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Following Abdul Qadir Gilani's passing, his grandson, Abdul Razzaq, assumed the role of Sheikh of the Qadiriyya order.
Answer: False
Explanation: Contrary to the statement, Abdul Qadir Gilani was succeeded by his son, Abdul Razzaq, not his grandson, as the Sheikh of the Qadiriyya order.
The Qadiriyya order ceased to exist following the Mongol invasion of Baghdad in 1258 CE.
Answer: False
Explanation: The Qadiriyya order demonstrated resilience and continued to flourish subsequent to the Mongol invasion of Baghdad in 1258 CE.
Who succeeded Abdul Qadir Gilani as the Sheikh of the Qadiriyya order?
Answer: His son, Abdul Razzaq
Explanation: Abdul Qadir Gilani was succeeded as Sheikh of the Qadiriyya order by his son, Abdul Razzaq.
What significant historical event in 1258 CE did the Qadiriyya order survive?
Answer: The Mongol invasion of Baghdad
Explanation: The Qadiriyya order survived the Mongol invasion of Baghdad in 1258 CE, continuing its influence and activities.
The Qadiriyya, a prominent Sunni Sufi order, was founded by Abdul Qadir Gilani, a distinguished scholar hailing from Gilan, Iran.
Answer: True
Explanation: The Qadiriyya order is indeed a Sunni Sufi order, established by the influential scholar Abdul Qadir Gilani from Gilan, Iran.
Abdul Qadir Gilani assumed leadership of the madrasa formerly associated with Abu Saeed Makhzoomi in the year 1119 CE.
Answer: True
Explanation: Historical accounts confirm that Abdul Qadir Gilani became the leader of the madrasa of Abu Saeed Makhzoomi in 1119 CE.
The hagiographical text 'Bahjat al-Asrar' served to diminish the influence of Abdul Qadir Gilani by portraying him as an ordinary scholar.
Answer: False
Explanation: The text 'Bahjat al-Asrar' actually amplified Abdul Qadir Gilani's influence by depicting him as a preeminent saint, not an ordinary scholar.
Who is recognized as the founder of the Qadiriyya Sufi order?
Answer: Abdul Qadir Gilani
Explanation: Abdul Qadir Gilani is universally recognized as the founder of the Qadiriyya Sufi order.
In what year did Abdul Qadir Gilani assume leadership of the madrasa of Abu Saeed Mubarak Makhzoomi?
Answer: 1119 CE
Explanation: Abdul Qadir Gilani became the leader of the madrasa of Abu Saeed Makhzoomi in the year 1119 CE.
By the close of the 15th century, the Qadiriyya order had achieved expansion into diverse regions such as Morocco, Spain, and India.
Answer: True
Explanation: Indeed, by the late 15th century, the Qadiriyya order had established a presence in Morocco, Spain, and India, among other areas.
Khwaja Abdullah is credited with the initial establishment of the Qadiriyya order's presence in China.
Answer: False
Explanation: While Khwaja Abdullah entered China and preached Qadiri Sufism, it was his student, Qi Jingyi Hilal al-Din, who is credited with firmly rooting the order in China.
Sheikh Sidi Ahmad al-Bakka'i established a Qadiri Zawiya in Walata, significantly contributing to the order's expansion in North Africa.
Answer: True
Explanation: Sheikh Sidi Ahmad al-Bakka'i's establishment of a Qadiri Zawiya in Walata was indeed a key factor in the order's spread across North Africa.
The Qadiri Naushahi sub-order was founded by Sultan Bahu during the 17th century.
Answer: False
Explanation: The Qadiri Naushahi sub-order was founded by Muhammad Naushah Qadiri (Hazrat Naushah Pak) in the late 16th century, not by Sultan Bahu in the 17th century.
The Qadiri Sarwari sub-order, founded by Sultan Bahu, requires followers to practice lengthy seclusion.
Answer: False
Explanation: The Qadiri Sarwari sub-order, founded by Sultan Bahu, is characterized by its focus on contemplation of God and does not mandate lengthy seclusion exercises.
The Qadiri Sammani branch expanded into Nigeria during the 20th century, facilitated by the mystic Nasiru Kabara.
Answer: True
Explanation: The Qadiri Sammani branch indeed spread to Nigeria in the 20th century, with significant assistance from the mystic Nasiru Kabara.
The Qadiri Mukhtari sub-order, under the leadership of al-Mukhtar al-Kunti, is characterized by its decentralized structure.
Answer: False
Explanation: The Qadiri Mukhtari sub-order, led by al-Mukhtar al-Kunti, is noted for its highly centralized structure, distinguishing it from many other Qadiriyya branches.
The principal shrine of the Qadiriyya Harari sub-order is situated in Harar, Ethiopia.
Answer: True
Explanation: The Qadiriyya Harari sub-order's main shrine is indeed located in Harar, Ethiopia, serving as a central point for the order in that region.
The Qadiri Tekkesi sub-order gained popularity among the Romani people in Turkey.
Answer: True
Explanation: The Qadiri Tekkesi sub-order, founded in 1738, did become popular among the Romani people in Turkey and spread throughout the Balkans.
Muhammad ibn Ahmad Lebbai, known as Imam al-Arus, founded the Qadiri Arusi sub-order, which has a significant presence in Sri Lanka.
Answer: True
Explanation: Muhammad ibn Ahmad Lebbai, revered as Imam al-Arus, is credited with founding the Qadiri Arusi sub-order, which holds significance in Sri Lanka and has spread further.
The Qadiri Halisi sub-order is primarily found in India and Afghanistan.
Answer: False
Explanation: The Qadiri Halisi sub-order, founded by Abdurrahman Halis, is noted for its popularity in Turkey and Iraq, the region of the order's origin, rather than primarily India and Afghanistan.
The Qadiriyya wa Naqshbandiyya order represents a synthesis combining the Qadiri and Naqshbandi Sufi orders.
Answer: True
Explanation: The Qadiriyya wa Naqshbandiyya is indeed a Sufi order formed by the synthesis of the Qadiri and Naqshbandi traditions.
At-Tariqah Al-Aliyyah Al-Qadiriyyah Al-Kasnazaniyyah is the largest Sufi order in Iran.
Answer: False
Explanation: At-Tariqah Al-Aliyyah Al-Qadiriyyah Al-Kasnazaniyyah is identified as the largest Sufi order in Iraq, not Iran, though it is also popular in Iran.
The Qadiriyya order exhibits a wide geographical distribution, encompassing regions such as India, China, Turkey, and various parts of Africa.
Answer: True
Explanation: The Qadiriyya order is indeed geographically widespread, with a significant presence in India, China, Turkey, and numerous regions across Africa.
Which of the following regions is NOT identified in the provided material as a location where the Qadiriyya order is widespread?
Answer: Japan
Explanation: While the Qadiriyya order is widespread across numerous regions including Indonesia, Turkey, and North Africa, Japan is not mentioned as a location of its significant presence in the source material.
Which of the following represents a distinct sub-order of the Qadiriyya that had developed by the end of the 15th century?
Answer: Qadiri Mukhtari
Explanation: The Qadiri Mukhtari sub-order is mentioned as having developed by the end of the 15th century, alongside other distinct sub-orders that emerged during this period of expansion.
The Qadiri Naushahi sub-order was founded by Muhammad Naushah Qadiri, who is also known by which appellation?
Answer: Hazrat Naushah Pak
Explanation: Muhammad Naushah Qadiri, the founder of the Qadiri Naushahi sub-order, is also known by the honorific title Hazrat Naushah Pak.
What is the primary characteristic of the Qadiri Sarwari sub-order, founded by Sultan Bahu?
Answer: Focus on contemplation of God without strict rituals
Explanation: The Qadiri Sarwari sub-order, established by Sultan Bahu, is primarily characterized by its emphasis on the contemplation of God, rather than strict rituals or seclusion.
The Qadiri Sammani branch was introduced to Nigeria in the 20th century through the efforts of which mystic?
Answer: Nasiru Kabara
Explanation: The mystic Nasiru Kabara played a crucial role in spreading the Qadiri Sammani branch to Nigeria during the 20th century.
Which Qadiriyya sub-order is described as being highly centralized and focused on Islamic revivalism?
Answer: Qadiri Mukhtari
Explanation: The Qadiri Mukhtari sub-order, led by al-Mukhtar al-Kunti, is characterized by its centralized structure and focus on Islamic revivalism.
The Qadiriyya Harari sub-order, with its main shrine in Harar, Ethiopia, is prevalent in which surrounding regions?
Answer: Djibouti, Somaliland, Ethiopia, and Somalia
Explanation: The Qadiriyya Harari sub-order is prevalent in Djibouti, Somaliland, Ethiopia, and Somalia, in addition to its main shrine in Harar, Ethiopia.
Founded in 1738 by Seyfullah Effendi Hintli, the Qadiri Tekkesi sub-order gained popularity in which country?
Answer: Turkey
Explanation: The Qadiri Tekkesi sub-order, established in 1738, became popular in Turkey and spread throughout the Balkans.
Muhammad ibn Ahmad Lebbai, known as Imam al-Arus, founded which Qadiriyya sub-order, notable for its significance in Sri Lanka?
Answer: Qadiri Arusi
Explanation: Muhammad ibn Ahmad Lebbai, known as Imam al-Arus, founded the Qadiri Arusi sub-order, which holds significance in Sri Lanka.
Which Qadiriyya sub-order is noted for its popularity in Turkey and Iraq, regions historically linked to the order's origin?
Answer: Qadiri Halisi
Explanation: The Qadiri Halisi sub-order is noted for its popularity in Turkey and Iraq, areas connected to the Qadiriyya order's historical roots.
The Qadiriyya wa Naqshbandiyya order represents a synthesis combining which two distinct Sufi orders?
Answer: Qadiri and Naqshbandi
Explanation: The Qadiriyya wa Naqshbandiyya order is a synthesis that integrates the traditions of the Qadiri and the Naqshbandi Sufi orders.
Sultan Bahu disseminated Qadiriyya teachings in India primarily through the medium of his philosophical treatises.
Answer: False
Explanation: Sultan Bahu primarily disseminated Qadiriyya teachings in India through his Punjabi couplets and other writings, rather than solely philosophical treatises.
Sidi al-Mukhtar al-Kunti (1728-1811) spearheaded the revitalization of the Maliki school of jurisprudence and significantly expanded the Qadiriyya order throughout West Africa.
Answer: True
Explanation: Sidi al-Mukhtar al-Kunti's leadership was instrumental in both reviving the Maliki school and extending the Qadiriyya's influence across West Africa.
Usman dan Fodio popularized Qadiri teachings in Nigeria following a vision in 1789, during which he believed he could impart his own mystical litanies.
Answer: True
Explanation: Usman dan Fodio's influence grew in Nigeria after a pivotal vision in 1789, leading him to teach his unique mystical litanies and popularize Qadiri teachings.
Shah Barkatullah Marehrawi founded the Qadiri Barkati sub-order and served as the teacher of Usman dan Fodio.
Answer: False
Explanation: Shah Barkatullah Marehrawi founded the Qadiri Barkati sub-order, but his descendant, Shah Al-i Rasul Marehrawi, was the teacher of Ahmed Raza Khan Barelvi, not Usman dan Fodio.
Qi Jingyi Hilal al-Din was the teacher of Khwaja Abdullah and played a role in establishing the Qadiriyya in China.
Answer: False
Explanation: The relationship was reversed: Khwaja Abdullah entered China in 1674, and his student, Qi Jingyi Hilal al-Din, is credited with firmly rooting the Qadiriyya order there.
Who is credited with establishing the Qadiriyya Sufi presence in China, having entered the country in 1674?
Answer: Khwaja Abdullah
Explanation: Khwaja Abdullah is credited with entering China in 1674 and initiating the Qadiriyya Sufi presence there.
Sultan Bahu is recognized for disseminating Qadiriyya teachings in India primarily through which method?
Answer: Utilizing Punjabi couplets and other writings
Explanation: Sultan Bahu is known for spreading Qadiriyya teachings in India by utilizing his extensive body of work, including Punjabi couplets and other writings.
Sheikh Sidi Ahmad al-Bakka'i, a pivotal figure in the North African expansion of the Qadiriyya, belonged to which prominent family?
Answer: The Kunta family
Explanation: Sheikh Sidi Ahmad al-Bakka'i was a member of the Kunta family, a lineage significant in the Qadiriyya's expansion across North Africa.
What significant impact did Sidi al-Mukhtar al-Kunti have in West Africa during the 18th century?
Answer: He revitalized the Maliki school and expanded the Qadiriyya.
Explanation: Sidi al-Mukhtar al-Kunti's impact included revitalizing the Maliki school of law and significantly expanding the Qadiriyya order's reach across West Africa.
Usman dan Fodio, instrumental in popularizing Qadiri teachings in Nigeria, was initiated into the order through which means?
Answer: Visions of Abdul Qadir Gilani
Explanation: Usman dan Fodio's initiation into the Qadiriyya order is described as occurring through visions of Abdul Qadir Gilani.
Within the Qadiri Barkati sub-order, who served as the teacher of Ahmed Raza Khan Barelvi, the founder of the Barelvi movement?
Answer: Shah Al-i Rasul Marehrawi
Explanation: Shah Al-i Rasul Marehrawi was the teacher of Ahmed Raza Khan Barelvi within the Qadiri Barkati sub-order.
The primary symbol traditionally worn by members of the Qadiri order is a crescent moon.
Answer: False
Explanation: The primary symbol associated with the Qadiri order is not a crescent moon, but rather a rose, often worn in members' caps.
The rose symbol, worn by Qadiri members, represents the legend wherein Abdul Qadir Gilani placed a rose into a cup of water sent by another Sheikh.
Answer: True
Explanation: The rose symbol's significance is indeed tied to the legend of Abdul Qadir Gilani placing a rose into a cup of water, signifying his acceptance and place in Baghdad.
Within the symbolic rose of the Qadiri order, the outermost circle signifies Ma'rifa (knowledge of God).
Answer: False
Explanation: In the Qadiri rose symbol, the outermost circle represents Sharia (God's law), the second circle represents Tariqa (the path), and the innermost element signifies Ma'rifa (knowledge of God).
The star situated in the center of the Qadiri rose symbol specifically represents Sharia (God's law).
Answer: False
Explanation: In the Qadiri rose symbol, the star in the center represents Ma'rifa (knowledge of God), while the outermost circle signifies Sharia (God's law).
What is the primary symbol associated with the Qadiri order, frequently worn in members' caps?
Answer: A rose
Explanation: The rose is the primary symbol associated with the Qadiri order and is often worn in the caps of its members.
According to the legend, what item did Abdul Qadir Gilani place into a cup of water to signify his acceptance in Baghdad?
Answer: A rose
Explanation: The legend states that Abdul Qadir Gilani placed a rose into a cup of water sent to him, signifying his acceptance and place in Baghdad.
Within the symbolic rose of the Qadiri order, which element specifically represents the spiritual path or order (Tariqa)?
Answer: The second circle (Tariqa)
Explanation: The second circle within the Qadiri rose symbol is understood to represent Tariqa, the spiritual path or order itself.
The Qadiriyya order traces its spiritual lineage through Imam Husayn and other subsequent Imams.
Answer: True
Explanation: One of the commonly cited spiritual chains (silsilas) for the Qadiriyya order does indeed trace its lineage through Imam Husayn and subsequent Imams.
Moulana Fakhruddin Dehlvi R.A. is cited for clarifying the Qadiriyya silsila lineage via Imam Hasan al-Basri.
Answer: True
Explanation: Moulana Fakhruddin Dehlvi R.A. is indeed recognized for his work in clarifying the Qadiriyya silsila, specifically tracing it through Imam Hasan al-Basri.
Which of the following is NOT among the commonly cited spiritual chains (silsilas) for the Qadiriyya order?
Answer: Through Imam Abu Hanifa
Explanation: Commonly cited silsilas for the Qadiriyya trace lineage through Imam Hasan Basri, Imam Husayn, and figures like Ma'ruf Karkhi, but not through Imam Abu Hanifa.
Who is credited with clarifying the Qadiriyya silsila lineage through Hasan al-Basri?
Answer: Moulana Fakhruddin Dehlvi R.A.
Explanation: Moulana Fakhruddin Dehlvi R.A. is cited for his work in clarifying the Qadiriyya silsila, specifically establishing its connection through Imam Hasan al-Basri.