Relevant bibliographies by topics / Qadiriyya

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Qadiriyya'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Qadiriyya"

1

THOLIB, UDJANG. "AL-QADIR'S ROLE IN THE SUNNITE RESTORATION." ALQALAM 24, no. 2 (August 31, 2007): 301. http://dx.doi.org/10.32678/alqalam.v24i2.1637.

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During al-Qadir's reign, the political power was in the hands of the the Buwayhid's amir al-umara', Baha' al-Dawla. The latter was the strong supporter of the Shi'ites who flourished during this time. Realizing that he only held the religious power and wishing to be a champion of the Sunnites, the caliph embarked on a famous endeavor which can be called as the Sunnite Restoration. With this he tried to counter the increasing ascendancy of the Shi'ites and existing influence of the Mu'tazilites and Ash'arites. He took up a leadership of politico-religious party against the Shi'ite, Mu'tazilite and Ash'arite movements. In addition, he issued the Risala al­ Qadiriyya (Al-Qadir's Epistle), containing the Sunnite creed based on the ideas of the Hanbalite scholars. The main issues he dealt in the Risala al­ Qadiriyya were the unity and absolute power of Allah, the uncreatedness of the Kalam (Word of Allah), Allah's real attributes and the acknowledgement of the excellence of the Khulafaur Rashidin according to the chronological enumeration. Finally, the Muslims should not discredit the companions of the Prophets.
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2

Dominguez Diaz, Marta. "Performance, Belonging and Identity: Ritual Variations in the British Qadiriyya." Religion, State and Society 39, no. 2-3 (June 2011): 229–45. http://dx.doi.org/10.1080/09637494.2011.577200.

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3

Mulyati, Sri, and Zahrotun Nihayah. "Sufi Healing in Indonesia and Malaysia: An updated Study of Rehabilitation Methods practiced by Qadiriyya Naqshbandiyya Sufi Order." ESOTERIK 6, no. 1 (May 29, 2020): 1. http://dx.doi.org/10.21043/esoterik.v6i1.7085.

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<p>One of the proliferating centers of Qadiriyya Naqshbandiyya Sufi Order in Indonesia is Pesantren Suryalaya, Tasikmalaya, West Java. Much of the attention and interest is that the Tariqa Qadiriyya Naqshbandiyya (TQN) has generated outside Indonesia can be attributed not only to its formal institutional development but also to its spiritual growth. The latter phenomenon is that many visits by foreigners to the Pesantren out of curiosity and amazement for its teachings, as well as out of academic interest in its various activities. Of particular interest to Western observers is Pondok Inabah (the Healing Dorm) and its programs, due to its unique approach to rehabilitating drug-addicted youth. This research paper attempts to update the role of Pesantren Suryalaya to help and rehabilitate young generation from drug addiction. There are two main findings that will be discussed in the paper. The first is focusing on the initiator and the grand teacher of TQN, namely Abah Anom (KH Shohibul Wafa Tajul Arifin, d. 2011), who had founded Pondok Inabah and the methods of healing. The second will show that the psychological view, related to the TQN’s syllabus practiced in Suryalaya (Indonesia) and Kedah (Malaysia), has a significant role to rehabilitate the victims by using the method of interpersonal communication.</p>
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4

Widiyanto, Asfa. "The Leadership in the Tariqah Qadiriyya wa Naqshbandiyya: Characteristics and Sustaining Doctrines." FIKRAH 8, no. 2 (November 16, 2020): 193. http://dx.doi.org/10.21043/fikrah.v8i2.8572.

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<p class="06IsiAbstrak">This paper was devoting to exploring the nature of leadership in the Tariqah Qadiriyya wa Naqshbandiyya (TQN) by giving some particular attention to the develops of that Tariqah in Mranggen, Central Java. It will investigate the characteristics of the TQN leaders, the doctrines and traditions that sustaining this leadership. In order to develop the nature of leadership in the TQN, it also will be exploring the concept of leadership in Islamic mystical tradition as general. In the TQN, we come across several rituals which sustain the leadership: the <em>rabita </em>(bond with the master) which focuses on the master; a ritual that falls into the authority of the master as initiation; a notion which indicates the authority of the master as <em>silsila</em>; a notion which lies behind (and triggers) the attraction of the master to the people as <em>baraka </em>(blessing); and a tradition which indicates the veneration of the master as the <em>hawliyya </em>(death anniversary).</p>
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5

Castryck, Geert. "Living Islam in Colonial Bujumbura – The Historical Translocality of Muslim Life between East and Central Africa." History in Africa 46 (March 18, 2019): 263–98. http://dx.doi.org/10.1017/hia.2019.2.

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Abstract:This article applies a translocal approach in order to make sense of the internal dynamics in the Muslim community of colonial Bujumbura. The establishment of the community and its religious evolutions – from a practical living of Islam to Qadiriyya Sufism to Islamic Reform – are interpreted in regard to, on the one hand, religious tendencies in East African Islam and, on the other hand, processes of integration, marginalization, and exclusion in an urban, colonial and Burundian context. An answer to the social needs and challenges on the local level was found in religious intensification and a widening of the geographical scope, drawing on age-old connections across East and Central Africa.
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6

Kaarsholm, Preben. "ZANZIBARIS OR AMAKHUWA? SUFI NETWORKS IN SOUTH AFRICA, MOZAMBIQUE, AND THE INDIAN OCEAN." Journal of African History 55, no. 2 (May 29, 2014): 191–210. http://dx.doi.org/10.1017/s0021853714000085.

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AbstractThis article investigates the role of Sufi networks in keeping Durban's ‘Zanzibari’ community of African Muslims together and developing their response to social change and political developments from the 1950s to the post-apartheid period. It focuses on the importance of religion in giving meaning to notions of community, and discusses the importance of the Makua language in maintaining links with northern Mozambique and framing understandings of Islam. The transmission of ritual practices of the Rifaiyya, Qadiriyya, and Shadhiliyya Sufi brotherhoods is highlighted, as is the significance of Maputo as a node for such linkages. The article discusses change over time in notions of cosmopolitanism, diaspora, and belonging, and examines new types of interactions after 1994 between people identifying themselves as Amakhuwa in Durban and Mozambique.
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7

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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8

Widiyanto, Asfa. "Manaqib Writing in the Circle of the Tariqa Qadiriyya wa Naqsyabandiyyah: A Study on Muhammad Siddiq al-Salihi’s Nayl al-Amani." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (January 18, 2016): 213–42. http://dx.doi.org/10.31291/hn.v4i2.85.

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The manaqib of ‘Abd al-Qadir al-Jilani is of particular importance in the circle of the Tariqa Qadiriyya wa Naqsyabandiyyah (TQN). Some leaders of the TQN have done their best to give a translation and explanation of this manaqib. For instance, Muhammad Siddiq al-Salihi composed a work titled Nayl al-amānī fī dhikr manaqib al-quṭb al-rabbānī sayyidinā al-shaykh ‘Abd al-Qādir al-Jīlanī. Another leader, Muslih ibn ‘Abd al-Rahman al-Maraqi, wrote a treatise titled al-Nūr al-burhānī fī tarjamat al-lujayn al-dānī fī dhikr nubdhah min manaqib al-shaykh ‘Abd al-Qādir al-Jīlanī. The TQN master Nawawi Siddiq al-Zarkashi wrote a treatise titled Fuyuḍāt al-rabbānī fī kayfīyāt qirā’at manaqib sulṭān al-awliyā’ al-shaykh muḥyī al-dīn ‘Abd al-Qādir al-Jīlanī. This paper will pay particular attention to the Nayl al-amani, since this work is relatively unknown in Indonesian academia. This book is written in standard Arabic, something which is nowadays rare in the Pesantren and tariqa scholarship. This book is read during the monthly communal ritual of the TQN in the Pesantren Manba’ al-Falah, Dawe, Kudus, Central Java. This paper strives to unravel the narratives of hagiography in Nayl al-amani and also highlight the uniqueness of Nayl al-amani, most particularly in comparison with the two manaqib writings in the circle of the TQN in Central Java.
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Machlis, Elisheva. "Reevaluating Sectarianism in Light of Sufi Islam." Sociology of Islam 7, no. 1 (March 5, 2019): 22–40. http://dx.doi.org/10.1163/22131418-00701003.

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This study will evaluate the relationship between Sufism, ethnicity and sectarianism, through the prism of the Naqshbandiyya and Qadiriyya orders in Syria and Iraq, during the last two decades. It will demonstrate that the complex interaction between religion and politics in Iraq and Syria resulted in dynamic and even contradictory positions within these two orders in regards to questions of sectarianism and ethnicity. With the growing struggle over religious identities in the region, this research highlights the role of informal Sufi leaders in blending political participation with a mystical inclination, within a dynamic relationship with the state. This nominal Sufi inclination provided an opening for combining Islamic mysticism with other, and at times, opposing affiliations, ranging from nationalism to Jihad. As a result, some Sufi supporters showed sympathy towards Shi‘is while others tended towards a Salafi Jihadist orientation, with its exclusionist worldview. These non-affiliated Sufi voices play an important role in promoting new and diverse blends between mysticism, orthodoxy, activism and sectarianism. As a result, the historical role of Sufism as a cross-sectarian agent is maintained only in particular conditions, within a balance between the doctrines of a particular order, relations with the holders of power and ethnic membership.
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Ertek Morkoç, Yasemin. "Religion and mysticism in poems of Şeref HanımŞeref Hanım’ın şiirlerinde din ve tasavvuf." Journal of Human Sciences 13, no. 3 (December 8, 2016): 5304. http://dx.doi.org/10.14687/jhs.v13i3.4279.

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Şeref Hanım (Lady Seref) (1809-1861) lived at the first half of the 19th century during when Tanzimat Literature had started to outmaneuver Divan Literature and had made its weight felt. She is an exceptional female divan poet who managed to make a distinguished name for her within the tradition of Classical Turkish Literature. She has a large-scale divan in which she added up all her poems written in almost all styles and types of verse. Religious – mystical components at the major parts of her poems attract the attention. Divan of the poetess, who was a maulawi in essence and had sympathy in the effective sects of that period, such as Qadiriyya and Rifai, presents an extensive material on this subject. Sincere, truthful, courageous, and loud-voiced explanandum that was used by Şeref Hanım while stating aforementioned content is also remarkable. In this study, we aimed to examine the religious – mystical components, motifs, personalities and the manner of handling them that we determined within the poems of Şeref Hanım. Herewith, we aimed to enlighten projection of religion and mysticism phenomena which are the leading fundamental supplying sources of Classical Turkish Literature within work of a female divan poet. ÖzetŞeref Hanım (1809-1861), Tanzimat edebiyatının divan edebiyatına üstünlük sağlamaya başladığı, ağırlığını hissettirdiği 19.yüzyılın ilk yarısında yaşamıştır. Klasik Türk edebiyatı geleneği içinde adından söz ettirmeyi başarmış, nadir kadın divan şairlerinden biridir. Hemen her nazım biçimi ve türünde yazdığı şiirlerini bir arada topladığı hacimli bir divanı vardır.Şiirlerinin büyük bir kısmında dinî-tasavvufî unsurlar göze çarpmaktadır. Esas itibarıyla Mevlevi olan ve döneminde etkili Kadirilik, Rıfailik gibi tarikatlara da sempati duyduğu bilinen şairenin divanı, bu konuda elimize geniş bir malzeme sunmaktadır. Şeref Hanım’ın söz konusu içeriği şiirlerinde dile getirirken kullandığı içten, samimi, yürekli ve gür sesli ifade biçimi ayrıca dikkat çekicidir. Çalışmamızda Şeref Hanım’ın şiirlerinde tespit ettiğimiz dinî-tasavvufî unsurları, motifleri, şahsiyetleri ve bunların ele alınış biçimlerini incelemeyi amaçladık. Bu vesileyle Klasik Türk edebiyatının beslendiği temel kaynakların başında gelen din ve tasavvuf olgusunun bir kadın divan şairinin eserindeki izdüşümünü açıklığa kavuşturmayı hedefledik.
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Dissertations / Theses on the topic "Qadiriyya"

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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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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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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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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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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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Books on the topic "Qadiriyya"

1

Ritual and leadership in the Subud Brotherhood and the Tariqa Qadiriyya wa Naqshbandiyyah. Berlin: EB-Verlag, 2012.

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2

al-Ṭ arīqah al-Qādirīyah fī al-Sūdān wa-al-daʻwah ilá Allāh. [Khartoum?]: M.al-Kh.al-Ḥ. Abū Qurūn, 2001.

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3

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

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4

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

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5

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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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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9

Khalilullah. Penganut faham thareqat: Kajian tentang thareqat Qadiriyyah Naqsyabandiyah di Kuala Tungkal, Kabupaten Tanjung Jabung : laporan penelitian. [Jambi]: Proyek Peningkatan Perguruan Tinggi Agama, IAIN Sulthan Thaha Saifuddin Jambi, 1996.

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10

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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Book chapters on the topic "Qadiriyya"

1

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 "Qadiriyya"

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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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