Qadiri

The Qadiriyya () or the Qadiri order () is a Sunni Sufi order (''Tariqa'') founded by Abdul Qadir Gilani (1077–1166, also transliterated ''Jilani''), who was a Hanbali scholar from Gilan, Iran.

The order, with its many sub-orders, is widespread. Its members are present in India, Bangladesh, China, Turkey, Indonesia, Afghanistan, Pakistan, the Balkans, Russia, Palestine, as well as East, West and North Africa. Gladney, Dru
"Muslim Tombs and Ethnic Folklore: Charters for Hui Identity"
''Journal of Asian Studies'', August 1987, Vol. 46 (3): 495-532; pp. 48–49 in the PDF file.

History

Abdul Qadir Gilani, a Hanbali scholar and preacher, having been a pupil at the madrasa of Abu Saeed Mubarak, became the leader of the madrasa after 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.Bahjat al-Asrar by Nur al-Din 'Ali al-Shattanufi

The Qadiriyya flourished, surviving the Mongolian conquest of Baghdad in 1258, and remained an influential Sunni Sufi order. After the fall of the Abbasid Caliphate, the legend of Abdul Qadir 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 taught that Abdul Qadir Gilani was the greatest saint within Islam, helped the Qadiri order flourish far beyond Baghdad.

By the end of the fifteenth century, the Qadiriyya had distinct sub-orders and had spread to Morocco, Spain, Turkey, India, Ethiopia, Somalia, and present-day Mali.

Khwaja Abdullah, 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. One of his students, Qi Jingyi Hilal al-Din, is said to have rooted Qadiri Sufism in China. He was buried in Linxia City, which became the center of the Qadiriyya in China.

Sultan Bahu contributed to the spread of Qadiriyya in 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.

Sheikh Sidi Ahmad al-Bakka'i of the Kunta family was born in the region of the Noun river, Akka) established a Qadiri ''Zawiya'' or Sufi lodge in Walata. In the sixteenth century his family spread across the Sahara to Timbuktu, Agades, Bornu, Nigeria, and in the eighteenth century large numbers of Kunta family members moved to the region of the middle of Niger where they established the village of Mabruk. Sidi al-Mukhtar al-Kunti (1728–1811) united the Kunta family's factions by successful negotiation, and established an extensive confederation. Under his influence the Maliki school of Islamic law was reinvigorated and the Qadiriyya order spread throughout Mauritania, the middle Niger region, Guinea, the Ivory Coast, Futa Toro, and Futa Jallon. Kunta settlements in the Senegambian region became centers of Muslim teaching.

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. Dan Fodio later had visions of Abdul Qadir Gilani, the founder of the Qadiri tariqa, through which he was initiated into the Qadiriyya and the spiritual chain of succession (''Silsila''), which ultimately leads back to Prophet Muhammad. His writings dealt with Islamic concepts of the ''Mujaddid'' and the role of the Ulama in teaching history, and other works in Arabic and the Fula language.Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469

Features

Symbolism

The members of the Qadiri order wear a rose in their cap embroidered to which they attach the following legendary history: "Know ye that that every Tariqa or Path has its particular sign and that of the noble Qadiri order is the rose, the names and colours of which have been explained by the great Sheikhs of our order."Brown, John P. (1868). The Dervishes: or, Oriental Spiritualism. Page 89. London: Trübner and Co. In the center of the rose is a star.

The origin of the rose of the members of the Qadiri order is as follows:

The form of the rose of Baghdad is as follows: It has two outside and two inside rings, and three circles, and is made of green cloth. The first circle signifies Sharia, or God's law as revealed by his Prophet, the second signifies Tariqa, or the order, the third signifies Ma'rifa, or knowledge of God. The three together are a sign that their acquisition has bestowed the Hal, or condition, known as the Haqiqa, or truth.

Chain of succession

The following are two commonly cited spiritual chains (silsilas) tracing back to Prophet Muhammad:
# • Muhammad
# • Imam Ali ibn Abi Talib
# • Imam Hasan Basri
# • Hazrat Sheikh Habib Ajmi
# • Hazrat Sheikh Dawud Al Tai
# • Ma'ruf Karkhi
# • Sari al-Saqati
# • Junayd al-Baghdadi
# • Sheikh Abu Bakr Shibli
# • Sheikh Abdul Aziz Tamimi
# • Abu al-Fadl al-Tamimi
# • Abu al-Farah Tartusi
# • Abu al-Hasan Hankari
# • Abu Saeed Mubarak Makhzoomi
# • Abdul Qadir Gilani
Moulana Fakhruddin Dehlvi R.A, the spiritual predecessor of both Pir Mehr Ali Shah R.A and Shah Sulaiman Taunsvi R.A—appearing two steps above the latter and four steps above the former in their respective lineages—states in his book ''Fakhrul Hasan'' that narrations suggesting a meeting between Imam Ali al-Rida and Ma'ruf Karkhi are historically false. He asserts that the actual Qadiriyya silsila continues through Imam Hasan al-Basri.

This clarification is provided due to the repeated removal of the lineage tracing through Imam Hasan al-Basri by some editors. While efforts are generally made to avoid highlighting intra-traditional disputes, the omission of one widely accepted chain necessitated the inclusion of both versions for balance and accuracy.

Another version of the spiritual lineage, cited by some Qadiriyya traditions, is as follows:
# • Muhammad
# • Imam Ali ibn Abi Talib
# • Imam Husayn
# • Imam Zayn al-Abidin
# • Imam Muhammad Baqir
# • Imam Ja'far al-Sadiq
# • Imam Musa al-Kazim
# • Imam Ali al-Rida
# • Ma'ruf Karkhi
# • Sari al-Saqati
# • Junayd al-Baghdadi
# • Sheikh Abu Bakr Shibli
# • Sheikh Abdul Aziz Tamimi
# • Abu al-Fadl al-Tamimi
# • Abu al-Farah Tartusi
# • Abu al-Hasan Hankari
# • Abu Saeed Mubarak Makhzoomi
# • Abdul Qadir Gilani

Sub-orders

Qadiri Naushahi

The Qadiri Naushahi sub-order of the Qadiriyya was established by Muhammad Naushah Qadiri, famously known as Hazrat Naushah Pak in Gujrat, Pakistan, in the late sixteenth century.

Qadiri Sarwari

This sub-order was started by Sultan Bahu in the seventeenth century and spread in the western part of Indian subcontinent. It follows most of the Qadiriyya's approach, although, it does not follow a specific dress code nor require seclusion or other lengthy exercises. Its main purpose is the contemplation of God.

Qadiri Mukhtari

This sub-order of the Qadiriyya came into being in the eighteenth century, led by al-Mukhtar al-Kunti of the western Sahara who wished to establish Qadiri Sufism as the dominant Sufi order in the region. In contrast to other sub-orders of the Qadiriyya that do not have a centralized authority, the Mukhtari sub-order is highly centralized. Its leaders focus on economic prosperity as well as spiritual well-being, sending their disciples on trade caravans as far away as Europe. The main focus of this sub-order is Islamic revivalism.

Qadiri Harari

The founder of the Qadiriyya Harari sub-order was Abu Bakr bin 'Abd Allah 'Aydarus and his shrine is located in Harar, Ethiopia. Other notable Sheikhs have shrines scattered around the environs of Harar. The current leader of the sub-order is a Somali man named Mohamed Nasrudin bin Shaykh Ibrahim Kulmiye. The sub-order is widespread in Djibouti, Somaliland, Ethiopia, and Somalia. Notable leaders of the sub-order include Uways al-Barawi, Sheikh Madar, al-Zaylaʽi and Abadir Umar ar-Rida.

Qadiri Barkati

Founded by Shah Barkatullah Marehrawi, an Islamic scholar, jurist, and Sufi living at the time of Mughal Emperor Aurangzeb, who died on the tenth of Muharram 1142 AH or October 1729 CE. He is buried in the Dargah-e Barkatiyya in Marehra, India. Muhammad Ameen Mian Qadiri is the present custodian of the sub-order.

Qadiri Tekkesi

It was founded in 1738 by the Indian Sunni Muslim Sheikh Seyfullah Effendi Hintli in Selamsız, and became popular among the Romani people in Turkey. The sub-order is present in the Balkans and Turkey.

Qadiri Arusi

Founded by Muhammad ibn Ahmad Lebbai, reverentially known as Imam al-Arus, from which the sub-order gets its name. Muhammad ibn Ahmad Lebbai is a well-known Qadiri Sheikh in Sri Lanka, who is seen as a reviver of Islam and an advocate of communal harmony by the people of the island nation. His sub-order spread from Sri Lanka to South India, the Middle East, and even the Far East parts of Russia and China.

Qadiri Halisi

Founded by Abdurrahman Halis. This sub-order is one of the most popular of them all, and is present in Turkey, as well as where the Qadiriyya was founded- Iraq.

Amalgamations

Qadiriyya wa Naqshbandiyya

Qadiriyya wa Naqshbandiyya is a Sufi order which is a synthesis of the Qadiri and Naqshbandi orders of Sufism. The Qadiriyya wa Naqshbandiyya Sufi order traces back through its chain of succession to Muhammad, through the Hanbali Islamic scholar Abdul Qadir Gilani and the Hanafi Islamic scholar Shah Baha al-Din Naqshband, combining both of their Sufi orders.Tazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281 The order has a major presence in three countries, namely Pakistan, India, and Indonesia.

Barelvi movement

The Barelvi movement was founded by Ahmed Raza Khan Barelvi, a student of Shah Aale Rasool Marehrawi, who was a descendant of Shah Barkatullah Marehrawi. When Ahmed Raza Khan became a student of Shah Aale Rasool, he was initiated into the Qadiri Sufi order and was given ''Ijazah'' to spread the teachings of the Qadiri, Chishti, Naqshbandi, and Suhrawardi Sufi orders. Ahmed Raza Khan fused teachings from the aforementioned Sufi orders, along with his own teachings into his Barelvi movement, which sought to defend Sunni Islam from what Ahmed Raza Khan perceived as heresies, such as Deobandism, Wahhabism, Shi'ism and Ahmadism. Contemporary Barelvis generally follow the teachings of the Hanafi and Shafi'i schools of jurisprudence, and Maturidi and Ash'ari schools of theology and multiple Sufi orders, including the Qadiri, Chishti, Naqshbandi, and Suhrawardi orders.Imam, Muhammad Hassan. (2005)
The Role of the Khulafa-e-Imam Ahmed Raza Khan in the
Pakistan Movement 1920–1947. Diss. Karachi: University of Karachi.

See also

* Sufism
* Abdul Qadir Gilani
* Dhikr
* Sufi orders

References

Further reading

* 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
* "Halisa and the Distinguished Ones", Mehmet Albayrak, Ankara, 1993, Turkey

External links

* Internet Archive
The Sufi Order of Shaykh 'Abd al-Qadir al-Jilani

{{Authority control

Sunni Sufi orders