Berat Açıl

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Sadık Yazar

Kadir Turgut

Özgür Kavak

Turkish

Late Classical Period Project

ISAM Publications

Reference Work Series

Authored Book

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Ekrem Demirli

1993 yılında Marmara &Uuml;niversitesi İlahiyat Fak&uuml;ltesi&rsquo;nden mezun oldu. Aynı yıl Marmara &Uuml;niversitesi Sosyal Bilimler Enstit&uuml;s&uuml;&rsquo;nde tasavvuf alanında y&uuml;ksek lisansa başladı ve araştırma g&ouml;revlisi oldu. 1995&rsquo;te &quot;Abdullah İl&acirc;h&icirc;&rsquo;nin Keşf&uuml;&rsquo;l-v&acirc;rid&acirc;t&rsquo;ı&quot; adlı teziyle y&uuml;ksek lisansını tamamladı. 2003&rsquo;te &quot;Sadreddin Konev&icirc;&rsquo;de M&acirc;rifet ve V&uuml;c&ucirc;d&quot; adlı teziyle tasavvuf doktoru oldu. Halen &ccedil;alışmalarını ağırlıklı olarak Konev&icirc; ş&acirc;rihleri ve İbn&uuml;&rsquo;l-Arab&icirc; &uuml;zerinde s&uuml;rd&uuml;rmektedir.

This book reflects on al-Farabi&rsquo;s biography, works, basic concepts of his philosophical system in a plain and understandable language. al-Farabi, outstanding amongst his contemporaries as a thinker who transferred the philosophical heritage of antiquity to the Islamic cultural milieu, is an important representative, with Aristotelianist leanings, of the Neo-Platonist tradition. His fame as the &ldquo;second teacher&rdquo;, the first being Aristotle, in the East and West shows the magnitude of his place in the history of philosophy.

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Nazarî Tasavvufun Kurucusu Sadreddin Konevî

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Mahmud Erol Kılıç

Muhyiddin Ibn al-Arabi, who lived in the 12th-13th centuries, was not only a ground breaking sufi master, but also the author of an extensive corpus which carry projections of a large ontological construction by his epistemological and ontological theories. Ibn al-Arabi, who has a unique place by the ontological construction he realized not only in the history of Sufism but also in the history of Islamic thought, has a mentality that can guide modern people in their adventure of making sense of the painful existence.

This monographic work which focuses on the life and thoughts of Ibn al-Arabi, one of the turning points of Islamic intellectual history, and tries to present to its reader the products of his life journey starting in Andalusia, then continuing in Hijaz and Anatolia and ending in Damascus through a comprehensible language. This book, which is formed by the texts penned by Prof. Mahmud Erol Kılı&ccedil;, an expert in the field, preludes to the ideas that will aid the modern of himself and his existence.&nbsp;

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İbnü’l-Arabî

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Şeyda Öztürk

Şem&rsquo;i Efendi was a 16th century-scholar who translated Sufi works into Turkish and made commentaries on the same. This book aims to introduce his commentary of Mevlana&rsquo;s Masnawi, and to define its place in the tradition of Ottoman commentary.

Şem&rsquo;i Efendi&rsquo;s commentary of the Masnawi is exemplary among contemporary works and later commentaries in that it was the first Turkish commentary to include the entire work, it was written on the order of Sultan Murad III, it included the perception that the knowledge of meratib-i wujud in the terminology of wahdat-al wujud was key in understanding the Masnawi, and finally, in that it referred to more than 80 sources of basic Islamic sciences and Sufi literature and 300 narratives. In particular this commentary, in which the Masnawi&rsquo;s dimension of acting as a guide for the irshad (path) is brought to the fore, makes it easier to comprehend the Sufi concepts that are hidden behind the symbolism of the Masnawi couplets. This work also sets out the errors of classification in Sufi commentaries on the Masnawi in the form of pre- and post-Ankarav&icirc;. 
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Şem‘î  Efendi ve Mesnevî Şerhi

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Adalet Çakır

Abdul Qādir Gīlānī is a Sufi master of &ldquo;wisdom&rdquo;, and &ldquo;the path&rdquo; descending down from the Prophet is based on acquiring &ldquo;esoteric and exoteric knowledge&rdquo;. Besides Abdul Qādir Gīlānī, the founder of the Qādirī path, that has come down to our day through an unbroken chain, Eşrefoğlu Rumī and İsmail Rumī who represent his path in Anatolian land, have affected the Anatolian culture.

M. Rifat Efendi, who is a Qādirī-Eshrefī sheikh, tald about the foundation and spread of Qādirī order from XII. to XIX. century in his book Nafkhat al-Riyaḍ al-&lsquo;Aliyya,. The book contains parts of his life story, Qādirī sheikhs&rsquo; lineages, their life stories as well as a list of Qādirī lodges in various parts of the world. The importance of the work stems from its extent: It includes many subjects about the Qādirī path such as founders, sheikhs, their khalifas, dervishes, the places where ceremonies held (lodges, mosques), their rules and customs etc. Moreover, the book is a source of information for the life stories of many well-known Sufis.

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Mehmed Rifat Efendi’nin Nefhatü’r-Riyâzi’l-Âliye’sinde Abdülkādir-i Geylânî ve Kādirîlik I-II

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Semih Ceyhan

The main sufi order of Khalwatiyya, with all its sub-branches, had an influential role in the formation of religious and cultural history of Ottoman Empire. Ramazaniyya sufi order that emerged in the 16th century in Istanbul from Ahmadiyya which is deemed to be the middle branch of Khalwatiyya, and spread to every district of Istanbul, from Istanbul to Bursa, from Bursa to Crimea and Edirne, and from Edirne to every parts of Rumelia by means of the disciples trained by Sheikh Ramadan Mahfi (d. 1025/1616). The sub-branches that developed from the Ramazaniyya order such as Buhuriyya, Jihangiriyya, Jarrahiyya, Sinobiyya, Raufiyya and Hayatiyya sufi orders have been the important elements in the history of the Ottoman Sufism in terms of its institutionalisation.

This work is the first academic study on Ramazaniyya branch of Khalwatiyya which continues to exist in Balkans. It deals with Khalwatiyya and Ramazaniyya in separate chapters from historical and cultural perspective, and the life of a Khalwati-Ramadani sufi master was examined in all details in the last chapter of the book.

The life and disciples of K&ouml;stendilli Ali Alaeddin al-Khalwati (d. 1143/1730), the only sufi in the history of sufi orders in general, in the history of Ramazaniyya in particular who trained three sufi masters in his life, is the last subject of the book. K&ouml;stendilli Ali Alaeddin al-Khalwati was praised by Sufi H&uuml;seyin Vassaf with the expression &ldquo;He was such a circle of light that he raised sufi masters.&rdquo;

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Üç Pîrin Mürşidi Halvetiyye, Ramazâniyye Kolu ve Köstendilli Ali Alâeddin Efendi

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Mustafa Tahralı

Reşat Öngören

Haşim Şahin

Hür Mahmut Yücer

Salim Güven

Ahmet Yaşar Ocak

Sezai Küçük

Derya Çakır Baş

Necdet Tosun

Kamil Yılmaz

The phenomenon of &ldquo;sufi order&rdquo; which points at an attitude of piety and method peculiar to sufis who guide people to the knowledge of truth has gained prevalence in the minds as an institution organized according to spiritual, moral and social rules inherited from the history of Islamic civilization. From 2nd/8th century until today, sufi orders which have their unique ways of wisdom and spread across the world geography have played important roles in shaping the spirituality and culture of the people from every segment of society. Sufi orders are one of the main elements in formation of history of Islamization of Turkey from past to present and in drawing the meaning of our individual and social lives.&nbsp;

The book designed to be a reference work is the first academic compilation that brings together the scholarly knowledge regarding the history of sufi orders that has reached to a serious level in the form of articles. This study aims to promote various aspects of sufi schools that have left important traces in history of Turkey within the historical and cultural continuity and reveal the progress of sufi orders from past to present. It consists of two main parts.

The framework articles that form the first part of book discuss the concepts of &ldquo;dervish lodges,&rdquo; &ldquo;sufi orders&rdquo; in general, history and cultural outlook of sufi orders in Ottoman Empire and Republic of Turkey. The articles of the second part deal with fourteen main sufi orders (Wafaiyya, Qadiriyya, Sa&rsquo;diyya, Rifaiyya, Akbariyya, Shazaliyya, Baktashiyya, Mawlawiyya, Badawiyya, Nakshibandiyya, Halwatiyya, Bayramiyya, Zayniyya, Jalwatiyya) together with their sub-branches that have become prevalent in Turkey.

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Türkiye’de Tarikatlar Tarih ve Kültür