Tariqa
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A tariqa (
A tariqa has a
The metaphor of "way, path" is to be understood in connection of the term sharia which also has
Orders of Sufism
The most popular tariqa in the West is the
Membership in a particular Sufi order is not exclusive, unlike the Christian monastic orders which are demarcated by firm lines of authority and sacrament. Sufis often are members of various Sufi orders.[citation needed] The non-exclusiveness of Sufi orders has consequences for the social extension of Sufism. They cannot be regarded as indulging in a zero sum competition which a purely political analysis might have suggested. Rather, their joint effect is to impart to Sufism a cumulant body of tradition, rather than individual and isolated experiences.[7]
In most cases the
Tariqas have
Every Murid, on entering the tariqa, gets his awrad, or daily recitations, authorized by his murshid (usually to be recited before or after the pre-dawn prayer, after the afternoon prayer and after the evening prayer). Usually these recitations are extensive and time-consuming (for example the awrad may consist of reciting a certain formula 99, 500 or even 1000 times). One must also be in a state of ritual purity (as one is for the obligatory prayers to perform them while facing Mecca). The recitations change as a student (murid) moves from a mere initiate to other Sufi degrees (usually requiring additional initiations). The Initiation ceremony is routine and consists of reading chapter 1 of the Quran followed by a single phrase prayer. Criteria have to be met to be promoted in rank: the common way is to repeat a single phrase prayer 82,000 times or more as in the case of Burhaniyya, a number that grows with each achieved rank. Murids who experience unusual interaction during meditation: hear voices like "would you like to see a prophet?" or see visions who might even communicate with the Murid are held dear in the "Haḍra", the weekly group-chanting of prayers in attempt of reaching spirits as they are likely to experience something unusual and pass it on. This Murid is promoted faster than others. The least common way is to cause a miracle to happen with criteria similar to that of Catholic Sainthood.
Being mostly followers of the spiritual traditions of Islam loosely referred to as Sufism, these groups were sometimes distinct from the
History
The tariqas were particularly influential in the
Much of
Tariqas were brought to China in the 17th century by Ma Laichi and other Chinese Sufis who had studied in Mecca and Yemen, and had also been influenced by spiritual descendants of the Kashgarian Sufi master Afaq Khoja. On the Chinese soil the institutions became known as menhuan, and are typically headquartered near the tombs (gongbei) of their founders.[11]
See also
References
- ^ Tariqa, Britannica.
- ^ "Gyarvi Sharif". Retrieved October 3, 2022.
- ISBN 978-93-85295-54-6, Maktaba Jamia Ltd, Shamshad Market, Aligarh 202002,India.
- ^ Harder, Hans (2011). Sufism and Saint Veneration in Contemporary Bangladesh: The Maijbhandaris of Chittagong. Routledge.
- ^ Administrator. "Waris Pak". Retrieved October 3, 2022.
- ISBN 978-81-7435-523-2.
- ^ Sufi martyrs of love By Carl W. Ernst, Bruce B. Lawrence. Pg 28
- ^ Mohammad, Taher (1997). Encyclopaedic survey of Islamic culture. evolution and practice. Anmol Publications Pvt. Ltd.
- ^ Lloyd., Ridgeon (2008). Sufism. Routledge.
- ^ Hisham., Kabbani, Muhammad (2004). Classical Islam and the Naqshbandi Sufi tradition. Islamic Supreme Council of America.
{{cite book}}
: CS1 maint: multiple names: authors list (link) - ISBN 0-7007-1026-4. One of Dillon's main sources is: 馬通 (Ma Tong) (1983). Zhongguo Yisilan jiaopai yu menhuan zhidu shilue 中国伊斯兰教派与门宦制度史略 [A sketch of the history of Chinese Islamic sects and the menhuan system] (in Chinese). Yinchuan: 宁夏人民出版社 (Ningxia Renmin Chubanshe).
Bibliography
- J. M. Abun-Nasr, "The Tijaniyya", London 1965
- M. Berger, "Islam in Egypt today - social and political aspects of popular religion", London, 1970
- J. K. Birge, "The Bektashi Order of Dervishes", London and Hartford, 1937
- Clayer, Nathalie, Muslim Brotherhood Networks, EGO - European History Online, Mainz: Institute of European History, 2011, retrieved: May 23, 2011.
- O. Depont and X. Coppolani, "Les confreries religieuses musulmans" (the Muslim brotherhoods as they existed then), Algiers, 1897
- E. E. Evans-Pritchard, "The Sanusi of Cyrenaica", Oxford, 1949
- M. D. Gilsenen, "Saint and Sufi in Modern Egypt", Oxford, 1978
- G. H. Jansen, "Militant Islam", Pan, London 1979
- F. de Jong, "Turuq and Turuq-Linked Institutions in Nineteenth-Century Egypt", Brill, Leiden,1978
- J. W. McPherson, "The Moulids of Egypt", Cairo, 1941
- Mateus Soares de Azevedo, "Ordens Sufis no Islã: Iniciação às Confrarias Esotéricas muçulmanas no Irã xiita e no mundo sunita", São Paulo, Polar Editora, 2020
External links
- PHILTAR (Philosophy of Theology and Religion at the Division of Religion and Philosophy of St Martin's College) has a very useful Graphical illustration of the Sufi schools.
- Infographics on the evolution of Tasawwuf and notable Sufi masters in history. Unveiling the Mystical World of Tasawwuf and Sufi Stories: Personal Experiences and Perspectives