Thematische Bibliographien / Sufism - Turkish

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte

Auswahl der wissenschaftlichen Literatur zum Thema „Sufism - Turkish“

Autor: Grafiati
Veröffentlicht am 26. Juli 2024

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Zeitschriftenartikel zum Thema "Sufism - Turkish"

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Filiz, Şahin, and Lazıza Nurpeııs. "SUFISM AS A TURKISH RENAISSANCE." Adam alemi 88, no. 2 (2021): 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.

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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and re
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Suhayib, Suhayib, Muhammad Fadli Ramadhan, and Ayu Azkiah. "Empat Pilar Pemikiran Tasawuf Said Nursi dan Pengaruhnya terhadap Perjuangan Politik Masyarakat Muslim di Turki." ESOTERIK 7, no. 1 (2021): 55. http://dx.doi.org/10.21043/esoterik.v7i1.10515.

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<p class="06IsiAbstrak"><span lang="EN-GB">Sufism and political expressions are often considered contradictory. Politics tends to be secular, hedonic and materialist as the reason for the Sufis to stay away from it. Politicians also view that Sufi life only curbs political creativity. Secularization in Turkey failed because it met with resistance from the Sufis spearheaded by Said Nursi. This research is limited to the four pillars of thought Sufism Said Nursi. This study aims to determine the four pillars of Said Nursi's Sufism thought and its influence on the political struggle o
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İsmail, Taş, and Havva Sümeyra Altınsoy. "CULTURAL REFERENCES OF TURKISH MIND AND TURKISH SUFISM: YESEVISM." Al-Farabi 75, no. 3 (2021): 129–42. http://dx.doi.org/10.48010/2021.3/1999-5911.11.

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Mystical thought is a critical thought developed against official thought and official scientific understanding. This can be observed and discussed separately in both individual and collective layers of mystical life with its religious epistemological in one way and historical, social, political, and economic aspects in the other. Specific to this study after the death of the Prophet, the religious sciences that emerged during the tadwīn period built on the Arabic language-centered sensualism, and in this regard, it was structured with the Arab form. None of the above-mentioned built sciences
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YILDIZ, Ali. "After Period Tanzimat,Sufism in Turkish Poetry." Journal of Turkish Studies Volume 5 Issue 2, no. 5 (2010): 526–72. http://dx.doi.org/10.7827/turkishstudies.1112.

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Saggau, Emil B. H. "Bektashi-traditionen – en folkelig sufisme?" Tidsskrift for Islamforskning 7, no. 2 (2017): 81. http://dx.doi.org/10.7146/tifo.v7i2.25319.

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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the you
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Hefni, Wildani, and Ayis Mukholik. "Nalar Sufistik dan Satire Nashruddin Hodja dalam Sastra Hikayat Jenaka." Islamika Inside: Jurnal Keislaman dan Humaniora 7, no. 2 (2022): 302–24. http://dx.doi.org/10.35719/islamikainside.v7i2.159.

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Abstract: This article explores the Sufistic thoughts of Nashruddin Hodja with a focus on the study of the moral and spiritual messages analyze which contained in the works of comical tales. One of humorous Sufis who implemented his Sufism work is Nashruddin Hodja. He used this approach to educate the public and criticize the unjust rulers at the time of the 13th-century Mongol invasion of Turkey. The primary source of this research is a book written by Hodja under the title The Turkish Jester or The Pleasantries of Cogia Nasr Eddin Effendi: 1984. The researchers used qualitative methods analy
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Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia." Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31–49. http://dx.doi.org/10.18784/analisa.v5i1.907.

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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 early Muslims who conveyed and disseminate Islam in the Archipelago. This trend seems to be repeated in this current Indonesian Islam. However, what is commonly 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 com
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Papas, Alexandre. "Toward a New History of Sufism: The Turkish Case." History of Religions 46, no. 1 (2006): 81–90. http://dx.doi.org/10.1086/507929.

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Alıyeva, Saltanat. "GAZI BURHANADDIN’S “DIVAN” AND ITS RESOURCES." Scientific Journal of Polonia University 58, no. 3 (2023): 15–22. http://dx.doi.org/10.23856/5802.

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The sources of the XIV century Azerbaijani poet Qazi Burhanaddin's creativity are diverse and rich. These resources are mainly: 1. Oral folklore 2. Written all-Turkic poetry 3. Religious sources, Quran motifs 4. Sufistic philosophy Oral folk literature is defined as the main and primary source for the poet's creativity. As we investigate, it becomes clear that the work of Yunus Amre, one of the representatives of Turkish-language poetry, had a serious impact on the worldview of the poet. The reason for this is primarily Yunus Emre's creativity, including It is shown that the Sufism poetry of X
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Mammadova, Aytek Zakir gizi. "Historical and Philosophical Problems in the Work of Hilmi Ziya Ulken." History of Philosophy 27, no. 2 (2022): 55–63. http://dx.doi.org/10.21146/2074-5869-2022-27-2-55-63.

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The article describes the creative heritage of the great Turkish philosopher and sociologist Hilmi Ziya Ulken (1901–1974). His work includes fundamental works on both theory and the history of philosophy. Ulken’s works devoted to the history of philosophy broadly reflect the interrelationship of Eastern Muslim and Western philosophy, as well as the influence of Eastern philosophy on Western thought. Hilmi Ziya Ulken considered both religious and philosophical trends, such as Sufism, Fiqh, Kalam, and scientific philosophical teachings – Eastern peripatetism, Ishraqism. The object of Ulken’s stu
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Dissertationen zum Thema "Sufism - Turkish"

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Curry, John Joseph IV. "Transforming Muslim mystical thought in the Ottoman Empire: the case of the Shabaniyye Order in Kastamonu and beyond." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1117560455.

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Koerbin, Paul V. "I am Pir Sultan Abdal : a hermeneutical study of the self-naming tradition (mahlas) in Turkish Alevi lyric song (deyiş)." Thesis, 2011. http://handle.uws.edu.au:8081/1959.7/507150.

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The lyric songs of Turkish oral tradition broadly understood by the term deyiş provide one of the richest perspectives on the historical construction, communal perceptions and creative impetus of Turkish Alevi culture. One of the most evident defining characteristics of the deyiş is the convention in which the poetic persona to which the lyric is attributed, known as the mahlas, is incorporated in the final verse. While this convention is ubiquitous in this lyric form it has received little scholarly attention particularly in regards to is role in expressive culture. This study approaches Alev
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Bücher zum Thema "Sufism - Turkish"

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Edirneli Şeyh Ali Senâî el-Celvetî, -1785, ed. Edirneli Şeyh Ali Senâî el-Celvetî: Hayatı, eserleri, tasavvufî görüşleri ve Dîvân'ı : (inceleme-metin). Edirne Valiliği Kültür Yayınları, 2013.

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Edirneli, Kabûlî Mustafa Efendi, Kabûlî Mustafa Efendi Edirneli, and Kabûlî Mustafa Efendi Edirneli, eds. Edirneli Şeyh Kabûlî Mustafa er-Rifâî: Hayatı, eserleri ve tasavvufî görüşleri. Edirne Valiliği Kültür Yayınları, 2013.

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Ömer Fuâdı̂ hayatı, eserleri, edebı̂ kişiliği ve Bülbüliyye'sinin edisyon-kritik metni. Hamle Yayınları, 2001.

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Edirneli, Kabûlî Mustafa Efendi, and Kabûlî Mustafa Efendi Edirneli, eds. Edirneli Kabûlî Mustafa Efendi: Hayatı, eserleri, tasavvufî görüşleri : Kenzü'l-esrâr ve Dîvân'ı. Buhara Yayınları, 2005.

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editor, Can Abdülbâkî 1936-2017, and Durmuş Cafer, eds. Mîzânü'l-irfân: Osmanlıca dizgi - transkripsiyon - sâdeleştirme. Kitaparası Yayınları, 2020.

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Niyazî. Dîvân-ı ilâhiyât. H Yayınları, 2018.

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Baba, Üsküdarlı Mustafa Haşim. Devr-i dâim: [Vâridât-ı Seyyid Mustafa Hâşim el-Üsküdârî]. Revak Kitabevi, 2017.

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es-Sezaı̂, Ahmet Müsellem Gülşeni. Edirneli Şeyh Ahmed Müsellem el-Gülsenî: Hayatı, şahsiyeti, eserleri ve ve Dîvân'ı. Buhara Yayınları, 2016.

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Turkey) Uluslararası Melâmîlik ve Seyyid Muhammed Nûru'l-Arabî Sempozyumu (2015 Antalya. Uluslararası Melâmîlik ve Seyyid Muhammed Nûru'l-Arabî Sempozyumu bildirileri: 9-10 Mayıs 2015 / Antalya. Tika Kültür Yayınları, 2016.

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author, Muhammed Nûru'l-Arabî 1813-1887, Tatçı Mustafa editor, and Anılır Burak editor, eds. Menâkıb-ı Şeyh Seyyid Hâce Muhammed Nûru'l-Arabî: Beyân-ı melâmet ve ahvâl-i melâmiyye. H Yayınları, 2014.

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Buchteile zum Thema "Sufism - Turkish"

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DeWeese, Devin. "Bābā Kamāl Jandī and the Kubravī Tradition among the Turks of Central Asia." In Studies on Sufism in Central Asia. Routledge, 2023. http://dx.doi.org/10.4324/9781003420873-5.

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"Egyptian and Syrian Sufis Viewing Ottoman Turkish Sufism: Similarities, Differences, and Interactions." In The Ottoman Middle East. BRILL, 2014. http://dx.doi.org/10.1163/9789004262966_009.

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Schimmel, Annemarie. "A Posy of Flowers". У Essays in Honour of Ṣalāḥ al-Dīn al-Munajjid. Al-Furqan Islamic Heritage Foundation, 2002. http://dx.doi.org/10.56656/100085.22.

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What to bring for a festive occasion? No doubt, flowers would be the right gift- but as we are far away from the scholar who is to be honoured we have to pluck some modest flowers from the gardens of literature, from poetry and prose, from Sufism and history. By doing so we remember the lovely story of a Turkish sufi master of the 16th century who sent out his disciples to gather flowers to decorate the khānqāh. Everyone returned with beautiful bouquets; one dervish, returned carrying only a little withered flower.
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Salazar, Lucía Cirianni. "Lodges of Debate: Two Museumised Sufi Tekkes in Anatolia." In The Art of Minorities. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474443760.003.0005.

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This chapter analyses the museumisation of the main Sufi lodges (tekkes) of the Mevlevi and Bektaşi orders. Through an analysis of their museography and an ethnographic exploration of the multiple social experiences of visitors at these museums, the chapter interrogates some of the established narratives about the official closure of the Turkish tekkes. Rather than offering a counter-narrative, this text explores the complexity of ongoing debates about the role of Sufi sites in contemporary Turkey and the different forms of negotiation between the state and society, where secularism is not only contested and resisted but also strategically incorporated into contemporary experiences of Mevlevi and Bektaşi Sufism.
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Feldman, Walter. "Defining the Mystical Music of the Mevlevi Dervishes." In From Rumi to the Whirling Dervishes. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474491853.003.0002.

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Modern Turkish usage (since the post-WWII era) tends to collapse the distinction between ‘mysticism’ and ‘religion’ by creating a binary contrast of the secular and the religious. This binary system does not agree with the culture of the Ottoman Empire, and of the earlier Muslim Turkic states of Anatolia. In all of them Islamic mysticism or ‘Sufism’ had a defined place in a variety of social contexts, both in the cities and in the countryside. Unlike other areas of the Muslim world, in the Ottoman Empire the pan-Islamic mystical ceremony known as ‘zikr’ and the various more specialized mystical ceremonies, known as sema, mukabele, devir, ayin or ayin-i cem, all were able to co-exist within different social contexts, for many centuries. This long cultural experience allowed the Anatolian Turks (as well as Kurds) to create mystical musical expressions that were structurally differentiated from any form of either secular or religious music. This musical differentation went hand in hand with mystical poetic texts, whether in Turkish, Persian or forms of Kurdish. For many centuries the Mevlevi dervishes distinguished themsevles as performers, composers and teachers, within both the mystical and the secular musical spheres.
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Ansari, Rosabel. "Greek Philosophy and Sufism in Mecdi’s Ottoman Turkish Gardens of Peonies." In Islamic Thought and the Art of Translation. BRILL, 2022. http://dx.doi.org/10.1163/9789004529038_017.

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"Similar Female Rituals in the Turkic-Speaking World (in Tatar, Azeri, Turkish, Cypriot, and Afghani Traditions)." In From Shamanism to Sufism Women, Islam and Culture in Central Asia. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755608478.ch-011.

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"An Inner History of “Turkish Music Revolution”—Demise of a Music Magazine." In Sufism, Music and Society in Turkey and the Middle East. Routledge, 2004. http://dx.doi.org/10.4324/9780203346976-18.

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"The Technical Modernization of Turkish Sufi Music: The Case of the Durak." In Sufism, Music and Society in Turkey and the Middle East. Routledge, 2004. http://dx.doi.org/10.4324/9780203346976-17.

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Uyar, Mustafa. "Moğol Hanlarının Müslümanlaşması." In Cengiz Han ve Mirası. Turkish Academy of Science, 2021. http://dx.doi.org/10.53478/tuba.2021.026.

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The Islamization of the Mongolian khans and aristocracy is a multidimensional and complex process. The importance of the Turkish religious figures in the conversion of the Mongols to Islam is known and frequently emphasized in contemporary historical sources. The narratives about the relations of Sufi sheikhs--most of whom were Turks-- with the Mongols presented in this study are based on hagiographies and other contemporaneous sources; they have been examined in their historical context to give a description of the activities of these Sufis whose religious influence over the Mongolian khans is obvious. . In the context of their political and cultural influences, priority is given to the sheikhs of Qubrawiyya and Qalandariyya, whose biographies and activities are discussed briefly. Moreover, the Turkish Sufi sheikhs, the Sufi circles, their activities, and the role of the Turkish consideration of religion in this process will be discussed.
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Konferenzberichte zum Thema "Sufism - Turkish"

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Yakupoğlu, Cevdet. "Sheikh Şa'bân-i Velî of Kastamonu, One of the Followers of Sheikh Ibrahım Zâhid-i Gîlânî's Irfan School." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201819.

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Sheikh Zâhid-i Gîlânî, one of the great Sufis who grew up in the Turkish geography of Azerbaijan, has a great place in Anatolian Sufi culture. The Sufis educated by this person also migrated to Anatolia and contributed to the spread of the Khalveti sect there. One of the followers of the Sufi thought that spread as a result of the activities of Sheikh Zahid's khalifas in Anatolia was Sheikh Şa'bân-ı Velî (d.1569). This person, who was born in Kastamonu in the last quarter of the 15th century, received his high madrasa education in Istanbul, later matured under the Sufi training of Konrapalı Ha
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Hüseyn, Fərəh. "Two Branches of One Sufi Order: Safaviyya and Khalwatiyya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201821.

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The history of the Safaviyya and Khalwatiyya Sufi tariqas (brotherhoods), which were established on the basis of Sheikh Zahid Gilani’s sufi school, is discussed in this article. The both tariqas, one of which was established in Ardebil (Southern Azerbaijan) by Shaykh Safi ad-Din Ishaq al-Ardabili, and the another in Shirvan (Northern Azerbaijan) by Shaykh Umar al-Khalwati and Shaykh Seyid Yahya Bakuvi (Shirvani), belonged to the same sufi silsila. This silsila consisting of Zahidiyya-Ebheriyya-Suhrawardiyya sufi tariqas formed the Azerbaijani sufi tradition. These two sufism branches were simi
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Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sult
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Uygur, Selcuk. "“ISLAMIC PURITANISM” AS A SOURCE OF ECONOMIC DEVELOPMENT: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/kwkz8938.

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Turkey has been going through significant transformations over the last two decades, which might be studied under diverse rubrics. The focus in this paper is on the emergence of a new bourgeoisie that is overwhelmingly religious; its aim is to describe the motives behind the at- titudes of religious business people and to discuss the contribution of the Gülen movement. The paper begins by clarifying relevant concepts that appear vague – such as ‘Islamic Puritanism’ and ‘Islamic work ethic’ – following the particular interpretation by Wilhelm Hennis of Max Weber’s familiar ‘Protestant ethic’ th
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.

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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figur
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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.

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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical
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Mistanlı (Əliyev), Aqşin. "Sheyh Zahid Geylani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201809.

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In this article, it has been revealed that Sheikh Zahid Gilani and his student Sheikh Safieddin wrote rubai in Talish language in addition to Persian, Turkish, Azerbaijani, Kurdish and Gilak languages. Despite the fact that Sheikh Zahid Gilani propagated the ideology of the Sunni Shafei sect, one of his students, Sheikh Safieddin and others, created the "Alawi", "Bekdashi" and "Aliallahi" sects of the Shia movement, and it was determined that they founded the Shia states by spreading the Shia ideology. In addition, as a result of the research, not one, but several different dates of birth of S
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