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Qadiriyya

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Not to be confused withQadariyah,an early Islamic theological movement emphasizing free will.
Qadiri order
AbbreviationQadiriyya
Formation12th century
TypeSufi order
Key people
Abdul Qadir Gilani
Part ofa seriesonIslam
Sufism
Tomb ofAbdul Qadir Gilani,Baghdad, Iraq
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TheQadiriyya(Arabic:القادرية) or theQadiri order(Arabic:الطريقة القادرية,romanized:al-Ṭarīqa al-Qādiriyya) is aSufimystic order (tariqa) named afterAbdul Qadir Gilani(1077–1166, also transliteratedJilani), who was aHanbalischolar fromGilan,Iran. The order relies strongly upon adherence to the fundamentals of Sunni Islamic law.

The order, with its many offshoots, is widespread, particularly in the non-Arabic-speaking world, and can also be found in Turkey, Indonesia, Afghanistan, India, Bangladesh, Pakistan, theBalkans,Russia,Palestine,China,[1]andEastandWest Africa.[2]

History[edit]

The founder of the Qadiriyya,Abdul Qadir Gilani,was a scholar and preacher.[3]Having been a pupil at themadrasaofAbu Sa'id al-Mubarak,he became the leader of this school after al-Mubarak's death in 1119. Being the newsheikh,he and his large family lived in themadrasauntil his death in 1166, when his son,Abdul Razzaq,succeeded his father as sheikh. Abdul Razzaq published ahagiographyof his father, emphasizing his reputation as founder of a distinct and prestigious Sufi order.[4]

The Qadiriyya flourished, surviving theMongolian conquest of Baghdad in 1258,and remained an influentialSunniinstitution. After the fall of theAbbasid Caliphate,the legend of Gilani was further spread by a text entitledThe 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 depicted Gilani as the ultimate channel of divine grace[4]and helped the Qadiri order to spread far beyond the region of Baghdad.[4]

By the end of the fifteenth century, the Qadiriyya had distinct branches and had spread toMorocco.Spain, Turkey, India,Ethiopia,Somalia,and present-dayMali.[4]Established Sufi sheikhs often adopted the Qadiriyya tradition without abandoning leadership of their local communities. During theSafavid dynasty's rule ofBaghdadfrom 1508 to 1534, the sheikh of the Qadiriyya was appointed chief Sufi of Baghdad and the surrounding lands. Shortly after theOttoman Empireconquered Baghdad in 1534,Suleiman the Magnificentcommissioned a dome to be built on themausoleum of Abdul-Qadir Gilani,establishing the Qadiriyya as his main allies inIraq.

KhawajaAbdul-Allah, a sheikh of the Qadiriyya and a descendant of theIslamic prophetMuhammad,is reported to have entered China in 1674 and traveled the country preaching until his death in 1689.[4][5]One of Abdul-Allah's students, Qi Jingyi Hilal al-Din, is said to have permanently rooted QadiriSufismin China. He was buried inLinxia City,which became the center of the Qadiriyya in China.[1]By the seventeenth century the Qadiriyya had also reachedOttoman-ruled areas of Europe.

Sultan Bahucontributed 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.[6]He granted the method ofdhikrand stressed that the way to reach divinity was not through asceticism or excessive or lengthy prayers but through selfless love carved out of annihilation in God, which he calledfana.[citation needed]

Sheikh Sidi Ahmad al-Bakka'i (Arabic:الشيخ سيدي أحمد البكاي بودمعةof theKunta family,born in the region of theNoun river,d.1504 inAkka) established a Qadirizawiya(Sufiresidence) inWalata.In the sixteenth century the family spread across theSaharatoTimbuktu,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. SidiAl-Mukhtar al-Kunti(1728–1811) united the Kunta factions by successful negotiation, and established an extensive confederation. Under his influence theMalikischool ofIslamic lawwas reinvigorated and the Qadiriyyah order spread throughoutMauritania,the middleNigerregion,Guinea,theIvory Coast,Futa Toro,andFuta Jallon.Kunta colonies in theSenegambianregion became centers ofMuslimteaching.[7]

SheikhUsman dan Fodio(1754-1817) fromGobirpopularized the Qadiri teachings inNigeria.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 mysticalwird,or litany. His litanies are still widely practiced and distributed in the Islamic world.[8]Dan Fodio later had visions ofAbdul 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 themujaddid"renewer" and the role of theUlamain teaching history, and other works in Arabic and theFula language.[9]

Features[edit]

The QadiriyyaZawiya(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.[10]
  • Names of God are prescribed aschantsfor repetition by initiates (dhikr). Formerly, several hundred thousand repetitions were required, and obligatory for those who hold the office ofsheikh.[10]
  • Any man over the age of eighteen may be initiated. They may be asked to live in the order's commune (khanqahortekke) and to recount their dreams to their sheikh.[10]: 94 
  • Celibacy, poverty, meditation, and mysticism within an ascetic context along with worship centered on saint's tombs were promoted by the Qadiriyya among theHuiin China.[11][12]In China, unlike other Muslim sects, the leaders (Shaikhs) of the Qadiriyya Sufi order are celibate.[13][14][15][16][17]Unlike other Sufi orders in China, the leadership within the order is not a hereditary position; rather, one of the disciples of the celibate Shaikh is chosen by the Shaikh to succeed him. The 92-year-old celibate Shaikh Yang Shijun was the leader of the Qadiriya order in China as of 1998.[18]

Spiritual chain (silsilah) of the Qadiriyya[edit]

[19][20][21][22]

  1. •Muhammad
  2. • Caliph Ali ibn Abi Talib
  3. • ImamHusayn
  4. • ImamAli Zayn al-Abidin
  5. • ImamMuhammad Baqir
  6. • ImamJa'far as-Sadiq
  7. • ImamMusa al-Kazim
  8. • ImamAli Musa Rida
  9. •Ma'ruf Karkhi
  10. • Sari Saqati
  11. •Junayd al-Baghdadi
  12. • ShaikhAbu Bakr Shibli
  13. • ShaikhAbdul Aziz Tamimi
  14. • Abu al-Fadl Abu al-Wahid al-Tamīmī
  15. •Abu al-Farah Tartusi
  16. • Abual-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. • ShaikhHasan Al-Basri
  4. • ShaikhHabib Ajami
  5. • ShaikhDawood Tai
  6. • ShaikhMa'ruf Karkhi
  7. • ShaikhSari 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. • ShaikhAbu Saeed Mubarak Makhzoomi
  15. • Shaikh Abdul Qadir Jilani

Offshoots[edit]

Qadiri Naqshbandiyya[edit]

The Hazrat Ishaansand their followers the Naqshbandis substantiate their leadership as rightful successors ofMuhammadon the occasion of a certain biological line of prediction from Muhammad over leading Saints, so called Ghaus or Aqtab reachingSayyid Mir Janas 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.[23]

Mahmud´sgrave, buried next to his descendantsMir JanandMahmud 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 inMughal India.His influence mostly remained inthe Kashmir valley,whereuponBaqi Billahhas expanded the order in other parts of India.[30]Mahmudis a significantSaintof the order as he is a direct blood descendant in the 7th generation ofBaha-ul-din Naqshband,the founder of the order[31]and his son in lawAla-ul-din Atar[32]It is because of this thatMahmudclaims direct spiritual connection to his ancestorBaha-u-din.[31]FurthermoreMahmudhad a significant amount of nobles as disciples, highlighting his popular influence in theMughal Empire.[33]His main emphasis was to highlightorthodox Sunni teachings.[33]Mahmud´ssonMoinuddinlies buried in theirKhanqahtogether 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 ofBaha-ul-Dinon 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 toMahmudand his sonMoinuddin[31]The Kashmiri population venerateMahmudand his family as they are regarded them as the revivers of the Naqshbandiyya inKashmir.[34]Mahmudwas succeeded by his sonMoinuddinand their progeny until the line died out in the eighteenth century.[32]However this line was revived again by a descendant ofMahmudin the 8th generation calledSayyid Mir Jan Kabuli,who centered Mahmud´s cult in Lahore.Sayyid Mir Janis buried next toMahmudin his mausoleum in Lahore.[35]

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]Ottomansdonated money and gifts to hisTekkein 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[36]silsila(offshoot) was established bySyed Muhammad Naushah Ganj BakhshofGujrat,Punjab, Pakistan, in the late sixteenth century.[37]

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 bySultan Bahuin the seventeenth century and spread in the western part ofIndian 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. Its mainstream philosophy is contemplation of belovedness towards God.[38]

The Qadiriyya–Mukhtariyya Brotherhood[edit]

This branch of the Qadiriyya came into being in the eighteenth century resulting from a revivalist movement led byAl-Mukhtar al-Kunti,a Sufi of the westernSaharawho 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.[39]

The Qadiriyya Harariya[edit]

The founder of the QadiriyyaHarariyatariqa was theHadhramisharif, 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.[40]The tariqa spread in Djibouti, Somaliland, Ethiopia, and Somalia. Notable Harariya Qadiriyya leaders include,Uways Al-Barawi,Sheikh Madar,Al-ZaylaʽiandAbadir Umar ar-Rida.[41][42]

Qadriyah Barkaatiyah[edit]

Founded by Sayyad Shah Barkatullah Marehrwi, (26thJumada al-Thani1070AHor June 1660CE– tenthMuharram1142AHor October 1729CE), was an Islamic scholar, jurist,Sufi,at the time ofMughal EmperorAurangzeb,Shah Also foundedKhanquah-e-Barkaatiya,Marehra Shareef,ofEtahdistrict in the state ofUttar Pradesh,India.Sayyad Shah Barkatullah Marehrwidied on tenthMuharram1142AHor October 1729CEand He is buried in Dargah-e-Barakatiyah inMarehra Shareef,Syed Muhammad Ameen Mian Qadriis the present custodian (Sajjada Nashin) of the Khanquah-e-Barakatiyah.[43]

Qadriyah Barkaatiyah Razviyah[edit]

Silsila-e-Qadriyah Barkaatiyah Razviyah was founded byImam Ahmad Raza Khan Qadri Barkaatialong withKhanqahE Razviyah, WhenAhmed Razabecame theMureedof Shah Aale Rasool Marehrawi, who is descendant (great - great-grandson) of Sayyad Shah Barkatullah Marehrwi in year 1294AH(1877CE), WhenKhanbecame Mureed at the same time his Murshid bestowed him with Khilafat in the several SufiSilsilas[44][45][46]

Qadriyah Barkaatiyah Razviyah Nooriyah[edit]

Founded byMustafa Raza Khan Qadri Barkaati Noori(1892–1981), He is the younger sonImam Ahmad Raza Khan Qadri Barkaati,an Indian Muslim scholar, jurist, poet, author, leader of the SunniBarelvi movementandGrand Mufti of Indiaof 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 ofSilsilaQadriyah Barkaatiyah from hisMurshidalong withSilsilaE Chishti, Naqshbandi, Suharwardi, and Madaari.[47]

Ansari Qadiri Rifai Tariqa[edit]

Grave of Shaykh Muhyiddin Ansari in Istanbul, Turkey
Grave of Shaykh Muhyiddin Ansari inIstanbul,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.[48][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.[48][better source needed]

Hindiler Tekkesi Tariqa[edit]

It was founded in 1738 by the Indian Muslim Sheykh Seyfullah Efendi El Hindi inSelamsız,and became theRomani people in TurkeyTariqa.[49]

See also[edit]

Notes[edit]

References[edit]

  1. ^abGladney, 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.
  2. ^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.
  3. ^Omer Tarin,Hazrat Ghaus e Azam Shaykh Abdul Qadir Jilani sahib, RA: Aqeedat o Salam,Urdu monograph, Lahore, 1996
  4. ^abcdeTarin
  5. ^Jonathan Neaman Lipman (1 July 1998).Familiar strangers: a history of Muslims in Northwest China.University of Washington Press. pp. 88–.ISBN978-0-295-80055-4.
  6. ^Cuthbert, Mercy (2022-06-14)."Qadiriyya Tariqa | Founder, History, Beliefs and More".World Religions.Retrieved2023-08-05.
  7. ^Ira M. Lapidus,A History of Islamic Societies,Cambridge University Press, p. 409
  8. ^https://archive.org/details/DalailuShehu"Dalailu Shehu Usman Dan Fodio." Internet Archive. Accessed 27 May 2017.
  9. ^Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014. pg 469
  10. ^abcJohn Porter Brown,The Dervishes,OUP, 1927
  11. ^Westerlund, David; Svanberg, Ingvar, eds. (1999).Islam Outside the Arab World.St. Martin's Press. p. 199.ISBN978-0312226916.Retrieved24 April2014.
  12. ^Westerlund, David; Svanberg, Ingvar (2012).Islam Outside the Arab World.Routledge. p. 199.ISBN978-1136113307.Retrieved24 April2014.
  13. ^Manger, Leif O., ed. (1999).Muslim Diversity: Local Islam in Global Contexts.Vol. 26 of NIAS studies in Asian topics: Nordisk Institut for Asienstudier (illustrated ed.). Psychology Press. p. 118.ISBN978-0700711048.ISSN0142-6028.Retrieved24 April2014.
  14. ^Esposito, John L., ed. (1999).The Oxford History of Islam(illustrated ed.). Oxford University Press. p.452.ISBN978-0195107999.Retrieved24 April2014.sufi china celibacy.
  15. ^Atabaki, Touraj; Mehendale, Sanjyot, eds. (2004).Central Asia and the Caucasus: Transnationalism and Diaspora(illustrated ed.). Taylor & Francis. p. 197.ISBN978-0203495827.Retrieved24 April2014.
  16. ^Gladney, Dru C. (2004). Atabaki, Touraj; Mehendale, Sanjyot (eds.).Central Asia and the Caucasus: Transnationalism and Diaspora(illustrated ed.). Routledge. p. 197.ISBN978-1134319947.Retrieved24 April2014.
  17. ^Gladney, Dru C. (1996).Muslim Chinese: Ethnic Nationalism in the People's Republic.Vol. 149 of Harvard East Asian monographs (illustrated ed.). Harvard Univ Asia Center. p. 44.ISBN978-0674594975.ISSN0073-0483.Retrieved24 April2014.
  18. ^Lipman, Jonathan Neaman (1998).Familiar strangers: a history of Muslims in Northwest China.University of Washington Press. p. 89.ISBN978-0295800554.Retrieved24 April2014.
  19. ^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.
  20. ^Westerlund, David; Svanberg, Ingvar (2012).Islam Outside the Arab World.Routledge. p. 199.ISBN978-1-136-11330-7Retrieved 24 April 2014.
  21. ^Sult̤ān Mohammad Najib-ur-Rehman (11 March 2015).Sultan Bahoo: The Life and Teachings.Sultan-ul-Faqr Publications.ISBN978-969-9795-18-3
  22. ^admin (2020-06-12)."Our Silsilah connects back to the Prophet Muhammad through five orders".School of Sufi Teaching.Retrieved2024-06-06.
  23. ^abTazkare Khwanadane Hazrat Eshan(Stammesverzeichnis der Hazrat Ishaan Kaste)(verfasst und geschriben von: Yasin Qasvari Naqshbandi Verlag: Talimat Naqshbandiyya in Lahore), p. 281
  24. ^https:// 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
  25. ^Günther/Lawson in Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam, p. 623 f.
  26. ^Skeikh Abu Muhammad in Kitab Makhzaanul Qadiriyya
  27. ^Imam Abu‟l Hasan „Ali ash-Shattanawfi Nuruddin Alli Ibn Jaleel in Bahjat al Asrar
  28. ^Shaykh Muhammad ibn Yahya al-Tadifi al-Hanbali in Qalaid Jawahir
  29. ^David Damrel in Forgotten grace: Khwaja Khawand Mahmud Naqshbandi in Central Asia and Mughal India, p. 67
  30. ^"Richards, p. 156".
  31. ^abc"Fazili, p. 147".
  32. ^abWeismann, Itzchak (June 25, 2007).The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition.Routledge.ISBN978-1-134-35305-7– via Google Books.
  33. ^abRichards, John F. (July 6, 1993).The Mughal Empire.Cambridge University Press.ISBN978-0-521-56603-2– via Google Books.
  34. ^Shah, Sayid Ashraf (December 6, 2021)."Flower Garden: Posh-i-Chaman".Ashraf Fazili – via Google Books.
  35. ^Damrel, David William (1991).Forgotten grace: Khwaja Khawand Mahmud Naqshbandi in Central Asia and Mughal India(Thesis).ProQuest303945507.
  36. ^Burkurdari, Hafiz Muhammad Hayat.Tazkirah Noshahia.
  37. ^"Tasawuf/Sufism & teachings of Shams Ali Qalandar".Hazrat Shams Ali Qalandar blog.
  38. ^Sult̤ān Bāhū (1998).Death Before Dying: The Sufi Poems of Sultan Bahu.University of California Press.ISBN978-0-520-92046-0.=
  39. ^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.
  40. ^"Qadiriyya World".dir-ul-qadiriyya.Retrieved2021-05-13.
  41. ^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.
  42. ^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.JSTOR3181395.S2CID162001423.
  43. ^"Dargahinfo - Complete Collection of Dargahs World Wide".
  44. ^Imam, Muhammad Hassan. (2005).The Role of the Khulafa-e-Imam Ahmed Raza Khan in theArchived29 June 2015 at theWayback MachinePakistan Movement1920–1947. Diss. Karachi: University of Karachi.
  45. ^"Imam Ahmed Raza Khan".sunnah.org.Archived fromthe originalon 2020-02-22.Retrieved2021-08-13.
  46. ^"Barelvi".Qadri Shattari Silsila' Online Platform.Retrieved16 December2022.
  47. ^"Chain of Light 2 Tazkera Mashaikhe Qadriya Razaviya by Muhammad Aftab Qasim Noori | PDF | Caliphate | Muhammad".Scribd.
  48. ^ab"History of the Ansari Qadiri Rifai Sufi Order".aqrtsufi.org.
  49. ^"Archived copy"(PDF).Archived fromthe original(PDF)on 2022-05-04.Retrieved2022-05-05.{{cite web}}:CS1 maint: archived copy as title (link)

Further reading[edit]

  • Abun-Nasr, Jamil M. "The Special Sufi Paths (Taqiras)", inMuslim 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 DelhiISBN978-93-85083-52-5
  • "Halisa and the Distinguished Ones", Mehmet Albayrak, Ankara, 1993, Turkey
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