Suchergebnisse

Fundada por Muhammad Fadil y difundida por su hijo Saad Buh y Ma 'al-'Aynayn. La Hermandad Qadiri está representada por dos corrientes principales: la Bakkâ'iyya y la Fâdiliyya. La formación de los maestros hermandad es muy importante, porque a través de ella se legitima el discurso empleado. En la cadena mística Fadil Muhammad encontramos figuras claves de la mística del norte de África y del sufismo oriental de la tradición sahariana Kunta. La apertura y la libertad de elegir el "wird" son características que reflejan la habilidad de adaptación de Muhammad Fadil a la mentalidad del medio. Criticado por sus opositores y defendido por Ma 'al-'Aynayn, para él todo tenía un origen único: el camino del Profeta.AbstractFounded by Muhammad Fadil and spreaded by his son Saad Buh and Ma 'al-'Aynayn, the Qadiri brotherhood is represented by two main streams: the Bakkâ'iyya and Fâdiliyya. The brotherhood teacher training is very important, because through it legitimizes the discourse used. In the mystical chain of Muhammad Fadil are key figures of North Africa mysticism and Eastern Sufism following the Saharan Kunta tradition. Openness and freedom to choose the "wird" are characteristics that reflect the ability of Muhammad Fadil to adapt to the mentality of the medium. Criticized by their opponents and defended by Ma 'al-'Aynayn, for him all had a single origin: the path of the Prophet.

Introduction: Sufism beyond east and west -- Sufism in America -- The history of the Alami Ṭarīqa -- Joining a sufi ṭarīqa -- Issues of acculturation: ethnicity, race, and gender -- Ascetic spiritual practices -- Conclusion: sufism in america: implications for religion in modern times

In der relativ freien politischen Atmosphäre nach der Vereinigung der beiden jemenitischen Staaten hat sich eine intensive öffentliche Debatte über die Zukunft des Landes und die religiös-politische Identität entfaltet. Der Beitrag erklärt das Wiederaufleben des Sufismus im Jemen im Kontext dieser gesellschaftlichen Debatte und stellt die Sufi-Gemeinschaft von Tarim (Hadramaut), die Dank ihres charismatischen Führers 'Umar Habib bekannt und populär geworden ist, exemplarisch vor. (DÜI-Hns)

This article introduces the Maijbhandari Sufi brotherhood, perhaps one of the most important spiritual groupings in today's Bangladesh. Maijbhandari origins, leadership and shrines are briefly described, and the rootedness of the movement in the country's agrarian history is suggested. The roles of oral and musical performance, as well as buffalo sacrifice, as major ritual forms and practices are discussed and analysed in some depth. The article underlines the centrality of pir veneration and its associated Sufi ideation in Bangladeshi culture as well as in the country's religious politics.

This article discusses the response of the Tijani congregation at the Zawiyah Islamic boarding school in Garut to the Covid-19 pandemic situation. This research is field research using qualitative methods. This research was conducted at the Zawiyah Islamic Boarding School in Garut, located on Jln. Samarang KM 10 Kampung Surya Tanjung Anom RT 001 RW 010 Samarang Village, Samarang District, Garut Regency, West Java. The data collection technique was through direct observation and in-depth interview techniques, while the data analysis was carried out in a descriptive-analytical way. Based on the data obtained in the research process, the authors found three practices of the Tijani tarekat: wirid (passage of Koran), customary, wadzifah, and hailallah. The practice of wirid and wadzifah are practiced individually in their respective homes. In contrast, the practice of wirid hailalah is carried out in the congregation in the Zawiyah of the Tijani congregation. However, during the Covid-19 pandemic, Sheikh Ikyan urges wirid hailalah to be implemented individually in their respective homes until the Covid-19 pandemic situation improves. Shaykh Ikyan explained that the appeal was a response and cooperation of the Tijani Islamic Boarding School Zawiyah Garut Islamic Boarding School with the government in tackling the Covid-19 outbreak in Indonesia. In addition, the author also found that the Tijani congregation's response to the Covid-19 pandemic situation was to carry out Sheikh Ahmad Tijani's haul in a hybrid way.

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

The article is devoted to the study of the possible strategy of the Taliban movement in the Central Asian region. Special attention is paid to the study of contacts of this group with Islamic international extremist organizations. The author predicts the strengthening of manifestations of international extremism in Central Asia as a new springboard for the implementation of state projects of Islamic radicals.

A huge role in the dissemination of Muslim religious knowledge was played by the mosque schools раса madras and hujra (hIuzhra- (الهجرة. However, in the pre-revolutionary era, in many rural societies of the former Zakatala district, as in many regions of the North-Eastern Caucasus), there were special premises  abodes of tarikat brotherhoods, which also called "hujras" (. (الهجرة These premises were not educational institutions in the classical sense. Such premises could be houses built at the expense of villagers, patrons of the arts or at the expense of a separate clan (tukhum), bearing the names of this tukhum This could be the house of a mullah or a religious figure, kindly given for religious needs or for holding various religious events, including Tariq rituals. In the article offered to the readers' attention, on the basis of field material, an attempt is made to study the construction of khujras, both mosque schools and monasteries on the example of lying enunciated Jar municipality of Zagatala region of RA. The author of the article ignored issues related to the Muslim education system, programs, methods and teaching methods, since these issues are the subject of a special study. The article contains information about the construction of hujras, analyzes a number of inscriptions found during the collection of field material, gives a polygraphic description of the inscriptions, comments, translation, transliteration. On some hujras, inscriptions were not preserved, or were not applied at all. Of course, in this case, the author resorts to the help of oral folk legends.

The 'New' Neo-Sufism This book presents the actualization of Neo-Sufism by studying one of the largest tariqas in Indonesia: The Tariqa Qadiriyya Naqshabandiyya Pondok Pesantren Suryalaya (TQN PP Suryalaya). This study was triggered by the fact that much literature on Muslim societies identify tariqas with the rural parts of society and illiterate people. In this view, tariqas represent a waning 'traditional' component in the modern socio-religious order. This image continues to influence general public opinion and scholarship in the Muslim World as well as the West. Encounters between tariqas and modernity are important but they are regrettably under-studied, especially with regard to the Sufi Orders' resurgence among urban society, the best educated and most modern segments of the middle class. My study on TQN PP Suryalaya shows that the tariqa managed to demonstrate its ability to exist, adapt and play a role in modern Indonesia. The murshids of the tariqa made gradual changes and improvements in the tariqa's teachings and practices; and they continue to increase their social functions in Modern Muslim society. Because of its ability to adapt, to answer challenges and offer solutions to the people's problems, the tariqa increasingly came to be noticed and even attracted the interest of the upper middle class, educated circles, and urban communities. In conducting this study, I use the framework of Neo-Sufism to examine TQN PP Suryalaya in the leadership periods of its three murshids: Abah Sepuh (1935-1956), Abah Anom (1956-2011), and Abah Aos (2011-present). Aside from the pro and cons behind the use of the term, scholars still use Neo-Sufism to refer to and portray a reform movement within the tariqa world. The reformed tariqa teachings, its practices, and its actualizations that all fall under the authority of the sheikhs of the tariqa are examined. Some of the questions that are addressed for all three periods are: What was/is the socio-political context of each murshid, the style of their teachings and practice in the tariqa, what reforms in the teachings and practices have they made in the tariqa which can be considered as expressions of "Neo-Sufism"; and how, through socio and political activism, did they actualize the tariqa in each different period in terms of "Neo-Sufism" also with respect to Neo-Sufi orthodoxy? Other issues touched upon in the book include the strategies behind the changes in the tariqa's leadership in the past and in present-day Indonesia and how the tariqa disseminates its teachings and puts them in practice in the modern world? I did my research by using the participant-observation technique and did my fieldwork in three periods, from March to May 2016, November-December 2016, and March-April 2017. I did one additional fieldwork to rework the thesis from June to August 2018 but when I had the occasion to interview informants outside these periods I, of course, used it. During these periods, I held interviews with TQN PP Suryalaya disciples, talqin deputies, and tariqa leaders especially the current TQN PP Suryalaya sheikh. In this qualitative study, I also rely on literary sources. I expect that my study will contribute to a more reliable and intimate understanding of the tariqa world and that of TQN PP Suryalaya in particular, in the following ways: First, it enhances our understanding of the actualization of Neo-Sufism through the revitalization of the tariqa teachings and practices. Second, it digs out the reasons behind TQN PP Suryalaya's change of vision and outlook and what role its leaders played (and still play) in this process. Third, my study elucidates the important roles of educated and professional urban and middle-class Muslims in the promotion of changes in TQN PP Suryalaya's vision and tradition. Forth, my study sheds light on the patterns behind the political behaviour of TQN PP Suryalaya's leaders. Fifth, my study highlight the dramatic political changes that took place since the tariqa's inception and how, at the Indonesian national level, these changes prepared the political setting for TQN PP Suryalaya in promoting its adjustments at all levels.

In Bektashism, there are three ceremonies in which the shaving man is practiced. One of these three ceremonies is the shaving ritual for those who have reached the caliphate. The subject of our article is the section named "Menzil-i Hilâfet Tıraş-ı Erkan", which is included in the manuscript named "Erkan-ı Sultâ(n) Abdâl Musa", registered with the number 06 Hk 4284 in the Ankara National Library Ötüken Public Library. There are four chapters in the work, which was written in Nesih script. The titles of the chapters in the manuscript are "Haza erkan-ı Sultâ(n) Abdal Musa", "Cennet ül Esma", the third title opened as "Bab", and finally "Menzil-i Khilafah Tıraş-ı Erkan". The section named "Menzil-i Khilafet Tıraş-ı Erkan", as the name suggests, describes the caliphate for those who have reached the caliphate. There is no doubt that this order, which is located between pages 11b-17b of the manuscript, is a caliphate shaving order. In our study, the work written in Ottoman Turkish was transileterationed. In addition, by analyzing and evaluating the content of the work, it has been tried to reveal the caliphate shaving order and its features, which is one of the ceremonies in which the shaving method is applied in Babagân Bektashism.