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The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, C
Iranian Studies ISSN: 0021-0862 (Print) 1475-4819 (Online) Journal homepage: https://www.tandfonline.com/loi/cist20 The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, c. 1500–c. 1700 Rıza Yıldırım To cite this article: Rıza Yıldırım (2019) The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, c. 1500–c. 1700, Iranian Studies, 52:3-4, 449-483, DOI: 10.1080/00210862.2019.1646120 To link to this article: https://doi.org/10.1080/00210862.2019.1646120 Published online: 27 Sep 2019. Submit your article to this journal Article views: 227 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=cist20 Iranian Studies, 2019 Vol. 52, Nos. 3–4, 449–483, https://doi.org/10.1080/00210862.2019.1646120 Rıza Yıldırım The Safavid-Qizilbash Ecumene and the Formation of the Qizilbash-Alevi Community in the Ottoman Empire, c. 1500–c. 1700 Alevis, the largest religious minority of Turkey, also living in Europe and the Balkans, are distinguished from both Sunnis and Shiʿites by their latitudinarian attitude toward Islamic Law. Conceptualizing this feature as “heterodoxy,” earlier Turkish scholarship sought the roots of Alevi religiosity in Turkish traditions which traced back to Central Asia, on the one hand, and in medieval Anatolian Sufi orders such as the Yasawi, Bektashi, Qalandari, and Wafaʾi, on the other. A new line of scholarship has critiqued the earlier conceptualization of Alevis as “heterodox” as well as the assumption of Central Asian connections. -
ARAB AWAKENING and ISLAMIC REVIVAL the Politics of Ideas in the Middle East
ARAB AWAKENING AND ISLAMIC REVIVAL The Politics of Ideas in the Middle East Martin Kramer Transaction Publishers New Brunswick (U.S.A.) and London (U.K.) Text 1996 Syria’s Alawis and Shi‘ism 189 11 Syria’s Alawis and Shi‘ism In their mountainous corner of Syria, the Alawis claim to represent the furthest extension of Twelver Shi‘ism. The Alawis number perhaps a million persons—about 12 percent of Syria’s population—and are concentrated in the northwestern region around Latakia and Tartus. This religious minority has provided Syria’s rulers for nearly two decades. Syrian President Hafz al-Asad, in power since 1970, as well as Syria’s leading military and security chiefs, are of Alawi origin. Once poor peas- ants, they beat their ploughshares into swords, frst becoming military offcers, then using the instruments of war to seize the state. The role of Alawi communal solidarity has been diffcult to defne, and tribal afflia- tion, kinship, and ideology also explain the composition of Syria’s ruling elite. But when all is said and done, the fact remains that power in Syria is closely held by Alawis.1 This domination has bred deep resentment among many of Syria’s Sunni Muslims, who constitute 70 percent of the country’s population. For at the forefront of Syria’s modern struggle for independence were the Sunni Muslims who populated the cities of Syria’s heartland. They enjoyed a privileged standing under Sunni Ottoman rule; they, along with Syrian Christian intellectuals, developed the guiding principles of Arab nationalism; they resisted the French; and they stepped into positions of authority with the departure of the French. -
Turkish Sufi Organizations and the Development of Islamic Education in Indonesia
Analisa Journal of Social Science and Religion Vol. 05 No. 01 July 2020 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : https://doi.org/10.18784/analisa.v5i1.907 TURKISH SUFI ORGANIZATIONS AND THE DEVELOPMENT OF ISLAMIC EDUCATION IN INDONESIA Firdaus Wajdi1 1Universitas Negeri Jakarta Jakarta, Indonesia Abstract [email protected] 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 Paper received: 30 September 2019 early Muslims who conveyed and disseminate Islam in the Archipelago. This trend Paper revised: 11 –23 June 2020 seems to be repeated in this current Indonesian Islam. However, what is commonly Paper approved: 7 July 2020 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. -
Biography of Pir-O-Murshid Inayat Khan
Biography of Pir-o-Murshid Inayat Khan Part I. Biography (1st part) Part I. Biography (2nd part) Part II. Autobiography Part III. Journal Anecdotes & Epilogue Biographical Sketches of Principal Workers Notes and Glossary (Notes are indicated by asterisk: *) Please note: This ebook does not include any of the reference materials or illustrations of the original paper edition. Biography of Pir-o-Murshid Inayat Khan Part I. Biography India in 1882 Towards the middle of the latter half of the 19th century, a desire for religious and social reform was awakening in India among Hindus and Moslims alike. Centuries earlier, Shankaracharya * had turned the tide of religious feeling towards a greater spirituality. Both Nanak *, the great Guru * of the Sikhs *, and Kabir *, the poet, had created and left in the land a living spirit of tolerance in religion and of spiritual purity. A fresh fire was given to religious life by the great sages Dadu * and Sundar *. More recently the religious association Arya Samaj * had been founded by Dayananda Saraswati *, the religious reform of Swami Narayan * had been made, Devendranath Tagore * had lighted a new flame of religion in Brahmo Samj *. Then Mirza Ghulam Hussein Qadiani [The full name is Mirza Ghulam Hussein Ahmad Qadiani] had set on foot the Ahmadia Movement *, the Christian missionaries were endeavouring to propagate Christianity and the Theosophical Society * had established itself as The Hindu College at Benares. The dark clouds that had hung over the land in the years following the Mutiny *, were breaking. on the one hand Sir Sayyed Ahmad * was working to induce the Moslims to make the best of existing conditions, in particular by the foundation of Aligarh College * and to arouse in the Moslim youth a spirit of enterprise, energy and self-dependence and on the other hand the British Government was setting to work at reform in law, education and administration. -
Naqshbandi Sufi, Persian Poet
ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry. -
Sari Saltik and the Alevi, Bektashi Culture in the Balkans
Ñïåöèàëèñò Äæîøêóí ÊÜÎÊÅË (Óíèâåðñèòåò “Ãàçè” Àíêàðà, Òóðöèÿ) ÑÀÐÚ ÑÀËÒÚÊ È ÁÀËÊÀÍÑÊÀÒÀ ÀËÅÂÈÉÑÊÎ-ÁÅÊÒÀØÈÉÑÊÀ ÊÓËÒÓÐÀ Res. Spec. Coºkun KÖKEL (“Gazi” University of Ankara, Turkey) SARÝ SALTÝK AND THE ALEVI, BEKTASHICULTURE IN THE BALKANS Alevi and Bektashi culture has been organized in Balkan region like it spreaded in Anatolia.Sarý Saltýk is the leader of this announcement in XIII.th century in Balkan.Sarý Saltýk is one of the most important dervishes who spreaded Haci Bektash Veli idea in East Europe.The fact that there have been many dervish tombs in Balkans and Anatolia for Sarý Saltýk is the sign of his social power in the XIIIth century.The idea of Haci Bektash Veli which spreaded with Sarý Saltuk in Balkans was symbolized by Seyid Ali Sultan Otman Baba, Akyazýlý sultan, Demir Baba and Gül Baba. There has been an Alevi settlement with the name of Sarý Saltýk. Sarý Saltýk settlement is in the center of Tunceli(hozat) and has many believers in Tunceli, Erzincan, Sivas, Gümüþhane and Çorum. With biographic studies about Sarý Saltýk lots of information will be obtained about Alevi Culture.The researches on Sarý Saltuk will enable many data about historical progress of Alevi Bektashi Culture. Key words: Alevism, Bektashism, Yesevism, dervish, dervish tombs, Sarý Saltýk, Haci Bektash Veli, Anatolia, Balkans Alevism and Bektashism have two fundamental sources. These sources are Turk- ish culture, history and the religion of Islam. Turks have accepted the religion of Islam and acquired the Muslim identity in large groups from the tenth century. Turks’ acquisi- tion process of Islam which developed around the Transoxiana enabled them to develop their own peculiar interpretation of Islam and Muslim identity. -
Proquest Dissertations
HARVARD UNIVERSITY Graduate School of Arts and Sciences mm. DISSERTATION ACCEPTANCE CERTIFICATE The undersigned, appointed by the Committee on Middle Eastern Studies have examined a dissertation entitled "Subjects of the Sultan, Disciples of the Shah: Formation and Transformation of the Kizilbash/Alevi Communities in Ottoman Anatolia" presented by Ayfer Karakaya Stump candidate for the degree of Doctor of Philosophy and hereby certify that it is worthy of acceptance. Signature Typed name: Prof. Cemal Kafadar Signature Typed name: Prof. Carter V. Findley Signature Typed name: Prof. Roy Mottahedeh Signature.-Vs-jJtfL - Typed name: Prof. Wheeler M. Thackston, Jr. Date: Subjects of the Sultan, Disciples of the Shah: Formation and Transformation of the Kizilbash/Alevi Communities in Ottoman Anatolia A dissertation presented by Ayfer Karakaya Stump to The Committee on Middle Eastern Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History and Middle Eastern Studies Harvard University Cambridge, Massachusetts September 2008 UMI Number: 3334802 Copyright 2008 by Stump, Ayfer Karakaya All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ® UMI UMI Microform 3334802 Copyright 2008 by ProQuest LLC. All rights reserved. -
Nnn Learning the Elsewhere of 'Inner Space'
nnn Learning the Elsewhere of ‘Inner Space’ The Affective Pedagogy of Post-Secular Sufi Healing in Germany Nasima Selim n ABSTRACT: How is access to the Elsewhere facilitated through affective pedagogy in a contemporary Sufi setting in Germany? This article draws analytical lessons from Inayati healing seminars that took place in the summer of 2013. Participants were instructed to feel the Elsewhere of ‘inner space’ in the material/corporeal realities by attuning to breath, sonic resonance, collective movement, and attentive listening. The affective pedagogy of the teacher extended the spatial-temporal coordinates of the Elsewhere (as framed by Mittermaier) to include ‘fleeting affects’ among its unknown elements. These pedagogic tactics entangled religious and secular life-worlds with aes- thetic and therapeutic traditions. Learning to feel the unknown affects emanating from the Elsewhere in this setting aimed to provide existential resources to cope with the everyday struggles of post-secular life. n KEYWORDS: affective pedagogy, Elsewhere, fleeting affects, Germany, healing, Inayati Sufism, post-secularity Vergesset nicht Do not forget Freunde Friends wir reisen gemeinsam We travel together besteigen Berge Climb the mountains pflücken Himbeeren Pluck raspberries lassen uns tragen Let the four winds von den vier Winden Carry us. Vergesset nicht Do not forget es ist unsere It is our gemeinsame Welt Common world die ungeteilte The undivided ach die geteilte Oh the divided die uns aufblühen läßt That allows us to bloom die uns vernichtet That which destroys us diese zerrissene This torn apart ungeteilte Erde Undivided earth auf der wir On which gemeinsam reisen. We travel together. — Rose Ausländer, “Gemeinsam/Together” Religion and Society: Advances in Research 11 (2020): 105–119 © The Author(s) doi:10.3167/arrs.2020.110108 106 n Nasima Selim Each year, many Inayati Sufis gather for a summer school in a village in northern Germany that lies between Hanover and Hamburg, a few hundred kilometers from Berlin. -
Muslim Brotherhood Networks in South-Eastern Europe by Nathalie Clayer
Muslim Brotherhood Networks in South-Eastern Europe by Nathalie Clayer From the fourteenth century onwards, Muslim brotherhood networks spread throughout South-Eastern Europe in the wake of Ottoman domination. They were subject to continuous restructuring due to political, social and religious devel- opments. On a supra-local level, the threads of the networks followed the connections between spiritual teachers and disciples, even though the local level in the shape of "social cores" remained their essential basis. Brotherhood mem- bers moved freely for reasons of spiritual formation and devotional obligations, but also jihƗd. This mobility, together with economic and social connections, played an important part in spreading and maintaining these networks (and, by default, also in their disappearance). TABLE OF CONTENTS 1. Introduction 2. The Three Phases of the Expansion of Brotherhood Networks 3. Teachers, Disciples and Sympathisers: Brotherhood Connections 4. Brotherhood Networks as Seen from the Borders 5. Brotherhood, Social and Economic Networks 6. The Impossible Institutionalisation of Brotherhood Networks 7. Appendix 1. Sources 2. Bibliography 3. Notes Citation Introduction "European Turkey" or "Rumelia", as the European part of the Ottoman Empire was known, was pervaded not only by military-administrative and trade networks, but also by religious, both Muslim (ᇄ Media Link #ab) and non-Muslim, net- works.1 There were mainly two kinds of Muslim religious networks: on the one hand those formed of scholars in reli- gious studies – the 'ulamƗ' – who held the positions of qadis (judges of Sharia Law), and of müderris/mudarris (teach- ers in the madrasa – establishments of religious instruction) in accordance with a hierarchy first devised in the fifteenth to sixteenth centuries,2 and, on the other, those of Sufi brotherhoods, i.e. -
Ode Mixing and Style Repertoire in Sufi Folk Literature of Urdu and Punjabi
S ;ODE MIXING AND STYLE REPERTOIRE IN SUFI FOLK LITERATURE OF URDU AND PUNJABI °THESIS ' SUBMITTED FOR THE AWARD-OF THE DEGREE OF IN ._ _ _ - ._ . COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTURE - BY RABIA NASIR UNDER THE SUPERVISION OF PROF. A.R. FATIHI CENTRE FOR COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTURE ALIGARH MUSLIM UNIVERSITY ALIGARH-202002 (INDIA) 2013 'wccsILc CENTRE FOR COMPARATIVE STUDY OF INDIAN LANGUAGES & CULTU Dated .............................. Cerfif i caste This is to certify that the thesis entitled "Code !Mi ing and Style pertoire in Sufi To( , Literature of 4Jrdu and tPunja6i" being submitted by 9rfs. cR¢6ia Nash' for the award of the (Degree of (Doctor of (Philosophy in Comparative Studies of Indian Languages aZ Culture. Entire research work has been carried out under my guidance and supervision and is original 'This thesis embodies the work of the candidate herself and to my knowledge, it contains her own of gina(workanct no part of this thesis was earlier submitted for the award of any degree to any other institute or university. It rs further added that she has completed the course workand has published a research paper in International journal of Advancement in ovf. A.VFatihi '4search eZ Technology ("o( 2, Issue 1, (Director January 2013) IJOJ4R`7 ISS_"V 2278-7763. She Centre for Comparative Study of has also made a pre-submission presentation. Indian Languages and Culture A%11V, math. (Supervisor) DI RECTO Centre for Comparative Sh. r ' of Indian Languages & Cc- B-2, Zakaut ah Roy — AMU. Aligarh-2'Pf' ; Acknowledgements All the praises and thanks are to Allah (The Only God and Lord of all). -
Yadgar Liran-Dissertation
THE UNIVERSITY OF CHICAGO “ALL THE KINGS OF ARABIA ARE SEEKING YOUR COUNSEL AND ADVICE”: INTELLECTUAL AND CULTURAL EXCHANGE BETWEEN JEWS AND MUSLIMS IN THE LATER MIDDLE ISLAMIC PERIOD A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVISION OF THE HUMANITIES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF NEAR EASTERN LANGUAGES AND CIVILIZATIONS BY LIRAN YADGAR CHICAGO, ILLINOIS JUNE 2016 © Copyright by Liran Yadgar, 2016. All rights reserved. ii For my father and in memory of my mother iii TABLE OF CONTENTS List of Tables vi List of Figures vii List of Maps viii Abbreviations ix Abstract xi Acknowlegments xii INTRODUCTION 1 I. On Periodization and Its Implications for the Historiography of Jews 1 under Medieval Islam II. The End of ‘Creative Symbiosis’ in the Late Middle Islamic Period? 19 CHAPTER 1. BIBLICAL COMMENTARY. 25 Joseph Ibn ‘Aqnīn’s (c. 1150-1220) Commentary on the Song of Songs, Inkishāf al-asrār wa-ẓuhūr al-anwār (Disclosure of Secrets and Appearance of Light) I. Allegorical and Philosophical Interpretations of the Song of Songs 26 II. Joseph ibn ‘Aqnīn: A Biographical Sketch 34 III. Ibn ‘Aqnīn’s Commentary on the Song of Songs 38 The Jewish Contents of Ibn ‘Aqnīn’s Commentary 42 The Islamic Contents of Ibn ‘Aqnīn’s Commentary 44 1. al-Fārābī 44 2. Ibn Sīnā (Avicenna) 50 3. Arabic Poetry 52 IV. Conclusions 55 CHAPTER 2. MYSTICISM. 56 al-Murshid ilā Al-tafarrud wa-l-murfid ilā al-tajarrud (Guide To Detachment and Aid to Solitude), a Mystical Treatise By David Ben Joshua Maimonides (c. -
The Concept of 'Murshid' in Punjabi Sufi Poetry
Journal of the Punjab University Historical Society Volume No. 31, Issue No. 2, July - December 2018 Qurat-ul-Ain Bashir * Syeda Sajida Batool** The Concept of ‘Murshid’ in Punjabi Sufi Poetry Abstract The term „spiritual guide‟, known as „Murshid‟ is closely associated with the spiritual movement of Sufism. Murshid is, commonly recognized as a guide, a leader, a Guru, an instructor, a teacher or a person under whose supervision and guidance a seeker Salik undertakes his journey to the path of Salook. So, Sufis has laid great stress on the need and importance of Murshid for a seeker in every reign. This is the admitted fact by the Sufis that success in this world and hereafter is not possible without the guidance of Murshid. The concepts of Sufis about Murshid, his importance and his role, described by Sufis, have been used by poets in Persian and Urdu poetry and likewise in Punjabi Sufi poetry too. The concept of Murshid seems more strong and clear in Punjabi Sufi poetry. So the aim of the study is to highlight the origin and development of the concept of Murshid in Sufism generally and in Punjabi Sufi poetry specifically and to analyze the need and value of Murshid for Murid on the path of Salook with special reference of Punjabi Sufi lyrics of four Punjabi Sufi poets i.e Baba Farid, Shah Hussain, Nosha Ganj Bakhsh and Sultan Bahoo. Key Words: Sufism, Murshid, Tariqah, Punjabi Sufi Poetry Introduction The mystical side of Islam is called Sufism.1 During the early period of Islam, Sufism emerged as spiritual revolution the aim of which was to reform the self Nafs to discipline and to clean it from the vices.2 Earlier word ascetic was used for Sufi.