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Filiz, Şahin, i Lazıza Nurpeııs. "SUFISM AS A TURKISH RENAISSANCE". Adam alemi 88, nr 2 (30.06.2021): 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 i Ayu Azkiah. "Empat Pilar Pemikiran Tasawuf Said Nursi dan Pengaruhnya terhadap Perjuangan Politik Masyarakat Muslim di Turki". ESOTERIK 7, nr 1 (14.06.2021): 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, i Havva Sümeyra Altınsoy. "CULTURAL REFERENCES OF TURKISH MIND AND TURKISH SUFISM: YESEVISM". Al-Farabi 75, nr 3 (30.09.2021): 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, nr 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, nr 2 (5.02.2017): 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, i Ayis Mukholik. "Nalar Sufistik dan Satire Nashruddin Hodja dalam Sastra Hikayat Jenaka". Islamika Inside: Jurnal Keislaman dan Humaniora 7, nr 2 (8.01.2022): 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, nr 01 (29.07.2020): 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, nr 1 (sierpień 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, nr 3 (1.09.2023): 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, nr 2 (10.11.2022): 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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Wilson, M. Brett. "THE TWILIGHT OF OTTOMAN SUFISM: ANTIQUITY, IMMORALITY, AND NATION IN YAKUP KADRI KARAOSMANOĞLU'SNUR BABA". International Journal of Middle East Studies 49, nr 2 (20.04.2017): 233–53. http://dx.doi.org/10.1017/s0020743817000034.
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AbstractThis article examines modernist-nationalist thought on Sufi lodges during the late Ottoman Empire and early Turkish Republic via the controversial novelNur Baba(1922) by Yakup Kadri Karaosmanoğlu. Widely translated and the basis of the first-ever Turkish motion picture,Nur Babadepicts a debauched Sufi lodge in turn-of-the-century Istanbul where drug use, alcoholism, and illicit amorous liaisons run amok. The novel played an important role in shaping public perceptions of Sufi lodges in the twilight years of the Ottoman Empire. This piece explores the novel's place among early 20th-century critiques of Sufism, its approach to national history, its historical setting (during the reign of Sultan Abdülhamid II), and its close relationship to the intellectual concerns of the Second Constitutional Period (1908–18). It argues for a revised understanding of the novel's historical setting and contends that the novel employs a combination of moralistic critique and romantic nostalgia that is central to modernist-nationalist treatments of Sufism that instrumentalize Sufi culture for nation-building purposes.
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Walmsley, Nicholas. "The Yasaviyya in the Nasāʾim al-maḥabba of ʿAlī Shīr Navāʾī: A Case Study in Central Asian Hagiography". Journal of Sufi Studies 3, nr 1 (20.08.2014): 38–66. http://dx.doi.org/10.1163/22105956-12341261.
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The Timurid statesman and poet ʿAlī Shīr Navāʾī (d. 906/1501) was the author of the first biographical dictionary (taẕkira) of Sufi saints to be written in the Central Asian dialect of Chaghatay Turkic. Although he started it as a translation of Nafaḥāt al-uns by Jāmī, he expanded upon that work by including many saints from Khurasan, India, and Turkestan. Of particular note are his entries for a clutch of Sufis associated with Aḥmad Yasavī, whom he described as the mashāʾīkh-i turk—the Turkish shaykhs. This was the first substantial overview of these saints in hagiographical literature, even though they had been active since the seventh/thirteenth century. The problem for historians is that Navāʾī supplies little by way of chronology for these saints, nor does he provide a clear indication of his sources. The problem for scholars of Sufism is that he provides little information on issues of doctrine or praxis. What is significant about this survey is its emphasis on the importance of hereditary descent among the shaykhs, suggesting that what was key to uniting them was not an institutional framework, but one of common genealogies from one of the immediate successors of Aḥmad Yasavī.
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Yeniterzi, Emine. "Türk Edebiyatında Manzum Tasavvuf Tarifleri: Tasavvuf-nâmeler". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, nr 2 (listopad 2022): 145–63. http://dx.doi.org/10.32739/ustad.2022.2.33.
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Tasavvuf-nâmeler; Türk edebiyatındaki zengin çeşitlilikteki manzum dinî türlere ilave edilebilecek bir diğer türdür. Makalede, bu türü tanıtma amacıyla ilk örneği 15. yüzyıl, son örneği de 20. yüzyıla ait on üç manzum tasavvuf tarifi ve tasavvuf-nâme ele alınmıştır. Bunlardan Dede Ömer Rûşenî ve Oğlanlar/ Olanlar Şeyhi İbrâhîm Efendi’nin tasavvuf-nâmeleri türün adı verilmeden meşhur olan metinleridir. Sun’ullâh-ı Gaybî ve Rusçuklu Şeyh Ömer Zarîfî’nin manzumeleri de tasavvuf tarifi muhtevalarına dikkat çekilerek yayımlanmıştır. Sâdık Kemâlî, Seyyid Mehmed Emîn, İsmâîl Hikmetî, Şevkî ve Mehmed Kâsım Efendi’nin tasavvuf-nâmeleri ise bu yönlerine dikkat çekilmeden lisansüstü tezlerde ve bir dergide yer almıştır. Tasavvuf-nâme türüne dâhil edilemeyen ancak manzum tasavvuf tarifi muhtevası dolayısıyla; Cemâl-i Halvetî’nin Risâle-i Teşrîhiyye, müellifi meçhul Manzûme fî Beyân-ı Tezkiye-i İnsân ve Kadızâde Mehmed Efendi’nin Manzûme-i Akâ’id mesnevilerindeki ilgili kısımlar da türe ışık tutmaları hasebiyle makalede tanıtılmaktadır. Tespit edilen bu metinlerde tasavvufun mahiyeti, sûfîlerin nasıl olması, dikkat etmeleri ve uymaları gereken hususlar ayrıntılarıyla anlatılmıştır.
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Khamami, Akhmad Rizqon. "Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia". Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, nr 1 (6.06.2016): 1–28. http://dx.doi.org/10.15642/teosofi.2016.6.1.1-28.
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This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ṭarîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ṭarîqah leads to different ways in respective country. While Turkish sufi without ṭarîqah turn out to be a movement taking part in secular Turkey, sufi without ṭarîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.
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Farda, Sima. "A brief look at the flow of mystical thoughts in Turkish literature and mention of the famous Sufis of this literature". International Journal of Innovative Research and Scientific Studies 2, nr 2 (20.05.2019): 13–17. http://dx.doi.org/10.53894/ijirss.v2i2.15.
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To date, the contribution of the Turkish Sufis in the expansion of civilization, wisdom and Sufism are so great and effective in the Islamic world. In this area, many leaders in the golden banners of history have come up with a suitable place for themselves. It should be noted that the evaluation and study of the concepts such as Sufi and Sufism is one of the topics where all their profound and profound learning is essential for any literary worker, and they must investigate it, as it is one of their fundamental duties. The prominent poets of the Uzbek literature such as Khawajah Ahmad Yusawi, Baba Rahim Moshreb, Ibrahim Adham, Yusuf Amdani and others, have left valuable, influential and attractive works in the history of literature of this language, they also uncovered the imperfections of feudalism, the actions of religious hypocrites and unpleasant characteristics of vile leaders. They had a graceful role in deepening of world literature from the viewpoint of language formation and enriching. They have also played a significant role in the use of literary language, instead of colloquial language beside in the improvement of expression technique in this literature. Besides, they had a graceful role in expansion of Uzbek classical literature. The purpose of this article is to motivate learners of Uzbek language and literature in relation with the identification of mystical literature and poets, as well as their role in developing their thoughts and ideas in the right direction. The significance of this paper is to strengthen the worldly and eternal thoughts of peoples and the development of love, affection, intimacy, brotherhood and humanity that lies within their nature and character.
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Evrensel, Abdurrezzak. "Molla Halil Siirdî’nin Tasavvufi Yönü". TSBS Bildiriler Dergisi, nr 1 (21.08.2021): 149–51. http://dx.doi.org/10.55709/tsbsbildirilerdergisi.1.21.
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Mullah Khalil al-Siirdī is an Ottoman scholar who lived between 1750-1843. He is a scholar known to the madrasa tradition, and his works are often read in madrasas. Throughout his life, he educated students in madrasas, thereby serving the education. He is a well-known scholarly figure in the madrasas located in the Eastern and Southeastern Anatolia Regions. He has worked on different sciences and puts forward ideas about fundamental religious issues. al-Siirdī stands out as a scholar studying the sciences of recitation and tajweed. Some of his books have been used as textbooks in the regional madrasas for a long time. They occupy a place on the shelves as bedside books of madrasah teachers. This study discusses al-Siirdī’s Sufi views and his contributions to the field of Sufism. The research aims to reveal his mystical views by evaluating his existing works and understanding his mystical thoughts. In addressing al-Siirdī’s concept and understanding of Sufism, this study adopted social sciences methods in general and Sufism in particular. With the study, the meanings that al-Siirdī attributed to the concepts of murshid, sayr al-sulūk, ruyat Allah, al-insān al-kāmil, and taqwa were determined and transferred to today’s Turkish.
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Neubauer, Anna. "‘This is the age of women’: Legitimizing Female Authority in Contemporary Turkish Sufism". Journal for the Academic Study of Religion 29, nr 2 (7.06.2016): 150–66. http://dx.doi.org/10.1558/jasr.v29i2.30982.
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Çınarcı, Mehmet Nuri, i Melinda Botalić. "Sources of Turkish Mathanawi̇ Commentari̇es". Društvene i humanističke studije (Online) 7, nr 3(20) (30.10.2022): 57–84. http://dx.doi.org/10.51558/2490-3647.2022.7.3.57.
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Mathnawi, one of the most important works of Mevlana, has attracted great attention from both the Mevlevi circles, other sects shaped by mysticism, and social layers with different intellectual structures in the society, since the date it was written. The tradition of advice has an important place in Mathnawi, where Mevlana tries to guide the individual and society to the right path based on religious arguments. Mathnawi has been translated and annotated many times since most of its couplets are covered with symbols, have a closed expression, and are written in Persian. Muinîddîn b. Mustafa tradition of annotating Mathnawi in Turkish, which started with the Mesnevî-iMurâdiyye written by himself in the 15th century, continued until the 21st century. The fact that Mathnawi has a deep layer of meaning, especially originating from Sufism, prevented it from being easily understood by the public. For this reason, some well-educated intellectuals of the period, assuming the identity of commentary, wrote Mathnawi commentaries to make Mathnawi more understandable in society. Of course, commentators have benefited from many sources for these activities due to the difficulty of the existing text. The first reference sources of commentators who grew up in a cultural world shaped by Islamic values and the perception of the mystical world were, of course, religious sources. Dictionary and grammar books, Mathnawi commentaries made by other authors, non-religious poems, history, biography, etc. different sources written in many fields enriched the commentator's world of interpretation and thus offered him a broader perspective.
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El-Rouayheb, Khaled. "Heresy and Sufism in the Arabic-Islamic world, 1550–1750: Some preliminary observations". Bulletin of the School of Oriental and African Studies 73, nr 3 (październik 2010): 357–80. http://dx.doi.org/10.1017/s0041977x10000376.
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AbstractThe present paper is an attempt to throw preliminary light on heretical Sufi groups in the Arabic-Islamic world in the early-modern period (sixteenth to eighteenth centuries). Previous scholarship on antinomian Sufism has tended to focus on earlier centuries and on Persian- and Turkish-speaking groups. Evidence suggests that there is also a history to be written of antinomian mystical groups in the Arabic-speaking world in later centuries. On the eve of modernity in the Arabic-speaking Middle East, groups and individuals existed who rejected or ignored the prevalent scholarly interpretation of Islam and challenged the authority of the class of religious scholars (ʿulamā'). A number of sources from the period, usually hostile and/or satirical, attest to the existence of such groups and allow us to reconstruct the overall contours of their outlook.
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Dinçaslan, Mehmet. "Sabri Ülgener and Ahmed Güner Sayar: A Line in Turkish Economic Thought". Journal of Humanity and Society (insan & toplum) 11, nr 4 (grudzień 2021): 1–31. http://dx.doi.org/10.12658/m0634.
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Sabri Fehmi Ülgener and Ahmed Güner Sayar are two of the most eminent figures to be recognized through their economic and cultural studies in modern Turkish thought. They have generated remarkable ideas about relative economic underdevelopment in Ottoman-Turkish society, controversial economic policies within capitalism, and the existence of two principal veins in the methodology of economics. This paper aims to ascertain Ülgener and Sayar’s approaches toward the different dimensions of economics and to review the points upon which they agree and disagree in this regard. On the problem of economic underdevelopment, they can be said to generally focus on cultural elements and to have asserted the essence of Sufism to be distorted. They can also be said to have not fallen into any sharp differences over capitalism’s liberal or interventionist policies. On the methodology of economics, they agreed about the need to have an a posteriori character within the scope of the explanatory nature of economic theories. Additionally, they focused on the sociology of economics using the verstehen [German: to understand] method to comprehend human typology in economics through its various aspects. The research findings indicate these two men to have been the architects of an original line in Turkish economic thought by showing consensus on principles and method, despite disagreements on the details.
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Sarıyüce, Aysel. "An Evaluation of Farīd al-Dīn ʿAttār’s Symbolic Approach to the Concept of ‘Er/Eren’ in Mantiq al-Tayr". TSBS Bildiriler Dergisi, nr 1 (21.08.2021): 141–44. http://dx.doi.org/10.55709/tsbsbildirilerdergisi.1.32.
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The word “er (man)” in daily use in Turkish refers to “a male person,” but without reference to gender, it is often used to express a person who performs his/her job perfectly well. In Sufism, the concept of “er” is used to refer to al-insān al-kāmil (the perfect human being), who possesses the quality of being an exemplary servant. Although “er” denotes masculinity in its dictionary form, in mystical terms without reference to gender, the word includes all men and women who have the qualifications of a perfect human being and who gain Allah’s approval. Such Sufis as Aḥmad Yasawī (d. 562/1166), Mawlānā (d. 672/1273) and Yunus Emre (d. 720/1320) also used the concept of “er” in their works. In Sufism, this concept indicates maturity in religious and moral life. Farīd al-Dīn ʿAttār (d. 618/1221) is one of the leading mystics and poets of Persian and Classical Turkish Literature. He often used the concept of er in a symbolic way in his work Mantiq al-Tayr. The aim of the present study is to unearth and analyze what mystical concepts ʿAttār emphasizes through the symbolic meanings that he attributes to the concept of er. ʿAttār often uses the notion of er to mean al-murshid al-kāmil, al-insān al-kāmil, a saint, holy person or devotee. Furthermore, he uses the concept of er not only as a characteristic of humans but also that of some inanimate beings and animals. In his works, ʿAttār addresses this notion within Allah-servant relationships. He also uses the term for the Prophet, who is the master of every business and the goal of every human being in being a er. When considering the notion of er within the concepts of disciple/devotee, ʿAttār uses it to define people who are determined and patient on the way to the truth and who show a strong will in the face of the difficulties encountered. While emphasizing the importance of knowledge of marifāt, which is a special knowledge that Allah gives His servants so that they know themselves in their journey to wuslat, he emphasizes that the devotee should be a er of knowledge. In line with the intention to which people are attached and in which they put effort, ʿAttār uses metaphors, such as a man of path, a man of truth, a man of knowledge, a soldier of God, a man of journey; when they are attached to worldly things and serve for them, he uses the metaphor of "the man of the self". By using the concept of man, as used in daily life, ʿAttār tries to simplify meaning of the terms that are difficult to understand in Sufism, such as unity, abundance, non-existence, marifāt, al-sayr al-sulūk, fana, nafs for the reader so that they could comprehend them with ease. From this point of view, the concept of man in ʿAttār’s usage is far from a gender-specific meaning that denotes masculinity but has a usage that refers to a virtuous person.
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GÖKDEMİR, Atila. "Poetic Naqshi-Khalidi Silsilename of Yanyalı Hafız Refîʽ Efendi". Turkish Academic Research Review - Türk Akademik Araştırmalar Dergisi [TARR] 7, nr 3 (29.09.2022): 656–76. http://dx.doi.org/10.30622/tarr.1151957.
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Silsilenames are written documents pointing out the hierarchical structure of a dynasty, generation, professional or the genealogy of a sect. Poets in the field of Turkish Islamic literature wrote works in verse silsilename, although not as intense as other literary genres. Poets who were in the position of sheikh or who belonged to a sect showed more interest in this literary genre. While some of the verse silsilenames, which are mostly written in mathnawi, qasida or qitʽa style, are standalone works, some of them are included in a sufi book or a diwan. Although there are silsilenames containing the successions of sultans, viziers, sayyids and sheriffs and various professionals, it is seen that these poems mostly have a mystical content. In this respect, silsilenames are among the biographical works of Turkish Islamic literature and serve as the main source that sheds light on the history of Sufism in particular. The purpose of writing the silsile-names, which are included in the religious-mystical-didactic works group, is to inform the followers about the followers of the sect, and since the effort to arouse artistic concerns and aesthetic feelings remains in the background, it is often encountered that there are defects in aruz prosody. In this study, the verse Nakşibendî-Hâlidî silsilename, which is included in 19th century author and mystic Mekteb-i Sultani teacher Yanyalı Hâfız Abdussamed Refîʽ Efendi’s mystical book named Rehber-i Hak, will be examined. In the study, first of all, the name of the poem, the date of its writing and the reason will be discussed. The identifications about the life and mystical personality of Yanyalı Hâfız Abdussamed Refîʽ Efendi, who came to the forefront with the books he wrote in the fields of sufism, creed, tajwid, sarf, etc.and his guidance activities, will be shared. Afterwards, the form and content of the silsilename, which was written with the aim of teaching the followers of Naqshi/Khâlidî sheiks by emphasizing their distinctive features, will be examined. Finally, the transcript of the verse will be given. This study, which contains important information about Khalidiyya and is thought to contribute to the studies on the history of Sufism in the 19th century, is important in terms of revealing a poem belonging to the silsile-name type.
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Faiz, Muhammad. "RISALAH NUR DAN GERAKAN TAREKAT DI TURKI: PERAN SAID NURSI PADA AWAL PEMERINTAHAN REPUBLIK". Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 14, nr 1 (27.06.2017): 23. http://dx.doi.org/10.22515/ajpif.v14i1.588.
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This paper tries to describe the role of Risalah Nur movement and its relationship with the tariqa movement in Turkey, especially after the collapse of the Ottoman Caliphate and the early modern state of Turkey. The methodological study of this paper will refer to literature perspective, specifically historical analysis of the life of Said Nursi and his work Risalah Nur through the Nursi’s books and the other related literatures. My study is assuming that Risalah Nur plays an important role when the tariqa, mysticism/tasawuf teachings banned by the Turkish government since 1925. For some Muslim scholars the Risalah Nur written in Arabic and Turkish is considered as the treasures of Islamic knowledge in Turkey. In fact, the Risalah Nur is supposed to be a role model of the Islamic teachings in Muslim world in which the manuscript represents the essential contents of the Quran. The Risalah Nur is strongly referred to Sufism, which deals with the universal value of peace and love that must be relevant for Muslims and all human beings from time to time.
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Yildirim, Riza. "In the Name of Hosayn’s Blood: The Memory of Karbala as Ideological Stimulus to the Safavid Revolution". Journal of Persianate Studies 8, nr 2 (26.11.2015): 127–54. http://dx.doi.org/10.1163/18747167-12341289.
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Over the past century, one of the most heavily debated topics within Safavid historiography has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil’s personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn’s blood, a mission which was nothing but a reincarnation of the topos ofsāheb al-khorūjor the “master of the uprising,” a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement’s grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call “Shiʿite-inflected popular Sufism.”
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Kılıçkaya, Derya. "Tasavvufun Gündelik Hayata Tesiri Hakkında Türkçedeki Bazı İfadelere Dair Ömer Tuğrul İnançer’in Tespitleri". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 2023, nr 3 (maj 2023): 108–35. http://dx.doi.org/10.32739/ustad.2023.3.43.
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Omar Tugrul Inançer, who grew up in a family and environment with Ottoman remnants, is a person who received his mystic education and manners by personally experiencing it from the environment where he grew up. He was a Sūfī, a man of faith who was “bred at the bottom of the knee”, so to speak, of the perfect masters of his time, who were considered important. Although he described himself as “sofimeshrep” in order not to use his Sūfī identity either because of the current conditions or as an advertising element, his qualification as a murshid-e-kamil has always attracted attention. The hadith, “Believers do not die but rather migrate from some place to another” which is frequently mentioned in forty hadith translations in verse was often used by Omar Tugrul Inançer. He himself “migrated” to the hereafter on September 4, 2022. Inançer, who is a very good orator, has many works written in conversational style. It is among the aims of this article to evaluate the mysticism and daily life in his book, Vakte Karşı Sözler (Words Against Time), the first edition of which was published in 2006, in terms of our language. The book essentially consists of translating a Sūfī conversation carried out by Ayşe Şasa Oran with Omar Tugrul Inançer. The audio recording of this conversation was later deciphered by Berat Demirci and was also made into a book. There are two titles in this book on the subject of Sufism and daily life. The first of these is the conversation that took place around the questions asked by Ayşe Şasa. The second was held in 2003 at the Turkish Literature Foundation. This is the text of the conference given by Omar Tugrul İnançer. In this study, the effects of some mystical words in our language will be evaluated with the determinations of İnançer, based on both texts. Keywords: Turkish, word, Omar Tugrul Inançer, mysticism, daily life.
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Akhundova, N. F. "The Safavid fraternity: shiism or sufism? Historiographical review of the Western European researchers' works". Orientalistica 3, nr 3 (3.10.2020): 765–80. http://dx.doi.org/10.31696/2618-7043-2020-3-3-765-780.
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This article offers a detailed analysis of the religious and ideological foundations of the Safavid dynasty. It is based upon the modern predominantly Western European historiography. The methodological basis is the comparative analysis. Along with the works of British, French, German, Turkish, Russian and other scholars the author also uses medieval texts written in original (Oriental) languages. These are court chroniclers from the 16th-17th cent. by Fazl al-lah Ruzbikhan Khundji (Tarih-e alamara-ye Amini) and Iskender bek Turkman Munshi (Tarih-e alamara-ye Abbasi) and others. The Safavid dynasty was at the same time a dynasty of sheikhs and shahs. Therefore, the concepts of Sunnite teachings, Shi'ism and Sufism constitute an integral part of its culture and history. The article supplies a reader with the information necessary for establishing the religious views of each of the representatives of the Sufi House of Safaviye, starting from the founder of the Sufi Order and ending with his heirs, the rulers of the Safavid state. The author elaborates the topic regarding the original denomination of Islam the Safavids embraced - Sunni or Shi'a. Subsequently she deals with the exact period of the Safavid transition from one Islamic denomination to another. Special attention is also paid to some aspects of the development of Sufi traditions and ideology at various stages of the history of the Safavid dynasty.
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Markoff, Irene. "Introduction to Sufi Music and Ritual in Turkey". Middle East Studies Association Bulletin 29, nr 2 (grudzień 1995): 157–60. http://dx.doi.org/10.1017/s0026318400031552.
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It is difficult to appreciate and understand Sufism fully without an informed exposure to the expressive cultural forms that help define and enhance it. It is this dimension of Islamic mysticism that transports the seeker on the path of spiritual attainment into higher states of consciousness that promise spiritual intoxication (Wajd) and a unique and intimate union, even annihilation (fanā), in the supreme being. This emotional expression of faith is intensified and externalized in elaborate forms of meditation and esoteric techniques that are part of ritual ceremonies.Through ritual, many Sufi orders and Sufi-related sects throughout the world of Islam have been able to articulate doctrines and beliefs through artistic traditions such as sung poetry, instrumental music and dance-like movements (samā’ or spiritual concerts) and have utilized meditation patterns that combine corporeal techniques and controlled breathing (dhikr, Turkish, zikr) to induce or conduct trance and ecstatic states.
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Asadova, Aysel. "Analysis of the Opera Kerem by Akhmet Adnan Saygun". Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 4, nr 1 (4.06.2021): 11–20. http://dx.doi.org/10.31866/2616-7581.4.1.2021.233334.
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The article analyzes the musical language of the opera Kerem by A. Adnan Saygun. Ahmet Adnan Saygun was born during the Ottoman period and lived in the newly created Republic of Turkey. Saygun is one of the founders of the Turkish School of Composing, as well as one of the founders of the Turkish Five. The composer paid great attention to folk art and national values. You can always see folk music and folklore in his works. The purpose of the research is to analyze Sufi motives in the scenes of the opera. Mainly, the attention is paid to musical drama and harmonic aspects of the opera, which directly reflect Turkish folklore and musical culture in general. The research methodology lies in solving a scientific and theoretical problem. A number of theoretical and analytical methods have been applied, highlighting the principle of using a literary text in musical scenes that contain phrases that reflect “reunification with the Creator” in Sufism. The use of characteristic rhythmic patterns in mystical scenes, when searching for information, the methods of the axiological concept of culture were used, which made it possible to highlight the characteristic features of Turkish music. The scientific novelty of the research lies in the fact that for the first time the reflection of religious characteristics based on folk music, in particular, based on modal structures and maqams, analysis of the mystical motives of the opera, in combination with modern musical techniques is considered. Conclusions. Saigun’s opera Kerem is one of the rare works based on Sufi philosophy. A clear reflection of the main thought of Sufi philosophy was noted in Kerem, according to which the suffering of the seeker of truth is marked by a return to it. The way of light is the way of Allah. The composer, to show the unique colour and character of Anatolia, the life and customs of people, used the fret and rhythmic structure characteristic of Turkish music. As a result of the study, we see how in Kerem the author enthusiastically and passionately works on national values in all aspects of the opera.
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Tarik ABDULJABBAR, Ziyad. "LOVE OF HUMAN BEING IN THE DIVAN OF AZIZ MAHMUD HUDAI". International Journal of Humanities and Educational Research 05, nr 03 (1.06.2023): 512–24. http://dx.doi.org/10.47832/2757-5403.20.31.
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Aziz Mahmud Hudai is one of Sufi poets who grew in the Anadolu land in Turkey in the 16th century. He was born in 1541 in ġereflikoçhisar town to the south of Ankara. Aziz Mahmud Hudai founded of the branch of the method of going from outside to the hermitage. He died in Istanbul in 1628 about 87 years old. He wrote about 30 books in Arabic and Turkish to educate Muslims and guiding them according to Sunni’s doctrine. In addition to be a Sufi, He is also considered a Divan Poet. His grave is in a graveyard in Istanbul. The poetic work of Aziz Mahmud Hudai is known by the Collection of Divine Poetry. It consists of 255 hymns and several poems written in stanzas and quatrains. It is an important work that all Turkish and Islamic worlds respect. The diction of the Divan or the collection is simple, fluent, and sometimes didactic. The subjects that the collection of poems or Divan deals with are the Sufi’s causes and focuses generally on aspects like acknowledging God and Monism. Tasawwuf is a branch of the basic Islamic Sciences in the Islamic tradition. Sufism, which emphasizes the moral education and upbringing like chastisement and purification, pays a great deal of importance on the love of human being. Causes like the origin of mankind comes from Prophet Adam and the fact that every human being has the ability to be a Muslim and that this human being if the most precious among all the creatures created by God, these causes, or subjects represent the basis of the Human love in Sufism. Aziz Mahmud Hudai spent his life in tasawwuf and led a group of people whom he founded himself. In this context, we find in his Divan or collection of poems, how to deal with the human love in different and creative perspectives. This study introduces information about the life of Aziz Mahmud Hudai and his religious and Sufi personality in addition to his literary works. After introducing a detailed analysis of the Divan of Aziz Mahmud Hudai, the research paper focuses on the main subject of the paper which love of human being. The last section of this study deals with human love in the Divan of Aziz Mahmud Hudai which represents the end of the study
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Güldütuna, Hatice Dilek, i Nazli Kayahan. "The Concept of the Goodly Life ( Ḥayāt Ṭayyiba ) in the Works of Kenan Rifā‘ī". Journal of Islamic and Muslim Studies 7, nr 2 (2022): 50–82. http://dx.doi.org/10.2979/ims.2022.a896987.
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Abstract: As one of the most important and influential personalities in twentieth-century Turkish Sufi history, Kenan Rifā‘ī (1867–1950) produced numerous written works and cultivated generations of students until his death in 1950. Despite not writing a dedicated work of either Qur’ānic exegesis ( tafsīr ) or commentary on Prophetic narrations ( aḥadīth ), his recorded discourses and commentaries on other Sufi works, especially on the Masnavī-ye Ma‘navī (Spiritual Couplets) of Jalāl al-Dīn Muḥammad Rūmī (d. 1273 CE), provide a rich source of insight into his thoughts on Sufism and Muslim scripture. This article examines Kenan Rifā‘ī’s understanding of one major Qur’ānic concept, namely that of the goodly life ( ḥayāt ṭayyiba ). Mentioned in Qur’ān 16:97, ḥayāt ṭayyiba , along with its constituent elements of life ( ḥayā ) and goodness ( ṭayyib ), have been the subject of numerous interpretations in premodern Islamic religious and Sufi literature, all of which influenced Rifā‘ī’s own conception of ḥayāt ṭayyiba . To better understand the unique status of the goodly life in Kenan Rifā‘ī’s Sufi teaching, this article examines the use of this term both in his works as well as in the broader literary, semantic, and scriptural contexts that deeply influenced his approach to Sufism. This article is divided into four sections. Beginning with a brief biographical sketch of Kenan Rifā‘ī’s life and career as a Sufi sheikh, this is followed by an analysis of the two constitutive terms of the goodly life ( ḥayāt ṭayyiba ), namely the Arabic terms ḥayā (life) and ṭayyib (good), including their appearances in the Qur’ān and Hadith and their interpretation in premodern Islamic religious literatures. This article then includes a brief section on premodern interpretations of the specific term ḥayāt ṭayyiba before a more extensive examination of how this term is used in Kenan Rifā‘ī’s own writings and oral discourses.
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Güldütuna, Hatice Dilek, i Nazli Kayahan. "The Concept of the Goodly Life ( Ḥayāt Ṭayyiba ) in the Works of Kenan Rifā‘ī". Journal of Islamic and Muslim Studies 7, nr 2 (2022): 50–82. http://dx.doi.org/10.2979/jims.7.2.04.
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Abstract: As one of the most important and influential personalities in twentieth-century Turkish Sufi history, Kenan Rifā‘ī (1867–1950) produced numerous written works and cultivated generations of students until his death in 1950. Despite not writing a dedicated work of either Qur’ānic exegesis ( tafsīr ) or commentary on Prophetic narrations ( aḥadīth ), his recorded discourses and commentaries on other Sufi works, especially on the Masnavī-ye Ma‘navī (Spiritual Couplets) of Jalāl al-Dīn Muḥammad Rūmī (d. 1273 CE), provide a rich source of insight into his thoughts on Sufism and Muslim scripture. This article examines Kenan Rifā‘ī’s understanding of one major Qur’ānic concept, namely that of the goodly life ( ḥayāt ṭayyiba ). Mentioned in Qur’ān 16:97, ḥayāt ṭayyiba , along with its constituent elements of life ( ḥayā ) and goodness ( ṭayyib ), have been the subject of numerous interpretations in premodern Islamic religious and Sufi literature, all of which influenced Rifā‘ī’s own conception of ḥayāt ṭayyiba . To better understand the unique status of the goodly life in Kenan Rifā‘ī’s Sufi teaching, this article examines the use of this term both in his works as well as in the broader literary, semantic, and scriptural contexts that deeply influenced his approach to Sufism. This article is divided into four sections. Beginning with a brief biographical sketch of Kenan Rifā‘ī’s life and career as a Sufi sheikh, this is followed by an analysis of the two constitutive terms of the goodly life ( ḥayāt ṭayyiba ), namely the Arabic terms ḥayā (life) and ṭayyib (good), including their appearances in the Qur’ān and Hadith and their interpretation in premodern Islamic religious literatures. This article then includes a brief section on premodern interpretations of the specific term ḥayāt ṭayyiba before a more extensive examination of how this term is used in Kenan Rifā‘ī’s own writings and oral discourses.
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Kreger, Alex. "Wearing fire and chewing iron: Oaths of peace and the suspension of monotheism in contemporary Alevism". Modern Asian Studies 56, nr 3 (8.04.2022): 1022–52. http://dx.doi.org/10.1017/s0026749x21000147.
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AbstractThis article examines the practices and discourses surrounding the ikrar oaths by which some Alevis in Turkey and the Turkish diaspora are initiated into their spiritual path. I examine a contemporary revival of this Alevi oath complex, which is a historical product of the same messianic trends in post-Mongol Sufism that shaped the Mughal imperial idea of sulh-i kull, or ‘Peace with All’ religions. I argue that the ikrar oaths are paradigmatic examples of ‘post-Islam’ or Islam after the messianic suspension of its scriptural law. I show how Alevis seek to maintain their suspension of monotheism through ritual practices of animal sacrifice and music as well as the replacement of standard monotheistic oaths with post-Islamic oaths. Focusing on a recent liturgical reform movement led by the shrine of Hacı Bektaş in central Turkey, I demonstrate how the shrine works to maintain Alevis’ suspension of monotheism within the constraints of modern secularism, in part by reinterpreting secular constraints in terms of post-Islamic Alevi values, thereby highlighting elective affinities between post-Islam and secularism.
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Celep, Halil. "The Life of Sheikh Abu’l-Hasan Kharaqani His Teachers and His Sufi Identity in The Context of Mysticism". Journal of The Near East University Faculty of Theology 8, nr 2 (25.12.2022): 295–311. http://dx.doi.org/10.32955/neu.ilaf.2022.8.2.09.
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In this study, the Sufi identity of Sheikh Abu’l-Hasan Kharaqani, one of the Khorasan masters who lived in the 4th and 5th centuries of the Hijri era and who has not been sufficiently recognized or introduced in our country until recently, is discussed. Kharaqani was born in the village of Kharaqan in the north of the town of Bestam in the Semnan province of Iran in 352 Hijr as the child of a poor family. Although his real name was Ali, he became famous with the name Kharaqani because of the village of Kharaqan where he was born. As for Kharaqani’s education, almost all sources state that he was an illiterate at first, but later, by the grace of Allah, he learned the sciences and was endowed with innate knowledge. In addition, according to the information provided by limited sources, Kharaqani’s spiritual mentor and teacher, whom he met face to face, participated in his conversations and learned from him, was Shaykh Abu’l-‘Abbas Kassab-i ‘Amuli. The other was his spiritual sheikh and teacher, Bayezid Bistami, the sultan of the sultans, who lived about a century before him. It is known that Kharaqani received education from these masters and developed himself both intellectually and spiritually. Although there is no information about Kharaqani’s lineage and parents, there is some limited information about his wife and children. According to rumors, Kharaqani had two sons, one named Abu’l-Qasim, who for some unknown reason was suddenly beheaded one night and left at the door of his father's lodge, and the other, Ahmad, who continued his father’s legacy as a Sufi by continuing to live after him. When we look at the available sources, we see that although Kharaqani was accepted in Sufi circles as the sea of sorrow, the divine sun, the pole of the century, the sultan of the reigning sheikhs, the sultan of the people of tariqa and truth, and the sole imam, his wife, who was his closest and life partner, never accepted this spiritual aspect of him. One of the most debated issues about Sheikh Abu’l-Hasan Kharaqani today is about his grave. There are two different opinions about the place of his death and the location of his tomb. According to the first view, Kharaqani died in 425 AH (December 11, 1033) at the age of 73 in the village of Kharaqan, where he was born, and was buried there. According to the second view, which belongs to the Ottoman authors, Sheikh Abu’l-Hasan Kharaqani died outside the village of Kharaqan in Bestam, and there are even authentic sources that say that his tomb is located in the Turkish city of Kars. In addition, although there is no reliable information in the sources about when, how and for what purpose the sheikh came to Kars and how he died, Awliya Chalabi’s words about the disclosure of the sheikh’s grave led to the belief in and around Kars that Sheikh Kharaqani participated in the conquest of Kars and was martyred there. Kharaqani, also known as the man of the heart, has deeply influenced many Sufi figures in Sufi culture, as well as many sects. Kharaqani has always been praised by his contemporaries and the scholar Sufis who lived after him for leaving deep traces. This means that Kharaqani has a real weight in the history of Sufism, and that he has a superior intelligence and value alongside famous Sufis. Sheikh Kharaqani was a Sufi who internalized Islam wholeheartedly, who not only spoke eloquently, but also lived what he said; who embraced both the education and the marifah dimension of Sufism, both the line of asceticism and the line of wisdom, both the shari'a and the tariqa. Although it is not possible to discuss his multifaceted Sufism in detail in an article, we have tried to evaluate some of his views such as tawhid, murshid, disciple, tolerance, mujahada and faqr under subheadings.
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Bulut, İhsan, i Elif Derya Özdemir. "The Tawheed of Isqāt al-Idhāfāt-I<br /> A Definition of Monotheism, the Finest, Most Intricate and Relatively Dangerous, Difficult Point of Religion and Sufism". Türk Edebiyatları Araştırma Dergisi 3, nr 1 (15.12.2022): 27–57. http://dx.doi.org/10.47580/tead.313.
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“At-tawheedu isqāt al-idhāfāt”, which is a definition of tawheed, that states “tawheed is to deny the attributes” is a concept of tawheed belonging to high mysticism. One of the evaluations made about the tawheed of “isqāt al-idhāfāt” attributed to Junaid Baghdadi, is that it is the tawheed of true tawheed and havâssu'l-havâss. Isqāt al-idhāfāt tawheed is also presented as a benchmark, which is an important criterion of true tawheed in sufi literature. The fact that havâssu'l-havâss is a definition of tawheed is sufficient evidence to express its difficulty. It is for this reason that it is said that “isqāt al-idhāfāt, which is the perfection of tawheed, is one of the intensified and difficult tasks of arbāb-i tahqīq”. When the isqāt al-idhāfāt tawheed is evaluated within the framework of the Sunni mysticism and unity of existing paradigms, some interpretation differences arise. This definition of tawheed has been mentioned a lot in the verse and prose texts of classical Turkish literature. When isqāt al-idhāfāt tawheed, (which has different interpretations), is used for human beings and other creatures, it does not give a real effect to bad thoughts, causes, and reduces the existence of creatures to the level of imagination and does not give them the rank of real existence (wujud-u-genuki); When used for the divine essence, it is based on the concept of Ahadiyet. As far as it is known, Farid al-Din Attar was the first person to use the term “isqāt al-idhāfāt” in poetry. Attar uses the term isqāt al-idhāfāt in Asrār-nāmeh's tawheed ode with the phrase “که التوحید اسقاط الإضافات / Ki al-tawheedu isqāt al-idhāfāt”. This usage has been quoted by both Persian literature poets and classical Turkish literature poets. The concepts of tajrīd, tefrīd, abandonment and unity of tawheed-i misākī have a very close connection with the concept of isqāt al-idhāfāt.
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Clayer, Nathalie. "The Bektashi Institutions in Southeastern Europe: Alternative Muslim Official Structures and their Limits". Die Welt des Islams 52, nr 2 (2012): 183–203. http://dx.doi.org/10.1163/157006012x641692.
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AbstractThere has always been a plurality of trends within Islam, to which Sufism also belonged. Within the Ottoman Empire, mystical groups remained among the uncentralized forms of Islam until the end of the 19 th century and the creation of an association of the dervish orders, which, however, provided only a very partial structure for them. In 20 th -century Balkans, the Bektashis, one of the major Sufi orders present in the region, secured an official and institutionalized structure in Albania from the beginning of the 1920s. After the collapse of the Communist regimes in Albania and Yugoslavia, which had put strong obstacles against the free development of religion (especially in Albania where it was banned in 1967), a Bektashi organization was reestablished in Tirana. The paper discusses the main normative features of this organization, called Komuniteti Bektashian. Kryegjyshata Botërore Bektashiane (“Bektashi Community. World Bektashi Grandfather”). Special reference is given to the changing power relations within the community caused by this novel structure (its members being often linked to other Albanian or foreign actors—Albanian politicians, Iranian Shi'i networks, Turkish Alevi networks, etc.). The article also examines the complex and disputed relationship of the Bektashi organization with the official Islamic religious institutions, its international, or rather pan-Albanian, dimension, and also its inner functioning which is not as centralized as it is supposed to be.
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Karabacak, Esra, i Aslı Piro. "An evaluation of language philosophy of Yunus Emre and Mevlana". SHS Web of Conferences 48 (2018): 01035. http://dx.doi.org/10.1051/shsconf/20184801035.
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Philosophers express, share with other people and convey them their opinions through language. We can define language as a system of symbols which is used for expressing any mental activity and its transfer from one mind to another. Language plays an essential role in the spreading and sharing of philosophy. Language is an essential tool of communication for conveying opinions. As Mevlana stated, “no matter how much you know, what you say is not more than what others understand.” Mevlana’s poems, his poetry and the meanings he added to statements and words are very important for literature and its history. What is the place of literary works in language philosophy in Turkish literature? This is worth examining. Words have gained new meanings and their meanings extended to abstractions as a result of certain developments in the poetry tradition in the East. Likewise, the philosophical dimension of language can be solved based on the works of poets and authors who are considered as close to each other. Yunus Emre emphasized the supremacy of meaning and valuelessness of material things which integrated carrying the load of Islamic Sufism. Scientists who study Yunus Emre claim that he widely read and internalized the poems of poets who came before him. In addition to the general style characteristics of the poet, he also has some peculiar features. Choosing examples from the poems of Mevlana and Yunus Emre, evaluations will be made in terms of language and philosophy which will explore similar characteristics.
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عثمانی, مژگان. "Critical Analysis of the First Part of Mowlana's Biography". ghalib quarterly journal 13, nr 2 (29.06.2024): 147–68. http://dx.doi.org/10.58342/ghalibqj.v.13.i.2.8.
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The biographical account of Mowlana Jalaluddin Muhammad Balkhi, relying on ancient biographical sources and the general principle that the earliest manuscripts are the most authentic, has discredited many biographers who have not taken a critical and scientific approach to it. This research, based on credible sources, adopts a critical perspective on Mowlana's life, events, and experiences. The present study examines the first half of Mowlana’s life, which is divided into two parts: the first part covers Mowlana's birth until his education in jurisprudence and his role in delivering sermons and teaching sessions; the second part focuses on the development of ascetic Sufism with the guidance of Sayed Burhan al-Din Muhaqqiq Tirmidhi, which can be seen as a precursor to Mowlana’s later period of passionate mysticism. This research addresses the question: Was Mowlana the mystic, solely product of Shams Tabrizi's mystical teachings, or did the companionship of mentors like Sayed Burhan al-Din Muhaqqiq Tirmidhi, along with studying under teachers like Ibn al-Adim and others, as well as the influence of sociological factors such as political, social, geographical, and historical conditions, play an undeniable role in Mowlana's becoming a mystic? The findings indicate that despite the views of some Turkish and Western Rumi scholars, Mowlana’s birthplace was the city of Balkh, not Vakhsh. Additionally, Mowlana's process of spiritual asceticism and mystical path began before his meeting with Shams, guided by Burhan al-Din Muhaqqiq Tirmidhi.
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ABDULLAYEVA, Gızılgül. "HİSTORİCAL-COMPARATİVE PRESENTATİON OF THE FACTUAL MANİFESTATİON OF OCCASİONALİTY İN YUNUS EMRE’S “DİVAN” (in the based of the «Karaman» copy)". Zeitschrift für die Welt der Türken / Journal of World of Turks 14, nr 1 (15.04.2022): 59–67. http://dx.doi.org/10.46291/zfwt/140106.
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There are many personalities who stand out with their services in the world arena. Many of these people, who have different creative aspects, are also masters of words. It is also a fact that their services do not end with the literary and artistic language examples they leave to future generations. More importantly, with their unique works, they inform us about the phonetic, lexical, morphological and syntactic landscape of our language at that time. All this is learned in a silent language by going back to the past and passed on to future generations. Although artistic examples that do not go unnoticed by the researcher cover all language levels, historical lexicography is particularly interesting among these language levels. As a result, we have close and comprehensive information about the ways of enriching the vocabulary of Turkish at that time. One of such artists is the 13th century poet, prominent thinker of his time Yunus Emre. The study of Yunus Emre's vocabulary generally reveals the historical and lexical picture of the 13th century Turkish language. He is a Sufi poet of his time. As one of the leading representatives of the philosophy of Sufism, Yunus Emre not only brings the word into communication with its etymonic meaning, but also presents it by defining the new meaning of the word that he later brought to the word. In this way, the poet “proves” that he did not spare his skills and efforts to enrich the vocabulary of the language. Of course, the close connection between language and thought plays a solid role in the creation of a new vocabulary. All this is possible due to the factual reliance on the word while following the poet's creative heritage. In this enrichment, it has been determined as a result of the research that especially the lexical-semantic word groups, especially the words in the synonymy dimension, the words expressing the opposite concepts and the lexical language examples that have spelling parallels but are semantically differentiated exhibit a special weight. Particularly interesting is the scientific analysis of the lexical units recorded in the language of Yunus Emre’s works, providing a factual presentation and confirmation of the enrichment of the language’s vocabulary through homonyms. Keywords: Historical Lexicography, Vocabulary, Semantics, Homonyms, Archaisms, Phonoform
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Yildirim, Yetkin. "Toward a Global Civilization of Love and Tolerance". American Journal of Islam and Society 22, nr 3 (1.07.2005): 118–20. http://dx.doi.org/10.35632/ajis.v22i3.1681.
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This book presents the thoughts of M. Fethullah Gülen, one of the world’smost influential Muslim scholars today. His ideas are attractive to manypeople because they give guidance on how to combine Islamic values withcontemporary demands. Moreover, his emphasis on interfaith dialogue hasearned him an international audience from various religious backgrounds.Thus, Gülen’s movement has spread rapidly throughout the world withschools, cultural and media activities, and dialogue projects.This book is a compilation of Gülen’s writings, interviews, andspeeches that address such contemporary topics as interfaith dialogue, jihad,Sufism, and education. Moreover, it is among the first to address the timelyissue of dialogue among civilizations. The book clearly presents Gülen’sunderstanding of such a dialogue as a deliberate undertaking based uponlove, dialogue, and tolerance among people of different backgrounds.Readers who are not familiar with the context of these ideas in Turkish history,however, may find it difficult to follow the flow of some of his ideas.Gülen proposes dialogue for mutual enrichment and sharing as asolution to the “clash of civilizations” (p. 257), stating that the Abrahamicreligions, especially Islam, are against disorder, treachery, conflict, andoppression (p. 256). His model is based on people dedicating their livesto thought and activism for the sake of God and creation.Both Muslims and non-Muslims can benefit from this book. The authorreminds Muslims of Islam’s teachings on dialogue, using the Qur’an andthe Hadith to show that tolerance, love, and compassion have been the mainIslamic values throughout Islamic history and signify the importance of“reflecting God’s Mercy on themselves.” It may also help certain non-Muslims move beyond their prejudice, distrust, and misinformation andarrive at a deeper understanding of Islam. Gülen engages non-Muslims in ...
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MUKADDEM, ALİ RIZA. "PÎR-İ PEHLEVÂNÂN MAHMÛD-I PÎRYÂR-I VELÎ, HAYATI, MENKIBELERİ VE ESERLERİ". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (3.12.2022): 137–52. http://dx.doi.org/10.34189/hbv.104.008.
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Evliya Çelebi, in the description of wrestlers in his famous Seyahatname, mentions that their master is “Hazrat-i Mahmūd-i Pīryār-i Valī”, although he fails to provide further details, mentioning only that he is “Hazrat-i Hamza’s kamar-basteh.” Even he wants to mention where her grave is, but probably he could not reach this information so leaves the place blank in the relevant line. There is a lack of significant information about this character in Turkish modern studies, even sometimes it is possible to find wrong information, however, there is much written about him both in historical and hagiographic sources and in studies conducted outside of Turkey. In the present article, the life, legendary sagas and works of Pahlavan Mahmūd-i Pīryār-i/Pūryā-yi Valī, who lived in the 13th-14th centuries and is still known as the master of traditional wrestling athletes, have discussed and the current discussion on these issues have evaluated. In the results, it was determined that Pahlavan Mahmūd was born in the Khiva of Khwārazm in the middle of the 13th century and died in the same city in the first quarter of the 14th century. In addition, it has been revealed that the claims that his grave was found in the city of Khoy in Azerbaijan are unfounded. In the article, the nickname "Pīryār-i/Pūryā-yi Valī", which is an integral part of the name of Pahlavan Mahmūd and is often used instead of his name, has been examined in detail and based on the oldest sources, and different views on this subject have been discussed. While some sources emphasize that this name is a nickname, some sources insist on the thesis that in reality this name was the name of Pahlavan Mahmūd’s father and was used as the name and nickname of his son Mahmūd over time. This issue still remains a mystery! Keywords: Mahmūd-i Pīryār-i Valī, Pūryā-ı Valī, Wrestling Lodges, Wrestling, Malamatiyya, Sufism, Persian Literature, Khwārazm.
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Chernysheva, Elena V. "Apperception of Sufism: sociocultural background (evidence from the Crimean ulus of the golden horde)". Linguistics and Culture Review 5, S2 (29.07.2021): 401–14. http://dx.doi.org/10.21744/lingcure.v5ns2.1362.
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The study states that the spread of Sufi teachings in Crimea in the 13th-15th centuries should be considered as a display of the continuous recursiveness of spiritual culture. The prerequisites for apperception are developing as a result of the formation of an institutional matrix, the basis of which was the union of the so-called nomadic empires and Hellenistic states. Maintenance of the Khazar heritage, the impact of the Hellenistic culture, and recursive practice contributed to the spread of Sufism. The atmosphere of the Golden Horde became a certain “fertiliser” for the establishment of the social structure and development of the spiritual life of the medieval Turkic world. The research highlights the specifics of Jochid rulers’ attitude towards Christians. The study describes the role of the first Muslim rulers in the development of new religious traditions of the state, the spread of the Arab-Muslim educational model in the Crimean ulus, the impact of Sufi brotherhoods on the socio-cultural development of Crimea and the influence of prominent Sufis on the ruling elite. In conclusion, the apperception of Sufism is an organic, tradition-based perception of doctrine as the basis of the medieval Crimea’s ideology.
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ÇETİN, Yusuf, i Bahar YAYIK. "Tasavvuf Düşüncesinde Servi Ağacı ve Türk-İslam Sanatındaki Yansımaları". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 100 (13.12.2021): 485–514. http://dx.doi.org/10.34189/hbv.100.030.
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Shamilova, Gunel. "ON THE SEMANTICS OF SOME PHRASEOLOGISM RELATED TO SUFISM". Uzbekistan:Language and culture 5, nr 2 (26.02.2023): 13–24. http://dx.doi.org/10.52773/tsuull.uzlc.aphil.2023.2.5/zwor8762.
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In phraseological units we can see all the beauty and expressive power of the Turkic languages. At the same time, phraseological units give us an idea of Turks’ worldview and outlook on pre-Islamic religion, history, cult and social life. Idioms that have not lost their commonality even af-ter years, show how ancient the cultural connection exists between them, and how strong its foundation. Part of the phraseological fund of the Tur-kic languages consists of derivatives of the religious beliefs of the Turks, phraseological units that have preserved to the present day, which reflect Islamic mysticism, the philosophy of Sufism, and components formed from the terms of Sufism. One of these terms is the term «anka», which is used in different meanings both in Divan literature and in phraseological units that exist today in the Turkic languages. This work explores the mysti-cal semantics of the terms in Islamic Sufism, as well as various meanings found in phraseology.
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Kanagatov, Manat, Zukhra Ismagambetova i Alma Мirzabekova. "SUFI TRADITION IN THE TURKIC-ISLAMIC CULTURE AS A PHENOMENON OF AN ALTERED STATE OF CONSCIOUSNESS". Al-Farabi 81, nr 1 (15.03.2023): 96–109. http://dx.doi.org/10.48010/2023.1/1999-5911.08.
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The article is devoted to the cultural philosophical analysis of the phenomenon of an altered state of consciousness, one of the little-studied cultural philosophical and cultural anthropological studies. Using the example of the analysis of ideological theorists of Sufism in the context of Turkic-Islamic culture, the authors substantiate the idea of an altered state of consciousness as a form of ecstatic type of culture. The main purpose of this article is to consider Sufism as one of the forms of ecstatic consciousness, to analyze the main forms of achieving an altered state of consciousness in the context of Turkic-Islamic culture. The novelty of this article consists in substantiating the idea of Sufism as a form of ecstatic consciousness in the context of Turkic-Islamic culture and analyzing the forms of achieving an altered state of consciousness. The authors of the article study the main forms of the altered state of consciousness by analyzing the main provisions and concepts of the works of the Turkic classics (Al-Farabi, Yassawi, Balasagun, etc.). Ecstatic consciousness is described as a state of mind that allows you to feel the purity, sublimity, splendor of Existence as pleasure, delight, joy. These states of consciousness are defined by thinkers as a deep spiritual experience that modifies and shocks with its indescribability, causing delight, in the process of which perfect knowledge is revealed.
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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study". Bangladesh Journal of Multidisciplinary Scientific Research 2, nr 1 (7.05.2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.
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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.
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Yarosh, O. A. "The concept of "Detailed People" in the treatise of Ismail Khakki Bursevі "Lubbu-l-lubb": before meals about the reception of the idea of Ibn-Arabi at the middle of Turkic Sufis". Ukrainian Religious Studies, nr 31-32 (9.11.2004): 85–94. http://dx.doi.org/10.32420/2004.31-32.1538.
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This work is devoted to the consideration of key aspects of the philosophical work of Ismail Hakki Bursev, a prominent Turkish Sufi thinker, adherent of the Talaquat Halvatiya. The figure of Ismail Hakki Bursay is of particular importance in the context of his work, the purpose of which was the translation and commentary of the works of the prominent Sufi thinker, Mohdtsin Ibn-Arabi, the "Great Sheikh" of the Sufi tradition. In this way, Bursev tried to acquaint Ibn-Arabi with a wider audience, primarily Turkic. However, Bursev did not dwell solely on translations and commentary, but created his own doctrine based on the creative reception of the Ibn-Arabi teachings.
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Munji, Ahmad. "AHMAD ZIYAUDDIN GUMUSHANEVI DAN TRADISI STUDI HADIS DI TEKKE ABAD KE-19 TURKI". Riwayah : Jurnal Studi Hadis 6, nr 2 (22.10.2020): 173. http://dx.doi.org/10.21043/riwayah.v6i2.8428.
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<p>Sebagai sebuah disiplin ilmu dalam Islam tasawuf seharusnya berkiblat pada dua sumber utama, yaitu al-Qur’an dan hadis. Tradisi ini pada dasarnya telah berlangsung lama sejak lahirnya tasawuf. Hal ini ditandai dengan munculnya ulama-ulama dalam tasawuf yang merupakan periwayat hadis. Namun pada perjalanannya, ulama tasawuf banyak sekali mengabaikan faktor kesahihan sebuah hadis yang mereka jadikan sebagai bahan dakwah dan pedoman ibadahnya. Makalah ini bertujuan untuk menguak sebuah tradisi yang menarik antara tasawuf dan hadis di masa akhir kekaisaran Ottoman. Untuk membatasi periode supaya tidak melebar, pembahasan hanya akan berfokus pada abad 19 dan pada satu tokoh, Ahmad Ziyauddin Gumushanevi. Dengan menggunakan pendekatan historis dan metode deskriptif analitis, hasil kajian menyimpulkan bahwa Gumushanevi merupakan ulama tasawuf yang punya konsen terhadap kajian hadis. Hal ini dibuktikan dengan aktifitasnya dalam menulis karya seperti kumpulan hadis, <em>syarah</em>, dan kumpulan hadis <em>arba’in</em> yang menjadi trend ulama sebelumnya. Selain itu, Gumushanevi juga mempunyai kontribusi yang sangat besar terhadap keberlangsungan studi hadis di tengah masyarakat Ottoman melalui karya dan murid-muridnya.</p><p> </p><p>[<strong>Ahmad Ziyauddin Gumushanevi and the Tradition of Hadith Study in <em>Tekke</em> <strong>19<sup>th</sup></strong> Century Turkey</strong>.<strong> </strong>As an Islamic science discipline, Sufism must be oriented towards two main sources, the Qur'an and hadith. In fact, this tradition has been going on for a long time since the birth of Sufism. This is correlated with the scales of the scholars in Sufism who are the narrators of hadith. However, on their journey, Sufism scholars neglect the validity of a hadith which they use as material for their new preaching and worship. This paper aims to uncover an interesting tradition between Sufism and hadith at the end of the Ottoman Empire. In order to cope with the non-widened period, the discussion will only focus on the 19<sup>th</sup> century and on one character, Ahmad Ziyauddin Gumushanevi. By using a historical approach and analytical descriptive method, the results of the study conclude that Gumushanevi is a Sufism scholar who has a concern about hadith studies. This is evidenced by his activities in writing works such as a collection of hadiths, <em>sharh</em>s, and collections of hadith <em>arba’in</em> which became the trend of previous scholars. In addition, Gumushanevi also had a very large contribution to the continuity of the study of hadith in Ottoman society through his works and students.]</p>
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Oh, Eun Kyung. "The Spread of Islam and Sufism in Central Asian Turkic World". Institute of Middle Eastern Affairs 17, nr 4 (31.12.2018): 143–70. http://dx.doi.org/10.52891/jmea.2018.17.4.143.
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Iliyaskyzy, Nurdauletova Bibaysha, Shokhaev Mustafa Tabigatuly i Anar Kenganova. "The concept of a perfect human in the poetics of zhyrau". Turkic Studies Journal 4, nr 2 (2022): 72–85. http://dx.doi.org/10.32523/2664-5157-2022-2-72-85.
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Zhyrau are Akyns – storytellers of a special art who create and disseminate the oral poetic creations of the people. The oral epic tradition existed in ancient Greece, Arabia, among the Turkic peoples and until the 40-50s of the XX century – in Albania, Yugoslavia, Bulgaria, and Macedonia. The main feature of the Zhyrau poetic tradition is that the legends are passed down from generation to generation orally rather than in writing. The worldview in Zhyrau poetry is determined by universal human values such as life and death, joy and sorrow, homeland, which are revealed in the conceptual intentions of the national consciousness, namely the concepts of a perfect human being, the creation of the world and the fatherland.The article is devoted to the understanding of Sufism in the work of Kazakh zhyrau, especially the numerous zhyrau of Western Kazakhstan. The authors note that in the study of Sufism there are still no systematic studies that show the role of Sufism in the spiritual and moral development of a person, his cultural and intellectual development. Among the European scholars to whom the authors refer, there are contradictory opinions about the main postulates of Sufism.The authors state that the concept of ‘kamili insan’, a perfect person, is one of the main purposes of the teachings of Sufism, the attainment of full human individuality through spiritual purification, asceticism and a person’s rejection of material values. In addition, other important terms of Sufism such as zіkіr, pіkіr etu, shukіr etu, taubaga kelu, taglym, and iman are subjected to philosophical, theological, historical, cultural and semantic analysis in the article. Poetic texts of zhyrau-akyns served as illustrative material for this analysis.
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Tanju, SEYHAN. "ART OF WORD UTAGE, WORD PEARL AND PLASE IN ALISHER NAVAI’S WORKS". ALISHER NAVOIY INTERNATIONAL JOURNAL 1, nr 1 (30.01.2021): 36–45. http://dx.doi.org/10.26739/2181-1490-2021-1-4.
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Undoubtedly, the last founding artist in the entire history of Turkish literature is Alisher Navai (1441-1501). Navai, who studied in deep-rooted cultural centers, learned the science, social, religious and artistic sciences of the period from famous teachers, and gained inspiration from Sufis such as Kemal Tevbetî, Ebul-Lays Semerkandî and Abdurrahman Jami, guided the culture, science, civilization and art life of his country. When his verse and prose works are examined in terms of philology, it is indisputable that he is a master of Turkish with all his subtleties and rhetoric, that he has carried the tradition to the highest level by both continuing the tradition and bringing innovations, and that he is a competent name in rhetoric and logic.