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{{Short description|Iranian-origin Sufi order of Sunni Islam}}
{{Short description|Iranian-origin Sufi order of Sunni Islam}}
{{distinguish|text=[[Qadariyah]], an early Islamic theological movement emphasizing free will}}
{{distinguish|text=[[Qadariyah]], an early Islamic theological movement emphasizing free will}}
{{multiple issues|
{{original research|date=October 2023}}
{{POV|date=October 2023}}
{{copy edit|date=October 2023}}
{{essay like|date=October 2023}}
{{tone|date=October 2023}}
{{more citations needed|date=October 2023}}
}}
{{Infobox organization
{{Infobox organization
| name = Qadiri order
| name = Qadiri order
| image = Al-Qadiriyyah in Arabic.png
| image =
| caption = The Qadiriyyah Order's name in Arabic Text
| caption =
| abbreviation = Qadiriyya
| abbreviation = Qadiriyya
| formation = 12th century
| formation = 12th century
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}}
}}
{{Sufism|Orders}}
{{Sufism|Orders}}
The '''Qadiriyya''' ({{Lang-ar|القادرية}}) or the '''Qadiri order''' ({{Lang-ar|الطريقة القادرية|translit=al-Ṭarīqa al-Qādiriyya}}) is a [[Sufi]] mystic order (''[[tariqa]]'') founded by Sheikh [[Abdul Qadir Gilani]] (1077–1166, also transliterated ''Jilani''), who was a [[Hanbali]] scholar from [[Gilan Province|Gilan]], Iran. The order relies strongly upon adherence to the fundamentals of Sunni Islamic law.
The '''Qadiriyya''' ({{Langx|ar|القادرية}}) or the '''Qadiri order''' ({{Langx|ar|الطريقة القادرية|translit=al-Ṭarīqa al-Qādiriyya}}) is a [[Sufi]] mystic order (''[[tariqa]]'') founded by followers of [[Abdul Qadir Gilani|Shaiykh Syed Abdul Qadir Gilani Al-Hassani]] (1077–1166, also transliterated ''Jilani''), who was a [[Hanbali]] scholar from [[Gilan Province|Gilan]], Iran.
The order is known for exaggerating love for Abdul Qadir Gilani including seeking aid from him as an intercessor (which is prohibited in Islam).


Just because of the existence of the Qadiriyya order reform sects such as [[Wahhabism]] and [[Deobandism]] have often found it difficult to convince [[Sunni]] muslims that the [[Hanbali]] never followed any school of sufism unlike other classical Sunni muslims who support taqlid such those who follow the [[Hanafi]], [[Maliki]], [[Shafi'i]] schools of fiqh. Wahhabis claimed that the [[Hanbali]] were Athari and [[Ahle Hadith]] (not to be confused with [[Ahl al Hadith]]) just like self declared Wahhabis and this claim is supported by Deobandis (a group that follows mix of Hanafi and Wahhabi doctrines and claims to be a subgroup of original Hanafis). The Qadiriyya, who have a particularly strong following among muslims in South Asia in contemporary times such in India and Bangladesh, have responded by explaining that Wahhabism has no basis even in the Hanbali fiqh and and this claim is supported by the existence of the Qadiriyya order and that the historical Athari were not a rival group founded by Hanbali scholars that was opposed to classical Sunni Islam in matters of taqlid but were a class of scholars whose work was to preserve tradition instead of explaining it.


“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe’”
Even though the Qadiriyya order originated in Iraq and Iran the Qadiriyya were never in friendly terms with the [[Shia]] also. During the foundation of the Qadiriyya order the region was ruled by the Sunni [[Abbasids]] and Iran had not yet undergone [[Safavid]] conversion to the Shia faith. Even after that the Qadiriyya have a long history of opposing Iran for their Shia faith.


[al-A’raaf 7:188]
Almost all followers of the Qadiriyya order, like other Sunni muslims but unlike Deobandis, accuse Wahhabis of being a deviant sect that is a continuation of the extremist Kharijites and this is significant because deviant sects have been historically treated by Sunni muslims as "hypocrite apostates" and it is claimed that the Wahhabi emphasis on evading taqlid or relying on scholars has no precedent in Islam and is intended to enable them to interpret Islam to suit their political needs. Some among the Qadiriyya believe Wahhabis, and also their so called rivals the Shias, have lobbied [[India]] and also Chinese and European hacking groups for secrecy or promotion of misleading views about the Qadiriyya order and Qadiriyya texts such as [[Sirr Al Asrar]]. Some have also suspected that many Jewish and some Christian individuals were also lobbied.

“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path.’

Say (O Muhammad): ‘None can protect me from Allaah’s punishment (if I were to disobey Him), nor can I find refuge except in Him’”

[al-Jinn 72:21-22]

The followers of Shaykh ‘Abd al-Qaadir al-Jilaani have told many lies about him and attributed to him things that he did not say and would not have approved of, which go against the way he lived and his call to follow the Salaf and avoid innovations.

Shaykh al-Islam [Ibn Taymiyah] mentioned in Majmoo’ al-Fataawa (27/127) some of these lies, when he said:

“There is no doubt that Shaykh ‘Abd al-Qaadir al-Jilaani did not say this or enjoin it. Whoever says such things is telling lies about him.”

One of these lies is the false attribution of this qaseedah to him, and we know for certain that Shaykh ‘Abd al-Qaadir is innocent of what it says in it.
<ref>https://islamqa.info/en/answers/45435/some-lies-of-the-qaadiri-tareeqah</ref>


The order, with its many offshoots, is widespread and can be found in India, Bangladesh, China, Turkey, Indonesia, Afghanistan, Pakistan, the [[Balkans]], Russia, [[State of Palestine|Palestine]].<ref name=tombs48>[[Dru C. Gladney|Gladney, Dru]]. [http://www2.hawaii.edu/~dru/articles/tombs.pdf "Muslim Tombs and Ethnic Folklore: Charters for Hui Identity"]{{dead link|date=July 2016 |bot=InternetArchiveBot |fix-attempted=yes }} ''Journal of Asian Studies'', August 1987, Vol. 46 (3): 495-532; pp. 48–49 in the PDF file.</ref> and [[East Africa|East]] and [[West Africa]].<ref>Abun-Nasr, Jamil M. "The Special Sufi Paths (Tariqas)". Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.</ref>
The order, with its many offshoots, is widespread and can be found in India, Bangladesh, China, Turkey, Indonesia, Afghanistan, Pakistan, the [[Balkans]], Russia, [[State of Palestine|Palestine]].<ref name=tombs48>[[Dru C. Gladney|Gladney, Dru]]. [http://www2.hawaii.edu/~dru/articles/tombs.pdf "Muslim Tombs and Ethnic Folklore: Charters for Hui Identity"]{{dead link|date=July 2016 |bot=InternetArchiveBot |fix-attempted=yes }} ''Journal of Asian Studies'', August 1987, Vol. 46 (3): 495-532; pp. 48–49 in the PDF file.</ref> and [[East Africa|East]] and [[West Africa]].<ref>Abun-Nasr, Jamil M. "The Special Sufi Paths (Tariqas)". Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.</ref>


==History==
==History==
The founder of the Qadiriyya, [[Abdul Qadir Gilani]], was a scholar and preacher.<ref>Omer Tarin, ''Hazrat Ghaus e Azam Shaykh Abdul Qadir Jilani sahib, RA: Aqeedat o Salam'', Urdu monograph, Lahore, 1996</ref> Having been a pupil at the [[madrasa]] of [[Abu Saeed Mubarak Makhzoomi|Abu Sa'id al-Mubarak]], he became the leader of this school after al-Mubarak's death in 1119. Being the new [[sheikh]], he and his large family lived in the ''madrasa'' until his death in 1166, when his son, [[Abdul Razzaq Gilani|Abdul Razzaq]], succeeded his father as sheikh. Abdul Razzaq published a [[hagiography]] of his father, adding to his already established reputation as founder of a prestigious Sufi order.<ref name="Tarin">Tarin</ref>
The Shaykh that the ascription is made [[Abdul Qadir Gilani]], was a scholar and preacher.<ref>Omer Tarin, ''Hazrat Ghaus e Azam Shaykh Abdul Qadir Jilani sahib, RA: Aqeedat o Salam'', Urdu monograph, Lahore, 1996</ref> Having been a pupil at the [[madrasa]] of [[Abu Saeed Mubarak Makhzoomi|Abu Sa'id al-Mubarak]], he became the leader of this school after al-Mubarak's death in 1119. Being the new [[sheikh]], he and his large family lived in the ''madrasa'' until his death in 1166, when his son, [[Abdul Razzaq Gilani|Abdul Razzaq]], succeeded his father as sheikh. Abdul Razzaq published a [[hagiography]] of his father, adding to his already established reputation as founder of a prestigious Sufi order.<ref name="Tarin">Tarin</ref>


The Qadiriyya flourished, surviving the [[Siege of Baghdad (1258)|Mongolian conquest of Baghdad in 1258]], and remained an influential [[Sunni Islam|Sunni]] institution. After the fall of the [[Abbasid Caliphate]], the legend of Gilani was again found in many texts such as ''The Joy of the Secrets in Abdul-Qadir's Mysterious Deeds'' (''Bahjat al-asrar fi ba'd manaqib 'Abd al-Qadir'') attributed to Nur al-Din 'Ali al-Shattanufi, who reminded that Gilani was the ultimate channel of divine grace<ref name="Tarin"/> and helped the Qadiri order flourish far beyond Baghdad at that time as it always did to some extent since the time of its great founder.<ref name="Tarin"/>
The Qadiriyya flourished, surviving the [[Siege of Baghdad (1258)|Mongolian conquest of Baghdad in 1258]], and remained an influential [[Sunni Islam|Sunni]] institution. After the fall of the [[Abbasid Caliphate]], the legend of Gilani was again found in many texts such as ''The Joy of the Secrets in Abdul-Qadir's Mysterious Deeds'' (''Bahjat al-asrar fi ba'd manaqib 'Abd al-Qadir'') attributed to Nur al-Din 'Ali al-Shattanufi, who reminded that Gilani was the ultimate channel of divine grace<ref name="Tarin"/> and helped the Qadiri order flourish far beyond Baghdad at that time as it always did to some extent since the time of its great founder.<ref name="Tarin"/>
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[[Sultan Bahu]] contributed to the spread of Qadiriyya in western India. His method of spreading the teachings of the Sufi doctrine of Faqr was through his Punjabi couplets and other writings, which numbered more than 140.<ref>{{Cite web |last=Cuthbert |first=Mercy |date=2022-06-14 |title=Qadiriyya Tariqa {{!}} Founder, History, Beliefs and More |url=https://world-religions.info/qadiriyya-tariqa/ |access-date=2023-08-05 |website=World Religions |language=en-US}}</ref> He granted the method of [[dhikr]] and stressed that the way to reach divinity through selfless love carved out of annihilation in God, which he called [[Fana (Sufism)|''fana'']].{{Citation needed|date= January 2018}}
[[Sultan Bahu]] contributed to the spread of Qadiriyya in western India. His method of spreading the teachings of the Sufi doctrine of Faqr was through his Punjabi couplets and other writings, which numbered more than 140.<ref>{{Cite web |last=Cuthbert |first=Mercy |date=2022-06-14 |title=Qadiriyya Tariqa {{!}} Founder, History, Beliefs and More |url=https://world-religions.info/qadiriyya-tariqa/ |access-date=2023-08-05 |website=World Religions |language=en-US}}</ref> He granted the method of [[dhikr]] and stressed that the way to reach divinity through selfless love carved out of annihilation in God, which he called [[Fana (Sufism)|''fana'']].{{Citation needed|date= January 2018}}


Sheikh Sidi Ahmad al-Bakka'i ({{lang-ar|الشيخ سيدي أحمد البكاي بودمعة}} of the [[Kunta family]], born in the region of the [[Noun River (Morocco)|Noun river]], d.{{nbsp}}1504 in [[Akka, Morocco|Akka]]) established a Qadiri ''zawiya'' ([[Sufi]] residence) in [[Walata]]. In the sixteenth century the family spread across the [[Sahara]] to [[Timbuktu]], [[Agades]], [[Bornu Empire|Bornu]], [[Hausa people|Hausaland]], and other places, and in the eighteenth century large numbers of Kunta moved to the region of the middle Niger where they established the village of Mabruk. Sidi [[Al-Mukhtar al-Kunti]] (1728–1811) united the Kunta factions by successful negotiation, and established an extensive confederation. Under his influence the [[Maliki]] school of [[Sharia|Islamic law]] was reinvigorated and the Qadiriyyah order spread throughout [[Mauritania]], the middle [[Niger]] region, [[Guinea]], the [[Ivory Coast]], [[Futa Toro]], and [[Futa Jallon]]. Kunta colonies in the [[Senegambia]]n region became centers of [[Muslim]] teaching.<ref>Ira M. Lapidus, ''A History of Islamic Societies'', Cambridge University Press, p. 409</ref>
Sheikh Sidi Ahmad al-Bakka'i ({{langx|ar|الشيخ سيدي أحمد البكاي بودمعة}} of the [[Kunta family]], born in the region of the [[Noun River (Morocco)|Noun river]], d.{{nbsp}}1504 in [[Akka, Morocco|Akka]]) established a Qadiri ''zawiya'' ([[Sufi]] residence) in [[Walata]]. In the sixteenth century the family spread across the [[Sahara]] to [[Timbuktu]], [[Agades]], [[Bornu Empire|Bornu]], [[Hausa people|Hausaland]], and other places, and in the eighteenth century large numbers of Kunta moved to the region of the middle Niger where they established the village of Mabruk. Sidi [[Al-Mukhtar al-Kunti]] (1728–1811) united the Kunta factions by successful negotiation, and established an extensive confederation. Under his influence the [[Maliki]] school of [[Sharia|Islamic law]] was reinvigorated and the Qadiriyyah order spread throughout [[Mauritania]], the middle [[Niger]] region, [[Guinea]], the [[Ivory Coast]], [[Futa Toro]], and [[Futa Jallon]]. Kunta colonies in the [[Senegambia]]n region became centers of [[Muslim]] teaching.<ref>Ira M. Lapidus, ''A History of Islamic Societies'', Cambridge University Press, p. 409</ref>


Sheikh [[Usman dan Fodio]] (1754-1817) from [[Gobir]] popularized the Qadiri teachings in [[Nigeria]]. He was well educated in classical Islamic science, philosophy, and theology. He also became a revered religious thinker. In 1789 a vision led him to believe he had the power to work miracles, and to teach his own mystical ''[[Wird (Sufism)|wird]]'', or litany. His litanies are still widely practiced and distributed in the Islamic world.<ref>https://archive.org/details/DalailuShehu "Dalailu Shehu Usman Dan Fodio." Internet Archive. Accessed 27 May 2017.</ref> Dan Fodio later had visions of [[Abdul Qadir Gilani]], the founder of the Qadiri tariqah, an ascension to heaven, where he was initiated into the Qadiriyya and the spiritual lineage of Muhammad. His theological writings dealt with concepts of the [[mujaddid]] "renewer" and the role of the [[Ulama]] in teaching history, and other works in Arabic and the [[Fula language]].<ref name=lapidus469>Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469</ref>
Sheikh [[Usman dan Fodio]] (1754-1817) from [[Gobir]] popularized the Qadiri teachings in [[Nigeria]]. He was well educated in classical Islamic science, philosophy, and theology. He also became a revered religious thinker. In 1789 a vision led him to believe he had the power to work miracles, and to teach his own mystical ''[[Wird (Sufism)|wird]]'', or litany. His litanies are still widely practiced and distributed in the Islamic world.<ref>https://archive.org/details/DalailuShehu "Dalailu Shehu Usman Dan Fodio." Internet Archive. Accessed 27 May 2017.</ref> Dan Fodio later had visions of [[Abdul Qadir Gilani]], the founder of the Qadiri tariqah, an ascension to heaven, where he was initiated into the Qadiriyya and the spiritual lineage of Muhammad. His theological writings dealt with concepts of the [[mujaddid]] "renewer" and the role of the [[Ulama]] in teaching history, and other works in Arabic and the [[Fula language]].<ref name=lapidus469>Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469</ref>
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[[Īshān|The Hazrat Ishaans]] and their followers the Naqshbandis substantiate their leadership as rightful successors of [[Muhammad]] on the occasion of a certain biological line of prediction from Muhammad over leading Saints, so called Ghaus or Aqtab reaching [[Sayyid Mir Jan]] as the promised Khwaja-e-Khwajagan-Jahan, meaning "Khwaja of all Khwajas of the world". This line is also considered the line of the Qadiri Imamate. They all are descending from each other.<ref name="Tazkare Khwanadane Hazrat Eshan p. 281">Tazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281</ref>
[[Īshān|The Hazrat Ishaans]] and their followers the Naqshbandis substantiate their leadership as rightful successors of [[Muhammad]] on the occasion of a certain biological line of prediction from Muhammad over leading Saints, so called Ghaus or Aqtab reaching [[Sayyid Mir Jan]] as the promised Khwaja-e-Khwajagan-Jahan, meaning "Khwaja of all Khwajas of the world". This line is also considered the line of the Qadiri Imamate. They all are descending from each other.<ref name="Tazkare Khwanadane Hazrat Eshan p. 281">Tazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281</ref>
[[File:Grave of Eshan Shah, Sayyid Mir Jan and Sayyid Mahmud Agha in Lahore.jpg|thumb|[[Hazrat Ishaan|Mahmud's]] grave, buried next to his descendants [[Sayyid Mir Jan|Mir Jan]] and [[Sayyid Mahmud Agha|Mahmud II]]]]
[[File:Grave of Eshan Shah, Sayyid Mir Jan and Sayyid Mahmud Agha in Lahore.jpg|thumb|[[Hazrat Ishaan|Mahmud's]] grave, buried next to his descendants [[Sayyid Mir Jan|Mir Jan]] and [[Sayyid Mahmud Agha|Mahmud II]]]]
*
* Muhammad predicted the coming of his descendant the [[Muhammad al-Baqir |Muhammad al-Baqir al Hasani wal Husseini]]<ref>https://www.al-islam.org/story-holy-kaaba-and-its-people-smr-shabbar/fifth-imam-muhammad-ibn-ali-al-baqir; Muhammad ordered Jabir bin Abdullah to say salams to Muhammad Baqir, the Imam of time</ref>
* [[Muhammad al-Baqir|Muhammad Baqir]] predicted the coming of his descendant [[Ali al-Rida|Ali, the Ridha men Ahlul bayt]]
* [[Muhammad al-Baqir|Muhammad Baqir]] predicted the coming of his descendant [[Ali al-Rida|Ali, the Ridha men Ahlul bayt]]
* [[Ali al-Rida|Ali al-Ridha]] predicted the coming of his descendant [[Muhammad al-Mahdi|Muhammad al Mahdi, the Qaim]]<ref>Günther/Lawson in Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam, p. 623 f.</ref>
* [[Ali al-Rida|Ali al-Ridha]] predicted the coming of his descendant [[Muhammad al-Mahdi|Muhammad al Mahdi, the Qaim]]<ref>Günther/Lawson in Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam, p. 623 f.</ref>
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===Qadri Noshahi===
===Qadri Noshahi===
The Qadri Noshahi<ref>{{cite book|last1=Burkurdari|first1=Hafiz Muhammad Hayat|title=Tazkirah Noshahia}}</ref> [[silsila]] (offshoot) was established by [[Muhammad Qadiri|Syed Muhammad Naushah Ganj Bakhsh]] of [[Gujrat City|Gujrat]], Punjab, Pakistan, in the late sixteenth century.<ref>{{cite web|title=Tasawuf/Sufism & teachings of Shams Ali Qalandar|url=http://shamsaliqalandar.blogspot.com/|website=Hazrat Shams Ali Qalandar blog}}</ref>
The Qadri Noshahi<ref>{{cite book|last1=Burkurdari|first1=Hafiz Muhammad Hayat|title=Tazkirah Noshahia}}</ref> [[silsila]] (offshoot) was established by [[Muhammad Qadiri|Syed Muhammad Naushah Ganj Bakhsh]], famously known as Hazrat Nosho Paak, of [[Gujrat City|Gujrat]], Punjab, Pakistan, in the late sixteenth century.<ref>{{cite web|title=Tasawuf/Sufism & teachings of Shams Ali Qalandar|url=http://shamsaliqalandar.blogspot.com/|website=Hazrat Shams Ali Qalandar blog}}</ref>

[[Muhammad Qadiri|Syed Muhammad Naushah Ganj Bakhsh]] was a disciple of Syed Mubarak Haqqani Gilani, son of Syed Muhammad Ghaus Gilani of [[Uch]] Sharif.


===Sarwari Qadiri===
===Sarwari Qadiri===
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== See also ==
== See also ==
{{Portal|Islam}}
{{Portal|Islam}}
* [[Sufism]]
* Qadiriyya
* [[Abd al-Qadir al-Jilani]]
* [[Islamic Mysticism]]
* [[Dhikr]]
*[[List of Sufi orders|Sufi orders]]
*[[List of Sufi orders|Sufi orders]]
*[[Abdul Qadir Gilani]] founder
*[[Abdul Qadir Gilani]] founder

Latest revision as of 22:19, 2 December 2024

Not to be confused with Qadariyah, an early Islamic theological movement emphasizing free will.
Qadiri order
AbbreviationQadiriyya
Formation12th century
TypeSufi order
Key people
Abdul Qadir Gilani
Part of a series on Islam
Sufism
Tomb of Abdul Qadir Gilani, Baghdad, Iraq
Ideas
Practices
Sufi orders
List of sufis
Topics in Sufism
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The Qadiriyya (Arabic: القادرية) or the Qadiri order (Arabic: الطريقة القادرية, romanized: al-Ṭarīqa al-Qādiriyya) is a Sufi mystic order (tariqa) founded by followers of Shaiykh Syed Abdul Qadir Gilani Al-Hassani (1077–1166, also transliterated Jilani), who was a Hanbali scholar from Gilan, Iran. The order is known for exaggerating love for Abdul Qadir Gilani including seeking aid from him as an intercessor (which is prohibited in Islam).


“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe’”

[al-A’raaf 7:188]

“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path.’

Say (O Muhammad): ‘None can protect me from Allaah’s punishment (if I were to disobey Him), nor can I find refuge except in Him’”

[al-Jinn 72:21-22]

The followers of Shaykh ‘Abd al-Qaadir al-Jilaani have told many lies about him and attributed to him things that he did not say and would not have approved of, which go against the way he lived and his call to follow the Salaf and avoid innovations.

Shaykh al-Islam [Ibn Taymiyah] mentioned in Majmoo’ al-Fataawa (27/127) some of these lies, when he said:

“There is no doubt that Shaykh ‘Abd al-Qaadir al-Jilaani did not say this or enjoin it. Whoever says such things is telling lies about him.”

One of these lies is the false attribution of this qaseedah to him, and we know for certain that Shaykh ‘Abd al-Qaadir is innocent of what it says in it. [1]

The order, with its many offshoots, is widespread and can be found in India, Bangladesh, China, Turkey, Indonesia, Afghanistan, Pakistan, the Balkans, Russia, Palestine.[2] and East and West Africa.[3]

History

[edit]

The Shaykh that the ascription is made Abdul Qadir Gilani, was a scholar and preacher.[4] Having been a pupil at the madrasa of Abu Sa'id al-Mubarak, he became the leader of this school after al-Mubarak's death in 1119. Being the new sheikh, he and his large family lived in the madrasa until his death in 1166, when his son, Abdul Razzaq, succeeded his father as sheikh. Abdul Razzaq published a hagiography of his father, adding to his already established reputation as founder of a prestigious Sufi order.[5]

The Qadiriyya flourished, surviving the Mongolian conquest of Baghdad in 1258, and remained an influential Sunni institution. After the fall of the Abbasid Caliphate, the legend of Gilani was again found in many texts such as The Joy of the Secrets in Abdul-Qadir's Mysterious Deeds (Bahjat al-asrar fi ba'd manaqib 'Abd al-Qadir) attributed to Nur al-Din 'Ali al-Shattanufi, who reminded that Gilani was the ultimate channel of divine grace[5] and helped the Qadiri order flourish far beyond Baghdad at that time as it always did to some extent since the time of its great founder.[5]

By the end of the fifteenth century, the Qadiriyya had distinct branches and had spread to Morocco. Spain, Turkey, India, Ethiopia, Somalia, and present-day Mali.[5] Established Sufi sheikhs often adopted the Qadiriyya tradition without abandoning leadership of their local communities. During the Safavid dynasty's rule of Baghdad from 1508 to 1534, the sheikh of the Qadiriyya was appointed chief Sufi of Baghdad and the surrounding lands. Shortly after the Ottoman Empire conquered Baghdad in 1534, Suleiman the Magnificent commissioned a dome to be built on the mausoleum of Abdul-Qadir Gilani, establishing the Qadiriyya as his main allies in Iraq.

Khawaja Abdul-Allah, a sheikh of the Qadiriyya and a descendant of the Islamic prophet Muhammad, is reported to have entered China in 1674 and traveled the country preaching until his death in 1689.[5][6] One of Abdul-Allah's students, Qi Jingyi Hilal al-Din, is said to have permanently rooted Qadiri Sufism in China. He was buried in Linxia City, which became the center of the Qadiriyya in China.[2] By the seventeenth century the Qadiriyya had also reached Ottoman-ruled areas of Europe.

Sultan Bahu contributed to the spread of Qadiriyya in western India. His method of spreading the teachings of the Sufi doctrine of Faqr was through his Punjabi couplets and other writings, which numbered more than 140.[7] He granted the method of dhikr and stressed that the way to reach divinity through selfless love carved out of annihilation in God, which he called fana.[citation needed]

Sheikh Sidi Ahmad al-Bakka'i (Arabic: الشيخ سيدي أحمد البكاي بودمعة of the Kunta family, born in the region of the Noun river, d. 1504 in Akka) established a Qadiri zawiya (Sufi residence) in Walata. In the sixteenth century the family spread across the Sahara to Timbuktu, Agades, Bornu, Hausaland, and other places, and in the eighteenth century large numbers of Kunta moved to the region of the middle Niger where they established the village of Mabruk. Sidi Al-Mukhtar al-Kunti (1728–1811) united the Kunta factions by successful negotiation, and established an extensive confederation. Under his influence the Maliki school of Islamic law was reinvigorated and the Qadiriyyah order spread throughout Mauritania, the middle Niger region, Guinea, the Ivory Coast, Futa Toro, and Futa Jallon. Kunta colonies in the Senegambian region became centers of Muslim teaching.[8]

Sheikh Usman dan Fodio (1754-1817) from Gobir popularized the Qadiri teachings in Nigeria. He was well educated in classical Islamic science, philosophy, and theology. He also became a revered religious thinker. In 1789 a vision led him to believe he had the power to work miracles, and to teach his own mystical wird, or litany. His litanies are still widely practiced and distributed in the Islamic world.[9] Dan Fodio later had visions of Abdul Qadir Gilani, the founder of the Qadiri tariqah, an ascension to heaven, where he was initiated into the Qadiriyya and the spiritual lineage of Muhammad. His theological writings dealt with concepts of the mujaddid "renewer" and the role of the Ulama in teaching history, and other works in Arabic and the Fula language.[10]

Features

[edit]
The Qadiriyya Zawiya (Sufi lodge) in Tozeur, Tunisia
  • Qadiri leadership is not centralised. Each centre of Qadiri thought is free to adopt its own interpretations and practices.
  • The symbol of the order is the rose. A rose of green and white cloth, with a six-pointed star in the middle, is traditionally worn in the cap of Qadiri dervishes. Robes of black felt are also customary.[11]
  • Names of God are prescribed as chants for repetition by initiates (dhikr). Formerly, several hundred thousand repetitions were required, and obligatory for those who hold the office of sheikh.[11]
  • Any man over the age of eighteen may be initiated. They may be asked to live in the order's commune (khanqah or tekke) and to recount their dreams to their sheikh.[11]: 94 

Spiritual chain (silsilah) of the Qadiriyya

[edit]

[12][13][14][15]

  1. • Muhammad
  2. • Caliph Ali ibn Abi Talib
  3. • Imam Husayn
  4. • Imam Ali Zayn al-Abidin
  5. • Imam Muhammad Baqir
  6. • Imam Ja'far as-Sadiq
  7. • Imam Musa al-Kazim
  8. • Imam Ali Musa Rida
  9. • Ma'ruf Karkhi
  10. • Sari Saqati
  11. • Junayd al-Baghdadi
  12. • Shaikh Abu Bakr Shibli
  13. • Shaikh Abdul Aziz Tamimi
  14. • Abu al-Fadl Abu al-Wahid al-Tamīmī
  15. • Abu al-Farah Tartusi
  16. • Abu al-Hasan Farshi
  17. • Abu Sa'id al-Mubarak Makhzoomi
  18. • Abdul-Qadir Gilani

An alternative chain of the Qadiriyya is as follows

[edit]
  1. • Muhammad
  2. • Caliph Ali ibn Abi Talib
  3. • Shaikh Hasan Al-Basri
  4. • Shaikh Habib Ajami
  5. • Shaikh Dawood Tai
  6. • Shaikh Ma'ruf Karkhi
  7. • Shaikh Sari Saqati
  8. • Shaikh Junayd al-Baghdadi
  9. • Shaikh Sheikh Abu Bakr Shibli
  10. • Shaikh Sheikh Abdul Aziz al-Tamīmī
  11. • Shaikh Abu al-Fadl Abu al-Wahid al-Tamīmī
  12. • Shaikh Abu al-Farah Tartusi
  13. • Shaikh Abu al-Hasan Farshi
  14. • Shaikh Abu Saeed Mubarak Makhzoomi
  15. • Shaikh Abdul Qadir Jilani

Offshoots

[edit]

Qadiri Naqshbandiyya

[edit]

The Hazrat Ishaans and their followers the Naqshbandis substantiate their leadership as rightful successors of Muhammad on the occasion of a certain biological line of prediction from Muhammad over leading Saints, so called Ghaus or Aqtab reaching Sayyid Mir Jan as the promised Khwaja-e-Khwajagan-Jahan, meaning "Khwaja of all Khwajas of the world". This line is also considered the line of the Qadiri Imamate. They all are descending from each other.[16]

Mahmud's grave, buried next to his descendants Mir Jan and Mahmud II

Khwaja Khawand Mahmud Al Alavi, known by his followers as "Hazrat Ishaan" was directed by his Pir Ishaq Wali Dahbidi to spread the Naqshbandiyya in Mughal India. His influence mostly remained in the Kashmir valley, whereupon Baqi Billah has expanded the order in other parts of India.[22] Mahmud is a significant Saint of the order as he is a direct blood descendant in the 7th generation of Baha-ul-din Naqshband, the founder of the order[23] and his son in law Ala-ul-din Atar[24] It is because of this that Mahmud claims direct spiritual connection to his ancestor Baha-u-din.[23] Furthermore Mahmud had a significant amount of nobles as disciples, highlighting his popular influence in the Mughal Empire.[25] His main emphasis was to highlight orthodox Sunni teachings.[25] Mahmud's son Moinuddin lies buried in their Khanqah together with his wife who was the daughter of a Mughal Emperor. It is a pilgrimage site in which congregational prayers, known as "Khoja-Digar" are held in honor of Baha-ul-Din on his death anniversary the 3rd Rabi ul Awwal of the Islamic lunar calendar. This practice including the "Khatm Muazzamt" is a practice that goes back to Mahmud and his son Moinuddin[23] The Kashmiri population venerate Mahmud and his family as they are regarded them as the revivers of the Naqshbandiyya in Kashmir.[26]Mahmud was succeeded by his son Moinuddin and their progeny until the line died out in the eighteenth century.[24] However this line was revived again by a descendant of Mahmud in the 8th generation called Sayyid Mir Jan Kabuli, who centered Mahmud's cult in Lahore. Sayyid Mir Jan is buried next to Mahmud in his mausoleum in Lahore.[27]

Halisa – Halisiyya

[edit]

The Halisa offshoot was founded by Abdurrahman Halis Talabani (1212 – 1275 Hijra) in Kerkuk, Iraq.[citation needed] Hungry and miserable people were fed all day in his Tekke without regard for religion.[citation needed] Ottomans donated money and gifts to his Tekke in Kerkuk. Sultan Abdul-Majid Khan's (Khalife of İslam, Sultan of Ottoman Empire) wife Sultana Hatun sent many gifts and donations to his Tekke as a follower.[citation needed] Among his followers were many leaders, rulers, and military and government officials.[citation needed] It was known to everyone that he lived in complete conviction. Because of the example Talibani set as a religious figure, the people's ties to him were solid and strong.

After his death, his branch was populated[clarification needed] in Turkey, and he was followed by Dede Osman Avni Baba, Sheikh Al-Haj Ömer Hüdai Baba, Sheikh Al-Haj Muhammed Baba, Sheikh Al-Haj Mustafa Hayri Baba, Sheikh Al-Haj Haydar Baba Trabzoni and Sheikh Al-Haj Mehmet Baba.

Qadri Noshahi

[edit]

The Qadri Noshahi[28] silsila (offshoot) was established by Syed Muhammad Naushah Ganj Bakhsh, famously known as Hazrat Nosho Paak, of Gujrat, Punjab, Pakistan, in the late sixteenth century.[29]

Syed Muhammad Naushah Ganj Bakhsh was a disciple of Syed Mubarak Haqqani Gilani, son of Syed Muhammad Ghaus Gilani of Uch Sharif.

Sarwari Qadiri

[edit]
Allah's essence within a disciple's heart, associated with the Sarwari Qadri Order

Also known as Qadiriya Sultaniya, the order was started by Sultan Bahu in the seventeenth century and spread in the western part of Indian subcontinent. Hence, it follows most of the Qadiriyya approach. In contrast, it does not follow a specific dress code or require seclusion or other lengthy exercises here is the little description of Main exercise of Sarwari Qadiri.

"Focus on ISM ALLAH (الله) and meditate and write it throughout your body; specially on heart and five senses organs by your right index finger using sunlight as inkpot. Also, ISM Muhammad ( محمد) inside chest using moon light Spiritual Book. "

Its mainstream philosophy is contemplation of belovedness towards God.[30]

The Qadiriyya–Mukhtariyya Brotherhood

[edit]

This branch of the Qadiriyya came into being in the eighteenth century resulting from a revivalist movement led by Al-Mukhtar al-Kunti, a Sufi of the western Sahara who wished to establish Qadiri Sufism as the dominant religion in the region. In contrast to other branches of the Qadiriyya that do not have a centralized authority, the Mukhtariyya brotherhood was highly centralized. Its leaders focused on economic prosperity as well as spiritual well-being, sending their disciples on trade caravans as far away as Europe.[31]

The Qadiriyya Harariya

[edit]

The founder of the Qadiriyya Harariya tariqa was the Hadhrami sharif, Abu Bakr bin 'Abd Allah 'Aydarus and his shrine is located in Harar City, Ethiopia. Other notable sheikhs have shrines scattered around the environs of Harar itself. The current shaykh is a Somali named Mohamed Nasrudin bin Shaykh Ibrahim Kulmiye.[32] The tariqa spread in Djibouti, Somaliland, Ethiopia, and Somalia. Notable Harariya Qadiriyya leaders include, Uways Al-Barawi, Sheikh Madar, Al-Zaylaʽi and Abadir Umar ar-Rida.[33][34]

Qadriyah Barkaatiyah

[edit]

Founded by Sayyad Shah Barkatullah Marehrwi, (26th Jumada al-Thani 1070 AH or June 1660 CE – tenth Muharram 1142 AH or October 1729 CE), was an Islamic scholar, jurist, Sufi, at the time of Mughal Emperor Aurangzeb, Shah Also founded Khanquah-e-Barkaatiya, Marehra Shareef, of Etah district in the state of Uttar Pradesh, India. Sayyad Shah Barkatullah Marehrwi died on tenth Muharram 1142 AH or October 1729 CE and He is buried in Dargah-e-Barakatiyah in Marehra Shareef, Syed Muhammad Ameen Mian Qadri is the present custodian (Sajjada Nashin) of the Khanquah-e-Barakatiyah.[35]

Qadriyah Barkaatiyah Razviyah

[edit]

Silsila-e-Qadriyah Barkaatiyah Razviyah was founded by Imam Ahmad Raza Khan Qadri Barkaati along with Khanqah E Razviyah, When Ahmed Raza became the Mureed of Shah Aale Rasool Marehrawi, who is descendant (great - great-grandson) of Sayyad Shah Barkatullah Marehrwi in year 1294 AH (1877 CE), When Khan became Mureed at the same time his Murshid bestowed him with Khilafat in the several Sufi Silsilas[36][37][38]

Qadriyah Barkaatiyah Razviyah Nooriyah

[edit]

Founded by Mustafa Raza Khan Qadri Barkaati Noori (1892–1981), He is the younger son Imam Ahmad Raza Khan Qadri Barkaati, an Indian Muslim scholar, jurist, poet, author, leader of the Sunni Barelvi movement and Grand Mufti of India of his time, He is Mureed (disciple) and Khalifa of Abul Hussain Ahmad Noori Marehrawi, who is descendant (great - great - great-grandson) of Sayyad Shah Barkatullah Marehrwi, He got Khilafat and I'jaazat of Silsila Qadriyah Barkaatiyah from his Murshid along with Silsila E Chishti, Naqshbandi, Suharwardi, and Madaari.[39]

Ansari Qadiri Rifai Tariqa

[edit]
Grave of Shaykh Muhyiddin Ansari in Istanbul, Turkey
Grave of Shaykh Muhyiddin Ansari in Istanbul, Turkey

Muhammad Ansari was a descendant of both Abdul Qadir Geylani and Ahmed er Rifai and a shaykh of the Rifai Tariqa. He moved to Erzincan in northeastern Turkey in the early 1900s, where he met Shaykh Abdullah Hashimi of the Qadiri order. After working together for many years, Hashimi sent Ansari to Istanbul to establish the Qadiri Rifai Tariqa and revive the Ayni Ali Baba Tekke. With permission from Sultan Abdul Hamid II, Ansari and his wife rebuilt the tekke and headed the Qadiri Rifai Tariqa there from 1915 until his death.[40][better source needed]

Ansari was succeeded by his son Muhyiddin Ansari, who started a tariqa in his own name called the Tariqat-i Ansariya or Ansari Tariqa. Before Muhyiddin died, he appointed Shaykh Taner Vargonen Tarsusi to establish the order in the United States. Today the Sufi Order is known as the Ansari Qadiri Rifai Tariqa, and the living leader is still Tarsusi, who has gone one to established centers of the order in several countries.[40][better source needed]

Hindiler Tekkesi Tariqa

[edit]

It was founded in 1738 by the Indian Muslim Sheykh Seyfullah Efendi El Hindi in Selamsız, and became the Romani people in Turkey Tariqa.[41]

See also

[edit]

Notes

[edit]

References

[edit]
  1. ^ https://islamqa.info/en/answers/45435/some-lies-of-the-qaadiri-tareeqah
  2. ^ a b Gladney, Dru. "Muslim Tombs and Ethnic Folklore: Charters for Hui Identity"[permanent dead link‍] Journal of Asian Studies, August 1987, Vol. 46 (3): 495-532; pp. 48–49 in the PDF file.
  3. ^ Abun-Nasr, Jamil M. "The Special Sufi Paths (Tariqas)". Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.
  4. ^ Omer Tarin, Hazrat Ghaus e Azam Shaykh Abdul Qadir Jilani sahib, RA: Aqeedat o Salam, Urdu monograph, Lahore, 1996
  5. ^ a b c d e Tarin
  6. ^ Jonathan Neaman Lipman (1 July 1998). Familiar strangers: a history of Muslims in Northwest China. University of Washington Press. pp. 88–. ISBN 978-0-295-80055-4.
  7. ^ Cuthbert, Mercy (2022-06-14). "Qadiriyya Tariqa | Founder, History, Beliefs and More". World Religions. Retrieved 2023-08-05.
  8. ^ Ira M. Lapidus, A History of Islamic Societies, Cambridge University Press, p. 409
  9. ^ https://archive.org/details/DalailuShehu "Dalailu Shehu Usman Dan Fodio." Internet Archive. Accessed 27 May 2017.
  10. ^ Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469
  11. ^ a b c John Porter Brown, The Dervishes, OUP, 1927
  12. ^ Abun-Nasr, Jamil M. "The Special Sufi Paths (Taqiras)." Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86-96.
  13. ^ Westerlund, David; Svanberg, Ingvar (2012). Islam Outside the Arab World. Routledge. p. 199. ISBN 978-1-136-11330-7 Retrieved 24 April 2014.
  14. ^ Sult̤ān Mohammad Najib-ur-Rehman (11 March 2015). Sultan Bahoo: The Life and Teachings. Sultan-ul-Faqr Publications. ISBN 978-969-9795-18-3
  15. ^ admin (2020-06-12). "Our Silsilah connects back to the Prophet Muhammad through five orders". School of Sufi Teaching. Retrieved 2024-06-06.
  16. ^ a b Tazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281
  17. ^ Günther/Lawson in Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam, p. 623 f.
  18. ^ Skeikh Abu Muhammad in Kitab Makhzaanul Qadiriyya
  19. ^ Imam Abu‟l Hasan „Ali ash-Shattanawfi Nuruddin Alli Ibn Jaleel in Bahjat al Asrar
  20. ^ Shaykh Muhammad ibn Yahya al-Tadifi al-Hanbali in Qalaid Jawahir
  21. ^ David Damrel in Forgotten grace: Khwaja Khawand Mahmud Naqshbandi in Central Asia and Mughal India, p. 67
  22. ^ "Richards, p. 156".
  23. ^ a b c "Fazili, p. 147".
  24. ^ a b Weismann, Itzchak (June 25, 2007). The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition. Routledge. ISBN 978-1-134-35305-7 – via Google Books.
  25. ^ a b Richards, John F. (July 6, 1993). The Mughal Empire. Cambridge University Press. ISBN 978-0-521-56603-2 – via Google Books.
  26. ^ Shah, Sayid Ashraf (December 6, 2021). "Flower Garden: Posh-i-Chaman". Ashraf Fazili – via Google Books.
  27. ^ Damrel, David William (1991). Forgotten grace: Khwaja Khawand Mahmud Naqshbandi in Central Asia and Mughal India (Thesis). ProQuest 303945507.
  28. ^ Burkurdari, Hafiz Muhammad Hayat. Tazkirah Noshahia.
  29. ^ "Tasawuf/Sufism & teachings of Shams Ali Qalandar". Hazrat Shams Ali Qalandar blog.
  30. ^ Sult̤ān Bāhū (1998). Death Before Dying: The Sufi Poems of Sultan Bahu. University of California Press. ISBN 978-0-520-92046-0.=
  31. ^ Abun-Nasr, Jamil M. "The Centralized Sufi Brotherhoods." Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 163–170.
  32. ^ "Qadiriyya World". dir-ul-qadiriyya. Retrieved 2021-05-13.
  33. ^ w. Abir, Mordechai (1968). Ethiopia: The Era of the Princes; The Challenge of Islam and the Re-unification of the Christian Empire (1769-1855). London: Longmans. p. 16.
  34. ^ Reese, Scott S. (2001). "The Best of Guides: Sufi Poetry and Alternate Discourses of Reform in Early Twentieth-Century Somalia". Journal of African Cultural Studies. 14 (1 Islamic Religious Poetry in Africa): 49–68. doi:10.1080/136968101750333969. JSTOR 3181395. S2CID 162001423.
  35. ^ "Dargahinfo - Complete Collection of Dargahs World Wide".
  36. ^ Imam, Muhammad Hassan. (2005). The Role of the Khulafa-e-Imam Ahmed Raza Khan in the Archived 29 June 2015 at the Wayback Machine Pakistan Movement 1920–1947. Diss. Karachi: University of Karachi.
  37. ^ "Imam Ahmed Raza Khan". sunnah.org. Archived from the original on 2020-02-22. Retrieved 2021-08-13.
  38. ^ "Barelvi". Qadri Shattari Silsila' Online Platform. Retrieved 16 December 2022.
  39. ^ "Chain of Light 2 Tazkera Mashaikhe Qadriya Razaviya by Muhammad Aftab Qasim Noori | PDF | Caliphate | Muhammad". Scribd.
  40. ^ a b "History of the Ansari Qadiri Rifai Sufi Order". www.aqrtsufi.org.
  41. ^ "Archived copy" (PDF). Archived from the original (PDF) on 2022-05-04. Retrieved 2022-05-05.{{cite web}}: CS1 maint: archived copy as title (link)

Further reading

[edit]
  • Abun-Nasr, Jamil M. "The Special Sufi Paths (Taqiras)", in Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life. New York: Columbia UP, 2007. 86–96.
  • Chopra, R. M., Sufism, 2016, Anuradha Prakashan, New Delhi ISBN 978-93-85083-52-5
  • "Halisa and the Distinguished Ones", Mehmet Albayrak, Ankara, 1993, Turkey
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