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Journal articles on the topic 'Tijaniyya'
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1
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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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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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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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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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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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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Thurston, Alexander. "Polyvalent, Transnational Religious Authority: The Tijaniyya Sufi Order and Al-Azhar University." Journal of the American Academy of Religion 86, no. 3 (February 27, 2018): 789–820. http://dx.doi.org/10.1093/jaarel/lfx090.
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Schmitz, Jean. "Autour d'al-Hājj Umar Taal. Guerre sainte et Tijaniyya en Afrique de l'Ouest." Cahiers d’études africaines 25, no. 100 (1985): 555–65. http://dx.doi.org/10.3406/cea.1985.1723.
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El-Sharif, Farah. "Realizing Islam: The Tijaniyya in North Africa and the Eighteenth-Century Muslim World." Journal of Africana Religions 10, no. 1 (January 1, 2022): 146–48. http://dx.doi.org/10.5325/jafrireli.10.1.0146.
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De Diego González, Antonio. "La recepción del pensamiento de Ibn ‘Arabi en las doctrinas de la tariqa Tijaniyya." Contrastes. Revista Internacional de Filosofía 27, no. 1 (March 7, 2022): 7–28. http://dx.doi.org/10.24310/contrastescontrastes.v27i1.10792.
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Muḥy al-Dīn Ibn ‘Arabi (1165-1240) es uno de los máximos exponentes de la historia del sufismo y del pensamiento islámico. Su influencia como místico y sabio islámico llega hasta nuestros días como se intenta mostrar en esta investigación a través del análisis de las doctrinas y prácticas de la ṭarīqa Tijāniyya más allá de los prejuicios coloniales y orientalistas. Un grupo sufí, el más numeroso a nivel mundial, que es un buen ejemplo del sufismo contemporáneo equilibrando la metafísica (ḥaqīqa) con el plano legal (sharī‘a). Este artículo explora temáticamente, por primera vez y utilizando una metodología multidisciplinar, las principales influencias del pensamiento akbarí en la historia intelectual tijāni y su impacto en los principales autores.
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Weimann, Gunnar J. "An Alternative Vision of Sharia Application in Northern Nigeria: Ibrahim Salih’s Hadd Offences in the Sharia." Journal of Religion in Africa 40, no. 2 (2010): 192–221. http://dx.doi.org/10.1163/157006610x500865.
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AbstractAfter Islamic criminal law was introduced in northern Nigeria in 1999/2000, sentences of amputation and stoning to death were handed down by Sharia courts. Within a short period of time, however, spectacular judgments became rare. Given the importance of religion in northern Nigerian politics, this development must have been supported by influential Muslim scholars. This article analyses an alternative vision of Sharia implementation proposed by influential Tijaniyya Sufi shaykh Ibrahim Salih. He calls for a thorough Islamisation of northern Nigerian society, relegating the enforcement of Islamic criminal law to the almost utopian state of an ideal Muslim community. In this way he not only seeks to accommodate the application of Islamic law with the realities of the multireligious Nigerian state but also tries to conserve the unity of Muslims in the face of a perceived threat for Nigeria’s Muslims of being dominated by non-Muslims in the country.
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Tukur, Mubarak. "The Intellectual and Scholarly Activities of Sayyida Rahmatullahi: A Tijaniyya Female Scholar, Preacher, Poet and Housewife, 1966-2014." INTERDISCIPLINARY JOURNAL OF EDUCATION (IJE) 3, no. 2 (December 31, 2020): 160–69. http://dx.doi.org/10.53449/ije.v3i2.134.
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Sayyida Rahmatullahi a traditional female Tijaniyya Muslim scholar in Dandume, Katsina State of Northern Nigeria, never attended any Western education but was blessed with encyclopaedic knowledge. She was an amazing and reputed woman intellectual who dedicated her life to dissemination of Islamic knowledge in teaching of married women, teenage girls, widows and divorcee women, by establishing Islamiyya schools for them in the villages and town of Dandume. She committed herself in delivering many lectures aimed at educating women about the religion of Islam. It is against this background that this paper explores and examines the core values of Sayyida's intellectual activities of lectures and the organization of tafsir (Qur'an exegesis) as being one of the first females to organize such kind of male-dominated activities in Dandume. The paper adopted the theory of Gender and Development (GAD), which explains the active participation of Muslim women in revitalising of the Islamic religious teachings, and used a historical methodology which relying on primary and secondary sources. The objective of this paper is to show the relevance of the historical development and emergence of female scholars preaching in a patriarchal society. This paper brings out some of the aspects of Sayyida Rahmatullahi's intellectual scholarly contributions in the field of women Islamic scholarship.
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Robinson, David. "‘The Chronicle of the Succession’: an Important Document for the Umarian State." Journal of African History 31, no. 2 (July 1990): 245–62. http://dx.doi.org/10.1017/s0021853700025020.
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The Arabic text which is translated here describes a ceremony in which al-ḥājj Umar Tal, founder of a jihād and state in the Western Sudan in the mid-nineteenth century, sought to transmit his temporal and spiritual authority to his oldest son, Ahmad al-Kabīr. The ceremony occurred in 1860, just as the Umarian armies were about to embark upon a campaign against the ‘pagan’ Bambara kingdom of Segu. While the transfer of power to Aḥmad is very clearly stated in the text, the ceremony did not resolve the issue nor the conflict among the sons of Umar, which continued until the French conquest at the end of the century. The explanation for the continuing conflict lies partly in the loose structure of the original Umarian jihād against ‘paganism’ and partly in divisions among the faithful over the jihād against alleged ‘apostasy’ which Umar undertook at the end of his life against the Muslim Fulbe of Masina. The text also shows the close links between the Umarian movement and the Tijaniyya order and the ways in which important political statements can be couched in Sufi language.
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Villalón, Leonardo A. "Charisma and ethnicity in political context: a case study in the establishment of a Senegalese religious clientele." Africa 63, no. 1 (January 1993): 80–101. http://dx.doi.org/10.2307/1161299.
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AbstractThrough an examination of a case of a popular switch in religious affiliation in the small regional capital of Fatick, this article explores the factors that give rise to new Muslim maraboutic movements in Senegal. While the majority of the Serer population of the town had previously claimed an affiliation with the Sy family branch of the Tijaniyya order, based in Tivaouane, over the course of the past six to eight years there has been a widespread transfer of allegiance to a Serer marabout, El Hajj Ousmane Mama Ansou Niang, known popularly as Ma Ansou Niang. A consideration of this realignment reveals little basis for interpreting it as a function of maraboutic ‘charisma’ in the sense of any distinctive qualities of the religious message or of the messenger himself. It is, rather, the ‘popular demand’ side of charisma which emerges as important, an aspect that must be understood in the context of the particular local implications of Serer ethnicity. Because a religious model has thus been adopted to address primarily secular concerns, the study supports the argument that the entire maraboutic system has been institutionalised as the prevailing means of organising societal concerns in Senegal. The case thus has significant implications not only forthe study of Senegalese Sufi movements but also for an understanding of the socio-political impact of Islam in the country.
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Robinson, David. "French ‘Islamic’ Policy and Practice in Late Nineteenth-Century Senegal." Journal of African History 29, no. 3 (November 1988): 415–35. http://dx.doi.org/10.1017/s0021853700030565.
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In contrast to the negative conclusions reached by Donal Cruise O'Brien, it is here argued that the French, in the last half of the nineteenth century, maintained an Islamic policy. They practised some of it all of the time and all of it when they had the human and financial resources. They consistently opposed the Islamic state where it conflicted with their own political and economic interests. They identified it with their old nemesis of Futa Toro and the Tokolor, and then with the Tijaniyya. This attitude can be contrasted with a much more tolerant disposition towards the established monarchies, with whom thay coexisted for a much longer time and upon whom they relied to supply the cadre of chiefs.In the case of Umar, the French confronted a jihad that was launched before they began their own expansion in the upper valley, but they contained its influence. They quarantined the Wolof areas and pushed the Umarian state to the margins of their sphere of influence. By allowing much of the younger generation of Tokolor to depart, they turned the preaching of hijra to their own advantage. The French opposed the efforts of Ma Bâ to move into the heart of the peanut basin and the campaigns of the Madiyankobe to block the river trade or disrupt cultivation in Cayor. As soon as Mamadu Lamin mobilized for jihad they responded by driving him out of their gateway to expansion.
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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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Niang, Cheikh E. Abdoulaye. "Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse." Religions 12, no. 7 (July 8, 2021): 515. http://dx.doi.org/10.3390/rel12070515.
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For more than 10 years, we have been observing the Fayda Tijaniyya and its ramifications around the world. Starting in 2006 we have been conducting observations in Nigeria, Niger, Senegal and Mauritania. Between 2015 and 2017, we closely followed some developments of the Fayda in the French capital and in other European cities. In parallel to these field investigations, we have been interested in the new religious arrangements that are gradually emerging in the United Kingdom. More recently, in 2020, we benefited from a stay in the USA which allowed us to widen our observation framework. From there, we were able to collect empirical material consisting of several dozen interviews, direct observation notes, private and public documents (reports, administrative documents, correspondences, letters of recommendation, press articles, travel chronicles and private videos, among others). In the Fayda Ibrahimiyya, the global culture suggests an update of the mode of inheritance, but in addition it makes emerge a new framework of activity essentially composed of a device of formation with global character, of a hybrid diplomatic-religious space, finally of a humanitarian action which appears as a missionary presenza. We first show that the conjunction of these three registers of action has as a condition, a process of articulation and appropriation through which the actors of the Fayda manage to convince of the link of identity that prevails between their own history and that of the founder. The conclusion of the article is devoted to a critical discussion in which we postulate that the imagination of a homogeneous global community comes up against a form of local resistance that is a counterpoint and probably an anti-globalizing replica. The historical socio-anthropology of comprehensive inspiration that we favour allows us to finely approach the interdependencies between these three registers and the narrative elaborated locally by the supporters of this community. The paradigm of mobility in which we place the Fayda, allows us to grasp the scope of the globalization of practices and uses, as well as the tension that operates between a dynamic of continuity and a dynamic of rupture that crosses for some decades this religious community.
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Mouiche, Ibrahim. "Islam, Mondialisation Et Crise Identitaire Dans Le Royaume Bamoun, Cameroun." Africa 75, no. 3 (August 2005): 378–420. http://dx.doi.org/10.3366/afr.2005.75.3.378.
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AbstractThis article concerns the effects of globalization on Islam in the Bamum kingdom, Cameroon. Since its introduction into the kingdom at the beginning of the nineteenth century, Islam has been closely intertwined with ethnicity and the local political system has been consensual. Politically, Bamum royalty – as the secular arm of central power – has had the unconditional support of Islam. For a long period, ‘Bamum Islam’, with its origins in the Tijaniya tariqa, withdrew in on itself, unlike other parts of Africa where sufism is dominant. But since the start of the 1990s, both political liberalization and Isalmic modernity have had their effects in Bamum through what is called in Foumban the ‘Wahhabite’ infiltration, namely, all those who have studied in Sudan, Egypt, Saudi Arabia and Kuwait. The politico-religious foundation on which were based both the legitimacy of the royal household and the unity of the Bamum people has been undermined and disabled, provoking a crisis of identity. This crisis is evidenced, on the one hand, by the politicization of the Tijaniya on behalf of one opposition party, reforms and the destabilization of the dominant position of the Tijaniya, and, on the other hand, by a Tijaniya insurrection, open defiance and the weakening of the position of the Sultan-King of Bamum.
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Saepudin, Saepudin. "Exploring the Connections between Spirituality and Morality: Phenomenology Study on Tijaniyyah Sufi Order’s Congregation in Jatibarang Brebes." Teosofia 6, no. 2 (November 16, 2017): 109. http://dx.doi.org/10.21580/tos.v6i2.3385.
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<span>This article aims at revealing the connections between aspects of spirituality and morality which are able to present happiness and tranquility. One of them is through the approach implicitly implemented in aurad ritual, which is performed by Tijaniyyah sufi order’s congregation at Jatibarang Brebes. It has proven to breaking down the value of the community from bad to good. This phenomenological study, investigates the emergence of the congregation was caused over the human behavior decadence in the midst of modern society. System carried out by Tijaniyyah in renewing the morality of society following the manhaj of prophet Muhammad i.e. through akhlakiyah (ethic) approach. To prove the truth of this Tijaniyyah mission against the moral improvement of society, congregations do a ritual that is lazimah dan wadifah which aims at forming behavior change, especially on its followers. The results of this study show that Tijaniyyah’s congregations at Jatibarang Brebes assert the existence of a sense of serenity in their own life. In addition, they always istiqamah (consistent and commitment) in dealing with any mundane problem.</span>
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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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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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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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'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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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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Ikbal, Aji Muhammad, Ahmad Nurwadjah, and Andewi Suhartini. "The Implications of the Tijaniyah Order for Islamic Education at Zawiyah Islamic Boarding School." Nazhruna: Jurnal Pendidikan Islam 6, no. 1 (January 16, 2023): 72–87. http://dx.doi.org/10.31538/nzh.v6i1.2467.
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This study aims to determine the implementation of the Tijaniyah Order at the Zawiyah Islamic Boarding School and the implications of the Tijaniyah Order for Islamic Education in a portrait from the point of view of achieving the goals of Islamic education at the Islamic Boarding School. The method used is qualitative with a case study approach. Data collection techniques were carried out using interviews and documentation. Data analysis uses miles and Huberman models. As well as the validity test using the credibility test (credibility) with the triangulation method. The results showed that the implementation of the Tijaniyah Order at the Zawiyah Islamic Boarding School was carried out by; 1) maintaining the syari'at through riyadah and tajkiyatunnafs, 2) building personal istiqamah through practising practice practising wirid. So that the educational process at the Zawiyah Islamic Boarding School has its peculiarities where the learning process not only transfers knowledge but is accompanied by carrying out the teachings of the Tijaniyah order as a form of riyadah in shaping the personality of the students. This was done to realize the goals of Islamic education to build physical education, spiritual education, and intellectual education in creating the profile of students at Zawiyah Islamic Boarding School.
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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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Solagberu, Abdur-Razzaq Mustapha Balogun. "The Historical Development of the Tijaniyyah Ṣūfī Order in Ilorin, Nigeria and Challenges for Survival." Journal of Muslim Minority Affairs 38, no. 4 (October 2, 2018): 537–50. http://dx.doi.org/10.1080/13602004.2018.1543009.
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., Saifuddin, Wardani ., and Dzikri Nirwana. "TAREKAT DAN INTELEKTUALITAS: Studi Keterlibatan Kalangan Intelektual dalam Tarekat Tijaniyah di Kota Banjarmasin." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 15, no. 1 (May 15, 2016): 1. http://dx.doi.org/10.18592/al-banjari.v15i1.815.
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The development of tariqat in Indonesia is historically and sociologically related to the climate and culture of the people who in the past was formed by rural culture. However, in recent developments, in South Kalimantan for example, the assumption is very different. Although, this tariqat is usually described as traditional, backward, and associated with the countryside, it is not entirely true. With its tradisional nature, the tariqat become attractions for scholars. Those with rational thingkings entering this world with diverse motivations. There are two complementary sides. On the one hand, rational intellectuals/scholars enter into the tariqat and give a new baseline. On the other hand, the members of the tariqat also renew themselves. Motivations that drive the interest to this tariqat are doctrinal, rational, moral, and psychological. This motivation does not stand alone; it is intertwined and supports each other, in the internalization of the tariqat into the consciousness of the individual.
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Kuswandi, Iwan, Tobroni Tobroni, Akhsanul In'am, Khozin Khozin, and Ach Nurholis Majid. "تحوّل الطريقة التيجانية في المعاهد الحديثة عند رأي بيتر البيرغر TAHAWWUL ATH-THARIQAH AT-TIJANIYYAH FI AL-MAAHID AL-HADITSAH INDA RA'YI BITER ALBAGHIR." El-HARAKAH (TERAKREDITASI) 23, no. 2 (December 31, 2021): 397–411. http://dx.doi.org/10.18860/eh.v23i2.13407.
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ركز الباحث إلى أن يبحث شأن الطريقة التيجانية من شكل التخارج الذي قام به الشيخ جوهري والشيخ تيجاني والشيخ أحمد فوزي لكونهم ممارسين للطريقة التيجانية في معهد الأمين الإسلامي برندوان، وجميعهم قادة المعهد ورؤساء الأمور في فتراتهم الخاصة. يستخدم هذا البحث دراسة ظاهرية، مع طرق جمع البيانات للرصد والمقابلات والتوثيق، ويتم تحليل نتائج البحث باستخدام نظرية بناء الواقع الاجتماعي لبيتر إل بيرغر. وأخيرا حصل الاستنتاج على أن البناء الذي قام به المشايخ الثلاثة المقدمة في المعهد مشير إلى نفس الأهداف أي تخريج الطلاب المتفوقين في الدين من استيعاب القيم والشخصيات النبيلة، مثل التوبة، والصدق، والصبر، والتقوى، والاستقامة، والامتنان، والورع، والزهد، والتواضع، من خلال التدريس المستمر للكتب الصوفية، وتقديم الحياة المثالية لطلابهم دائما. بالنسبة إلى أن الشيوخ الثلاثة لديهم أشكال ولهجات مختلفة. حيثما قاد الشيخ جوهري بشكل فردي، بينما من فترة الشيخ تيجاني إلى الشيخ أحمد فوزي تم تشكيل مجلس الرياسة، والذي نفذ الإدارة الحديثة والقيادة الجماعية. أشرك الشيخ جوهري الطلاب في الطريقة التيجانية، باختلاف ما لم يحث عليه الاثنان الآخران الطلاب على اتباع الطريقة التيجانية.AbstractThis study constructs the form of externalization performed by Kiai Djauhari, Kiai Tidjani, and Kiai Ahmad Fauzi as practitioners of the Tijaniyah Order at the Al-Amien Prenduan Islamic Boarding School, all of which are leaders and caregivers based on their respective periods. Moreover, while this is phenomenological-based research, its data collection methods appear to consist of observation, interviews, and documentation. Furthermore, the research findings are analyzed through the theory of Social Reality Construction of Peter L Berger. In accordance with the conclusion, it revealed that the construction carried out by the three Kiais at the Islamic Boarding School possesses the same meaning, namely to produce mutafaqquh fiddin students by internalizing noble values and characters such as repentance, honesty, patience, god-fearing piety (taqwa), steadfastness (istiqamah), gratitude, abstinence (wara’), asceticism (zuhud’), sincerity and humility by continuously teaching the books of Sufism as well as providing an exemplary life for their students. However, the three of them have different forms and accentuations. While Kiai Djauhari seemed to lead individually, either Kiai Tidjani or Kiai Ahmad Fauzi appeared to lead by forming a Riasah Council which implemented modern management and collegial leadership in their respective periods. In addition, while Kiai Djauhari involved students in practicing the Tijaniyah Order, it seemed that the other two did not encourage students to do so.
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Dzikri, Ahmad Dzikri. "Pesantren Dan Perubahan Sosial: Studi Terhadap Peran Pesantren Al-Ishlah, Sidamulya Cirebon." TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 5, no. 1 (June 30, 2019): 59–80. http://dx.doi.org/10.24952/tazkir.v5i1.961.
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da'wah in Indonesia. In addition, Islamic boarding schools are defined as sustainable ritual institutions, moral development institutions, as covering Islamic Education. It is also as social institutions that have experienced various life variations; which is adjusted to the burden of growth of the community in the midst of the pesantren. This research is intended to describe the history and the social changes of the communities of the Al-Ishlah Sidamulya Astanajapura Cirebon Islamic Boarding School. It is also to describe the role of the Boarding School in fostering the lives of the community around the pesantren. This study uses historical history studies. The results of this study indicated that the Al-Ishlah Sidamulya Islamic Boarding School is one of the pesantren which has an important role in matters relating to the Sidamulya community; in religious, educational, social and economic fields of the communities. The social changes happen in the communities are malima activity (the thief, main, madat, mabok, madon) changed to salima (shubuh, dhuhur, ashar, maghrib and isya). In addition, planting the values of Islam to show the real Muslim through routine tarikat (Tijaniyah), activities of manakiban, tahlilan and tadarrusan.
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Iswahyudi. "The Development of the Tarekat among the Madurese Population until the Beginning of the 20th Century." Britain International of Humanities and Social Sciences (BIoHS) Journal 3, no. 2 (June 18, 2021): 291–301. http://dx.doi.org/10.33258/biohs.v3i2.451.
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In its development, the number of tarekat found in Madura was three, namely the tarekat Qadiriyah, the tarekat Qadiriyah Wa Naqshabandiyah, and the tarekat Tijaniyah. In addition, the tarekat Syatariyah, which had a lot of contact with the traditions of the local Madurese community, had also been influential, even though it was not so big. In this case it is known that starting from the development of the performing arts among the Madurese population called rateb, or from the Arabic language ratib which is similar to the debus performances in Banten and Aceh, there is a strong suspicion that the tarekat Samaniyah has also developed in Madura since the 18th century. In its journey, the popularity of the tarekat Sammaniyah, especially in Madura, was replaced by the Qadariyah wa Naqsabandiyah. This tarekat in its development has replaced the fame of the tarekat Sammaniyah in the archipelago. The description from the sketch shows that in reality, we are often faced with local Islamic sketches, in the form of rituals, such as tarekat, tahlilan, salvation, and so on. The approaches used to telescope this are textual-contextual and structural-functional approaches. From the analysis, it is found that the patterns of understanding and attitudes of the majority of rural communities, especially Madurese, practice Islamic teachings in the form of rituals that are independent, walk alone, without recognizing the relationship between students and sheikhs or murshids.
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Kusdiana, Ading, Nina Herlina Lubis, Nurwadjah Ahmad EQ, and Mumuh Muhsin Z. "The Pesantren Networking in Priangan (1800-1945)." International Journal of Nusantara Islam 1, no. 2 (June 6, 2014): 118–37. http://dx.doi.org/10.15575/ijni.v1i2.30.
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This research is about the networks of pesantren in Priangan from 1800 to 1945. The result shows that along 1800-1945, there were many networks that described the relations among pesantrens in Priangan. There are five networks forms as manifested from those relations. First, the networks among pesantrens, which were formed, are based on scientific relation. They are Pesantren Al-Falah Biru, Pangkalan and Keresek in Garut; Gentur, Kandang Sapi and Darul Falah Jambudipa in Cianjur; Sukamiskin Bandung; and Darul Ulum in Ciamis. Those pesantrens have intellectual relation that pointed to one public figure, namely Syekh Khatib Sambas in Mecca. Second, the networks among pesantrens, which were formed, are based on relative (genealogy) relations. The existence of Pesantren Sumur Kondang, Keresek, Gentur, and Cijawura were the ones that have this relation. Third, the networks among pesantrens, which were formed, are based onmarriage relation. For instance, Pesantren Cidewa with Pagerageung, Pesantren Cipari with Cilame, Cipasung with Gentur Rancapaku, Cijantung with Gegempalan, Sukamiskin with Al-Jawami, and Pesantren Sukamiskin with Cijawura Bandung, were the ones that have this relation. Fourth, the networks among pesantrens, which were formed, are based on the similarities in developing a particular Islamic mysticism (tarekat). The existence of Pesantren Suryalaya which develops Qodiriyah wa Naqsabandiyah mysticism—followed by generating their talqin and Pesantren Al-Falah Biru which develops Tijaniyah mysticism—followed by generating their muqaddam are the ones of this relation. Fifth, the networks among pesantrens, which were formed, are based on the same vision of their movement and struggle against the colonizer. The existence of Pesantren Al-Falah Biru with Samsul Ulum Gunung Puyuh through POII (Persatoean Oemat Islam Indonesia) organization, and Pesantren Cipasung with Sukamanah through Nahdhatul Ulama organization in Tasikmalaya were the ones who struggle against the colonizers of Netherland and Japan.
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Abdurahman, Dudung, and Kholili Badriza. "Sufism, Orthodoxy, and Nationalism in Modern Islamic Civilization in North Africa from The 19th- 20th Century." Sunan Kalijaga: International Journal of Islamic Civilization 4, no. 2 (September 30, 2021): 129. http://dx.doi.org/10.14421/skijic.v4i2.1995.
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The phenomenon of Sufism in the tariqa movements played a significant role in Islamic reform and the growth of nationalism in North Africa from the 19th to 20th centuries. This phenomenon which started as a neo-Sufism for Islamic reform, gradually turned into a nationalist movement. Therefore, Sufism is assumed to be a part of Islam that occupies the basic component of national identity and is a symbol of the struggle for independence of Muslim countries in North Africa. This study aims to discuss "the role and influence of Sufism for the revival of Islam, resistance to Western colonialism, the role of Islamic reform, and the process of nationalism and independence of Muslim countries in North Africa." These problems are analyzed based on historical, social, and political approaches related to issues of modern civilization in the Islamic world. This research concludes that, firstly the Sufism movement in the modern period in North Africa is developed in tariqa schools located in Idrisiyah, Sanusiyah, Khatmiyah, Tijaniyah, Qadiriyah, and Sammaniyah. Furthermore, the Sufism movement always shows the intertwined elements of teachings and rituals as well as the influences of social and political developments. Secondly, the teachings of the tariqa are able to increase religious awareness by fulfilling spirituality and improving people's morality, thereby developing, modifying, and actualizing leadership associated with Sufis. Thirdly, Sufism shows a very significant social force regarding the growth of nationalism in North Africa, which is used as the basis for their participation in the socio-political field, with various forms of protest or resistance. In collaboration with religious and community leaders, the leadership of the Sufis has also succeeded in bringing about the independence of national countries such as Tunisia, Libya, Algeria, Morocco, and Sudan since the mid-20th century. During that time, many Sufists occupied important positions in government.
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Dwi Saraswati, Melinda. "The Application of Qiroati Method in Learning to Read Qur'an on Elementary Students in Pesantren Abu Fayyad At-Tijaniy Al-Islami Randuagung Lumajang." Risalatuna: Journal of Pesantren Studies 1, no. 2 (July 15, 2021): 195. http://dx.doi.org/10.54471/rjps.v1i2.1251.
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Metode qiroati adalah metode belajar membaca Al-Qur’an yang menekankan langsung pada latihan membaca. Pesantren Abu Fayyat Atijani Al Islami Tunjung Randuagung Lumajang merupakan pesantren tradisional yang hingga saat ini masih menerapkan metode tersebut dan dikhususkan kepada pemula atau santri yang belum bisa membaca Al-Qur’an. Artikel ini menggunakan pendekatan kualitatif studi kasus dengan tujuan untuk memperoleh data dan mendiskripsikan sesuai dengan yang ditemukan. Kesimpulannya adalah Implementasi metode qiroati dilakukan dengan cara membaca secara langsung (tanpa dieja), santri dituntut untuk selalu aktif dalam belajar membaca al-Qur'an dan terakhir dilakukan Evaluasi. Langkah-langkah implementasi metode qiroati dilakukan dengan cara praktis, sederhana, sedikit demi sedikit, merangsang murid untuk saling berpacu. Setelah semua tau mengajarkan qiroati tidak boleh menambah pelajaran baru sebelum bisa membaca dengan benar dan cepat, tidak menuntun untuk membaca, dan waspada terhadap bacaan yang salah. Hasil dari penerapan Metode Qiroati antara lain santri mudah mengingat huruf yang ada dalam buku qiroati, antusias dan semangat santri dalam belajar membaca Al-Qur’an, asatidz mudah mengatahui perkembangan santri dan menciptakan lulusan yang fasih dan lancar dalam membaca Al-Qur’an.
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Wague, Ousmane. "L’apport de la Tijania et du Hamallisme Aux Échanges Religieux et Culturels entre les Populations Maghrébines et Sahélo - Sahariennes : Le cas de l’Espace Confrérique Oust - Africain de la Mauritanie , du Sénégal et du Mali." مجلة الدراسات التاريخية و الاجتماعية, no. 3 (2014): 9–20. http://dx.doi.org/10.12816/0012812.
Full text
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Tekelioglu, Ahmet Selim. "The Practice of Islam in America: An Introduction." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 108–11. http://dx.doi.org/10.35632/ajiss.v35i3.491.
Full textAbstract:
Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume.
Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University
44
Tekelioglu, Ahmet Selim. "The Practice of Islam in America: An Introduction." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 108–11. http://dx.doi.org/10.35632/ajis.v35i3.491.
Full textAbstract:
Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume.
Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University
45
Lliteras, S. M. "The Tijaniyya Tariqa in Cape Town." Journal for Islamic Studies 26, no. 1 (November 12, 2007). http://dx.doi.org/10.4314/jis.v26i1.39921.
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Wright, Zachary. "Spiritual Training across the Sahara: Debating the Need for the Living Sufi Master in the Tijāniyya." Journal of Islamic Studies, April 19, 2022. http://dx.doi.org/10.1093/jis/etac017.
Full textAbstract:
Abstract The Tijaniyya has witnessed a lively debate concerning the classic Sufi requirement of a living guide to give spiritual training (tarbiya) to aspirants. Prominent Tijani scholars across the Sahara—modern-day Morocco, Mauritania, and Senegal—have apparently staked different positions on this issue from the mid-nineteenth century to the present. The discourse has acquired added significance since the emergence of the community of the twentieth-century Senegalese Shaykh Ibrāhīm Niasse, whose widespread teaching of gnosis (maʿrifa) reinvigorated discussions surrounding the need for a living shaykh. This article argues that some Tijānī scholars, responding to a North African public discourse that had turned against Sufism, did indeed deemphasize the need for a Sufi guide other than the enduring spiritual presence of the founder of the Tijāniyya, Shaykh Aḥmad Tijānī. But close reading of the relevant source material reveals that Niasse’s practice of tarbiya reflected the general consensus of Tijānī scholars, even if some scholars substantiated this consensus more subtly than others.
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Vikør, Knut S. "Realizing Islam: The Tijaniyya in North Africa and the Eighteenth-Century Muslim World By Zachary Valentine Wright." Journal of Islamic Studies, September 7, 2021. http://dx.doi.org/10.1093/jis/etab058.
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Delgado Ruiz, Manuel. "La religiosidad morabita entre trabajadores informales de origen senegalés en Barcelona. El caso de los módou-módou o manteros." ARIES Anuario de Antropología Iberoamericana, 2023. http://dx.doi.org/10.11156/aries/2023.ar0000200.
Full textAbstract:
Se trata de establecer cuál es la articulación que se da entre una determinada ideología religiosa –el islam marabú– así como de la organización de que se dota para agrupar a sus seguidores –las da'arias–, y las dinámicas de asentamiento en Barcelona del colectivo de móudu-móudu o manteros, en particular sus formas de resistencia al acoso legal, policial, mediático y social que sufren como consecuencia del trabajo de la mayoría de ellos como empleados en la venta ambulante informal, el top-manta. La aportación informa de una investigación en marcha que atiende la actividad religiosa de la Mouraidiyya y de la Tijaniyya –las dos cofradías sufís más importantes en Senegal– en la capital catalana, pero también las actividades económicas informales de sus miembros y las formas de asociación sindical de que se valen sus trabajadores para defender sus intereses. La voluntad es contribuir a comprender qué papel juega la religión en hacer frente a la precariedad material, cultural y simbólica y la hostilidad que sufren personas y colectivos que han hecho un proceso migratorio y qué papel tienen las organizaciones y expresiones religiosas a la hora de canalizar su malestar y hacerlo, como en este caso, en clave de lucha social.
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Ogunnaike, Oludamini. "Zachary Valentine Wright. Realizing Islam: The Tijaniyya in North Africa and the Eighteenth-Century Muslim World. Chapel Hill, North Carolina: University of North Carolina Press, 2020. 326 pp. Map. Bibliography. Index. $29.95. Paper. ISBN: 978-1-4696-6082-0." African Studies Review, June 4, 2021, 1–5. http://dx.doi.org/10.1017/asr.2021.46.
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., Syafruddin. "TAREKAT TIJANIYAH DI KALIMANTAN SELATAN." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 10, no. 1 (January 13, 2017). http://dx.doi.org/10.18592/al-banjari.v10i1.930.
Full textAbstract:
Tijaniyah tarekat including one fast-growing tarekat in South Kalimantan. At first the congregation is growing in South Kalimantan in 1995, brought by KH Ahmad Ansari is based in the city of Banjarmasin, then spread to various areas in South Kalimantan, Central Kalimantan and even into the Bangkas island. In South Kalimantan there are 21 tarekat and majelis taklim 4 shrines, with the number of followers of about 15,000 people. Tijaniyah congregation has its own characteristics when compared with other tarekat, namely: a) it takes a new format of tarekat, because Ahmad at-Tijani did not require his followers showed the attitude of excessive piety, and he emphasizes the presence of an interpreter intercessor between man and God. It was Ahmad at-Tijani itself. b) It has simple and clear wirid; c) Ahmad at-Tijani recognition reaches two positions, namely as a guardian Qutbb al-Aqthab and khatm al-Waliyah; d) prohibits its followers to follow as membership other institutes; e) it has no pedigree. Even if there are genealogy is shorter than the other tarekat, and f) this tarekat prohibits its followers to smoke because it is considered as najis.