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The Halveti-Jerrahi : a Su order in modern Turkey. Buckley, Robert J.

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THE

HALVETI-JEFRAHI

IN

ORDER

A SUFI

MODERN TURKEY

by

J.

Robert

B. A.

(Newcastle),

A thesis

submitted Doctor the

of

of

Buckley

M. A.

for

(Dunelm)

the

degree

of

Philosophy

University

of

February

1992

Durham

The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived

from it should be acknowledged.

Centre

for

Middle

Eastern

University

and of

9

JAN 1993 -5

Islamic

Durham

Studies

ABSTRACT This is a study and practices of the teachings Cerrahi of the order sufi order and the place Republic the secular of Turkey. A brief

of the within

HalvetIslam

In

and --

the legal outlines and constitutional chapter the Republic and records orders within of Turkey position of sufi to the way the research Attention is then turned methods adopted. the that developed, the it within suftsm place now occupies for its religion account of Islam and how some leading commentators existence. introductory

Order, looking The study the history then notes at of the Halveti the fourteenth the credentials founder century of its and following before order and some of its progress major many branches of this the Jerrahi its focusing branch from directly eighteenth. upon day. to the present In view of their predominant century origins throughout this the is who role, sheikhs emphasis part on the directed the affairs of the order. in a Ideas of the Halveti-Jerrahis underlying are discussed Path" The Sufi the proclaimed chapter path whose entitled God. This indicates destination is where with chapter union takes devotees through territory Halveti-Jerrahi not entered path by by ordinary believers.

The

this along a guide require in detail the role of the examines the two Halveti-Jerrahi to reference during the course charge of the order Sufis

the path, and spiritual guide sheikhs who for of research

next and have this

chapter Includes in been thesis.

Rituals

by members of the order the rituals practised go beyond Muslims. In the chapter the devoted topic to this common to all rituals are listed and details are given of the teachings of the to these obligations. order with regard The order's instructions to devotees guides spiritual give detailed their but also not only on how they should perform on how rituals they their lives The order's teaching conduct should on social . forms the subject and political matters of a separate chapter. The

study concludes categorisation of sufi further study.

with orders

discussion a and then points

on to

the

sociological aspects worthy

of

TABLE OF CONTENTS

ABSTRACT A NOTE ON TRANSCRIPTION PREFACE PAGE

CHAPTER

8

1.

INTRODUCTION

2.

ISLAM AND SUFISM

3.

HISTORICAL

OUTLINE OF THE HALVETI

4.

HISTORICAL

OUTLINE OF THE JERRAHIS

5.

THE SUFI PATH

6.

THE SPIRITUAL

7.

RITUAL

227

8.

POLITICAL AND SOCIAL TEACHING

298

9.

SUFI ORDERS AND-SOCIOLOGICAL CATEGORIES

327

10.

AREAS FOR FURTHER STUDY

342

13 27

ORDER

94 126 190

GUIDE

APPENDIX

345

GLOSSARY

348

NOTES

351

BIBLIOGRAPHY

396

facing

ILLUSTRATIONS

1.

Funeral

2.

A dervish

3.

Ecstatic

of

Sheikh

Muzaffer

respectfully Halveti-Jerrahi

12

Ozak

kissing

page

Sheikh

dervishes

Muzaffer's

during

dhikr

palm.

213 256 2

COPYRIGHT

The copyright No quotation -prior

from

written

of it

consent

this should

thesis

rests

be published

and information

with

the

without derived

author. the

from

it

author's should

be acknowledged.

3

NOTES ON THE TRANSCRIPTION AND

PRONUNCIATIONOF TURKISH WORDS

Except Turkish

words

for are

those

with

given

in

English

an established the

text

in

form, Turkish

modern

spelling.

The Turkish but

problems,

readers

the

particularly

is

alphabet

phonetic

unfamiliar

pronunciation

it

with the

of

following

letters:

Is pronounced

like

the English

j

c-

is pronounced

like

the English

ch in church;

g-

is

-

after

e,

hard

pronounced

1,8

English

U

and in yes,

y

and serves

preceding

vowel;

Is pronounced

like

i-

is

rather

6-

is pronounced

as it

q-

is pronounced

like

pronounced

In jam;

the

only

a,

is

the

i,

g in

o

i

English

gun;

the

like

u

or

to lengthen

the English

like

English

is pronounced

after

is silent

I-

like

note

should

c-

always

few

and presents

it

the

in fit;

I

in

fir

in German

the English

sh

in ship 4

ü-

Is pronounced the

French

A circumflex between circumflex

it

and serves

with

the

and rounded

as in

tu.

over

a preceding to

forward

lips

lengthen

a vowel

denotes

g.

k,

the

vowel.

or

a slight 1.

"y"

Otherwise

sound the

5

F'F;EFACE

to

Prior an

prepared University of

development That

highlighted

the

Turkey

which

spite

being

of

thesis,

in

which

and

by

presents

in

whole,

without their

and

the

that

credit

though

efforts

I

should

of they

they

also

order

the

me

questions

with,

complete it

Jerrahis,

have

to

like

done

to

on this

of

to

sought

to into

welcomed

A study

never could

into

my debt

acknowledge

my

present

Turkey.

impossible

cooperation

in

modern

who

been

prospered

a sufi

of

openness.

have

in

my research

of

answered

remarkable

would

to

orders

The

law.

in

Istanbul

meetings

kind

like

should

often

a picture

function

things,

Sufi

out

grew

to

Jerrahis

their

my

proscribed

continues

I

the

survived,

and

part,

secularism

the

position

in

other

the

of

a survey

secularism

among

study,

the

to

provided of

nature

and

Turkey.

I

I

research

submission

There

Durham.

of

the

for

thesis

M. A.

on

embarking

this

is

to

frustrate

with

thank

ease.

my

6

John

supervisor, Turkish

Studies.

in

expressed

I

Academy

financed

my

research

(following

to

first

M. A. )

and

of

a summer

me consolidate

Durham

-a

the

two

years

language

and

care

and

should constant

my

to

of

that

funding

for

for

had

the that

scholarship I

the

Ph. D.

Government

thank

own.

full-time

year

this

views

Studentship

of

Turkish for

are

State

course

the

I

for

gratitude

Turkish

the

prerequisite

patience

my

for

Finally, her

record

to

Centre

The

however,

a previous

helped

for

invaluable.

thesis,

wish

the

of

encouragement,

been

this

British

award

Norton,

His

have

guidance

my

D.

learned

in

research.

my wife,

Helen,

encouragement.

7

CHAPTER

ONE

INTRODUCTION

'a

whose

main

remains

active

Europe

and

States.

to to

The

order

teachings

In today,

the

For

most

activity

was

period

of

of

the the

April

1991,

declares

secularism

to

basis

of

prohibits the

the

Republic

any

attempt

government

history,

system

of

socially. Sufi

research

Although

law.

Code

Penal Constitution

be

to

still

Articles

make (Article

were

irrevocable

an (see

a

and

sensitive

my

articles in

and

the

on

and

Turkish

of

United

Republic

politically

rescinded

4)

a

by

characteristic

the

its

Turkish

proscribed

relevant

in

practices.

both

the

of

in

examining

remains

issue,

Empire

concentrates

secular

religion

contentious

the

and

order

adherents

extent

study

Turkey,

order

Ottoman

with

greater

present

within

beliefs,

far

sufi The

the

day,

this

a

a

Istanbul.

during

founded

was

in

is

centre

which

is

Halveti-Jerrahi

The

2

religion 14).

and the All

8

of

expressions

religious

by

monitored taken

speech

deviate

to

Orthodoxy,

the

Turkey.

Sufi

tolerated

by

described

part

was

were

actually been

secularism

Turkey. suspicion

looking

not

The

result

of

for

the

true,

as study

political

I

shall thus

intellectual

show, has

often elite

the

within

of will

in

polity

been

lasting

a Orders

among Sufi

Some be

the

state but

Turkey

and

unfounded, regarding

is The

the

to

and

this

Jerrahis.

a relevance

as

seen

secular one,

to

"

and

and

Islamic

Turkey

Orders

which

Sufi

the

of

Orders

champions

could

of

while

state

the

of an

development

preconceptions,

by

be strict

Sufi

intellectuals.

overthrow of

Sufi

law.

Turkey

modern

the by

has

of

and

Turkey,

society

this

mistrust

establishing

present and

Islamic

in

movements

the

truly

secularists

In

secular

a

and

any

movements

the

overthrow

establish

Turkish

reactionary

being cannot

in

phrase.

depicted

as

to

Islam, Islam

proscribed

in

often

dis-established,

merely

often

seek

that

Sunni

Orthodoxy

despite

orthodox

of

groups

from

Islamic

Sunni

being

religious

extent

dominant

closely note

of

whatever

of

Islam

action

and

orthodox

as

are

particular

Orders,

understanding

have

state,

the

of

which

the

sentiment

social to of

the the Islam

9

and

Orders.

Sufi

the

T"he title F.

this

of

I

explanation. any

particular

date

at

to

mind be

is

in

the

from

Europe,

Australia'

eagerly

embrace

who

to

"fountainhead".

the

more

specifically

order

is

their inordinately

and

as

in

outside well

the

as

to

their

-

and

of

the

dimension it

the

leadership

enhances

(a of

may

have

invoking

of

The

activities. are

the

international

expressions

Turkey

the

of

come

Turkey

wary

both

to

-

past

particularly

interfering

groups

in

they

especially

Jerrahis;

by

in

opportunity

the

the

have as

adherents

and

within

impressed

authorities and

to

of

so.

'Western'

prestige

approval)

or

focus

Turkey

to

This

important

I

Jerrahis

the

include

visitors

U. S. A

primary

visitors decade

past

These

the

of

This

other.

Rather

a picture

denote

a specific

with the

at

the some

to

word

history

as

by

needs

this

historical.

not

present

and

order

in

today

and

encountered

today

intend

not

in

appears

perhaps

inappropriate

study

may

end

be

this

do

it

as

study

period

one

would

"modern"

word

nourished in

by

visits

Istanbul.

country Western made

the

the

law

Jerrahi from As

I

10

have

had

not

an the

discover

and

is

study

to

first the

with to

benefit

meet

these

the

its

and

teachings

practices

this

as

obtained, discuss

order,

observe

and

practices

and

myself

the

of

then.

and

thus

background

was

study

literature

leaders

this

Turkey.

in

for

existing

of

members

them

with

the

groups

membership,

order

adopted

method

review

the

on

these

visit

their

of

nature

concentrated

The

to

opportunity

in

a participant

their

meetings.

The to

focus

intention

mainly

practices

of

any

to

way

the

economic

aspect,

order.

For

economic

aspects

I

am

the While

for

Jerrahi's

for

the

and

the

an

attempt

bounds

of

an

and a

Sufi and

social dominant.

most

Jerrahis

membership

is

primary.

religious

aspect

of

the

use

the

I

both

in

of

be,

for

activities,

sources,

in

social

the

may that

on

own

unpublished,

indeed,

however,

concentrating

a

also

and

meant

not

membership

membership

motive

teachings

to

some,

of

is

there

Jerrahis,

convinced,

order's

within

that

beliefs is

This

is

study

religious

Jerrahi.

some

religious

the

on

deny

this

throughout

so

academic

shall

published far

as

study,

is

and possible to

allow

11

Funeral

of

Sheikh

Muzaffer

Turkish staunchly secular large because crowds expressed concern , ympathisers of Halveti-Jerrahi at the funeral the Peva1 flouted against prohibition -; ik In

; erb

1984

in

the

Ozak daily of

Cumhurlyet dervishes and Sheikh Muzaffer

wearing

religious

pubic. To fi_F

n

12

to

Jerrahis

the

This Sheikh the

Muzaffer

during

the

to

Turkey

visit

the

Sheikh

Baba.

under

the will

this

studies

of the

at

unusual

who

had

the'

for

almost

the

research.

time

study sufi

I

changes men

does which

of

were within

represent, is

not

in

of died

years Though

his

I

death,

I

was

was able

leadership

the of

his

observed

in

main however,

replicated

of

successor, the

order interest

considerable the

that

sheikh

twenty

that

under

discussed

This

of

been

under

and The

be

of

somewhat

carder-both

two

study. of

Ozak,

Muzaffer

Sefer

and

is

course

in

not

themselves.

study

Istanbul

in

order

for

speak

body

of an -in

the aspect many

orders.

N

12

TWO

CHAPTER

AND SUFISM'

ISLAM

It this

to

and

to

the

and

the

body

main

foreign

body? itself

establish

seems

to

of

Islam

If

the

history

beyond

Islam.

each no

This

Sufism

or

was

thought

heavily Christianity,

c'ut

growth

a an

entirely it

did

come

to

as

it

strongly

as

for

a

of

two

that

influenced

by Judaism,

derived view

This

things

similar

it

be

cause.

sufism

held

theory

common

mystical

of,

origins

must

theory

string'

of

the

movements

from

the

'ball

the

independently. was

between

how

historical

or

possibility

totally

without

it

is

latter,

looked

events other

orders

sufism

Islam

to

once

similar

such

relationship

or

as

a work

done?

Adherents of

Sufi

Is

within

have

the

itself.

Islam

in

a mistake

Sufism

reference

sufism of

would

discuss

making

be

these

reasons,

element

within

Islam,

the

be

derived

Buddhism

from

traditions

mystical and

so

on.

from saw about

coming

For

must

that

as it

and in This 13

theory

no

have

come

have

their

longer

holds

much

influence

to

that

most

religious

intrinsic

elements

may

begin

word

Sufi

means.

the

who

probably

died the

reports

were

due

to

"in

the

who

that

An the

give

elect

group.

us

to

may

well

is

the

the (4) fact

Sufis

saw

themselves,

the the

a

the

These

represent

be

as

that

as

this

Bishr

ibn to

referring

(safa) by

upon to

to

sincere

to

desires

implication

offered

'chosen

or

would

is

Muslims

among

their

word

(1)

because

called

attributed

explanation

word

'purified'

Sufis

heart

whose

3B5/995,

(saff)"

in

the

al-Kalabadhi,

(unspecified)

so

focused

regards

establish

some

rank

that

to

Bakr

were

similar

is

(3)

Sufis

itself.

in

of

having

derivation

"one

Abu

be

to

quest

seeking

Bukhara

first

Somewhat

al-Harith,

by

at

the

their

(2)

religious

opinion that

authorities they

the

We what

God.

to

that

and

seem

would

spirituality

and

traditions element

spiritual

and

mystical

mysticism

God.

see

scholars

as

"

Sufis

many

derived

towards is

Sofiya,

from

friend'

by

God,

nature

and

status

which of

an

implications

should

alert

derivations

offered

above

truth rather

of

how better

the than

early they

14

historically

an

represent

is

There

or

Sophia

as

"quite

as

Sigma letter

sin,

Sufi:

though

Stoddart

does,

Hagia sigma

with

the

it

is

interesting

Sufiya

that

the

because the

Sufi

they

had

people

people

of

informal,

the

out

who of

also was

bench

at were their

"poor, abodes

in

as

as

note, triiihslitered

Greek

the

that

reports

by These

(7)

group,

to

time

of

and

individuals possessed

(suffah).

exiles,

held

some

to

qualities

a the

Sad

replacing

bench were

by

Arabic

to

applied

certain

the

of

living

Muhammed, driven

term

Greek

(6)

sad.

Al-Kalabadhi

regarded this

into

Turks

later

Aya

Arabic

the

these

the

letter

not

much

be

that

rendered

and

as

from

any

supporting

out

by

that

Sophia

In

regularly

and

Gibb,

to

points

is

generally

derived

be

(5)

Stoddart

is

coincidental

according

fanciful".

contention letter

than

Sophos

words

This

may

should,

words

Greek

the

and

more Sufi

that

suggestion

the

little

resemblance

superficial

Wisdom.

meaning

regarded

Greek

a Sufi

term

the

between

philology.

accurate

our

knowledge

the having

Prophet been

possessions"ý(8)

15

Al-Kalabadhi that

of

custom (Suf). garments

"to

dressed

solely

(10)

give

by

accepted

with

is

garments

both

of

personal-

renunciation

of

By

century,

of

woollen

Sufis

in

to to

fourth

Iraq,

all

the

emphasise

those

as who

fought

A. D.,

(16)

whose

wool.

(17)

This

trace as

any possible,

Muhammed, shall

meet

that

with

this

as as

thus

order

of

to

tendency

luxury.

(13)

keen

Sufism,

is

far

seventy'of

as

,

a

desire

time

to

of We

it. later.

of

history

life

legitimate again

only

Islamic the

624

Badr,

made

in

of

garb

(15)

of

reflects far

wearing

applied

known

were

remark back

the

usual

battle

clothes last

of

commonly

has

of

wearing

al-Basri,

he

the

preferably in

was

origins

at

element

the

Al-Hasan

saying

generally

the

become

early

course

of

and

reports,

term

(14)

mystics.

reported

the

and

they

and

vanity

had

soul"

implications

the

penitence(12)

garments

fine

The

it

with

Bibb

soft,

most

(11)

worldly

wool

nakedness"

explanation

carried

from

made

clothes

their

of

their

scholars.

such

the

the

western

the

to

"hide

to

This

wearing

delight

themselves

contenting wool.

than

Rather

(9)

made

garments

-wearing

explanation

because

Sufis

called

were

people

the

offers

also

(18).

16

the

From garments

it

probably

mc.r"e

will

that

may

preaching

and Sufis

early

ways,

not

their Syria may

by

others.

who

hunger,

as

life

would

eat

"Starvers".

have

been Sari

to

food to

them

be

thisit

some,

known of

way

was

derided

the

describes

al-Saqati

in woollen

of

Whilst by

admired

The

sufficient

only

of

-asceticism

wearing

(22)

Day

(20)

Hell.

leading

(21)

Islamic

the

their

the

in

quite

early of

of

express

only

They

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(19)

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Sufis

follows:

was

Their their their

food is the food is sleep the sleep-of is speech the speech

When

someone

a Sufi,

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were

journeying

CMuhammed]".

he

"in (24)

that

replied their

overcome

Abu

asked

the This

pathway Islamic

sick, drowned, the (23) cif. fouls.

Ali

al-Rudhabari

they

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the

people world,

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17

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Yusuf

by

to

referred

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ibn

al-Husayn:

in is There community a chosen every God, the they band, of agents are and if from His Him by creation: concealed Clslamic7 in this be there such any Sufis. the (25) they are community,

Thus

in

the

term

scholarship,

modern

We shall their

teachings

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However,

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it

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upon Though all

in

including

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following generally

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Qur'an

passages

to

work

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be

regarded

have

Sufis

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argued Gur'anic

of

Sufic

Khadige

were

majesty

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over-view

bear

the

Sufis

passages

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by

work

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splendour,

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(27)

Qur'an?

excellent

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life

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line

Companions.

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can.

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passages has

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Sufis

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trace

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Islam

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Muhammed

within

Muhammed,

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see

Prophet

those

(26)

Islam.

of

follows,

what

to

restricted

faith

the

profess

is

Sufi

in

and

interpretation }(arrar

al-Tayyib,

is

based.

much

impressed

drawing

attention

by the

emphasising omnipotence

(28)

God,

of to

the

18

nature

of

wonders

support

particular

giving Islamic

authenticity.

be

of

made

to Particular

all The

in

verse,

perception

God

of

the turn,

is

creation in be

also

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some

as

God

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being could the

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verse: man; within the

and We know what him, and We are (30) jugular vein.

in-dwelling

be

God, the

God,

for

quest so

picture being

far

to

close

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necessary

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Islamic omniscient

His

as

of

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relationship

omnipotent direct

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personal

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foundation

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We indeed created his soul whispers to him nearer than This

fror

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God.

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mention

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the

belong God To you witherscever God God; of (29) All-Knowing. This

Sufi

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a

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God

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as

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from

believer.

19

This

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further

is

God

and

so-called

in

emphasised Traditions,

Holy

between

relation

of

nearness

for

evidence for

authority regarded

as

hears, and sees, and his smites, (31)

contrast A in

could

God

by

in

means

individual

who could

be

feared

mediated

Qur'an,

Sufism

God

of

so

such resulting

strict

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contrasted

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obeyed.

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believer

tensions

by

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his the

and

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had.

taken

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held

God the

in

devotee of

agency

this

of

early place,

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sufism

in

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powers did

ask,

a God

Word

His to

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Islam

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may

of

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mediated

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monotheism

a development

loved,

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was

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emphasis

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believers

into

from

creates

mysticism

could

the

direct

of

was

Sufis

the

transcendent

and

to

intercession. come

of

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return,

only

was

immediacy with

Islam.

it

places,

save

be

may

innovators.

as

The

Islam

in

to

hadith

even

and

weak

he

which he

within

mysticism

sufficient

condemnation

love

a

suspiciously

nevertheless

a

Our'anic

read:

we

where

hearing his with I am which with sight and his he hand his which with he walks. foot which with Though

Oudsi,

Hadith

a

man

Islam? how check

out Once

could

the

without

20

Islamic

the

splitting

Samuel the

ascribes ,.

the among

popularity

believers

worship, be

full

a

be

not the

growth as have

impetus

behind

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to to

those

in

correct

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would them

with

take

Still

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more,

account in

beliefs

Sufism,

such

would

surely forms

Islam of

the

of

other

notions

many

of

without so

saintship

Islam.

Gellner explanation weight

the

on

mainstream

introduce

In

Sufism. to

to

This

(32)

problem.

saints.

possible

worship

foreign

of

Islamic

of

acts

fails

and

dissatisfaction

dissatisfaction

and

acceptance been

the

emphasis

if

institutions

to

prayers.

ritual

argument of

the

is

present

main

Anderson's

to

Sufism

of

forms

daily

these

of

due

normal

the

there

performance

were

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answer

Orders

surely

as

as

success

being

1922,

in

writing

and

with

such

cannot Sufi

Anderson,

Orders

Sufi

apart?

community

offers

a

more

can

carry

a

which than

be

will This

conjecture. origins

and

growth

based

on

the

of work

swing"

Sufism of

more

Anderson's theory

vis-a-vis the

deal

great by

supported

"pendulum

sophisticated

philosopher

of Islam

the is

David

21

Hume.

Hume

(33)

societies

to

religious

views,

views,

again

develop

by

Gellner

picture

of

may

consists

be

a

these

of

"syndromes them

philosophical

into

work

and

two

sociological These

extremes.

characteristics" as

developed

was

predominantly

outlined

canes,

monotheistic (34)

polytheism.

Hume's

their

polytheistic

with

into

for

in

permanently

beginning

to

tendency

a

oscillate

which

return

postulated

as

two

Gellner

follows.

calls

Syndrome

P

of: Strict Monotheism; Puritanism; Stress on scriptural revelation and hence literacy; Egalitarianism between believers; Absence of special mediation; Minimization of ritual or mystical [sic] extravagance; Stress on the observance of rules rather than (35) on emotional states.

This

is

in

characteristics

which Tendency and the

to

contrast Gellner

towards spiritual

a

of

syndrome

labels

C:

hierarchy

both

in

this

world;

A multiplicity ritual specialists;

of

Loyalty towards than for respect

a personality (36) rules.

spirits,

priests

and

Incarnation in of religion symbols or images than in the rather written word; Tendency towards profusion of ritual forms than practices and rather moderation and sobriety;

Gellner

further

suggests

that

syndrome

rather

P

is

22

by

-favoured flourishing

an

urban

more

in

These

two

syndromes

within

the

same

times

and

in

Gellner

to

these

need

of the

mediate

rather,

Junaid the

of

as

the

two

a whole

most

often

Islam

most

often

as

The

a distant

Qur'an

the

and

God

educated, God

omnipotent In

Law.

believer

who

the

himself

finds

adept

of

to

approximating found.

the

syndromes a

to

attempts

by

means

of

more

must

not,

of

course,

'sober'

ends

of `saber'

of two

direct

to

Baghdad

extremes,

the

was

tendency

more a

and

Sufism,

early

are, there

from

ranging ecstatic

be

referred

commonly

prominent

within

They Indeed

a spectrum.

'drunken',

and

orthodox

dichotomy.

simple

Sufism

within

nearly

different

(39)

thought

as

be

religious

These

to

Allah

reality

experience.

were

with

may

the

a

at

as

occur

would

positions

tradition,

popular

in

Islam

saw

may

P. (38)

syndrome

through

mediated more

C

syndromes

Arab

urban

and

Taken

places.

Christianity

Within both

types

tradition

syndrome

(37)

environment.

represent

different

to

conforming

rural

religious

suggests,

conform

a

C

syndrome

with

setting,

the

extreme.

member seeking

of as

he

23

did

to

the

framework

the

contain

of

'drunken' a

flavour

for

Islamic

law.

sufis

is

(41)

was

orthodox

he

said:

by

cut

prior

to

days

then

sprinkled

ashes top

were of

off,

a minaret.

oil into

of

with

God

when

Cana

was

it (43)

than

that saying

not

for

a

this

must

legal

hung

on

a

had

and the

set river

gibbet his

decapitated, on

fire

Tigris

be

nicety,

Al-Halladi was

al

publicly

people-,

being

with thrown

some

al-Halladj.

feet

two

the

eyes

suggestion

executed

better

for

especially

was

the

Truth

saying

all

little

considered

he but

such,

in

creative is

drunken

al-Halladi.

himself

there

which

consumption

and

the

above

among

Mansur

be

to

claimed

still

for,

death

Though

as

hands

famous

equating

am

for

crime

to

put

from

speaking,

ibn

ulema,

(42)

this,

More

"I

Hagq]".

logically

al-Husain

Al-Halladj the

thus,

and

give

al-Uistami,

have

to

reported

to

divergence Yazid

Abu

the

-from

needed

their

of

brethren.

God"

of

extent

is

be

will

sufism

the

example,

"part

the

of

of

'sober'

their

only'

representatives

school

within

mystics

(40)

law.

orthodox

Two

the

of

ecstasy

body

his for was

before

his

from

the

(44)

'14

and

other

beliefs

such in

flew

which

and

of

develop

did

,.

to

for

Sufism

of

Qur'an,

hadith

and

within'

Islam,

an

the

ideas

new

saints

from

Islam

of

ability

Islam

splitting

(45)

apart.

The traditions, the

on

and

work

died

in

one

1111

between

now

at

33

Iran,

the

of

newly

traditions in

studies

of

natural

sciences,

the

position

to

Baghdad.

(48)

theology

the

and (44)

his

attention

which

has

was

would to

be

a bond proved

appointed

for

in

Religious extensive the

including

philosophy

(5cß)

Yet meant

achievements

beyond

was when

"a

of

remained

important

what

Professor

of

al-Ghazzali

who

in

temperament".

of

life i,

Khurasan,

Ghazzali

orthodoxy This

reproach.

forming

Despite

intellectual

considerable

in

academy

and

the

to al-Ghazal

in

Ghazzali

self-questioning

that

Tus

A. D.

established

in

restless,

1058 age

Studies

Hamid

hand

one

largely

succeeded

Born in

years

(46)

two

(47)

permanent.

Abu

man.

two

these

the

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A. D.,

the

is

Islam

other,

of

between

reconciliation orthodox

Sufism

turned

found

these

prevent

his

be

must

explanation

in

beliefs

practices

face

the

Theology

Orthodox

that

fact

the

Given

he

later

Sufism.

25

a serious

After at

crisis,

path.

(51)

life

of

For a sufi

lock

to the

and

experienced ali

ten

ascetic

the he

years

Sufi

lived

the

the

aid

with

he

though

practices, but

states

his

away

at

truth

mystic

ecstatic

Al-Ghat

gave

ali

seriously next

seeking

solitude

Ghaz:

37

of

age

began

and

wealth

of

the

psychological

and

moral

)

(5

rarely.

sought: by the Shari'a the of revitalisation ... love into the it re-injecting altruistic he In this the Sufis. and pietism of his because largely succeeded... theologian formal credentials as... a impeccable. (53) were

Sc' within

Islam,

a part

of

to

the the

came

certain

orthodox time

accepted

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tradition.

would

come

under But

Sufism

al-Ghazzali, the

world

accepted from

beliefs,

certain

authorities.

of

be

grew

True,

sufis,

practices

to

coming

Islamic

Sufism

that

about

eventually

the

time

certain

it

of

suspicion in

general,

had

become

Lap as time and from from an

Islam.

26

THREE

CHAPTER $a

OUTLINE

HISTORICAL

All the

beginning

trick

is.

is

How

should

the

LINEAGE

OF THE

HALVETI-JERRAHI

of

the

this

taril: is

order

founding

is

order

themselves,

as

[Arabic:

of bin

be

a

development

may

Halveti

order:

Ekmeluddin

A. H. ).

found

in

tlehmed

branch

Khalwatiyya7

the

apparent

regarded,

Geylani

not

least

of

the

traced

the

life

by

the

For back

Ahci

a study of

origin

to

this the

But members

reason founder Omer

Siracuddin el

Halveti

its

of

Halveti

larger

Ebuabdullah el

traced?

Jerrahi.

tarikat. be

in

present

The

Nureddin

saint,

this

its

to

of

TARIKAT

is

at.

tangle be

a movement

of

uncertainty

Jerrahi

the

a that

where

into

back

history

This

know

to

far

roots

have

movements

religious

beginning,

ORDER

HALVETI

OF THE

(d.

750

(1)

27

In are

provided

back

to

the

the as

founder

chain

of

order

with

an

of the

death

lifetime

of

the

or

of

this

part

tarikat be

is

of parts

mid-point

with between

The

be

may

order birth

the

two.

Silsila Mustafa

2) Ebul Radiyallahu

Hasanenyn [Imam Ali]

3) Seyyid'uttabiin Yesar El Basri

(d.

a

as (d.

the all

"pious of

a

cannot the in

considered

Halveti

is

1) Muhammed Prophet]

often

and

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to

convenience

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a

Silsila

the

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Halveti

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chain

entirely. the

it

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considerable

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origins two

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the

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of

founding

(3)

--fabrication".

the

his

and

individuals

filling

names

stretching

Muhammed

theory

In

(2)

from

elapsed

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tarikats

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Prophet

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antecedants

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list

complete

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time

Silsila.

a

world

line

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with

companions. ",.

Islamic

the

farming

the

follows: 12/632),

[The

Aliyyul Murtaza (d. 40/660),

Ebu's Said 116/729),

Hasan

Bin

4) Es Seyh'ul Elmai Habib-i (d. Acemi 156/774), 5) Es Seyh'ul Kebir Ebu Suleyman Davud bin Nasir'ut Tai (d. 165/763 ? ), 6) Es Seyh Ebul Mahfuz Ma'ruf Miyyul Kerhi (d. 200/816), 7) Es Seyh Ebul Hasan Seriy'us Sakati (d. 253/P-58)1 8) Seyyid'ut Taife bin Ebulk: asim Juneyd Muhammed'ul [better Bagdadi (d. 297/910) 28

Baghdad], known as Juneyd of Ebu Seyh Ali, Ahmed 9) Es 299/912), (d. Dinuri Abdullah Muhammed Ebu 10) .370/980-981), Amaviyye 11) Muhammed 380/990-991), (d. Bekri

Dinuri

bin

Omer Seyh Ebuhafs Es (d. 530/1136), Bekri

12) Kazi

Memsad'ut (d.

Abdullah'ul

Vecihuddin

el

Seyh Ebunecib Ziyauddin Es 13) Bekriyy'us Suhreverdi (d. Abdulkahir'ul 563/1168), Eburesid Kutbuddin " ul Seyh Es 14) 622/1235)v (d. Ebheri Muhammed Nuhas'ul Ruknuddin Es Seyh 15) Nuhari, Muhammed'ut Sihabuddin 16) Seyh 'Es Tebrizi, Sirazi Cemaluddini 17) Seyyid Es Seyh es (d. 652/1255), Geylani (d. Zahid 18) Es Ibrahim Seyh 681/1287),

Fergani, 19) Es Seyh Saduddin-i Muhammed 20) Ebi Es Seyh Kerimuddin Ibnunur (d. 670/1271-2), el Halveti 21) Omer bin Pir Siracuddin Ebuabdullah Es Seyh EE;meluddin'ui Geylani el el Ahci Halveti (d. 750/1350). (4) An alternative Muhammad

version

Amaviyye

In

the

remarkably

large

the

of

is

deaths so

large

alive before

to

as

eleven

given

difference

to in

in

eleven make

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makes

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number Naturally which still.

gap that

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latter's

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11)

Omits

Bek; ri.

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and

instruction

version

alternative number

Silsila

receive the

Abdullah'ul

numbers

twelve

number

of

bin

Silsila

this

been eleven the omits Such

29

Silsila

the

a gap

in

some

individuals

may

that

suggest been

have

the

from

lost

or

omitted

of

names

list.

the

terms

Some ought the

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honorific

two

this

at

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point.

are

Sheikh)

(or

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the

in

appear

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and

Pir.

The to

employed as

one

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of

denote

is

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meaning

term

based

in

Arabia.

(8)

relatives... simply

rige".

(9)

tribal

the

particularly leaders

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patriarch "one

meant Today

the

reference

used of

title

to

a Sufi

distinguish order.

is

"aged family"

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30

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ve

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the

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meaning

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protect

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murder with

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meaning

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it

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divinity. Christian

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have

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power.

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miracles,

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32

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33

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34

Some founders

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36

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43

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72

II

Bayezid Halveti

the

headquarters

of

Istanbul

at

the

himself

is

said

of

the

of

Sultan's

administrative to

this

have

leadership

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consolidated

their

Byzantine the

Khwaia Enown. of

was

church

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however,

Mustafa

task

Perhaps

(119) esteem is

a means

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in

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the

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name most

it

it

them

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first

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capital.

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rebuilding to

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of

of

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rebuilt

entrusted Pasha

as

Sultan

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to

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order.

the

the

church

at

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position

Istanbul

in

this

may,

Sultan.

headquarters

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dates

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strong

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military,

order

new

the

of

allegiance

people

-Celebi

When arrived

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with

Bayezid

some

elite

Halveti

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to

Amasya

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seen

favour

gaining

traditional

aristocratic

(118)

period.

time,

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and

attended

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moved

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of

(117)

request,

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sectors

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heyday

Turkey.

was

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of

reign

year

real

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in

carder

rituals

the

was

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thirty

the

followed

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him

that

held, the

73

Sultan

the

entrusted

this

During Jamaliyya

was

formed

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Uways

introduced

these

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ibn

Ali

)

(12

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Turkish,

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main

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936/1529 known

as

Baye:

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(1 7)

(125)

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1048/1638

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Muhammed in

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main

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al-Din this

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(126)

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death

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(124)

him.

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1098/1686

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this

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notable

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Aleppo.

of

Yusuf

Istanbul).

Halvetis

id.

death

Istanbul of

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the

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Bahsiyye

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Mecca(.

in

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al-Bakhshi

who

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al-Assaliyya al-Hariri

Aleppc').

where

al-Karamani,

groups

branch

a

Syria

(121)

Halveti

other

period in

Khalifa.

Selebi

two

son

(120)

Ahmad.

of

his

of

education

the

history

in

1512

stage

in

of of

the

74

history

of

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phase,

Baye:

id

"

the

seen

the

During I

Selim

the

in

established

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phase,

the

throne,

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stagnated.

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Sultan

nor

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new

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day.

in

Ahmad the

after

death the

believed

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death

mysterious

who

preferred

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we

saw

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II

he church

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Halvetis, in

of

be

above).

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(see

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im's

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time

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the

Jem,

uncle

Sel

implicated

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one

closely

mistrust

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may

suspicious

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(130)

at

a Byzantine the

to

was

earlier

converting order,

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his

of

Bayezid,

the

to

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of

this

was

for

Eiayezid.

of

I

struggle

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ulema for

had

order

supported

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reasons

who

the

the

Selim

Pasha

Sultan

while

leading

the

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k,hwaia

was

two

speaking

identified.

brother

him

the

of

westwards

firmly

(129)

of

Sultan

of

reign

entire

a close.

(128)

capital.

be

to

came

expansion

becoming

its

and

order

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covering

had

Turkey

in

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the

charge

of

for

the

tekke Pasha

caused

also.

has

come

down

to

us

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75

illustrates

well monarch

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and

The

Sultan

be

torn

down,

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purpose

away

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he

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Sinan

him.

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is

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was

faced

from

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relations Ottomans.

harboured to

sight

of

sheikh

robes

an

at the

though its any

second

rise

of

between (133)

This

was

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uneasy to

plausible point

for

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it.

and

suspicions can the

be tense the

and badly

and

(132)

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Safavids reflected

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of

the

power

this

of

power

against

the

the

the

political

reason

left

anger

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steps

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tekke

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sight,

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is

Selim,

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Sultan

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demolish

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to

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fell

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of

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him.

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to

hearing

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his

around

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traced

in

order

as

Selim

with

toto

argue,

recoiled

faced

turned

and On

see

should

despatched

were

sheikh.

he

(131)

period.

with,

to

the

tekkke

who

confronted

seated

The

continued

workmen

When

Selim

this

Halveti

Halveti

angry

was

withdrawn

mutual

the

gathered

told,

the

determined

however,

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that

but

personally.

dervishes

during

order

ordered

between

atmosphere

on

the

76

Halvetis

the

as had,

stage

in

the

Halvetis

the

similarity

The

of

late the

to

problem

was

from

the

Safavids, Imams

Shi'is

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bring

whereas

despite

this

order

under

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eventually by

century

Imams

the Shi'i

Sunnis,

enough

sixteenth

five

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at

of

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remained

was

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with

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suspicion. the

common

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present.

the

of

twelve

the

of

-five

silsila

dropping

Halveti

in

solved the

silsila

names without

explanation.

The Turkey The

gained

Sultans Suleyman

of

in

by

II

(974-82/1566-74).

reigns

the

Halvetis

royal

favour.

connected

realised

that

one

if

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successor.

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of

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the

under to

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two

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in

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monarch close

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to

able

to

either

and

During

themselves to

they

I

in

(926-74/15.22-66)

were

allow

closely

life

(134)

The to

not

history

death

of

Magnificent

the

the

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Selim

careful

lease

a new followed

who

Halveti

phase

ushered

was

order

third

it

under

too now with his

(135)

It

is

possible

that

Suleyman

was

77

influenced

in

had

Effendi

Sinan

Istanbul

the

central

when

the

latter

had

or

built,

its

and

this

of

Halveti

centre

of

Amasya

Some

followers

Albania and

while

in

Indeed

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branches those

of

the

Halveti

to

sent

occupy

Some tekkes

must

leaders

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activities

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of

have

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of

to Sofia

Bulgaria. new

moved

out

lands among

areas.

in

One

one

prosper.

around in

embarrassed

illustration.

old

moved

conquered

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Istanbul. an

had

valley

order

both

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settled

armies

the

a growing

to

Sinan

Maritsa

the

as

Istanbul

from

continued

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Upper

in

tekkes

supported

Sinbü1

(137)

acquired,

including

which

other

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order

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centres,

of

Sünb'ul

936/1529.

in

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this

was

the

of

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Anatolia

and

number

died

(138)

Rumelia

capital,

tekke

many

surroundings.

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named

who. succeeded

period

a good

who

sheikh

(136)

959/1552)

of

During

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Effendi.

his

by Sultan,

A'ishe

with

(d.

head

as

Princess

Merke:

Halvetis

the

of

contact

al-Din

Merket

in

into

come

Muslih

"

Crimean

the

mother,

favour

these and

such (139)

Davud

Khalifa,

regional the

worried case This

may

be

concerns a Halveti

78

Mahdi

from

Mahdi

and,

opponents

Damascus. followed

hold

they

held

by

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of

powered

by

government

rebellion

over,

Davud

had

brought

the

revolt

of

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the

Halvetis

as

a whole

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Mention branches

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by

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phase 976/1568-9 order.

must

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Kastamonu)

order

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were

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Khalifs,

and

(140)

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made

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out

seen head

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during Sha'ban the

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the

odour.

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cif

taking

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the

of

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third Veli

(d.

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(141)

79

From important

(d.

founded Istanbul)

turn, the

1229/1813

Ibrahimiyya

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centre century

Suleyman

and

disposed

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Halvetis

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well Egypt,

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(148)

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for

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sixteenth

founded

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Gerede)(146)

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branches. Hajji

(147)

1283/1866-7).

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80

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syrian Jemaliyya

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Egypt.

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branch

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zawiyas

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84

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105

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1061

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sufis

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father

Mu: affer

autobiography

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fromm

the

death

death

the

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with

of

1966.

November,

order

head

continued

was his to

wife given

a

account point

out,

113

to

referring

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son

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population

of

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family

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brother,

mother,

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(51)

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cousins.

Prophet".

Muzaffer

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"mother's

his

Seyyids,

law

along

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parents,

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Ali,

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population extent the

as death

birth

of

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114

pof Turkey.

Republic

the

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mosque

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115

decorative

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art

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116

said

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117

11

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Muzaffer

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in

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on a

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week

and,

118

according

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as

duties

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(53)

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dreamed

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of

he

went

performing not

reciting movements 119

properly". the

full

room as

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side.

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(54)

and

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instance

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c'f

existence Mu: affer

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death

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leader

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ward

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poured

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1985.

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1966.

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dreams,

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series

is

only

in

1966.

of

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orders Sufi

121

f

there

testifies,

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links

period

in

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long

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The

anti-secularist. not

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functioned

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day.

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illegal

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1925,

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officially

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historical

to

these

questions

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would than

is

122

to

appropriate were

only

have

seen

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mention from

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123

that

assertion of

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held

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on

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years,

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of

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game.

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of

1124

results.

125

CHAPTER FIVE

THE SUFI

is

It on

two

a

way

looking

within

it,

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ideas

to

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and

finds

rest

of

practical

A sequential two

levels is

argument universe ought,

is given

example,

We discussing separately.

linking

to

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Sufi Subsequent

of

path

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chapters

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linking

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a

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wife.

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man

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treat

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Creator,

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between

matters or

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kept

relation

creation

on

ethics.

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Sufi

usually

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sufi

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universe

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path

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life

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universe

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at

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in

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levels at

the

126

teachings

practical Here

we

more

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ultimate

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goal

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lead

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lead

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realises

to

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Truth",

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union

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gates

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(2)

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blessing "even

that

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God,

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longer

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extent

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127

Prophet

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132

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138

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139

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140

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141

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142

(36)

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143

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144

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145

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146

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147

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148

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149

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150

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152

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on

(73)

efforts

constant the

to

to

strive

from

own

central

advancement

is

the

him

spur

needed.

are

essential,

are

nothing

they

where

will

only

escape

receives:

from the Universe Souls, a light of the the light knowledge of and then his becomes the heart ecstasy... (74) sharer of the mysteries of Truth. The

is

paradox

level

heightened individual

an

predestined.

(75)

particular

potential

level.

However through

pass is

the not

However, so

the

it

Man

is

to

reach

"deserve" "tests"

in

State

for

then as will

he God be

is

the

which

he

will

be

all

powerful,

equally

spiritual he

state life.

earthly

a

with

certain

struggles of

is

attain

created

this of

his

to

a

the

that

learn

we is

temptations

material

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to

successful

reach

when

must

the

against then

world, has

the

left

on and

predestined

he

If

he

will

potential. the all

Way.

(76)

knowing

whether

the

155

individual This

paradox

believer

as

potential be

simply

it

cannot

of

the

be

or by

accepted is

It

resolved.

unfathomable

the

simply the

of

nature

not.

ways

Allah.

The importance avoid

dervish

struggle

the

this

against struggle

life.

feed

the is

which increase This is

the

nafs

a

the an

not

stress,

If

excess

but

(78) to

expected

to

boredom

and

it

it

continue concession

human

a

is

of

is

stress advisable

the to

will

the

struggle. the human Path

Sufi

figure,

super-human are

"that

argued,

of

fatigue

one's

with

with

follower be

end

only

This,

that

boredom,

of then

little,

must

important very

the

of One

the

to one's

tire

will

most

struggle,

desire important

recognised

and

made.

Man, either

an

The

allowances

is until

lawful".

condition. is

it

as

in

(77) one

the

nafs,

disillusioned.

feels

one

fatigue

or

then

continue

If

the

against matter.

become

and

guard

this

exaggerated,

despite

advised,

struggle

in

extremes are

is

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of

efforts

to

his

achieve must

example

an of

1

wil

to

it

oppose

is

claimed, his

nafs

is

free and

draw

to

choose

closer

to

156

Allah, time be

higher

attain ability

the

man

to

nafs,

in

mankind

choose

they

were

This

contrasts

formed

made

by

Allah

with

his

feels

that

lower

self

(81)

In

hand.

a

sheikh, will

against

take

We shall

the

return

rest

of

hand

such

the he

and to

To

talk

your

nafs

train

your

of to

do

and

resisting

one's

desires

what

is

could

lead

wrong,

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educate

the

Path

what

is and

to

seeing

is

help

at to

one

must

go

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hope

that for

nafs

next

the

and

then

in

in

experienced

successfully

guide,

in

was

which

however,

circumstances

this

(80)

Allah.

only.

own,

and

because

creation

nafs,

his

is Adam,

evil

of

is

cannot

serve

evil,

and

and

hands

one

spiritual over,

educating

on

or

Like

good

two

to

predestined.

good

difficulty

great

struggle

dervish

the

with

If the

by

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will

capacity

terms.

mythological

may

logically

oppose

between

choose

fit

is

to

choose

It

man's

states

to

(79)

not

that

spiritual of

explained

does

assertion

earlier

world.

this

that

his

occupy

and

self

this

of

affairs

recognised the

lower

his

serve

the

with

with

The

to

or

a he

you.

chapter.

in good

terms and

temptations the

of

right, to

Way

of

do the

157

Dervish

as

nothing While

growth.

to

thought making

it

is

bring

one

than

more

true

accepting

" world,

and

means

becoming

of

The

person.

object

find

out

the

find

God".

(82)

that

stress it

also

to

a

better

arid

of

the of

is

advises

a

hereafter,

against

the

one

who

necessary Jerrahi

to

pride

in

wishes

who

or

world to

wishes

only

the

"There

Path:

this

the

please

(84)

a)

Shari'a

(Sacred to and

The

first

Repentance consciousness Law),

cease

doing

resolve

states

of

of

the

these

is

knowledge

regret,

c)

those

things

never

to

four

has

itself and

b)

five

are development

spiritual

(85)

stages:

order

there

the

dervish.

Repentance.

regrets

therapy,

(83)

Essentially

in

in

to

of

someone

whether

is

reminder

form

the

on

"to

not work

spiritual

a

tranquil

this

a

between

station,

and

this

than

more

this

merely

is

does

of

with

more

oneself, only

difference

great

not

exercise

accomplishments

achieve

God".

a

Not

Sufism

individual's is

is

value

in

associated

Sufism

materialism,

excessive

terms

lot

dangers

the

avoiding

in

his

of

is

dervish

a

benefits

certain

more

being

that

personal

of

a means

do

using

of the

which them

again,

the Will one d)

158

to

attempting by

caused

one's

deeds

good

dervish

the

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fact

that

should

becomes

has

sinning

having

stage,

we

servant

in

of

a

that

turn

true is

-constant he

is

not

one

sins of

in

to

order is

the

at

this

becomes

a

true

Love

Fear

is

only

(97)

fourth

The

that

a

capable

This It

is

past

will

Allah.

of

told,

Allah.

The

and

Will

elements This

longer

own

Purification. are

of

Allah.

the

his

up

favour

two

his

of no

that

in

will

(Zahid).

is

who

given

by

state,

and

for

word

first

himself

rid

repentance

directed

Being

as

requires

own

these

Pure

a

who

third

Allah.

achieving

through

be

of

Muslims

Arabic

his

up

This

all

Submission

give

Will

(86)

of the

"Islam".

the

performing

Submission.

is

state

the

greater

person

them.

religion

After one

to

the

is

submission

by

to by

witnessed

of

second

central

misdeeds

correspond

character

one's

on

stain

past

which

The is

the

erase

is

state servant

loved

by

`concern worthy

of

of Him. on the

the Allah The

and

loves fear

behalf

of

love

of

Lord,

his arises the his

of

out

servant Lord.

159

In

this

state

unconditionally

and

The

fifth

blessing,

peace, lot.

one's and

trust

the

dervish

good

from

it

with

Him".

set

simple

by

is

and

for

one

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stage

from

be

good or

everything

is

"Allah

where

be

dualities

more that

to

comes must

no

to

comes

held

everything

His

faith

everything

realises

and

with

whatever and

are

of

one

believer's

accepted

that

this

is

satisfied

is

satisfied

noted

that

servant

Sufi

by

the

divide

list

The the

Al-Oushairi,

fror

five

in

stages

his

after

stages

the

Sufi

is

the

other

1)

Holy

sufi

of

forty 2)

Conversion,

War 3)

a

longer.

list

a

five into

considerably

(89)

Path,

list nafs,

some

the

remarkably

Jerrahis self,

gives

Risala: of

is

In

example,

farm

collateral

lower

number. of

be

may

Jerrahis

standards.

small the

it

point

out

and

similarly

striving

is

is

(88)

scheme

a

total

wishes,

satisfaction

the

point

There

At

orders

total

a

As

servant,

stages

state

follows

This His

final

God

contradictions

with

and

beautiful.

so

One.

pleasure.

is

beautiful.

and

great

this

Allah

in

God

whatever

with

and

At

and

Allah,

does

one

or

solitariness

earnest and

160

4)

withdrawal,

awe

unnecessary

and

8)

silence, 11)

sins),

fear,

hunger

fearfulness soul

15)

firm

18)

of

God,

22)

servanthood, sincerity,

25)

magnanimity,

28)

moral

33)

jealousy,

34)

being

Sainthood,

35)

38)

manners, than

40)

place, God,

42)

yearning

always

to

be

far

could

have

been

quoted.

point

up

just

how

the

Jerrahi

36)

from

scheme

protection 37)

life

true

being Yet

44)

comparatively

most it

does short

more in

all

This

the

purity,

belief

gnosis,

or

being

as

God.

with

generosity,

poverty,

one's

27)

shame,

32)

travel

43)

24)

chivalrousness,

God's

41)

is

scheme

29)

in

dying,

noble

21)

uprightness,

character,

companionship,

constant

26)

living

14)

satisfaction, 23)

39)

the

thankfulness, 19)

20)

prayer,

to vices,

16)

patience,

remembrance,

31)

meritorious

its

truthfulness,

insight,

12)

opposition

God,

desire,

30)

decent

in

past

appetite,

of 13)

trust

faith,

awareness

denial

(for

sorrow

remembering

while

contentment,

10)

humility,

7)

pleasures),

hope,

and

and

carnal

17)

9)

6)

occupations),

permitted

of

(from

abstaining

unseemly

(even

renunciation

5)

God,

of

one

in

one

love,

45)

particular that

complex: serve and

to

simple

is.

161

The stage

end

fana:

of

detaching

the

of "to

erase

the

upon

successive

stages.

Annihilation

in

Founding

For

the

Sefer

Jerrahi,

the

founding

in

Annihilation

and

separately They of

who

have

yet,

all

existences

realised

that

Allah.

the

they

who

Order,

stage

in

Allah, Allah

and

time,

same

Spark,

as

and

nothing

One.

"secret

the

themselves", are

to to

the

reach

world

Divine

Nureddin

have than

other

(92)

beautiful

of

the

the

Muhammed,

the

view at

in

themselves,

within

Each

so

losing

detected

the

the

of

Those

can

example,

in

Prophet

the

or

God.

Annihilation

Saint

the

in

Annihilation

Allah.

Annihilation, those

to

of the

in

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from

go

in

in

Annihilation

Baba,

Annihilation

degree

the

for

is four

has

and are

by

Fana

(90)

Jerrahis,

would

Sheikh,

are

Order,

present-day

progression

of

the

Allah

Annihilation

finally,

and,

the

These

the

reach

before

God,

Sheikh,

of

to

world".

by

(91)

Saint

Messenger,

the

dervish

"

is

Path

oneself

from

oneself

bestowed

Sufi

degree

than

beautiful rest

the that

will

rest, there be

is

Annihilation

of and is

yet

a danger

mistaken

is

each that for

in the the

more itself peace final

162

destination. is

error one

(93) to

knows

best to

ascend looks

it

what

dervish,

bodily

not

my

informants

my disposal

like

prior

be or

means

actually for

possible

explicit

how

it

(94) at

sources to

as is

is

death.

written

more

the

this

and one's

the

that

so to

spiritually,

nor

could

actually

destination

before

this

avoid

one's

is

dying

of

meaning

Neither

but

to

way

This

there.

arriving

the

The

be

to

this

what

in

achieved

practice.

Passing Allah

is

away,

'nothing'

becomes traveller

the

quite

not

the

on

Path

himself

back

where

actually

means

in

does

serve

to

the

same

thing

individual.

is 'Me' than

not

out,

which

but

Allah. is

the

to that

total

destruction

Away

The real

part

'I'

is of

which'is

is

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of

the

still

me which `within

Spark

Divine

It

say.

there

that

this

Fana

however,

persists,

finds

What

difficult

Passing

me which I,

the

as After

of

part

is

The

and

end

started.

detail

point

the

one

(95)

again".

reaches

he

After

however.

end,

"becomes

one

into

oneself

emptying

none

other

Allah.

Those

familiar

with

Indian

religious

163

traditions

Fana

between

let

"to

freed

from

oneself

its

More

by

the

cannot

the

In

intellectually the

Brahman

Absolute,

of

understanding there

is

'He'.

Emotionally

sense

of

individual

is

an

it

refers

'I'

Moksa

the

concept the

in

mind is

Moksa

to

ability

the

the located

soul

is

that none

earlier. participates of and

within than

other

expression

attributes

the

as

same

realisation

he

unsuffering

himself

between

which

reaches

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to

freed

the

and

finds

and

well-being

held

be

having world

literature

the

mentioned

unlimited,

the

of

the

this

formulated

of

so

as

calm

negatively He

has

Atman,

Fana,

a negative

and

must

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man.

technical

means

identity or

In

it

aspects

Vedanta

essential

(96)

both

has

understood

discern

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but

separated,

of

"emancipation",

who two

meaning

the

security

These

simultaneously.

within

has

positively

person

world. be

it

oneself

calm,

of

sense

experienced from

rid

or

trappings.

general

or

Negatively

side.

a positive

is

Mcksa

"release".

This

"release".

or

similarity

the

with

root

"deliverance",

man's

of

"liberty"

and

Nirvana.

however,

matters,

meaning

by

"discharge"

go",

religious

and

a Sanskrit

the

struck

Mc'ksa

and

from

derived

been

have

will

the

in

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When

the

in

the

Absolute:

imperishable.

164

Nirvana,

d'etre

raison

liberation death

the

from and

Nirvana

time this

as

the

concern

Buddhist:

-a

very

different for

of

bliss'

himself

Fana Moksa, the

then,

fana,

very

and

may on

the

be other

both by

achieved hand,

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it

the is

to

the

study is

to It

as

the

man

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and

state

of

the himself is

from

be

kept

in

are

mind. states

individual. important

all

important

one

these

of

not

(98)

by

freed

must

what

nirvana

represent

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no

(99)

to

which

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see

desire".

world.

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of

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us

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all

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difference,

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is

cycle

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Nirvana

however,

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suffering

matter

reach

liberated

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exactly

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is

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the

has

(97)

There

be;

period

and

cycles.

may

"'brief

Buddha

such

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possible,

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what

is

is

from

to

is

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of

world,

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accompanies

to

need

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cooling",

Buddhism.

re-birth,

necessarily

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teachings

of

has

etymologically

out

in

theme

central the

""Blowing

of

meaning

which

For for

the

165

individual have

to the

seen,

Allah

itself

state

may

and

the

towards

work

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be

not

but,

state

achieved

as

we

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gift

of

purely

by

human

efforts.

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path

document

which

the

of Jerrahi

traveller, lower

self

When

I

in

in

Tosun

American

dervishes. by

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in

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made

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for

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Jerrahis

the

tale

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who in

set

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representing with

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Naqshbendi

or

series

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took

document

used

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farm,

benefit

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esteem.

this

English

the

a

library.

into

unlettered

been

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1985

discovery,

translated

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each

(100)

manuscript

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of

Souls.

Istanbul

an

Century.

written it

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turn

(supposedly)

Nineteenth

the it

a

who

Bayrak

Sheikh

found

the

of

concerning

in

Baba,

was

which

been

script,

Sefer

Sheikh

excitement

had

Ottoman

in

a

of

of

Doctor

a

story

kingdoms

Jerrahis

of

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of

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important

one

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presents

the

amount

allegory.

copy

search

'at

look

may

through

visited

certain

in

we

moving

discussion

theoretical

our

conclude

set portion

Jerrahis

a one of the

166

the

of

author later

he

be

will be

should

As temporal he

came

been

traveller

in

a

city

which

which

contained

city,

he

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high

was

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nor

conceive

the

all

in

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all the

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traveller

could

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and

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of

man.

separated walls

and

of

people to

sleep

that

vast

city,

this

everything

so

known

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city,

by

stood

this

however,

city,

discern

see in

were,

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was

neither

this

of

centre just

upon

all

and

even

in

wandering

state

created,

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races,

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could

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in

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had

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his

stages.

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comprehend

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discuss

not

souls, to

able

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describe

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manuscript

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locked

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gates.

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surmise

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saw

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this

roads but

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traveller

our

Not

city. and

houses

minds dark

and as

time

of

only

completely hearts

of

night.

167

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lust

ind

or

male

the

with

customs

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theft.

Allah

in

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of

fact

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result

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of

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Ammara. was

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of

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longer

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citizens.

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recalled

al-Nafs where

It

al-Ammara). everyone

the

about

enquired

that

could

who

citizen

traveller

learned

(It

self

in

successful,

that

him, He

city.

some

did

and

the

On understand

and

slander

that

citizens

their

with

middle

their

and

others

there

were

that

associate

refuge

totally

were

city.

commandments

them.

and

wives

gossiping,

Muslims

Some Allah's

feelings

the

themselves

called

female,. They

cheating,

Despite

"without

sex:

and

in

were

pleasures

(101)

others".

unconcerned

only

obsessed

were

and

shameless

of

husbands

other

Their in

discrimination

the

each

anger.

and

drinking "

killed

did

was as

the they

168

The

pleased.

doctor,

an

without

in

equal

this

were

Daydreaming

his

the

the upon

called citizens, the

to

loyal

totally

were

of

were

All

learned,

traveller

was

depended

stewards

Imagination.

and

who

advisers

judges

his

and

sense,

common

king

The

world.

logic,

called

engineer,

learned

a

His

called

was

city

-astrologer,

and

sorcerer,

the

of

Cleverness,

Highness

king

ruler

the

king.

In

desired

traveller of

world he

So

people

to

out

At that

there had

no

times was

power

city

Cleverness

of

the

in

the

and

of

this

to

point

At

street.

this

rejoiced.

our

to

his

change

asked

in way

so how

he it

went was

feeling However

this. life

at

this

wished

to

leave

of

traveller

our

the

had

traveller wrong

darkness and

result

traveller

of

himself

until-he

something

Finally

stage.

the

another

ego

service

a

the

of exponent.

perfect

sciences,

of

our

sciences

the

As

talk

one

traveller's

the

this

these

to

the in

time

world-renowned. began

the

was

famous

and

rich all

king some

learning

became

he

fc'r

be learn

to the

which

stayed.

king,

him

to

carder

to that

His the

Highness wise

men

169

of

kingdom

the

never The

Allah.

feared ideal

the

of

derive

to

on

Devil.

benefit that

admit

None

explained,

in

On to

permission

The

the In

the

idol

of

were

chastised

City

of

they lusts

their they

saw

what

over

second

the city,

He

ruled

those

citizens

and

for

anything

soon

as

dark

the

city

regretted

or In

rushed

to

the

of

the

citizens

felt

traveller

of was

the

Self-Reproach.

also

satisfied but

alike",

audience

of

Devil

and

and

city

continued,

did.

his

City

next City

none

adultery

doing

him

the

however,

were

granted the

the

they

women

the

king

of

the

for

the

the

freedom

they

king

earnestly

king

was

or

the

the

over

of

"men

king

a master,

asked

The

committed

The

traveller

citizens,

city

with

As was

the

to

change.

the

as

the

was

ability

freedom,

city

same

and

he

his

had

of

? Self-Reproach,

sinned,

himself

he

next

freedom.

world..

king.

Its

not

the

city.

that

Self-Reproach. were

from

this

the

saying

also.

to

to

the

of

permission

due

desired

leave

that

city

city

hearing

knowledge

answered

he

the

ever

wished

the

their

on

king

in

men

personal

went

acted

often

regret.

with gates

the

king

of

this Above

170

the

gate

has

repented 'a by

pass-ward

the

entered

the

there

sin".

(102)

repenting

for

former

one

The

traveller

learned

in

this

city

the

Qur'an

and

asked

him

order

to

His that

jurisdiction

of

His

to

be

of

the

these

to

study

ruler

men

a more they

man the

under but

that

names

were

Fanaticism.

who

there

was

to

with He

egotism

positive

light

"prayed

and

of were

appeared

friends. envy,

City

the

told,

It

with

the

The

of was

with

already

whose and

and

of

Cleverness

made

inflicted

that

knew

who

indeed

righteous.

traveller

men

that

information

were

men,

In

crowded

Cleverness.

traveller

and

insincerity.

the

citizens

knowledgeable

them

of

Bigotry

the

the

went

administrators

the

pious

man

he

the

Highness

own

Self-Reproach,

that

name

they

Among

people

so

check

Hypocrisy,

Arrogance,

say

the

a wise

Highness

their

virtuous,

never

traveller

the

sins

less

confirmed

many

his

who

giving

considerably

by

had

After

was

in

they

has

who

one

city

He

supplied

the

one

-"The

This

expounded

city

like

motto:

city

was

him.

the

city-was is

committed

than

the

of

he tried

be

these found and could to

171

follow

Allah's

Allah's

life

pleasurable

He the

about

complained he

people

Darkness.

He

from

time

guidance,

some

citizens

led

the

to

to

his

that

to

new

found

in

the

the

time,

former

of

filled

pederasts. mysterious

some

City

faults

friends

was

Darkness

of

Self-Reproach

of

an

City

city

by

the

for

003)

and

of

City

their

realised

Paradise".

adulterers

However,

were

in

met

feared

they hoped

and

had

agreed

drunkards,

with

Hell,

and

punishment

eternal,

because

commandments

they

where

for

asked

and

forgiveness.

The of

the

City

of

On

city. was

traveller Self-Reproach

of

its Prime anything called

was

His

called

Prime

whose travels

who

to

inhabitants,

other Minister. for

sake

come of

that

be

he

city,

called

Love.

attached

to

and

knower

becomes

totally

They the

was

city

city

a

Wisdom,

Minister

that

third

this

Highness

another

Love

of

of

centre

this

that

City

ruler

the yet

was

learned

the

The

Allah,

Anyone

he

Mulhima,

Inspiration. learned,

there

enquiring,

called

in

that

noticed

ready Prime

like

all

to

that to

do

Minister

Love.

172

learned

He also people "

'the

of

constantly,

chanting

the

accompaniment

that

while

and

go

that

third

found to

according

their

When

to

in

friends the

gates

He

recited

God

but

his swung

he

heard the

Allah",

this

and

Love

of

open

and

Inspiration.

and

himself,

traveller

is

"there

At

ran

and

formula,

sacred prostrated

our

left

traveller

Self-Reproach

thankfulness.

sincere

unacceptable

our

of

City the

aloud

of

rules.

City

the

of

City

behaviour

orthodox

informed

the

of

such

senses

further

was

leaders

religious

and

their

lose

He

with

-times

tambourines,

and

often

ecstasy.

Self-Reproach

his

they

so

into

the

drums

of

doing

at

singing,

and

Allah

upon

called

city-

the

that

rumour

a

of

no

offering the

this

gates third

the

entered

city.

Once found and being". and talking

himself the

inside

These their

spent and

singing

lodge together

mingled

(144)

city

a dervish

at

rich

the

dervishes time about

serving Allah

traveller

the

the

where "as

if

loved

and

poor single

one one

one

soon

another

another the

and

Hereafter.

173

They

were if

as

they

There

was

dervish at

already were

nb

the

among

Among to

he

whom

man

man

and

could

duty

to

was

with

within

the

found

him

Love

of one

declaring attempting

ambitious these themselves,

in

many to

be

hide

the

people

doctors to

their

were

be

men

masters

his

that

there

were

The

outer

district

the

wise

heart,

men and

fame

of

nothing

while

lack and

their the

be

could

of

of

the

of

district

to

road

traveller

Despite full

the

to

sought

to the

that

and

ignorance

world. were

and

that

old

told

other. the

of

someone

Inspiration the

old

the

man

the

Muqallid,

These for

old

man

sickness

find

told

within

called

character.

hoped

it

and

themselves to

and to

old the

the

sought

He

an

from

Guidance,

was

who

Allah.

claimed

this

immediately

told

He

The

all

although who

in

saw

where

name

guide

was

imitators,

traveller

suffering

his

districts,

district

the

recovery.

City

Paradise.

felt

unconsciousness,

that

union

four

was

his

traveller

traveller

himself.

advise

in

assist

them

he

in

dervishes.

introduced

that

darkness

the

anxiety,

and

intrigue

or

gossip

and

pain

living

already

envy,

meeting

peace

from

removed

of were

claims,

sickness other

of than

174

imitation.

These

men But

duplicity. the

pronouncing their of

their

Imitation the

and

the

The

traveller

the

district to

people

devoted

meditation.

He got that

they

character

which

of

as

many they

did,

to

be

benefit the

district

of

as

Mujahid,

followed

this

advice

Warriors

to

to

had are

left

and

fasting

these

by

were

and and

people

the

behind

produced

found

gentle

praying,

close

he

where

thin,

and

and

failures

of and

egoism

be

to

content

Allah.

traveller

not

letting He

content

stayed He

years.

heedlessness. came

the advised

man outer

They

The for

see

known

weak

unconsciousness. servants

Allah,

district

of

be

thoughtful,

found

old this

of

names to

be

to

appear

Warriors.

of

to

went

the

leave to

the them

permit Sc

go

district

the

not

to

they

and

their

hiding

at

although

prayers.

traveller

are

prayers

do

minds

e,...-pert

too and

lived a

with single

learned satisfied

these

with them

and

moment

behaved pass

here,

patience with

people

his

in and

lot.

175

this

After to

advised Tranquility Lave third district

of

The to

and

be

hearts

in

the

and

courteous,

veneration gentle

were their

of

presence

they feared

traveller

to

thought he

thought

where 'I'

imagined

he and

a

as

the

was

this

there

to

of

of two

whose All

be.

The

others. many He

did. his

years then

sickness

of

unconsciousness.

and

be

another in

One

for

inhabitants

to

lest

of

the

district

cured

They

speaking

to

cured

and

Lord.

attention

burden

finally

not

humility

themselves

polytheism he

still

a in

was

heedlessness, But

be

were

Their

from

felt

the

as

inwardly.

hardly the

all

the

Allah

their

of

district

remained he

until

presence

that

inhabitant

to

remembering

in

stood

distracted

words

alike

they

of

district

this

Allah

of

City

him

known

and

meditation.

of

names

as

shone

take

peaceful,

and

the

reciting

would

and

inhabitants

quiet

the

of

city,

supplication

was Peace

of

centre

latter

the

of

quarter

found

This

Inspiration.

and

the

in

was

which

traveller City

the

towards

on

move

the

soiouri

the

hidden existences,

dualism an

'He'.

176

On into

a

he

where

state by

surrounded

this

realising

solution

he

could

find

but

he

could

not

this

Will,

not

one

of

sad,

in

him

with

this

sadness.

he

sadness

to The

only

to

die,

was

longer

no

his

situation

for

he

be

had was

a not

"helpless,

was

(105)

this

old

sadness.

But

fell

himself

of

as

die.

ecstasy".

the

to do

unmitigated

At with

to

even

felt

ocean

an

traveller

the

the

paint

man

compassion

traveller Guidance

called and

who

again

met

looked

upon

said:

0 poor in in himself, slave of exile foreign this land!... You find cannot in this Go your cure state of spirit. to to that district just next yonder, the gate the Peace of and castle of Tranquility... The quarter name of that is fana - self-annihilation. There you find doctors... (106) will

Immediately district as if

this mute, not

benefit

surrender

their

They

were

there

or

that prayers

not

souls

had

to

No

district

except the

inhabitants

Angel

be

could for

the did

hope

to

Death.

of

was

observed

performance five

of

ready

traveller

the

whether

to be them,

all

were

and

the

action

up

to

on

population within

given

speech

concerned

not.

which

no

from

went

saw the strength

They

speak.

deriving

traveller

he

where dead, with

to

even

the

times

in of a

177

ýI

day.

The

thought,

people

and

They

world

talked

nor

acted

The for

many

he

experienced

could

locate

he

had

"me", was

that

he

had

realised

that

to

was

been

of

the

permission the actions". traveller

hidden

that

he he At

thing

the into

the

owner

being

any

he

"mine",

called from

as for

Allah,

owner,

polytheism

he

(107)

me".

describe real

when

which

he

suffering.

The pity

the

place

that

so

that

turned

traveller

the

is

realised had

the

that

found

he

"This

say

ask

in

existence

"me"

which

realised,

or

no

people

However,

called

To

they

these

them

symptoms

traveller

lie.

a

and

Hereafter.

the

with

pain.

body

a

desires.

among

his

it

the

point

which

even

any

indicate

this

his

but

any of

because

remained

describe

not

could

of

traveller

terms

and

or

needs

great

to

wished

any

years,

in

thought this

experienced

with

preoccupied

between

neither

longer

not

longer

no

separation'

were

traveller's

Angel Allah

of

traveller (108) as

Inspiration,

of this

angel

came

and

with

and

recited

the-phrase:

"First

annihilate

The

presented

this

a

angel gift,

but

the

attracted

sorrow

as

the

the to your

to

the

traveller

178

stretched there

was

ether

out

his

no

hand,

to

action

take

The

to

not

him

the

point

to

Allah,

to

personality. saw cut

off

attributes

which

traveller

traveller But What something

traveller

was

not

his.

had

With

all

he

relation which

the

all

that

sensed does does

to

he not

his

can

actions and

aid those

attributes,

individual

the looked He visible

these,

at

was

helpless,

and

invisible

distinguished

the

Allah.

be

have,

being

and a

this

belong

not

others

of

feeling

himself

is

permission

from

his

that

this

(109)

formerly and

At "it

so

up

the

from

belonged

his

When

with

realised, Actor.

the

make

hand

Whatever

himself

with

earth,

act..

them".

rid

that

saw

no

that:

us

annihilate

others

then

he

states

thus

from

thought

to

Absolute

imagine

even

which

totally

had

warns

to

he

traveller

the

wished,

qualities

what

water,

him,

Having

of

of

through but

or

traveller

a mixture

express'such

appreciate

the

he

power

traveller

possible

it

no

and

occurred

receive

to

only

'fire.

and

which

hand

pure too

he to

was

the

essence. duality.

wondered,

to

him.

179

this

At was

essence

taken

from

for

Allah.

longed-

and union

with

state

of

point him.

form

was

duality

between

longed

for.

So

desires

also.

Helplessly

of dead,

and

in

long

asked

his

(110)

truth

and

left

would

words

gave

up

even

this

the

traveller

to

instruct

he

these

all the

gate

feeling,

or

a

One

at

take

over of

heart is

your

Lord's

if

as

him

at

any

remained

die.

He

divine

beatitude.

that which

heard

the

or

letters.

which is

was

of

immersed

of

ecstasy:

mine,

invitation,

in

you

covering to

you,

'Come this him

to to

which

that -

impossible

divine

of call...

trace

It

him.

understood

that

a sensation

trace

a

traveller that

wished

experienced

He

great

assumed

the

to

there

The

in

himself

as

hear

cannot

Me"'.

taste

time

the

it

and

waited

thought death

a

long

"As

said:

me,

he

for

state.

He

you

traveller

the

without

For

that

traveller

expecting

moment.

But as

wished

hoped

achieve

duality

of

the

acquiescence

he

death.

longing

a

he

still

to

wished

before

dying

But Helplessly

He

Allah.

traveller's

the

even

At

be was

trace

of

this

he

"from it describe". without

to

me, all,

the (111) ears,

180

was

state

He

it.

as

traveller

but

his

had

of

understand

that

it

was

such

secrets,

sacred

taken

was

him

from

as

but quickly

come.

this

At fana,

total

think

unable

were

about

knowledge

this it

think

this

what to

thoughts to

think

to

tried

made

was a to

impassibl even

The

on

point

words

the

fail

simply

threshold

very

the

of

of

writer

our

allegory.

MYSTICAL

THOUGHT

the

Following teaching now is What And

the

on

to

appropriate 'mystical'. kind what

in of

kind

definition. used

of

movements

first

(112) to

Path

consider

any

refer and

of

presented

above

is

language

is

Mysticism

modes

such of

teaching sense.

experience? language?

mystical

is

a

the

familiar

is

a word

great

thought

is

it

recognisable mystical

problem

to

that

whether

generally

experience

The

been

Mystic

Jerrahi

outline

one that

variety in

so

of has of

many

181

different

circumstances for

forgiven used

the

thing.

(113)

wondering

have

confusion

by

to

in

a system the

existence

of

a

the

believer's

believer,

to

of

own

communion

that

is

living response...

who

as

be be

must

is

the

Reality, ".

an

object

always rightly to is of

the

Also,

his

Self,

his

some

achieving

this

specifically, a personal

communion love,

of

the focus

central

see

in as

must

convinced

More

seen

the

of

essentials

of

understood

of

According

must

(115)

same

some

is

(114)

capable

the

it

if

be

a mystic,

sense, with

"a

capable

of

(116)

Margaret discussion

God

God.

must it

that

consciousness.

with

communion

living

Being,

up

these

of

have

who

students

mysticism.

first

be

could

of

clear

must

be

personal

those

thought

of

individual

the

all

elements

name the

reader

speaking

to

to

the

percipient

endeavoured

Underhill

that

and

pointing

deserve

Evelyn

indeed

eminent

mysticism

present

whether

were

word

Two

be

that

of

Smith the

term.

a

provides (117)

She

lays

similar stress

on

182

the

esoteric

the

mystic

of

one

who

is

knowledge

secret

was

mystic to

mind his

nature

the to

mind

the

one

hope

Divine. mere

who

had

closed,

world

withdraw

more

of

is

Divine

nature,

cannot

hope

is

stressed

also

this

manages

to

purify

guide

on

knowledge

the of

the

with Beloved.

become

into

more

a

partaker,

as

without come

to

the from

(119)

the

assumption

sense,

the

of

from of

with

the

cannot

man

his

he

unless

The

Self.

the

it

But

Divine

the

journey

man

Divine. that

of

being

goal

the

mysticism

union

-in

participation

knew

himself

allowing

away

pass

some

this

his

from

it

in

the

itself

itself".

with

knowledge

and

to

"Being

carries

upward

towards

mystic

Divine

is-

thought

of

elements

it

love, as

the

(120)

With

these

possible

to

mysticism

which

the

and

seeks

mystic

in

to

him

The

to

attain

closing,

understanding

Mysticism man

around

was

receiving

to

phenomena

or

and

into

Equally

Divine.

the

that

initiated

been

of

exoteric

(118)

that

has

fact

on, the

mysticism,

material

propose will provided

basic a basic allow by

be

will

definition

working

decide

us

to

the

Jerrahis

of whether

is

in

fact

183

The

mystical. a

living

God

Self,

that

mysticism

knowledge

elements

in

is

required

a

degree

in

its

the

be

is

True,

this

being

of

there reasonable

to

the

individual of

basic

the

Divine

list

of

the the

be

reasonably

called that

however,

and

definition

working

flexibility

a is

before

stressed,

may

stains

that

seen God

the

be

well

Divine

Being is with of

sin

legitimate

their

noted measure

having

within

himself

is same

not

veils

nature

and

of

as

would to

regard

an but

Allah.

apparent

human

attributes but

weakness,

of

human,

immediately

not

It

nevertheless.

and

worthy

some

the

the

also

in

do,

in

which of

Jerrahis both

have

partakes

spark,

the is

who We

element

and

the

of

attain

a

of

and

can

present may

be

man

pure

covered the

as

tentative

a

a Divine

which

and

must

loved,

extent,

is

there

application.

that

element,

some

love.

nature

that

of

in

of

contention

man

and

have

-believe

capable

purification

serve

a

We fact,

By

must

merely

that

love.

question It

mysticism. this

being

may

which

phenomenon

of

to

This

nature.

capable

God,

a partaker,

that

convinced

contends,

of

already

and

is

who to

responding

is

mystic

thus

it seem

the

is both

Jerrahi

184

teaching

as

type

a

is

It

that

is

mysticism

It

adoration

above. everything,

and

proclamation

of

adoration

of

mysticism.

(121)

communion

of

the

is

it

While

the

'Dhakti'

religion.

(122)

must to of to a

things,

exercise knowledge

although

of

has

its

but

mysticism

be

the

union

with

are

mysticism, with above,

noted

the

by

Divine

a is

mysticism

is

not

(13) of

to

it

that

it

to

seeks

of

there

associated

understanding

experience

the

Finally,

system.

logic

of

conviction

that

and

reason

and

own

in

As we have

philosophical

mysticism of

recognise

soul

individual

self-negation.

important simply

achieve

interior

elements

possess

also

the

rather

the

simply

to

amount

is

Secondly,

a

as

enraptured

itself

the

devotional

within

serve the

with

by

cannot

process

may

in

not

mentioned is

-God

a

with

was

majesty,

individual

religion

possible

that

which

equated

as

Mysticism

mystical

is

nature,

does

nature

things

be

nature

universe.

mysticism

of

Divine

the

to

not

to

this,

said

some

is

while

pronounced

often

are

true

adoration

external

having

there

not.

pantheistic

than

mysticism.

important,

ourselves

remind

of

go

attain

True, the

scheme

beyond

to

the

a direct

God.

185

In not

simply

a

not

be

it

were

must as

if

philosophical

a

intuition. process

the

use

of

this

way,

the

process

intuition,

if

logical individual

means

knowledge being

we

must be

to

a

considered

is

know

This in

of It

is

to

by

the in

steps

senses

is

mystic

the

a

the

of

Although

the by

gained knowledge.

although

which

to

mysticism. comes

system by

a means

refer without

nevertheless

philosophical

of

spoken

S)

the

that

remember

It teaching

by it

in

use

(124)

be

the

(1

prized

to

that

saw

acquired

mediated

by

or

intuition,

nonetheless said

whereby

most of

may

artistic

the

used

is

it

mysticism

we

procedures.

concerned.

knowledge

is

theme

argument

we

or

on

a common

without

however,

Plotinus

of

knowledge logical

individual

is

poetry

here

normal

is

mysticism

about

emphasis

whereby of

faculty

not

speaking

Intuition

the

Sc

of

important

placed

talking

species In

that

system, into

confused

impression. he

fact

the

stressing

mysticism as

may

such,

individual

it

is

may

be

things.

may

well

presented alongside

be

claimed is

above the

but works

that a pale of

the

Jerrahi

shadow al-Ghazali

when or

186

Ibn

Al-Arabi.

this

to

But

the

assumption

'mysticism' have

as the

seen,

Jerrahi

unreasonable

be

of

the

it

is

unreasonable

members

the

Experience

believer

does

figures".

a

the

Picasso.

really

a

Hick

to

be

at

least

of

the

of To is

painter

the

of

discounted

as in

suggested the

the

is

as

experience

Cognition",

the

have

number

Jerrahi

notii

: ed

teaching

ordinary remote

echo

much

more

great

this

of

religious

that

they

writings

a

frequent of

on feel

be

Professor is

occasions

teaching

to

inexpressible. that

It

to

by

John

of

our

al-Ghazali

be

experience

we

teaching

cannot

"some

As into

painting

and

no

(126)

describing

the

As

experience

On

we

was

As

possess own

all

is

is.

of

produced

way.

fit

mystical

writings

Orders

there

mysticism

expect

from

on

Orders.

does

all

Sufi this

Sufi

what

teachings

"Mystical

momentous

the

The

in

his

means

Picasso

mysticism

within

this

the

to

only

of

that

expect

that

elitist.

be

teaching

of

of

that

claim too

quality

quality

not

of to

as

led

must

in

such

definition

working

the

we

mystics.

some

Mystic

Path

not

Smart

universal

(127)

in

elements

unexplainable Ninian

if

the

while

and has

noted

claim Such

in

claims,

187

however,

are Bambrough

Renford

to

restricted

not

out:

points

this

were then

teachings barren "in

the

the

absolutely

their

inexpressible the

Partly

all?

reader

the

of

when

himself.

(130)

In

sheikh

or

goal

of

that however

conception, their

to

alert

quest,

their

in the

of

of

an

and his

his

and

of in

at

to

the

that

the for

situation it

order

write

of

the

nature that

if

his in

understanding will

for the

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will

followers

limited,

knowledge

order

Sufi

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of

be

experiences the

of is

others

recognise

terms

founder

both

of

finally

experiences

order

speak

he

some

reasonably

may

experience

may

is

it

it

least

at

listener

or

mystical

then,

mystics

nature

general

nothing

knowledge

gained

why do

that

conviction

intuitively

asked,

it:

puts is

there

a

(129)

discussing".

their

Smart

as

unutterable

Given

what

for

field,

be

would

mysticism

of

their

of

said

mystics

study

uninviting

and

worth

the

all

as five the in including important in

is now printed Greek argued Texts series, the that most inexpressible

Plato what wrote of closely volumes Classical Oxford his conclusion thoughts are (128) writing. If

As

mystics.

have

some

of

the

or

when

188

such

experiences

recognise

them

be

to

an

able appropriate

to

come from interpret

the

the

writings them

and

he

follower of

his

respond

sheikh to

them

will and in

manner.

189

CHAPTER SIX

SPIRITUAL

THE

Anyone path

and

to

strive

to

going

who

need maturity

presently

possesses.

therefore

to

of

individual less

one

but

it.

who

will

"see

to

bring

(2)

though him

as

If to

willing

(1)

God a seeker

it

best

Prophet the

for and

as

mystic

a

such

follower,

gain

dervish

misgivings to

the who

a guide

has but

be

and

is

it

Muhammed path,

the

the

of

are,

you

the

to

Jerrahi

guide

finds as

nafs defer

will

faults

dervish him

the

of'

in

for

the

you,

the on

is

be

will

guide

your

accept

who

guide,

dervish,

enabling The

the

and

the

that

thus

of

tries

truth". is

spiritual

hide,

encouraged

spiritual

guide

true

assertive,

is

development.

to

a

he

than

dervish a

his

benefit

will

mastery is

a sheikh,

is

greater

with

understanding

spiritual

immeasurable

one

mystic

Allah

with

from

Every

assist

A

presence

union

and

find

to

willing

attain

the

follow

to

wishes

assistance

spiritual

is

GUIDE

as

accepted

should

the.

190

be

aspirant

this

understand

as

being

permanent

only

temporary

or

Allah

Muhammed.

and

by

a

guide,

consider

his

men",

and

there

exists

at

some

Having those

reading

have

found

has,

to

do

the

live

their

gifts meeting

to

(6)

to and

khalifes.

be are

servant given carried The

the

of the to

proffered

the

care his

have

in

individual

an

when of be

would

at

take

should

distance

gifts

belong a gift

must

Formerly

he

all

presenting

by

a short

Jerrahi

the

family,

dervish

sheikh

such

a domestic

his

but

the

within

guide

tend

the

will

that

When

and

below

among

and

publicly,

service.

to

through

his

so

sheikh's

tended of

(5)

greater

guide,

consider

guide.

taken

offering

spiritual

from

must

however,

sheikh, to

not

his

that

whom

presented

wealth

all

believing

from

his

his

of

(4)

guide

dervish

must

greatest avoid

obtained.

their

to

his

guide

accepted

dervish

novice

teachings

including

entirely

other

been

once

by

tell,

will

"the

costs

found the

the

sheikhs,

be

all

be

might

time

must

whether

rejection,

a

the

to

sheikh

he

guide

chosen

Having

(3)

however,

must

assistance

his

by

rejected

dervishes home

the

presented Today

sheikh. tekke

during

sheikh

by

gifts,

one

a of

usually

191

lokum

or

cigarettes offered

in

sheikh

in

turn

to

community

Such

is

the

world,

where

advise

on

spiritual,

concern

to

the

is

he

Nakir

in

with

Allah

but

deceptions

the

in

the the

him,

sheikh

is

not

very United

his and

Nekir),

who

and

moral

the

final

When

the his

examination and (7)

only the

against

in

Munkar

to

prompting given.

of

grave. is

and

this

be

advising

In

death,

a guide evil

as

towards

tricks

and

Satan.

A Jerrahi at

the

Resurrection.

of

to

matters

spiritual

to

a defender of

Munkir

should

responses life,

angels,

prior

subjected be

two

the

Day

in

individual

this

upon

mundane

the

or

in

only

relied

also

individual the

on

will

which

by

ascertain

is

sheikh

once

Munker

the

accounting Jerrahi

but

questioned

of

and

the

to

not be

may

believer, that

to

status

the

by

enjoyed

generosity

benefit

of

moral

(Turkish:

endeavour

be

and

sheikh

teaches

grave

the

with

sitting

might

devotion

guide

Islam

it

that

then

are

a whole.

as

spiritual

those

all

order

Delight],

[Turkish

should

least States,

once

visit a

week.

where

his (8) the

sheikh For

often, Jerrahis

community

is

192

dispersed

"

regular

letters

Regardless

the

and

sheikh

were

knowing

is

includes

an

dervish

keeps

who only

for

of

ever

of

first

For

in

duality guide.

can his

of

dervish He

is

Jerrahi if

sheikh,

a

as

accepted

to

the he

the

on or

guide longer

have

will

path, in

Jerrahi is

conscious

the

being

while

and

to

sheikh

annihilation

the

sheikh

his

mystic

himself

no

the

forgetting

nafs

stage

and

which

things

himself",

[Fanal

his

of

men,

his

avoid

forgetting

of

the

if

The

be

same

(11)

"forgets

away

of

capable

heart.

not

Truth.

great

passing

mindful

the

he

of

those

will

subjugate

that the

sheikh.

the

can

normal

forgets

Jerrahi

the

extent

achieved

the

absence

would

is

to

his

and

second, of

seeker

that

duty

this

a split

and

in

be

the

he

sheikh

unknown

hidden

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the

the

always

observe as

understanding

in

sincere

guide,

for

personal

the

In

must

(9)

visits.

should

teachings

present,

what

fails

Jerrahi

through

such

(10)

sheikh.

are

guide

of

dervish

ethical

dervishes

actual

frequency

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the

ritual

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is

there

and

their

than

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of

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touch

the

letters

conscious

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rather

of or

visits

in

keep

to

in

based

sheikh,

advised

country

across

widely

one

only

the

resolves aware of

only his

193

only

concerned of.

and

existence

own

his

with

is

path,

but

for

This

was

recognised

the

requests

the

first

it

many

Khalifes

I

virtues

which goal

are

held

to

be

to

and

total

I

first

stage

was

total trust

are

of

before

and attaining and

valuable

dervish

the

include

his

towards

honesty and

the

and

sheikhs

attitudes

spiritually These

told,

the

the

developed

have

required

These,

by Yet

be

must

unattainable.

remain

to.

in

obedience

him. the

of

prerequisites

the

in

annihilation

annihilation,

the

of

goal

great

will

themselves.

sheikh,

instructions

and

explicitly

spoke

desirable being

own

is

but

desires,

(12)

guide.

This

this

his

sheikh.

The honest from

his

with him.

is

he

he

must

openly

at

the

first

whatever

punishment

or

only

(13) in

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be

to

hide

and

for

of

certain

short to

and

normally a

sheikh's

this

his

will

nothing

however

confess

retribution

totally

his

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to

oppose

reason

sheikh

fit.

seeking

should

whatever

interval,

required

sheikh,

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wishes, an

Jerrahi

his

accept sees

sheikh

consist number

of

194

ýI f

voluntary

prayers

service

not

is

honesty the

of

the

to

things

honesty

is

for

doubts

and

latter's I

order, is

told

was

to

ask

to

acknowledge

to

asked

sheikh.

must,

however,

the

faults

regarded

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soul".

the

Jerrahi

to

be

as not

in

it

be

them,

asked

from

the

be

part

he (14)

of

Allah's

Jerrahi

part

partial

by

his

as

the in

honest The

dervish.

dervish.

total

the

totally

that

who

one

for.

in only

or

man

of of

the

of

the

of

is

is

is

the

member

ability

to

to

these

rectifying

reciprocated

a

recognising

recognising

required

the

admitting

confessing

leading

pretend

spending

is

adage:

old

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the

in

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by

for

need

requirement

honesty

of as

see

which

required

regard,

to

him

that

not

every

ability

has

whether

reciprocation

is

the

a

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sheikh

he

the

the is

the

the

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dervish

of

anything,

supply

obedience,

no-need

assist by

but

sheikh,

has

implicitly

to

ability as

is

required

sheikh

and

he

the

of

accounted

good

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hidden.

are

be

sheikh

God,

as

imperfections,

own

his

is

The

can

faults

for,

benefit

the

which

"confession

his

for

some

of

performance a whole.

as

confession

those

his

order

dervish.

believer's

the

or

does

sheikh

not

To

do

see so

is

forgiveness

195

in

to

order

make is

It

easier. attention

dervish

the

that

To as

brutal,

regards

to

obedience teacher's

in

guide Jerrahi

a

established (17)

should

be

The

law

would

Islam.

This

having

the as

been

commands

spiritual

his

The

Jerrahi in

act

has with

the

of

sheikh what

matter out

Sharia,

might

be.

does

not

such

command

which

is

must

not

defiance

of

the

is

sheikh

dervish

them

any

the

by (16)

no

the

an

said,

the

relationship

with

sheikh,

(15)

jay".

the

carrying

involve

his

with

in

faith

total

show

blessing.

that

Islam,

of

The his

creature,

of

regarded

immediately,

upon

compliance

obedience

and

the

of

sacred

be a

sign

Thus acted

his

"follow

serve

satisfactory

difficulty

permit

by

a

as

regarded

the

and to,

to

and

should

way

obedience

Allah.

to

a privilege

as

good

regarded

should

fail

allowed

some

dervish's

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without

and

able

be

might

expected

sheikh.

orders

be

is

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196

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197

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198

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199

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203

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206(

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of

self-effacement destruction tasks

central When

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of

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209

does

speak

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state

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purity.

prayers,

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kissed his

to

his

hand.

(34)

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sheikh

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level

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hand

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dhikr

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(33)

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level.

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(33)

sheikh.

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(32)

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decide

210

to

give

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and

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(37)

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rank best

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members

dervish

with

(35)

specific

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by

accepted

may self his

or own

whatever

211

knowledge

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death

dervishes

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instructions of

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death

of

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prayer

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behalf

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three

recited and

Surah

Finally,

the (ayat)

verses

recitations should English

of

acceptable.

Falaq,

five

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Arabic,

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said. in

212

s

kissing A dervish respectfully during Muzaffer's Sheikh pale sohbet. (Photo fro* Hürriyrf)

To fett D. 213

English

The

Arabic.

transliterated

as

reads

follows: Lord, the true the owner ever-existing the temporal the all of universe, of have You. We be to glory existences, in belief in You, faith our. we witness Your Muhammed, Messenger Your You and blessing mercy us and Your upon greatest his him Bless the and universe. upon Accept his my companions. and progeny Book Your Holy humble and of recitation Your The of rewards prayers. my the holy to I send as my gift acceptance Your Master, beloved of our spirit 0 Lord, Messenger. us and our accord the has to You, Efendi, come who 0 Beloved. [sic] Your intercession or Your I Lord, my of give acceptance Your to all prophets, prayers as my gift friends to to Your close who are all the You, to and soul of my master, Efendi. May his be a Mu: affer grave from the lighted of gardens garden be his Paradise, permanent station may Paradise. (39) in Your

0

Fatiha

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213

enjoyed otherwise or

oriental taking

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Jerrahis.

before

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Sefer

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214

Muzaffer's

successor,

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Muzaffer of

Sefer

215

Baba.

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the

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deferred

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occupied

first

one

the

within would among

become equals.

216

This

interpretation

being

a

reflection

change

in

Turkey.

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in

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or

wondrous

difficulty

new

sheikh

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style

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apart, somehow him

set

Muzaffer. would the been

have other

careful

217

to

avoid

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interpreted

spiritual

by

total of

change

dervishes

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During

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and

adaptation

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split being

succession after

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uncommon

in

develop

disputed.

death the

history

of

a of

218

orders.

sufi

third

The the

in

change

style

" reflection length

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personalities.

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necessary between

base, kind

of

people

219

they

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leader,

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2 20

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221

is

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individual

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(4C))

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(42)

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problem.

According

of is

movement

social

which

death

of

still

may

something

are

leader

a pure

is

it

something they

days

is

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the

early

may

They

exist.

discussion

the

they

and,

rather

in

or

qualities

necessarily

believes

institution the

Following

those

(41)

domination

exist

acute

leader.

Weber's

charismatic

a

to

but

follower

In

while

shown

some

leader,

them

an

heroism

other

or

to

exhibit

charismatic

not

are

possesses,

which

to

heroic

the

to

"imputed"

but

an

personal power

is

impersonal

of

office'

In

charisma

and of

222

because

of

his

own

because

is

It is

which to

owes of

his

the

of

founder

is

beyond

holiness the

due no

pure the

is

to

the

recourse

rules or

sheikh

in

cases

of

form

diluted charisma sheikh,

of

sheikh

heir

of

the

To

total

first

refer

the

It

on

the

charisma

the

is

obedience being

there

thus,

imputed

a

mixed partly

holiness

owed

office,

"sheikh"

written

of

a set

of

whose

of

all

is,

the

Muhammed

domination

charismatic

is

sheikh

Prophet

of

to

imputed

personal,

dispute.

he

the

order

arbitration

qualities

are

So and

partly

because

sufi

dervish

the

of

the

question.

depending and

the

the

person's

domination

obedience

of

but

removed.

because

and

of

the

of

which

Allah,

the

holiness,

because

both

sheikh

representative and

the

of -

of

or

charismatic

understanding

and

to

of

source

sheikh

holiness

belong

a form

the

not

generations

many

because

person

holiness

or

courage

however

ancestor,

a

but

hereditary

In

courage

personal

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of

to

owed

not

qualities

holds.

he

is

individual

an

personal

position

obedience

charisma

of

the

to

owed imputed

his

of

because "

is

obedience

office

and

of to

spiritual

sheikh.

back

to

the

change

in

223

leadership that

suggest

this

Immediately

sheikh. of

office

sheikh

obedience

is

and

the

takes

a

longer

individual

the

he

because

sets

In the

sheikh

the

from

the

case

time,

possess

charisma

personal

qualities

successor

of Sefer

saw

leadership a the

few

months charisma

and

the

founding

Baba he

had and of

been so his

relying

office.

for be

some

imputed

his

for

a period almost He

would,

time to

accession

a

as first

the

to

seen

position -

in

Muzaffer

that

from

his

sheikh

was

-

his

pure

happened

order

sheikh

after

office

dervishes

therefore

from

and

imputed

personal,

was

types

for

of

other

the

could

order.

simply

charisma

then,

both

of

the

own

What

of

he

because

his

of

slowly.

sheikh

owed

respected

the

above,

is

of

succession,

more

been

considerable

I

his

the

to

however,

and

words,

of

single

a

dervish

time,

obeyed

from

of

of

founder of

types

two

respect

because

discussed

had

Ozak

be

apart

develops

charisma

a

the

other

moment

order

a

of

succession

with

of

himself,

qualities.

his

period to

is

upon

would.

terms

these

persona

treated

heir

spiritual

It

the

of

in

understood

the

I

earlier

of

in

mingled

charisma

is

be

can

development

differential "

discussed

styles

of

the only

entirely

an

however,

224

to

according

theory,

this

charismatic

have

imputed

qualities

personal

to

him

in

due

add

one

course.

is

It to

caveat possessed

would

the

for

remember

that

in

sleep, succeed

other

Jerrahis

Muzaffer left

death

instructed

him

If

Sefer

Baba

for

awake

one

should

be

claim,

and

so

readily

who

to

be

the

new

the

some

sheikh

fact

sheikh,

accepted

a

no

as

from

dream

after

dead

sheikh the

of

order. it

charisma

that

which

Jerrahi

other feeling

strong

and

upon

learned

who

non-supernatural

that

with

dream

a

to

as

personal

provide

morning the

new

must

unexpectedly

a

the

order

We

I

had

which the

the

of

died

what

Baba

in

charisma

instructions

From

to

explanation

Ozak,

possessed

help

would

rejected.

Sefer

Muzaffer's

personal

been

have

must

leadership

no

him.

to baba

of

the

have

probably

should

Sefer

amount

candidacy

his

however,

above.

a certain

his

or

important,

it

that

Sefer

by

authentic

Baba's

based,

was

he

were

the

other

Jerrahis.

Despite death

of

Sheikh

the

fact Muzaffer,

that,

prior Sefer

to Baba

the was

225

inconspicuous of

mass

by

he

certain

something,

faint,

predisposed

his

town

with

over

authority that

he

have

been

what

any

social

sort

the

material

expected

was

marked

by of

other

humility and

of

dream,

social

someone

him

out.

on

his

invest

him the

inconspicuous The

part

dervishes

as

may

absence

of

have

been

could showing

exactly

disinterest

spiritual

well

accept

Paradoxically, and

world

that

however to

to

and

the been

have

Jerrahis

them.

and

have

or

which,

other

unobtrusive

prominence

interpreted the

his

from

to

charisma

the of

had,

dervishes

that

account

fact

have

must

other

many

different

no

apparently

Jerrahis,

thought

"

and

which advanced

are on

the

in to

be

mystic

path.

226

CHAPTER

SEVEN

RITUAL

important

Ritual

acts

elements

in

The

together. considerable

amount

obligatory They

such

as

common

practices concern

to

ourselves

groups have

sources

say

about

rituals

be

may

daily

only

among

here

with

and

here. Islamic

normal

prayers, the

and

with

We shall

sufis.

both

a other

discussed

both

with

the

are

religious

Jerrahi

themselves

concern

obligations

binding

which

acts,

rituals,

and

these

elements.

PRAYER

Performance becomes

prayers of

nine

for

the

Sufis

these

are

for

must are

Muslims perform

obligatory,

the

of

for

obligatory girls

and

prayers

are

but

not of

a

boys.

the

(1)

that

age For

as

they

dervish

real because

simply sense

the

at

important

though

prayers out

for

as

daily

ritual

a Muslim

twelve

generally, his

five

they

they are

227

the

making

as

gift

greatest

Muslim,

prayers

so

too,

the

every

capable

obligatory

to

when

the

instruction

given is

act

to

is

the

in

intention

therefore,

looking

how

at

outline

correct

way

the in

which

with

inner

to

fall

prayer.

the

all

elements time.

correct

intention,

however: into

back

practices

to

intention

the

at

of

of

conscious

an

evil

talking

when

prayer,

be

intention

the

which

those

bad

one

has

(4)

forsaken.

The is

first

to

ritual

cleanse

unnecessary one's

it

Even is

best,

ablution

the prior

in

element from

oneself

impurity.

ritual

renew

Islam,

a

not

and

in

sequence,

also

should

Habits

prayer

is

correct

correctly

the

stressed

this

perform

the

common

individual

to

Much

(3)

may

we

how

know

is,

before

is

performed.

is

Outwardly

There

as

be

As the

act

it

to

prayers.

and

every

argue,

prayer

can

interpret

they

for

Muslim the

Just

(2)

men.

Jerrahis

Jerrahis

the

by

given

given

obligation

an

perform

instruction

explicit

the

is

the

for

and

has

Allah

if

sources to

act

it

is

us,

to

feels tell each

of of

state

one's one

the

prayer.

(5)

228

There

two

are

ablution one

the to

intend

face,

the

for

bleeding,

involuntary

be by

Allah's

sake,

total

ablutic'n".

I

to

(S)

completed

the

following

supplication:

dervish

as

is

to

exposed

only

ablution

full

a

bath, voluntary

with

the

the to

or

minor "In

the For

Merciful. the

and

The

intention:

perform.

advised

is

excretion,

the

After

and

This

menstruation.

Beneficent,

intend

head

total

take

the

one

drunkenness,

The

preceded,

the

Allah,

the

intercourse,

pronouncing

which

ankles.

been

and

Then

"(6)

urination,

(7)

ejaculation

should

have

I

sake

in

the

the the

Allah's

fainting,

sexual

from Allah,

elbows,

individual

the after

required

of

to

who

sleep.

that

ablution,

up

namely

and

requires

name

those

the

latter

the

ablutic'n.

to

vomiting,

hysteria

bath

of

ablution

feet

impurities,

miner

name

ritual

up

the

and

sufficient

the

actual

hands

the

washes

Allah

Far

the

the

performs

in

Merciful.

perform

In

refuge

In

total

the

ablution,

ablution.

take

Devil.

Beneficent,

of

minor

"I

say:

accursed

is

the

and

must

ons.

types.

ritual

of

ablution

is

recite

the

Have I mercy my God and I thank you. take in You, forgive refuge me my faults, I believe is no that there and God but Allah is His Muhammed and Messenger (9) and Servant.

229

In prayer

be

must include

must

consist

performed, the

two

additional

cycles

ones

with The

close.

additional

cycles

followed

by

night

prayer,

the

four

obligatory

beginner,

obligatory

(Turkish:

have

to

day,

has

voluntary, finally

and

It

is

permissible

perform

the palms

in

which

direction

facing

thumbs their

begins

prayer

ezan)$

qiblah,

their

the

of

only

the

prayers.

The

and

however,

The

ones.

four

(10)

the

obligatory

voluntary

cycles.

four and

three

prayer

two

four

cycles

cycles,

then

another

by

has

additional

final

"additional" the

two

begin

additional

with

just

and

prayers

obligatory

a

prayers

prayer

cycles,

by

three for

sunset

and

followed

two

another

begins

at

this

obligatory

the

noon

afternoon

prayer

followed

of

of

Jerrahi

Morning

cycles,

four

and

cycles

repetitions

each At

five

the

ones.

supernumerary

obligatory

for

and obligatory

prayers. four

day

a

of

additional of

with

course

both

of

number

to

the

hands

one

behind at

stands

Mecca,

of

forward.

with

(11) their shoulder

with Men

ears

and level.

the

adhan

facing hands

the raised place

should women

should In

this

230

says:

one

position

is

God

Most

Great.

is no there that bear I witness God. that Muhammed I bear witness Messenger of God. Come to prayer. Come to felicity. Great. Most God is God. is no god but There This

first

the

is

The

hands intention make

"For

four.

rak'ats

"I

which

three

times,

the

individual

the

prayer.

is

to

believer An

be:

God's

followed

by

is

the

declare

stands

example

of

Allah's

sake

[cycles]

ask

but

one's his

with

Aan

[voluntary]

Sunnet)

(Turkish:

the

side.

would the

After

which

his

at

step

second

for

intention,

of

element

God

acceptable I the

of the

of

"God

standing

as

sunnat

noon

forgiveness"

prayer".

is

is

Most

he

was

repeated

Great" for

to

intend

with first

the

stage. I

The

navel position

the

with

recited right:

third

for

men the

Ad

for one

the

stage, hands

folded,

hands

are

women

over

is

Subhanakca, left

under

placed the

under

chest.

In

the the this

says:

Glary and praise Your is name. exalted. And there is no

to '(hee, blessed, God other

0 God. Your than

might Thee.

231

" "

This

is

followed

which

has

two

In

is this

part

any

important

five

Stages from

recitations always

one

of

(Daybreak),

chosen

Surah

believer

In waist knees,

and

holding "God standing

the is

same Most

position

is

the

seven angles

is

Great" with

hands

to

the

Muslim

times

his

sides.

on

his the

while saying

again again

the

frc'm

Lord

my three

by

six,

hands

his

After the

the

bends

Muslim

repeated

After

Great".

placing

position.

(Purity),

stage

Most

"Glory This

Tremendous".

Kafirun

Ikhlas

for

"God

says:

(Small

Ma'in

recited

be

six-can

namely,

(Humanity).

it

five

sction

Nas

say:

stage

of

-consist

section

(Help),

been

right

at

Most

God,

of

(Abundance),

of

has

should

beginning

the

six,

but

Surahs:

Nasr

(Disbelievers), Falaq

name

In

Kawthar

Kindnesses),

the

and

Fatiha,

of

a number

in

in

only

not

also

Our'an.

the

Surah

the

Basmala

Merciful".

Most

Beneficent,

is

"In

task:

refuge

seek -The

Muslims but

Basmala.

"I

accursed".

prayer,

stage

the

and

says:

devout

by

the

of

the

Satan

said

commonly

Muslim

the

from

Allah

with

parts:

A'Lidhu

the

A'udhu

the

fourth

the

by

immediately

takes

up

a.

While

232

to

moving

the

upright

the

hears

pcisi

standing

who

tion

has

The

between

floor

the

the

position

floor

says:

is

heels

the

left.

"Glory

to

is

phrase

hand

right

my

Lord,

one

this

Most

thus God

High,

one's

on

first

the

the

touch

back

case

floor

the

repeating

three

repeated

assuming

prostrated

sits

each

touch

must

the

again In

nose

to

down

go

in

Muslim

the

In

When

Then

before.

as

Great"

Saida

the

and'his

must

prostrates

and

words

the

Great".

Most

"Our

Most

position,

hands.

the

and

to

prior

is

forehead

knee

left

the

before

the

says:

is.

"Good

in

his

right

he

ched

section

his

that

Once

section.

feet

the

rea

pt -wise".

eighth

so

prostrates

been

"Allah

says:

Him".

praises

this

keeping

which,

one

the

off

rounds

again

one

is

Yours

Lord,

he

position

the

same

part

of

times.

I

After feet

or

the

hands

has

this

lifting

just

oneself folded

been

one

done

After

the

second

rather

than

standing

stands up

right

without the

with

over

left

beginning

up,

and

one in

this

repeat the

remains position

the With

hands. you

with

prostration

moving

what

Basmala. seated one

recites:

233

All blessings, acts greetings, and good belong to Allah 0 Prophet Praise you, unto Allah. And the and blessing of mercy the Peace be unto us, and unto righteous Allah. of servants that there I bear is. no god but witness Allah And I bear that Muhammed is His witness and messenger. servant Great. (12) God is Most

"

this

After Elasmala

and

repeats

omitting

the

recitation

(which

Qur'an this

done

one

stands

again

one

two

the

have

called

remains

performed,

Surah stage

seated

the

recites

cycles

the

of

we

and

from

the With

six).

anj

the

recites

fallowing:

bless O Allah, Muhammed, our master the family of Muha. nmed have blessed Abraham as You and family of Abraham Surely You are Praiseworthy, Glorious

and

Allah, O the unto

Muhammed

and

Abraham

and

be family

gracious unto Muhammed of

As you were gracious the family of unto Surely This

is

followed

You by

Praiseworthy,

are a

second

Our Lord, gr4nt good in the next and f ire

protect

unto Abraham

us

in

this Our the Our

section

us good world, from

a third

Lord, forgive believers on Lord, forgive

Glorious

prayer:

in

this

world

torment

the

the the and suffering of by Your Mercy O Most Compassionate Compassionate.

Finally

the

of

the

grave

prayer

the

of

is

recited:

me and my parents the Day of Accounting, us by Your Grace

and

234

This

followed,

is

to

once

and

'Alayhum

this

one

says

times

and

this

You

Blessed Majesty,

Thou, art Bounty and one

point

intention

If

further

they

are

to

sides After three

two)..

With

all

The

is

to

prayers

are

the

obligatory

first

be

run

intention

0 Allah, blessingsMuhýammed and upon the his Companions, and

completed

only as

included prayers,

prayer

remain two

to

prayers.

appropriate

of

chin.

with

Obligatory

cycles

hands

beginning

the

the

the

of

for

perform

the

from

repeated

then

prayer,

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with

of

there

manner

face

fc'rehead

with

is

peace

and

cycles

after

placed

(stage

recitations.

the

voluntary

beginning

this

both

Possessor 0 Honour-.

the

process

whole

again

in

right

forgiveness"

Peace

are

wipes

from

obligatory

the

the

(i3)

Llah".

God's

O Allah, You

This the

to

saying

Wa Rahmatu ask

to

once

and

by

position,

seated

says:

downwards

moving

left

"I

then

the

head

his

the

"As-Salamu

At

in

still

turning

believer

the

One.

0 Compassionate

O Beneficent,

a

few

follows:

upon family and

master our of Muhammed unto peace

them.

235

and

secondly: the is Glory to Allah, Allah's, praise Allah is is there and Allah no god but Great; Most is And there nor no power strength save Exalted, the Tremendous. the in Allah, two

these

Following

the

recites

one

Ayat

ul-f:

ursi.

God, the the Merciful, In the of name Coompass i conate % There is Allah! He, the no God save Eternal the Living, Slumber does Him, not overtake nor sleep Him To belongs is in the heavens what the earth and is it Who that intercedes Him with by His permission? except is He knows before t! ýem and what is what ýi-mpass behind them, they and en nothing His knowledge of except as He willed

His the not And

At to

perform This

tesbih.

throne the heavens extends over and their does earth and preservation Him tire He is the Exalted, the Tremendous.

this

point

the

act is,

the of

in

ninety

nine

beads

version

with

only

thirty

Majesty

and

repeats

"Glory

Then "the

For

one praise

the

says

belongs

final

one

set

to

linked

with which

to

Allah"

of

beads

to

may

be

used

thirty

and three

says

of

Allah" three

Generous"

one

will

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says

thirty the

his

a smaller

beads

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Allah"

"Glary

instructed

(alternatively

Perfection, to

is

a rosary

three

First

repeated).

worship

effect,

contain

and

dervish

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and times. repeats times.

of

the

236,

Worlds,

thus

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is

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the

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times,

three

thirty

His

is

exalted

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Most tesbih

the

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end

again

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says: There

Allah but Alone, without no god His is the sovereignty and and to do the praise and He is able

is

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252

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253

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254

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255

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257

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258

fond.

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259

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260

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dhikr

I

was

told,

263

is

that

and

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this

hymns

playing purpose is

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flesh".

to

(71)

concentrate

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(72)

music.

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dhikr

conveniently

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264

discussed there

said Monday

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songs present All

sung as were

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265

to

join

in

number

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handful

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individuals

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occasion

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traditional

Turkish to

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the

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266

to

known

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movement, "

Allah

of

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sang

gathered

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the

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dervishes

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undoubtedly distinctively

Islamic, Sefer

practice, Baba

were

267

to

pains

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"

stress

Muslim

ordinary

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Muhammed

dhikr,

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(74)

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(75)

268

All the

muslims

of

month they

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dervishes

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interpretation are

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(76)

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name

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friendship.

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ulfa

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whole

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and

month

of

held

in

regard.

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importance fast

is

such

this

of that

it

can

annual, even

be

said

269

to

be

one

quarter

half

and

patience, Ramadan".

are

these

it

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of

is

middle

brings

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month

gives

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fasting

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remember

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to

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things:

making or

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keep

the

(79)

Allah

habit

to

the

of

month

cºpen.

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month.

ask

attempt,

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by

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of

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mercy,

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of

from

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beginning

forgiveness

us

statements

as

manifestation

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is during

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(78)

that

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fasting

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month.

reported

month

is

illustrate

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faith

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patience

sayings

given

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'

of

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(77)

Muhammed

faith:

of

for

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the

fires

of

Ramadan, total

morning.

ritual (81)

to

and

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get ablution The

take

'nights

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270

Ramadan

times

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rewarded, prayer,

with

rewarded

with

of

red

leave

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for

all

meal same For towhen

and

believer's

fast

is

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source

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is

of

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eternity.. than

to

this share the

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someone

merit

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-

breaking

and

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-fountain

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rigours

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sunset

of

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thirst goes to

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that

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fast

reward

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released

(83)

does

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not Satan

not

to

meals Whoever

drink

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does

fasts

broken.

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further

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feet

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out

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Muslim

water

on

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a

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during

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until

on

section

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to

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earlier

believer in

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)

(8

Satan

has

the

a palace

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said

in

saw each

ruby.

was

we

prayers

when

invite during

Ramadan

(85) friends Ramadan

the

271

dervishes

are

labour

which

week-.

(86)

the

only

otherwise

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itself

with who

are

Ramadan

do

to

attempt

occasions.

or

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is

on

which

Muslim

has

is

under

fast:

.

thirsty".

"our

an

severity

in

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we

in

plural.

the

as

collections

to to

reasonable the

Books

ill

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the

books

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travelling '

and

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to Sacred

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it

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apparent

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points

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month

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or

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a reference

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that

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stress

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to

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((37)

specific

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journey

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are

hours

six

required

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the

however,

of

is

concession

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those

the

excused

are

the the

(Hadith).

27 2

In

in

element

ethical

that

does

one

types

of

than

between

dawn

imagine,

we

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is

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going go,

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type elite".

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considers

of

permanent fast In

addition

himself keep

to

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type.

of

only

abstain

from

dawn

to

sunset,

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by

and

uttering

night,

upon

anything

Allah

does

unlawful, not

any is

the

of

to

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malice

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fasting. the the

the

stomachs whose

and

by

observed

allow

fast

whose

Ramadan state

is

to

difficult

not

those

days

one

where

second

This

community:

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who

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hearts.

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in

day

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Allah

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by

demanding

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sexual

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(99)

different

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evil.

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fast

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follower

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month

also

speak

or

saw

the

should

dhikr,

too

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(89) from

envy

as

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abstains

a

hear,

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above

mouth

remembrance,

others,

fast.

and

not

Just

the

Ramadan.

ears

eyes,

one's

to

addition

other The

"elite

of

elements

273

in

contained that

requires

the

believers

all

a

tiny,

to

keep

It

from,

mentioned

to

the

dervish

abstinence of

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Turab.

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response requirements. in

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prayer

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inner

to

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out

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beyond

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274

same

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(91) to

(92)

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(93)

Ali

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followers. the

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day

Muhammed

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about,

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to

this

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harsh

unaccustomed

we

are

275

rays

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of

black.

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Gabriel

these

again'.

white

in

days

(95)

are:

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first nine

Hijjah,

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days

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year

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278

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279

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295

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297

EIGHT

CHAPTER

AND SOCIAL

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It

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319

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322

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324

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325

beloved of

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come

326

NINE

CHAPTER

SUFI

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330

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opportunities.

present

our

ethnocentricity Ernst

religious

man's

of

together

which

categories

an

elect by

chosen Yinger with

concerns the

from

the

structure to existing

the

wider total and total world

332

order Finally of "

to

exteint

paid

functionaries

and

the

to

his

of

Yinger

by' the

at

range

whilst

it

society satisfying

order:

to

formation

this

type

Roman

Catholic

being sects rather-, Universal organised

than

a

As

been broken

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Institutionalised a

hierarchy

means

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from

away Church

lead

example

point

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is

also

functionaries

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orders that

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of

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monastic

submerged

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of" accepting

sects",

of

is

usually

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the

"enclosed

of

which

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reject

some

the

the

(29)

with

church

with

itself

would

sect.

end

calls

itself

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institution

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reaction

examples

he

many

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seek

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inclusiveness

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satisfying

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of,

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has

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individuals.

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of

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a

same

over

allows

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control

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continuum

central

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whole.

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the

than

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a

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a bureaucratic

religious a

sects.

on

develop

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structure,

isolationist

some

distinguished

be

may

groups

the

by

typified

as

(-30)

is

of

church The highly and

a

333

degree

of

" "

is

described

above.

inclusive,

not

and

less

the

movements.

(33)

The

denomination. not

society

though

often

being

groups

and

more

so

tolerant church

Membership

of

basis,

though

not

being

limited

to

(or a

existing it.

intermediate

is

in the

certain

denomination

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the

continuum,

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other

(34)

to

attention

general existing

coterminous

ecclesia)

generally

much

change

it,

with classes,

Denominations

views

is

sectarian

the

agreement

of

the

both

his

church/sect

cm. (35)

as

the

denomination

total

though

general

itself but

to

of

highly

hierarchical

suppport

turns

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along

the

as

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seeking

common

and

useful

categories

to

Yinger

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from

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than

rather

order

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tends

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to

seees

incorporating

at

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the

society,

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than

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more

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ecclesia,

fairly

be

(3)

successful

social

to

tends

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coterminous

tends alienated

very

bureaucratic.

to

equivalent It

also

and

society,

less

or

more

the

discusses

Yinger

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(31)

bureaucratisatic'n.

ethnic

tend

to

be

than

their

and

the

sect.

on

a voluntary

is

denominations

own

admit

than (36)

new

334

the is

tests

new

any

most

for

unusual

will

In

not.

the

to

applicant be

may

ecclesia

to

denominations,

it

church

any

Some

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(38)

state.

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imposed or

denomination

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into

develop

as

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connection

actual

such

merit

of

(37)

sect.

the

requiring

without

members

sects

others

will

general: tend Those to develop sects will into denominations which... emphasised individual of problems anxiety and sin, that those are primarily to efforts burdens reduce of confusion and sects whose guilt... original concern was the with predominantly evils of society to tend develop into will established (39) sects.

Methodism

be

would

the

established

continuum

between

and

the

from

sect,

the

offers

the

group

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society and sect

the

than

direction

Quakers

as

approximates sect.

lies

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structured established

mention

denomination

alienated more

established

sect,

outlined.

Though

this

example

quotation

earlier

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last

the

In

proper

good

of

a

(40)

denomination.

of

a

and is

more

than

the

not

gone

denomination. an

(42)

example to

of the

made the

on the

sect

inclusive (41)

sect. than

organised has

was

so

the far

in

Yinger

a

religious

type

of

the

(43)

335

The "

point

next

occupied

by

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sect

outlined

at

the

beginning

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Beyond the Cults specific They

often

with

the

charismatic

lack

structure

The

(45)

word

points the

centred

new,

a (44)

themselves of

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cult.

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concern

cult

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around

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leader

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is

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experience. the

or

area

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usually

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were

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of

of

is

continuum

characteristics

places

first

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scale.

whose

Yinger

sect

the

on

mystical -

often

(46)

carries

they

are:

mutants, extreme, variations religious on themes by means of which dominant the their (47j with problems. men struggle

The direction,

this

at

describes

and need

not and

social

Church

the

religious

This

is

the

type

a

is

Diffused

to

system

or

it

and

sacred

religion

existing it

pervades

may

of

Religion the

reject

In

religious

(48)

as

the

Yinger

what,

of

No distinction secular,

from

Church.

minimum

accept

in

scale

pole

professionalism.

economic

(49)

entirely.

is

there

type

the

on

opposite

Universal

the

as

specialisation does

the

Institutionalised

Universal

this

point

extreme

most

be

found

made and in

between profane. tribal

336

societies.

by

developed that

Troeltsch,

that

of

its

which

above sufi

orders,

the

ideal

would

work

would

will

happily

even

if

types

fit

the

outlined

second above,

has

be

the

situation

the

of fit*

any

above

been

not

categories

no

that

accept

we

for.

mentioned

to

the

account

still seem

than

that

ethnocentricity, There

answered.

criticism

diverse

more

Troeltsch's

typology

the

-however,

contend, of

criticism

are dichotomy

church/sect

would

the

extended

answering

groups

religious

original I

has

Yinger

Thus

be

will

with at

best

proximate.

Order

A Sufi

Diffused

Church

terms.

All great

members

of

a

general,

and

the

Ecclesia,

these

of

extent

Church,

an

or

to

which-

given

into

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typified

Universal Yinger's

use

include

in

their

by the

all

Sufi

Orders

particular to

seeking

Universal are

they

Halveti-Jerrahi

members

a

characterised

society.

voluntary

Ecclesia

are

neither a

to

types

organisations

membership

be

clearly

Institutionalised

Universal

the

can

are accept The

number. Church

by

high

in

and levels

the of

337

institutionalisation there

Though Orders

a

level

to positioon

that

these

membership, we

have

also

This

is

an

but

of

a set

seen,

the

Universal

However,

quite

the

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sect

the

is

a

much

more

that

of

a

and

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no

of

life.

of'

in

religious

all

of

or

economic.

speak

of

the

the

order,

on the

its

precepts

governing

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their

state as

part

Order

we

rules the

and

Church.

characterised

questionable

boundaries

Islam

private

the

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spheres

from

from

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like.

such

as

recognition

is

general

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do

Universal

alienation

society.

social,

between

alignment of

category

practices

separate

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seen. any

and

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the

of

other

a set

said

part

and

not

be or

alternative,

is

to

closer

cannot

recognises and

whether

something

have

which

rules

life,

human

said

cooking

attractive form,

degree

the

religious

classical

out

doing

the

between

as

sheikh

other

different

a

being

is

the

'a society

in

exists

on

specialists

position

serve

who

be

it

sheikh,

religious

Their

to

and

membership,

the

are

hierarchy. group

held

general of

Halveti-Jerrahi

Sufis

of

the

the

in

are

group

the

bureaucratisation.

and

values

of

by

a high

the

wider

whether-that True

may they

be are

338

at

formalism

they

feel

concerned control basic "

needs

sand

and

interpreted is

level

may,

Sect:

but

only

its

purely

of

category

to

restricted

from

removed

and

connotations. if

we

in

is

the

ignore

the

established and

society proper,

less

is

which

and

is

The

other

slightly

Christian the most

speak

case sects,

of

an

inclusive

more

from

alienated

can

meaning

of

and

the

Sect

especially

sense,

sect

often with.

term

nature

low

sects.

the

existing

short-lived

sociological

of

sociological

more

be

a

Orders

the

its

all This

if

world

has

in

Sufi

of

the to

typical

the

equation

their

Oppressed".

and

something

of

complete

in

the

of

also be

not

able

means

exclusive

relatively

lack:

over

active

"Religion

therefore,

repeated

be

no

organisation

of

There

by

a

as

Order

The

is

is

this are

members

the

and have

But

lusts.

Order

the

religion

individuals

the

alienation,

in

it

than

more

of

the

sect

organised

and

institutionalised.

to Sufi

by

characterised religious Orders-

is

category

Denominations,

denomination. are

major

life. in

tolerance Such

particular,

as of

that we

other

tolerance, is

displayed

the

of

have

seen,

approaches of

other by

the

339 ":,

Halveti-Jerrahi

who

from

alienated

greatly

from

denominational

the

play

which

leading

a

is

Halveti-Jerrahi be

of

norms

the

denomination

as

To the

groups

we

though

as

perfect. way

to

defined.

up

have

outlined

would

expect

I

would

suggest,

with

in

a

ecclesia when

as the

is

to

completely

and

use

denomination

looking

at

environment. of

of

religious

,

is

the

of the

to

the

Sect, far

from

that"the of

the

that

closely

fit

point

is

chapter,

however,

constant

to

Established

an

to

easy

say

this most

the

religion

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categories.

characteristics

from

proceed

less

have-to

the

and

than'

would

Yinger

we

typology

non-Christian'

we

the

sheikh,

accommodating

usually

by

of

confusing

less

is

of

lacks

the

it

approximates

sociology

church,

this,

society

designated

group

denominations

most level

-the

in

wider

Halveti-Jerrahi

in

from

though

sum

they

which

It

also,

about

precise

is

apart role

not

departs

specialisation.

specialists,

religious

are-

in

society

pattern

and

organisation

the

above

Halveti-Jerrahi

the

Where

live.

mentioned

as

best of

the

establish

a

new

fresh

set

of

such

as

view

terms cannot

but

be

in

religion Sets

a of

organisations

340

designated by " "

some

simply such

would

be

along

this

the

with

method far line,

bounds

letters

with

no

however,

would the

the

other Ti: '

preferable.

of

of

alphabet

or

connotations further

proceed

take present

us

far

beyond study.

341

CHAPTER AREAS In

the

of

useful

have

by

work

in

will

the

main

was

on

now

has

space

is

order,

with

another

in

this

be

a

of

Jerrahi

go

from

present here.

of

this

work,

present

study

group.

Most

consideration

of Yet

teachings.

economic

aspect

assistance,

to

the

to

one

A. complementary

need.

into

order

manifest

the

the

body

and

giving

off

introduction,

the

enquiring

social

how

study

the

religious

themselves

relations

in the

of

the

members

enlightening.

Mention of)

to

be will

the

the

of

and

social

and

most

the

rituals

times

lives

in

over

members

of

out

a religious

as

given

one

teachings

would

order

also

should

focus

and

they

Here

we

a

would

study

round

from

clear

beliefs,

there

daily

be

been

religious

to

pointed

was

emphasis the

to

where

suggesting

and

further

order

work

present

themselves.

suggested

As

the

of

where

rehearsed

STUDY

FURTHER

course

areas

number

be

FOR

TEN

has

teaching

been with

made

of

regard

the to

(paucity women.

342

In

the

"

light

this

of

a detailed

study

practices

of

The

was

existence

is

treatment

questions

be

Americans

Islamic between see

Middle

the how

political United

or

and States

from

individuals

order

or

a

on

mix to

social, in

the

topics

similar

on

an

be

would

differs-

matters

a

from

interest

of

teaching

such

the

-joins

especially

ethical

branch

with

background,

Also

the

fascinating

who

mainly

Eastern

in

this

of Only

as

of

Jerrahis

the

certain

teaching,

task

a

introduction

study

such

two.

far

the

of

could

such

is

this

prospect.

answered, as

or

in

given

inviting

most

within

researcher.

A thorough

thorough

-

female

order.

sees

that

a branch

of

States. a

a

and

the

of

the

suggest

have

beliefs

adherents of

to

helpful

most

religious

female

by

Notice

United

the

would

undertaken

the

of

be

segregation

generally

best

would

the

religious

Islam

it

in

Turkey.

Finally, significance, could account since

but detailed

a

be

1925

the

state when

Sufi

means

establish

activity

of

orders

were

least

of

Oral

or

to

seek

and the

no

work

to

undertaken

of

by

History a the

fuller order

declared

to

343

be

illegal.

The

be

not course the Sufi

under-estimated. of

this

order

speak

of

orders

was

more

strictly

time

thus

at

would indeed,

of be

it

needed

would

of

this

task

should

I

have

noted

in

of

reluctance

to

illegality

-

the

study

technical

if,

difficulty

be

the

times

the to

members

when

enforced,

the or

carders

today.

complete

such

possible

to

the of

ban of

on the

Much a study

complete

all.

4

344

it

I

APPENDIX

SOURCES

UNPUBLISHED HC/001 Order",

5

HC/002

title,

no

-

HC/003 to - Letter 16th April, 1984. HC/004 death 1985.

Letter 1985.

HC/OOS 8th March,

date.

3 pages,

no

me. from

Tasun

to

me

Tcusun

Bayrak,

Of Hz. Fattahi) date.

HC/OC)7 -

no

title,

5 pages,

no

date:

HC/OOB

-

no

title,

4 pages,

no

date.

HC/009 Rajab,

- "On 1405",

HC/011

The Occasion 8 pages. title,

-

no

-

"Ramadan

-

no

-

"The

34

Of

1402

-no

1 page,

Nuraddin His Soul

the

27th

HC/013 Accursed",

7

21,1982)", '

pages.

HC/012

Of

date.

22-July

(June

on

Fir May

Mi'raj

pages,

page,

Bayrak February,

Tosun 13th

pages,

from

1

Bayrak,

from

Life Story HC/C)Ob - "The (Kudise Serrahul Al-Jerrahi 6 pages, Be Sanctified", no

HC/010

Jerrahi

date.

to Jerrahis 2 Ozak,

Letter Muzaffer of

On The

Information

"Background pages, no

title,

4 pages,

Story

B pages,

Of

The

no

date.

June

1981.

Visit

Of

HC/014

-

no

title,

3

pages,

no

date.

HC/C)15

-

no

title,

4 pages,

no

date.

HC/016

-

no

title,

3 pages,

no

date.

HC/017

-

"Ignorance",

HC/018

-

"On

Infidelity",

7

pages,

21st

5 pages,

The

Devil,

January,

no

The

1984.

date.

345

HC/019

HC/02c)

-

"On

-

no

HC/021 Year 61 1981.

15 pages,

title,

Of

Occasion

Id

-

-

"Calling

-

no

title,

5

HC/725

-

no

title,

3 pages,

16th

HC/027

-

no

title,

3

no

HC/028

-

"On

HC/029

-

no

title,

2 pag es,

17th

HC/030

-

no

title,

2 pages,

no

date.

HC/031

-

no

title,

5 pages,

no

date.

HC/024 HC/025

HC/02

3

Ha jj

"Tge date.

pages,

no

HC/033

-

"1Adab",

HC/034

-

no

title,

To Allah"

Out

pages,

"Procedure

HC/036

-

no

title,

4

HC/037

-

no

title,

12

Advice

-"

Dervishes",

For

date.

To

14 pag es,

pages,

1983. q

March

1'980.

December,

The

Salik

Id

Prayer",

no

date.

pages,

Are...

",

1981. :s

pages,

And

Novice

date.

no

Students

no

3rd

September,

The

1983.

December,

date.

no

4 pages,

HC/035 na data.

HC/038

Of

2 pages,

date.

date.

5 pages,

Duties

no

pages,

,2

no

pages,

-I",

Ten

date.

no

pages,

3

1402",

A1-Adhna,

no

title,

Muharram, November,

7th

pages,

-

HC/023

The

Of

Month

The

"On

HC/022 pages.

1981.

October,

date.

no

Of 4

10th "Friday, At Oerbela",

H.

30th

7 pages,

Death",

In

Sufism

date.

HC/039

-

no

title,

5 pages,

no

HC/040

-

no

title,

4 pages,

16th

HC/041

-

no

title,

2 pages,

no

date. December,

1981.

date.

346

HC/042

-

"Shukr

HC/043

-

no

title,

6

HC/044

-

no

title,

3 pages,

HC/045

-

no

title,

12

HC/046 date.

-

Letter

HC/047

-

no

HC/048 no date.

-

title, Irsad

And

to

Sabr", pages,

pages,

me from 9 pages, (English

3

pages, no 5th no

1981.

date. July,

1985.

date.

Nureddin,

no

October

2

pages,

no

date.

Translation),

4 volumes,

347

GLOSSARY

ABRAR ADAB

fifth

rank

in

one

fourth

rank

in

a

The

ABDAL -of saints.

The

--

Manners,

--

Sixth

AKHYAR -. saints.

A -coming

AYET -Qur'an

A 'verse', is divided. -men.

lowest

and

AWTAD saints

BARAKA in holy

and

conduct

in the

class after

the

Holiness,

one F.utb

In of

hierarchies

of

behaviour

saints. a sufi.

of

in 'a hierarchy

of

hierarchies the of the nuk; aba. and

of

units

small

the

hierarchy

rank

the

F: 3HAk%TI RELIGION -by. means salvation

of

into

Hinduism, devotion

inherent

power

spiritual

the

which

to

seeking to God.

attain

'the God, BISMILLAH the. 'In The of name words -but Merciful, begin the Compassionate', all which by Surahs Qur'an the one recited and are of devotion Muslims of at the beginning of many acts life. or daily llHIKR -'Remembrance'

Also of

referred God, the

the

Zikir, to as characteristic

most

Sufi

ritual.

EZAN --

The

FANA --

Passing

HADITH to be normal words

call

to Away,

prayer. of

the

self.

k.UDSI -in which A tradition in first the speaking person, hadith traditions which are deeds and/car of Muhammed.

ISNAD hadith.

--

The

ISRAFIL on the

-day

The

f: HALWA

--

A

of

chain

of

angel who resurrection. small

room

said to as opposed the reporting

transmitters

will

call

or

cubicle

is

God

affixed forth

the

used

to

a

dead

during

348

spiritual

retreats.

Islam KHARIDJITES A sect within early -from the differed main on matters definition leadership the the of community and believer. a true f UfE4 spiritual

The

--

spiritual blessed

and

MEVLID/MOOLID anniversary MUTAZILITE introduced NAFS -the sufi

saint

of

of

rationalist dogma

The Self, a wilful must struggle. A class in the kutb.

A religious

NUTUK --

PIR -- A term in orders, founding saint

school Islam.

into

--

person leader

accorded of a sufi

Widely

against

which

hierarchy

saintly

coming

discourse.

title used respect, carder.

SHEIKH-UL-ISLAM functionary within

fror more

The Islam.

--

a

most

--

A period instruction

proceedings --

A

TAFSIR -the Qur'an.

The

--

senior

over of

of conversation from a sheikh at a sufi gathering.

'chapter',

'science'

A su$i

leader

order

the

or

particularly

SIRAT The bridge narrow -believers day must cross on the they to enter Paradise. wish

TARIKAT

which

for leaders of respect of Turkey to usually restricted of an order or branch order.

SHEIKH

SURAH Our'an.

the

Sufi the

Prayer.

--

SOHBET informal formal

most

celebrating '

entity

the

the

supposedly his age.

festival A -figure. a religious

A -speculative

NUKABA -just below

SALAT

pole,

which the of of

large

of

the

or

mystical

other the

religious

hell judgement

which if

with following

divisions

interpretation

and the

of

the

of

brotherhood.

349

TEKKE

--

TESBIH devotions.

VELI

--

WHITE SHEEP -in Diyarbakir

ZAWIYA ZIKIR

God,

rosary

.A

by

used

in

Suf is

their

A saint.

--

ZAKAT

lodge.

A dervish

The

--

giving

--

A building

--

Turkish

the

most

tribal

A Turcc'man fifteenth the of

group

centred

in

century. alms.

used for

characteristic

Dhikr

for

sufi

meetings.

(the

'remembrance'

sufi

ritual.

of

350

NOTES TWO

CHAPTER

1.

See

2.

Arberry, p5.

3.

Ibid.,

4.

A.

Nicholson, ISLAM, SUFISM, Gibbs

6.

Stoddart,

7.

Arberry,

8.

Ibid.,

p6.

9.

Ibid.,

p5.

10.

Ibid.,

p6.

H.

R.,

ISLAM,

SUFIS,

13.

Nicholson,

14.

Gibbs

15.

On al-Hasan

ISLAM,

OF MYSTICS William,

p89.

p20.

THE DOCTRINE

Bibb,

17.

A.

Gibb, ISLAM, p89; OF ISLAM, pp3-4; ISLAM, pp143-144; p20 among others.

On

OF THE

THE A., Stoddart,

Reynold p3, and p20.

SUFISM,

12.

16.

THE DOCTRINE

J.,

in

"al-Kalabadhi",

J.,

p5.

5.

11.

A.

Arberry, S. E. I. p210.

OF THE SUFIS,

p6.

THE MYSTICS Nicholson, Alfred, Guillaume, SUFISM, and Stoddart,

p89. THE MYSTICS

ISLAM,

OF ISLAM,

p4-

p89. al-Basri

see

below

pp

the Battle Badr Prackelmann, of see: Carl, HISTORY OF THE ISLAMIC PEOPLES, Fisher, THE pp a-4; Sydney Nettleton, MIDDLE EAST, W. Watt, pp3S-6; and Montgomery, MUHAMMAD AT MEDINA, pp10-13.

Arberry,

THE

DOCTRINE

OF THE

SUFIS,

p7.

351

18.

See

the

discussion

19.

Nicholson,

THE

20.

Ibid.,

21.

Arberry,

22.

Ibid.,

23.

THE

Arberry,

25.

Ibid.,

26.

Nicholson,

27.

See

DOCTRINE

THE

THE

DOCTRINE

p

p4.

SUFIS,

p5.

DOCTRINE

OF THE

SUFIS,

OF THE

p10.

pplO-11.

THE discussion a nature of "Sufism And

MYSTICS For OF ISLAM, p3. Islamic the of essentially Sufism, Elwell-Sutton, see Pseudo-Sufism".

below.

Osman, K. K., SUDAN, pp5-24. Qur'an,

30.

Our ' an 50: 15. ,

31.

in Osman, quoted SUDAN, p16.

ASPECTS

IIV THE

OF SUFISM

2: 109.

Anderson, Constantinople", See

ISLAM,

OF THE

in Arberry, p6.

29.

33.

OF

MYSTICS

below,

p6.

quoted SUFIS,

32.

Silsila

the

p4.

24.

28.

of

Gellner, Islam".

_

ASPECTS

S.,

E.,

34.

Ibid.,

p128-9.

35.

Ibid.,

p130.

36.

Ibid.,

p130.

37.

Ibid.,

p130.

38.

Ibid.,

p131.

39.

Turner,

Bryan

OF

WEBER

AND

IN

Orders

"Dervish p59.

"A Pendulum

S.,

SUFISM

Swing

Theory

ISLAM,

p55.

THE

of

of

352

40.

Ruthven,

41.

Ibid.,

p236.

42.

Ibid.,

p236.

43.

Ibid.,

p237.

44.

Ibid.,

p237.

45.

Bibb,

ISLAM,

Ruthven,

47.

Welch,

48.

Ruthven,

49.

Ibid.,

pp238-9.

Sc:).

Ibid.,

p238.

51.

Ibid.,,

p240.

52.

Ibid.,

p240.

53.

Ibid.

'p238.

IN

THE WORLD, p238.

p93.

ISLAM

46.

Alford

,

ISLAM

Malise,

ISLAM

IN T., IN

p241. THE WORLD,. "Islam",,

p1 53.

THE WORLD, p238-

'f

353

NOTES CHAPTER THREE this the of name and date version of Serin, ISLAM R. in. is given saint VE HALVETILER HALVETILIK TASAVVUFUNDA is the In HC/001, name p1, p79. given as simply and more alternatively, date his Umar Khalwati, the with of The death being given as 748/1347-8. B. G. in the version of name given Martin, "A Short History Of The Khalwati Order Of Dervishes", is Abu p276, Abdullah Ikmal Siraj 'Umar b. al-Din 'Umar al-Din al-Ahji, or al-Khalwati, this the Arabic representing rendering his name. of

1.

This

2.

On

the Silsila see J. SUFI ORDERS IN ISLAM, and passim.

3.

It

be here that the silsila will seen fulfils to the a function similar chain (isnad) to a of authorities attached Hadith (tradition the life concerning Isnad On the and words of Muhammed). Hadith Th. W. Juynboll, and see "Hadith", A. Guillaume, ISLAM, and Chapter 5, pp8S-11O.

4.

5.

6.

S. Trimingham, "Glossary",

ISLAM

Taken from R. Serin, HALVETILII< VE HALVETILER,

THE p311,

TASAVVUFUNDA pp78-79.

This is in M. Z. Pakalin, version given OSMANLI TARIH DEYIMLERI VE TERIMLERI SÖZLUtU, "Halvetiyye", In v1, p715. his THE SUFI ORDERS IN ISLAM, p262, Trimingham dates for gives alternative the death 2) Imam Ali d. 661,3) of Hasan Bin Yesar El Basri d. 728,4) Habib-i Ajemi 737,5) Kabir d. Ebu Suleyman Davud bin Nasir'ut Tai d. 781, 6) Mahfuz Ma'ruf Kerhi Miyyul d. 815,7) Seriy'us Hasan Sakati d. 867.

On "Pir" see M. Z. Paka1 in, DEYIMLERI VE TERIMLERI, "Fir", pp776-7, and

OSMANLITARIH sUzüDbU, v2, 0. in "Fir"

354

Hanger li pp466-467.

7. "

c'

l u,

9. 10.

11.

LAR I

On

Cour,

On

this

B.

"Sheikh",

p519, ISLAM

p519.

B. Cara term de Vaux, see "Veli" HanFerlýiodýlu, in and 0. INANPLARI SOZLU U, pp702-703.

"Wali", ISLAM his

Cara de Vaux, "Wali", On'the p629, the notion of generally and saint in the Christian tradition specifically "Introduction" in SAINTS see S. Wilson, AND THEIR CULTS, ppl-53. A brief view in Islam in G. of the saint can be found "Saintship Swan, In Islam". Wilson,

"Introduction",

S.

13.

Ibid.,

14.

On the following "Wali".

p4.

p9. B.

see

Cara

15.

M.

16.

For a concise statement of this A. J. Arberry, SUFISM, p1U1, the following is a summary.

17.

On

19.

normally to living

"Sheikh", Cour, "Seyh" in his P582.

"Sheikh" see A. and 0. Hancerlioýlu, INANC5LARI SOZLUGU,

A.

is

but old application

means its in

12.

1B.

SOZLUGU,

N. E. -Pakalin's Pakalin, p776. op. cit., fhtiyar Persian to as old reference Ihtiyar idiosyncratic is Farsr5a, as certainly restricted creatures.

8.

I NAN

ISLAM

d'Ohsson, OTTOMAN, v1, Cara de Vaux

R.

On

the "Wal i.

following

A. Nicholson, p123. the Wilson,

TABLEAU pp306ff, "Wali",

see

THE

advent of "Introduction",

Vaux,

de

GENERAL DE L'EMPIRE in B. summarised p629.

B.

de

Cara

MYSTICS

canonization p6.

theory see of which

OF

Vaux,

ISLAM,

see

S.

355

T. In

Titus, India",

M.

21.

HC/001,

22.

"Ali See"C1. Huart, Veccia L. and Talib", pp381-386.

23.

24.

25.

p1.

On -Khadidja pp231-232.

On Abu

see

Talib

27.

On Hasan see p135, and "al-Husain

30.

31.

32.

L.

Veccia p382.

G.

34.

HC/021,

35.

Cl.

36.

HC/013,

p3.

37.

HC/009,

p4.

38.

HC/019,

p5.

F.

Buhl,

see

F.

Buhl,

see

H.

Talib",

"Abu

B.

"Ali

Levi della pp600-601.

Abi

B. -Ali", Lammens,

Talib",

"Umar

Vida,

della

p12. "Fatima"

Lammens,

see G. Levi pp615-617.

remarks Talib".

Ibid.,

Caliph,

pp8-9.

On the Kharidjites "Kharidjites", Watt, ISLAMIC pplO-19.

33.

pp3O-32 B. Abi

"Khadidia",

Buhl

Valgieri,

Uthman B. Affan",

These Abi

F.

H. Lammens, "al-Hasan H. Huseyn on see B. Ali", p142.

On Umar see al-Khattab", On

Talib", "Ali

B. Abi. Valgieri,

first

the

On Fatima pp101-102.

29.

see

On Abu Bakr, "Abu Bakr",

26.

28.

Worship

Saint

And

"Mysticism pp129-141.

20.

Vida,

B.

"Uthman

Vida, della see G. Levi W. M. and pp246-249, PHILOSOPHY AND THEOLOGY,

in

quoted

Cl.

Huart,

"Ali

B.

p31. pl.

Huart,

"Ali

B.

Abi

Talib",

p30.

356

39.

HC/011,

40.

For

41.

HC/048-Ir5ad,

42.

HC/039,

p3.

43.

HC/O181

p5.

44.

B.

45.

On him see Anonymous, H. Ritter, p136, A. pp247-248, and SAINTS AND MYSTICS,

46.

47. 48.

p2.

more

A.

On

H. A.

fasting

on

vi,

Farrell,

see

below,

p194.

"al-Hasan al-basri", "Hasan al-Basri", MUSLIM J. Arberry, pp19-25.

the Muta: ilites see "al-Mutazila", pp241-247 ISLAMIC PHILOSOPHY ppi8-7G.

"Hasan

J. Arberry, pp20-« "

49.

HC/O48-Ir,

50.

On family chapter

51.

HC/448-Irýpad,

yad,

S. W.

Nyberg, M. Watt, THEOLOGY,

p248SAINTS

AND MYSTICS,

pp258-259.

relations seven. vi,

H. and AND

al-Basri", MUSLIM

v1,

six.

p406.

"Ego",

Ritter,

chapter

among

the

Jerrahis

see

p259.

52.

On

Junayd "al-Diunayd" see A. J. Arberry, p93, and his MUSLIM SAINTS AND MYSTICS, THE A. H. Abdel-Fader, pp199-213, and LIFE, PERSONALITY. OF WRITINGS AND AL-JUNAYD.

53.

A.

J. Arberry, p200.

54.

Ibid.,

p202.

55.

Ibid.,

p201.

56.

On the appearance in dreams Appearance Of pp5003-506.

MUSLIM

of see The

SAINTS

AND MYSTICS,

Muhammed to believers I. Goldziher, "The Prophet In Dreams",

357

57. 58.

HC/034,

p3.

J. p211.

A.

SAINTS

MUSLIM

Arberry

AND

MYSTICS,

59.

HC/033,

60.

B.

61.

Ibid.,

62.

Persian "The" S. H. Nasr, On Suhruwardi see Suhrawardi", Works Of Shaykh al-Din SAGES, his THREE MUSLIM pp3-8, and See the "Introduction" pp52-82. also in 0. K. Khatak by Spies S. and ON Suhrawardi, THREE TREATISES MYSTICISM, For of study a ppi-12. Suhrawardi's see K. Tehrani, philosophy OF MYSTICAL IN FOUR TREATISES SYMBOLISM SUHRAWARDI.

63.

Cara

p2. de

Vaux,

"Wali",

p629.

p630.

Spies and TREATISES

64.

F.

De Jong,

65.

J.

S.

THREE

in Suhruwardi, Khatak ON MYSTICISM, pl. "Khalwatiyya",

Trimingham,

THE

p991. SUFI

ORDERS

IN

ISLAM,

p74.

66.

HC/OO1,

67.

On this practice PP900-941.

68.

On Umar Khalwati see B. History The Of Dervishes", p276.

69.

see

H.

Landolt,

°F. ha1wa

0. Martin, Khalwati

"A Short Of Order

Ibid., pp276-277, a nd "k: halwatiyya", p991.

70.

HC/001,

71.

J.

72.

pi.

B.

F.

-

De

Jong,

pi.

S. Tr. imingham, p74.

THE SUFI

ORDERS IN

ISLAM,

G. Martin, Khalwati Order and F. De Jong,

Short "A History Of The Of Dervishes", pp276-277, "I(halwatiyya", p991.

358

7 3.

B.

History Short G. Martin, "A Of Dervishes", Order k; halwati

74.

J.

S. Trimingham, p74.

THE

G. Martin, Order Khalwati

"A Of

75.

B.

76.

Ibid., p276, ORDERS IN

77.

On

78.

Ibid.,

79.

For

this

see pp992-993.

and J. ISLAM, F.

SUFI

ORDERS

The

Of pp276. IN

ISLAM,

Of History Short Dervishes"-, p276. S. Trimingham, p99.

De

Jong,,.

The

THE SUFI

"k: halwatiyya",

p992. F. De Jong, these developments see "A Martin, "Khalwatiyya", B. G. pp991, Short History Order Of Of The Khalwati Dervishes", J. S. Trimingham, pp290-297, THE SUFI ORDERS" IN. ISLAM, A. p76, and VE G'6lpinarli, TURKIYE'DE MEZHEPLER TAR1KATLAR, pp206-207.

ISLAM

So.

On

Serin, Shamsiyya R. the see 'VE HALVETILER, TASAVVUFUNDA HALVETILII: VE S. TASAVVUFEraydin, ppl22-127, E. TARIHI, TARIKATLAR pp252-253, TARIHI, Sapolyo, MEZHEFLER VE TARIKATLAR p187 ISLAM 0.,, Hanrerlioýlu, and ,. INAN3LARI SOZLUGU, p567.

81.

On

see ISLAM Sivasiyya R. Serin, the TASAVVUFUNDA HALVETILIK HALVETiLER, VE VE E. Sapolyo, MEZHEPLER pp162-163, TAR1KATLAR 0. TARIHI, and ßp188 SOZL, ISLAM U6U, Hanrerlioclu, INANCLARI p544.

82.

F.

De Jong,

83.

B.

0. Martin, "A Short. History f; halwati Order Of Dervishes",

84.

Ibid.,

85.

On

"k; halwatiyya",

p991. of p290.

The

pp290-291.

"A the Demirdashiyya see B. G. Martin, Of Short Order History Of The Khalwati T?ervishes", O.,, Hanyrerlit'iýlu, pp291-294, SbZLUýU, INANCLARI ISLAM E. p67, , ýapolyo, TARIHI, MEZHEPLER VE TARIKATLAR

359

J. p193, IN ISLAM, Khalwatiyya De La Vie 86.

Ibid.,

as.

E.

Ibid.,

p292.

91.

Ibid.,

p293.

The

Of p292.

History Short "A G. Martin, Of Dervishes", Khalwati Order

90.

VE MEZHEPLER E. 5apolyo, Ibid., pp295-7,, ISLAM TARIKATLAR TARIHI, R. Serin, p191, HALVETILER, TASAVVUFUNDA HALVETILIK VE VE TASAVVUF S. Eraydin, pp93-97, 0. TARIHI, TARIKATLAR and pp241-243 .. ISLAM I Han er 1i any 1 u, NANcLAR I SrOZLU6I1, pl l'7 .

S. Trimingham, 76.

93.

J.

94.

Ibid.,

95.

For

follows what History Of Dervishes",

96.

J.

S. Trimingham, 76.

97.

Ibid.,

98.

B.

101.

OF THE

AND CUSTOMS MANNERS W. Lane, MODERN EGYPTIANS, p251.

B.

100.

p292.

p292.

89.

99.

The

Of

History Short "A G. Martin, Of Dervishes", Order k%halwati

B.

87.

92.

ORDERS S. Trimingham, THE SUFI "La E. Bannerth, p76, and Aspects Ouelques En Egypte Confrerie", D'Une pp3-7.

J.

p76. 6. G. Martin, Khalwati

see The p296ff.

THE SUFI

"A Short Of Order

ORDERS IN

ISLAM,

p76.

G. Martin, Khalwati Order

"A Of

S. Trimingham, 76.

THE SUFI

S. Anderson, Constantinople",

For

ISLAM,

ORDERS IN

THE SUFI

the

following

Of Short History Dervishes", p297.

"Dervish

ORDERS IN

The

ISLAM,

Of

Orders

p53.

see

B.

G.

Martin

"A

Short

360

History Dervishes",

Of

The p296-297.

Khalwati

Order

Of

102.

Ibid.,

p297.

103.

Ibid.,

p297.

104.

F.

De Jong, Seza'iyya INANgLARI

1C5.

F.

De Jong, "Khalwatiyya", On the p991. Haletiyya MEZHEPLEF VE seems E.. Sapolyo, ISLAM IAR1KATLAR TARIH'ý, R. Serin, p188, TASAVVUFUNDA HALVETILIK HALVETILER, VE ISLAM 0. HanCerlicglu, pp145-146, and INANýLARI SÖZL11u11, p130.

106.

HC/001

107.

B.

108.

Ibid.,

109.

see

110.

111.

"ttihalwatiyya", On. the p99L. 0. HanFrerlioglu, ISLAM seep ISLAM SOZLOd, R. Serin, p531, TASAVVUFUNDA HALVETILII( VE HALVET1LER, MEZHEPLER VE pp145-146, and E. ý3apo1yo, TARIKATLAR TARIHt, p131..

pl.

,

0. Martin, "A Short History Khalwati Order Of Dervishes",

Of The pp 78-279.

p279. F.

De Jong,

"Khalwatiyya",

p991.

B. G. Martin, "A Short History see Khalwati Order Of Dervishes", HC/001, the date pi, gives as d. 899/1493-1494. On

him Of

see The

B. G. Martin, "A Khalwati Order

Of The p280. Mecca,

Short History Of Dervishes",

pp28O-281.

112.

Ibid.,

113.

HC/OO1,

114.

For

p281.

"Khalwatiyya", and F. De Jong, On the Jamaliyya p991. see R. Serin, ! SLAM TASAVVUFUNDA HALVETILIK VE ' HALVETILER, S. Eraydin, pp98-171, TASAVVUF VE TARIKATLAR TARIHI, E. Sapolyo, MEZHEPLER pp 44-245, VE TARIKATLAR TARIH1ý, 0. ppiB4-185, and ISLAM fNANc LARI HanFerlioblu, SÖZLü&U, p52.

what

p1,

follows

see

B.

G.

Martin%

"A Short

361

,

History Dervishes",

115.

Ibid., see

Of

The " Khalwati pp281-282.

For p281. R. B. Serjeant,

116.

B.

117.

Ibid.,

p282.

118.

Ibid.,

p282.

119.

In

Order

Of

squares more can magic "Islam", passim.

G. Martin, "A History Short Khalwati Order Of Dervishes",

Of p281.

The

Turkish I(aca Papa is Mustafa this the the be and a description can of mosque found in H. Sumner-Boyd Freely, and J. STROLLING THROUGH ISTANBUL, pp367-369.

120.

B.

Martin, G. "A Short History Order Khalwati Of Dervishes",

121.

F.

De Jong,

'It. hal watiyya",

Of p282.

The

p992.

Sapolyo, Ibid., See E. p992. also TARIF: ATLAF; TARIHI, MEZHEPLER VE p190,. lpinarli, MEZHEPLER A;, 6 TURKIYE'DE and VE TARIKATLAR, p208.

122.

123.

F.

De Jong, "Khalwatiyya", See also p992. VE A. Gölpinarli, TÜRKIYE'DE MEZHEPLEF: TARWATLAR, ISLAM R. Serin, p208, TASAVVUFUNDA HALVETILIK HALVETILER, VE VE E. ýapolyo, MEZHEPLER p1'0, TARIKATLAR TARIHI, ands. 0. ppl9O-191, INAN9LARI ISLAM Hanerlioglu, SdZLUb'U, ' p34'.

124.

F.

De Jong,

125.

Ibid., p991, History Dervishes",

"F'.halwatiyya", and Of

B. G. The

p992Martin, F:halwati

Short. "A Of Order

p282.

126.

On

the Stinbüliyya Han5rerliodlu, 0. see., ISLAM E. INANCLARI ZL06u, p559, Sapolyo, MEZHEPLER VE TARIKATLAR TARIH'I, pp177-182, ISLAM TASAVVUFUNDA R. Serin,. HALVETILIK VE HALVETILER, and pp102-109, S. Eraydin, TASAVVUF VE TARIKATLAR TARIH!, pp245-246.

127.

B.

G.

Martin,

"A

Short

History

of

The.

362

Khalwati 128.

Ibid.,

p282,

Order and

Of F.

Dervishes", De

p282. "Khalwatiyya",

Jong,

p991.

129. 1ýO.

F.

Die Jong,

"1":halwatiyya",

p991.

On these see B. G. Martin, events Khalwati The Of History Dervishes", pp282-283.

131.

Ibid.,

p283.

132.

Ibid.,

p263.

133.

Ibid.,

pp284-285.

134.

F.

De Jong,

"Khalwatiyya",

Martin, G. Order Khalwati

"A Of

"A Order

Short Of

p991. History

Short Dervishes",

Of p285. '

The

135.

B.

136.

Ibid.,

137.

J.

138.

On this see The Of pp295-296.

139.

Ibid.,

p296.

140.

Ibid.,

p296.

141.

S. J. On this HC/001, see order p2. THE SUFI ORDERS IN ISLAM, Trimingham, dYE'DE MEZHEPLER A. Gölpinarli, TÜRF: p76, ISLAM TARIKATLAR, R. Serin, VE p208, HALVETILIK VE HALVETILER, TASAVVUFUNDA ISLAM 0. HanSrerlioblu, pp117-121, .. INANcLARI Eraydin, S. SOZLUtU, p567, E. TASAVVUF VE TARIKATLAR TARIHI, p246, TARIHI, Sapolyo, VE TARrKATLAR MFZHEPLER Jong, De F. and ppl82-183, "Khalwatiyya", p991.

142.

F.

De Jong, HC/OU11

143.

On

Karabashiyya the see TURKIYE'DE MEZHEPLER

p285.

S. Trimingham, p75.

THE SUFI

ORDERS IN

"A B. G. Martin, Khalwati Order

"KKhalwatiyya", p2.

ISLAM,

Short History Of Dervishes",

p991. A. VE

See

also

Gölpinarli, TAF. dKATLAR,

363

E. p208, TARIKATLAR Hanlperlicglu, pp229-230, TASAVVUFUNDA

VE MEZHEPLER pp188-189, ýO. SÖZLUGU, INAN$LARI ISLAM R. Serin, and HALVETfLER, VE HALVETtLIK

ýapolya, TARIHI,. ISLAM

pp147-149. 144.

F.

On the De Jong, "Khalwatiyya", P991. ISLAM R. Serin, Nasuhiyya see TASAVVUFUNDA VE HALVETILER, HALVET`1LIK ISLAM Hanyerliaglu, pp154-156,0. INAN LAF: I Sapolyo, SÖZLU U, p419, "E, VE TARIKATLAR TARIHI, MEZH'PLER p189 and TURKIYE'DE VE A. Gc'lpinarli, MEZHEPLER TARIKATLAR, p209.

145.

F.

De Jong, "Khalwatiyya", On the p991. c61pinarli, cerkeshiyya A. see TURKIYE'DE TARIKATLAR, MEZHEPLER VE E. Sapolya,, VE MEZHEPLER p209, TARIKATLAR TAR tH I, 0. P1891 i I li Hang er 1 SLAM S3 ZLtJbCi, NANýLAR I c" u, fSLAM R. Serin, TASAVVUFUNDA p61 and HALVETILIK VE HALVET1LER, p143.

146.

F.

De Jong, "Khalwatiyya", On the p991. .. eýlpinarli, w:haliliyya TUF;KIYE'DE see A. MEZHEPLER VE TARIKATLAR, p209,: 00 00. SOZLUGU, Hanlrerlic'ýlu, ISLAM INANcLARI E. ýapolya, MEZHEF'LER VE ppl30-131 and TAR I KATLAR TAF: IHI, p189.

147.

F.

De Jong, "Khalwatiyya", On the p991. Ibrahimiyya GOlpinarli, A. see TISRK1YE'DE MEZHEPLER TARIKATLAR, VE E. VE Sapalyo, MEZHEFLER pp209-210, TARIKATLAR TARIHI, p192,0. Hanf erlioglu, "Kuýsadaviyye",, p278, and Y. 0ztur. k, KUyADALI HALVETI, IBRAHIM passim.

148.

149.

D.

J.

G. Martin, Khalwati Order

"A Of

S.

THE

Trimingham,

Of The Short History Dervishes", pp3O4-3O . SUFI

ORDERS

IN

ISLAM,

p77.

150.

F.

De Jong, Or the "Khalwatiyya", p991. .. Bekriyya A. G61pinarli, TURKIYE'DE see MEZHEFLEF VE TARIKATLAR, R. pp208-299; Serin,, ISLAM TASAVVUFUNDA HALVETILIK VE ISLAM HALVETILER, Han55erlia9'lu, p140,0.

364

INANJLARI MEZHEPLER pp192-193 Khalwatiyya De La Vie

"

SOZLUJ; U, E. ý3apolyo, p40, VE TARIKATLAR TARIHI, E. Bannerth, "La and En Egypte Aspects Ouelques Confrerie", D'Une pp8-12.

151.

HC/OC)1,

15 2.

B.

History Short "A Martin, G. Of Dervishes", Khalwati Order

153.

F.

"f: halwatiyya", and HC/001, p991 A. Kemaliyya the. On see p2. VE MEZHEPLER TURKIYE'DE inarli, GM MEZHEF'LER E. TARIKATLAR, p208, JSapolyo, TARIHI, VE TARIKATLARF p192,. @%ý0. SOZLUGIJ, Han; erlioglu, ISLAM ýINANLARI TASAVVUFUNDA Serin, ISLAM p241 andfR. HALVETILIK VE HALVETILER, p150.

154.

J.

S. Trimingham, p77.

De

"

p2. The Of pp297-297.

Jýoýng,

THE

SUFI

ORDERS

IN

ISLAM,

155.

F.

On the De Jong, "Khalwatiyya", p991. THE SUFI Samaniyya see J. S. Trimingham, M'lpinarli, ISLAM, A. ORDERS IN p77, VE TARIKATLAR, TURKEYE' DE MEZHEPLER R. Serin, TASAVVUFUNDA ISLAM p208, E. HALVETILIK VE HALVETILER, p161,, Sapolya, TARIHI, MEZHEPLER VE TARIKATLAR . ISLAM 0ý Hanser l iog lug P193 and.. INANýLARI SOZLLJ U, p527.

156.

B.

G. Martin, F;halwati Order

157.

158.

J.

B.

"A Of

Of Short History Dervishes", p302.

M. Abun-Nasr, THE TIJANIYYA ORDER IN THE MODERN WORLD, p1B. 0. Martin, "A Khalwati Order Of J. S. Trimingham, p247.

A

The

SUFI

Short History Of The Dervishes", and p302 ISLAM IN ETHIOPIA,

159.

J.

S. Trimingham, B. 0. Martin, k;halwati Order

ISLAM IN ETHIOPIA, p247, "A Short History Of The Of Dervishes", p302.

160.

J.

S. Trimingham, p7B.

THE

161.

Ibid.,

p78,

and

B.

SUFI

G.

ORDERS

Martin,

IN

ISLAM,

"A

Short

365

History Dervishes",

Of

The p102.

Khalwati

Order

Of

Of p298.

The

162.

F.

De Jong,

163.

B.

History G. " Martin, Short "A Khalwati Order Of Dervishes",

164.

J.

S. Trimingham, THE SUFI ORDERS IN ISLAM, "Khalwatiyya", p77 and F. De Jong, p992. On, this A. Gälpinarli, order see also ., TUFZKIYE'DE TARIKATLAR, MEZHEPLER VE

"Khalwatiyya",

E. p208, TARIKATLAR Bannerth, quelques Confrerie",

165.

B.

166.

Ibid.,

p301.

167.

Ibid.,

p302.

168.

p992.

B. 'jSapolya, TARIHI, "Hafiye" "La Khalwatiyya Aspects De

VE MEZHEPLER and E. p192, Egypte En Vie D'Une La

pp12-14.

G. Martin, "A Short History Khalwati Order Of Dervishes",

Ibid., p303 and J. S. Trimingham, ORDERS IN ISLAM, p77. Rahmaniyya Hanyrerlioglu, , 'see q0. INANýLAFI SOZLU6U, p471.

169.

B.

6. Martin, "A Short History Khalwati Order Of Dervishes",

170.

J.

S. Trimingham, p77.

171.

Ibid.,

THE SUFI

Of p3C)1.

The

THE SUFI On the .ISLAM

Of p303.

ORDERS IN

The

ISLAM,

p77.

172.

Ibid., "A Short B.. 6. Martin, p77 and History Of Of The Order Khalwati Dervishes", Dardiriyya On the p303. E. Bannerth, En "La Khalwatiyya see Egyptes Ouelques Aspects De La Vie Q'Une Confrerie", R. Serin, ISLAM ppl4-20,, TASAVVUFUNDA HALVETILIF, HALVETILER, VE ISLAM INAN&: Hanerlioblu, p144,0. LARI SOZLU&IJ, "Dardiriyye" E. B. p68, and $apolyo, MEZHEPLER TARIHI, VE TARIKATLAR , P190.

173.

D.

6. Martin, Khalwati Order

"A Of

Short History of The Dervishes", pp303-304.

366

"

THE

SUFI

J.

S. Trimingham, p77.

175.

B.

History G. Martin, Short "A Of Dervishes", }(halwati Order

ISLAM,

IN

ORDERS

174.

The

Of p304.

176.

Ibid.,

177.

P.

B. Clarke, pp 113-123.

178.

B.

G. Martin, BROTHERHOODS MUSLIM NINETEENTH-CENTURY AFRICA, p24.

179.

THE SUFI HC/OO1, S. Trimingham, J. p2, Martin, ORDERS IN ISLAM, G. B. and p77, Order "A Short History Of The Khalwati Of Dervishes", p301.

180.

S. Trimingham, p77.

THE

It

is so regarded by p2, and BROTHERHOODS AFRICA, p9.

by

182.

B. G. Martin, NINETEENTH-CEN

AFRICA

WEST

J. -

181.

p504.

SUFI

AND

ORDERS

ISLAM,

IN

IN

ISLAM,

HC/001, the Jerrahis, MUSLIM B. 6. Martin, IN NINETEENTH-CENTURY

MUSLIM BROTHERHOODS TURY AFRICA, p1.

IN

183.

J.

M. Abun-Nasr, A SUFI THE TIJANIYYA ORDER IN This THE MODERN WORLD, p16. is a standard but Tijanis,, work on the ISLAM 0. HancerlioYlu, see also INANcLARI SÖZLUt U, "Ticanilik" and p657 E. B. Papolyo, MEZHEPLER VE TARIKATLAR TARIHI, pplB5-186.

184.

For

follows J. what see TIJANIYYA A SUFI WORLD, pplS-28.

185.

HC/OO11 S. Trimingham, p2 and J. ORDERS IN ISLAM, p75.

186.

E.

187.

On

B. JSapolyo, TARIH', p184 TASAVVUFUNDA p128. this

branch

Abun-Nasr, M. ORDER IN THE

MEZHEPLER R. and HALVETILII

see

R.

THE

THE MODERN

SUFI

VE TARfKATLAR ISLAM Serin, VE HALVETILER,

Serin,

ISLAM

367

HALVETILIK VE HALVETILER, TASAVVUFUNDA MEZHEPLER VE E. B. pp128-129, ýSapolyo, S. Eraydin, TAFIKATLAR TAR! Hf, p184, TARIH!, TARIF; ATLAR TASAVVUF VE .' TURKIYE'DE Gikpinarli, A. pp246-247, 0. MEZHEPLER VE TARIKATLAR, p210, and I I S0 ZLUO, NANLAR Hanger]. i oß'1 u, ISLAM "Ahmediye" p13.

188.

HC/OO11

189.

S. Trimingham, THE HC/OO11 SUFI p3, and J. ORDERS IN ISLAM, On the Sinaniyya p75. R. Serin, ISLAM TASAVVUFUNDA see HALVETILIK VE HALVETILER,. S. pp164-166,, Eraydin, TASAVVUF VE TARIKATLAR TARIHI, HanlrerlioUlu, ISLAM pp249-250,0. INANcLARI U, SdZL'U E.. B. p544 and Sapolyo, MEZHEPLER VE TARIKATLAR TARIHI, p131.

190.

191.

pp2-3.

S. Anderson, Constantinople,

Orders

Of

HC/001, On this branch p3. see E. B. Papolyo, MEZHEPLER VE TARiKATLAR TARIHI, Hancerlioglu, INAN! PLARI p187,0. ISLAM SOZLÜdU, TASAVVUF VE S. Eraydin, p338, , TARIKATLAR TARIHI, R. and pp25O-251 Serin,., ISLAM TASAVVUFUNDA HALVETILIK VE HALVETILER, pp151-152.

192.

For

193.

Ibid.,

194.

HC/001,

195.

HC/001, p3. ISLAM

196.

"Dervish p53.

the following B. Martin, G. see Short History Order Of The Khalwati Dervishes", pp289-290.

"A Of

p289.

For the Ushsha4; iyya see E. S. MEZHEFLER TARIHI, VE TARIKATLAR JSapolya, INANCgLARI 186 and 0. Hanýerlioglu, ISLAM SOZLJ U, p676. p3.

For this R. Serin, order see TASAVVUFUNDA HALVETILIK VE HALVETILER, O. Hanyerlioýlu, ISLAM p157 INAN, 9LARI SÖZLUGIJ, E. B. p472 and . Papolyo, MEZHEPLER VE TARIKATLAR TARIHI, . p183.

R.

ISLAM

Serin HALVETILER,

TASAVVUFUNDA p157.

HALVETILIK

VE

368

197.

HC/0011 E. B; MEZHEPLER VE p3 and apolyo, TARIKATLAR TARIHI, , For this p191. A.. Gälpinarli, TURKIYE'DE order see also TARIKATLAR, MEZHEPLER VE 0. p211 and ISLAM I NANcLAR I StIZLUGÜ, Han; er li og l u, p148.

198.

HC/001,

199.

Ibid.,

200.

As mentioned anglicised Turkish

p3p3. in

the introduction the version of being Cerrahi. spelt

this is an the name,

369

NOTES

FOUR, CHAPTER 1.

in M. be -found The account can published The ZIYNET-UL-KULUB, Ozak, pp315-316. is HC/006. Contemporary source other S. is by evidence reviewed manuscript UND SCHEJCH NUREDDIN MEHMED CERAHI Yala, OF:DEN (1721-1925), SEIN pp25-71.

2.

HCOO6, p315.

pl

and

M.

Ozak,

SCHEJCH NUREDDIN ORDEN (1721-1925),

ZIYNET-UL-KULUB,

3.

S.

Yola, SEIN

4.

The

date to head given me by the of present the during order was an unprompted the founder life the recounting of of in to and not response enquiry an the the concerning correctness of dates. various

5.

Istanbul HC/006, pi. this name throughout sake of consistency, the city was most time. any given

6.

M.

7.

HC/006,

p l.

a.

For

his

education

9.

On

what

follows

10.

Ibid.,

p2.

11.

Ibid.,

p2.

12.

On

13.

It

dreams and Gcldziher, Prophet In

see see

visions "The Dreams".

UND

by known be will for the this study what regardless of at correctly called

ZIYNET-UL-KULUB,

Ozak,

MEHMED CERAHI p25.

p315.

HC/006,

HC/006,

p1. p2.

Prophet the of Appearance

see Of

I. The

is not is Monday this made clear whether to evening the European according method time of to the reckoning or according Islamic According Islamic to method.

370

days custom Monday that Europeans

begin evening would

sunset - meaning be what would Sunday as regard at

evening. 14.

HC/006,

15.

Ibid.,

p4.

16.

Ibid.,

p4.

17.

HC/006,

pp4-S.

18.

HC/006,

p: i.

19.

Ibid.,

p5.

20.

Ibid.,

p5.

21.

For

p4.

a discussion below, chapters

22.

HC/006,

p5.

23.

HC/006,

p6.

24.

M.

25.

Ozak,

the

of 5

weekly and 6.

ZIYNET-UL-K%ULUB,

see

meeting

p316.

HC/006, ZIYNET-UL-KULUB, p6 and M. Ozak, this A full translation p316. of hadith is A MANUAL in M. M. Ali, given is OF HADITH, the reference p374, where 6. to Nasa'i, book 25, chapter given

26.

A.

Droogers, Biographies Innovators", summarised

27.

Ibid.,

28.

Relevant have page, In

In The "Symbols Of Marginality Secular And Of Religious findings his pp105-121 with form on p120. in tabular

p105.

being limited, notices as I so far been to to one able establish, in M. Ozak, ZIYNET-UL-KULUB. p318, the addition autobiographical in OF M. Ozak, THE UNVEILING sketch LAVE, be regarded as ppl-12, must also historical an especially source, following Much Ozak's death in 1985. follows Yola S. is from taken of what has historical who studied manuscripts

371

29.

30.

the

to

relating

down

order

HC/o06, p3. NUREDDIN (1721-1925),

On him MEHMED

HC/006, p3. NUR:EDD IN (1721-1925),

On him MEHMED

1925.

to

SCHEJCH S. Yc'la, spe CERRAHI ORDEN UND SEIN

pp95-96. S. see CERRAHI

Ycla, SCHEJCH LIND SEIN ORDEN

pp98-99.

31.

On this mosque see H. Freely, STROLLING pp245-247.

32.

On

him see CERRAHI pp142-104.

S. Yola, SCI -IEJ CH NUR;EDD IN MEHMED UND SEIN ORDEN (1721-1925),

33.

On

him

see

Ibid.,

p105.

34.

On

him

see

Ibid.,

pplOB-110.

35.

On

him

see

Ibid.,

p110.

36.

37.

On

On him On

38.

39.

him Tekke

see Ibid., see Ibid.,

see him

Ibid.,

Sumner-Boyd THROUGH

p112, p93.

for

the

J. and ISTANBUL,

Tamisvar

pp116-118. Ibid., longevity be due

The pp118-119. remarkable to this attributed leader to may simply an in the unintentional error source or, as is the in such sometimes case material, to the an attempt enhance reputation of the person concerned.

On him

see

see

Ibid.,

Seyyid On pp1O5-106. see above.

40.

pp119-120.

Mehmed Sadeddin On Sertarikzade

41.

On

him

see

Ibid.,

p122.

42.

On

him

see

Ibid.,

pplll-112.

43.

On him

see

Ibid.,

pp122-123.

44.

On him

see

Ibid.,

pp129-130.

45.

On

see

Ibid.,

pp142-144.

him

Ibid., see Mehmed Emin

372

46.

On

him

see

Ibid.,

p15().

47.

On

him

see

Ibid.,

pp1SO-151.

48.

On

him

see

Ibid.,

pp151-152.

49.

For

a summary

of

these

rea sons

und erlying

SECULARISM

IN

50.

see

51.

Ibid.,

p2.

52.

Ibid.,

p9.

53.

Ibid.,

p10.

54.

Ibid.,

p10.

M.

Ozak,

measures'

and

them

see

MODERN TURKEY,

THE UNVEILING

pp105-

OF LOVE,

the my

107.

pp i-12. SfY

.,

t5(

,T

373

NOTES CHAPTER 1. "

2.

Personal communication in also stated UNVEILING OF LOVE,

Ozak, p133.

Mu: affer;

3.

What follows explanation.

4.

HC/022,

5.

HC/O11 1 p6.

B.

9.

Ibid.,

Ozak,

is

an informant, Muzaffer;

p133.

Ibid.,

based

on

informant's

an

p l.

Go 1dziher,

al-Kitab'',

_"Ahl

'towards

attitude

p5.

11.

On

in

Gold:

iher,

"Ahl

I.;

al-Eitab",

the between Muhammed relations and Jewish W. in Medina community see Watt, Montgomery; 6, MUHAMMED AT MEDINA, ch. The Prophet's pp192-220. relations Christians in is Bell, discussed with R.; IN ITS THE ORIGIN ISLAM OF CHRISTIAN ENVIRONMENT, 5, pp134-161. ch.

Goldziher,

I.;

"Ahl

al-Kitab",

p16-

13.

Rahman, F.; "Islam's attitude Judaism", Bell,, See-also p6. ORIGINS OF ISLAM "IN - ITS ENVIRONMENT, 6, pp162-189. ch.

14.

For

The

OF LOVE,

UNVEILING

Rahman, F.; "Islam's Judaism", p1.

Quoted p17

15.

THE

p16

10.

12.

from

THE

_6. __-__On..in -this -see -I. SEI, pp16-17. 7.

FIVE

brief a SECULARISM

following

description IN MODERN

is

based

of TURKEY,

on

towards THE R.; CHRISTIAN

this see pp53-5.

my

conversations

374

informant. THE UNVEILING

with an Muzaffer; 16.

this Compare the Pericope with Testament, "No one comes by me". but

17.

HC/OQ1,

18.

Ozak, Muzaffer; pp117-118.

19.

Ibid.,

p117.

20.

Ibid.,

p118.

21.

HC/034,

22.

Ibid.,

23.

For

24.

Ibid.,

p2.

25.

Ibid.,

p2.

26.

27. 28.

9.

See also OF LOVE, in to

Ozak, p133. the

the

New Father

p5.

THE

UNVEILING

OF

LOVE,

pl. pl.

this

HC/039,

see

Ibid., pl. HC/036, UNVEILING HC/047,

p4.

On this HC/047, see also Ozak, Muaaffer; p3 and OF LOVE, pp133-134.

p3; -THE

p3.

Muzaffer; Ozak, p1ä4. HC/0£S1

p2.

30.

HC/047,

p5.

31.

Ibid.,

p6.

32.

Ibic.,

p6.

33.

Jami,

34.

"Ghazali God",

LAWA'IH, On

THE

35.

Jami;

LAWA'IH,

36.

Ibid.,

p20.

OF LOVE,

p16.

The (tr.

pp47-51),

UNVEILING

Unity by

And Ockley

Attributes Of in LAWA'IH,

p49.

p34.

375

37.

R.

Nicholson,

38.

Nasr, Seyyid Hossein; ISLAMIC COSMOLOGICAL

39.

Ruthven,

40.

Ibid.,

p125.

41.

Ibid.,

p208.

42.

For

45.

Ibid.,

p54.

44.

Ibid.,

p55.

45.

Ibid.,

p55.

46.

Ibid.,

p56.

47.

HC/039,

48.

Ibid.,

49.

HC/0

50.

"Sufis",

A.;

Malise;

p15. INTRODUCTION DOCTRINES, p202.

ISLAM

IN

follows see the in Jami; LAWA'IH, especially pp54-56.

"

what

THE

WORLD,

excellent Apendix

TO

p116.

summary II9

pp3-4. p4.

8,

p9.

-

OzaI:, Mu: affer; p139.

51.

Ibid.,

pp139-140.

52.

Ibid.,

p140.

53.

HC/017,

p4.

54.

HC/025,

p2.

55.

Oza4;, Muzaffer; p156.

56.

HC/017,

57.

Quoted in ISLAM,

58.

Nicholson, p115.

THE

THE

UNVEILING

UNVEILING

OF LOVE,

OF

LOVE,

p4. Nicholson, p115. R.

R.

A.;

A.;

THE MYSTICS

THE MYSTICS

OF

OF ISLAM,

376

59.

This

60.

HC/016,

61. "

is Sefer

based Baba

on in

a conversation 1985.

with

Sheikh

p22.

following The HC/020, chain of p51. is to this saying: authorities attached "I heard ibn I Muhammed say: al-Husayn heard Abdullah ibn Muhammed al-Darf say: Ishaq ibn Ibrahim Abu Hissan told us: I heard ibn I Ahmad Abul-Hanari say: heard Abu Sulayman [Abdul-Rahman Akiyya al-Durani] say: "

62.

HC/019,

63.

Ibid.,

64.

HC/032,

p2.

65.

HC/031,

p4.

66.

HC/019,

p7.

67.

HC/008,

p5.

68.

For

69.

HC/020, p51. to Abu al-Darani.

70.

HC/031

71.

HC/020, This p55. to Abu Zakariya al-Wait.

72.

HC/042,

p3.

73.

HC/032,

p2.

74.

HC/034,

p2.

75.

HC/047,

pp7-8.

76.

Ibid.,

77.

HC/018,

pl. pl.

the a discussion of the use'of in Sufism, metaphor with to Ibn al-Arabi, reference see R. W. J.; This is Sulayman

a quotation Abdul-Rahman

mirror special Austin,

credited Akiyya

, p5. is a quotation Yahya ibn Mu'adh

credited al-nazi

p8. p4.

377

78.

Ibid.,

79.

HC/008,

pp3-4.

80.

HC/036,

p2.

81.

HC/019,

p5.

82.

HC/038,

p4.

83.

Ibid.,

84.

For

85.

On repentance

86.

HC/040,

p l.

87.

HC/030,

p l.

88.

Ibid.

89.

On

90.

HC/044,

91.

Ozak,

92.

HC/039,

93.

This

94.

HC/047,

p8.

95.

HC/034,

p3.

96.

p5.

p4.

the

following

see see

HC/C)30,

ppl-2.

HC/440,

also

pl.

, _p2. ----

Arberry, which see from pp7S-79, where has been extracted.

A. the

SUFISM, J.; list following

pl.

-

Muzaffer; p 158.

THE

LOVE,

OF

UNVEILING

p3.

point was made by one of my informants to that had happened this who suggested the Shi'ites, that there was nothing having for the family wrong with a love but had that the Shi'a of Muhammed, the resting for the final mistaken place goal.

On Moksa "Moksa".

97.

see

98.

Ibid.,

Poussin,

Rhys-Davids,

see L.

De

La

Vallee;

C.

A.

F.;

"Nirvana".

p376.

378

99.

Ibid.,

p378.

100.

HC/045, is

101.

Ibid.,

p2.

102.

Ibid.,

p4.

103.

Ibid.,

pp.

104.

Ibid.,

p6.

105.

Ibid.,

p8.

106.

Ibid.,

p8.

107.

Ibid.,

P9.

108.

Ibid.,

p9.

109.

Ibid.,

P10.

114.

Ibid.,

P11.

Ill.

Ibid.,

P11.

112.

113. 114.

especially an abridged

discussion For of a fuller Louis; "Mysticism Bouyer, Of The Word", The History Ibid.,

follows

this point An Essay

see On

p42. Evelyn; P27.

Underhill, Mysticism",

115.

Ibid.,

p27.

116.

Ibid.,

p28.

117.

Smith, Of

113.

Ibid.,

p19.

119.

Ibid.,

p20.

120.

Ibid.,

pp21-22.

121.

pp2-11. paraphrase.

What

Margaret; Mysticism".

Smart, Mystical

"The

"The

Ninian; Experience",

Nature

Essentials

And

"Interpretation p79.

Of

Meaning

And

379

122.

Ibid.,

123.

Smith, Of

124. "

p78. Margaret; Mysticism",

Bambrough, Inexpressible", Margaret; Mysticism",

"The p20. Renford; "The

Nature

Meaning

And

And The "Intuition Smith, p203 and Nature And Meaning Of

p21.

125.

This be further could a method of distinguishing between mysticism and pantheism as in the latter any knowledge is the to individual gained mediated through the some sensory contact with external world.

126.

Hick, John; Cognition",

127.

128.

129.

130.

"Mystical

Experience

p436.

Smart, Ninian; "Understanding Experience", p17. , Bambrough, Renfard; "Intuition Inexpressible", p206. Smart, Ninian; Experience", On

As

"Understanding

Religious

And

The

Religious

p20.

this Hick, John; see Experience As Cognition", p427.

"Mystical

380

NOTES. CHAPTER. SIX 1.

HC/03

2.

Ibid.,

3.

Ozak, Muzaffer; p170.

4.

HC/038,

5.

Ozak, Muzaffer; pp 1 b9-170.

6.

Ibid.,

p170.

7.

Ibid.,

p170.

8.

HC/431,

9.

Ibid.,

pl.

,

pi.

THE

UNVEILING

OF LOVE,

p2. THE

UNVEILING

OF

LOVE,

p5. p5.

10.

Mu: affer; Ozak, p155.

11.

Ibid.,

p164.

12.

Ibid.,

p158.

13.

HC/038,

14.

Ibid.,

15.

HC/031,

16.

Ozak. Muzaffer; p155.

17.

HC/038,

p4.

18.

Ozak,

Mu

THE

UNVEILING

OF LOVE,

pp4-5. p5.

p2. THE

UNVEILING

THE

affer;

UNVEILING

OF

LOVE,

OF LOVE,

p167. 19.

HC/048-Irsad,

20.

HC/016,

p3.

21.

HC/038,

p9

v3,

and

p70.

HC/031,

p2.

381

22.

Muzaffer; Ozak, p166.

23.

HC/038,

p8.

24.

HC/031,

p2.

25.

Ozak,

THE

THE

Muzaffer;

UNVEILING

OF

LOVE,

OF LOVE,

UNVEILING

p164.

26.

HC/031,

27.

Ibid.,

p2.

28.

Ibid.,

p2.

29.

Ibid.,

p2.

30.

Ozak,

p5.

THE

Muzaffer;

UNVEILING.

OF

LOVE,

p164. 31.

Ibid.,

p164.

32.

Ibid.,

p155.

33.

Ibid.,

p158.

34.

HC/031,

35.

Ibid.,

36.

HC/038,

37.

Ibid.,

38.

HC/004,

39.

Ibid.,

40.

Turner,

41.

Ibid.,

p23.

42.

Ibid.,

p24.

43.

Ibid.,

p23.

p5. p5. p7. p7. ppl-2. p2. Bryan

S.;

WEBER AND ISLAM,

p23.

382

NOTES. CHAPTER 1.

HC/048-Irsad,

2.

HC/031,

p l.

3.

HC/017,

p l.

4.

HC/048-Irsad,

5.

HC/012,

p2.

6.

HC/037,

pi.

7.

Ibid.,

p1.

8.

Ibid.,

pi.

9.

Ibid.,

p2.

10.

Ibid.,

p2.

11.

v1,

p428.

vi,

p408.

followi

For the PP3-10.

12.

HC/037,

13.

Ibid.,

14.

HC/048-Irsad,

15.

HC/043,

16.

HC/048-Irsad,

17.

Ibid.,

18.

HC/013,

p4.

19.

HC/031

, p3.

20.

HC/0131-p6.

21.

HC/009,

22.

HC/048-Irsad,

SEVEN

ng

account

see

HC/037,

p7. p8. vi,

p388.

v1,

p408.

vi,

p411.

p3.

v3,

p60.

p6.

383

23.

Ibid.,

vl

24.

Ibid.,

v2,

p272.

25.

Ibid.,

v2,

p246.

26.

HC/013,

27.

HC/048-Irsad,

28.

HC/013,

29.

HC/048-Irsad,

30.

HC/009,

31.

Muzaffer; Ozak, p180.

32.

HC/031,

p1.

'33.

HC/013,

p6.

34.

HC/011

35.

HC/012,

p4.

36.

On this

see

37.

see

38.

HC/048-Irsad,

39.

HC/035,

40.

P433.

,

p6. vi,

p424.

vi,

p413-

p6.

p5.

,

THE

UNVEILING

OF

LOVE,

p3.

HC/037,

HC/022,

p11.

p2. v1,

p433.

p1.

i. e., Allahu ila 'llah, il-hamd.

AE;bar, Allahu Akbar, la ilaha Allahu Akbar lillah wa

HCOO99 p6.

41.

see

42.

Ibid.,

43.

HC/048-Irsad,

44.

Ibid.,

vi,

p410.

45.

Ibid.

, vi,

p408.

46.

Ibid.,

vi,

p408.

47.

Ibid.,

vi,

p410.

p6. vi,

p408.

384

48.

Ibid.,

v1,

p408.

49.

Ibid.,

vl,

p410ä.

50.

Ibid.

v1,

p409.

51.

Ibid.,

vi,

p409.

52.

Ibid.,

vl,

p410.

53.

Ibid.,

v1,

p409.

54.

see

55.

Ibid.,

56.

HC/OC)91 p4.

57.

HC/002,

58.

HC/048-Irsad,

59.

HC/007

60.

Ibid.,

61.

HC/048-Irsad,

62.

',

HC/007,

ppi-4.

p3.

p2. p631.

v2,

p312.

, pl. p1.

Ozak, Mu: affer; p176.

63.

HC/048-Irsad,

64.

HC/038,

65.

OzaI:, Muzaffer; p176.

66.

HC/048-Irsad,

67.

Ibid.,

68.

v2,

Ozak,

v3,

THE

UNVEILING

OF LOVE,

p284.

p5.

v3,

THE

v3,

UNVEILING

OF

LOVE,

p283.

p285.

Mu: affer;

THE

UNVEILING

OF LOVE,

p177.

69.

Ibid.,

70..

HC/038,

p11.

71.

HC/024,

pi.

p177.

385

72.

Ibid.,

pl.

73.

Ibid.,

p1.

74.

HC/011,

75.

HC/048-Irsad,

76.

HC/fall,

p7.

77.

HC/012,

p3.

78.

HC/011

79.

HC/048-Irsad.

8U.

HC/011,

p3.

81.

HC/012,

p2.

82.

HC/011

83.

HC/013,

p3.

84.

HC/011

p3. ,

85.

HC/048-Irsad,

86.

HC/012,

87.

HC/048-Irsad,

Be.

HC/412,:

89.

see

90.

HC/020,

p13..

91.

HC/022,

p2.

92.

HC/011,

p2.

93.

Ibid.,

p2.

94.

Ibid.,

p2.

95.

see

96.

HC/048-Irsad,

97.

Ibid.,.

ppl-2.

,

,

v2,

p91.

v2,

p360.

v2,

p119.

v2,

p92.

P3.

p3.

p2.

p3.

HC/048-Irsad,

HC/031,

v2,.

v2,

p94.

pi. v2,

p325.

p325.

386

98.

HC/012,

99.

see

p3.

HC/031,

100:0.

HC/048-Irsad,

101.

HC/013,

102.

Ibid.,

103.

see

174.

Ibid.,

105.

HC/048-Irsad,

106.

HC/027,

107.

Conversation

108.

HC/027,

p1.

109.

HC/013,

p13.

110.

HC/015,

p4.

111.

HC/C)38,

p9.

112.

see

113.

Ibid.,

p2.

114.

Ibid.,

p3.

115.

Ibid.,

pp2-3.

116.

HC/028,

117.

Ibid.,

- p2.

118.

Ibid.,

p4.

119.

HC/013,

p6.

120.

HC/033,

pl.

121.

HC/01O1

p14.

122.

HC/044,

pl.

123.

HC/n1G,

p14.

p1. vi,

p398.

v2,

p315.

p3. p6.

HC/012,

p4.

p4.

p1.

HC/027,

with

Sheikh

Sefer

Baba.

ppl-2.

ppl-2.

387

124.

HC/031,

p2.

125.

HC/013,

p6.

126.

HC/025,

p4.

127.

HC/017,

p2.

128.

HC/013,

p3.

129.

HC/014,

p3.

130.

HC/010,

p12.

131.

HC/008,

p1.

132.

Ibid.,

pl.

133.

Ibid.,

p1.

134.

HC/017,

pl.

135.

HC/008,

p2.

136.

HC/048-Irsad,

137.

HC/017,

p3.

138.

HC/018,

p2.

139.

HC/017,

p3.

140.

HC/031

, p5.

141.

HC/025,

pp3-4.

142.

HC/018,

p2.

143.

HC/017,

P3.

144.

Ibid.,

145.

HC/014,

146.

Ibid.,

147.

HC/017,

148.

Ibid.,

149.

HC/031

vi,

p424.

p2. pi. p3.

p2. p2. ,

p5.

388

1500.

HC/033,

pl.

151.

HC/012,

p2.

152.

HC/031,

p2.

389

NOTES CHAPTER EIGHT 1.

HC/0O1

2.

HC/048-IRSAD,

3.

HC/013,

p4.

4.

HC/011,

p6.

5.

HC/048-IRSAD,

6.

Ibid.,

vi,

p270.

7.

Ibid.,

vi,

p264.

8.

Ibid.,

v1,

p263.

9.

Ibid.,

vi,

p269.

10.

Ibid.,

v1,

p237.

11.

Ibid.,

v1,

p263.

12.

Ibid.,

vi,

p237.

13.

HC/031

14.

HC/048-IRSAD,

15.

Ibid.,

16.

HC/033,

17.

see

18.

HC/010,

p3.

19.

HC/0i3,

p5.

20.

Ibid.,

p4.

21.

Ibid.,

pp5-6.

22.

HC/048-IRSAD,

23.

Ibid.,

,

p5.

vom, p356-

vi,

p240.

, p3.

vi,

vi,

p237.

p264.

p2.

HC/048-IRSAD,

vl,.

vi,

vi,

p209.

pp165-6.

p441.

390

24.

Ibid.,

25.

HC/043,

26.

HC/048-IRSAD,

27.

Ibid.,

vi,

p450.

28.

Ibid.,

v1,

p464.

29.

Ibid.,

vl,

p249.

30.

Ibid.,

v1,

pp442-4.

31.

Ibid.,

vi,

p466.

32.

v1,

p454.

p5. " vl,

p464.

On this Fulya; SOSYAL DEGISME see Atacan, VE TARIKAT CERRAHILER, pp105-107.

33.

HC/031

34.

Ibid.,

35.

HC/032,

36.

Ozak, Muza-Ffer, p180.

37.

HC/031

38.

HC/032,

p2.

39.

HC/015,

p4.

40.

Ibid.,

41.

HC/031

42.

Ibid.,

43.

HC/025,

p4.

44.

HC/015,

p2.

45.

HC/048-IRSAD,

46.

HC/031

47.

Ibid.,

p3.

48.

Ibid.,

p4.

pl.

,

p4. p l.

THE

UNVEILING

OF

LOVE,

p5.

,

p2. ,

p3. p5.

v1,

p253.

,pl.

391

49.

HC/043,

p4.

50.

HC/031

p4. ,

51.

Ibid.,

52.

HC/048-IRSAD,

53.

HC/0311

pp2-3.

54.

HC/0211

p4.

55.

HC/032,

pi.

56.

HC/048-IRSAD,

57.

HC/031,

58

--

-- --

.

--

HC/041, and

p2. v2,

p409.

v3,

p26.

p3. p1. 13 on

the This

HC/018,

p3. ' "-

60.

HC/013,

p6,

61.

HC/048-IRSAD,

62.

Ibid.,

63.

HC/010,

64.

HC/048-IRSAD,

65.

Ibid.,

v3,

p25.

66.

Ibid.,

v3,

p11.

67.

Ibid.,

v3,

p20.

66.

Ibid.,

v3,

p22.

69.

HC/034,

p3.

70.

HC/032,

p2.

71.

Ibid.,

72.

HC/013,

p13.

73.

HC/015,

pl.

These list

items

are respectively.

- -bz(sed Anas

quoting v3,

pB.

v2,

p409.

-an -theibn

numbers

Dur

25

an; -

Malik.

p14.

392

NOTES

J. Yinger, RELIGION,

1.

CHAPTER

NINE

Milton, p252.

THE

2.

Ibid.,

p252.

3.

Ibid.,

p253.

4.

Thompson,

5.

Yinger, THE SCIENTIFIC J.: r. p+5-ß

6.

Wilson,

7.

_

_.

Ian,

Bryan,

Yinger,

_

p253.

8.

Wilson, py42.

9.

Thompson,

RELIGION,

OF

SECTS,

RELIGION,

p; 2.

STUDY OF RELIGION,

RELIGION

IN

SECULAR SOCIETY,

p18.

10.

Ibid.,

11.

Yinger, THE SCIENTIFIC p253.

12.

Thompson,

13.

Ibid.,

14.

STUDY

RELIGIOUS

RELIGION,

OF

p1B.

THE SCIENTIFIC

Bryan,

STUDY

SCIENTIFIC

p18.

RELIGION,

STUDY

OF

RELIGION,

p1G.

p18.

Yinger", p253.

THE SCIENTIFIC

STUDY OF RELIGION,

'

15.

Wilson,

16.

Thompson,

17.

Ibid.,

i. 8.

Yinger, THE SCIENTIFIC p253.

19.

Wilson,

RELIGIOUS

SECTS,

RELIGION,

p22.

piG.

p18.

RELIGION

IN

STUDY

SECULAR

OF

RELIGION,

SOCIETY,

p242.

393

20.

Yinger,

THE SCIENTIFIC

STUDY OF RELIGION,

pp242-5. 21.

Ibid.,

p254.

22.

Ibid.,

p255.

23.

Ibid.,

p267.

24.

Thcrospon,

25.

Yinger,

RELIGION,

p18.

THE SCIENTIFIC

STUDY

OF

RELIGION,

p252.

26.

Ibid.,

p252.

27.

Ibid.,

p257.

28.

Ibid.,

p257.

9.

Ibid.,

p261.

30.

Ibid.,

p257.

31.

Ibid.,

p260.

32.

Ibid.,

p260.

33.

Ibid.,

p262.

34.

Ibid.,

p262.

35.

Ibid.,

p264.

36.

Ibid.,

pp264-5.

37.

Wilson,

38.

Thompson,

39.

Yinger, p267.

40.

Thompson,

41.

42.

Yinger, THE SCIENTIFIC pp266-7. . Ibid., p267.

43.

Ibid.,

RELIGION

IN

RELIGION,

SECULAR

p243.

p18.

THE SCIENTIFIC

RELIGION,

SOCIETY,

STUDY OF RELIGION,

p18.

STUDY

OF

RELIGION,

p267.

394

44.

Ibid.,

p280.

45.

Ibid.,

p279.

46.

Ibid..,

p279.

47.

Ibid.,

p279.

48.

Ibid.,

p259.

49.

Ibid.,

p259.

395

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