DOCSLIB.ORG

2016 BALTACIN.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
2016 BALTACIN.Pdf ULUSLARARASI HACI BACI BAYRAM-I VELÎ SEMPOZYUMU BİLDİRİLER KİTABI 1 EDİTÖR PROF. DR. AHMET CAHİD HAKSEVER EDİTÖR YARDIMCILARI DR. MEHMET YILDIZ HARUN ALKAN YAYIN KURULU PROF. DR. ETHEM CEBECİOĞLU PROF. DR. AHMET CAHİD HAKSEVER PROF. DR. M. MUSTAFA ÇAKMAKLIOĞLU DOÇ. DR. VAHİT GÖKTAŞ YRD. DOÇ. DR. ÖNCEL DEMİRDAŞ DR. MEHMET YILDIZ HARUN ALKAN GRAFİK TASARIM TAVOOS UYGULAMA TAVOOS BASKI YERİ ANIL MATBAACILIK, DİKMEN CAD. NO: 244/P 13-14, TEL: +90 (312) 483 6353, ANKARA BASKI TARİHİ 30.11.2016 ISBN 978 -605- 8560-2 4- 6 YAZIŞMA ADRESİ Kalem Eğitim Kültür Akademi Derneği, Hacı Bayram Mah Şeyh İzzettin Sk. No: 9 Ulus/ANKARA Tel: +90 (312) 232 4226; kalemsempozyum@gmail.com BAYRAMÎLİĞİN KASTAMONU’YA ETKİSİ VE BAYRAMÎ ŞEYHİ ŞEMSİZÂDE AHMED ZİYÂEDDİN EFENDİ (1867-1946) The Influence of Bayramiyya on Kastamonu and Bayrami Sheikh Şemsizâde Ahmed Ziyâeddin Efendi (1867-1946) Dr. NAİLE BALTACI Kastamonu Kız Anadolu İmam Hatip Lisesi nailebaltacı37@gmail.com Özet: Tarikatların toplumlar üzerinde dinin öğretilerini anlamada ve uygulamada önemli etkileri olmuştur. Tasavvuf literatüründe “turuk-ı aliyye” adı verilen tarikatların tamamının Kastamonu’nun merkezinde dergâhları olduğu bilinmektedir. Diyanet İslam Ansiklopedisi’nde Anadolu’nun diğer şehirlerinde Bayramî tek- kelerine dair bilgi olmadığı ifade edilmişse de Kastamonu salna- melerinde (bir tür yıllık) bu konuda bilgi mevcuttur. 1286 (1869) tarihli salnamede Kastamonu’da metfun Bayramî şeyhlerinden bahsedilirken İsa Dede, Ahmed Dede, Ali Dede’den söz edilmek- tedir. 1312/1894, 1314/1896, 1317/1899 ve 1321/1903 tarihli sal- namelere göre, Kastamonu’da Halvetiyye, Kadiriyye, Halidiyye, Mevleviyye, Sa’diyye, Rufa’iyye, Celvetiyye ve Bayramiyye’den on iki dergâh, on dört zaviye bulunmaktadır. Salnamelerde bu tarikatlarla ilgili ayrıntılı bilgiler listeler halinde mevcuttur. Bay- ramiyye ile ilgili bilgilerin salnamelerin hepsinde birden yer al- maması Bayramîlik’in Melamîlik ile irtibatına bağlanmaktadır. Bayramîlik’in Kastamonu’daki son şeyhi olan Kastamonu’da met- fun Şemsizâde Ahmed Ziyâeddin Efendi zamanında Bayramiy- ye tarikatı bu ildeki en parlak dönemini yaşamıştır. Kendisinden önce bu tarikatın üç batında faaliyetlerine ara vermesi, temsilcisi- nin bulunmaması ve bir de dışa karşı gizlenmeleri sebebiyle hak- kında bilinenler yetersiz kalmıştır. Fakat Ziyâeddin Efendi sadece bir şeyh olarak kalmamış, aydın, münevver kişiliğinin yanı sıra millî ve sosyal her faaliyetin başını çeken bir kimse olmuş ve şe- hirde herkes tarafından etkisi hissedilmiştir. Hazırlayacağımız tebliğde Kastamonu’da Bayramîlik’in etkile- rini araştırdıktan sonra son Bayramî şeyhi Şemsizâde Ziyâeddin Efendi’nin hayatı ve tesirleri ele alınacaktır. Onun, Bayramiyye’yi daha etkin bir yapıya nasıl kavuşturduğuna değinilecektir. Şemsizâde ailesinin Bayramîlik’e hizmetleri ve Kastamonu’daki Bayramîlik’in Nakşîlik ve Halvetîlikle bağlantısı ile birlikte Mela- 414 NAİLE BALTACI mî yönü de incelenecektir. Ayrıca Ziyâeddin Efendi’nin kısaca hayatı, şeceresi, dinî ve sosyal yönden hizmetleri ve diğer yönleri hakkında da bilgi verilecektir. Anahtar kelimeler: Bayramîlik, Kastamonu, Şemsizâde Ailesi, Ahmed Ziyâeddin Efendi. Abstract Sufi orders have had aninfluence on people with regard to un- derstanding and practicing religious teachings. It is known in Sufi literature that all of the Sufi orders that are called “turuk-ı aliyye” have Sufi lodges (tekkes) in the central of Kastamonu. Although it’s stated in Diyanet Encyclopedia of Islam that there is no information on Bayramî tekkes, one can find informati- on on this topic in Kastamonu salnames (some kind of annual). İsa Dede, Ahmed Dede and Ali Dede, which are enamored Bay- rami sheikhs in Kastamou, are mentioned in the salname dated 1286 (1869). According to salnames dated 1312/1894, 1314/1896, 1317/1899 and 1321/1903, there are twelve tekkes and fourteen zawiyas in Kastamonu from Khalwati, Qadiri, Khalidi, Mevlevi, Sadiyya, Rifa’i, Jelveti and Bayramiyya orders. Detailed informa- tion on these Sufi orders mentioned in these salnames are availab- le in lists. The fact that information on Bayramiyya is not present in all of the salnames is linked to the Bayramiyya’s connection with Malamatiyya order. In the period of enamored Şemsizâde Ahmed Ziyâeddin, who is the last Bayrami sheikhin Kastamonu, Bayramiyya order reached its prime in this province. But, little is known about this Sufi or- der as it was not active for three consecutive generations before itself, which means there were no representatives of it, and they were isolated from the outer world. However, Ziyâeddin Efendi was not only a sheikh, but also a scholar who leaded every natio- nal and social activity and thus, his influence was spread through anywhere in Kastamonu. In the declaration that we will prepare, the influence of Bayra- miyya on Kastamonu will be studied and then the life and inf- luences of Bayramî sheikh Şemsizâde Ziyâeddin Efendi will be dealt with. How he managed to transform Bayramiyya into an active Sufi order will bediscussed. Moreover, the contributions of Şemsizâde family to Bayramiyya and the connection of Bayra- miyya in Kastamonu with Naqsbandi and Khalwati orders as well as its similarities with Malamatiyya will be examined. Further- more, brief information on Ziyâeddin Efendi’s life, as well as his family tree will be given. Key Words: Bayramiyya, Kastamonu, Şemsizâde Family, Ahmed Ziyâeddin Efendi. BAYRAMÎLİĞİN KASTAMONU’YA ETKİSİ VE BAYRAMÎ ŞEYHİ ŞEMSİZÂDE AHMED ZİYÂEDDİN EFENDİ (1867-1946) 415 Giriş: Kastamonu merkezinde Halvetîlik ve Nakşibendîlik aktif tari- katlar olduğu için bu ikisinin meczi diyebileceğimiz Bayramîlik1 kendi içinde hizmeti yürütmenin dışında kapalı kalmıştır. Hâlbuki Bayramîlik Kastamonu’da altı yüzyıldan beri faaliyet göstermiş bir tarikattır. Eldeki verilere göre Hacı Bayram-ı Velî’nin (833/1429- 30)2 kızlarından birinin ve damadının Kastamonu’da bulunduğu bilgisi kesinlik kazanırsa tebliğ ve irşadın daha eskilere dayanma- sı söz konusu olacaktır. Kastamonu’daki Bayramîlik’i ailece üstlenerek nesilden nesile bu görevi taşıyan Şemsizâde ailesi ve onlarla akrabalığı olanlar ara- sından Osmanlı’nın üst düzey bürokratları, parlamenterler, mü- derris ve şeyhülislamlar yetişmiştir. Bu kimselerin maddi ve mane- vi gayretleri ile tesis ettikleri hayır müesseseleri ve eserleri günü- müze kadar ulaşmış toplumda olumlu bir iz bırakmıştır. Kastamonu’da Bayramîlik ve Şemsizâde ailesi hakkında elimiz- deki ilk eser Abdulkerim Abdulkadiroğlu tarafından kaleme alın- mıştır. Bir Kastamonulu olan Abdulkadiroğlu’nun bu eseri mey- dana getirirken en büyük avantajı bu aileyi elli yıldan beri tanıyor olması ve yine kendi ifadesine göre ailenin atalarından kendilerine intikal eden arşiv belgelerini hiç eksiksiz kendisine takdim ederek bu çalışmaya destek vermeleridir. O da bir akademisyen gözüy- le bu belgeleri inceleyip tasnif ederek son devirde Bayramîlik’in Kastamonu’daki durumunu gün yüzüne çıkaran bir çalışmayı bi- lim dünyasına kazandırmıştır. Böylece bu çalışma, Anadolu’nun diğer şehirlerine nazaran Kastamanu’da Bayramîlik’i daha da be- lirgin hale getirmiş ve tarikatın Ankara dışına açılan ilk penceresi mahiyetinde olmuştur.3 Bizim bu tebliği sunarken faydalandığımız başlıca kaynak Kastamonu’da Bayrâmîlik ve Şemsizâde Ailesi isimli eser ile Kasta- 1 Bayramiyye’nin tarihçesi hakkında bkz. Bayramoğlu, Fuat ve Nihat Azamat, “Bayramiyye”, DİA, c.5, s.269-273, İstanbul 1992. 2 Hacı Bayram Velî hakkında geniş bilgi için bkz. Azamat, Nihat, “Hacı Bayrâm-ı Velî”, DİA, c. 14, s. 442-447. 3 Abdulkadiroğlu, Abdulkerim, Kastamonu’da Bayrâmîlik ve Şemsizâde Ailesi, Anıl Matbaa, An- kara 2005, s. 11-13. 416 NAİLE BALTACI monu salnameleridir. Bayramîlik ile ilgili faaliyetlerin yapıldığı ve son Bayramî Şeyhi Ahmed Ziyâeddin Efendi’nin imamlık yaptığı Atabey Gazi Camii de etrafındaki kabirlerde metfun kişilerle bir- likte araştırmamızın konusu olan yerler arasındadır. Atabey Gazi Camii Çobanoğulları dönemine ait olan bu camii Kastamonu merkezi- nin batı yönünde bulunan Kastamonu kalesine yakın Atabey ma- hallesindedir. Kuzey kapısında yer alan kitabeye göre 1273 sene- sinde yapıldığı anlaşılmaktadır.4 Mehmet Behçet’in 1341 r. (1925) tarihinde basılan Kastamo- nu Asar-ı Kadimesi adlı eserinin Atabey Camii kısmında caminin mihrabı civarında, “Îyd-i subh-ı vuslata mihr-i celî Kutb-ı âlem Hacı Bayram Veli” 5 beytinin yazılı olduğu bir levhadan söz edilmektedir. Lev- hada ayrıca “Bu camide belirli vakitlerde Tarikat-ı Aliyye-i Bayramiyye’nin özel zikirleri icra edilmekte olduğu için bu camii, Kastamonu’nun içinde bulunduğu zamanın en bakımlı ve ayak- ta duran bir din binasıdır.”6 denilmektedir. Bu örnek bize ka- nıtlıyor ki Kastamonu’ya Bayramîlik Şeyh Ziyâeddin Efendi ta- rafından getirilmeyip çok daha eskilere dayanmaktadır. Vakıf- larla ilgili evraklar ve muhasebe defterlerindeki 1843, 1882 şek- lindeki tarihler Kastamonu’da Bayramîlik’in eskiden beri mev- cut olduğuna işaret etmektedir.7 Şeyh Ziyâeddin Efendi’nin de- desi Mustafa Sabri Efendi’nin mezarı önündeki levhada -bu zat Bayramîlik’in sükût dönemlerinde yaşamış olmasına rağmen- adı- nın önünde “şeyh” sıfatının bulunması da bunun bir delilidir. Yine Kastamonu’da Bayramîlik’in izlerini ispatlayan bir nokta da şu- 4 Atabey Gazi Camii ve Medresesi hakkında geniş bilgi için bkz. Yakupoğlu, Cevdet, Ku- zeybatı Anadolu’nun Sosyo-Ekonomik Tarihi (Kastamonu, Sinop, Çankırı, Bolu), Gazi Kitabevi, Ankara 2009, s. 328, 329, 473, 489, 496, 511, 524, 529; vakıf kayıtları ile ilgili belge örneği için bkz. s. 636. 5 Behçet, Mehmet, Kastamonu
Load more

Recommended publications
  • Aziz Mahmud Hüdayi
    ¡Az¨z Ma¢m¬d Huday¨ (1543–1628) Professor Suleyman Derin, Marmara University, Istanbul Hudayi was born in Koçhisar (which today is Ùereflikoçhisar) in 1543, a town near Ankara. However, he grew up in Sivrihisar, a town in Eski®ehir. After his initial education there, he moved to Istanbul to continue his learning at the Kuçuk Aya Sofia mosque. Whilst there, he attended the spiritual gatherings of Nureddinzade Muslihuddin Efendi (d.1573), of whom he says in his Tezakir that “the late Bali Efendi of Sofia (d.1553) was the master of my master”. Bali Efendi is famous for having written an excellent commentary upon the Fuß¬ß al-¢ikam, while Nureddinzade wrote a famous commentary on Sadr al-din al-Qunawi’s Nu߬ß. Hudayi was a very obedient student and followed his teacher when he left Istanbul to teach at the Edirne Selimiyya Madrasa, acting as his assistant. Later he became a judge in the shar¨¡a courts of Egypt, then in Damascus, where he stayed for two to three years. This was a very important post, second only to the governor of Damascus. He was known for his very good Arabic writing; his tafsir al-Qur¤ån is still extant, and was said by one of his students to have been written directly from inspiration. In 1573 he was promoted to be judge in Bursa, whilst his teacher Nureddinzade became a Mevlevi judge (a name given to the experienced professors of law). When his teacher died in the third year of his Bursa duty, Hudayi was 36 years old, and became a mur¨d of Hazreti Uftade.
    [Show full text]
  • An Understanding of Abraham Through Heidegger and Derrida: a Study on the Ethics of Abraham in the Qur’An
    AN UNDERSTANDING OF ABRAHAM THROUGH HEIDEGGER AND DERRIDA: A STUDY ON THE ETHICS OF ABRAHAM IN THE QUR’AN. By Kenneth Browne Peters Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion August, 2009 Nashville, Tennessee Approved: Professor Richard McGregor Professor Victor Anderson ACKNOWLEDGEMENTS "Happy Winds­day, Piglet," said Pooh as Piglet bumped into his stomach, the small creature blown around by the rather blustery day. "Well it isn't... very happy... for me!" Piglet exclaimed as he fought the winds. "Where are you going Piglet?" Pooh asked, as Piglet is again almost swept away by the wind. "That's what I'm asking myself, Where?!" Piglet cried as he was completely picked up off the ground by the wind. He lunged for one end of his green scarf with Pooh quickly grabbing a hold of the other end. "And what do you think you will answer yourself?" said Pooh. The journey for this paper has been longer than I initially thought it would be. But that does not make the journey less sweet as I ask myself where I am going. For I immediately wonder what will I answer myself. There are many people to thank for the poking, prodding, pushing, shoving, cajoling, and patience required to see me through this paper. To my parents, with their unceasing love and support. To all my professors, who probably weren’t sure exactly where I was going all the time with my papers but gave me good grades on them anyway.
    [Show full text]
  • Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
    Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry.
    [Show full text]
  • 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.
    [Show full text]
  • Azđz Mahmud Hüdâyî Dîvâni'nda Dđnî Muhtevâ
    T.C ANKARA ÜNĐVERSĐTESĐ SOSYAL BĐLĐMLER ENSTĐTÜSÜ ĐSLAM TARĐHĐ VE SANATLARI ( TÜRK-ĐSLAM EDEBĐYATI) ANABĐLĐM DALI AZĐZ MAHMUD HÜDÂYÎ DÎVÂNI’NDA DĐNÎ MUHTEVÂ YÜKSEK LĐSANS TEZĐ Đklima GENÇDOĞAN Ankara-2010 1 T.C ANKARA ÜNĐVERSĐTESĐ SOSYAL BĐLĐMLER ENSTĐTÜSÜ ĐSLAM TARĐHĐ VE SANATLARI ( TÜRK-ĐSLAM EDEBĐYATI) ANABĐLĐM DALI AZĐZ MAHMUD HÜDÂYÎ DÎVÂNI’NDA DĐNÎ MUHTEVÂ YÜKSEK LĐSANS TEZĐ Đklima GENÇDOĞAN Tez Danışmanı Prof. Dr. Mehmet AKKUŞ Ankara-2010 2 T.C ANKARA ÜNĐVERSĐTESĐ SOSYAL BĐLĐMLER ENSTĐTÜSÜ ĐSLAM TARĐHĐ VE SANATLARI ( TÜRK-ĐSLAM EDEBĐYATI) ANABĐLĐM DALI AZĐZ MAHMUD HÜDÂYÎ DÎVÂNI’NDA DĐNÎ MUHTEVÂ YÜKSEK LĐSANS TEZĐ Tez Danışmanı Prof. Dr. Mehmet AKKUŞ Tez Jürisi Üyeleri Adı ve Soyadı: Đmzası: ………………………………….. …………………. ………………………………….. …………………. ………………………………….. …………………. ………………………………….. …………………. ………………………………….. …………………. Tez Sınav Tarihi: 3 ĐÇĐNDEKĐLER ÖNSÖZ ……………………………………………………………………......10 KISALTMALAR .............................................................................................13 GĐRĐŞ ……………………………………………………………………….…14 AZĐZ MAHMUD HÜDÂYÎ’NĐN YAŞADIĞI DEVRĐN ÖZELLĐKLERĐ 1. Siyasî ve Sosyal Durum……………………………………………………...14 2. Kültürel ve Edebî Durum…………………………………………………....18 BĐRĐNCĐ BÖLÜM AZĐZ MAHMUD HÜDÂYÎ’NĐN HAYATI, ĐLMÎ VE EDEBÎ ŞAHSĐYETĐ, TARĐKATI VE ESERLERĐ 1. HAYATI …………………………………………………………………….24 2. ĐLMÎ VE EDEBÎ ŞAHSĐYETĐ ……………………………………………32 3. TARĐKATI ………………………………………………………………….37 4. ESERLERĐ .....................................................................................................40 4.1.Vâkıat (et-Tibrü’l-Mesbûk ale’l-Mâcerâ mine’t-Tâifi Esnâi’s-Sülûk)….......41 4.2.Necâtü’l-Garîk fi’l-Cem’ ve’t-Tefrîk…………………………………….42 4.3. Hulâsatu’l-Ahbâr fi Ahvâli’n-Nebiyyi’l-Muhtâr………………………...43 4.4. Hayâtü’l-Ervâh ve Necâtü’l-Eşbâh……………………………………...44 4.5. Miftâhü’s-Salât ve Mirkâtü’n-Necât…………………………………….45 4.6. Hâşiye ale’l-Kuhistânî fî şerhi fıkhı Keydânî……...…………………....45 4.7. Keşfû’l-Kınâ an Vechi’s-Semâ……………………………………….....46 4.8. Habbetü’l-Muhabbe…………………………………………….…..…...48 4.9. Fethu’l-Bâb ve Refu’l-Hicâb…………………………………........….…49 4.10.
    [Show full text]
  • 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).
    [Show full text]
  • A Historical Analysis of the Emerging Links Between the Ottoman Empire and South Africa Between 1861-1923
    A HISTORICAL ANALYSIS OF THE EMERGING LINKS BETWEEN THE OTTOMAN EMPIRE AND SOUTH AFRICA BETWEEN 1861-1923 by Serhat ORAKÇI submitted in accordance with the requirements for the degree of MASTER OF ARTS in HISTORY at the UNIVERSITY OF JOHANNESBURG Supervisor: Prof. Grietjie VERHOEF OCTOBER 2007 CONTENTS Acknowledgments Table of Illustrations 6 Glossary of Arabic and Turkish Terms 7 Abbreviations 10 Note on Pronunciation 11 Introduction 12 CHAPTER ONE The 19th Century Environment: Foreign Policy, the British Empire, the Ottoman State and the Cape Colony Introduction 17 1. British Colonialism in the Cape Colony 17 2. Arrival of the First Muslims in South Africa 22 3. Relations between the Ottoman State and the British Empire 24 Conclusion 32 CHAPTER TWO The Ottoman Presence in the Cape Colony Introduction 33 2.1 Angora Goats in 1838 33 2.2 South African Grown Turkish Tobacco 36 2.3 The First Contact: The Cape Muslims` Request for a Muslim Scholar 37 2 2.4 The Journey to Cape of Good Hope 41 2.4.1 The Long Journey 41 2.4.2 The Mission of Abu Bakr Effendi 42 2.5 The Disputes Among the Cape Muslims 43 2.5.1 The Cultural Rituals 45 2.5.2 Leadership 45 2.6 Effendi’s Activities in the Cape Colony 47 2.7 The Celebration of the Sultan’s Birthday 49 Conclusion 50 CHAPTER THREE The Relations Between Abu Bakr Effendi and the Cape Muslims Introduction 51 3.1 The Cape Muslims and Abu Bakr Effendi: Doctrinal Dispute 51 3.2 Literary Works of Abu Bakr Effendi 55 3.3 The Death of Abu Bakr Effendi 56 3.4 Effendi Family in Cape Town 57 3.4.1 Achmed Ataullah Effendi 58 3.4.2 Hisham Niamatullah Effendi 60 3.4.3 Mohammad Allahudden Effendi 61 3.4.4 Omar Jalaludden Effendi 61 Conclusion 62 CHAPTER FOUR Pan-Islamism Ideology amongst the South African Muslims Introduction 64 4.
    [Show full text]
  • The House of the Virgin Mary in Ephesus
    BESHARA MAGAZINE – ISSUE 1 7 : WINTER 2020/21 A THING OF BEAUTY: THE HOUSE OF THE VIRGIN MARY IN EPHESUS Artist Simon Blackwood recalls his trips to Turkey in the 1970s, and shares some of his paintings of the places he visited Artist Simon Blackwood remembers his visits to the house of the Virgin Mary, where she is thought to have spent the last years of her life in the tranquil mountains above the Roman city of Ephesus on the West coast of Turkey. The article is also a remembrance of the ‘Turkey trips’ of the 1970’s during which Simon first visited the house. These were journeys of discovery undertaken annually by students of the Beshara School which included visits to some of the great spiritual presences of the Ottoman tradition and culminated in Konya for the celebrations of the ‘Nuptial Night’ of Jalaluddin Rumi. At the end, we present some of Simon’s paintings inspired by the places he mentions. BESHARA MAGAZINE: THE HOUSE OF MARY 1 Meryam Anna Evi (Mary’s House) is situated near Ephesus in South-western Turkey, close to Seljuk and Izmir. The tiny stone house sits in a secluded spot on Mount Koressos, or Bulbuldag in Turkish, which means ‘Mount of the Nightingales’. I remember visiting it once in the summer months; as we walked up the hill, the heat on the dry soil and stones seemed to carry with its convection the luscious smell of burgeoning fig leaves and the scorched olive branches’ camphor-like well-being. A word came to mind – tranquility.
    [Show full text]
  • The Halveti-Jerrahis & the Legacy of Sheikh Muzaffer
    THE HALVETI-JERRAHIS & THE LEGACY OF SHEIKH MUZAFFER IN NORTH AMERICA JON G. KASPERSKI Bachelor of Arts, University of Lethbridge, 2019 A thesis submitted in partial fulfilment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES Department of Religious Studies University of Lethbridge LETHBRIDGE, ALBERTA, CANADA © Jon G. Kasperski, 2021 THE HALVETI-JERRAHIS & THE LEGACY OF SHEIKH MUZAFFER IN NORTH AMERICA JON G. KASPERSKI Date of Defense: April 9, 2021 Dr. Atif Khalil Associate Professor Ph.D. Supervisor Dr. Hillary Rodrigues Professor Ph.D. Thesis Examination Committee Member Dr. John Harding Associate Professor Ph.D. Thesis Examination Committee Member Dr. James Linville Associate Professor Ph.D. Chair, Thesis Examination Committee Member Abstract This thesis analyzes the legacy of the Halveti-Jerrahi sheikh, Muzaffer Ozak, in North America. Following his death, the Order was split into the Nur Ashki Jerrahi Order and the Jerrahi Order of America, with the former reflecting a more “universalistic” orientation, and the latter a more “traditional” one. Which of the two more accurately embodied his legacy? In order to answer the question, the study draws from personal interview testimonies of Sheikha Fariha al-Jerrahi and Sheikh Muhamad Jamal al-Jerrahi (Gregory Blann), as well as from the teachings of Sheikh Muzaffer. This thesis demonstrates that Sheikh Muzaffer consciously fostered different interpretations of his teachings while also showing it was not his intention to have the Halveti- Jerrahi Order separated. Moreover, the study shows that he grew to embrace the more adaptive interpretations of his message over the more conservative, yet still legitimate perspective of traditionalists.
    [Show full text]
  • Politics and Religious Orders in Turkey Türkiye'de Tarikatlar Ve Siyaset
    POLITICS AND RELIGIOUS ORDERS IN TURKEY / TÜRKİYE’DE European Union This project is co-funded by the European Union, Norwegian MFA, and Irish Aid / Bu proje Avrupa Birliği, Norveç Dışişleri Bakanlığı, ve Irlanda Yardım tarafından ortaklaşa finanse edilmektedir POLITICS AND RELIGIOUS ORDERS IN TURKEY TÜRKİYE’DE TARIKATLAR VE SIYASET TARIKATLAR VE SIYASET Ferda Balancar Ferda Balancar August/ Ağustos 2019 European Union This project is co-funded by the European Union, Norwegian MFA, and Irish Aid / Bu proje Avrupa Birliği, Norveç Dışişleri Bakanlığı, ve Irlanda Yardım tarafından ortaklaşa finanse edilmektedir POLITICS AND RELIGIOUS ORDERS IN TURKEY Ferda Balancar August 2019 7 Published by / Yayınlayan Democratic Progress Institute / Demokratik Gelişim Enstitüsü 11 Guilford Street London WC1N 1DH www.democraticprogress.org info@democraticprogress.org + 44 (0) 20 7405 3835 First published / İlk Baskı, 2019 ISBN – 978-1-911205-33-3 © DPI – Democratic Progress Institute / Demokratik Gelişim Enstitüsü DPI – Democratic Progress Institute is a charity registered in England and Wales. Registered Charity No. 1037236. Registered Company No. 2922108 DPI – Demokratik Gelişim Enstitüsü İngiltere ve galler’de kayıtlı bir vakıftır. Vakıf kayıt No. 1037236. Kayıtlı Şirket No. 2922108 This publication is copyright, but may be reproduced by any method without fee or prior permission for teaching purposes, but not for resale. For copying in any other circumstances, prior written permission must be obtained from the publisher, and a fee may be payable. Bu yayının telif hakları saklıdır, eğitim amacıyla telif ödenmeksizin yada önceden izin alınmaksızın çoğaltılabilir ancak yeniden satılamaz. Bu durumun dışındaki her tür kopyalama için yayıncıdan yazılı izin alınması gerekmektedir. Bu durumda yayıncılara bir ücret ödenmesi gerekebilir.
    [Show full text]
  • THE REHABILITATION of the BEKTASHI ORDER (1826-1876) By
    THE REHABILITATION OF THE BEKTASHI ORDER (1826-1876) by ÖZKAN KARABULUT Submitted to the Institute of Social Sciences in partial fulfillment of the requirements for the degree of Master of Arts Sabancı University July 2017 © Özkan Karabulut 2017 All Rights Reserved ABSTRACT THE REHABILITATION OF THE BEKTASHI ORDER (1826-1876) OZKAN KARABULUT M.A. Thesis, July 2017 Thesis Supervisor: Asst. Prof. Yusuf Hakan Erdem Keywords: Bektashi Order, abolition, rehabilitation, revival, polemics This thesis aims to analyze the revival process of the Bektashi Order in the course of the fifty years following its abolition in 1826. The focus of this study is the reintegration of Bektashism into Ottoman society, which was actualized concordantly with the gradual moderation of the state’s oppression after the reign of Mahmud II. The key findings of this study propose that the state’s suppression policy of the Bektashi Order evolved to soft control with time and the revival of the Bektashi Order was a restrained rehabilitation, which was allowed within the state’s prescribed limits. By discussing the state’s selective oppression policy, as well as its control mechanism of rehabilitation, this thesis aims to detect boundaries of the revival. Relatedly, this study also aims to analyze the reactions of Sunni orthodox scholars toward Bektashism when Bektashis violated boundaries of the rehabilitation, and how Bektashis defended the Order against these reactions. iv ÖZET BEKTAŞİ TARİKATININ REHABİLİTASYONU (1826-1876) ÖZKAN KARABULUT Yüksek Lisans Tezi, Temmuz 2017 Tez Danışmanı: Yrd. Doç. Dr. Yusuf Hakan Erdem Keywords: Bektaşi Tarikatı, ilga, rehabilitasyon, canlanma, polemik Bu tez 1826’da ilga edilen Bektaşi Tarikatının sonraki elli yıl içerisinde tekrar canlanma sürecini incelemektedir.
    [Show full text]
  • The Tomb of Sheikh Sayyid Amir Kulal. Shah Bahauddin Naqshaband
    The tomb of Sheikh Sayyid Amir Kulal. Shah Bahauddin Naqshaband (ral) was born in the village of Qasr al-Arifan near Bukhara in the year 711 AH/1317 CE. He is reported to have had miraculous powers even during his childhood. When he was still a youth Muhammad Baba as Samasi, a Sheikh of the Naqshabandi Tariqa asked for him and to fulfill this request he went to the village of Samas in order to serve him. Of this period of time Shah Bahauddin (ral), has this to say, “Rising in the morning hours at least three hours before fajr I would perform the sunnah prayers and thereafter in the position of sajda (prostration) ask Allah Almighty to give me the power to carry the pain of His Divine love. Thereafter I would pray salat ul fajr with my Sheikh. It seems that my Sheikh was aware of my supplication, for he told me, “You will have to change your method of supplication as Allah Almighty does not like His servants to ask for difficulties. He might however in order to test his creatures give them some difficulties. This is different. The servant should not however ask to be in difficulties because this will not be showing proper respect to Allah Almighty. Therefore change your supplication and instead say “to this weak servant of Yours, oh my Lord grant Your pleasure”. “After the death of Sheikh Muhammad Baba Samasi I went to Bukhara and also got married there. I lived in Qasr al-Arifan near Seyyid Amir Kulal in order to serve him.” It is related that Sheikh Baba Samasi had a long time ago told Seyyid Amir Kulal to take good care of shahBahauddin Naqshaband.
    [Show full text]