Relevant bibliographies by topics / Tijaniyah, al-

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Academic literature on the topic 'Tijaniyah, al-'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 January 2023

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Journal articles on the topic "Tijaniyah, al-"

1

Dewi, Ratna. "KONTRIBUSI TAREKAT TIJANIYAH TERHADAP PERUBAHAN PRILAKU SOSIAL JAMA'AH MASYARAKAT DI DESA PAYABENUA." Scientia: Jurnal Hasil Penelitian 6, no. 1 (December 31, 2021): 44–57. http://dx.doi.org/10.32923/sci.v6i1.1738.

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The tijaniyah tarekat was founded by sheikh Abul Abbas at-Tijani, he came from the descendants of the Prophet Muhammad. In studying the tijaniyah tarekat he made a spiritual journey to Fez Morocco in 1171/1757 to study three tarekat namely the Qadiriyah, the Nashiriyah and the Ahmad bin al-habib tarekat. He received his first education from his father and from several other scholars until the age of 20-21 years. Then studied in other cities such as Algeria, Cairo, Makkah and Medina and met with several sheikhs including Sheikh Muhmud al-Karoli and Sheikh Abd. Karim Al-Sama (Samaniyah). These sheikhs contributed significantly to al-Tinjani's involvement in the tarekat movement. So it was from here that Sheikh Ahmad Tijani established a tarekat and this order was known as the tijaniyah tarekat. So that it spread very widely to the Eastern region, North Africa, India, Iran, Turkey, Egypt, and other countries including Indonesia, one of which was the Tijaniyah Order which was founded. In this regard, this problem needs to be examined regarding the tijaniyah tarekat ", namely:" how the contribution of the tijaniyah tarekat to changes in the social behavior of the congregation in the Payabenua village community ". In this study using a qualitative approach with descriptive methods. Seeing the contribution of the tijaniyah tarekat in society, there are many changes, so that it can have a positive impact on the surrounding social community. From this research it can be concluded about the contribution of the tijaniyah tarekat to changes in the social behavior of the payabenua village congregation including: social relations of the congregation, the tijaniyah tarekat to Allah, the social relations of the congregation of the tijaniyah tarekat to the community in worshiping Allah, the social relations of the congregation. the tijaniyah tarekat in loving animals and plants, and the social relationship of the tijaniyah congregation to the universe.
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Habibi, Ichsan. "Perempuan Dalam Thariqah (Studi Terhadap Peran Perempuan Dalam Thariqah Tijaniyah Bangka)." Scientia: Jurnal Hasil Penelitian 4, no. 2 (December 30, 2019): 181–204. http://dx.doi.org/10.32923/sci.v4i2.1020.

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Perempuan merupakan subjek yang memiliki pengaruh dalam senarai lintasan sejarah kehidupan manusia, termasuk dalam sejarah Islam. Tulisan ini bertujuan mengeksplorasi bagaimana dinamika “wajah” perempuan dalam thariqah Tijaniyah di Bangka. Penelitian ini merupakan penelitian kualitatif yang melibatkan wawancara mendalam sebagai penggalian data primer, kemudian didukung dengan kajian literatur mengenai keterlibatan perempuan dalam thariqah. Temuan penelitian menunjukkan bahwa: 1) Sosok tokoh perempuan dalam thariqah Tijaniyah yakni seorang perempuan yang mengamalkan thariqah syar’iyah yang memiliki lahir dan batin yang baik; 2) Tokoh perempuan dalam tariqah Tijaniyah berperan sebagai juru dakwah, tauladan yang baik, pembimbing, pemecah masalah keseharian para pengikut thariqah kaum perempuan dan perpanjangan lidah dari mukadam ikhwan yang berijazah; 3) kendala yang dihadapi adanya pertentangan pemahaman dan belum yakinnya masyarakat dengan tariqat Tijaniyah; 4) problem yang terjadi dalam thariqah tidak perlu ditakuti karena itu tidak perlu dirisaukan kaena itu bukanlah suatau ancaman; 5) dalam thariqah Tijaniyah di Bangka tidak ada kaderisasi secara khusus untuk membentuk muqaddam dari kalangan perempuan, namun perempuan yang terpilih itu murni langsung petunjuk dari sang mukaddam di atasnya.
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3

Dewi, Ratna. "POLA PEMBELAJARAN TAUHID DALAM PENGAMALAN TAREKAT TIJANIYAH DI PONDOK PESANTREN AL-MUHAJIRIN KOBA- BANGKA TENGAH." Scientia: Jurnal Hasil Penelitian 7, no. 1 (August 26, 2022): 59–74. http://dx.doi.org/10.32923/sci.v7i1.2681.

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The Tijaniyah Order is a unique and controversial order. Owned This tarekat is called the sanad bazakhiyah, because the lineage is directly from the founder to the Prophet Muhammad without intermediary friends or tabi'in. The founder of the Tijaniyah order was Sheikh Ahmad al-Tijani, he was born in 'Ainul Maadly (name of a Qariyah) in the city of Maghrabil Aqsa (Morocco) in 1150 H. At Ahmad Tijani's meeting with Sheikh Ahmad bin Abdullah al-Hindi, a Sheikh from India in Mecca at the age of 37, he then went to Medina and met Sheikh Muhammad al-Samman, the founder of the Sammaniyah order and from this, according to Azyumardi Azra in his research, that his meeting with Shaykh Samman greatly encouraged Ahmad Tijani to establish the Tijaniyah order. Related to this problem, it is necessary to investigate which in this study is about: “Tawhid Learning Patterns in the Practice of the Tijaniyah Order at Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung. Related to the problem of the Tijaniyah tarekat, namely: first, how is the pattern of learning monotheism at the Al-Muhjirin Islamic Boarding School in Koba-Bangka Belitung?. Second, how are the forms of amaliyah of the Tijaniyah Order at the Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung? This research uses descriptive qualitative research. This study aims to describe several things which include the process of entering the Tijaniyah order and the form of monotheism learning and practice in the Tijaniyah congregation, especially at the Al-Muhjirin Islamic Boarding School. From this research, several conclusions were drawn about: learning patterns to convey monotheism material taught at the Muhajirin Islamic Boarding School such as: “the bandongan system or wetonan system, and the sorogan system. But besides that it also uses the halaqah method, lectures, memorization, question and answer and example. Meanwhile, in the practice of the Tijaniyah congregation at the Al-Muhajirin Islamic Boarding School, through the practices or remembrance, namely: reading intentions, common wirid (morning and evening), namely: saying istighfar 100 times, reading the Prophet's prayers 100 times, reading "Laa ilaa hailallah as much as 100 times. Then wirid wazifah consists of: saying istighfar as much as 30 times, reading shalawat fatih as much as 50 times, and reading Jauharatul kamal as much as 12 times. And then read the remembrance of hailallah Friday.
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4

'Ainah, Noor. "AJARAN TASAWUF TAREKAT TIJANIYAH." Jurnal Ilmiah Ilmu Ushuluddin 10, no. 1 (March 10, 2016): 87. http://dx.doi.org/10.18592/jiu.v10i1.746.

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Tarekat adalah jalan atau petunjuk dalam melaksanakan suatu ibadah sesuai denganajaran yang dibawa oleh Rasulullah saw. dan dicontohkan oleh beliau, para sahabat,tabii dan tabi tabiin. Lewat ajarannya tentang proses tabiyah ruhiah (pendidikanruhani) dapat dilihat tarekatnya sebagai upaya meraih posisi warasat al-anbiya (pewarispara nabi). Tampilnya seorang sufi di tengah masyarakat merupakan bentuk laindari ketaatannya pada Allah dan rasul-Nya. Peranan para sufi begitu penting dalamkehidupan masyarakat dalam melakukan dakwah Islam. Para sufi tidak selayaknyajika hanya mementingkan kontemplasi dan zikr, lantas mengabaikan masyarakatyang memerlukan bimbingan.
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Fajar, Dadang Ahmad. "Technics Of Soul Purifying As Religious Experiences And Practices Of Cianjur Thariqat Al-Tijaniyah (CTAT) Teaching Followers." Khazanah Sosial 4, no. 3 (September 14, 2022): 556–66. http://dx.doi.org/10.15575/ks.v4i3.20052.

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The purification of the soul is one of the spiritual activities of humans in the process of cleansing their souls so that life can be calm, understand the nature of truth and become good people through religious practice. Many humans feel uneasy, along with the times that continue to experience changes and trends in consumptive lifestyles. However, in the midst of a society that is undergoing changes due to situations of social change and lifestyle trends, there is a group of Muslims who are members of the Tariqat Al-Tijaniyah Cianjur community trying to live in peace. They try, understand the nature of truth and try to be good people through purification of the soul as a religious experience. The aim of this paper is to understand the technical way of cleansing the soul as a religious experience according to the followers of Thariqat Al-Tijaniyah Cianjur. The method used in this study is a qualitative method by describing the religious experience of the followers of Tariqat Al-Tijaniyah in Cianjur through words. The theory used is the theory of soul purification according to Shaykh Ahmad Al-Tijani. The findings show that the followers of Tariqat Al-Tijaniyah in Cianjur practice the syar'i tradition, often read magical texts so they feel confident in their souls and often recite certain prayers. The conclusion shows that the followers of Tariqat Al-Tijaniyah Cianjur understand that they are committing soul praise as a religious experience.
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Hidayatullah, Rahmat, Putri Amalia Zubaedah, and Khaerul Wahidin. "Pengamalan Ajaran Tarekat Tijaniyah dalam Bersyariat Islam di Pesantren Buntet Cirebon." Jurnal Sosial Sains 1, no. 5 (May 15, 2021): 410–17. http://dx.doi.org/10.36418/sosains.v1i5.101.

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Keberadaan seorang kyai, pesantren dan tarekat merupakan tiga unsur keberagaman yang tidak dapat dipisahkan. Pondok Pesantren Buntet Cirebon menjadi salah satu tempat berkembangnya ajaran tareekat Tijaniyah. Metode yang digunakan dalam penelitian ini adalah penelitian kualitatif, peneliti mengamati secara langsung dan berpartisipasi dalam penelitian sosial skala kecil dan mengamati budaya lokal melalui penelitian lapangan. Penelitian ini dilakukan di Pondok Pesantren Buntet Cirebon. Hasil penelitian ini adalah bahwa Pondok Pesantren Bunten yang berada di Cirebon, Jawa Barat memiliki peran penting dalam keberlangsungan Tarekat Tijaniyah, yang terus dilestarikan oleh para pengikut ajarannya. Ajaran syariat yang menjadi pengamalan wajib dalam tarekat Tijaniyah diantaranya adalah ajaran wirid Lazim yang biasanya diamalkan dalam kegiatan-kegiatan seperti manakib, acara perkawinan, acara yang berkaitan dengan kelahiran bayi, acara tahlil, acara yang berkaitan dengan hari besar Islam dan acara yang berkaitan dengan bulan Ramadhan.
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Jannah, Darrotul, and Khaerul Wahidin. "Upaya Kyai dalam Pembinaan Akhlak Santri Melalui Thoriqoh Tijaniyah di Pondok Pesantren." Jurnal Basicedu 6, no. 1 (December 11, 2021): 42–50. http://dx.doi.org/10.31004/basicedu.v6i1.1885.

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Kyai berperan dalam membimbing akhlak dan membentuk kepribadian seorang santri. Penelitian ini bertujuan untuk mengetahui upaya, pelaksanaan serta faktor pendukung dan penghambat kyai dalam pembinaan akhlak santri melalui Thoriqoh Tijaniyah di Pondok Pesantren Al-Fatih Kayuwalang Kota Cirebon. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif dengan teknik pengumpulan data melalui observasi, wawancara, dan dokumentasi. Berdasarkan hasil penelitian, upaya kyai dalam pembinaan akhlak santri melalui Thoriqoh Tijaniyah di Pondok Pesantren Al- Fatih Kayuwalang yaitu dengan melakukan amalan yang diajarkan di dalamnya seperti halnya istiqamah dalam melakukan dzikir dan memakai pakaian yang bersih dan santun. Adapun pelaksanaan pembinaan akhlak melalui Thoriqoh Tijaniyah yaitu wirid lazimah dilakukan sehari dua kali dilaksanakan pagi dan sore, wirid wadzifah dilakukan sehari sekali setelah melaksanakan sholat subuh dan dzikir hailalah dilakukan seminggu sekali setiap hari jumat setelah sholat ashar. Adapun faktor penghambat sekaligus faktor pendukung ialah lingkungan, kehendak, kebiasaan, dan wali santri.
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Yusuf, Mustain, Yety Rochwulaningsih, and Singgih Tri Sulistiyono. "Roles of KH. Abdul Wahab Sya'roni and Syaikh Ali bin Ahmad Basalamah in the Development of Thariqoh Tijaniyah in Jatibarang, Brebes, Central Java." Indonesian Historical Studies 1, no. 2 (December 18, 2017): 117. http://dx.doi.org/10.14710/ihis.v1i2.1972.

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The main purpose of this article is to examine the roles of K.H. Abdul Wahab Sya'roni and Shaykh Ali bin Ahmad Basalamah in the development of Thariqoh At-Tijaniyah in Jatibarang Brebes, Central Java Province. This discussion is very interesting given that this thoriqoh is developing in the spreading area of other thariqoh that is Thariqoh Qoodiriyah Naqsyabandiyah. Therefore, its spreading faces some challenges. The spread of Thariqoh At-Tijaniyah in Jatibarang Brebes cannot be separated from the critical roles of Kyai Sya'roni and Shaykh Ali bin Ahmad Basalamah. In the beginning, these two ulamas pioneered the establishment and development of thariqoh which is not only bounded to Jatibarang Brebes but also widen to the neighboring areas, especially in the Northern Coast of Java (Pantura). Nevertheless, the next development of this thariqoh is centered in Jatibarang, Brebes. Regarding to this matter, the development of Thariqoh At-Tijaniyah especially in Brebes and the roles of these kyai will be discussed.
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Sahara, Siti. "Napak Tilas Tarekat Tijaniyah di Cirebon." Buletin Al-Turas 2, no. 1 (January 23, 2018): 14–20. http://dx.doi.org/10.15408/bat.v2i3.6953.

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Secara harfiah, tarekatberarti jalan, cara atau metode (Shorter Encyclopedia of Islam, 1974:574).Dalam lapangan tasawuf, istilah ini sampai abad ke 11 (5H) dipakai dengan pengertian jalan yang harus ditempuh oleh setiap calon sufiuntuk tujuan berada sedekat mungkin kepada kepada Allah meskipun dibatasi oleh hijab. hijab dapat dikatakan suatu kiasan yang mengandung makna sebagai pemisah atau didnding yang membatasi mata batin sesorang dengan ALLAH SWT.
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Mursyid, Aab Abdilah, Cucu Setiawan, and Muhtar Solihin. "Pengaruh Zikir Lazimah terhadap Ketenangan Jiwa Para Santri yang Terkena Stress." Jurnal Riset Agama 2, no. 2 (June 25, 2022): 264–75. http://dx.doi.org/10.15575/jra.v2i2.18144.

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Mental is something that is very vital in living life. If a person's mental health is healthy, daily activities will run smoothly and live a happy life which can be transmitted to family, relatives and the environment. But there are still many people who are mentally disturbed so that they live a life full of anxiety. Not for the santri who are in all the pesantren, many of them are mentally disturbed. The contributing factors, among others, are demanding knowledge and unrealized desires resulting in stress and anxiety. This study aims to determine the effect of dhikr Lazimah on mental health which is carried out at the Al-Falah Biru Islamic boarding school, the Tijaniyah tarekat and to find out the Tijaniyah dhikr Lazimah method which is carried out at the Al-Falah Biru Islamic boarding school. The research method used in this study is a quantitative method. The results of the study show that the influence of the usual dhikr affects their mental health, as evidenced by the students who are stressed and then practice the usual dzikr they are free from these psychological diseases. The time of its practice every day is carried out munfarid (individual). In Lazimah remembrance consists of reading istighfar, sholawat and tahlil.
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Dissertations / Theses on the topic "Tijaniyah, al-"

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Lliteras, Susana Molins. "The Tijaniyya Tariqa in Cape Town: the "normalization" of race relations in South Africa." Master's thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/14366.

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"The Tijaniyya Tariqa in Cape Town: "Normalization" of Race Relations in South Africa" focuses on the spread to South Africa of the Tijaniyya order (tariqa) prominent in West Africa. Theoretically, the study aims to work within the bounds of the social sciences, while at the same time problematizing some of its assumptions. After the examination of the theoretical and methodological framework of the paper, the study turns to a historical overview of the Tijaniyya tariqa, from its foundation in Algeria, to its spread to West Africa, and finally to its characteristics in twentieth century Senegal. The paper then takes a look at the spread of the tariqa outside its 'natural' borders of North and West Africa, in particular to France and the United States. At this point, the study jumps to an overview of the history of Islam in South Africa, in order to place the spread of the Tijaniyya to this country in its appropriate religious and social context. Next, the paper focuses on the particular experience of the Tijaniyya tariqa in Cape Town, located within the larger historical and social context of the tariqa and Islam in South Africa. Through a series of interviews and visits to the Tijani zawiya, the researcher is able to describe the experiences of the Tijanis in Cape Town, including those of its Shuyukh, and Senegalese, 'Malay' and 'black' South African disciples. In particular, the research examines the different reasons for which Tijanis joined the tariqa, what the Tijaniyya means to them, which are its most essential teachings, and the issue of race relations within the tariqa. In conclusion, the study finds that the spiritual dimension of the Tijaniyya in the lives of its adepts, as well as its role as a propagator of Islam are much more significant characteristics of the tariqa than any external political or economic factors. At the same time, the Tijaniyya tariqa has a "normalizing" effect on the issues of race relations and identity, so important in South Africa today. Finally, the Tijaniyya tariqa in Cape Town offers the unique opportunity to combat racism and prejudice and bring people of all backgrounds together through spirituality.
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Melliti, Imed. "La zawiya en tant que foyer de socialité : le cas des tijaniyya de Tunis." Paris 5, 1993. http://www.theses.fr/1993PA05H072.

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A partir d'une enquête socio-anthropologique effectuée dans la zawiya féminine des tijaniyya de Tunis, nous avons essayé de découvrir le mode de structuration collective qui prévaut a l'intérieur de la zawiya. Notre hypothèse était simple : à cette forme de sacre païen que met en œuvre la circulation des biens de salut et les rites de possession dans l'espace maraboutique, correspond aussi un rapport diffèrent avec l'altérité sociale : la socialité. La spécificité de ce travail n'est donc pas de traiter des pratiques maraboutiques, ni de se pencher sur un culte de possession, mais de les envisager dans une approche phénoménologique qui s'attarde sur la trame concrète et les menues interactions vécues hic et nunc par les acteurs. Cette démarche nous a permis de déceler, en outre, toute la part de non rationnel, de "comme si" - théâtralité - d'affectif et de "mythique" qui structure l'être-ensemble dans ses soubresauts tragiques et sa durée tendue
Through a socio-anthropological survey realized in the women's zawiya of the tijaniyya of Tunis, we have tried to discover the collective structuration mode which prevails inside the zawiya. Our hypothesis was simple : to this sacred pagan form, which is reflected through the salvation means movement as well as possession rituals inside the shrine, corresponds a different relationship with the social otherness : the sociability. Thus the aim of our research doesn't concern the "maraboutical" practices, nor the possession cult in themselves, but consists to conceive them through a phenomenological approach, which insists on the concrete religious life and minor interactions experienced by the social actors. Such analysis allows us to display the full dimension of the non-rational, the mythical and the theatrical which structures the collective experience
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Holm, Filip. "The Architecture of Pilgrimage : A study on the Ziyara Bogal and charismatic authority in the Tijaniyya." Thesis, Södertörns högskola, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-36143.

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Pilgrimage plays an important role in many religious traditions. Indeed, one of the five pillars of Islam is the Hajj – the pilgrimage to Mecca that every Muslim is expected to perform at least once in their life. But this isn’t the only ritual of its kind present in Islam. Indeed, a common practice in Sufism is the Ziyara – a pilgrimage or visit to a saint or the tomb of a saint. This study aims to give a comprehensive overview of one of these pilgrimages – the Ziyara Bogal of the Tijaniyya Sufi order. Through observational methods and interviews, the present thesis will look at strategies of ritualization and charismatic authority, as well as the political implications of the pilgrimage in West African society. Extensive fieldwork was conducted in Senegal, The Gambia and in the diasporic community in Sweden both during the pilgrimage itself and several months before and after, and theories relating to the main themes (ritualization, charismatic authority) is used to analyze the material. As such, the study will map out multiple significant aspects of the ziyara and give an insight into how Islam is lived and practiced in the region.
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Diallo, El Hadji Samba Amadou. "La transmission des statuts et des pouvoirs dans la tijaniyya sénégalaise : le cas de la famille Sy de Tivaouane." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0123.

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Dans ce travail, nous cherchons à rétablir une certaine symétrie entre deux grandes confréries sénégalaises : la Muridiyya et la Tijaniyya. Cette dernière est moins étudiée par les historiens et les anthropologues de l'islam ouest-africain. La famille des Sy de Tivaouane se trouve au coeur de cette Tijaniyya sénégalaise. Nous analysons successivement les rapports de la Tijaniyya d'El Hadji Malick Sy avec les zawaya nord-africaines pour ensuite montrer la récupération de la confrérie suivie de sa diffusion par le marabout de Tivaouane. Enfin, nous insistons sur le fait que la famille Sy s'est accaparée l'héritage culturel de la Tijaniyya (création d'écoles coraniques et invention des associations confrériques) mais surtout en instituant le poste de khalife général des Tidianes, lequel est choisi dans cette famille depuis 1922
This work attempts to establish a certain symetry between two large brotherhoods : the Muridiyya and the Tijaniyya. The latter is the least studied by scholars of West African Islam. The Sy family of Tivouane is at the heart of Senegalese Tijaniyya. I examine the connection between the Tijaniyya of El Hadji Malick Sy with the North African zawaya in order to show the rehabilitation of the brotherhood following its diffusion by marabouts of Tivouane. The Sy family monopolized the cultural heritage of the Tijamiyya through its creation of Koranic schools and religious associations but more importantly in the creation of the General Khalife for the Tijaniyya, which has been chosen within the Sy family since 1922
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Ly-Tall, Madina. "Un Islam militant en Afrique de l'Ouest au XIXe siècle : la Tijaniyya de Saïku Umar Futiyu contre les pouvoirs traditionnels et la puissance coloniale /." Paris : [Dakar] : Éd. l'Harmattan : ACCT ; Institut fondamental d'Afrique noire, 1991. http://catalogue.bnf.fr/ark:/12148/cb366516694.

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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 "Tijaniyah, al-"

1

Hurmain. Studi kasus Tarekat Tijaniyah di Pekanbaru: Laporan penelitian. Pekanbaru: Balai Penelitian dan Pengabdian pada Masyarakat, IAIN Sultahn Syarif Qasim, 1993.

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Syafruddin. Tarekat dan etos kerja: Studi kasus tarekat Tijaniyah di Kalimantan Selatan : hasil penelitian. Banjarmasin: Institut Agama Islam Negeri Antasari, Pusat Penelitian, 2003.

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Nurhidayah, Yayah. Pengamalan ajaran tarikat Tijaniyah dan sosialisasinya di Pesantren Buntet Astanajapura, Cirebon: Laporan penelitian. Bandung: Pusat Penelitian, IAIN Sunan Gunung Djati, 1996.

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Living knowledge in West African Islam: The sufi community of Ibrahim Niasse. Leiden: Brill, 2015.

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The divine flood: Ibrahim Niasse and the roots of a twentieth-century Sufi revival. Oxford: Oxford University Press, 2011.

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Salamah, Ummu. Tradisi tarekat dan dampak konsistensi aktualisasinya terhadap perilaku sosial penganut tarekat: Studi kasus tarekat Tijaniyah di Kabupaten Garut, Jawa Barat dalam perspektif perubahan sosial = Tarekat tradition and the impact of its consistent actualization on the social behaviour of its followers : a case study on the tarekat Tijaniyah in Garut Regency, West Java in the perspective of social change. Bandung: Program Pascasarjana, Universitas Padjadjaran, 1998.

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Slučaj službenika Aleksandra Tijanića. 2nd ed. Beograd: Komitet pravnika za ljudska prava (YUCOM), 2005.

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Shittu, Abdur-Raheem Adebayo. A critique of Dr. Adekilekun Tijani's Handbook on the Tijaniyyah. Shaki, Nigeria: al-Fur'qaan Publishers, 1999.

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Tijani, Adekilekun. A handbook on the doctrines and rites of the Tijaniyyah in question & answer form. Ede [Nigeria]: Moyanjuola Islamic Publications, 1997.

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Ly-Tall, Madina. Un Islam militant en Afrique de l'Ouest au XIXe siècle: La Tijaniyya de Saïku Umar Futiyu contre les pouvoirs traditionnels et la puissance coloniale. [Paris]: ACCT, 1991.

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Book chapters on the topic "Tijaniyah, al-"

1

Kobo, Ousman Murzik. "Fayda-Tijaniyya and Islamic reform in twentieth- and twenty-first-century Africa." In Routledge Handbook of Islam in Africa, 206–22. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367144241-19.

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Ajura, Alhaj Yūsuf Ṣāliḥ. "TipaƔri Tidūma Nawuni (We Thank Our Lord)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 176–77. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0014.

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This chapter considers the poem “TipaƔri Tiduma Nawuni” as an interpretation of the race between Afa Ajura and his Tijaniyyah opponents in Tamale to convert people to their respective sides. It details Afa Ajura's attacks on a Tijani interlocutor for allegedly coercing people to follow a particular Tijaniyyah shaykh. It also analyzes Afa Ajura's use of the word “shaykh,” which is an attempt to undermine the role and significance of the actual Tijaniyyah shaykhs. The chapter talks about Afa Ajura's warnings not to fall for the Tijaniyyah's trap. It elaborates how Afa Ajura categorically disabused the Tijaniyyah and everybody else in the poem of the notion that he was himself abrasive and abusive.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Ninsal Kutonya Tidūma (A Human Being Cannot See Our Lord)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 172–73. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0012.

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This chapter focuses on Afa Ajura's “Ninsal Kutonya Tiduma,” a polemical poem he composed to educate the average person as a warning against joining the Tijaniyyah group. It looks at one of the accusations labeled against the Tijaniyyah, which is the claim that they “see” God. It highlights the Tijaniyyah's label of Naawuni nyarba that started sarcastically and eventually stabilized into a negative identifier for the group. The chapter explores the concept of “seeing” God, a misplaced topic that cannot be construed by Muslims whose whole Islamic Weltanschauung is predicated upon the exoteric understanding of Islamic texts and simple logic. It refers to how Afa Ajura identified the Tijaniyyah as infidels or those who overstep the acceptable limits in Islam.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Fa Khudhū (And You Must Take)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 154–58. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0006.

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This chapter details “Fa Khudhu,” which is Afa Ajura's first poem in Arabic of more than eighty verses. It also explores the initial hypothesis as to why Afa Ajura composed the poem in Arabic, which has to do with his wanting to send a message to a different audience beside his usual one at home. It also points out how the poem is targeted at the leadership of the Tijaniyyah in Tamale or other parts of Ghana, all of which understand Arabic. The chapter explores the question on why Afa Ajura's Tijaniyyah opponents would concoct the lie that he did not know Arabic even though they must have heard his Arabic poems. It recounts how Afa Ajura laid bare all his arguments against the Tijaniyyah with all the scholarly greats of Accra that still practiced wird.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Kutilga (You Shall Not Be Saved)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 159–61. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0007.

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This chapter considers “Kutilga” as Afa Ajura's most condensed and concise admonishment, speculated to have been composed between 1955 and 1960. It contains advice for the average traditional Dagomba person and the Tijaniyyah member, educating the population about what Afa Ajura thought was necessary for their religion. It also mentions the activities of local clerics that Afa Ajura rejected, such as their roles in funerals and tibbu or divination. The chapter highlights Afa Ajura's attacks on his Tijaniyyah opponents regarding their Sufi beliefs and practices. It focuses on summarizing the beliefs, practices, and behaviors that Afa Ajura judged as unfit to save anybody from the hellfire in the hereafter.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Bukari Mawla (A Eulogy)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 170–71. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0011.

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This chapter covers the eulogy “Bukari Mawla,” which Afa Ajura composed after learning about Shaykh Bukari Mawla's demise in detention. It highlights Afa Ajura's claim that Shaykh Bukari Mawla preached against the Tijaniyyah practices and was able to convert many people, resulting in his sabotage and detainment. It also portrays the shaykh as one of Afa Ajura's favorite scholars, as well as an idol and role model. The chapter discusses how Afa Ajura considered Shaykh Bukari Mawla as pious, brave, and rightly guided for preaching against the innovation and heresy of the Tijaniyyah. It mentions that the eulogy was delivered in Arabic as Shaykh Bukari Mawla's family and friends could not understand Dagbani.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Ṣalli S. Ṣalātan (Send Blessings Upon)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 174–75. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0013.

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This chapter refers to Afa Ajura's poem “Salli Salatan,” which was speculated to have been written during one of his trips to Accra as it was composed in Arabic. It describes the poem as a typical Afa Ajura's polemic against the Tijaniyyah and one of the few poems that has Afa Ajura's own commentary on the verses. It also includes a prayer for the Prophet Mohammed and declaration of absolute dependence on the Qur'an and the Hadith. The chapter highlights Afa Ajura's reproach of the Tijanis and their litanies, comparing them to the disbelievers and idols from the time of Noah to Abraham to Muhammad. It discusses Afa Ajura's admonishment of people to shun boasting of belonging to the Tijaniyyah fraternity.
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Ajura, Alhaj Yūsuf Ṣāliḥ. "Afanim Tola Ayirmo (The Clerics Have Gone Wild)." In Islamic Thought in Africa, translated by Zakyi Ibrahim, 181–84. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300207118.003.0017.

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This chapter discusses the poem “Afanim Tola Ayirmo,” which was meant as a response to Alhaj Muntaqa, one of the Tijaniyyah scholars that composed a polemical poem insulting Afa Ajura and Munchiris. It delves into the tone of Afa Ajura's response and the graphic nature of his language in the poem. It also refers to Saani Ibrahim, a Tijaniyyah-inclined researcher, who openly identified Alhaj Muntaqa and cited a couple of his direct insults of Afa Ajura in his Ph.D. dissertation. The chapter narrates how Alhaj Muntaqa decided to use the title “Catapilla” or “The Caterpillar” on his poem against Afa Ajura, which originated from Mallam Sani, an ardent fan of Afa Ajura that often interrupted his preaching sessions with praises. It observes that “The Caterpillar” mirrors in melody, intonation, and poetic meter Afa Ajura's first poem, “Damba Digoli.”
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Soares, Benjamin F. "Saints and Sufi Orders II: The Tijaniyya." In Islam and the Prayer Economy, 106–24. Edinburgh University Press, 2005. http://dx.doi.org/10.3366/edinburgh/9780748622856.003.0005.

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"4 SAINTS AND SUFI ORDERS II: THE TIJANIYYA." In Islam and the Prayer Economy, 106–24. Edinburgh University Press, 2005. http://dx.doi.org/10.1515/9781474472753-011.

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