DOCSLIB.ORG

Contents of Volume 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Contents of Volume 2 CONTENTS OF VOLUME 2 LIST OF ILLUSTRATIONS TO VOLCME 2 Xlll CHAPTER VIII. MODALITIES OF THE HALLAJIAN SURVIVAL 3 I. GENERAL MODALITIES OF THE SURVIVAL 3 a. Transmission of the lsniids 3 1. The Eight Basic Testimonial Chains 5 2. The Hostile Chains ofTransmission 9 b. Criticism of the Validity of the Condemnation 12 1. As to Its Form: the ljmii' 12 2. As to Its Content 14 a. Among Sunnites 14 b. Among Sh!'ites 16 c. The Sainthood (Waliiya) ofHallaj: Canonization in Islam 18 d. Commemorative Monuments 21 1. The Present-Day Qabr al-Ha/liij in Baghdad 22 a. Graffiti on the Qabr al-Hallaj 23 2. The Maqiim 24 3. Hallaj Street in Istanbul (October 1927) 25 4. The Hallajian Memorial in Cemeteries (Tombs ofHallajians) 25 e. The Dhikr of Hallaj and the Neo-Hallajiya 27 1. The Dhikr According to Nesimi 27 2. The Dhikr According to Sanusi 28 11. HALLAJ AND SPECIFIC CcRRE!'-<TS oF THOCGHT IN Mt:SLL\1 SociETY 30 a. Urban and Peasant Crafts 30 b. Female Occupations 32 c. Intellectual Professions (of the Book): Copyists and Reciters 32 d. Qur'anic Sciences (Mujassir) 33 e. Traditions and Lives of the Prophet (Hadlth and Sira) 34 f Table of Opinions Held by the Leading Scholars of Islam 34 1. By the Jurisconsults, According to Rite 36 2. By the Theologians, According to School 38 g. Juridical and Dogmatic Texts: Principal Fatwiis 40 1. Baqillan!'s Theory 40 2. Ibn Ab!'l-Khayr 43 3. 'Iyad al-Sibtl 43 4. Tawfi 44 CONTENTS 5. Ibn Taymlya 45 6. Dhahabl 50 7. Shams al-Oin M-b-H Hanafi 51 8. Ibn Hajar 'Asqalani 51 9.S~~~ ~ 10. Ibn Hajar Haytami 52 11. ThefatwJ of Abu'l-Faraj Nahrawall 53 12. 'Umar al-'Urdi 54 h. The Role Played by the Karramlya Theologians in the Indictment of HalLi.j as a Hu/U/1 55 1. Hall:i.j's Consciousness of the Veracity of His Testimony and His Apocalyptic Cry: "AnJ'l-Haqq" ("My 'I' is God") 57 1. How to Express Theopathic Locution Correctly, According to Ibn 'Arabi 59 2. Grammatical Analysis of the Sentence "AnJ'l-Haqq" 61 j. The Social Centers of the Tradition and Diffusion of Hallajian Thought 62 1. The Imperial and Princely Courts (and Their WaqfS) 62 2. Public Institutions of Learning 65 a. .\1adrasas 65 b. The DJr al-Had!th 66 L Monasteries (Ribiitiit, Khiinqiihiin) 68 k. The Survival ofHallaj in Toponomastics and in Onomastics 72 I. Hallajian Trends in Art 73 1. The Arts of Sight and Touch 73 2. The Auditory Arts: Music 76 3. The Arts ofTaste and Smell 78 m. Hall:i.jian Trends in Science 79 1. Arithmetic Symbols 80 2. Geometric Symbols 80 3. Grammatical Symbols 81 4. Logical Symbols 81 III. THE TRUE HISTORICAL IMPORTANCE OF THE HALLAJIAN REALITY AND THE STRt:CTt:RE OF THE ETERNAL CITY 82 a. The Personal Arc of Hallaj's Destiny and the Dramatic Situations That It Intersected 82 b. Heroism in Love: the Holy War with God and the Testimony of Blood 85 c. The True Historical Importance of the Hallajian Reality 89 d. Hallaj's Social Ideal and the Building of the Eternal Community 92 CONTENTS vii e. The Hallajian Survival in the Futuwwa Guilds 95 f. Prophesies Heralding the Mahdi and Their Influence on HalEij during His Lifetime 96 g. The Hallajian Teaching on jesus, the Mahdi oflslam. Its Origins, Convergences, Importance, and Personal, Historical, and Legendary Realization 98 IV. HALLAJ AND SOFISM 101 a. The Period of the Debates (309/922 to 460/1067) 101 1. His Opponents: from Ibn Shayban to Ibn Bakuya 101 2. The Abstentionists: Qushayri 104 3. His Supporters 105 b. The Model ofHallaj and the Religious Orders 107 CHAPTER IX. THE HISTORY OF THE LOCALIZATIONS OF HALLAJIAN TRADITION 109 I. THE EXTINCTION OF THE HALLAJIYA IN AHWAZ (YEARS 312-334) 109 a. Their Outlawing 109 b. An Account Concerning Abu 'Umara (Hashimi) 112 c. The Execution of Mansur, Son ofHallaj 113 II. THE TRANSMISSION IN BAGHDAD AND IN BASRA 118 a. Shakir 119 b. Abu Bakr sun 121 c. AH Ahmad-b-Yusufibn al-Azraq 124 d. Muhassin Tanukhi 126 e. Qannad 127 f. The Salimiya Mutakallimun of Basra 130 g. The Years 344-381 132 h. Ibn Sam'un 134 i. The Years 381-422 (Caliphate of Qadir): A-H-b-Muhtadi II (380-434), Tammam-b-Harun (406-447) 135 j. The Years 422-451 (the Caliphate ofQayim down to the End of the Vizirate oflbn al-Muslima) 139 k. The Hallajian Inspiration ofVizir Ibn al-Muslima 144 I. The Political Theory ofVizir Ibn al-Muslima 145 m. The Cortege ofVizir Ibn al-Muslima 149 n. The Prayer and Death ofVizir Ibn ai-Muslima (437/1045) 150 o. The Apologia and the Retraction of Ibn 'Aqll (465/1072) 157 p. The Hallajian Revival in Baghdad Following the Death oflbn al-Muslima. The Saljuq Influence. The Ash 'a rite Offensive of the Khurasanians, and the Hostile Reaction of the Hanbalites 160 Vlll CONTENTS q. Ahmad Ghazall 164 r. 'Ayn al-Qudat Hamadhani 166 s. Ibn Ab11-Hadid 169 t. Shaydhala' and His Latviimi 169 u. The Historian AH M-b-Abu'l-Fadl 'Abd al-Malik-b-lbrahim-b-A Faradl ibn al-Maqdisl Hamadhanl (d. 521) 170 v. Abu Hamid Ghazali and His Four Years of Lecturing in Baghdad (-1-84-488) 171 \V. The Literary Emergence of the Hallajian Legend and the Fattvii of Shihab Tusi (569/1174) Concerning the Testimony ofBlood. The Case oflbn al-Ghazzal 171 x. The Rita 'iya 175 Ill. THE SURVIVAL OF HALLAJ IN FARS 182 a. Ibn Khaflf 182 b. The Ribiit of Bayda and the Kazerliniya 186 c. Tawusi 190 d. Imamite Religious Orders 193 1. Ni 'matallahiya 193 2. Nurbakhshlya 193 3. Dhahabiya 193 e. Husayn ibn A Razi 194 f. Abii Bakr ibn Ghalib 195 IV. THE SL'RVIVAL IN KHURASAN 196 a. Faris Dinawari (= AQ Baghdadi) 198 b. Abu'l-Husayn Farisl 202 c. Qaffil Kabir 204 d. Ibrahim Nasrabadhi 205 e. Abu Bakr M ibn Shadhan Bajali Razl 208 f. Sulami 210 g. 'Abd al-Wahid-b-Bakr Warthani Shirazi 213 h. Ibn Bakuya Shirazi 21-t i. Mansur-b-'Abdallah Harawi 215 j. Abu Ism a 'tl Harawl Ansari 217 k. The Kubrawlya 227 I. The Naqishbandlya 228 m. fakhr al-Oin Razi 229 Y. THE LEGEND OF HALL~CE MANSUR IN TL'RKISH LANDS 231 a. In Eastern Turkish 231 1. The Hikam of Ahmed Yesewi 231 CONTENTS IX 2. The Disciples of Yesewi: the Qisse-i Mansiir Shaykh 236 3. Among the Qaraqirghiz of'Osh 239 b. In Anatolian Turkish 240 1. Yunus Emre 240 2. The Qastamunian Husayn Mansur Hikiiya 243 3. The Dasitan-i Mansiir of Ahmadi and the Mansiirnama-i Halla} of Muridi 246 4. 'lmad Neslml and the Poets oftheJanissaries 249 5. The Long Ode by Limi'i and the Evoking ofHalLice Mansur by Poets of the Classical Tradition 256 6. Sari 'Abdallah C::elebl and lsma 'U Haqql 260 7. The Khelwetiya and Niyazl Misri 262 8. The Mewlewlya: Jalal Riimi and Shams Tabrlzi; Ahmad Riiml 266 c. The "Gibbet of Mansur" (Dar-i Mansur) in Bektashi Ritual 272 VI. THE SuRVIVAL OF HALLAJ IN INDIA 275 a. The Appearance of the Utterance "Anii'l-Haqq" around A.H. 764 276 b. The Shattarlya 277 c. The Naqishbandlya at the Court of the Mughal Emperors of Delhi 278 d. The Fatwiis of Ahmad Sirhindl 279 e. The Ode of Qadi Mahmiid Bahrl Gugl 280 f. Ahmad 'All Shlvrajpiirl 281 g. AQ Bidi I 282 h. The Madfan of Mansur Hallaj at Porto-Novo 284 i. The Hallajian Cult of the "Master o(Truth" in East Bengal 284 VII. THE INFLUENCE OF THE MARTYRDOM OF HALLAJ ON THE ISLAMIZATION OFjAVA 289 a. The Martyrdom ofSitiJenar, the Saint ofGiri, in 893/1488 290 b. The Martyrdom of Soenan Panggoeng, the Saint of Tegal, in 907/1501 291 c. The Martyrdoms ofKi Baghdad in Pajang and ofShaykh Among Raga in Mataram 292 d. Hamza Fansurl 292 VIII. THE SURVIVAL IN ARABIA 293 a. Ahmad ibn 'Ulwan Yamanl 293 b. Yaft'I 294 IX. THE SURVIVAL IN EGYPT AND SYRIA 295 a. The Testimony oflbn al-Haddad 295 b. Fakhr Farisi Khabri 299 c. Ibn al-Farid 303 X CONTENTS d. Murs1 304 e. Ghamr1 Wasit1 and His Intisiir 306 f. Sayyid Murtada Zabidi 307 X. THE SURVIVAL IN ANDALUSIA, THE MAGHRIB, AND THE SUDAN 308 a. Ibn Sab 'in, Shushtari, and the "Hallajian Conspiracy" in Andalusia in the Thirteenth Century 308 1. The Denunciation of Qutb ibn al-Qastallani 309 2. Its Aims and Its Juridical Results, from the Shiidhiya to Ibn al- Khatib 312 3. The Early Shudhiya: Ibn al-Mar'a and Ibn Ahla ofLorca 315 4. Ibn Sab'm, His Metaphysical and Political Thought 317 5. Shushtar1 and the Agape in His Nomadic Brotherhoods 324 6. The Ziiwiya of Ibn Sid Bono and Its Present-Day Counterparts (in Mauritania, Albania, and Bengal) 326 b. Ibn 'Abbad Rundl's Opinion ofHallajian Self-Abnegation 329 c. The Shadhillya 330 d. The Hallajian Dhikr in the Maghrib 331 e. The Survival in Morocco 333 f. 'Abd al-Kader-b-Muhieddin Hasanijaza'iri 333 g. The Saniis1ya 334 h. The Hallajian Dhikr in the Two Sudans and in East Africa 335 CHAPTER X. THE HALLAJIAN LEGEND, ITS ORIGINS, ITS LITERARY FLOWERING 337 I. 0NEIROCRITICISM OF THE "Mu'abbirun" AND ITS IMPORTANCE FOR THE ORIGINS OF THE HALLAJIAN LEGEND 337 II.
Load more

Recommended publications
  • Owner and Publisher/ Sahibi Ve Yayıncısı: Assoc.Prof.Dr./ Doç.Dr Fikret BİRDİŞLİ
    Volume: 2, Number: 3-2020 / Cilt: 2 Sayı: 3-2020 Owner and Publisher/ Sahibi ve Yayıncısı: Assoc.Prof.Dr./ Doç.Dr Fikret BİRDİŞLİ EDITOR-IN-CHIEF/ EDİTOR Assoc. Prof.Dr. Fikret BİRDİŞLİ İnönü University, Center for Strategic Researches (INUSAM), 44280, Malatya-TURKEY Phone: +90 422 3774261/4383 E-mail [email protected] MANAGING EDITORS / ALAN EDİTÖRLERİ Political Science Editor/ Siyaset Bilimi Editörü Prof.Dr. Ahmet Karadağ İnönü University, Faculty of Economic and Administrative Sciences, Department of International Relations, 44280, Malatya-TURKEY Phone: +90 422 3774288 E-mail [email protected] International Relations and Security Studies Editor/ Uluslararası İlişkiler ve Güvenlik Çalışmaları Editörü Assoc.Prof.Dr. Fikret Birdişli İnönü University, Center for Strategic Researches (INUSAM), 44280, Malatya-TURKEY Phone: +90 422 3774261/4383 E-mail [email protected] CONTAC INFORMATION / İLETİŞİM BİLGİLERİ İnönü University, Center for Strategic Researches (INUSAM), 44280, Malatya-TURKEY Phone: +90 422 3774261 İnönü Üniversitesi, Stratejik Araştırmalar Merkezi, İİBF Ek Bina, Kat:3, 44280, Malatya-TÜRKİYE IJPS, 2019; 2(3) International Journal of Politics and Security, 2019: 2(3) 2020, 2 (3), / Volume: 2, Number: 3-2020 OWNER / SAHİBİ/ Assoc. Prof.Dr. Fikret BİRDİŞLİ Managing Editors / Editörler Political Science Editor: Ahmet Karadağ International Relations and Security Studies Editor: Fikret Birdişli Editorial Assistance / Editör Yardımcıları English Language Editors: Christopher Trinh, La Trobe University,
    [Show full text]
  • Rumi's Passion
    Friday, October 20, 2017 • 7:00 P.M. RUMI’S PASSION: MASTER OF MYSTIC LOVE, OR HEALING SOUNDS OF ANCIENT TURKEY DePaul Recital Hall 804 West Belden Avenue • Chicago Friday, October 20, 2017 • 7:00 P.M. DePaul Recital Hall RUMI’S PASSION Latif Bolat PROGRAM Devotional Songs in Makam Nihavend 1. Alem Yuzune Saldi Ziya Ali Muhammed (Bektashi nefesi) 2. Haktir Allahim, Muhammed Mahim (Bektashi Nefes) 3. Seyhimin Illeri (Lyrics: Yunus Emre, 13th century) 4. Askin Kime yar Olur (Lyrics: Niyazi Misri, Music: Latif Bolat) Hiroshima (Lyrics: Nazim Hikmet, Music: Zulfu Livaneli) Devotional Songs in Makam Usak 1. Seni Ben Severim (Yunus Emre, 13th century) 2. Yar Yuregim Yar (Yunus Emre, 13th century) 3. Aynayi Tuttum Yuzume, Ali gorundu gozume (Hilmi Dedebaba) Geldi Gecti Omrum Benim (Lyrics: Yunus Emre, Music: Latif Bolat) Eve Dervisler Geldi (Lyrics: Yunus Emre, 13th century Music: Latif Bolat) Mystic Love Songs in Segah Mode 1. Askin Aldi Benden Beni (Yunus Emre, 13th century) 2. Biz Elest Bezminde (Lyrics: Ibrahim Hakki) 3. Sahim Ali Abaya Girenlere Askolsun (Lyrics: Fahir, Comp: Nezih Uzel) Devotional Songs in Makam Hicaz 1. Hanbaginda Kurulmus Asiklarin Otagi (Lyrics and Music: Hilmi Dedebaba) 2. Daglar ile Taslar ile (Lyrics: Yunus Emre, 13th century) 3. Ya Ali Yaradan Ali (Lyrics: Nesimi, 16th century) ABOUT TONIGHT’S PERFORMANCE Ashk Olsun (Let There Be Love) by Latif Bolat Turkish mystic culture was developed by gigantic poets and philosophers like Rumi, Yunus Emre, Haci Bektas, Nasreddin Hoca, Niyazi Misri, Pir Sultan and hundreds of others. That humanist and universalistic base was indicated beautifully by Rumi in mid-13th century with such lines as: LATIF BOLAT • OCTOBER 20, 2017 PROGRAM NOTES Not Christian or Jew or Muslim, not Hindu, Buddhist, Sufi, or Zen.
    [Show full text]
  • Yunus Emre (Ca. 1238 - 1320)
    Yunus Emre (ca. 1238 - 1320) There is a strong challenge inherent in any attempt to describe a great and influential personality like Yunus Emre in a condensed form such as this. We will, therefore only make an attempt to give an introduction to the man and his philosophy which will tempt you into further reading. Wherever possible we will allow Yunus to speak for himself. Mystic is what they call me, Hate is my only enemy; I harbor a grudge against none, To me the whole wide world is one. Yunus Emre was a great folk poet, a sufi (Islamic mystic), a troubadour and a very influential philosopher who had an effect on the Turkish outlook on life that has stayed alive and vital for 700 years. Above all, and in an age of religious repression, he was a humanist who’s love for God was integral to his love for humanity. His abhorrence for conflict and his dismissive attitude to riches and material assets have been echoed through the ages, not least in the ’flower power’ era of the 1960s and 70s. I am not here on earth for strife Love is the mission of my life. Yunus Emre was more concerned with the reason for living than with the details of how life should be lived. Essentially he thought that people should live modest lives filled with love and friendship, aspiring towards spiritual purity and an indivisible unity with God. He despised the pursuit of fame and riches because none of these could mean anything after death. Death is a recurring theme in his poetry but without morbid overtones.
    [Show full text]
  • The Public Sphere During the Later Abbasid Caliphate (1000- 1258 CE): the Role of Sufism
    The Public Sphere during the Later Abbasid Caliphate (1000- 1258 CE): The Role of Sufism Atta Muhammad Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Languages, Cultures, and Societies February 2020 2 The candidate confirms that the work submitted is his/her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Atta Muhammad to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2019 The University of Leeds and Atta Muhammad 3 Acknowledgements I am thankful to Allah the Merciful for His Blessings, which helped me to complete this thesis. My heartfelt thanks go to my respected supervisor Dr. Fozia Bora for her persistent guidance and invaluable feedback. She has been a guiding star in every step of my research journey. Without her kind guidance and extra support and care, I would not have completed my research. My learning from her was not confined to her comments on my work but drew much inspiration from her many points of general wisdom. I am thankful to Dr. Hendrik Kraetzschmar, for his useful comments on my chapter which I presented for my transfer viva. I am also thankful to Dr. Mustapha Sheikh and Dr. Tajul Islam as they encouraged me at every step, and I had useful discussions with them.
    [Show full text]
  • Turkish Literature from Wikipedia, the Free Encyclopedia Turkish Literature
    Turkish literature From Wikipedia, the free encyclopedia Turkish literature By category Epic tradition Orhon Dede Korkut Köroğlu Folk tradition Folk literature Folklore Ottoman era Poetry Prose Republican era Poetry Prose V T E A page from the Dîvân-ı Fuzûlî, the collected poems of the 16th-century Azerbaijanipoet Fuzûlî. Turkish literature (Turkish: Türk edebiyatı or Türk yazını) comprises both oral compositions and written texts in the Turkish language, either in its Ottoman form or in less exclusively literary forms, such as that spoken in the Republic of Turkey today. The Ottoman Turkish language, which forms the basis of much of the written corpus, was influenced by Persian and Arabic and used the Ottoman Turkish alphabet. The history of the broader Turkic literature spans a period of nearly 1,300 years. The oldest extant records of written Turkic are the Orhon inscriptions, found in the Orhon River valley in central Mongolia and dating to the 7th century. Subsequent to this period, between the 9th and 11th centuries, there arose among the nomadic Turkic peoples of Central Asia a tradition of oral epics, such as the Book of Dede Korkut of the Oghuz Turks—the linguistic and cultural ancestors of the modern Turkish people—and the Manas epic of the Kyrgyz people. Beginning with the victory of the Seljuks at the Battle of Manzikert in the late 11th century, the Oghuz Turks began to settle in Anatolia, and in addition to the earlier oral traditions there arose a written literary tradition issuing largely—in terms of themes, genres, and styles— from Arabic and Persian literature.
    [Show full text]
  • A Concise Handlist JAWI AUTHORS and THEIR WORKS
    A Concise Handlist of JAWI AUTHORS AND THEIR WORKS by Nicholas Heer (Version 2.1) Seattle, Washington 2010 1 Copyright c 2010 Nicholas Heer Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.2 or any later version published by the Free Software Foundation; with no Invariant Sections, no Front- Cover Texts, and no Back-Cover Texts. A copy of the license may be found at http://www.gnu.org/copyleft/fdl.txt. This handlist was typeset by the author using Donald Knuth's TEX and Klaus Lagally's ArabTEX. Eplain TEX was used to prepare the index. 2 To NOR AZMAN BIN HJ MOHD HARIDI who first introduced me to the world of Jawi books 3 4 PREFACE There is a wealth of information about Jawi authors and their works, but it is scattered about in many books, articles and other publications. This handlist is an attempt to provide references to the information available for each of the Jawi authors and works included in the list. The authors' names are arranged alphabetically under the first name. Under each author's name will be found a list of his works. References to further information are given under both the names of the authors and the names of their works. The list is restricted to authors from Southeast Asia who wrote in Malay or in Arabic on traditional Islamic subjects. The works of these authors are often referred to as kitab jawi or kitab kuning (Arabic kutub s.afr¯a') and most of them were written in Mecca where the authors studied and later taught.
    [Show full text]
  • EMT3610/6610HS Religious Thought and Spirituality in Islam
    EMT3610/6610HS Religious Thought and Spirituality in Islam General Information Instructor: Nevin Reda El-Tahry E-mail: [email protected] Office Hours: R 11:00 am –12:00 noon Office: 215 Class time: R 9:00 am – 11:00 am Classroom: 108 Course Description This is a historical and topical survey of the origins and development of Islamic religious practices and mysticism. The course is primarily concerned with the growth of mystical tradition in Islam, the rise of asceticism, the early forms of personal piety that culminated into emphasis over mystical dimensions of Islamic religious experience and practice. The course will examine the rise of Sufi orders, the systematization of Sufi teaching and the evolution of theosophical dimensions of mysticism, and finally, the contribution of Sufism in the Islamic arts and literatures. Lectures, readings and class discussions. Annotated bibliography: 25%, oral presentation: 15%, project (research paper): 45%, class participation: 15%. Learning Outcomes Upon successful completion of the course, students are expected to: Religious Faith and Heritage • Demonstrate knowledge of religious heritage, and articulate clearly their own theological positions (as related to pastoral practices). • Interpret scripture and religious texts using a variety of methods, sources, and norms. • Identify and respect the diversity of theological viewpoints and practices within their religious tradition. Culture and Context • Give evidence of critical self-awareness with regard to their own and other faith perspectives and practices of educational ministry. Spiritual/Vocational Formation • Display capacity for self-reflexive and spiritual practices within communities of faith. Ability with Scholarly Tools and Skills Demonstrate competence in the use of a library and in the construction of an annotated bibliography Demonstrate familiarity with pertinent web-based resources and skills.
    [Show full text]
  • Tarihten Günümüze Sûfî-Siyaset İlişkileri
    TARİHTEN GÜNÜMÜZE SÛFÎ-SİYASET İLİŞKİLERİ ENSAR NEŞRİYAT TİC. A.Ş. ® Eserin basım hakkı Ensar Neşriyat’a aittir. ISBN : 978- Sertifika No: 17576 İSLÂMÎ İLİMLER ARAŞTIRMA VAKFI Milletlerarası Tartışmalı İlmî Toplantılar Dizisi: 28 Tartışmalı İlmî Toplantılar Dizisi: 97 Kitabın Adı Tarihten Günümüze Sûfî-Siyaset İlişkileri Koordinatörler: Salih ÇİFT– Vejdi BİLGİN Bursa Uludağ Üniversitesi İlahiyat Fakültesi Editörler: Salih ÇİFT–Takyettin KARAKAYA Bursa Uludağ Üniversitesi İlahiyat Fakültesi Yayına Hazırlayan: İsmail KURT İslâmî İlimler Araştırma Vakfı Kapak Tasarım: Halil YILMAZ Ensar Neşriyat Baskı: Çınar Mat. Yay. San. Tic. Ltd. Şti. 100. Yıl Mahallesi Matbaacılar Caddesi Ata Han No.: 34/5 Bağcılar / İstanbul, 0212 628 96 00 Sertifika No: 12683 1. Basım Eylül 2020 / 1000 adet basılmıştır. İletişim Adresi: 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] TARİHTEN GÜNÜMÜZE SÛFÎ-SİYASET İLİŞKİLERİ Milletlerarası Tartışmalı İlmî Toplantı 01-03 Kasım 2019 Tayyare Kültür Merkezi - Bursa İstanbul 2020 ® Bu kitap İslâmî İlimler Araştırma Vakfı tarafından yayına hazırlanmış olup tebliğlerin ilmî ve fikrî muhteva ile dil bakımından sorumluluğu tebliğ sahiplerine, te’lif hakları İSAV’a, aittir. Toplantıyı Tertipleyenler: I- BURSA ULUDAĞ ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ Fethiye Mah., Kırlangıç Sok. 2B, 16140 Nilüfer / Bursa Telefon: (0224) 243 10 66 – 243 15 70 e–posta: [email protected] II- İSLÂMÎ İLİMLER ARAŞTIRMA VAKFI(İSAV) Kıztaşı, Kâmil Paşa Sokak, No. 5; Fatih–34080/İstanbul Tel: +90 (0212) 523 54 57 – 523 74 36 Faks: 523 65 37 Web Sitesi: http://www.isavvakfi.org – isav.org.tr e–posta: [email protected] – [email protected] KÜTÜPHANE BİLGİ KARTI: Tarihten Günümüze Sûfî-Siyaset İlişkileri / editör: Salih Çift, Takyettin Karaka- ya, İstanbul, Ensar Neşriyat, 2020, 720 s., 16x23,5 cm.
    [Show full text]
  • The Life of Shari'a by Youssef Belal a Dissertation Submitted in Partial
    The life of Shari’a by Youssef Belal A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology and the Designated Emphasis in Critical Theory in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Stefania Pandolfo Professor Saba Mahmood Professor Brinkley Messick Professor Niklaus Largier Summer 2017 © Copyright 2017 by Youssef Belal All Rights Reserved Abstract The life of Shari’a by Youssef Belal Doctor of Philosophy in Anthropology and the Designated Emphasis in Critical Theory University of California, Berkeley Professor Stefania Pandolfo, Chair This dissertation is a conceptual inquiry about Shari’a exploring distinct and yet interrelated dimensions of the revealed law of Islam: (i) political, (ii) spiritual, (iii) ethical, (iv) epistemic and (v) rational. These dimensions are studied from the perspective of Sunni Islam in revolutionary and post-revolutionary Egypt on the basis of a fieldwork conducted in Al-Azhar Mosque in Cairo in 2012-2014, as well as of works by classical and contemporary Islamic scholars. This study of Shari’a is guided by the following questions: What kind of political subjectivity is enabled by Islamic jurisprudence when dealing with revolutionary protests, power, and order? What kind of spirituality is entailed by Shari’a rules? To what extent is Shari’a a kind of law distinct from contemporary state law that gives shape to a form of ethical life based on the relationship between acts of worship and
    [Show full text]
  • Reply to “Abu Alqama” and His Nefarious Attacks on a Narration from Malik Alal----Dardardardar
    REPLY TO “ABU ALQAMA” AND HIS NEFARIOUS ATTACKS ON A NARRATION FROM MALIK ALAL----DARDARDARDAR Praise be to Allah that is due from all grateful believers, a fullness of praise for all his favours: a praise that is abundantly sincere and blessed. May the blessings of Allah be upon our beloved Master Muhammad, the chosen one, the Apostle of mercy and the seal of all Prophets (peace and blessings of Allah be upon them all); and upon his descendants who are upright and pure: a blessing lasting to the Day of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis salam) and his descendants. May Allah be pleased with all of the Prophetic Companions (Ashab al-Kiram). Indeed, Allah is most worthy of praise and supreme glorification! In this reply the following narration will be analysed in refutation of a pseudo-Salafi’s claims that it is weak and contains an unknown narrator (majhûl) by the name of Malik al-Dar in its chain of transmission (isnâd). The following has been presented here (sunniforum.com) by one of the brothers in documenting the evidences used to endorse the validity of Tawassul. Imam al-Bayhaqi related with a sound (sahih) chain the following: It is related from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered.
    [Show full text]
  • Islamic Law and Social Change
    ISLAMIC LAW AND SOCIAL CHANGE: A COMPARATIVE STUDY OF THE INSTITUTIONALIZATION AND CODIFICATION OF ISLAMIC FAMILY LAW IN THE NATION-STATES EGYPT AND INDONESIA (1950-1995) Dissertation zur Erlangung der Würde des Doktors der Philosophie der Universität Hamburg vorgelegt von Joko Mirwan Muslimin aus Bojonegoro (Indonesien) Hamburg 2005 1. Gutachter: Prof. Dr. Rainer Carle 2. Gutachter: Prof. Dr. Olaf Schumann Datum der Disputation: 2. Februar 2005 ii TABLE OF RESEARCH CONTENTS Title Islamic Law and Social Change: A Comparative Study of the Institutionalization and Codification of Islamic Family Law in the Nation-States Egypt and Indonesia (1950-1995) Introduction Concepts, Outline and Background (3) Chapter I Islam in the Egyptian Social Context A. State and Islamic Political Activism: Before and After Independence (p. 49) B. Social Challenge, Public Discourse and Islamic Intellectualism (p. 58) C. The History of Islamic Law in Egypt (p. 75) D. The Politics of Law in Egypt (p. 82) Chapter II Islam in the Indonesian Social Context A. Towards Islamization: Process of Syncretism and Acculturation (p. 97) B. The Roots of Modern Islamic Thought (p. 102) C. State and Islamic Political Activism: the Formation of the National Ideology (p. 110) D. The History of Islamic Law in Indonesia (p. 123) E. The Politics of Law in Indonesia (p. 126) Comparative Analysis on Islam in the Egyptian and Indonesian Social Context: Differences and Similarities (p. 132) iii Chapter III Institutionalization of Islamic Family Law: Egyptian Civil Court and Indonesian Islamic Court A. The History and Development of Egyptian Civil Court (p. 151) B. Basic Principles and Operational System of Egyptian Civil Court (p.
    [Show full text]
  • Yûnus Emre'nin Hayatını Konu Alan Biyografik Romanlar
    T.C. AHİ EVRAN ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ YÛNUS EMRE’NİN HAYATINI KONU ALAN BİYOGRAFİK ROMANLAR Aytekin ERKMEN YÜKSEK LİSANS TEZİ TÜRK DİLİ VE EDEBİYATI ANA BİLİM DALI KIRŞEHİR HAZİRAN 2014 T.C. AHİ EVRAN ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ YÛNUS EMRE’NİN HAYATINI KONU ALAN BİYOGRAFİK ROMANLAR NOVELS MENTIONING ABOUT THE LIFE OF YUNUS EMRE Aytekin ERKMEN YÜKSEK LİSANS TEZİ TÜRK DİLİ VE EDEBİYATI ANA BİLİM DALI DANIŞMAN Prof. Dr. ŞAHMURAT ARIK KIRŞEHİR HAZİRAN 2014 i ÖZET Bir kişinin hayatını anlatan ve o kişiyi tüm yönleriyle (hayatı, eseri, kişiliği, görüşleri vs.) tanıtmayı amaçlayan biyografi türü, temel olarak var olan bir “gerçeklik”ten yola çıkar. Edebî bir tür olan roman ise gerçeğe değil “kurmaca”ya dayanır. Biyografiye dayalı kurmaca, yani kurmaca ile gerçeğin birlikteliği ise biyografik roman türünü ortaya çıkarmıştır. Bu türün, son yıllarda hem Batı edebiyatında hem de Türk edebiyatında birçok örneğine rastlanır. Roman yazarı, son dönemde Yûnus Emre’nin yaşam hikâyesini konu alan birçok biyografik romanı okuyucuyla buluşturmayı başardı. Bu çalışmadaki amaç, Türk edebiyatında biyografik roman konusunu ve Yûnus Emre’nin hayatını konu alan biyografik romanlarının yapı ve anlatım özelliklerini, kurgularını incelemektir. Çalışma beş bölümden oluşmaktadır. Çalışmanın “Giriş” kısmında, Yûnus Emre’nin hayatı, eserleri, Yûnus’un menakıbı, Türk romanında Yûnus Emre incelendikten sonra, birinci bölümde roman nedir? Romanın tarihçesi ve gelişimi ile Türk romanının doğuşu ve gelişimi konuları çalışmaya eklenmiştir. İkinci bölümde ise, biyografi, biyografik roman ve Türk Edebiyatında biyografik romanın örnekleri üzerinde durulmuştur. Üçüncü bölümde merkez kahramanı Yûnus Emre olan on adet biyografik romanın yapı ve anlatım özellikleri, kurguları incelenmiştir. Son bölümde ise, sonuç ve öneriler ile kaynakça yer almaktadır.
    [Show full text]