DOCSLIB.ORG

Les Fakirs Khāksārs D'iran

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Les Fakirs Khāksārs D'iran Les fakirs Khāksārs d’Iran (2 ème partie): Rémanence ou revivalisme jalali tardif? Pierre D HEROUVILLE 1ère publication en 2010 Version 12.0 , Septembre 2016 Résumé : le présent article recoupe les rares sources littéraires spécialisées pour une ébauche historique de l’ordre des fakirs Khāksārs d’Iran (lignage, histoire et rituels). Ces recoupements spéculatifs évoquent notamment le mécanisme d’assimilation mal connu des branches orthodoxes Sohrawardiyyah et Rishiyyah par les hétérodoxes Qalandar s, respectivement en Inde du nord et au Cachemire. En annexe 12, l’auteur propose une traduction du Traité anonyme « Resal’-e Fakriyyah » (litteralement, le « traité du dénuement ») , que les historiens tiennent pour l’une des rares Règles de l’ordre connue. 1ère partie : http://inthegapbetween.free.fr/pierre/report_derviches/khaksariyyah.pdf 2ème partie : http://inthegapbetween.free.fr/pierre/report_derviches/khaksariyyah_vol2.pdf Mots clés : derviches, qalandars, hétérodoxie, orthodoxie, malamatisme, shivaisme "La civilisation arabe est, sauf erreur, la seule où l'immense majorité des écrivains qui ont dit quelque chose est composée d'étrangers, d'hôtes, divinement adoptés, mawali . Et la tradition religieuse musulmane est la seule, sauf erreur, où l'on croit que les hommes de sacrifice et de prière, les amis du Dieu d 'ABRAHAM, qui entretiennent la vie spirituelle et matérielle de la Communauté islamique, sont des étrangers à l'arabisme, des hôtes encore: ghuraba, des enfants perdus au-delà des frontières visibles. Puissent ils en rencontrer, en adopter,"Fi Sabil Allah", et beaucoup; parmi nous." [Louis MASSIGNON] PREMIERE PARTIE 1 Règles et symboles 1.1 Futuwwatnameh de la Khāksāriyyah 1.1.1 Les rites de l’ordre 1.1.1.1.Emprunts de soufisme d’inspiration corporatistes 1.1.1.2 Une initiation en sept étapes 1.1.2 Les rites d’initiation 1.1.3 Dans les futuwwatnameh connexes… 1.2 La brûlure-pochoir 1.3 Autres signes distinctifs 2 Performances et réunions 2.1 Autour de la mendicité… 2.2 Du Tamat au Naqqali 2.3 L’art profane du Naqqali 2.4 La Sama (audition ) et le zekr occasionnel ( Mir taheri - gholam alishahiyyah ) Conclusions Lectures citées Annexes DEUXIEME PARTIE 3. Silsilah : des mythes à la realit é 3.1 Le lignage « Doudeh Ajam » 3.1.1 L’ère « biblique » de la doudeh Ajam 3.1.1.1 ADAM 3.1.1.2 Uways QARANI 3.1.2 De MUHAMMAD aux Safavides 3.1.2.1 Le Prophète MUHAMMAD (d. 632 AD) 3.1.2.2 L’imam ALI (599-661 AD) 3.1.2.3 Salman « FARSI » 3.1.2.4 Habib AJAM 3.1.2.5 Qanbar ALI 3.1.2.6 Shah NEMATULLAH VALI 3.1.2.7 La question safavide 3.1.2.8 Abul al-Fazl ibn Mubarak, dit « Abolfazl ALAMI » (1551-1602 AD) 3.1.2.9 Sheikh BAHA’I (1547-1621) 3.1.2.10 Les métaphysiciens 3.2 Les lignages « Abu-Torabi » 3.2.1 L’imam ALI 3.2.2 Salman « FARSI » et les sahaba 3.2.2.1 Salman « FARSI » 3.2.2.2 Mahmud PATILI, clone et Abdals 3.2.2.3 Dede ROSHAN, dit « Zazan », « Abu Amir o Farsi » 3.2.2.4 L’Imam Zeyn Al Abidin « AL-SAJJAD » (« Sirmang Zanjir Pa ») 3.2.3 Les lignages RA’I, abu torabi et les premiers malamati 3.2.3.1 La Ra’iyyah 3.2.3.2 Abu TORAB « NAKSHEBI » 3.2.3.3 Doost ALI SHAH (Marv) 3.2.3.4 La Qalaiyyah 3.2.4 L’ere des Morshed s : la vraie branche soufie? 3.2.4.1 « Shah Abd’allah AL-KAF » 3.2.4.2 Ibrahim MORSHED "KAZERUNI" : la Morshediyyah (Fars) et les khatib s 3.2.4.3 Shah Jamal « Chermineh Push » d’ Hansi (Inde) : un maillon chishti 3.2.4.4 La Danyaliyyah 3.2.5 L’ affiliation à la Sohrawardiyyah 3.2.5.1 Ant écédents de La Sohrawardiyyah en Inde 3.2.5.2 De la Bukhariyyah à la Jalaliyyah (Inde) 3.2.5.2.1 Fondation de la Bukhariyyah 3.2.5.2.2 La sa’dat khorasani , épine dorsale du modèle sohrawardi sindhi 3.2.5.3 L’hypothèse Marwandi 3.2.5.3.1 Les « Bodlo Bahar », ou « Taleb » (Sehwan Sharrif) : pure survivance shivaïte ? 3.2.5.4 La Iraqiyyah (Multan) 3.2.5.5 Les branches de la Jalaliyyah (Inde): un sohrawardisme perverti par le sadduhisme 3.2.5.5.1 La Miran Shahiyyah, 3.2.5.5.2 Les Tchihil Tan de Lahore 3.2.5.5.3 La Zainiyyah 3.2.5.5.4 La Murtazaviyyah 3.2.5.5.4.1 La Rasuliyyah (Uttar Pradesh) 3.2.5.5.4.2 Des Khāksārs au Maharashtra ? 3.2.5.5.4.3 La Jalaliyyah de Muhamad Shah ALAM (d.1475 AD), 3.2.5.5.4.3.1 Les renonçants travestis de la branche Suhagiyyah ( 3.2.5.5.4.3.2 la branche Ismaili Shahiyya : 3.2.5.5.4.4 La Rasulshahiyyah (Inde): des saddus sohrawardis ? 3.2.5.5.5 Des saddhus rishi à l'ascése oecuménique de la Khākiyyah (Cachemire). 3.2.5.5.5.1 Surkh ALISHAH, un chaînon manquant au Sindh 3.2.5.5.5.2 Genese du rishi sme musulman au Cachemire 3.2.5.5.5.3 Rishi s musulmans et sa'dat kubrawi: conflit inter-religieux & inter- ethnique 3.2.5.5.5.4 Attraction des sohrawardis cachemiris pour le rishi sme musulman? 3.2.5.5.5.5 Sultaniyyah/ Mahbubiyyah : l’osmose avérée entre jalali sme et rishi sme 3.2.5.5.5.6 La Khākiyyah : humilité et ascése démonstrative 3.2.5.5.5.7 De la Janiyyah aux Khāksārs Khākiyyah-Janiyyah (Cachemire): . 3.2.5.5.5.8 La Khāksāriyyah – Mahsumalishahiyyah 3.2.5.5.5.9 La Khāksāriyyah --Gholamalishahiyyah Conclusions Lectures citées Annexes Nous avons abordé dans la première partie l’identité des derviches errants Khāksār dans ses pratiques. La présente section traite de leurs origines prétendues, et distingue les lignages spirituels qui sont enseignés dans l’ordre. Toutefois, il est à retenir une difficulté particulière à extraire du discours actuel une cohérence historique vraisemblante. En nous attachant ici à deux fils conducteurs généalogiques, nous explorons en fait l’Idéal mystique de cette tradition, sur fond supposé de discours identitaire. 3. Silsilah : des mythes à la realit é La Khāksāriyyah est injustement m éconnue de la litt érature historique. En Iran, la première mention historique connue en remonte à MAST ALISHAH (d. 1837) 1. Retracer son origine est une gageur au regard des prétentions historiques que formulent ses membres. De loin en loin, les sources [ADHAMI, 1958] et surtout [MODARRES-CHAHRDAHI, 1979] prétendent l’appartenance de très nombreux soufis, mais également de souverains éminents ou de grands métaphysiciens iraniens. Les origines supposées constituent par conséquent trois hypothèses : Selon le lignage Khāksār-Abu Torabi , l’ordre iranien serait plutôt, du 18 ème au milieu du 20 ème siécle, l’émanation tardive de la Jalaliyyah en Iran et en Irak : elle descendrait directement de la Jalaliyyah ouzbèke / cachemiri, et son histoire emprunte aux lignages indiens de cette dernière. A ce titre, l’hagiographie d’au mois trois des quatre branches iraniennes emprunte aux mailles kubrawi – ou Uwaysi - de la silsilah « dhahabiyyah »2. Nommément, nous parlons ici d’une hagiographie quasi- commeune aux ordres iraniens suivants : - La Khāksāriyyah-(Jalaliyyah)-Abu Torabiyyah, souvent surnommée « Gholam- alishaiyyah - La Khāksāriyyah-Mahsum-Alishahiyyah, émanation tardive de la première. - La Khāksāriyyah-« Nurai(yyah) », qui semble être née au Cachemire d’une tentative de syncrétisme entre la Khāksāriyyah-Abu Torabiyyah et le mahdisme soufi de la confrérie (kubrawi- ) nurbakhshiyyah au 16 ème siècle. Pour diverses raisons, l’histoire moderne de la Khāksāriyyah - Abu Torabiyyah parodie ensuite, depuis 1770 AD environ, l’hagiographie d’un autre ordre: la Nimatullahiyyah , qui, elle aussi, se (ré)installait en Iran depuis l’Inde, à la même époque. Les scories de la Khāksāriyyah en Inde et au Pakistan constituent l’essentiel du présent chapitre 4. Dans la littérature occidentale, ces Khāksārs Jalali s d’Iran apparaissent tardivement : chez Richard GRAMLICH 3. Dans une seconde hypothése, l’ordre, continu depuis la Prophétie mahommétane, serait 100% persan et serait demeuré dissimulé à diverses époques. En effet, Nur Ad-Din MODARRES CHAHARDAHI (1918-1995) corrobore l’existence de branches khāksār parallèles à la lignée Abu- Torabi 4 se réclamant de tels lignages « cachés » : c’est la silsilah 5 « Ajam » disparues à l’ère qajar 6. Le 1Cf GRAMLICH, Richard, “Die schiitischen Derwischorden Persiens ” (teil 1, Wiesbaden, 1965). 2Lire infra , ANNEXE1 3 Cf “Die schiitischen Derwischorden Persiens” (teil 1, Berlin, 1965). 4 Cf [MODARRES CHAHRDAHI, 1979] 5 Littéralement, le terme arabe de silsilah (pers. chaîne) se traduit par « doudeh » en persan 6 Cf [MODARRES CHAHRDAHI, 1979]. Cet auteur évoque aussi d’autres silsilah de sa’adat, toutes empruntées aux Ahl-e Haqq kurdes d’Iran, vraisemblablement à la faveur des échanges contemporains entre ces deux groupes. lignage disputable de la (Doudeh) Ajam atteste éventuellement de reliquats de la Qalandariyyah , que BATESTI attestait encore à Mashhad 7 dans les années 1960-70, et qui aurait pû y précèder la Khāksāriyyah Gholam-alishahiyyah (Motahariyyah) . La « Doudeh Ajam » nous intéresse ici au chapitre 2. Troisième hypothèse, enfin, corolaire de la seconde : en sus des antécédents historiques habituels relatifs à la futuwwat ( ex : ayyar, fiti han, qalandar ), [TAHERI, 2012] déplore l’insignifiance historique de l’ordre et relève chez diverses sources la possibilité d’un enracinement historique chez les mendiants « Banu Sassan » 8. Pour complèter ce tableau, mentionnons l’influence tardive mais essentielle des groupes kurdes Ahl- e Haqq sur les diverses branches khāksāriyyah depuis leur réimplantation dans l’Ouest iranien à la fin du 18 ème siècle.
Load more

Recommended publications
  • A History of Ottoman Poetry
    ; All round a thousand nightingales and many an hundred lay. ' Come, let us turn us to the Court of Allah: Still may wax The glory of the Empire of the King triumphant aye, 2 So long as Time doth for the radiant sun-taper at dawn A silver candle-stick upon th' horizon edge display, ^ Safe from the blast of doom may still the sheltering skirt of Him Who holds the world protect the taper of thy life, we pray. Glory the comrade, Fortune, the cup-bearer at thy feast; * The beaker-sphere, the goblet steel-enwrought, of gold inlay ! I give next a translation of the famous Elegy on Sultan Suleyman. It is, as usual, in the terkib-bend form. There is one other stanza, the last of all, which I have not given. It is a panegyric on Suleyman's son and successor Selim II, such as it was incumbent on Baqi, in his capacity of court poet, to introduce into a poem intended for the sovereign but it strikes a false note, and is out of harmony with, and altogether unworthy of, the rest of the poem. The first stanza is addressed to the reader. Elegy on Sultan Sulcym;in. [214] thou, fool-tangled in the incsli of fame and glory's snare! How long this lusl of things of 'I'linc lliat ceaseless lluwolli o'er? Hold tliou in mitiil thai day vvliicli shall be hist of life's fair spring, When Mii:<ls the I uli|)-tinlcd cheek to auluniu-lcaf must wear, » Wiieii lliy lasl (Iwclling-placc must Ije, e'en like tlie dregs', tlic diisl, « When mi<l ihe iiowl of cheer must fail the stone I'injc's haml doth licar.
    [Show full text]
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Tribes and Empire on the Margins of Nineteenth-Century Iran
    publications on the near east publications on the near east Poetry’s Voice, Society’s Song: Ottoman Lyric The Transformation of Islamic Art during Poetry by Walter G. Andrews the Sunni Revival by Yasser Tabbaa The Remaking of Istanbul: Portrait of an Shiraz in the Age of Hafez: The Glory of Ottoman City in the Nineteenth Century a Medieval Persian City by John Limbert by Zeynep Çelik The Martyrs of Karbala: Shi‘i Symbols The Tragedy of Sohráb and Rostám from and Rituals in Modern Iran the Persian National Epic, the Shahname by Kamran Scot Aghaie of Abol-Qasem Ferdowsi, translated by Ottoman Lyric Poetry: An Anthology, Jerome W. Clinton Expanded Edition, edited and translated The Jews in Modern Egypt, 1914–1952 by Walter G. Andrews, Najaat Black, and by Gudrun Krämer Mehmet Kalpaklı Izmir and the Levantine World, 1550–1650 Party Building in the Modern Middle East: by Daniel Goffman The Origins of Competitive and Coercive Rule by Michele Penner Angrist Medieval Agriculture and Islamic Science: The Almanac of a Yemeni Sultan Everyday Life and Consumer Culture by Daniel Martin Varisco in Eighteenth-Century Damascus by James Grehan Rethinking Modernity and National Identity in Turkey, edited by Sibel Bozdog˘an and The City’s Pleasures: Istanbul in the Eigh- Res¸at Kasaba teenth Century by Shirine Hamadeh Slavery and Abolition in the Ottoman Middle Reading Orientalism: Said and the Unsaid East by Ehud R. Toledano by Daniel Martin Varisco Britons in the Ottoman Empire, 1642–1660 The Merchant Houses of Mocha: Trade by Daniel Goffman and Architecture in an Indian Ocean Port by Nancy Um Popular Preaching and Religious Authority in the Medieval Islamic Near East Tribes and Empire on the Margins of Nine- by Jonathan P.
    [Show full text]
  • Dr. Sabar Mirza Farman Farmaian; Benefactor and Former Director of Pasteur Institute of Iran
    SCIENTISTS and SCIENCE ADVOCATES Iranian Biomedical Journal 22(1): 1-3 January 2018 Dr. Sabar Mirza Farman Farmaian; Benefactor and Former Director of Pasteur Institute of Iran Narges Shahbazi and Ehsan Mostafavi Department of Epidemiology and Biostatistics, Research Centre for Emerging and Reemerging Infectious Diseases, Pasteur Institute of Iran, Tehran, Iran. E-mail: [email protected] asteur Institute of Iran (PII) is known for its history of benefaction by exquisite characters, the most prominent of who is the family of Farman P Farmaian. Dr. Sabar Mirza Farman Farmaian, born in 1912 in Tehran, resided as the director of PII for a period of six years (1971-1977). Furthermore, he devoted his house (located in Shemiranat) for the establishment of a center to study and combat infectious diseases. Both of these events had a significant impact on the fate of PII. He was born to a famous family of Farman Farmaian. His father, Abdol- Hossein Mirza Farman Farmaian, the grandson of Abbas Mirza and Fath-Ali Shah, was born in 1852, in Tabriz. He was known as “Salar Lashkar” and “Farman Farma”. He finished his elementary studies at Dar ul-Funun, after which he went to an Austrian school to learn military skills. He held numerous critical positions during 1881-1919. These include the chief of Kerman and Azerbaijan military troops, governor of Kerman, Tehran, Fars, Khorasan, and Kermanshah, as well as the minister of War, Justice and the Interior. The most prominent of all is his chair as the prime minister during the reign of Ahmad Shah Qajar. In 1922, due to his passion for promotion of health, Abdol- Hossein Farman Farmaian dedicated a vast piece of land (~13 thousand square meters with the value of 10 thousand tomans, at the time) for the expansion of Pasteur Institute of Iran.
    [Show full text]
  • 437-439 Abdul-Aziz Movahed Nasaj and Sajjad Farmohmedy, 2015 438
    437 RESEARCH JOURNAL OF FISHERIES AND HYDROBIOLOGY © 2015 AENSI Publisher All rights reserved ISSN:1816-9112 Open Access Journal Copyright © 2015 by authors and American-Eurasian Network for Scientific Information. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ Personality Assessment Abdul Hossein Teymourtash 1Abdul-Aziz Movahed Nasaj and 2Sajjad Farmohmedy 1Department of History, ABSTRACT Shoushtar Branch, Islamic Azad Abdul Hossein Teymourtash one of the most famous figures of the first Pahlavi era. His family University, Shoushtar, Iran background in Khorasan, education in St. Petersburg, beginning of Executive Vice Jovin, Ghouchan representative in the second round of legislation, President of the army of Khorasan, Address For Correspondence: Quchan representative legislature in the third period, the state of Gilan, the representative of the fourth round of the National Assembly, Minister of Justice, Government Kerman, Minister of Abdul-Aziz Movahed Nasaj, Public Works and the Ministry of representation in the National Assembly referred to the court Department of History, of the king with all the resources that have been written about her life. Some of the details of his Shoushtar Branch, Islamic Azad personal life and political status is clear for translation. University, Shoushtar, Iran Received: 6 March 2015 KEY WORDS: Reza shah- Teymour tash – pahlavidera - iran Accepted: 25 April 2015 Published: 29 May 2015 Background: Abdul Hossein Teymourtash, the most famous and influential statesman during the reign of the Shah of Iran, which in the first seven years of his reign was considered the most powerful political figure in Iran after the Shah.
    [Show full text]
  • Spiritual Surrender: from Companionship to Hierarchy in the History of Bektashism Albert Doja
    Spiritual surrender: from companionship to hierarchy in the history of Bektashism Albert Doja To cite this version: Albert Doja. Spiritual surrender: from companionship to hierarchy in the history of Bek- tashism. Numen: International Review for the History of Religions, 2006, 53 (4), pp.448-510. 10.1163/156852706778941996. halshs-00405963 HAL Id: halshs-00405963 https://halshs.archives-ouvertes.fr/halshs-00405963 Submitted on 21 Jul 2009 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. NUMEN 53,4_f3_448-510II 10/30/06 10:27 AM Page 448 Author manuscript, published in "Numen: International Review for the History of Religions 53, 4 (2006) 448–510" Numen: International Review for the History DOI of Religions, : 10.1163/156852706778941996 vol. 53, 2006, n° 4, pp 448–510 SPIRITUAL SURRENDER: FROM COMPANIONSHIP TO HIERARCHY IN THE HISTORY OF BEKTASHISM ALBERT DOJA Summary The system of beliefs and practices related to Bektashism seems to have cor- responded to a kind of liberation theology, whereas the structure of Bektashi groups corresponded more or less to the type of religious organization conven- tionally known as charismatic groups. It becomes understandable therefore that their spiritual tendency could at times connect with and meet social, cultural and national perspectives.
    [Show full text]
  • IN IRAN Submitted to the Graduate College of Bowling Green Fulfillment
    HISTORY AND DEVELOPMENT OF BROADCASTING IN IRAN Bigan Kimiachi A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY June 1978 © 1978 BI GAN KIMIACHI ALL RIGHTS RESERVED n iii ABSTRACT Geophysical and geopolitical pecularities of Iran have made it a land of international importance throughout recorded history, especially since its emergence in the twentieth century as a dominant power among the newly affluent oil-producing nations of the Middle East. Nearly one-fifth the size of the United States, with similar extremes of geography and climate, and a population approaching 35 million, Iran has been ruled since 1941 by His Majesty Shahanshah Aryamehr. While he has sought to restore and preserve the cultural heritage of ancient and Islamic Persia, he has also promoted the rapid westernization and modernization of Iran, including the establishment of a radio and television broadcasting system second only to that of Japan among the nations of Asia, a fact which is little known to Europeans or Americans. The purpose of this study was to amass and present a comprehensive body of knowledge concerning the development of broadcasting in Iran, as well as a review of current operations and plans for future development. A short survey of the political and spiritual history of pre-Islamic and Islamic Persia and a general survey of mass communication in Persia and Iran, especially from the Il iv advent of the telegraph is presented, so that the development of broadcasting might be seen in proper perspective and be more fully appreciated.
    [Show full text]
  • Çorum'da Bektaşi Za Viyeleri
    EKEV AKADEMİ DERCİSİ Yıl: 12 Sayı: 36 (Yaz 2008)------- 67 ÇORUM'DA BEKTAŞI ZA VİYELERİ: TARİHİ SÜREÇLER VE FONKSİYONLARI<*> Ahmet Cahid HAKSEVER (**) Özet Abdalata, Koyun Baba, Demirşeyh, Seydim Sultan, Balım Sultan, Şeyh Aşık ve AbduZ­ budu Çorum'daki Bektaş! zaviyeleri olup bazıları XIII. yüzyıldan itibaren faaliyet göster• meye bqşlamıştır. Kırsal kesimlerde kurulmuş olan Bektaş! zaviyeleri devletten himaye ve destek görmüş, geniş vakıf arazilerine sahip olmuşlardır. Bu zaviyeler eğitim-öğretim, fakirierin doyurulması, yolcuların barındırılması, bölge halkının gözetilmesi, doğal afet­ lerde yaraların sarılması ve yeniden imar, bölge halkı için toplanma yeri, ziraat planla­ ması, değinnencilik gibi görevleri yerine getirmişlerdir. Anahtar Kelime/er: Tasavvuj, Bektaşflik, zaviye, Çorum. Çorum Beletasizi Zawiyas: Histarical Process aiıd Functions Abstract Abdalata, Koyun Baba, Demirsheikh, Seydim Sultan, Balim Sultan, Sheikh Ashik and Abdalbudu are The Bektashi zawiyas in Corum and some of tlıem began their activities in XIII. century. Built in rustic areas, Bektashi zawiyas were protected and supported . by tlıe government, and they have had large foundation territories. These zawiyas have performed important missions such as education and teaching, jeeding oj the poor, bletting oj the traveller, protection oj the territory public, helping and reconstruction in disasters, gathering for public, agriculture planning and milling. Key Words: Mysticism, Bektaslıiyya, dervish lodge, Corum. *) Bu çalışma, Gazi Üniversitesi BAP Merkezi'nce desteklenen "Osmanlı'nın Son Döneminde Çorum" konulu projede yer alan "XIX. Asırda Çorum'da Tasavvufi Hayat" başlıklı araştırmamızın Çorum'daki Bektaşilik özelinde geliştirilmiş şeklidir. **) Yrd. Doç. Dr., Hitit Üniversitesi İlahiyat Fakültesi Tasavvuf Anabilim Dalı. (e-posta: [email protected]) 68 / Yrd. Doç. Dr. Alırnet Calıid HAKSEVER ---EKEV AKADEMİ DERGİSİ Giriş Bu çalışmada XIII.
    [Show full text]
  • Research Journal of Social Sciences Life and Empowerment of Reza Khan
    Copyright © 2015, American-Eurasian Network for Scientific Information publisher Research Journal of Social Sciences ISSN: 1815-9125 EISSN: 2309-9631 JOURNAL home page: http://www.aensiweb.com/RJSS 2015 September; 8(7): pages 7-12. Published Online 30 June 2015. Research Article Life and empowerment of Reza Khan 1Iran Hajnabi and 2Reza Shabani 1Department of History, Science and Research Branch, Islamic Azad University, Tehran, Iran. 2full Professor, Department of History Shahid Beheshti University, Tehran, Iran. Received: 23 April 2015; Revised: 28 May 2015; Accepted: 18 June 2015 Copyright © 2015 by authors and American-Eurasian Network for Scientific Information. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ ABSTRACTABSTRACT Reza known to Reza Khan, is of the people of Alasht in Savadkuh and Bavand dynasty had begun his work of Cossack Brigade, as he was an ambitious individual with regard to the situation was created, could achieve an official level, and during the capture of Tehran had entered the Qajar state and obtained key officials including the Ministry of War in Ahmad Shah’s State, and deposed Ahmad Shah on 24 December 1925 In the National Assembly, and signed the Oath, the next day relying on his throne. On Sunday 4 April 1926. Wearing a military uniform with the coronation of King's Crown Jewels Thus, Reza Khan as The first king of the Pahlavi Dynasty was the founder of the dynasty. Reza Shah's reign saw the creation of the new world order. To guarantee its absolute power, closed independent newspapers, parliamentary immunity of Representatives and Political parties are ruined.
    [Show full text]
  • Mohammad Reza Shah
    RAHAVARD, Publishes Peer Reviewed Scholarly Articles in the field of Persian Studies: (Literature, History, Politics, Culture, Social & Economics). Submit your articles to Sholeh Shams by email: [email protected] or mail to:Rahavard 11728 Wilshire Blvd. #B607, La, CA. 90025 In 2017 EBSCO Discovery & Knowledge Services Co. providing scholars, researchers, & university libraries with credible sources of research & database, ANNOUNCED RAHAVARD A Scholarly Publication. Since then they have included articles & researches of this journal in their database available to all researchers & those interested to learn more about Iran. https://www.ebsco.com/products/research-databases/ultimate-databases. RAHAVARD Issues 132/133 Fall 2020/Winter 2021 2853$67,163,5(6285)8785( A Quarterly Bilingual Journal of Persian Studies available (in Print & Digital) Founded by Hassan Shahbaz in Los Angeles. Shahbaz passed away on May 7th, 2006. Seventy nine issues of Rahavard, were printed during his life in diaspora. With the support & advise of Professor Ehsan Yarshater, an Advisory Commit- tee was formed & Rahavard publishing continued without interuption. INDEPENDENT: Rahavard is an independent journal entirely supported by its Subscribers dues, advertisers & contributions from its readers, & followers who constitute the elite of the Iranians living in diaspora. GOAL: To empower our young generation with the richness of their Persian Heritage, keep them informed of the accurate unbiased history of the ex- traordinary people to whom they belong, as they gain mighty wisdom from a western system that embraces them in the aftermath of the revolution & infuses them with the knowledge & ideals to inspire them. OBJECTIVE: Is to bring Rahavard to the attention & interest of the younger generation of Iranians & the global readers educated, involved & civically mobile.
    [Show full text]
  • Sufi Cult in Mirpur
    This is a repository copy of Ambiguous traditions and modern transformations of Islam: the waxing and waning of an ‘intoxicated’ Sufi cult in Mirpur. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/97211/ Version: Accepted Version Article: McLoughlin, S and Khan, M (2006) Ambiguous traditions and modern transformations of Islam: the waxing and waning of an ‘intoxicated’ Sufi cult in Mirpur. Contemporary South Asia, 15 (3). pp. 289-307. ISSN 0958-4935 https://doi.org/10.1080/09584930601098042 (c) 2006, Taylor and Francis. This is an author produced version of a paper published in Contemporary South Asia. Uploaded in accordance with the publisher's self-archiving policy. Reuse Unless indicated otherwise, fulltext items are protected by copyright with all rights reserved. The copyright exception in section 29 of the Copyright, Designs and Patents Act 1988 allows the making of a single copy solely for the purpose of non-commercial research or private study within the limits of fair dealing. The publisher or other rights-holder may allow further reproduction and re-use of this version - refer to the White Rose Research Online record for this item. Where records identify the publisher as the copyright holder, users can verify any specific terms of use on the publisher’s website. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ Seán McLoughlin & Muzamil Khan Ambiguous traditions and modern transformations of Islam: the waxing and waning of an S M Published in: Contemporary South Asia 15(3) September, 2006: 289307 Abstract: A I S A S shifting ambiguity and fixity of religious boundaries in colonial India, this article is an account of the cult of the Qadiriyya-Qalandariyya saints in the Mirpur district of Pakistan- administered Kashmir.
    [Show full text]
  • BALKANLAR Ve İSLÂM – BALKANLARDA İSLÂM DİNİ Ve KÜLTÜREL HAYAT–
    BALKANLAR ve İSLÂM – BALKANLARDA İSLÂM DİNİ ve KÜLTÜREL HAYAT– Cilt: I 1 ISBN: 978-605-7619-79-2 (1. Cilt) ISBN: 978-605-7619-78-5 (Takım) Sertifika No: 17576 İSLÂMÎ İLİMLER ARAŞTIRMA VAKFI Milletlerarası Tartışmalı İlmî Toplantılar Dizisi: 27 Tartışmalı İlmî Toplantılar Dizisi: 96 Kitabın Adı Balkanlar ve İslâm Editörler Abdullah Taha İMAMOĞLU İlir RRUGA, Mehmet Fatih SOYSAL, Abdurrahim BİLİK Sayfa tertibi İsmail KURT Kapak Tasarım Halil YILMAZ Baskı, Cilt Matsis MatbaaHizmetleri San. ve Tic. Ltd. Şti. Tevfikbey Mh. Dr. AliDemirr Cd. No.: 51 Sefköy / İstanbul, Tel.: 0212 624 21 11 Sertifika: 40421 1. Basım Haziran 2020 / 1000 adet basılmıştır. İletişim: Ensar Neşriyat Tic. A.Ş. Düğmeciler Mah. Karasüleyman Tekke Sok. No: 7 Eyüpsultan / İstanbul Tel: (0212) 491 19 03 - 04 – Faks: (0212) 438 42 04 www.ensarnesriyat.com.tr – [email protected] 2 BALKANLARDA BABAGÂN BEKTÂŞİLİĞİ VE BEKTÂŞÎ ERENLERİ Ömer Faruk TEBER Giriş Tarih boyunca İslâm düşüncesi içerisinde ortaya çıkan bir siyasî veya tasavvufî gelenek ile müntesiplerinin görüşlerini temsil eden eserleri, içinde doğup geliştikleri vasattan tecrid edilerek ele alınamazlar. Çünkü bu eserlerin müellifleri ya da aynı zamanda eserlere çeşitli eklemelerde bulunan müstensihleri, kendi dönemlerinin kavramlarıyla, zihniyetiyle ve o günün bilimsel bakış açısıyla söz konusu metinlere bakmakta ve yorumlarını yaparken de bir yönüyle dönemlerini ve geleneklerini tasvir etmektedirler1. Bektâşîliğin özellikle Balkanlarda diğer birçok sûfî yapılanmalara göre daha yoğun bir şekilde yayılması ve günümüze kadar bu anlayışın ayin ve erkânı ile taşınmasında en önemli faktör, Babagân Bektâşî- liğinin güçlü ve zengin edebiyatından kaynaklan-maktadır. Tarihî arkaplanı XIII. Yüzylıda Hacı Bektâş-ı Velî’nin ve öğretisinin ilk takipçileri Kaygusuz Abdal’a ve XIV.
    [Show full text]