Saharan Africa. Alfred Le Chatelier, in his book on Islam in West Africa published in 1899, listed a whole list of tribes in which there were followers of the Fādilīya. Muhammad Fādil's sons Sīdī al-Mustafā, better known under the name Mā 'al-ʿAinain, and Saʿd Būh (Saadibouh) earned special services in spreading the order.

Mā 'al-ʿAinain and Saʿd Būh

Muhammad Fādil's son Mā 'al-ʿAinain migrated north, where he first settled in Tinduf and then founded the city of Smara in the area of Saguia el Hamra . There he continued his father's activity as a Sufi scholar, wrote numerous works and developed close contacts to the Moroccan Sultan, who supported him economically and, in turn, was accepted into his brotherhood by him. Mā 'al-ʿAinain was also drawn into Moroccan politics and undertook a military campaign with the Sultan against the French, first in Mauritania and later in Morocco. In 1903 he defended in his work Huǧǧat al-murīd fī l-ǧahr bi-ḏikr ʿalā l-marīd , which was published in Fez, the Fādilīya characterizing loud Dhikr against critics.

His brother Saʿd Būh (d. 1917) founded an important center of the order in the Gibla region in the west, right on the coast and was able to expand his influence in the area south of the Senegal River . During the last thirty years of the 19th century, he and his followers also occupied a number of places in the Trarza region along the trade routes that connect Saint-Louis with the Adrar. Because of the enmity that existed between the Fādilīya and the Kunta , however, he had to suffer many slanders from their side.

Saʿd Buh encouraged his sons and daughters to marry cousins ​​from other branches of the Fādilīya family in order to strengthen the family network. With the help of his supporters and family members, he built an information network that encompassed the entire Senegalese-Mauritanian zone. The French saw him as the most powerful representative of the Fādilīya brotherhood in Mauritania and in Black Africa.

The two brothers Saʿd Būh and Mā 'al-ʿAinain had close relationships. Two sons of Mā 'al-ʿAinain married two daughters of Saʿd Būh, and a little later, conversely, two sons of Saʿd Būh married two daughters of Mā' al-ʿAinain. However, Mā 'al-ʿAinain's political activity led to a confrontation with his brother, who under very different circumstances accepted the French presence and published a fatwa against an "unrealistic" and destructive jihad against France. The marriages of the sons of Mā 'al-ʿAinain with daughters of Saʿd Buh survived the arguments between the two brothers, but the two sons of Saʿd Būh, who had married the daughters of Mā' al-ʿAinain, rejected their wives.

The order in the time after the two brothers

Mā 'al-ʿAinain was killed in action against French troops in southern Morocco in 1910. His grave in Tiznit developed into one of the most important religious attractions of the Fādilīya in the north. Around the same time, the order gained great influence among the Taschelhit- speaking Berber ethnic group of the Schlöh . In the years around 1935, Sheikh Muhammad ʿAbdallāh wuld Adda, a follower of the Fādilīya, founded the village of Boumdeït in Tagant with an agricultural cooperative. The undisputed leader of the Fādilīya at this time was Sheikh Tourad-Ould-Abaas (d. 1945) from the Ahl Cheikh-Al-Haïram clan in Néma .

In 1998 the leaders of the brotherhood from the descendants of the founder of the order met in Nouakchott and signed a final protocol in Arabic, in which they called on the one hand to strengthen the spirit of cohesion among the descendants of Muhammad Fādil and his brothers, "completely no matter whether they are in Mauritania, Morocco, Senegal, Gambia, Guinea, Mali or elsewhere ". On the other hand, they decided on a program to strengthen the local anchoring of the order in the places that are connected to its history. These include the establishment of a Zāwiya named after Muhammad Fādil next to his mausoleum in Bayribāf near Néma and the establishment of a center for Islamic studies named after Saʿd Buh near his mausoleum in an-Nimdschāt in the administrative region of Trarza . Furthermore, it was decided to hold regular meetings of the order, first in an-Nimdschāt, then in the Moroccan Tiznit and finally in the Zāwiya of Bayribāf.

Teaching tradition

The Fādilīya sees itself in principle as a Qādiritic order and measures the will , i.e. H. the order-specific litany, the Qādirīya, is very important. When dhikr is to this is in a rising tone formula laa ilaha illa llah wa-Muhammadun rasūlu LLAH ( "There is no God but God, and Muhammad is the Messenger of God") attached. However, one also resorts to other aurād (pl. From will ). In the recent past there have been repeated polemical controversies about the origin of the Fādilīya. Ghaithī w. Mamma, a descendant of Muhammad Fādil, published a newspaper article in Mauritania in 1995 in which he mainly rejected the thesis that the Fādilīya was a branch of the Shādhilīya .

Saʿd Būh gave the Silsila of the Fādilīya as follows: Mohammed -> ʿAlī ibn Abī Tālib -> al-Hasan al-Basrī -> Sarī as-Saqatī -> Junaid -> Abū Bakr asch-Shiblī -> asch-Shunbukī -> Abū l -Wāfī -> ʿAbd al-Qādir al-Jīlānī -> Ibn Haita -> Abū n-Najīb as-Suhrawardī -> Muhyī d-Dīn Ibn ʿArabī -> ʿAbd as-Salām ibn Maschīsch -> Abū l-Hasan asch-Sch- > Abū l-ʿAbbās al-Mursī -> Ibn Atā 'Allāh al-Iskandarānī -> al-Bādschilī -> Muhammad (?) -> ʿAlyūn ibn Ufa -> ʿUqba al-Hadramī -> Ahmad Zarrūqālib -> Sīdī Yahyā. -> Habīb -> Tālib Diyā 'al-Muchtār -> Tālib Muhammad -> Tālib Chiyār -> Māmīn -> Muhammad Fādil. Up to Sīdī Yahyā this Silsila corresponds to the Silsila of the Qādirīya, the following chain links are the ancestors of Muhammad Fādil. Mā 'al-ʿAinain, unlike Saʿd Būh Silsila of the order, traced back to as-Suyūtī via Sīdī Yahyā . For the other aurād that the Fādilīya sheikhs transmitted, they had no silsila.

At the Sufi level, the Fādilīya is based on the writings of the Maghrebinian scholar Ahmad Zarrūq (1442–1493).

literature

  • Rahal Boubrik: Saints et société en Islam: la confrérie ouest-saharienne Fâdiliyya . CNRS Éd., Paris, 1999.
  • Rahal Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya" in Revista de Estudios Internacionales Mediterráneos (REIM) 11 (2011) 38-54. Online version
  • Alphonse Gouilly: L'Islam dans l'Afrique Occidentale Française. Éditions Larose, Paris, 1952. pp. 99-102.
  • Constant Hamès: "Islam et urbanization dans l'espace nomade ouest-Sahara" in Adriana Piga (ed.): Islam et villes en Africa au sud du Sahara. Entre soufisme et fondamentalisme . Karthala, Paris, 1999. pp. 195-208. Here especially pp. 199–205.
  • Paul Marty: Études sur l'Islam maure: Cheikh Sidïa; les Faḍelïa, les Ida ou Ạli . Leroux, Paris, 1916. pp. 113-219. Digitized
  • David Robinson: Sa'd Boo and the Fadiliyya and French colonial authorities in Islam et sociétés au sud du Sahara 11 (1997) 129-148.
  • David Robinson: Paths of accommodation: Muslim societies and French colonial authorities in Senegal and Mauritania, 1880-1920 . Ohio University Press, Athens, Ohio 2000. pp. 161-178.
  • David Robinson: "Saad Buh et la voie de la Fadiliyya" in D. Robinson (ed.): Sociétés musulmanes et pouvoir colonial français au Sénégal et en Mauritanie . Karthala, Paris, 2004. pp. 257-284.
  • Knut Vikør: "Sufi Brotherhoods in Africa" ​​in Nehemia Levtzion & Randall L. Pouwels: The History of Islam in Africa . Ohio University Press, Ohio, 2000. pp. 441-471. Here p. 445f.

Individual evidence

  1. ↑ Cf. Gouilly: L'Islam dans l'Afrique Occidentale Française. 1952, p. 99.
  2. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  3. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  4. ↑ Cf. Gouilly: L'Islam dans l'Afrique Occidentale Française. 1952, p. 100.
  5. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  6. ^ Marty: Études sur l'Islam maure . 1916, 121f.
  7. ↑ See Alfred Le Chatelier: L'islam dans l'Afrique occidentale . G. Steinheil, Paris, 1899. p. 329. Digitized
  8. ↑ See HT Norris. Art. "Māʾ al-ʿAinain al-Ḳalḳamī" in The Encyclopaedia of Islam. New Edition Vol. V, pp. 889b-892b. Here p. 891a.
  9. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  10. ↑ See Marty: Études sur l'Islam maure . 1916, p. 181.
  11. ↑ See Marty: Études sur l'Islam maure . 1916, p. 167.
  12. ↑ See Robinson: "Saad Buh et la voie de la Fadiliyya". 2004, p. 265.
  13. ↑ Cf. Gouilly: L'Islam dans l'Afrique Occidentale Française. 1952, p. 101.
  14. ↑ See Marty: Études sur l'Islam maure . 1916, p. 183.
  15. ↑ See Marty: Études sur l'Islam maure . 1916, p. 185.
  16. ↑ See Marty: Études sur l'Islam maure . 1916, p. 150.
  17. ↑ See Hamès: "Islam et urbanization dans l'espace nomade ouest-saharie". 1999, p. 202.
  18. ↑ Cf. Gouilly: L'Islam dans l'Afrique Occidentale Française. 1952, p. 102.
  19. ↑ Quotation from Hamès: "Islam et urbanization dans l'espace nomade ouest-saharie". 1999, p. 204f.
  20. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  21. ^ Marty: Études sur l'Islam maure . 1916, 118.
  22. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  23. ^ Marty: Études sur l'Islam maure . 1916, 120.
  24. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.
  25. ^ Marty: Études sur l'Islam maure . 1916, 120.
  26. ↑ Cf. Boubrik: "Itineraire du fondateur de la tariqa Fadiliyya". 2011.