Qādirīya

from Wikipedia, the free encyclopedia
A Qādirīya- Silsila on a Gongbei in Linxia
Facility in a Qadiri-Zawiya in Tripoli , Libya

The Qādirīya ( Arabic قادرية Qadiriya , Turkish Kadirîlik ), also transcribed as Kadri , Elkadri or Elkadry , is a Sufi order that can be traced back to the Persian mystic ʿAbd al-Qādir al-Jīlānī (1088–1166) and is one of the most widespread orders in the Islamic world . Today followers can be found in Turkey , the Balkans , the North Caucasus , West and East Africa , China , India , Pakistan and Indonesia .

In Anatolia, Southeast Europe and the Caucasus

The Qādirīya order was introduced in Anatolia in the 15th century by the poet and mystic Eşrefoğlu ʿAbdallāh (d. 1469), who is also known under the name Eşref Rūmī. He founded a branch of the order known as Kadiriyye-Eşrefiyye, which is a mixture of Qādirīya and the bairamism of Hacı Bayram-i Veli . In it, withdrawal from society and asceticism are important principles. Its main centers were in İznik and Bursa . The order spread from Anatolia to the Balkan Peninsula in the 17th century. Kunta Haji Kishiev introduced the order in the North Caucasus around the middle of the 19th century .

In West and East Africa

The spread of the order to West Africa goes back to the work of Kunta scholars in the 18th century. Important representatives of the Qādirīya were Usman dan Fodio (1754–1817), the founder of the Sokoto Caliphate , Muhammad Fādil ibn Māmīn (1795–1869), the founder of the Fādilīya , and Amadu Bamba (1853–1927), the founder of the Murīdīya .

In East Africa the Qādirīya was introduced by Sheikh Uwais ibn Muhammad al-Barāwī (1847-1909). Uwais traveled to Zanzibar in 1884 and there gave several scholars an ijāza to spread the order, including the Qādī ʿAbd al-ʿAzīz al-Amawī (1838-1896), who like him came from Baraawe , the Comorian scholar Muhammad ibn Adam Mkelle and ʿUmar Qullatain . Sheikh ʿAbdallāh Mjanakheri (born 1870) introduced the order to the former slaves of the Zanzibar plantations in the late 19th century. In the northern parts of Unguja the Qādirīya became the dominant order in the early 20th century. To this day, it is the most popular tarīqa in the urban and rural milieus of Zanzibar. The Qādirīya also attracted many female members in Zanzibar, and some of them were able to achieve the rank of Chalīfa , which is the highest rank within the Brotherhood.

A Comoros Zanzibari scholar named ʿĪsā ibn Ahmad al-Indschazīdschī, also called "Issa d'Itsandra", who acted as the representative of Uwais in Lindi , brought the order to Ilha de Mozambique in 1905-06 . In the 1920s ʿAlī ibn ʿUmar asch-Schīrāzī (approx. 1860-1925) from the island of Tumbatu spread the Qādirīya teachings in Tanganyika . A student of his took them to Songea in the 1950s . ʿAbdallāh Mjanakheri was also able to bring many new followers to the order in Nyasaland (now Malawi ) and Congo by the middle of the 20th century .

In East Africa there were several debates about the correct dhikr in the Qādirīya . While Uwais and his followers were practicing a coughing dhikr ( zikri ya kukuhoa ), which included techniques of rhythmic inhalation and exhalation, Al-Amawī condemned this dhikr as a bidʿa and recommended his drum dhikr ( zikri ya dufu ), which in turn did was considered to be Bid alsa by other scholars.

literature

  • Anne K. Bang: Islamic Sufi Networks in the Western Indian Ocean (c. 1880-1940). Ripples of Reform. Brill, Leiden-Bosten, 2014. pp. 47-67.
  • Arthur F. Buehler: The Indo-Pakistani Qadiriyya. An overview. In: Journal of the History of Sufism. Vol. 1/2, 2000, ISSN  1302-6852 , pp. 339-360.
  • Moshe Gammer : The Qadiriyya in the Northern Caucasus . In: Journal of the History of Sufism. Vol. 1/2, 2000, ISSN  1302-6852 .
  • Abd-al-Aziz Abd-Allah Batran: The Qadiryya Brotherhood in West Africa and the Western Sahara: The Life and Times of Shaykh Al-Mukhtar Al-Kunti (1729 - 1811). Rabat 2001.
  • Amina Ameir Issa: "The Legacy of Qādirī Scholars in Zanzibar" in Roman Loimeier, Rüdiger Sesemann (eds.): The Global Worlds of the Swahili. Interfaces of Islam, Identity and Space in 19th and 20th-Century East Africa . Lit, Münster, 2006. pp. 343-361.
  • Alexandre Popovic: "La Qâdiriyya / Kadiriyye dans les Balkans. Une vue d'ensemble" in Th. Zarcone, E. Işın u. A. Buehler (eds.): "The Qâdiriyya Order", Special Issue of the Journal of the History of Sufism (2000) 167-212.
  • Charles C. Stewart, Elizabeth K. Stewart: Islam and social order in Mauritania. A case study from the nineteenth century . Clarendon Press, Oxford 1973, ISBN 0-19-821688-2 (biography of Sidiya al-Kabir, Qadiriyya founder among the Kunta ).

See also

Web links

Commons : Qadiri Order  - Collection of images, videos and audio files

Individual evidence

  1. ↑ Cf. Alexandre Popovic : "La Qâdiriyya / Kadiriyye dans les Balkans. Une vue d'ensemble" in Th. Zarcone, E. Işın u. A. Buehler (eds.): "The Qâdiriyya Order", Special Issue of the Journal of the History of Sufism (2000) 167-212. Here pp. 167–172.
  2. ↑ Cf. Issa: "The Legacy of Qādirī Scholars". 2006, p. 349.
  3. ↑ See Bang: Islamic Sufi Networks . 2014, p. 50.
  4. ↑ Cf. Issa: "The Legacy of Qādirī Scholars". 2006, p. 348.
  5. ↑ Cf. Issa: "The Legacy of Qādirī Scholars". 2006, p. 353f.
  6. ↑ See Bang: Islamic Sufi Networks . 2014, p. 56.
  7. ↑ Cf. Issa: "The Legacy of Qādirī Scholars". 2006, p. 348.
  8. ↑ Cf. Issa: "The Legacy of Qādirī Scholars". 2006, p. 351.
  9. ↑ Cf. Roman Loimeier: "Tradition of Reform, Reformers of Tradition. Case Studies from Senegal and Zanzibar / Tanzania" in Zulfikar Hirji (ed.): Diversity and Pluralism in Islam: Historical and Contemporary Discourses amongst Muslims . Tauris, London, 2010. pp. 135-162. Here pp. 157–159.