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Academic literature on the topic 'Sufism - Turkish'

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Published: 26 July 2024

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Journal articles on the topic "Sufism - Turkish"

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Filiz, Şahin, and Lazıza Nurpeııs. "SUFISM AS A TURKISH RENAISSANCE." Adam alemi 88, no. 2 (June 30, 2021): 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.

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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.
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Suhayib, Suhayib, Muhammad Fadli Ramadhan, and Ayu Azkiah. "Empat Pilar Pemikiran Tasawuf Said Nursi dan Pengaruhnya terhadap Perjuangan Politik Masyarakat Muslim di Turki." ESOTERIK 7, no. 1 (June 14, 2021): 55. http://dx.doi.org/10.21043/esoterik.v7i1.10515.

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<p class="06IsiAbstrak"><span lang="EN-GB">Sufism and political expressions are often considered contradictory. Politics tends to be secular, hedonic and materialist as the reason for the Sufis to stay away from it. Politicians also view that Sufi life only curbs political creativity. Secularization in Turkey failed because it met with resistance from the Sufis spearheaded by Said Nursi. This research is limited to the four pillars of thought Sufism Said Nursi. This study aims to determine the four pillars of Said Nursi's Sufism thought and its influence on the political struggle of the Muslim community in Turkey in 1900-1960. This research is library research. Data sources consist of primary data sources, secondary data sources and tertiary data. The method used in analyzing the data is the content analysis method. The research results obtained the following findings; Through the neo-Sufism social movement, Nursi got a broad audience. His guidance for Turkish society and readers of Risalah al-Nur in particular influenced political change.</span></p>
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İsmail, Taş, and Havva Sümeyra Altınsoy. "CULTURAL REFERENCES OF TURKISH MIND AND TURKISH SUFISM: YESEVISM." Al-Farabi 75, no. 3 (September 30, 2021): 129–42. http://dx.doi.org/10.48010/2021.3/1999-5911.11.

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Mystical thought is a critical thought developed against official thought and official scientific understanding. This can be observed and discussed separately in both individual and collective layers of mystical life with its religious epistemological in one way and historical, social, political, and economic aspects in the other. Specific to this study after the death of the Prophet, the religious sciences that emerged during the tadwīn period built on the Arabic language-centered sensualism, and in this regard, it was structured with the Arab form. None of the above-mentioned built sciences satisfy mystical worldviews. Is this attitude of them a “completion process” or a critical intellectual process? We consider the critical intellectual process as a “critical intellectual and vital” step that includes “completion”. The above dilemma continued in Turkish thought even after joining the Islamic civilization. However, we think that a more comprehensive "Turkish mind", including the Islamic civilization along with its previous cultural resources, is maintained in the wise tradition. In this context, we think that the most fundamental and last form that forms the Turkish mind through Gokturk Script, Kashgari's Dīwān and Yesevism is the Turkish language.
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YILDIZ, Ali. "After Period Tanzimat,Sufism in Turkish Poetry." Journal of Turkish Studies Volume 5 Issue 2, no. 5 (2010): 526–72. http://dx.doi.org/10.7827/turkishstudies.1112.

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Saggau, Emil B. H. "Bektashi-traditionen – en folkelig sufisme?" Tidsskrift for Islamforskning 7, no. 2 (February 5, 2017): 81. http://dx.doi.org/10.7146/tifo.v7i2.25319.

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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the younger Bektashi textbook, Makalat. The second part consists of a discussion of what Sufi components the modern Albanian Bektashi Order has preserved and to what extent this Order still is a Sufi order and not just an Islamic folk religion
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Hefni, Wildani, and Ayis Mukholik. "Nalar Sufistik dan Satire Nashruddin Hodja dalam Sastra Hikayat Jenaka." Islamika Inside: Jurnal Keislaman dan Humaniora 7, no. 2 (January 8, 2022): 302–24. http://dx.doi.org/10.35719/islamikainside.v7i2.159.

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Abstract: This article explores the Sufistic thoughts of Nashruddin Hodja with a focus on the study of the moral and spiritual messages analyze which contained in the works of comical tales. One of humorous Sufis who implemented his Sufism work is Nashruddin Hodja. He used this approach to educate the public and criticize the unjust rulers at the time of the 13th-century Mongol invasion of Turkey. The primary source of this research is a book written by Hodja under the title The Turkish Jester or The Pleasantries of Cogia Nasr Eddin Effendi: 1984. The researchers used qualitative methods analyzed using Schleiermacher's hermeneutic approach, which is grammatical interpretation and psychological interpretation. The result of this research indicates Nashruddin Hodja has Sunni Sufistic thought in terms of text and his psychology. The topics raised are human attitudes to God, individual and social ethics. Then the result can be formulated as a new approach in Sufism likes purifying the soul and fostering morals with an esoteric humorous nuance.
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Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 31–49. http://dx.doi.org/10.18784/analisa.v5i1.907.

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Sufism has contributed substantially in the development of Islam across the globe. It is also the case of Indonesia. Sufi preachers have been noticed as among the early Muslims who conveyed and disseminate Islam in the Archipelago. This trend seems to be repeated in this current Indonesian Islam. However, what is commonly unknown, Turkish organization also takes part in this current mode. Particularly, it is with the Islamic transnational organization from Turkey operating in Indonesia as the actors. This article aims at discussing the Sufi elements within three Turkish based transnational communities in Indonesian Islam and their contribution to Islamic education as part of Islamic development in the current Indonesia. This is a qualitative research to the topics within the three Turkish origin transnational Islamic organizations, namely the Jamaat Nur, the Fethullah Gülen Affiliated Movement, and the Suleymaniyah. This article will then argue that Sufism has continued to be one of the contributing factors for the development of Islam and in relation to that the Sufi elements within the three Turkish Transnational organizations also contribute to their acceptance in Indonesia. Overall, the Sufi elements have shaped the image and identity of the Turkish Muslims in developing the Islamic studies in Indonesia.
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Papas, Alexandre. "Toward a New History of Sufism: The Turkish Case." History of Religions 46, no. 1 (August 2006): 81–90. http://dx.doi.org/10.1086/507929.

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Alıyeva, Saltanat. "GAZI BURHANADDIN’S “DIVAN” AND ITS RESOURCES." Scientific Journal of Polonia University 58, no. 3 (September 1, 2023): 15–22. http://dx.doi.org/10.23856/5802.

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The sources of the XIV century Azerbaijani poet Qazi Burhanaddin's creativity are diverse and rich. These resources are mainly: 1. Oral folklore 2. Written all-Turkic poetry 3. Religious sources, Quran motifs 4. Sufistic philosophy Oral folk literature is defined as the main and primary source for the poet's creativity. As we investigate, it becomes clear that the work of Yunus Amre, one of the representatives of Turkish-language poetry, had a serious impact on the worldview of the poet. The reason for this is primarily Yunus Emre's creativity, including It is shown that the Sufism poetry of XIII,XIV centuries became widespread. The influence of the poet by Nizami Ganjavi's poetry was also emphasized. As well as his excellent religious education and the demands of the time, the motifs of the Qur'an also acted as a source for the poet's creativity. The question of reflection of the Sufism philosophy, which became the object of controversy in the artist's poetry for a long time, was also clarified. As a result, it has been proved by facts that Sufism philosophy plays the role of a source for the poet's creativity.
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Mammadova, Aytek Zakir gizi. "Historical and Philosophical Problems in the Work of Hilmi Ziya Ulken." History of Philosophy 27, no. 2 (November 10, 2022): 55–63. http://dx.doi.org/10.21146/2074-5869-2022-27-2-55-63.

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The article describes the creative heritage of the great Turkish philosopher and sociologist Hilmi Ziya Ulken (1901–1974). His work includes fundamental works on both theory and the history of philosophy. Ulken’s works devoted to the history of philosophy broadly reflect the interrelationship of Eastern Muslim and Western philosophy, as well as the influence of Eastern philosophy on Western thought. Hilmi Ziya Ulken considered both religious and philosophical trends, such as Sufism, Fiqh, Kalam, and scientific philosophical teachings – Eastern peripatetism, Ishraqism. The object of Ulken’s study was also the history of Turkish thought as part of Eastern philosophy. In his work, an important place is occupied by the study of the stages of the history of Turkic thinking from antiquity to the present. The article summarizes Hilmi Ziya Ulken’s views on the scientific and cultural environment and philosophy of Russia in the 20th century.
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Dissertations / Theses on the topic "Sufism - Turkish"

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Curry, John Joseph IV. "Transforming Muslim mystical thought in the Ottoman Empire: the case of the Shabaniyye Order in Kastamonu and beyond." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1117560455.

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Koerbin, Paul V. "I am Pir Sultan Abdal : a hermeneutical study of the self-naming tradition (mahlas) in Turkish Alevi lyric song (deyiş)." Thesis, 2011. http://handle.uws.edu.au:8081/1959.7/507150.

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The lyric songs of Turkish oral tradition broadly understood by the term deyiş provide one of the richest perspectives on the historical construction, communal perceptions and creative impetus of Turkish Alevi culture. One of the most evident defining characteristics of the deyiş is the convention in which the poetic persona to which the lyric is attributed, known as the mahlas, is incorporated in the final verse. While this convention is ubiquitous in this lyric form it has received little scholarly attention particularly in regards to is role in expressive culture. This study approaches Alevi expressive culture by means of focusing on the interpretive force of the mahlas. The theoretical basis for this study is the tripartite model proposed for ethnomusicological study by Timothy Rice in 1987, by which musical experience may be understood as being historically constructed, socially maintained and individually applied. In applying this model my study pursues an interpretive approach both in terms of identifying interpretive practice and in suggesting interpretive perspectives. This approach follows Paul Ricoeur's hermeneutical perspective as an encounter that seeks not to understand the inner experience of people of another culture, but rather to understand the world that is suggested by music sounds, performance and contexts. The structure of this study follows this hermeneutical epistemology in terms of pre-understanding (encounters in text), explications (the analysis of the form and structure of the text and music) and experiences (interpretive encounters with expressive culture that suggest new understandings). Methods employed for this study include a broad reading and familiarity with Alevi related and initiated publications and scholarship (in Turkish and English); observation of Alevi (and more broadly Turkish) public expressive culture through audio and visual recordings and attending festivals and other events; and participation in Alevi expressive culture and critical reflection through learning the bağlama (Turkish lute) and performing Alevi deyiş informally and in public. This study begins by considering ‗pre-understandings‘ through the way the persona of the most influential of the Alevi poets, Pir Sultan Abdal, is presented in the pursuit of a historical identity as the lyrics or oral tradition attributed to him have become the basis of canonical textual collections. This chapter suggests the limitation of this approach to understanding while revealing the centrality of the mahlas as the object of study. The second part of the study focuses on explicating the deyiş lyric form and the mahlas as a defining characteristic of that form. These explications suggests the mahlas is more than merely a convention used to identify the author of the lyric but is, rather, a subtle and adaptable traditional textual integer that, while inherently meaningful, is not fixed in its meaning or purpose; and with its immanent associations provides interpretive and creative potential. The third part of the study considers the interpretive and creative potential of the Alevi deyiş and the immanent qualities of the mahlas in performance. Firstly, a context to Alevi public expressive culture is provided by examining a series of commercial recordings produced in the 1980s by Arif Sağ, a formative period when Alevis began to be more open and assertive in the articulation of Alevi culture. This is followed by an examination of the interpretive potential of performance through the description and analysis of a performance by Tolga Sağ at the 2002 Pir Sultan Abdal festival in the village of Banaz in central Turkey. The study further considers the application of the interpretive potential provided by the immanent and associative qualities of the mahlas through a critical reflective analysis of my performances of Alevi deyiş. Finally, this study includes the largest collection of lyrics by the major Alevi poet Pir Sultan Abdal yet to appear in English translations. These translations are included to demonstrate and reveal the hermeneutical challenge presented by this material as well as providing broader scholarly access to a substantial representative sample of the lyrics associated with this major Alevi figure. This study concludes that the mahlas is a richly meaningful textual integer that conveys, with communicative economy, immanent aspects of authority, lineage, communal identity and inclusion. As such, rather than being a simple convention to identify authorship, it is an adaptive yet critical element in the creative and interpretive expression of Alevi culture. This study aims to contribute to the understanding of a rich oral lyric tradition and creative expressive culture that has received relatively little scholarly attention, especially in the English language scholarship, and to reveal the mahlas in the context of oral and expressive culture as a subject deserving of further scholarly study.
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Books on the topic "Sufism - Turkish"

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Şimşek, Selami. Edirneli Şeyh Ali Senâî el-Celvetî: Hayatı, eserleri, tasavvufî görüşleri ve Dîvân'ı : (inceleme-metin). İstanbul: Edirne Valiliği Kültür Yayınları, 2013.

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Şimşek, Selami. Edirneli Şeyh Kabûlî Mustafa er-Rifâî: Hayatı, eserleri ve tasavvufî görüşleri. İstanbul: Edirne Valiliği Kültür Yayınları, 2013.

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Yazar, İlyas. Ömer Fuâdı̂ hayatı, eserleri, edebı̂ kişiliği ve Bülbüliyye'sinin edisyon-kritik metni. İstanbul: Hamle Yayınları, 2001.

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Şimşek, Selami. Edirneli Kabûlî Mustafa Efendi: Hayatı, eserleri, tasavvufî görüşleri : Kenzü'l-esrâr ve Dîvân'ı. [İstanbul, Turkey]: Buhara Yayınları, 2005.

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Numan, Mustafa Fevzi bin. Mîzânü'l-irfân: Osmanlıca dizgi - transkripsiyon - sâdeleştirme. Cağaloğlu, İstanbul: Kitaparası Yayınları, 2020.

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Niyazî. Dîvân-ı ilâhiyât. Üsküdar, İstanbul: H Yayınları, 2018.

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Baba, Üsküdarlı Mustafa Haşim. Devr-i dâim: [Vâridât-ı Seyyid Mustafa Hâşim el-Üsküdârî]. Üsküdar, İstanbul: Revak Kitabevi, 2017.

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es-Sezaı̂, Ahmet Müsellem Gülşeni. Edirneli Şeyh Ahmed Müsellem el-Gülsenî: Hayatı, şahsiyeti, eserleri ve ve Dîvân'ı. İstanbul: Buhara Yayınları, 2016.

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Turkey) Uluslararası Melâmîlik ve Seyyid Muhammed Nûru'l-Arabî Sempozyumu (2015 Antalya. Uluslararası Melâmîlik ve Seyyid Muhammed Nûru'l-Arabî Sempozyumu bildirileri: 9-10 Mayıs 2015 / Antalya. Çankaya, Ankara: Tika Kültür Yayınları, 2016.

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Tahir, Mehmed. Menâkıb-ı Şeyh Seyyid Hâce Muhammed Nûru'l-Arabî: Beyân-ı melâmet ve ahvâl-i melâmiyye. İstanbul: H Yayınları, 2014.

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Book chapters on the topic "Sufism - Turkish"

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DeWeese, Devin. "Bābā Kamāl Jandī and the Kubravī Tradition among the Turks of Central Asia." In Studies on Sufism in Central Asia, V_58—V_94. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003420873-5.

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"Egyptian and Syrian Sufis Viewing Ottoman Turkish Sufism: Similarities, Differences, and Interactions." In The Ottoman Middle East, 93–111. BRILL, 2014. http://dx.doi.org/10.1163/9789004262966_009.

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Schimmel, Annemarie. "A Posy of Flowers." In Essays in Honour of Ṣalāḥ al-Dīn al-Munajjid, 517–23. Al-Furqan Islamic Heritage Foundation, 2002. http://dx.doi.org/10.56656/100085.22.

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What to bring for a festive occasion? No doubt, flowers would be the right gift- but as we are far away from the scholar who is to be honoured we have to pluck some modest flowers from the gardens of literature, from poetry and prose, from Sufism and history. By doing so we remember the lovely story of a Turkish sufi master of the 16th century who sent out his disciples to gather flowers to decorate the khānqāh. Everyone returned with beautiful bouquets; one dervish, returned carrying only a little withered flower.
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Salazar, Lucía Cirianni. "Lodges of Debate: Two Museumised Sufi Tekkes in Anatolia." In The Art of Minorities, 87–108. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474443760.003.0005.

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This chapter analyses the museumisation of the main Sufi lodges (tekkes) of the Mevlevi and Bektaşi orders. Through an analysis of their museography and an ethnographic exploration of the multiple social experiences of visitors at these museums, the chapter interrogates some of the established narratives about the official closure of the Turkish tekkes. Rather than offering a counter-narrative, this text explores the complexity of ongoing debates about the role of Sufi sites in contemporary Turkey and the different forms of negotiation between the state and society, where secularism is not only contested and resisted but also strategically incorporated into contemporary experiences of Mevlevi and Bektaşi Sufism.
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Feldman, Walter. "Defining the Mystical Music of the Mevlevi Dervishes." In From Rumi to the Whirling Dervishes, 12–33. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474491853.003.0002.

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Modern Turkish usage (since the post-WWII era) tends to collapse the distinction between ‘mysticism’ and ‘religion’ by creating a binary contrast of the secular and the religious. This binary system does not agree with the culture of the Ottoman Empire, and of the earlier Muslim Turkic states of Anatolia. In all of them Islamic mysticism or ‘Sufism’ had a defined place in a variety of social contexts, both in the cities and in the countryside. Unlike other areas of the Muslim world, in the Ottoman Empire the pan-Islamic mystical ceremony known as ‘zikr’ and the various more specialized mystical ceremonies, known as sema, mukabele, devir, ayin or ayin-i cem, all were able to co-exist within different social contexts, for many centuries. This long cultural experience allowed the Anatolian Turks (as well as Kurds) to create mystical musical expressions that were structurally differentiated from any form of either secular or religious music. This musical differentation went hand in hand with mystical poetic texts, whether in Turkish, Persian or forms of Kurdish. For many centuries the Mevlevi dervishes distinguished themsevles as performers, composers and teachers, within both the mystical and the secular musical spheres.
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Ansari, Rosabel. "Greek Philosophy and Sufism in Mecdi’s Ottoman Turkish Gardens of Peonies." In Islamic Thought and the Art of Translation, 311–22. BRILL, 2022. http://dx.doi.org/10.1163/9789004529038_017.

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"Similar Female Rituals in the Turkic-Speaking World (in Tatar, Azeri, Turkish, Cypriot, and Afghani Traditions)." In From Shamanism to Sufism Women, Islam and Culture in Central Asia. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755608478.ch-011.

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"An Inner History of “Turkish Music Revolution”—Demise of a Music Magazine." In Sufism, Music and Society in Turkey and the Middle East, 109–22. Routledge, 2004. http://dx.doi.org/10.4324/9780203346976-18.

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"The Technical Modernization of Turkish Sufi Music: The Case of the Durak." In Sufism, Music and Society in Turkey and the Middle East, 95–108. Routledge, 2004. http://dx.doi.org/10.4324/9780203346976-17.

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Uyar, Mustafa. "Moğol Hanlarının Müslümanlaşması." In Cengiz Han ve Mirası, 131–49. Turkish Academy of Science, 2021. http://dx.doi.org/10.53478/tuba.2021.026.

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The Islamization of the Mongolian khans and aristocracy is a multidimensional and complex process. The importance of the Turkish religious figures in the conversion of the Mongols to Islam is known and frequently emphasized in contemporary historical sources. The narratives about the relations of Sufi sheikhs--most of whom were Turks-- with the Mongols presented in this study are based on hagiographies and other contemporaneous sources; they have been examined in their historical context to give a description of the activities of these Sufis whose religious influence over the Mongolian khans is obvious. . In the context of their political and cultural influences, priority is given to the sheikhs of Qubrawiyya and Qalandariyya, whose biographies and activities are discussed briefly. Moreover, the Turkish Sufi sheikhs, the Sufi circles, their activities, and the role of the Turkish consideration of religion in this process will be discussed.
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Conference papers on the topic "Sufism - Turkish"

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Yakupoğlu, Cevdet. "Sheikh Şa'bân-i Velî of Kastamonu, One of the Followers of Sheikh Ibrahım Zâhid-i Gîlânî's Irfan School." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201819.

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Sheikh Zâhid-i Gîlânî, one of the great Sufis who grew up in the Turkish geography of Azerbaijan, has a great place in Anatolian Sufi culture. The Sufis educated by this person also migrated to Anatolia and contributed to the spread of the Khalveti sect there. One of the followers of the Sufi thought that spread as a result of the activities of Sheikh Zahid's khalifas in Anatolia was Sheikh Şa'bân-ı Velî (d.1569). This person, who was born in Kastamonu in the last quarter of the 15th century, received his high madrasa education in Istanbul, later matured under the Sufi training of Konrapalı Hayreddin Efendi, who had a dervish lodge around Bolu, and was given the duty of guidance in his hometown, Kastamonu. Şa'bân-ı Velî gave lectures in different dervish lodges in Kastamonu and trained students and khalifas. In this study, brief information is given about Sheikh Zahid's understanding of Sufi thought, the life and legends of Şa'bân-ı Velî, who laid the foundations of Şa'bâniyya in Kastamonu two and a half centuries later, are examined, and the roles of these two great Sufis in Turkish-Islamic Sufism life are discussed. Keywords: Sufism Life, Khalvetiyya, Şa'bâniyya, Kastamonu, Azerbaijan.
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Hüseyn, Fərəh. "Two Branches of One Sufi Order: Safaviyya and Khalwatiyya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201821.

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The history of the Safaviyya and Khalwatiyya Sufi tariqas (brotherhoods), which were established on the basis of Sheikh Zahid Gilani’s sufi school, is discussed in this article. The both tariqas, one of which was established in Ardebil (Southern Azerbaijan) by Shaykh Safi ad-Din Ishaq al-Ardabili, and the another in Shirvan (Northern Azerbaijan) by Shaykh Umar al-Khalwati and Shaykh Seyid Yahya Bakuvi (Shirvani), belonged to the same sufi silsila. This silsila consisting of Zahidiyya-Ebheriyya-Suhrawardiyya sufi tariqas formed the Azerbaijani sufi tradition. These two sufism branches were similar due to the political, social, ethnic and spiritual environment in which they came into arise as well as due to the sufi silsile they belonged to and seyru-suluk course they practiced but they differed in terms of what path they developed. Safaviyya having been politicized by going beyond the sufi tariqa transformed into qizilbash religious-political movement and provided ideological basis for the establishment of a state. This transformation, which occurred during the social-political processes taking place in the region, was a breaking point inside the sufi tariqa but in the same time was the beginning point in the way led to the statehood. Khalwatiyya, following a different historical process from Safaviyye, became the most common sufi brotherhood of the Islamic world. Thanks to the disciples of Seyid Yahya sufi lodge (order) of Khalwatiyya, which spread first to Anatolia and in the following periods throughout the whole Ottoman Empire, was divided into four main branches and more than forty suborders. The reasons for gaining by Khalwatiyya which earned the title of “Turkish tarikat”a great influence among as the dominant groups and the large masses are analyzed in the article. Alongside with the political motifs the reasons arising from the substance of Khalwatiyya and determining its activities are reviewed as well. Keywords: Azerbaijani Sufi School, Turkish Sufizm, Shaykh Zahid Gilani, Safaviyya, Khalwatiyya, Suhrawardiyya.
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Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sultans of that era, especially on the Ilkhanid ruler Gazan Khan and gave him advice about fair government. Sheikh Zahid, who played an important role in the social life of the region in which he lived, left behind a large moral legacy. Such influential sects of the Turkic-Islamic world as Safaviyya, Khalvatiyya, Bayramiyya, Jalvatiyya, etc. come from this outstanding personality. His mausoleum is today in Shikhakaran (Hilyakaran) village of Lankaran district and is visited by the people. In current paper we reserached the unknown hagiography (Manâqib) of Sheikh Zahid. This work, as a part of manuscript book, is in the Kastamonu Manuscript Library (37 Hk 2694, vr. 97a-133a) and consists of 55 chapters. Hagiography of Sheikh Zahid was partially translated from Persian to Turkish by Mehmed b. Abdullatif, an Anatolian Turkish, in the 15th century. The Persian original of the work has not survived to this day. Keywords: Sheikh Zahid, Lankaran, Manâqib, Sufism.
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Uygur, Selcuk. "“ISLAMIC PURITANISM” AS A SOURCE OF ECONOMIC DEVELOPMENT: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/kwkz8938.

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Turkey has been going through significant transformations over the last two decades, which might be studied under diverse rubrics. The focus in this paper is on the emergence of a new bourgeoisie that is overwhelmingly religious; its aim is to describe the motives behind the at- titudes of religious business people and to discuss the contribution of the Gülen movement. The paper begins by clarifying relevant concepts that appear vague – such as ‘Islamic Puritanism’ and ‘Islamic work ethic’ – following the particular interpretation by Wilhelm Hennis of Max Weber’s familiar ‘Protestant ethic’ thesis. Rather than looking for mechani- cal causal relationships, this paper focuses on life goals and ways of living and discusses the Gülen movement’s contribution to the way of living related to economic activities. (The movement is considered as a new interpretation of Islam – Turkish and strongly influenced by Sufism.) Next, the institutional and moral sources enabling an enterprise culture are dis- cussed. This paper considers the transformation in Turkey to be securely founded on the moral sources and suggests that Turkish Islam might be considered as a source enabling a particular type of entrepreneurs, and that this type is helpful to Turkey’s modernisation project as it anticipates membership of the European Union.
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.

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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.

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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical ideals of Necmettin Erbakan’s Refah party. After the 1997 ‘soft coup’ removed the Erbakan government, pro-Islamic businesspeo- ple became more disinclined to support a party that could threaten their business interests. A reformist branch led by Istanbul mayor, Recep Tayyip Erdoğan, began to adopt the principles of democracy and religious freedom as part of a new political argument, and eventually won the general elections of November 2002. It seems that three actors – the Islamist reformists, the businessmen, and Gülen’s followers – converged around the common concepts of Turkish Islam, Conservative Democracy, and Business to re-elaborate the cultural content of the Islamic movement with a more Western- democratic and capitalist orientation. The phrase ‘Islam de marché’, coined by Patrick Haenni, refers to the culture, born of globalisation, in which business success is efficiently used to translate thinking or religious beliefs into something practical and derive some cul- tural influence from association with the state. Fethullah Gülen, whose movement is a paradigm of these new approaches, could be consid- ered a far-sighted visionary since he anticipated the need for Turkish people, whether secular or Islamist, to adapt to the present times, and the strong potential of globalisation to diffuse his vision of Islam.
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Mistanlı (Əliyev), Aqşin. "Sheyh Zahid Geylani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201809.

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In this article, it has been revealed that Sheikh Zahid Gilani and his student Sheikh Safieddin wrote rubai in Talish language in addition to Persian, Turkish, Azerbaijani, Kurdish and Gilak languages. Despite the fact that Sheikh Zahid Gilani propagated the ideology of the Sunni Shafei sect, one of his students, Sheikh Safieddin and others, created the "Alawi", "Bekdashi" and "Aliallahi" sects of the Shia movement, and it was determined that they founded the Shia states by spreading the Shia ideology. In addition, as a result of the research, not one, but several different dates of birth of Sheikh Zahid Gilani were revealed. Also according to this article, besides being a well-known cleric, Sheikh Zahid Gilani was also involved in farming, shipping and other fields. Keywords: Sheikh Zahid, Lankaran, Tomb, Archaeology, History, Sheikh Safieddin, IRI, Gilan, Hilakaran, Siyavrud, Talish, Seljuqids, Sufi, Khorasan.
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