Littérature scientifique sur le sujet « Khalidiyya »

Based on a brief source analysis of an Arabic-language work of a prominent Dagestan Sufi sheikh Hasan-Hilmi al-Kakhi “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” (A shining pearl for the refutation of innovations and whims), the article reveals the essence of an inter-Sufi dispute between the followers of different Sufi brotherhoods, which took place in Dagestan at the end of the 19th – early 20th centuries. This dispute was expressed in mutual criticism and accusations of some Sufi figures of being “false sheikhs”. The polemics were mainly initiated by the representatives of the Mahmudiyya branch of the Naqshbandi brotherhood; their opponents were the representatives of the Khalidiyya branch, which at that time amounted to the largest number of followers. One of the most active participants in the inter-Sufi polemics was the Naqshbandi sheikh Hasan-Hilmi al-Kakhi. In his work “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” al-Kakhi strongly criticizes some Dagestani Sufis, who, in his opinion, illegally engage in mentoring activity without the appropriate investiture, and thereby discredit the Sufi teaching. In the same work, al-Kakhi first attempted to classify the “Dagestani false sheikhs.” He devoted several more of his later works to this issue, in which he generalized and supplemented his ideas, while his positions on some issues and the rhetoric itself changed greatly. Al-Kakhi’s criticism provoked a backlash from his opponents. This problem was also reflected in the Arabic-language polemical works of other Dagestan Sufi contemporaries. The study of this issue is an important part in revealing the history of the spread and development of Sufism in Dagestan.

<p><span>A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat</span></p>

Silsilenames are written documents pointing out the hierarchical structure of a dynasty, generation, professional or the genealogy of a sect. Poets in the field of Turkish Islamic literature wrote works in verse silsilename, although not as intense as other literary genres. Poets who were in the position of sheikh or who belonged to a sect showed more interest in this literary genre. While some of the verse silsilenames, which are mostly written in mathnawi, qasida or qitʽa style, are standalone works, some of them are included in a sufi book or a diwan. Although there are silsilenames containing the successions of sultans, viziers, sayyids and sheriffs and various professionals, it is seen that these poems mostly have a mystical content. In this respect, silsilenames are among the biographical works of Turkish Islamic literature and serve as the main source that sheds light on the history of Sufism in particular. The purpose of writing the silsile-names, which are included in the religious-mystical-didactic works group, is to inform the followers about the followers of the sect, and since the effort to arouse artistic concerns and aesthetic feelings remains in the background, it is often encountered that there are defects in aruz prosody. In this study, the verse Nakşibendî-Hâlidî silsilename, which is included in 19th century author and mystic Mekteb-i Sultani teacher Yanyalı Hâfız Abdussamed Refîʽ Efendi’s mystical book named Rehber-i Hak, will be examined. In the study, first of all, the name of the poem, the date of its writing and the reason will be discussed. The identifications about the life and mystical personality of Yanyalı Hâfız Abdussamed Refîʽ Efendi, who came to the forefront with the books he wrote in the fields of sufism, creed, tajwid, sarf, etc.and his guidance activities, will be shared. Afterwards, the form and content of the silsilename, which was written with the aim of teaching the followers of Naqshi/Khâlidî sheiks by emphasizing their distinctive features, will be examined. Finally, the transcript of the verse will be given. This study, which contains important information about Khalidiyya and is thought to contribute to the studies on the history of Sufism in the 19th century, is important in terms of revealing a poem belonging to the silsile-name type.

Tujuan penelitian ini adalah untuk melihat bagaimana tarekat naqsyabandiyah khalidiyah di Nagari Mungka.Tarekat Naqsabandiyah Khalidiyah sangat berpengaruh di Nagari Mungka apa bila tidak ada jamaah tarekat naqsyabandiyah khalidiyah maka kegitan keagamaan tidak jadidilaksanakan. Metode yang di gunakan adalah metode deskriptif kualitatif jenis lapangan, dengan empat tahapan penelitian yakni heuristik, yaitu penelusuran sumber dengan pendekatan sejarah yang didapat dari observasi lapangan, wawancara dan studi pustaka.Setelah sumber ini terkumpul penulis menyeleksi dan mengklasifikasikannya dengan pokok permasalahan yang disebut dengan kritik sumber.Kemudian sumber-sumber tersebut dianalisis dengan rangkaian fakta-fakta yang saling berhubungan yang disebut sintesis.Langkah terakhir ialah historiografi yaitu melakukan penulisan kedalam bentuk karya ilmiyah. Adapun hasil dari penelitian ini adalah yang pertama, yang membawa tarekat Naqsabandiyah Khalidiyah ke Nagari Mungka adalah Syekh Ismail melalui pantai Timur Sumatera Barat, dimulai dari Kepulauan Ruau, Siak Sri Indara Pura, Indra Giri, Sungai Bukit Barisan, hingga masuk kepedalaman Minangkabau. Pandangan masyarakat terhadap tarekat Naqsabandiyah Khalidiyah di Nagari Mungka itu sangat bagus karena dengan mengamalkan ajaran tarekat Naqsabandiyah Khalidiyah akan merobah sifat-sifat yang tercela menjadi sifat terpuji. legitimasi tarekat Naqsabandiyah Khalidiyah ini diakui, hal ini dibuktikan ijazan yang diperoleh oleh calon mursyik diketahui oleh kepala KUA (Kantor Urusan Agama), Wali Nagari, dan Camat. Tarekat Naqsabandiyah Khalidiyah sangat berperan aktif dalam kehidupan masyarakat, contohnya dalam menyelenggarakan jenazah.

Tarekat naqsyabadiyah khalidiyah di baitul malik mengalami perkembangan yang sangat pesat, tetapi terdapat persoalan yang muncul dalam praktek keagamaan tarekat naqsyabadiyah khalidiyah di baitul malik antara lain : 1) Anggota yang mengikuti suluk ramadhan 1441 H hanya sebagian kecil dari jumlah keseluruhan jama’ahnya; 2) Pengikut tarekat naqsyabadiyah khalidiyah sebagian besar adalah usia paruh baya (35-50 tahun). Penelitian ini bertujuan untuk memahami strategi dakwah yang digunakan oleh jama’ah tarekat naqsyabandiyah khalidiyah untuk mewujudkan akhlakul karimah. Sebagai informan adalah jama’ah tarekat naqsyabandiyah khalidiyah yang sedang melaksanakan kegiatan suluk di baitul malik sawangan. Metode penelitian dengan observasi, wawancara mendalam dan dokumentasi. Adapun hasil penelitian menunjukkan bahwa strategi dakwah tazkiyah terbukti efektif dalam mewujudkan akhlakul karimah bagi pengamalnya. Strategi ini lebih memfokuskan pada jiwa mad’u untuk menyucikan jiwa manusia melalui dialog, metode aplikatif dan keteladanan.

Tindakan Sosial Jamaah Tarekat Naqsyabandiyah Khalidiyah di kecamatan dilatar belakangi oleh fenomena modern sekarang yang mengarahkan perilaku seseorang cenderung kepada gaya hidup modern yang berorientasi kepada gaya hidup bebas yang tidak didasari oleh perilaku keagamaan, sehingga lupa terhadap tujuan hidup di dunia ini, disebabkan mengikuti arus zaman yang serba berkecukupan melupakan seseorang terhadap jati dirinya dan mengesampingkan kebutuhan spirtiual untuk membentuk kepribadian yang baik. Berbeda dengan fenomena di atas sebagian masyarakat tetap konsisten dengan filosofi kesederhanaan, kesalehan untuk menjaga kualitas spiritual keagamaan. Pencarian manusia akan tujuan dan makna dari pengalaman hidup dan ketenangan bathin merupakan bagian spiritual, salah satu tradisi spiriritualitas Islam yang melembaga adalah tarekat. Dengan mengamalan ajaran tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka mampu mempengaruhi aspek pencapaian akhlak yang baik. Berdasarkan latar belakang tersebut jawaban yang hendak dicari adalah bagaimana eksitensi tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka, bagaimana pengamalan ajaran tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka, bagaimana rasionalitas praktek keagamaan tarekat Naqsyabandiyah Khalidiyah di kecamatan Mungka.Di kecamatan Mungka ajaran tarekat Naqsyabandiyah Khalidiyah mampu membimbing dan mengarahkan perilaku jama’ahnya menurut ajaran Islam, baik itu dari segi individu maupun perilaku sosial keagamaan di tengah-tengan masyarakat.

Dans cette recherche, le développement des confréries soufies au Kurdistan, particulièrement la Qadiriyya et la Naqshbandiyya-Khālidiyya, est exploré· Depuis le XVIIe siècle jusqu'à la chute de l'Empire ottoman, ces confréries ont été des acteurs spirituels, sociaux et politiques essentiels dans la structuration du Kurdistan· Les shaykhs, chefs spirituels de ces groupes, ont également joué des rôles déterminants dans les transformations sociales et politiques de la région·Le soufisme au Kurdistan remonte au Ve/XIe siècle, mais c'est sous l'Empire ottoman que les confréries soufies, d'abord la Qadiriyya et ensuite la Naqshbandiyya au XIXe siècle, ont acquis une grande influence· Après la bataille de Tchaldiran (1514) et le traité de Qasr-i Shīrīn (1639), les Kurdes sunnites ont renforcé leurs liens avec l'Empire ottoman, permettant aux confréries soufies de devenir des puissances sociales et spirituelles majeures dans la région·Cette étude se concentre aussi sur l'institutionnalisation du soufisme dans la société kurde· Les confréries ne se limitaient pas aux pratiques religieuses, elles sont devenues des institutions sociales influentes· Les shaykhs ont établi une hiérarchie sociale, avec des disciples et des successeurs, qui ont contribué à la structuration de la société kurde·La méthodologie adoptée combine une analyse historique des événements avec une étude des interactions entre les confréries et leur environnement· En utilisant des méthodes sociologiques et anthropologiques, la recherche éclaire l'impact de ces confréries sur les relations sociales et politiques au Kurdistan· Cette analyse met en lumière leur influence sur les structures sociales et les relations avec les autorités locales·Les sources utilisées dans cette recherche sont variées, incluant des manuscrits anciens, des documents administratifs et des archives en plusieurs langues (kurde, persan, arabe, turc, ourdou, français et anglais), ainsi que des études contemporaines· Ces matériaux permettent de comparer diverses perspectives sur le soufisme et son influence au Kurdistan, offrant ainsi une vision complète du sujet·Enfin, l'étude souligne l'importance des confréries soufies dans la formation du nationalisme kurde· Des figures comme Shaykh ʿUbaydullāh Nahrī ont dirigé des mouvements nationalistes au XIXe siècle, impliquant les confréries dans les luttes politiques et nationales· Leur rôle clé dans le développement des identités kurdes démontre leur importance au-delà du domaine religieux·
In this research, the development of Sufi brotherhoods in Kurdistan, particularly the Qadiriyya and the Naqshbandiyya-Khālidiyya, is explored· From the 17th century until the fall of the Ottoman Empire, these brotherhoods played a crucial role as spiritual, social, and political forces in shaping the spiritual and political landscape of Kurdistan· The shaykhs, the spiritual leaders of these groups, also played pivotal roles in the social and political transformations of the region·Sufism in Kurdistan dates back to the 5th/11th century, but it was under the Ottoman Empire that the Sufi brotherhoods, first the Qadiriyya and then the Naqshbandiyya in the 19th century, became major social and spiritual powers· Following the Battle of Chaldiran (1514) and the Treaty of Qasr-i Shīrīn (1639), Sunni Kurds strengthened their ties with the Ottoman Empire, enabling the Sufi brotherhoods to solidify their position as influential social and spiritual forces in the region·This study also focuses on the institutionalization of Sufism within Kurdish society· The brotherhoods did not limit themselves to religious practices; they became influential social institutions· The shaykhs established a social hierarchy, with disciples and successors playing varied roles in Kurdish society, contributing to the social structuring of the region·The methodology adopted combines a historical analysis of events with an examination of the interactions between the brotherhoods and their environment· By employing sociological and anthropological methods, the research sheds light on the impact of these brotherhoods on the social and political relationships in Kurdistan· This analysis highlights their influence on social structures and their connections with local authorities·The sources used in this research are varied, including ancient manuscripts, administrative documents, and archives in multiple languages (Kurdish, Persian, Arabic, Turkish, Urdu, French, and English·), along with contemporary studies· These materials allow for a comparison of different perspectives on Sufism and its influence in Kurdistan, providing a comprehensive view of the subject·Lastly, the study emphasizes the significant role of Sufi brotherhoods in the formation of Kurdish nationalism· Figures such as Shaykh ʿUbaydullāh Nahrī led nationalist movements in the 19th century, involving the brotherhoods in political and national struggles· Their key role in the development of Kurdish identities demonstrates their importance beyond the religious sphere·