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The history of the zawiyas in Algeria is linked to that of the Sufi brotherhoods or tourouqs.[3] With the advent of the fifteenth century, the movement to create these spiritual retreats intensified, as the Muslim world in the Machrek as in the Maghreb declined.[4]
The large Muslim cities lost their scientific and spiritual influence when the last Muslim dynasties lost educational and initiatory control over the mass of Muslim faithful due to the fragmentation of territories between rival emirates.[5] The territory of what is now Algeria was thus torn between two Berber Muslim dynasties that were the Zianid kingdomofTlemcen to the west and the Hafsid dynastyofTunis to the east.[6]
To save Quranic teaching in this conflicting central Maghreb, which later became Algeria, the village customary authorities took charge of safeguarding the Muslimcult by erecting zawiyas in each confederation of tribes.[9]
Scholarly students were selected at the end of the fourteenth century and the beginning of the fifteenth century, after preliminary local Quranic studies, they were then sent to the Al-Azhar mosqueinEgypt, passing either through FezorKairouan, to perfect their skills and doctrinal training.[10] The return of these hundreds of Maghrebian theologians after a journey of several years of study in the Machrek, and their installation in the Eastern Zianid and Western Hafsid villages, allowed the creation of the Zawiyas which perpetuated the Muslim influence despite the civilizational decline that then fell on the south of the Mediterranean basin.[11]
The Quran is the main subject taught in each zawiya in Algeria where the reading of the Quran is done according to the canonical method of Warsh recitation, by way of Al-Azraq and Al-Isfahani (died 908 CE), which is assumed in this religious institution.
Before the advent of modern mechanized printing, Algerian zawiyas relied on manuscripts of the Quran for the reading and recitation of verses and suras, but the founding of the Thaalibia Publishing in 1895 for the first time made it possible to produce the Thaalibia Quran written with the Maghrebi script, and this Mus'haf was used until 1979 as the official Mus'haf of the zawiyas in particular and of the Algerians in general.
The burgeoning popularity of the Kufic script for transcribing the Arabic language into Algerian textbooks forced zawiyas and mosques to produce a printed version of the Quran in 1979 named the Algeria Quran according to this Kufic script.
The talibe (scholar) receives from the zawiya a certificate called Idjaza at the end of each level of his teaching to certify his pedagogical success. This Idjaza, in addition to qualifying the talibe for professional employment in religious education or affairs as mudaris, muezzin, or imam, allows him to be included in the Sanad of the Silsila of the Shuyukhs of his Sufi tariqa.
The zawiyas, as popular religious institutions, participate in social life through activities combining the spiritual with the festive. Thus the daily and periodic collective recitation of the Quran such as the Hizb Rateb and the Salka is at the center of the activity of each zawiya.
The ceremonies linked to the Mawlid and to the memory of the ancient Sufis in the Haḍra and the Ziyarat are also part of the social activities of these Quranic schools. Other social festivals with religious connotations see the participation of the zawiyas in their organization and joviality such as the Ashura, the Sebiba, the Tweeza, the Wezeea and the Mawsim.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^ abبليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (1 January 2018). التصوف والطرق الصوفية. مركز الكتاب الأكاديمي. ISBN9789957353346. Archived from the original on 22 May 2024. Retrieved 25 February 2021 – via Google Books.