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The history of the
zawiyas in Algeria is linked to that of the
Sufi or
Tourouq brotherhoods which merge with the
Sufism which was their inspiration and founder.[3]
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]
As for the central part bordering the two dynasties
Zianide and
Hafside, it saw its great intellectual centers in
Cherchell and
Béjaïa being reduced to their simplest formal expression.[8]
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 mosque in
Egypt, passing either through
Fez or
Kairouan, 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 (death 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
Algeria Quran according to this
Kufic script.
The
talibe receives in 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 opening the talibe the professional doors of recruitment in the sector of religious affairs as
mudaris or
muezzin or
imam, allows him to be gratified in the
SufiTariqa with a
Sanad [
ar] level in the
Silsila of the
Shuyukhs.
Ceremonies
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 (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^
abبليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.
^بليل, عبد الكريم; الاكاديمي, مركز الكتاب (Jan 1, 2018).
التصوف والطرق الصوفية. مركز الكتاب الأكاديمي.
ISBN9789957353346.
Archived from the original on May 22, 2024. Retrieved Feb 25, 2021 – via Google Books.