Pub Date : 2023-11-01DOI: 10.32739/ustad.2023.4.55
Mustafa Kara
Önce babası ve dedesi de şâir olan Diyarbakırlı Said Paşa’nın baştan sona hayat ve ahlâk dersi olan meşhur “Hazret-i Allah Utandırmaz Seni” redifli şiirini1 okuyalım: Sen usandırma eli el de usandırmaz seni Hîlekârlık eyleme kimse dolandırmaz seni Dest-i a’dâdan2 soğuk su içme kandırmaz seni Korkma düşmandan ki âteş olsa yandırmaz seni Müstakim ol3 Hazret-i Allah utandırmaz seni Hep geçer âlemde hiçbir hâlete yoktur sükûn Zevkâ bak değmez teessüf etmeğe dünyâ-yı dûn4 İstikamet şerr-i a’dâdan5 seni eyler masûn6 Hakk ider eshâb-ı sıdkın hasmını elbet zebûn Müstakim ol Hazret-i Allah utandırmaz seni İster isen hıfz ide ırzın Hüdâ-yı lemyezel Irzına â’dâ-yı bedhâhın7 b ile v erme h alel Tâ ezelden söylenir halkın dilinde bu mesel Celb eder elbette insana mükâfâtı amel Müstakim ol Hazret-i Allah utandırmaz seni
首先，让我们读一读来自迪亚巴克尔的赛义德-帕夏的著名诗篇1，他的父亲和祖父也是诗人，诗中的红字 "Hazret-i Allah does not embarrass you "从头到尾都是人生和道德的教诲：不要让手累着你，手也不会累着你 不要欺骗，没有人会欺骗你 不要喝 a'dâ 手里的凉水2 不要害怕敌人，即使是火，它也不会欺骗你 要坚定不移3 Hazret-i Allah does not embarrass you 世界上没有任何一种状态是安宁的，总是会过去的Zevkâ 看，后悔世界是不值得的â-yı dûn4 坚定不移不是一种罪恶i a'dâdan5 i'dâdan5 i'd make you innocent6 Hakk ider eshâb-ı sâdkın enemy elbet zebûn 坚定不移，真主不会为难你 如果你愿意，保护你的强奸 Hüdâ-yı lemyezel 不要让你的强奸受到 â'dâ-yı bedhâh's7 b ile v erme h alel 的侵犯 自古以来就有这样的说法，这件事在人们的语言中 这件事一定会给人带来报偿。
{"title":"Diyarbakırlı Bir Aile: Süleyman Nazif ve Faik Âli","authors":"Mustafa Kara","doi":"10.32739/ustad.2023.4.55","DOIUrl":"https://doi.org/10.32739/ustad.2023.4.55","url":null,"abstract":"Önce babası ve dedesi de şâir olan Diyarbakırlı Said Paşa’nın baştan sona hayat ve ahlâk dersi olan meşhur “Hazret-i Allah Utandırmaz Seni” redifli şiirini1 okuyalım: Sen usandırma eli el de usandırmaz seni Hîlekârlık eyleme kimse dolandırmaz seni Dest-i a’dâdan2 soğuk su içme kandırmaz seni Korkma düşmandan ki âteş olsa yandırmaz seni Müstakim ol3 Hazret-i Allah utandırmaz seni Hep geçer âlemde hiçbir hâlete yoktur sükûn Zevkâ bak değmez teessüf etmeğe dünyâ-yı dûn4 İstikamet şerr-i a’dâdan5 seni eyler masûn6 Hakk ider eshâb-ı sıdkın hasmını elbet zebûn Müstakim ol Hazret-i Allah utandırmaz seni İster isen hıfz ide ırzın Hüdâ-yı lemyezel Irzına â’dâ-yı bedhâhın7 b ile v erme h alel Tâ ezelden söylenir halkın dilinde bu mesel Celb eder elbette insana mükâfâtı amel Müstakim ol Hazret-i Allah utandırmaz seni","PeriodicalId":422995,"journal":{"name":"Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139295536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.38
Kevser Kıvanç Karataş
The land of the Ottomans had witnessed many migration movements. Dagestan and the people of Dagestan are one of the most oppressed groups under the threat of Russia. In this article, I will touch upon the detailed biography of a Naqshī-Khālidī sheikh of Senirkent-Isparta who was separated from his family at a very young age. The short history of the lands of North and South Dagestan is also included in the article. He was one of the sheiks of Khālidī branch of Naqshbandiyya Sūfī order, which was established by Mawlānā Khālid al-Baghdādī and the most widespread Sūfī order at that time in the Ottoman lands. This article will further include Muṣṭafā Dagestānī`s connections with the renowned scholars and Sūfī masters of his time. While narrating his life story, I will demonstrate the relationships among the Sūfī masters and how the scholarly life of the intellects intertwined in the first quarter of the 19th century in Western Anatolia as well. Moreover, this article will encompass recently acquired family archives as sources of his biography and networks. . Keywords: Shaykh Muṣṭafā Dagestānī, Dagestan, Senirkent, Naqshbandiyya, Mawlānā Khālid al-Baghdādī
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.44
M. Shahrani
Peoples of Central Asia in general and Afghanistan specifically have been traumatized by Western colonial aggression, occupation and low intensity forever wars for more than a century. Much has been written about their armed struggles in this region, but their passive and spiritual resistances have been for the most part ignored. In this paper I discuss two significant forms of their passive resistance: the saga of the repeated century-long transnational migration of a small community of Kirghiz (Kirgiz) from the Osh Valley to the Pamirs of Afghanistan and from there to the safety of Anatolia in eastern Turkey; and the reliance of the educated Afghan youth on the spiritual resistance poetry of Rumi and other masters to cope patiently with the tyrannical environment of the Taliban controlled Afghanistan. Key words: Spiritual resistance, poetic of resistance, migration, Afghan Kighiz, Afghan youth, Taliban.
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.37
Doyle Waddick
The contemporary world is being transformed by digitization with social life, politics and economics all in a process of flux. In this article we examine three key concepts, namely attention, the commons and digital colonialism. Attention economics argues that we have far too much information, but not enough attention. The received wisdom goes that attention has become a commodity in extremely short supply compared to the huge quantity of information available. However, the notion of digital commons allows us to imagine attention as a shared resource to be available to all, just as water or air that must be. The notion of digital colonialism allows us to imagine data and attention as resources which huge companies are extracting from human consciousness just as oil and coal are extracted from the earth. Attention is harvested and data extracted from humankind’s activities on digital media to generate profits for giant tech companies such as Meta and Google. However, the deeply rooted ‘mind and body cultivation’ practices of traditional cultures provide another perspective on attention which may not be in such short supply. Indeed, these suggest a different model of attention based on abundance and not scarcity. Foucault refers to such practices as ‘technologies of the self’. This article suggests that Sufi theory and practice can provide creative solutions to the over-solicitation of our minds by the global digital media platforms. The Sufi practice of tawajjuh (turning towards the eternal often through the intermediary form of a guide) allows us to consider the art of orientating attention spiritually as a technology beneficial to the self and others. Furthermore, Sufi practices, while active in knowledge production, are also underpinned by a theory of knowledge, ma‘rifa. An object of knowledge for the social sciences, they are very much active in the production of knowledge. From a normative point of view, the development of a dialogue between Sufism and the social sciences may allow us to imagine the generative abundance rather than an inevitable scarcity of attention. Keywords: Sufism, attention, data colonialism, commons, epistemology, technologies of the self.
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.42
Mustafa Kara
Bazı insanlar hayatın bir alanında ömrünü tüketir. Bazı insanlar farklı alanlarda at koşturur. Bunların bir kısmı başarılı olur, hoş sada bırakır; eserleriyle, fikirleriyle, talebeleriyle yaşamaya devam eder. Bazıları hased, hırs ve şahsî menfaatleri sebebiyle nâhoş sadâlar bırakır. Sonra gelenler ise onların yapıp ettiklerini ibret nazarıyla okur ve kendi bakış açılarına göre değerlendirirler. Ahmet Cevdet Paşa, XIX. yüzyılda Tanzimat döneminin tam ortasında çok farklı alanlarda hizmet veren, ilim, fikir, hukuk, maarif, tarih ve siyaset dünyasının en üst noktalarında hoş sadâlar bırakan şahsiyetlerden biridir. Bu cümlenin, “hayatında hiç hata yapmamıştır” anlamına gelmediğini ilave etmeye gerek var mıdır?
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.39
Hülya Küçük
In Sūfī literature, there are many terms that include the word “mother/al-umm”. As limited to the subject of “spiritual guidance in Sufism in general and the guidance of the mother in particular” –without diving into other material about the concept of “mother” in Sūfī literature–, this article deals with the following main ideas: In the history of Sufism, there were examplary mothers such as Ibn Khafīf’s mother Umm Muḥammad; Ibn al-ʻArabī’s turābī (biological) mother Nūr, Ibn al-‘Arabī’s divine mother Fāṭima Bintu Ibnu’l-Muthennā and Kenan Rifāī’s mother Hatice Cenân Vâlide Sultân, who were described as “guides” in the literal sense. It is a remarkable detail that of these, Ibn Khafīf’s is known as al-Shayh al-Kabīr and Ibn al-Arabī is known as al-Shayh al-Akbar. That is to say that the leading figures of Sufism were brought up under the surveillance of their mothers. In addition to these mothers, all turābī mothers are the most worthy of the quality of being a guide (Murshid) having a major role in upbringing of her child, which begins before she/he is born. Besides, the mother is very sincere in all of her efforts to educate her child, not having any other intention than desiring happiness for him/her in this world and the hereafter. Thus, the hazards that al-Muḥāsibī warned about (i.e., slackness in respecting the rights of Allah while teaching/guiding others, falling into hypocrisy, and neglect to take his own lower-soul into account) do not pose a problem in mother’s education of her child. Keywords: Guidance, al-Ḥārith al-Muḥāsibī, Mother, Divine Mother, Abū Abdillah Ibn Khafīf, Ummu Muḥammad, Muḥyī al-dīn Ibn al-ʻArabī, Mother Nūr, Fāṭıma Bint Ibn al-Muthannā, Hatice Cenân Vâlide Sultân.
在Sūfī文献中，有许多术语包括“母亲/al-umm”这个词。由于限于“苏菲主义的精神指导，特别是母亲的指导”这一主题——没有深入研究Sūfī文献中关于“母亲”概念的其他材料——这篇文章涉及以下主要观点:在苏菲主义的历史上，有一些典型的母亲，如伊本·哈夫夫的母亲乌姆Muḥammad;伊本·阿拉布尔的turābī(亲生)母亲Nūr，伊本·阿拉布尔的神圣母亲Fāṭima宾图·伊布努·穆特恩奈尔和凯南·Rifāī的母亲哈蒂丝·森纳尔·瓦里德·苏尔特，他们被描述为字面意义上的“向导”。其中一个值得注意的细节是，伊本·哈夫基夫的被称为al-Shayh al- kab基，而伊本·阿拉比基被称为al-Shayh al-Akbar。也就是说，苏菲主义的主要人物是在他们母亲的监视下长大的。除了这些母亲之外，所有turābī母亲都是最值得成为向导(Murshid)的品质，在她/他出生之前就开始在抚养她的孩子方面发挥重要作用。此外，这位母亲非常真诚地努力教育她的孩子，除了希望他/她在这个世界和以后的幸福之外，没有任何其他的意图。因此，al-Muḥāsibī所警告的危险(即，在教导/引导他人的同时不尊重安拉的权利，陷入虚伪，忽视考虑自己的低级灵魂)在母亲教育孩子时不会构成问题。关键词:指导，al-Ḥārith al-Muḥāsibī，母亲，神圣的母亲，阿布·阿布迪拉·伊本·哈夫塔夫，乌木Muḥammad, Muḥyī al- d n伊本·阿尔-哈夫塔夫，母亲Nūr, Fāṭıma宾特·伊本·阿尔·穆塔尼，Hatice cenn v lide sult
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.41
Ansārī Muhammad Abdul Haq
İlk sûfîler arasındaki en göze çarpan figür, Cüneyd’dir. Zîrâ Cüneyd, tasavvufun ana akımının teşekkülüne o devirdeki diğer herhangi bir şahıstan daha fazla katkı sağlamıştır. XIII. yüzyılın meşhur Hintli âlim ve sûfîsi olan Şâh Veliyullah (ö. 1176/1762) tasavvufun gelişimi hakkındaki son derece aydınlatıcı olan değerlendirmesinde Cüneyd’in katkısını aşağıdaki alıntıda olduğu gibi tasvir eder: Bütün tarîkat müessisleri ve tasavvuf akîdesinin şârihleri veya en azından bunların çoğunluğu her ne kadar amelî tahakkuklarındaki yöntem konusunda birbirlerinden farklılık arz etseler de tarîkatin ana esasları üzerinde ittifâk etmişlerdir. Bu ana esaslar seyyidü’t- tâife Cüneyd ismi ile ilişkilidir. Şöyle ki, bu esasların çoğu onun tarafından formüle edilmiştir. Kendi çağındaki sûfîler ona râcîdir. Hattâ hiçbir şeyhe ihtiyaç duymayan pîrler (Üveysîler) dışındaki bütün tarîkatler ondan çıkar.1
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.43
Derya Kılıçkaya
Omar Tugrul Inançer, who grew up in a family and environment with Ottoman remnants, is a person who received his mystic education and manners by personally experiencing it from the environment where he grew up. He was a Sūfī, a man of faith who was “bred at the bottom of the knee”, so to speak, of the perfect masters of his time, who were considered important. Although he described himself as “sofimeshrep” in order not to use his Sūfī identity either because of the current conditions or as an advertising element, his qualification as a murshid-e-kamil has always attracted attention. The hadith, “Believers do not die but rather migrate from some place to another” which is frequently mentioned in forty hadith translations in verse was often used by Omar Tugrul Inançer. He himself “migrated” to the hereafter on September 4, 2022. Inançer, who is a very good orator, has many works written in conversational style. It is among the aims of this article to evaluate the mysticism and daily life in his book, Vakte Karşı Sözler (Words Against Time), the first edition of which was published in 2006, in terms of our language. The book essentially consists of translating a Sūfī conversation carried out by Ayşe Şasa Oran with Omar Tugrul Inançer. The audio recording of this conversation was later deciphered by Berat Demirci and was also made into a book. There are two titles in this book on the subject of Sufism and daily life. The first of these is the conversation that took place around the questions asked by Ayşe Şasa. The second was held in 2003 at the Turkish Literature Foundation. This is the text of the conference given by Omar Tugrul İnançer. In this study, the effects of some mystical words in our language will be evaluated with the determinations of İnançer, based on both texts. Keywords: Turkish, word, Omar Tugrul Inançer, mysticism, daily life.
在奥斯曼帝国残余的家庭和环境中长大的奥马尔·图格鲁尔·伊纳帕瑟尔，是一个从成长环境中亲自体验神秘教育和礼仪的人。他是一个Sūfī，一个有信仰的人，可以说，是他那个时代被认为是重要的完美大师的“膝下培养出来的”。虽然他自称为“sofimeshrep”，以避免因现况或广告因素而使用他Sūfī的身分，但他身为murshid-e-kamil的身分一直备受关注。圣训，“信徒不会死，而是从一个地方迁移到另一个地方”，这是在40个圣训翻译中经常提到的诗句，经常被奥马尔·图格鲁尔·伊纳帕拉尔使用。他本人于2022年9月4日“迁移”到来世。他是一个很好的演说家，有许多作品是以对话的形式写的。本文的目的之一是用我们的语言来评价他的书Vakte kar Sözler(与时间抗争的文字)中的神秘主义和日常生活，这本书的第一版于2006年出版。这本书主要包括翻译由ay Şasa Oran与Omar Tugrul inaner进行的Sūfī对话。这段对话的录音后来被Berat Demirci破译，并被写进了一本书。这本书有两个标题是关于苏菲主义和日常生活的。首先是围绕ay Şasa提出的问题展开的对话。第二次是2003年在土耳其文学基金会举行的。这是由Omar Tugrul提供的会议文本İnançer。在本研究中，我们的语言中的一些神秘词的影响将评估与İnançer的决定，基于两个文本。关键词:土耳其语，词汇，奥马尔·图格鲁尔，神秘主义，日常生活。
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.40
Mamarame Seck
This study explores the unstudied rich Wolof Sufi oral cultural productions and their contribution to the knowledge about Islam in Senegal. It only focuses on oral production by Sufi leaders and their followers. This consists of an oral corpus of the life stories of past and current Sufi leaders, woven by multiple (re) tellers across generations, designed in such a way that they can give Sufi adepts examples to follow and, possibly, reproduce. The storytelling varies according to the speaker’s skills and charisma, the audience’s expectations and context of the performance. The combination of all these factors makes the structure of the stories unique, especially compared to those coming from western cultures. Keywords: Narrative, Sufism in Senegal, Sufi oral Production, Islam in Senegal.
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Pub Date : 2023-05-01DOI: 10.32739/ustad.2023.3.36
Rachid Acim
Turjumān al-ashwāq is a mystical treatise that was penned by the great Sufi saint Ibn ‘Arabi. This work, which was rendered into English under various appellations, reflects his orthodoxy of love and serves as a plea for initiating friendly relations amidst cultures and world nations. The allegorical poems and annotations underscore that Ibn ‘Arabi possessed a third eye and clairvoyance when he approached specific truths around him. Building on Henry Corbin’s framework of “creative imagination” and Stuart Hall’s theoretical model of “preferred reading”, I showcase how Ibn ‘Arabi’s inner and insightful journey to the realm of the heart shaped his knowledge and simultaneously unleashed his cognition about dialogue and Otherness. Keywords: Ibn ‘Arabi; Kashf; Turjumān al-ashwāq; the Foreign; Preferred Reading.
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