Papers by Betül İzmirli
![Research paper thumbnail of Tasavvufta Yaratıcı Muhayyile Unsuru Olarak Himmet (al-Himmah [Concentration] as the Element of Creative Compositive Imagination [Mukhayyilah] in Sūfīsm)](https://attachments.academia-assets.com/82759920/thumbnails/1.jpg)
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, 2022
This article has addressed al-himmah [concentration] as the element of creative compositive
imagi... more This article has addressed al-himmah [concentration] as the element of creative compositive
imagination [mukhayyilah] in the thought of sūfīsm. Himmah is the divine energy in a mature human [al-insān alkāmil]. Terms such as niyyah [intention], azeem, qasd, jamˊiyyah [aggregation], nafas [breath] are also used in the
sense of himmah. Himmah has been exposed to semantic changes with Muhyī al-Dīn Ibn al-Arabī’s comments and
evaluations. It has become a word that expresses the direction of creativity of human. Accordingly, the mature
human may form something with himmah and may create in the outer world of what it is in her/his mind. Therefore,
it has been started to be mentioned in the form of an element of mukhayyilah. This element is seen as an authority
of ahl al-tasawwuf such as āref [gnostic] and walī [sufi saint], has frequently turned into a repeated motif in manqabat
[sufi stories]. It is seen that they use their himmah in many aspects such as spiritual help, barakah [blessing],
incentive to goodness, the prevention of all evil. The study is not a concept analysis in the classic manner. We are in
the opinion that it is important and genuine in terms of determining the forms of himmah term in the historical
process. The subject is discussed with the logic of the phenomenological approach. The concept analysis method has
been used for the detailed analyze of some concepts.
Dinbilimleri Akademik Araştırma Dergisi/Journal of Academic Research in Religious Sciences , 2021
Tawḥīd means accepting that Allah is one. It, as an ancient tradition has been a doctrine that da... more Tawḥīd means accepting that Allah is one. It, as an ancient tradition has been a doctrine that dates back to the time of human existence. Tawḥīd is the base of the Islamic Aqidah (creed). The main theme of disciplines such as Aqāid and Kalām is tawḥīd. Tawḥīd is also one of the most important principles of Taṣawwuf. For ṣūfīs, tawḥīd is a testament, it is a promise given to Allah in bazm-i alast (contract between Allah and people). With this promise / contract, they have internalized the balance of this world (dunyā) and the hereafter (ākhira), the soul and the body, the material and the spirit. Tawḥīd, as a means of adaptation and harmony, is a guide for today’s people as well. The mission of tawḥīd is very important in the face of keening on the world, materialism and in the face of some concerns. In today’s world where secularization and profanity increase, the individual strives to regain the holistic viewpoint suggested by tawḥīd. However, that human literally can not get rid of depression and anxiety. Because the person is not conscious of this doctrine, which allows to look at the universe with a holistic perspective. The notion of tawḥīd in ṣūfī philosophy has aimed to increase this awareness. The ṣūfīs’ interpretation of tawḥīd has a guiding characteristic for both their own times and today’s individual. Tawḥīd has a balancing function in the relationship of a human in the modern age with Allah, himself and the universe.
marife dini araştırmalar dergisi Turkish Journal of Religious Studies , 2020
Vâridât, gaybden kalbe ansızın gelen hâl ve ilhamları ifade eden bir terimdir. Mutasavvıflar tara... more Vâridât, gaybden kalbe ansızın gelen hâl ve ilhamları ifade eden bir terimdir. Mutasavvıflar tarafından vâridât türünde birçok eser kaleme alınmıştır. Bu eserlerden biri 18. yüzyılın başlarında vefat etmiş mutasavvıf müellif İsmâil Hakkı Bursevî'ye ait olan Eyyühe'l-Bülbül isimli Arapça el yazması risâledir. Ey Bülbül anlamına gelen bu risâlede, bülbül kelimesi ile kalb kastedilmiştir. 84b-110a varaklarını kapsayan küçük hacimli bu eser, h.1115/m.1704 yılında yazılmıştır. Her ne kadar kısa bir risale olsa da içinde yer alan tasavvufî bilgiler önem arz etmektedir. Bu eserde Bursevî kendisine muhtelif zamanlarda ve hâllerde gelen vâridleri konu edinmiştir. Vâridler genelde âyet olarak, bazen de Türkçe, Arapça veya Farsça bir beyit yahut rubâî şeklinde gelmiştir. Müellif bu vâridleri başta âyet ve hadisler olmak üzere, diğer peygamberlerin sözleri, sûfîlerin görüşleri, onların şiirleri gibi birçok enstrüman vasıtasıyla şerh etmiştir. Bu makalenin amacı, yazma eserler arasında bulunan bu küçük risâlenin okuyucuya tanıtılması, tahlil edilmesi ve ondaki tasavvufî görüş ve îzâhların sunulmasıdır. Çalışmamız yazma eser incelemesine dayalı bir araştırmadır. Elimizde ilk ve sağlıklı kabul edilebilecek yazara ait nüsha mevcut olduğundan, (nüsha karşılaştırmasına gerek duyulmadan) müellif nüshası esas alınmıştır. Eyyühe'l-Bülbül önce dikkatlice ve doğru bir şekilde okunmuş ve Türkçe'ye tercüme edilmiştir. Daha sonra çalışmanın sınırları göz önüne alınarak eser, metin inceleme metoduyla incelenmiş ve analiz edilmiştir. Bu bağlamda metindeki kişiler ve olaylar gibi somut öğelerin yanında, metne dayanak teşkil eden esas ifade ve görüşler değerlendirilmiş ve yorumlanmıştır. Yazarın eserde ele aldığı bu unsurları etraflıca tanımlamak ve açıklamak maksadıyla kullanılan bir diğer metot ise betimsel araştırma yöntemidir. Metni daha iyi anlamak için, söz konusu metotlarla birlikte müellifinin diğer eserlerinden ve bazı mutasavvıfların görüşlerinden de yararlanılmıştır. Böylece metnin temel düşüncesi ortaya çıkarılmıştır. Bu risâlenin teması kalbe gelen vâridlerdir. Risâle boyunca hitab, kalb bülbülü şeklinde nitelenen kalbe yöneliktir. Bursevî, kaynağının Allah'tan geldiğini düşündüğü bir vâridi, ayrıntılı bir şekilde açıklamıştır. Vâridleri şerh ederken de konuyla bağlantılı olarak kalbin esasından, meydana gelişinden, görevlerinden ve muhtelif hâllerinden söz etmiştir. Kendisi kalbin niteliğini, önemini, rollerini bazı mecâz ve teşbihlerle anlatmıştır. Nitekim Bursevî'ye göre kalb, rûh ve bedenin evliliğinden doğmuş bir çocuktur, Allah'ın evi, arşı ve tecellî yeridir. Allah dışındaki her şeyden yüz çevirmiş kalbin durumu, kalb için önemli vakitler ve kalbe nasihatler de eserde sıkça yer verilen meselelerdendir. Eyyühe'l-Bülbül'ün muhtevasına has hususiyetlerden biri de bilhassa âyet olarak gelen vâridler hakkındaki şerhlerin, aslında işârî tefsir hükmünde olmasıdır...
Balkanlar ve İslam Sempozyumu Bildiriler Kitabı, Ensar Neşriyat, 2020
![Research paper thumbnail of Beyân Etme-Gizleme Paradoksu Açısından Sûfî Tefsîr (Yorum) Geleneğine Genel Bir Bakış [An Overview of Ṣūfī Tafsīr (Exegesis) Tradition From the Angle of (Bayān)- Concealment Paradox]](https://attachments.academia-assets.com/65269356/thumbnails/1.jpg)
Cumhuriyet İlahiyat Dergisi, 2020
The issue of how to read and interpret the Qur’ān has been the subject of Islamic sciences such a... more The issue of how to read and interpret the Qur’ān has been the subject of Islamic sciences such as Kalām, Fiqh and Taṣawwuf. Each discipline has put forward an interpretation methodology according to its point of view. While interpreting the verses, the Ṣūfīs who are members of Taṣawwuf also produced some methodological concepts for several reasons. They interpreted the Qur’ān with the sign (ishāra), a method of interpretation suitable for the characteristics of Taṣawwuf. The ishāra is a secondary method of interpretation compared to tafsīr (the Qur’ānic exegesis). In this context, the ishārī tafsīr is the interpretation of the verses by kashf and ilhām. It is also the narration of the signs claimed to exist in the verse. However, while the ṣūfīs wanted to explain their inferences regarding the verses on the one hand, they had to hide them on the other hand. These attitudes led to the paradox of statement-concealment as a problem peculiar to the ishārī tafsīr. The goal of this study is to evaluate the tradition of ṣūfī tafsīr / exegesis in terms of this paradox. One of the aims of this study is also to determine the tools that the ṣūfīs use for some reasons in interpreting the Qur’ān and how they conceptualize them. In this perspective, the function of symbolic means such as letter and sign in Taṣawwuf has been emphasized. The formation of a number of methods and instruments specific to ishārī interpretation and the influence of Ibn al-ʿArabī on this method have been discussed. To achive the objectives of this paper, this research article conducted a detailed literature review. As a method, the phenomenological approach and historical methodology have been used in order to present the ṣūfīs interpretation methodology objectively. The concept analysis method has used in order to exhibit a detailed analysis of some concepts directly related to the subject of the study. There are many studies about ishārī tafsīr, the method of interpretation of the Qur’ān by the ṣūfīs in Turkey and abroad. These works are mostly of classical-style works based on determining the nature and position of the ishārī tafsīr or discussing the ishārī interpretation style of a ṣūfī mufassir. For example, Yaşar Kurt’s work titled Ni’metullah Nahcivânî ve Tasavvufî Tefsiri, Mehmet Okuyan’s work named Necmuddin Daye ve Tasavvufi Tefsiri are doctoral theses on this subject. If we need to mention some studies directly related to the subject and the purpose of our article; they are as follows: Among the works written today are Yunus Emre Gördük’s Tarihsel ve Metodolojik Açıdan İşârî Tefsir, Davut Ağbal’s book titled İbn Arabî’de İşârî Tefsir, some communiqués in the book published by Kuramer under the name of Kur’an’ın Bâtınî ve İşârî Yorumu. Ekrem Demirli’s article “Kuşeyrî’den İbnü’l-Arabî’ye İşârî Yorumculuk Hakkında Bir Değerlendirme” is one of the sources of this research. As for the works written in the past; early ṣūfīsm classics, al-Ghazālī’s and Ibn al-ʿArabī’s writings, some boks on the methodology of Qur’ānic interpretation written by scholars such as al-Dhahabī and al-Zurḳānī can be given. The findings and results obtained inthe light of this study are: The ṣūfis have named their experiences they wanted to express, as ishāra. They have wanted to declare their feelings as a result of the spiritual states they were in while reading or listening to the Qur’ān. At the same time, they tried to hide their feelings with the concern of not being understood, not being accepted, being accused or harming those who did not taste the same pleasure. The desire to explain their enthusiastic feelings and experiential knowledge on the one hand and the need to conceal them on the other, seemingly have caused a paradox. Therefore, they have made use of some conceptual tools while interpreting the Qur’ān and used a covered language. In this framework, Ibn al-ʿArabī and his successors have a different position and style. Ibn al-ʿArabī’s approach to the Qur’ān has been named as theoretical ṣūfī tafsīr instead of ishārī ṣūfī tafsīr from now on. His main instrument is iʻtibār / taʻbīr as a way of ta’wīl. His followers such as Kāşhānī, Nakhčiwānī and Brūsawī have been influential in the spread and acceptance of the ishārī interpretation activities. This article fills the gap in the literature. Because it is a methodological analysis and an evaluation of the terms and methods that ahl al-taṣawwuf have produced in order to explain or conceal some of their thoughts about the verses, it will also make a contribution to the ishārī tafsīr literature. Although the article is presented as a result of a careful and detailed research, there are some missing points in it. Thus, further studies that will contribute positively to the debates on the legitimacy of the ishārī tafsīr and its method can be produced
I. Uluslararası Din Ve İnsan Sempozyumu "Din, Dil Ve İletişim, Sempozyum Kitabı, 2019
Sûfî Araştırmaları -Sufi Studies , 2013
Ibnu’l-Fâriz, who lives in a period that includes the sects’ period and philosophical mysticism, ... more Ibnu’l-Fâriz, who lives in a period that includes the sects’ period and philosophical mysticism, was one of the outstanding persons in his time. He was from Damascus but he was born and
grown in Egypt. After studying the Shari’a studies he turned to mysticism (tasavvuf). Besides mystic researchers, he was also given worth attention with his personality, his thoughts and his works by
litterateur. His enthusiastic identity has appeared in his written and oral Qasida’s. Thus, he was called
“Sultanu’l Aşıkîn” (the king of lovers) in his time. Especially in his ‘divan’ which is a mirror of his
mystical thought, his poets demonstrate the reality behind the metaphors, and the figures of speech. .
In his ‘Divan’, the topics; “the love of Allah, affection, oneness, the states of lovers” were significant.
His poems are still being memorised by Sufi’s and some of them are composed as divine music. His
fame and reputation were spread among the poets in his time. His ‘Divan’ were interpreted many
times and also some of his qasida’s became a subject of these interpretations. Therefore, İbnü’l-Fariz
took as a subject an important place in many studies in both literature and mysticism. He had a
number of supporters and fans although there were some opponents. As a poet and Sufi, he and his
works were the subject of many researches in Ottoman era too and today, they still continue to do
research on him. In this paper, his life and some of his mystical thoughts generally, will be studied
and presented to the reader with the consideration of his poets and his ‘divan’, in addition to other
works on his views and poets.
![Research paper thumbnail of en-Nedîm'in [İbnü'n-Nedîm] el-Fihrist Adlı Eserinde Sûfîlere ve Tasavvufa Yaklaşımı (Al-Nadim’s [Ibn al-Nadîm] Approach to Sufis and Tasawwuf in His Book Called al-Fihrist)](https://attachments.academia-assets.com/62568299/thumbnails/1.jpg)
Tasavvur: Tekirdağ İlahiyat Dergisi [Namık Kemal Üniversitesi İlahiyat Fakültesi Dergisi], 2019
Al-Nadim was a Baghdad copyist (warrāq) and author who lived in the
4th century hijri/10th centur... more Al-Nadim was a Baghdad copyist (warrāq) and author who lived in the
4th century hijri/10th century miladi. His book al-Fihrist has been thought to
be the first work of History of Science. The book contains important data in
many disciplines such as Philosophy, Ancient Sciences, Poetry, Literature,
Chemistry as well as Islamic Sciences. Al-Fihrist is a bibliographic work that is
the main source of Islamic Theology. The work, which gives information
about the authors and their writings, has been written with the method of
tabaqat works. This book contains valuable and detailed knowledge specific
to Islamic sciences such as Hadith, Kalām, Fiqh, their scholars and classifications. But in al-Fihrist there is no specific area for the Science of Tasawwuf. However, the author has discussed the data on the ahl al-tasawwuf at the introduction of the 5th chapter of the 5th article on theology. In the aforementioned chapter, al-Nadim dealt with a known sufi silsila, a few lists containing
information about some sufi muallifs and their works. The subject of this article is the nature and qualification of the small amount of mystical information
in the book. The author did not mention Tasawwuf as a science and even by
name in the place where these data exist collectively and in the whole work;
whereas al-Nadim has clearly referred to people who are qualified as zahid,
sufi and mutasawwif and who are members of this science. It is remarkable
why he followed such a method. Therefore, this study aimed to analyze alNadim’s perception of Tasawwuf and his thoughts on Ahl al-Tasawwuf. A
number of evaluations and syntheses on the issue have been made in the light
of historical and social context.
Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi, 2019
Sufis have come into sight as a community from the second half of the
3rd century (in the Islamic... more Sufis have come into sight as a community from the second half of the
3rd century (in the Islamic calendar) /9th century (according to the Gregorian calendar). After a while, the community which was discussed with many unique features in the prime of the sufi classics has been categorized
in different ways by some scholars. The knowledge has been classified as
ilm al-yaqin, ʿayn al-yaqin and haqq al-yaqin via the triple classification,
and people have been basically defined as the commoners (awam) and
elites (khawass) by ahl al-tasawwuf. For the sufis, a person who is keen on
worship which doesn’t make her/him close to God, zāhir (apparent meaning,outer dimension), and goes away from the truth in Tasawwuf is awam.
On the other hand, the person who is concerned with and makes good progress in batin (hidden meaning/inner dimension) as well as Shari’ah and
worship has been accepted as the ahl al-khawass. Some sufis or sufi authors
taking part in the group have categorized people according to their degrees
namely, the ranks of the mystic (spiritual) hierarchy. These include quite a
few ranks such as mutasawwif, mustaswif; ashab al-adat, ashab al-ibadat,
ashab al-haqiqa. As for sufi author Hujvīrī, he handled people according to
their mystic schools in 3rd and 4th centuries in the Islamic calendar; then,
certain authors who haven’t been members of the Sufi community have differentiated between sufis in accordance with their compatible and incompatible with Ahl al-Sunnah.The article is limited to the XIVth century (according to the Gregorian calendar) by the fact that all the classification that
has been done from the past to the present on the issue exceeds the scope
of the article.
AKADEMİAR: Akademik İslâm Araştırmaları Dergisi, 2019
Rabita is a technical term in tasawwuf. It’s general meaning is to tie the
heart to a sheikh. The... more Rabita is a technical term in tasawwuf. It’s general meaning is to tie the
heart to a sheikh. The term has referred to the effort of a disciple (murid)
in the way of being the perfect human (al-Insan al-Kamil). In this sense,
it is the noun of a practice. Rabita has been commonly known as a term,
and a practice related to the Naqshbandi Tariqa. Yet it is a basis that exists
in other tariqas too. In the beginning, rabita process with annihilation
the disciple in the essence of the sheikh. In this process, it is possible to
become on the stages of annihilation in the essence of Rasul (fana fi Rasul),
and finally in the essence of Allah (fana fillah).
Kusadali Ibrahim Khalwati who was a dedicated follower of Sabaniyye
branch of the Tariqa Khalwatiyya has drawn attention on caring about
rabita. He counseled to his disciples to practice rabita in the letters. Rabita
attracts the attention as a dominant factor in letters of Kusadali. Thus according to him, rabita is the biggest base (rukn-ı azam) of this manner (tasawwuf). Although rabita has mostly been a sufi training method practiced
in Naqshbandi Order, it is remarkable point for Kusadali to give place to
rabita as well. With this aspect he gave a new impulse to the tariqa. So this
situation is a matter required for dwelling on it.
Firstly, it will be mentioned the content of rabita, and its position in sufi
orders in this article. After that it will be included basis of rabita for Kusadali Ibrahim Khalwati, and his opinions about it. For this purpose, it will
be benefited from his letters written to some close persons.
Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, 2019
Shaykh is one of the important agents in Islamıc culture and especially in tasawwuf. In this stud... more Shaykh is one of the important agents in Islamıc culture and especially in tasawwuf. In this study the shaykh has been handled as a concept and a type. Before tarīqat’ institution, the essence of the term shaykh in tasawwuf has been examined by semantic analysis method. Some issues such as the shaykh as an ideal type, the meaning of the term shaykh in a specific date section and how this type was classified according to his mission in that process have constituted the subject of the study. The (sufi) master, who is called as shaykh or murshid, refers to sufi who has the highest authority in tasawwuf. The shaykh is the person who gives talīm/religious education and tarbiya/spiritual education to students called murid (disciple). Among the aims of this research are to determine the shaykh’ education-teaching method and to indicate his obligations in early period of taṣawwuf. After the spread of the ṭarīqats, some scholars from the sufism circles or excepts for them included shaykhs of the early era in some classifications because of the their (shaykhs’) styles in the education. These scholars divided the shaykhs into two main groups: shaykh al-talīm and shaykh al-tarbiya. Based on some data in early works, a number of contemporary researchers also have pursued this theory. The purpose of this study is to question the legitimacy of trying to categorize exactly the shaykhs as well.
Iğdır Üniversitesi Sosyal Bilimler Dergisi, 2019
Type is a concept used for people with simple and
fixed characters. From the first periods, the t... more Type is a concept used for people with simple and
fixed characters. From the first periods, the types in mysticism
(tasawwuf) can be handled positively and negatively. Featured
types with their negative aspects are "degenerative types" on
various occasions in time. Degenerate/degeneration refers to
retrogression, a departure from its original meaning, features
that can not be accepted as a rule of the group in which the position or the group is included. In mysticism works, adjectives
such as fake zahid, insincere abid/worshipper and such have
been attributed to the types exhibiting these characteristics from
the beginning. To emphasize the unfavorability and imperfections of these types, they are also known by names such as mutazahhid, mutakashshif. However, sometimes while the name of
the type is positive, it seems that his behaviors are wrong. For
example, a person is called “zahid”, but there are things that
can be degenerated in himself. Taking these into consideration,
as name and content directly criticized, unacceptable or rejected
types related to the first period zuhhad in mysticism will be
discussed in the mutazahhid category with a common name. In
this regard, some negative adjectives attributed to the zahid type and their causes will be tried to be evaluated in an orderly
manner with general classification. The related concepts will be
analyzed with a semantic analysis method.
Books by Betül İzmirli
![Research paper thumbnail of Şeyh Hüseyin-i Hârezmî’nin (ö. 958/1551) Hac Yolculuğunu Anlatan Bir Seyahatnâme: Câddetü’l-âşıkin (9-12. Bölümler) [A Travelogue Describing the Hajj Pilgrimage of Sheikh Huseyin Khwarezmi (d. 958/1551): Jadda al-ashiqin (Chapters 9-12) ]](https://attachments.academia-assets.com/120442702/thumbnails/1.jpg)
DIN VE COGRAFYA SEMPOZYUMU II: 4/10. Asır Sonrası İslam Cografyacılığının Tarihsel Gelişimi, 2024
This paper is about the four chapters (9-10-11-12) of the Persian work called Jadda
al-ashiqin, w... more This paper is about the four chapters (9-10-11-12) of the Persian work called Jadda
al-ashiqin, which is a hajj travelogue. The work in question was written about the
sheikh of the Huseyniyye branch of Kubrawiyye, Kamaleddin Huseyin Khwarezmi.
The author of the work is the sheikh’s son Sharifuddin Huseyin. Sharifuddin, who
personally participated in the journey, has told the story of the Sheikh’s hajj journey,
which he took with his family and a group of sufis in 957/1550. The purpose of this
symposium paper is to analyze Jadda al-ashiqin, from a geographical, literary,
mystical and sociocultural perspective. Discussing the work mentioned, which
provides useful information about places such as Transoxiana, Khwarezm,
Khorasan, Halab, Sham [Damascus], Crimea, Antakya, Kutahya and Istanbul, their
living conditions and people is important in terms of introducing one of the valuable
travel books of the 10th/16th century. Examining Jadda al-ashiqin from religious,
mystical, literary, historical, geographical, ethnographic and sociological sight
reveals the originality of it. Rather than being a biographical or autobiographical
travelogue in the classical sense, another unique aspect of the work in question is
that it is a pilgrimage book specific to sufis and the bringing some characteristics in
this sense. Studying and evaluating Jadda al-ashiqin from the perspective of a
travelogue has primarily contributed to the “travelbook” genre/literature. In
addition, the methods used in the research are methodological contributions that
will set an example for such studies. In this study, ethnographic research and
documentary scanning (document analysis) methods were used. Jadda al-ashiqin;
It is a travelbook describing the towns, peoples, cultures, beliefs, dignitaries [rijal],
some events, and also the traditions and customs of the sufis that a sheikh and his
disciples [murids] saw on their way to hajj. Sheikh Khwarezmi traveled from
Transoxiana to the Hejaz region with his children and about three hundred sufis.
There they collectively fulfilled the rituals of hajj. He died in Halab on the way back
and was buried in Sham [Damascus] according to his will. These issues, discussed
within the scope of a paper, may inspire similar studies in the future.
Prof. Dr. Mustafa Yıldırım'a ARMAĞAN, 2024
Tüm hakları yazarlarına aittir. Yazarların izni alınmadan kitabın tümünün veya bir kısmının elekt... more Tüm hakları yazarlarına aittir. Yazarların izni alınmadan kitabın tümünün veya bir kısmının elektronik, mekanik ya da fotokopi yoluyla basımı, çoğaltılması yapılamaz. Yalnızca kaynak gösterilerek kullanılabilir.
Fecr, 2022
I Şemseddin Ahmed Kemalpaşazâde (ö. 1534), kadılık, kazaskerlik, müderrislik ve Şeyhülislamlık gi... more I Şemseddin Ahmed Kemalpaşazâde (ö. 1534), kadılık, kazaskerlik, müderrislik ve Şeyhülislamlık gibi yüksek görevlerde bulunmuş bir 16. yüzyıl Osmanlı âlimidir. Şeyhülislam olması onun fakih ve hukukçu yönünü hatırlatsa da o, felsefeden edebiyata, dinî ilimlerden tarihe kadar birçok değişik disiplinde araştırma yapmış ve eser yazmıştır. Onun Türkiye'de ve Türkiye dışında yayımlanmış birçok fıkıh-hukuk eseri vardır. Tefsîru İbn Kemal Paşa adlı tefsir kitabı yanında bağımsız sure tefsirleri de bulunmaktadır. Sultan II. Beyazıt'ın talebiyle Tevarih-i Âli Osman adlı tarih kitabını yazmış, bu eser Türk Tarih Kurumu tarafından yayımlanmıştır. Başta Tehâfüt Hâşiyesi olmak üzere felsefi ve kelami problemleri incelemek üzere 40 civarında kitap veya risale yazmıştır. Dilbilim ve belagat da onun özel olarak araştırma yaptığı ve eser verdiği önemli disiplinlerden biridir. Edebiyat alanında Türkçe Divan ve Yusuf u Züleyha, Farsça Nigâristan gibi değerli eserler vermiştir. Divan'ı Türk Dil Kurumu tarafından yayımlanmıştır. Eserlerinin bir kısmı bağımsız olarak basılmış, değişik konulardaki muhtelif risaleler ise Dârü'l-lübab Yayınları tarafından basılmıştır. Ankara Yıldırım Beyazıt Üniversitesi BAP Birimi tarafından desteklenen projenin çıktısı olarak yayınlanan Kemalpaşazâde: Felsefe-Din-Edebiyat Araştırmaları adlı bu kitapta,
İlahiyat , 2021
İslâm tarihinde ilk asırlarda ortaya çıkan dînî zümrelerden biri de sûfîlerdir. Onların duygu, dü... more İslâm tarihinde ilk asırlarda ortaya çıkan dînî zümrelerden biri de sûfîlerdir. Onların duygu, düşünce ve tecrübelerinden hareketle bir ilim olarak tasavvuf ortaya çıkmış ve İslâm düşüncesinin ana unsurlarından birini teşkil etmiştir. Tasavvuf, İslâm dünyasındaki muhtelif ilim ve kültür havzalarında görülmekle birlikte bazı şehirlerde daha fazla etkinlik kazanmıştır. Bunlardan biri de İsfahân’dır. İsfahân erken dönemlerden itibaren başta hadis olmak üzere fıkıh, kelâm, tasavvuf, felsefe, tarih, ed ebiyat gibipekçok ilim ve sanatta sayısız ilim adamı,
edîb, şâir ve hakîm yetiştirmiştir. Bunlardan biri de Ebû Mansûr Ma’mer b. Ahmed b. Muhammed b. Ziyâd el-İsfahânî’dir. Ebû Mansûr, İsfahân’da yaşamış Hanbelî
âlim ve sûfîlerden biridir. Hanbeliyye mezhebi bilgi kaynağı olarak nakli esas alırken, tasavvuf keşf ve ilhâmı benimsemiştir. Bu yönüyle aralarında ayrılık hatta çatışmalardan bahsedilebilir. Ebû Mansûr el-İsfahânî’nin hem Hanbelî hem de sûfî/mutasavvıf oluşu ilgi çekicidir. Bu çalışmada Hanbelî bir sûfî olan Ebû Mansûr el-İsfahânî’nin hayatı, eserleri ve görüşleri ele alınacaktır.
Araştırma Yayınları, 2019
İslâm tarihinde zühd hareketinin giderek yayılması ve kısa sürede sistemleşmesinde en büyük pay, ... more İslâm tarihinde zühd hareketinin giderek yayılması ve kısa sürede sistemleşmesinde en büyük pay, hiç şüphesiz Hz. Osman'ın şehit edilmesiyle ümmet arasında ortaya çıkan "fitne"dir. Bu hareketin derinleşmesini sağlayan şey ise, Emevî yönetiminin gittikçe sekülerleşmesinden hâsıl olan dinî yozlaşmadır. İslâm dünyasında meydana gelen bu iki gerçekliğe bir tepki mâhiyetinde önceleri bireysel olarak başlayan zühd hayatı, bir süre sonra muhtelif bölgelerde sistematik ekollerin kurulmasıyla kendisini göster-miştir. Sonuç olarak bidayeti zühd olan bu hareketin gelişmesiyle tasavvuf adı verilen bir akım ortaya çıkmıştır. Bu süreçte sûfî müellifler tarafından zühd ve tasavvufa dair ilk eserler telif edilmiştir. Söz konusu eserlerde bu yola mensup kişiler arasında tedâvül eden birtakım tasavvuf kavramları yer almıştır. Böylece tasavvuf, kendi ıstılahlarına sahip münferit bir ilim olarak inkişaf etmiştir. Elinizdeki kitap, tarikatlar öncesi dönemde zühd ve tasavvuf hareketlerinin ilk öncüleri olan tasavvufî tiplerle ilgili kavramların, semantik analiz yöntemiyle tahlil edilmesine yönelik bir çalışmadır. Yaklaşık dört asrı içine alan bu devirde zâhid, ârif, sûfî, şeyh, melâmetî gibi günümüzde anlam kaymalarına uğramış bazı tipolojiler, tarihsel ve toplumsal bağlamları dikkate alınarak titiz ve detaylı bir incelemeye tâbi tutulmuştur. Kitapta ayrıca ilk devir tasavvuf kaynaklarında yer alan terimlerle ilgili bazı problemli hususlar ve sınırlılıklar da ele alınmıştır.
Book Reviews by Betül İzmirli
Tasavvuf İlmî ve Akademik Araştırma Dergisi, 2010
Conference Presentations by Betül İzmirli
Aysafya-i Kebir Cami-i Şerifi Sempozyumu Kitabı, 2021
Sözlükte doğum, doğum yeri, doğum zamanı gibi anlamlara gelen mevlid, zamanla Hz. Peygamber’in do... more Sözlükte doğum, doğum yeri, doğum zamanı gibi anlamlara gelen mevlid, zamanla Hz. Peygamber’in doğumunu, hayatını, mucizelerini vb. anlatan edebî bir tür hâline dönüşmüş bir kavramdır. Henüz Hz. Peygamber zamanında kendisine övgü dolu şiirler yazma geleneği başlamış, bu gelenek önce Araplar daha sonra da Türkler arasında inkişâf etmiş ve gelişmiştir. Bilindiği gibi Türk kültüründe en meşhur mevlid, on beşinci asırda Süleyman Çelebi (ö. 825/1422) tarafından kaleme alınan Vesîletü’n-necât’tır. Süleyman Çelebi’den sonra da bu türde eserler yazılmaya devam etmiştir. Türk kültüründe mevlid aynı zamanda bir ritüel ya da merasim kabilinden bir manzaraya dönüşmüştür. Nitekim halk, yöneticiler ya da ileri gelenler, geleneksel olarak düğün, cenaze, bebek doğumu, vefat yıldönümü gibi vesilelerle böylesi günlerde Peygamberimiz’i anmak ve onun rûhâniyetinden nasiplenmek adına teberrüken mevlid okutur ve birbirlerine ikramda bulunurlardı. Osmanlı Dönemi’nde mevlidler, mevlidhânlar tarafından selâtîn câmi tabir edilen önemli merkez câmilerde çeşitli sebeplerle okunmuş ve kaynaklarda, kültür tarihinde anlatılagelen anekdotlara dönüşmüştür. O dönemde mevlidin yapılış keyfiyeti yanında, nerede yapıldığı da önemlidir. Zira bu durum, kendi içinde bazı anlamlar taşımaktadır. İşte söz konusu mevlitlere mekân olmuş câmilerden biri de Büyük Ayasofya Câmii’dir. Bilhassa Hz. Muhammed’in doğum günü olan Mevlid Kandili’nde okutulan mevlidlere ev sahipliği yapmış olan Ayasofya’da, Osmanlı Devleti’nin son zamanlarında ise İslâm’ın bekāsına ve bu toprakların ilelebet Müslüman kalacağına işaret etmek maksadıyla mevlidler okunmuş, on binlerce kişi bu sâikle orada toplanmıştır. Örneğin İzmir’in işgali sırasında Sultan Vahdettin’in Ayasofya’da okuttuğu mevlid ve o gecenin mânevî atmosferi, yerli ve yabancı kaynaklarda muazzam bir şekilde anlatılmıştır. Benzer şekilde Ayasofya’da okutulan mevlidlerle ilgili birçok anlatı ve ambiyans, bunları idrak etmiş kişilerce kaydedilmiştir. Mezkûr anlatılar ise tarihsel bir hikâye olmaktan çok, Ayasofya Câmii’nin Türk ve Osmanlı kültüründeki anlamını yansıtmakta ve o rûhu bugün de diri tutmaktadır. Bu tebliğin konusu, bir gelenek olarak Ayasofya Câmii’nde okutulan mevlidlerden bazı örneklerle, Türk-İslâm kültürü açısından fethin sembolü, büyük önemi ve remzi hâiz bu mekânın, bugüne de yansıyan tarihsel konumunu analiz etmek ve değerlendirmektir.
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Papers by Betül İzmirli
imagination [mukhayyilah] in the thought of sūfīsm. Himmah is the divine energy in a mature human [al-insān alkāmil]. Terms such as niyyah [intention], azeem, qasd, jamˊiyyah [aggregation], nafas [breath] are also used in the
sense of himmah. Himmah has been exposed to semantic changes with Muhyī al-Dīn Ibn al-Arabī’s comments and
evaluations. It has become a word that expresses the direction of creativity of human. Accordingly, the mature
human may form something with himmah and may create in the outer world of what it is in her/his mind. Therefore,
it has been started to be mentioned in the form of an element of mukhayyilah. This element is seen as an authority
of ahl al-tasawwuf such as āref [gnostic] and walī [sufi saint], has frequently turned into a repeated motif in manqabat
[sufi stories]. It is seen that they use their himmah in many aspects such as spiritual help, barakah [blessing],
incentive to goodness, the prevention of all evil. The study is not a concept analysis in the classic manner. We are in
the opinion that it is important and genuine in terms of determining the forms of himmah term in the historical
process. The subject is discussed with the logic of the phenomenological approach. The concept analysis method has
been used for the detailed analyze of some concepts.
grown in Egypt. After studying the Shari’a studies he turned to mysticism (tasavvuf). Besides mystic researchers, he was also given worth attention with his personality, his thoughts and his works by
litterateur. His enthusiastic identity has appeared in his written and oral Qasida’s. Thus, he was called
“Sultanu’l Aşıkîn” (the king of lovers) in his time. Especially in his ‘divan’ which is a mirror of his
mystical thought, his poets demonstrate the reality behind the metaphors, and the figures of speech. .
In his ‘Divan’, the topics; “the love of Allah, affection, oneness, the states of lovers” were significant.
His poems are still being memorised by Sufi’s and some of them are composed as divine music. His
fame and reputation were spread among the poets in his time. His ‘Divan’ were interpreted many
times and also some of his qasida’s became a subject of these interpretations. Therefore, İbnü’l-Fariz
took as a subject an important place in many studies in both literature and mysticism. He had a
number of supporters and fans although there were some opponents. As a poet and Sufi, he and his
works were the subject of many researches in Ottoman era too and today, they still continue to do
research on him. In this paper, his life and some of his mystical thoughts generally, will be studied
and presented to the reader with the consideration of his poets and his ‘divan’, in addition to other
works on his views and poets.
4th century hijri/10th century miladi. His book al-Fihrist has been thought to
be the first work of History of Science. The book contains important data in
many disciplines such as Philosophy, Ancient Sciences, Poetry, Literature,
Chemistry as well as Islamic Sciences. Al-Fihrist is a bibliographic work that is
the main source of Islamic Theology. The work, which gives information
about the authors and their writings, has been written with the method of
tabaqat works. This book contains valuable and detailed knowledge specific
to Islamic sciences such as Hadith, Kalām, Fiqh, their scholars and classifications. But in al-Fihrist there is no specific area for the Science of Tasawwuf. However, the author has discussed the data on the ahl al-tasawwuf at the introduction of the 5th chapter of the 5th article on theology. In the aforementioned chapter, al-Nadim dealt with a known sufi silsila, a few lists containing
information about some sufi muallifs and their works. The subject of this article is the nature and qualification of the small amount of mystical information
in the book. The author did not mention Tasawwuf as a science and even by
name in the place where these data exist collectively and in the whole work;
whereas al-Nadim has clearly referred to people who are qualified as zahid,
sufi and mutasawwif and who are members of this science. It is remarkable
why he followed such a method. Therefore, this study aimed to analyze alNadim’s perception of Tasawwuf and his thoughts on Ahl al-Tasawwuf. A
number of evaluations and syntheses on the issue have been made in the light
of historical and social context.
3rd century (in the Islamic calendar) /9th century (according to the Gregorian calendar). After a while, the community which was discussed with many unique features in the prime of the sufi classics has been categorized
in different ways by some scholars. The knowledge has been classified as
ilm al-yaqin, ʿayn al-yaqin and haqq al-yaqin via the triple classification,
and people have been basically defined as the commoners (awam) and
elites (khawass) by ahl al-tasawwuf. For the sufis, a person who is keen on
worship which doesn’t make her/him close to God, zāhir (apparent meaning,outer dimension), and goes away from the truth in Tasawwuf is awam.
On the other hand, the person who is concerned with and makes good progress in batin (hidden meaning/inner dimension) as well as Shari’ah and
worship has been accepted as the ahl al-khawass. Some sufis or sufi authors
taking part in the group have categorized people according to their degrees
namely, the ranks of the mystic (spiritual) hierarchy. These include quite a
few ranks such as mutasawwif, mustaswif; ashab al-adat, ashab al-ibadat,
ashab al-haqiqa. As for sufi author Hujvīrī, he handled people according to
their mystic schools in 3rd and 4th centuries in the Islamic calendar; then,
certain authors who haven’t been members of the Sufi community have differentiated between sufis in accordance with their compatible and incompatible with Ahl al-Sunnah.The article is limited to the XIVth century (according to the Gregorian calendar) by the fact that all the classification that
has been done from the past to the present on the issue exceeds the scope
of the article.
heart to a sheikh. The term has referred to the effort of a disciple (murid)
in the way of being the perfect human (al-Insan al-Kamil). In this sense,
it is the noun of a practice. Rabita has been commonly known as a term,
and a practice related to the Naqshbandi Tariqa. Yet it is a basis that exists
in other tariqas too. In the beginning, rabita process with annihilation
the disciple in the essence of the sheikh. In this process, it is possible to
become on the stages of annihilation in the essence of Rasul (fana fi Rasul),
and finally in the essence of Allah (fana fillah).
Kusadali Ibrahim Khalwati who was a dedicated follower of Sabaniyye
branch of the Tariqa Khalwatiyya has drawn attention on caring about
rabita. He counseled to his disciples to practice rabita in the letters. Rabita
attracts the attention as a dominant factor in letters of Kusadali. Thus according to him, rabita is the biggest base (rukn-ı azam) of this manner (tasawwuf). Although rabita has mostly been a sufi training method practiced
in Naqshbandi Order, it is remarkable point for Kusadali to give place to
rabita as well. With this aspect he gave a new impulse to the tariqa. So this
situation is a matter required for dwelling on it.
Firstly, it will be mentioned the content of rabita, and its position in sufi
orders in this article. After that it will be included basis of rabita for Kusadali Ibrahim Khalwati, and his opinions about it. For this purpose, it will
be benefited from his letters written to some close persons.
fixed characters. From the first periods, the types in mysticism
(tasawwuf) can be handled positively and negatively. Featured
types with their negative aspects are "degenerative types" on
various occasions in time. Degenerate/degeneration refers to
retrogression, a departure from its original meaning, features
that can not be accepted as a rule of the group in which the position or the group is included. In mysticism works, adjectives
such as fake zahid, insincere abid/worshipper and such have
been attributed to the types exhibiting these characteristics from
the beginning. To emphasize the unfavorability and imperfections of these types, they are also known by names such as mutazahhid, mutakashshif. However, sometimes while the name of
the type is positive, it seems that his behaviors are wrong. For
example, a person is called “zahid”, but there are things that
can be degenerated in himself. Taking these into consideration,
as name and content directly criticized, unacceptable or rejected
types related to the first period zuhhad in mysticism will be
discussed in the mutazahhid category with a common name. In
this regard, some negative adjectives attributed to the zahid type and their causes will be tried to be evaluated in an orderly
manner with general classification. The related concepts will be
analyzed with a semantic analysis method.
Books by Betül İzmirli
al-ashiqin, which is a hajj travelogue. The work in question was written about the
sheikh of the Huseyniyye branch of Kubrawiyye, Kamaleddin Huseyin Khwarezmi.
The author of the work is the sheikh’s son Sharifuddin Huseyin. Sharifuddin, who
personally participated in the journey, has told the story of the Sheikh’s hajj journey,
which he took with his family and a group of sufis in 957/1550. The purpose of this
symposium paper is to analyze Jadda al-ashiqin, from a geographical, literary,
mystical and sociocultural perspective. Discussing the work mentioned, which
provides useful information about places such as Transoxiana, Khwarezm,
Khorasan, Halab, Sham [Damascus], Crimea, Antakya, Kutahya and Istanbul, their
living conditions and people is important in terms of introducing one of the valuable
travel books of the 10th/16th century. Examining Jadda al-ashiqin from religious,
mystical, literary, historical, geographical, ethnographic and sociological sight
reveals the originality of it. Rather than being a biographical or autobiographical
travelogue in the classical sense, another unique aspect of the work in question is
that it is a pilgrimage book specific to sufis and the bringing some characteristics in
this sense. Studying and evaluating Jadda al-ashiqin from the perspective of a
travelogue has primarily contributed to the “travelbook” genre/literature. In
addition, the methods used in the research are methodological contributions that
will set an example for such studies. In this study, ethnographic research and
documentary scanning (document analysis) methods were used. Jadda al-ashiqin;
It is a travelbook describing the towns, peoples, cultures, beliefs, dignitaries [rijal],
some events, and also the traditions and customs of the sufis that a sheikh and his
disciples [murids] saw on their way to hajj. Sheikh Khwarezmi traveled from
Transoxiana to the Hejaz region with his children and about three hundred sufis.
There they collectively fulfilled the rituals of hajj. He died in Halab on the way back
and was buried in Sham [Damascus] according to his will. These issues, discussed
within the scope of a paper, may inspire similar studies in the future.
edîb, şâir ve hakîm yetiştirmiştir. Bunlardan biri de Ebû Mansûr Ma’mer b. Ahmed b. Muhammed b. Ziyâd el-İsfahânî’dir. Ebû Mansûr, İsfahân’da yaşamış Hanbelî
âlim ve sûfîlerden biridir. Hanbeliyye mezhebi bilgi kaynağı olarak nakli esas alırken, tasavvuf keşf ve ilhâmı benimsemiştir. Bu yönüyle aralarında ayrılık hatta çatışmalardan bahsedilebilir. Ebû Mansûr el-İsfahânî’nin hem Hanbelî hem de sûfî/mutasavvıf oluşu ilgi çekicidir. Bu çalışmada Hanbelî bir sûfî olan Ebû Mansûr el-İsfahânî’nin hayatı, eserleri ve görüşleri ele alınacaktır.
Book Reviews by Betül İzmirli
Conference Presentations by Betül İzmirli
imagination [mukhayyilah] in the thought of sūfīsm. Himmah is the divine energy in a mature human [al-insān alkāmil]. Terms such as niyyah [intention], azeem, qasd, jamˊiyyah [aggregation], nafas [breath] are also used in the
sense of himmah. Himmah has been exposed to semantic changes with Muhyī al-Dīn Ibn al-Arabī’s comments and
evaluations. It has become a word that expresses the direction of creativity of human. Accordingly, the mature
human may form something with himmah and may create in the outer world of what it is in her/his mind. Therefore,
it has been started to be mentioned in the form of an element of mukhayyilah. This element is seen as an authority
of ahl al-tasawwuf such as āref [gnostic] and walī [sufi saint], has frequently turned into a repeated motif in manqabat
[sufi stories]. It is seen that they use their himmah in many aspects such as spiritual help, barakah [blessing],
incentive to goodness, the prevention of all evil. The study is not a concept analysis in the classic manner. We are in
the opinion that it is important and genuine in terms of determining the forms of himmah term in the historical
process. The subject is discussed with the logic of the phenomenological approach. The concept analysis method has
been used for the detailed analyze of some concepts.
grown in Egypt. After studying the Shari’a studies he turned to mysticism (tasavvuf). Besides mystic researchers, he was also given worth attention with his personality, his thoughts and his works by
litterateur. His enthusiastic identity has appeared in his written and oral Qasida’s. Thus, he was called
“Sultanu’l Aşıkîn” (the king of lovers) in his time. Especially in his ‘divan’ which is a mirror of his
mystical thought, his poets demonstrate the reality behind the metaphors, and the figures of speech. .
In his ‘Divan’, the topics; “the love of Allah, affection, oneness, the states of lovers” were significant.
His poems are still being memorised by Sufi’s and some of them are composed as divine music. His
fame and reputation were spread among the poets in his time. His ‘Divan’ were interpreted many
times and also some of his qasida’s became a subject of these interpretations. Therefore, İbnü’l-Fariz
took as a subject an important place in many studies in both literature and mysticism. He had a
number of supporters and fans although there were some opponents. As a poet and Sufi, he and his
works were the subject of many researches in Ottoman era too and today, they still continue to do
research on him. In this paper, his life and some of his mystical thoughts generally, will be studied
and presented to the reader with the consideration of his poets and his ‘divan’, in addition to other
works on his views and poets.
4th century hijri/10th century miladi. His book al-Fihrist has been thought to
be the first work of History of Science. The book contains important data in
many disciplines such as Philosophy, Ancient Sciences, Poetry, Literature,
Chemistry as well as Islamic Sciences. Al-Fihrist is a bibliographic work that is
the main source of Islamic Theology. The work, which gives information
about the authors and their writings, has been written with the method of
tabaqat works. This book contains valuable and detailed knowledge specific
to Islamic sciences such as Hadith, Kalām, Fiqh, their scholars and classifications. But in al-Fihrist there is no specific area for the Science of Tasawwuf. However, the author has discussed the data on the ahl al-tasawwuf at the introduction of the 5th chapter of the 5th article on theology. In the aforementioned chapter, al-Nadim dealt with a known sufi silsila, a few lists containing
information about some sufi muallifs and their works. The subject of this article is the nature and qualification of the small amount of mystical information
in the book. The author did not mention Tasawwuf as a science and even by
name in the place where these data exist collectively and in the whole work;
whereas al-Nadim has clearly referred to people who are qualified as zahid,
sufi and mutasawwif and who are members of this science. It is remarkable
why he followed such a method. Therefore, this study aimed to analyze alNadim’s perception of Tasawwuf and his thoughts on Ahl al-Tasawwuf. A
number of evaluations and syntheses on the issue have been made in the light
of historical and social context.
3rd century (in the Islamic calendar) /9th century (according to the Gregorian calendar). After a while, the community which was discussed with many unique features in the prime of the sufi classics has been categorized
in different ways by some scholars. The knowledge has been classified as
ilm al-yaqin, ʿayn al-yaqin and haqq al-yaqin via the triple classification,
and people have been basically defined as the commoners (awam) and
elites (khawass) by ahl al-tasawwuf. For the sufis, a person who is keen on
worship which doesn’t make her/him close to God, zāhir (apparent meaning,outer dimension), and goes away from the truth in Tasawwuf is awam.
On the other hand, the person who is concerned with and makes good progress in batin (hidden meaning/inner dimension) as well as Shari’ah and
worship has been accepted as the ahl al-khawass. Some sufis or sufi authors
taking part in the group have categorized people according to their degrees
namely, the ranks of the mystic (spiritual) hierarchy. These include quite a
few ranks such as mutasawwif, mustaswif; ashab al-adat, ashab al-ibadat,
ashab al-haqiqa. As for sufi author Hujvīrī, he handled people according to
their mystic schools in 3rd and 4th centuries in the Islamic calendar; then,
certain authors who haven’t been members of the Sufi community have differentiated between sufis in accordance with their compatible and incompatible with Ahl al-Sunnah.The article is limited to the XIVth century (according to the Gregorian calendar) by the fact that all the classification that
has been done from the past to the present on the issue exceeds the scope
of the article.
heart to a sheikh. The term has referred to the effort of a disciple (murid)
in the way of being the perfect human (al-Insan al-Kamil). In this sense,
it is the noun of a practice. Rabita has been commonly known as a term,
and a practice related to the Naqshbandi Tariqa. Yet it is a basis that exists
in other tariqas too. In the beginning, rabita process with annihilation
the disciple in the essence of the sheikh. In this process, it is possible to
become on the stages of annihilation in the essence of Rasul (fana fi Rasul),
and finally in the essence of Allah (fana fillah).
Kusadali Ibrahim Khalwati who was a dedicated follower of Sabaniyye
branch of the Tariqa Khalwatiyya has drawn attention on caring about
rabita. He counseled to his disciples to practice rabita in the letters. Rabita
attracts the attention as a dominant factor in letters of Kusadali. Thus according to him, rabita is the biggest base (rukn-ı azam) of this manner (tasawwuf). Although rabita has mostly been a sufi training method practiced
in Naqshbandi Order, it is remarkable point for Kusadali to give place to
rabita as well. With this aspect he gave a new impulse to the tariqa. So this
situation is a matter required for dwelling on it.
Firstly, it will be mentioned the content of rabita, and its position in sufi
orders in this article. After that it will be included basis of rabita for Kusadali Ibrahim Khalwati, and his opinions about it. For this purpose, it will
be benefited from his letters written to some close persons.
fixed characters. From the first periods, the types in mysticism
(tasawwuf) can be handled positively and negatively. Featured
types with their negative aspects are "degenerative types" on
various occasions in time. Degenerate/degeneration refers to
retrogression, a departure from its original meaning, features
that can not be accepted as a rule of the group in which the position or the group is included. In mysticism works, adjectives
such as fake zahid, insincere abid/worshipper and such have
been attributed to the types exhibiting these characteristics from
the beginning. To emphasize the unfavorability and imperfections of these types, they are also known by names such as mutazahhid, mutakashshif. However, sometimes while the name of
the type is positive, it seems that his behaviors are wrong. For
example, a person is called “zahid”, but there are things that
can be degenerated in himself. Taking these into consideration,
as name and content directly criticized, unacceptable or rejected
types related to the first period zuhhad in mysticism will be
discussed in the mutazahhid category with a common name. In
this regard, some negative adjectives attributed to the zahid type and their causes will be tried to be evaluated in an orderly
manner with general classification. The related concepts will be
analyzed with a semantic analysis method.
al-ashiqin, which is a hajj travelogue. The work in question was written about the
sheikh of the Huseyniyye branch of Kubrawiyye, Kamaleddin Huseyin Khwarezmi.
The author of the work is the sheikh’s son Sharifuddin Huseyin. Sharifuddin, who
personally participated in the journey, has told the story of the Sheikh’s hajj journey,
which he took with his family and a group of sufis in 957/1550. The purpose of this
symposium paper is to analyze Jadda al-ashiqin, from a geographical, literary,
mystical and sociocultural perspective. Discussing the work mentioned, which
provides useful information about places such as Transoxiana, Khwarezm,
Khorasan, Halab, Sham [Damascus], Crimea, Antakya, Kutahya and Istanbul, their
living conditions and people is important in terms of introducing one of the valuable
travel books of the 10th/16th century. Examining Jadda al-ashiqin from religious,
mystical, literary, historical, geographical, ethnographic and sociological sight
reveals the originality of it. Rather than being a biographical or autobiographical
travelogue in the classical sense, another unique aspect of the work in question is
that it is a pilgrimage book specific to sufis and the bringing some characteristics in
this sense. Studying and evaluating Jadda al-ashiqin from the perspective of a
travelogue has primarily contributed to the “travelbook” genre/literature. In
addition, the methods used in the research are methodological contributions that
will set an example for such studies. In this study, ethnographic research and
documentary scanning (document analysis) methods were used. Jadda al-ashiqin;
It is a travelbook describing the towns, peoples, cultures, beliefs, dignitaries [rijal],
some events, and also the traditions and customs of the sufis that a sheikh and his
disciples [murids] saw on their way to hajj. Sheikh Khwarezmi traveled from
Transoxiana to the Hejaz region with his children and about three hundred sufis.
There they collectively fulfilled the rituals of hajj. He died in Halab on the way back
and was buried in Sham [Damascus] according to his will. These issues, discussed
within the scope of a paper, may inspire similar studies in the future.
edîb, şâir ve hakîm yetiştirmiştir. Bunlardan biri de Ebû Mansûr Ma’mer b. Ahmed b. Muhammed b. Ziyâd el-İsfahânî’dir. Ebû Mansûr, İsfahân’da yaşamış Hanbelî
âlim ve sûfîlerden biridir. Hanbeliyye mezhebi bilgi kaynağı olarak nakli esas alırken, tasavvuf keşf ve ilhâmı benimsemiştir. Bu yönüyle aralarında ayrılık hatta çatışmalardan bahsedilebilir. Ebû Mansûr el-İsfahânî’nin hem Hanbelî hem de sûfî/mutasavvıf oluşu ilgi çekicidir. Bu çalışmada Hanbelî bir sûfî olan Ebû Mansûr el-İsfahânî’nin hayatı, eserleri ve görüşleri ele alınacaktır.
a term related to the semantic field of Ṣūfīsm, he/she is a person who has
maˈrifah (gnosis) and knowledge about Allah. According to Ahl-i
Sufism/Taṣawwuf, maˈrifah is knowledge obtained without a medium.
Therefore it is also a means of immanent and close contact with Allah.
However, this knowledge has a limited quality that is not bestowed on
the general public. Various definitions have been developed since the first
ṣūfīs about the qualifications of the ˈārif who is the addressee of the
maˈrifah. Over time, mystics such as Khoca Ahmed Yasawī, Muhyiddīn Ibn
al-ˈArabī, Mawlānā Jalāl al-Dīn Rūmī, Yūnus Emre, Haji Bektash Walī,
Erzurumlu İbrahim Hakki also presented their thoughts on the subject of
the maˈrifah and the ˈārif from the point of view of their own time. ˈĀrif
appears as a metaphysical figure who is a mixture of philosopher-ṣūfī in
all these thoughts. The aforementioned typology consciously prefers
solitude in the way of knowing Allah and reaching Him. ˈĀrif is alienated
from the society he/she lives in, himself/herself or everything else with a
reactionary and sometimes as a gnostic or intellectual attitude. This
phenomenon can be conceptualized as ˈārif’s (gnostic’s) alienation. In
fact, it is an expression of the awareness of the individual experiencing
alienation some reasons. In this paper, first of all, the properties of the
ˈārif and his/her vision about the universe will be discussed. The study
aims to evaluate the phenomenon of alienation, in which a person has
taken refuge as a conscious and gnostic reaction for a number of reasons
from the past to the present, and different forms of ˈārif’s alienation
through a philosophical and mystical reading. For this, descriptive
method and concept analysis method will be used.