Relevant bibliographies by topics / Tijaniyya

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

Academic literature on the topic 'Tijaniyya'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Tijaniyya"

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Dumbe, Yunus. "Islamic Polarisation and the Politics of Exclusion in Ghana: Tijaniyya and Salafist Struggles over Muslim Orthodoxy." Islamic Africa 10, no. 1-2 (June 12, 2019): 153–80. http://dx.doi.org/10.1163/21540993-01001006.

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This article explores how the revival of the Tijaniyya and the Salafi movement shaped public discourse about Islam in Ghana. Examining the debates which characterised the religious sphere in the 1990s re-democratisation, the article highlights the power struggle which shaped the relations between the contending Muslim groups. It argues that the recognition of the Tijaniyya movement as a representative for all Muslims during Ghana’s re-democratisation in the 1990s emboldened its sympathisers to adopt repressive measures against the Salafi minority. While the local success of Salafism was often linked to locally specific forms of ethnic, political or generational self-assertion, the shared experience of political disadvantage during this period led to a consolidation of Salafi activities at the national level. Thus, as the Tijaniyya influence was politicised by Government, the ensuing conflicts between Sufi and Salafi groups also led to a politicisation of Salafism from below. Illustrating that intra-Muslim debates and disagreements cannot be divorced from their political context, this study demonstrates that learning to be Muslim in Ghana is deeply embedded in political, ethnic, and intergenerational dynamics.
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2

Isa, Kabiru Haruna. "A history of ‘Yan haƙiƙa, a revisionist Islamic group in northern Nigeria." Africa 92, no. 5 (November 2022): 780–97. http://dx.doi.org/10.1017/s0001972022000626.

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Abstract‘Yan haƙiƙa are a Sufi group that has come to prominence in the second decade of the twenty-first century in northern Nigeria, with a significant following in Kano. Although members of the group perceive themselves to be bona fide followers of the path of Shaykh Ibrahim Niasse (Senegalese Islamic scholar and founder of Tijaniyya-Ibrahimiyya), they are considered by Sunni Muslims (both Salafis and Sufis) as a heretical faction. The basic ideology of this group is that Niasse Allah ne (Niasse is God); they also apotheosize their members. Their ideology stems from the concepts of Wahadat al-Wujud (oneness of being and unity of existence) and Tarbiyya (spiritual training), which is a method used by Sufi shaykhs to guide their disciples on the mystical journey to direct experiences of the Divine Essence – a method popularized by Tijaniyya-Ibrahimiyya. Initially, the group operated clandestinely, but in recent years its members have attracted public attention through Mawlid Baaye (celebrating the birthday of Niasse). During the celebration, they shower praises on Niasse and rank him above the Prophet Muhammad. Their comments generate violent reactions from Salafi and Sufi communities. While Salafis consider the creed of ‘Yan haƙiƙa as typical Sufi heresy, the Sufis not only disown them but also question their ‘Muslimness’. The emergence of ‘Yan haƙiƙa has changed the contours and composition of Tijaniyya in Kano because its defining ideology of deifying Niasse and its members contradict the teaching and doctrine of the mainstream Tijaniyya. This article unpacks the place of ‘Yan haƙiƙa in the highly contested and tense religious geography of Kano, exploring how its emergence complicates the category of ‘Muslim’ within mainstream Sunni Islam.
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Dumbe, Yunus Yunus, Victor Selorme Gedzi, and Osman Issah Seekey. "Contesting Religious Authority in Ghana: Perspectives of Literary Works of Aminu Bamba." Journal of the Contemporary Study of Islam 1, no. 2 (June 29, 2020): 108–27. http://dx.doi.org/10.37264/jcsi.v1i2.21.

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This paper examines the literary works of Aminu Bamba as a perspective of his contributions to Islamic reform and counter to religious unorthodoxy propagated by some religious elites in the Tijaniyya movement in Ghana. It pays particular attention to his interpretations of issues that pertain to theology, jurisprudence, and conflict resolution competences. Whereas this paper takes into cognizance the fact that aspects of his ideas on Islamic theology and jurisprudence were not original as they are well reflected in the mainstream traditional Islamic scholarship, the paper analyses the uniqueness of his ideas that center on eradicating religious unorthodoxy within the Tijaniyya. The article argues that Bamba’s reform ideas considerably depart from the Sufi-Salafi polemic that the debate on Islamic reform always characterize in Ghana.
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Clayer, Nathalie. "The Tijaniyya: Reformism and Islamic Revival in Interwar Albania." Journal of Muslim Minority Affairs 29, no. 4 (December 2009): 483–93. http://dx.doi.org/10.1080/13602000903411382.

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Saaidia, Oissila, Jean-Louis Triaud, and David Robinson. "La Tijaniyya, une confrerie musulmane a la conquete de l'Afrique." Vingtième Siècle. Revue d'histoire, no. 80 (October 2003): 165. http://dx.doi.org/10.2307/3771786.

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Baum, Robert M., Jean-Louis Triaud, and David Robinson. "La Tijaniyya: Une confrerie musulmane a la conquete de l'Afrique." International Journal of African Historical Studies 35, no. 1 (2002): 239. http://dx.doi.org/10.2307/3097425.

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7

Hutson, Alaine S. "The Development of Women's Authority in the Kano Tijaniyya, 1894-1963." Africa Today 46, no. 3-4 (July 1999): 42–65. http://dx.doi.org/10.2979/aft.1999.46.3-4.42.

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8

Hutson, Alaine S. (Alaine Stacy). "The Development of Women's Authority in the Kano Tijaniyya, 1894-1963." Africa Today 46, no. 3 (1999): 43–64. http://dx.doi.org/10.1353/at.2003.0093.

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9

Hammouchi, Mohammed Said. "Entrepreneurial Intention of a Senegalese Entrepreneur in a Brotherhood Context: Towards The Emergence of New "Atypical" Entrepreneurs." European Scientific Journal, ESJ 14, no. 7 (March 31, 2018): 139. http://dx.doi.org/10.19044/esj.2018.v14n7p139.

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The purpose of this article is to understand the starting point of the intention of religious entrepreneurs, that we call "Atypical", for the simple reason that their entrepreneurial intentions include not only the economic aspect but there is also evidence of some foundation walls spiritual view of the context in which operate these entrepreneurs: the Tijanie brotherhood. These religious entrepreneurs create travel agencies specializing in the phenomenon of the "Zyara”1. To do this, we will focus initially on generalities about highlighted Islam in Africa, and then we will introduce our paper on the emergence of the Tijaniyya brotherhood. In a second step, we will emphasize the economic dimension of the Tijaniyya, which includes both the phenomenon of the «Zyara», and trade which can arise; but also the emergence of atypical entrepreneurs in their entrepreneurial intentions through creative type travel "Zyara”. Our epistemological positioning is interpretative; that is, we go from the field to interpret the intentions of these entrepreneurs, given the absence of literature dealing with entrepreneurship in a religious context. This means that our mode of reasoning is inductive; what brought us to do indepth interviews with this type of entrepreneurs in Senegal. This article presents concrete results concerning the entrepreneurial intentions of the religious entrepreneurs object of our present study. These intentions are religious orders, in the context of these entrepreneurs; on a categorized these intentions under five major axes; « Love and Propaganda of the Brotherhood ; Join the useful to the pleasant ; Respect and love of members of the brotherhood ; Self-achievement ; Tribal or family affiliation ».
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10

Johnson, Winifred Marie. "The Tijaniyya Sufi Brotherhood Amongst the Idaw ‘Ali of the Western Sahara." American Journal of Islam and Society 1, no. 2 (January 9, 2021): 51–78. http://dx.doi.org/10.35632/ajis.v1i2.2815.

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ORIGINS OF THE IDAW ALIThe Idaw ‘Ali are one of the two most prominent and influentialzuwaya groups in Mauritania, the other being the Kunta, disseminatorsof the Qadiriyya tariqa in West Africa who claim to be descendants ofthe great Arab hero and conqueror of North Africa, Uqba b. Nafi. Thebasis of the prestige of the Idaw ‘Ali rested in part on their widelyrecognized sharifian origin. Another basis of their prestige was theirintroduction of the Tijaniyya tariqa in Mauritania As descendants ofProphet Muhammed, the Idaw ‘Ali occupied a noble and privilegedposition in the society that placed them above the other zawaya and laygroups in Mauritania.The Idaw ‘Ali traditions, as reported by Sidi Abd-allah b. al-HajjIbrahim al-‘Alawi (d. 1818) in his treatise, “Sahihat al-Naql fi AlawiyatIdaw ‘Ali wa Bakriyat Muhammed Ghull” (The Authenticity of theDescee Idaw ‘Ali from Caliph ‘Ali and that of Muhammed Ghull fromCaliph ‘Abu Bakr al-Siddiq), state unequivocally that the Idaw ‘Alidescended from ‘Ali b. ‘Abu Talib (d. 661), son-in-law of the Prophet andfourth Caliph, through an eponymous ancestor ‘Ali b. Yahya. SidiAbdallah maintains that:. . .the Idawa ‘Ali are the descendants of ‘Ali b. Yahya and to bereckoned the progeny of ‘Ali b. ‘Abu Talib (May God bepleased with him). We know of no disagreement between thosewho are learned in that which has been handed down, bothwritten and spoken, and those who have been favored withspiritual illumination regarding it.This genealogy is said to have been examined and declared sound by SidiMukhtar al-Kunti, the founding father of the Qadiriyya-Mukhtariyyabrotherhood in West Africa. Furthermore, the author of “Sahihat al-Naql” adduced numerous quotations which he related to genealogistsand scholars of Mauritania and the Orient to prove the validity of theIdaw ‘Ali’s claim to shar(fian ancestry.Sidi Abdallah relates in “Sahihat al-Naql” that he was informed bySidi Ahmed al-Daymani, the famed scholar of the Awlad Daymanzawaya group, that the Idaw ‘Ali descended from the house of theProphet. According to al-Daymani, the Idaw ‘Ali. . .are the progeny of ‘Ali and.. . both their young and their oldcontinue to trace their lineage to him in spite of the paucity ofthat which God has allotted to them in support of their claim.Sidi Abdallah also relates that a member of the Idaw ‘Ali made thepilgrimage to Mecca where he met Sidi Ahmed al-Habib of the Idaw‘Ali. Sidi Ahmed is said to have told the pilgrim:If you are in straightened circumstances, then say-ohforefather, oh Messenger of God-for in truth you are hisdescendant.The pilgrim asked Sidi Ahmed how he acquired this informationconcerning the lineage of the Idaw ‘Ali, and Sidi Ahmed replied:I saw that in a book in Cairo, but if you return there, askSheikh al-Murtada about the lineage of the people of Shinqit.Sheikh al-Murtada is the saint of Egypt and its sun . . .On the pilgrim’s return journey he passed through Cairo and asked ...
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Dissertations / Theses on the topic "Tijaniyya"

1

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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2

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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3

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 "Tijaniyya"

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Archive of the Umarian Tijaniyya. Washington, D.C: Sahel Nomad Books, 2017.

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Niang, Cheikh E. Abdoulaye. Renouveau islamique et mobilité transnationale en Afrique subsaharienne: La Fayda Tijaniyya Ibrahimiyya. Paris: L'Harmattan, 2021.

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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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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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Biljana, Kovačević-Vučo, ed. Slučaj službenika Aleksandra Tijanića: Javni dosije - protiv zaborava. 2nd ed. Beograd: Komitet pravnika za ljudska prava, 2005.

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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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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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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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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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Book chapters on the topic "Tijaniyya"

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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2

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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4

Gray, Christopher. "The Rise of the Niassene Tijaniyya, 1875 to the Present." In Islam et islamismes au sud du Sahara, 59. Editions Karthala, 1998. http://dx.doi.org/10.3917/kart.kane.1998.01.0059.

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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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"Shifting Spheres along the Hajj Route from West Africa: The Case of the Tijaniyya during the Colonial Period." In Saintly Spheres and Islamic Landscapes, 397–416. BRILL, 2020. http://dx.doi.org/10.1163/9789004444270_015.

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7

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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