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Qadiriyya

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Not to be confused with Qadariyya, an early Islamic theological movement emphasizing free will.
Qadiri order
AbbreviationQadiriyya
Formation12th century
TypeSufi order
Key people
Abdul Qadir Gilani
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The Qadiriyya (Arabic: القادرية) or the Qadiri order (Arabic: الطريقة القادرية, romanized: al-Ṭarīqa al-Qādiriyya) is a Sunni Sufi order (Tariqa) founded by Abdul Qadir Gilani (1077–1166, also transliterated Jilani), who was a Hanbali scholar from Gilan, Iran.[1] The symbol of the order is the rose. A rose of green and white cloth, with a star in the middle, is traditionally worn in the cap of Qadiri dervishes. Robes of black felt are customarily worn as well.[2] The names of God are prescribed as chants for repetition, or Dhikr, by initiates.[2]

The order, with its many sub-orders, is widespread. Its members are present in India, Bangladesh, China, Turkey, Indonesia, Afghanistan, Pakistan, the Balkans, Russia, Palestine, as well as East and West Africa.[3][4]

History

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The Qadiriyya Zawiya (Sufi lodge) in Tozeur, Tunisia

Abdul Qadir Gilani, a Hanbali scholar and preacher, having been a pupil at the madrasa of Abu Saeed Mubarak, became the leader of the madrasa after Mubarak's death in 1119. Being the new Sheikh, he and his large family lived in the madrasa until his death in 1166, when his son, Abdul Razzaq, succeeded his father as Sheikh. Abdul Razzaq published a hagiography of his father, adding to his already established reputation as founder of a prestigious Sufi order.[5]

The Qadiriyya flourished, surviving the Mongolian conquest of Baghdad in 1258, and remained an influential Sunni Sufi order. After the fall of the Abbasid Caliphate, the legend of Gilani was again found in many texts such as The Joy of the Secrets in Abdul-Qadir's Mysterious Deeds (Bahjat al-asrar fi ba'd manaqib 'Abd al-Qadir) attributed to Nur al-Din 'Ali al-Shattanufi, who taught that Abdul Qadir Gilani was the greatest saint within Islam, helped the Qadiri order flourish far beyond Baghdad.[5]

By the end of the fifteenth century, the Qadiriyya had distinct sub-orders and had spread to Morocco, Spain, Turkey, India, Ethiopia, Somalia, and present-day Mali.[5]

Khwaja Abdullah, a Sheikh of the Qadiriyya and a descendant of the Islamic prophet Muhammad, is reported to have entered China in 1674 and traveled the country preaching until his death in 1689.[5][6] One of his students, Qi Jingyi Hilal al-Din, is said to have rooted Qadiri Sufism in China. He was buried in Linxia City, which became the center of the Qadiriyya in China.[4]

Sultan Bahu contributed to the spread of Qadiriyya in India. His method of spreading the teachings of the Sufi doctrine of Faqr was through his Punjabi couplets and other writings, which numbered more than 140.[7]

Sheikh Sidi Ahmad al-Bakka'i of the Kunta family was born in the region of the Noun river, Akka) established a Qadiri Zawiya or Sufi lodge in Walata. In the sixteenth century his family spread across the Sahara to Timbuktu, Agades, Bornu, Nigeria, and in the eighteenth century large numbers of Kunta family members moved to the region of the middle of Niger where they established the village of Mabruk. Sidi Al-Mukhtar al-Kunti (1728–1811) united the Kunta family's factions by successful negotiation, and established an extensive confederation. Under his influence the Maliki school of Islamic law was reinvigorated and the Qadiriyya order spread throughout Mauritania, the middle Niger region, Guinea, the Ivory Coast, Futa Toro, and Futa Jallon. Kunta settlements in the Senegambian region became centers of Muslim teaching.[8]

Sheikh Usman dan Fodio (1754-1817) from Gobir popularized the Qadiri teachings in Nigeria. He was well educated in classical Islamic science, philosophy, and theology. He also became a revered religious thinker. In 1789 a vision led him to believe he had the power to work miracles, and to teach his own mystical wird, or litany. His litanies are still widely practiced and distributed in the Islamic world.[9] Dan Fodio later had visions of Abdul Qadir Gilani, the founder of the Qadiri tariqa, through which he was initiated into the Qadiriyya and the spiritual chain of succession (Silsila), which ultimately leads back to Prophet Muhammad. His writings dealt with Islamic concepts of the Mujaddid and the role of the Ulama in teaching history, and other works in Arabic and the Fula language.[10]

Silsila

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The spiritual chain of succession or Silsila of the Qadiriyya is as follows:[11][12][13][14]

  1. • Muhammad
  2. • Imam Ali ibn Abi Talib
  3. • Imam Husayn
  4. • Imam Ali Zayn al-Abidin
  5. • Imam Muhammad Baqir
  6. • Imam Ja'far as-Sadiq
  7. • Imam Musa al-Kazim
  8. • Imam Ali Musa Rida
  9. • Ma'ruf Karkhi
  10. • Sari Saqati
  11. • Junayd al-Baghdadi
  12. • Sheikh Abu Bakr Shibli
  13. • Sheikh Abdul Aziz Tamimi
  14. • Abu al-Fadl Abu al-Wahid al-Tamīmī
  15. • Abu al-Farah Tartusi
  16. • Abu al-Hasan Farshi
  17. • Abu Saeed Mubarak Makhzoomi
  18. • Abdul Qadir Gilani

Sub-orders

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Qadiri Naushahi

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The Qadiri Naushahi sub-order of the Qadiriyya was established by Muhammad Naushah Qadiri, famously known as Hazrat Naushah Pak in Gujrat, Pakistan, in the late sixteenth century.[15][16]

Qadiri Sarwari

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This sub-order was started by Sultan Bahu in the seventeenth century and spread in the western part of Indian subcontinent. It follows most of the Qadiriyya's approach, although, it does not follow a specific dress code nor require seclusion or other lengthy exercises. Its main purpose is the contemplation of God.[17]

Qadiri Mukhtari

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This sub-order of the Qadiriyya came into being in the eighteenth century, led by Al-Mukhtar al-Kunti of the western Sahara who wished to establish Qadiri Sufism as the dominant Sufi order in the region. In contrast to other sub-orders of the Qadiriyya that do not have a centralized authority, the Mukhtari sub-order is highly centralized. Its leaders focus on economic prosperity as well as spiritual well-being, sending their disciples on trade caravans as far away as Europe. The main focus of this sub-order is Islamic revivalism.[18]

Qadiri Harari

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The founder of the Qadiriyya Harari sub-order was Abu Bakr bin 'Abd Allah 'Aydarus and his shrine is located in Harar, Ethiopia. Other notable Sheikhs have shrines scattered around the environs of Harar. The current leader of the sub-order is a Somali man named Mohamed Nasrudin bin Shaykh Ibrahim Kulmiye.[19] The sub-order is widespread in Djibouti, Somaliland, Ethiopia, and Somalia. Notable leaders of the sub-order include Uways Al-Barawi, Sheikh Madar, Al-Zaylaʽi and Abadir Umar ar-Rida.[20][21]

Qadiri Barkati

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Founded by Shah Barkatullah Marehrawi, an Islamic scholar, jurist, and Sufi living at the time of Mughal Emperor Aurangzeb, who passed away on the tenth of Muharram 1142 AH or October 1729 CE. He is buried in the Dargah-e Barkatiyya in Marehra, India. Muhammad Ameen Mian Qadiri is the present custodian of the sub-order.[22]

Qadiri Tekkesi

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It was founded in 1738 by the Indian Sunni Muslim Sheikh Seyfullah Effendi Hintli in Selamsız, and became popular among the Romani people in Turkey.[23]

Amalgamations

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Qadiriyya wa Naqshbandiyya

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Main article: Qadiriyya wa Naqshbandiyya

Qadiriyya wa Naqshbandiyya is a Sufi order which is a synthesis of the Qadiri and Naqshbandi orders of Sufism.[24] The Qadiriyya wa Naqshbandiyya Sufi order traces back through its chain of succession to Muhammad, through the Hanbali Islamic scholar Abdul Qadir Gilani and the Hanafi Islamic scholar Shah Baha al-Din Naqshband, combining both of their Sufi orders.[24][25] The order has a major presence in three countries, namely Pakistan, India, and Indonesia.[26][27]

Barelvi movement

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Main article: Barelvi movement

The Barelvi movement, also known as the Ridawiyya, was founded by Ahmed Raza Khan Barelvi, a student of Shah Aale Rasool Marehrawi, who was a descendant of Shah Barkatullah Marehrawi. When Ahmed Raza Khan became a student of Shah Aale Rasool, he was given Ijazah to spread the teachings of the Qadiri, Chishti, Naqshbandi, and Suhrawardi Sufi orders. Ahmed Raza Khan fused teachings from the aforementioned Sufi orders into into his Barelvi movement, which sought to defend Sunni Islam from what Ahmed Raza Khan perceived as heresies, such as Wahhabism, Shi'ism and Ahmadism. Contemporary Barelvis generally follow the teachings of the Hanafi and Shafi'i schools of jurisprudence, and Maturidi and Ash'ari schools of theology and multiple Sufi orders, including the Qadiri, Chishti, Naqshbandi, and Suhrawardi orders.[28][29][30][31][32][33][34][35]

See also

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References

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  1. ^ Omer Tarin, Hazrat Ghaus e Azam Shaykh Abdul Qadir Jilani sahib, RA: Aqeedat o Salam, Urdu monograph, Lahore, 1996
  2. ^ a b John Porter Brown, The Dervishes, OUP, 1927
  3. ^ Abun-Nasr, Jamil M. "The Special Sufi Paths (Tariqas)". Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.
  4. ^ a b Gladney, Dru. "Muslim Tombs and Ethnic Folklore: Charters for Hui Identity"[permanent dead link‍] Journal of Asian Studies, August 1987, Vol. 46 (3): 495-532; pp. 48–49 in the PDF file.
  5. ^ a b c d Tarin
  6. ^ Jonathan Neaman Lipman (1 July 1998). Familiar strangers: a history of Muslims in Northwest China. University of Washington Press. pp. 88–. ISBN 978-0-295-80055-4.
  7. ^ Cuthbert, Mercy (2022-06-14). "Qadiriyya Tariqa | Founder, History, Beliefs and More". World Religions. Retrieved 2023-08-05.
  8. ^ Ira M. Lapidus, A History of Islamic Societies, Cambridge University Press, p. 409
  9. ^ https://archive.org/details/DalailuShehu "Dalailu Shehu Usman Dan Fodio." Internet Archive. Accessed 27 May 2017.
  10. ^ Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469
  11. ^ Abun-Nasr, Jamil M. "The Special Sufi Paths (Taqiras)." Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86-96.
  12. ^ Westerlund, David; Svanberg, Ingvar (2012). Islam Outside the Arab World. Routledge. p. 199. ISBN 978-1-136-11330-7 Retrieved 24 April 2014.
  13. ^ Sult̤ān Mohammad Najib-ur-Rehman (11 March 2015). Sultan Bahoo: The Life and Teachings. Sultan-ul-Faqr Publications. ISBN 978-969-9795-18-3
  14. ^ admin (2020-06-12). "Our Silsilah connects back to the Prophet Muhammad through five orders". School of Sufi Teaching. Retrieved 2024-06-06.
  15. ^ Burkurdari, Hafiz Muhammad Hayat. Tazkirah Noshahia.
  16. ^ "Tasawuf/Sufism & teachings of Shams Ali Qalandar". Hazrat Shams Ali Qalandar blog.
  17. ^ Sult̤ān Bāhū (1998). Death Before Dying: The Sufi Poems of Sultan Bahu. University of California Press. ISBN 978-0-520-92046-0.=
  18. ^ Abun-Nasr, Jamil M. "The Centralized Sufi Brotherhoods." Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 163–170.
  19. ^ "Qadiriyya World". dir-ul-qadiriyya. Retrieved 2021-05-13.
  20. ^ w. Abir, Mordechai (1968). Ethiopia: The Era of the Princes; The Challenge of Islam and the Re-unification of the Christian Empire (1769-1855). London: Longmans. p. 16.
  21. ^ Reese, Scott S. (2001). "The Best of Guides: Sufi Poetry and Alternate Discourses of Reform in Early Twentieth-Century Somalia". Journal of African Cultural Studies. 14 (1 Islamic Religious Poetry in Africa): 49–68. doi:10.1080/136968101750333969. JSTOR 3181395. S2CID 162001423.
  22. ^ "Dargahinfo - Complete Collection of Dargahs World Wide".
  23. ^ "Archived copy" (PDF). Archived from the original (PDF) on 2022-05-04. Retrieved 2022-05-05.{{cite web}}: CS1 maint: archived copy as title (link)
  24. ^ a b van Bruinessen, Martin (1994). Tarekat Naqsyabandiyah di Indonesia (in Indonesian). Bandung: Mizan. ISBN 979-433-000-0.
  25. ^ Tazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281
  26. ^ Shah, Sayid Ashraf (2021-12-06). Flower Garden: Posh-i-Chaman. Ashraf Fazili.
  27. ^ "Pondok Pesantren SURYALAYA". www.suryalaya.org. Retrieved 2024-10-21.
  28. ^ Imam, Muhammad Hassan. (2005). The Role of the Khulafa-e-Imam Ahmed Raza Khan in the Archived 29 June 2015 at the Wayback Machine Pakistan Movement 1920–1947. Diss. Karachi: University of Karachi.
  29. ^ "Imam Ahmed Raza Khan". sunnah.org. Archived from the original on 2020-02-22. Retrieved 2021-08-13.
  30. ^ "Barelvi". Qadri Shattari Silsila' Online Platform. Retrieved 16 December 2022.
  31. ^ "Chain of Light 2 Tazkera Mashaikhe Qadriya Razaviya by Muhammad Aftab Qasim Noori | PDF | Caliphate | Muhammad". Scribd.
  32. ^ "Deobandi Islam vs. Barelvi Islam in South Asia". 8 October 2010. Archived from the original on 14 January 2019. Retrieved 30 January 2019.
  33. ^ Schleifer, Abdallah; El-Sharif, Farah; Elgawhary, Tarek; Ahmed, Aftab, eds. (2017), Persons of the Year, the Muslim 500, the World's 500 Most Influential Muslims, 2018 (PDF), Amman, Jordan: The Royal Islamic Strategic Studies Centre, ISBN 978-9957-635-14-5, archived from the original (PDF) on 7 July 2018
  34. ^ Esposito, John L., ed. (2003). "Ahl al-Sunnah wa'l-Jamaah". The Oxford Dictionary of Islam. Oxford University Press. ISBN 978-0-19-512558-0.
  35. ^ McLoughlin, Seán (2008). "Tawassul". In Netton, Ian (ed.). Encyclopaedia of Islam. Routledge. p. 88. ISBN 978-0-7007-1588-6.

Further reading

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  • Abun-Nasr, Jamil M. "The Special Sufi Paths (Taqiras)", in Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.
  • Chopra, R. M., Sufism, 2016, Anuradha Prakashan, New Delhi ISBN 978-93-85083-52-5
  • "Halisa and the Distinguished Ones", Mehmet Albayrak, Ankara, 1993, Turkey
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