Papers by Aysegul Mete
Bookmarks Related papers MentionsView impact
From wakefulness to love and servanthood: Al‑sayr wa al‑suluk in Mawlawi Order
Bookmarks Related papers MentionsView impact
Mawlawī Manners and Principles: Symbolism and Harmony of Music
Bookmarks Related papers MentionsView impact
Türk Edebiyatı Eserler Sözlüğü, 2022
Bookmarks Related papers MentionsView impact
Mevlana Celaleddin Rumi ve Hakka Daveti, 2021
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
Din, Düşünce ve Ahlâk, 2022
Bookmarks Related papers MentionsView impact
Tasavvuf İlmi ve Akademik Araştırma Dergisi, 2021
Tarihî süreçte üç kıtaya yayılmış olan Mevlevîliğin merkeziyetçi yapıda olmasını
sağlayan en öne... more Tarihî süreçte üç kıtaya yayılmış olan Mevlevîliğin merkeziyetçi yapıda olmasını
sağlayan en önemli unsur, Mevlâna Celâleddîn-i Rûmî’nin (ö. 672/1273) makamını
temsil eden Konya Mevlâna Âsitânesi Çelebilik Makamıdır. Gerek devlet gerek
Mevlevîlik içerisindeki statüsü gerekse yapılan tevcihât bakımından Çelebilik
Makamını konu edinen bu makale, ilgili literatürde yer yer belirsiz ve kısmen de
eksik bırakılan tevcihât meselesini açıklığa kavuşturma amacı taşımaktadır. Özel
statü ve yetkilere sahip olan Çelebilik Makamına hangi yolla geçildiği ve yine hangi
tarihten itibaren Çelebi Efendi tayininin devlet eliyle gerçekleştirildiği ve bunların
keyfiyeti meselesini belirginleştirmeye çalışan bu makale, Çelebilik Makamına
yapılan tevcihâtın verâset dâhilinde şûra, istihlâf ve devlet dahli gibi farklı usûllerin
bulunduğu bir yapı arz ettiğini ortaya koymaktadır. Ayrıca ilgili kaynaklarda tarih
kaydedilmeksizin belirtilen Çelebilik Makamına yapılan tevcihâta devletin de
müdahil olduğu bilgisinin 17. yüzyıldan itibaren gerçekleştiği tespit edilmiştir.
Devletin söz konusu müdahalesi önceleri Çelebilerce hoş karşılanmazken 18. asır
itibariyle onların söz konusu müdahaleyi destekleyen bir tavır takınabildikleri
görülmüştür.
Mawlawiyya, which is a widespread order over three continents in the historical
process, possesses a centralistic structure. The most important factor enabling this
is Chalabi Rank (Maqam Chalabi), the hereditary leader of the Mawlawi Order.
Chalabi is a term that indicates a direct descendant of Mawlana Rumi and Chalabi
Efendi is the highest ranking member of the Mawlawi Order by representing the
authority of Rumi. This article discusses the Chalabi Rank in terms of its status in
the Ottoman State and the Mawlawi order as well as its appointment to Konya
Mawlana Lodge. Furthermore, it tries to clarify the appointment methods and
further details related to Chalabi Efendi. Based on the historical records the article
concludes that the appointment of Chalabi Efendi has a structure consisting of
various methods such as consultation, inheritance, testacy, as well as, state
intervention. Besides, according to these records indicating Chalabi appointment
without any date, it reveals that the state intervention of the appointment of
Chalabi Efendi starts in the 17th century. Despite the fact that the Chalabis, at first,
did not welcome these interventions, we can see that sometimes they can pose an
attitude in favor of the interventions as of the 18th century.
Bookmarks Related papers MentionsView impact
Selcuk Universitesi Turkiyat Arastırmaları Dergisi, 2012
Bookmarks Related papers MentionsView impact
İslâm Araştırmaları Dergisi, 2019
Mevlevî âdap ve erkânını konu edinen bu makale, et-Tuhfetü’l-behiyye fi’t-tarîkati’l-Mevleviyye v... more Mevlevî âdap ve erkânını konu edinen bu makale, et-Tuhfetü’l-behiyye fi’t-tarîkati’l-Mevleviyye ve es-Sohbetü’s-sâfiye adlı eserleri bağlamında Köseç Ahmed Dede (ö. 1191/1777) ve Şeyh Galib’in (ö. 1213/1799) Mevlevîlik’te düşünceye ve uygulamaya ilişkin katkılarını ortaya çıkarma amacı taşımaktadır. Konuyla ilgili mevcut çalışmalardan farklı olarak Mevlevî âdap ve erkânının yüzyıllara göre gelişim ve değişiminin takibini mümkün kılma hedefiyle hazırlanan bu makalede biat, zikir, mukabele, çile ve şeyhmürit âdabı gibi beş temel mesele merkeze alınmaktadır. Söz konusu beş temel mesele üzerinden, ilgili literatüre katkıda bulunmuş olan müelliflerin ittifak ve ihtilaf ettikleri esasların ve yaptıkları ilavelerin tespitine odaklanılmıştır. Bu itibarla Köseç Ahmed Dede ve Şeyh Galib’in Mevlevîliğin âdap ve erkânına dair fikir, vurgu ve içtihatları belirginleştirilmiş, onların gerek selefleri gerekse halefleriyle mukayesesine imkân sağlanmıştır. Bu noktada makale, Mevlevî âdap ve erkânını teşkil eden ana unsurların neredeyse tamamında ilk ayrıntılı açıklamanın Köseç Ahmed Dede’ye ait olduğu ve yaptığı mühim değerlendirmelerin yanı sıra dikkatlere sunduğu üçlü sâlik anlayışı ile Şeyh Galib’in ilgili literatüre yeni bir anlatım kazandırdığı iddiasını taşımaktadır. Ayrıca bu makale Mevlevî âdap ve erkânını takdim etmede takip ettiği metodun bir sonucu olarak söz konusu âdap ve erkânın tarikatın kuruluşundan itibaren ilk iki asırda müesses hale geldiğine dair mevcut kabulün gözden geçirilmesi gerektiği önerisini de içermektedir.
---
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing
on several subjects, including initiation, remembrance of Allah (dhikr), whirling
prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light
on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d.
1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological
order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners
and principles that evolved over several centuries and highlighting the similarities
and differences that appear in the sources. In this line, it employs a wide literature
on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d.
after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi
Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).
Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi
manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge
allegiance to a living Sufi master, however they disagree on the ceremonies of
initiation.
Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his
work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of
allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and
the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the
only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him,
if the seeker has a sincere desire to join the order, the Sufi master might order him
into chella. If the seeker has a lower aspiration for joining, the Sufi master might
recommend that he invokes a special formula to remember Allah. With regards to
the seeker with the lowest motivation, the Sufi master might ask him to repent for
his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the
disciple), the second will be munīb (repentant) and the third will be muḥibb (lover)
in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the
triple Sufi traveler (sālik) and concludes that manners and principles could differ
in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb).
As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely
Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib,
however, also adds that true dhikr is one’s living with consciousness and awareness
of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the
heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq),
and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It
is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer
is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic
love for Allah.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr
jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the
repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with
his articulation of the subject by employing a triple classification of the initiator
Bookmarks Related papers MentionsView impact
Mawlawi Network
İstanbul Mevleviliği adlı doktora çalışmasında farklı şekil kodlamalarında bulunup yeni ilişki ni... more İstanbul Mevleviliği adlı doktora çalışmasında farklı şekil kodlamalarında bulunup yeni ilişki nitelikleri geliştirilmiştir. Bu bağlamda aile bağları, dostluk-tanışıklıklar ve -alanında ilk defa- şeyh-mürîd/münîb/muhib ilişkilerinin de ilave edilmesiyle entelektüel ağ analizine yeni bir boyut kazandırılmış, sadece hoca-talebe ilişkilerinden oluşan bir yapıdan daha fazlasını; sosyal-siyasî-manevî irtibatları da gösteren çok katmanlı bir sosyogram geliştirilmiştir. Çalışmanın son bölümünün hülasası olan bu sosyogramda âlimler, sanatkârlar, bürokratlar, şairlerden oluşan yaklaşık 200 şahsiyetin farklı nitelikteki bağlantıları gösterilmiş ve böylece entelektüel tarihimize yönelik oluşturulacak haritanın bir kesiti belirgin hale getirilmeye çalışılmıştır.
Bookmarks Related papers MentionsView impact
The Mawlawiyya in Istanbul in the 18th Century
Bu çalışma Mevlevîliğin Osmanlı Devleti’nin payitahtındaki kurumsallaşmasını tamamladığı, Mevlevî... more Bu çalışma Mevlevîliğin Osmanlı Devleti’nin payitahtındaki kurumsallaşmasını tamamladığı, Mevlevîlerin düşünce ve sanatta görünürlük ve tesirlerini artırdığı bir zaman dilimi olan XVIII. asırda İstanbul Mevlevîhanelerinde meşihat makamında bulunmuş 36 postnişini konu edinmektedir. Amaç Mevlevî şeyhlerinin ilme, sanata yaptıkları katkıları ve muhtelif yönlerden ilişkiler ağını açığa çıkarmaktır.
Çalışmanın ilk bölümünde Mevlevî postnişinlerin ahlaki faziletlerinin yanı sıra İstanbul Mevlevîhanelerinde çile tamamlama, meşhur şeyh ailelerin müntesibi olma ve mesnevihan vasfına sahip olma gibi zahiri hususîyetlerinin post makamına tevcihlerinde önemli bir role sahip olduğu anlaşılmıştır.
Çalışmanın ikinci bölümünde İstanbul Mevlevî meşâyıhının din, tarih, edebiyat, dil ve mûsikî olmak üzere geniş yelpazede kaleme aldıkları eserlerle ilim ve sanata önemli derecede katkıda bulundukları görülmüştür. Fikrî tartışmalar bağlamında statik geçen bir yüzyılın, Mesnevî’yi anlama ve yaşamaya öncelik veren bir yaklaşımın, kalbin halleri ve manevi tekâmüle odaklanan tavrın Mevlevî postnişinlerin eser yazmaya dönük temayüllerine büyük ölçüde tesir ettiği fark edilmiştir. Bununla birlikte onların genel olarak manzum ifade tercihleri, sufilerin kullandığı işârî dilin, seyr ü sülûkta yaşanan hallerin ve en önemlisi pîr kabul ettikleri Mevlâna’yı örnek ittihaz etmenin bir tezahürü olarak değerlendirilmiştir.
Nesebî bağlantıları, şeyh-mürîd/münîb/muhib ilişkilerini, siyasîler ve diğer ulema ile irtibatları açığa çıkarmayı hedefleyen ve ağ analizine hasredilen çalışmanın son bölümünde, bazı Mevlevî postnişinlerin birkaç asırlık meşhur mevâlî ve şeyh ailelerine mensubiyeti, bazılarının ise Osmanlı’nın son dönemine kadar devletin önemli kademelerinde yer alan bir neslin öncüsü olduğu belirlenmiştir. Yeni sıhriyet bağlarının da tespit edildiği bu bölümde, Mevlevî meşâyıhın gerek siyasîler gerekse de diğer ulema ile olumlu münasebetler içerisinde bulundukları görülmüştür.
Özelde Mevlevîlik genelde ise İslam entelektüel tarihine ilişkin birçok yeni bulgu ve tespitlere ulaşan bu çalışmada birbirinden farklı kategorilerde en fazla eser kaleme alması, meşk usûlüyle mûsikînin ilerlediği bir evrede mûsikî yazımı ve kuramına ilişkin literatür ortaya koyması, diğer bütün ilmî-nesebî bağlantıları bir yana farklı tarikat şeyhlerine Mevlevîlik nisbeti vermesi ve Mi'râciyye’si ile halen günümüz insanıyla irtibatını sürdürmesi gibi açılardan ilişkiler ağı en yoğun olan Nâyî Osman Dede, XVIII. asır Mevlevî meşâyıhı arasında zirve şahsiyet olarak değerlendirilmiştir.
This dissertation deals with the 36 Mevlevi sheikhs who presided over the Mevlevi lodges in Istanbul in the 18th century Istanbul. In this period the Mevlevi order was already fully institutionalized in the Ottoman capital and the Mevlevis have become increasingly more visible and influential in the intellectual and artistic spheres. The main purposes of this study are to determine the factors that contributed to these people’s rise to the post of sheikh in Mevlevi lodges in Istanbul, as well as their scholarly and artistic contributions and various networks that they were connected to. The first chapter presents that besides moral virtues some “external” factors such as completing the obligatory service (çile) in one of the Mevlevi lodges in Istanbul, family connection to an established scholarly or sheikh-family or being a reciter of Mathnawi were consequential for appointment as sheikh in one of the Istanbul lodges. The second chapter demonstrates that the Mevlevi sheikhs in Istanbul have contributed in a significant way to the scholarly and artistic landscape of the time by their works in religious sciences, linguistic sciences, literature and, music. While strictly scholarly discussions were rather stagnant throughout this century, the Mevlevi sheikhs were driven to compile works by an approach that prioritized understanding and observing Mathnawi and by an emphasis on the states of the heart and spiritual perfection. Their general preference for poetical expression can be attributed to the centrality of symbolic language in Sufism, as well as the particularity of experiences during the spiritual journey (sayr wa sulūk) and most importantly emulating Mevlana, the first master of the order. The third and last chapter aims at exploring family connections, the networks among sheiks, disciples and sympathizers, friendships and relations with the political and scholarly establishment. Thus, it is revealed that some of the sheikhs belonged to centuries-old renowned scholarly or sheikh-families, while others themselves started households whose members occupied critical positions in the Ottoman state until the end of the Empire. Some new family and kinship relations have been discovered for the first time and it has been shown that the Mevlevi sheikhs have developed positive relationships with the statesmen and scholars of the Empire.
This dissertation contributes numerous new findings and insights to the history of the Mevlevi order in particular and to the Islamic intellectual history in general. Among all the Mevlevi sheikhs of the period, Nayi Osman Dede was the most prolific author; he wrote works in various genres and subjects including the theory and practice of music, which was mainly transmitted through oral methods. Besides his extensive family and scholarly connections, Nayi Osman Dede still speaks to the modern readership by his Mi'râciyye and as such he can be considered as the most distinguished name and the pinnacle of the century.
Bookmarks Related papers MentionsView impact
Sahn-ı Semân’dan Dârülfünûn’a Osmanlı’da İlim ve Fikir Dünyası Âlimler, Müesseseler ve Fikrî Eserler XVIII. Yüzyıl, 2018
On sekizinci asırda Osmanlı’nın çeşitli bölgeleri arasında ilmî sirkülasyonun
kuvvetli olduğunu g... more On sekizinci asırda Osmanlı’nın çeşitli bölgeleri arasında ilmî sirkülasyonun
kuvvetli olduğunu gösteren örneklerden biri de Safi Mûsâ Dede Efendi (v.
1157/1744)’dir. Safi Mûsâ Dede Efendi’nin önemi, Kuzey Afrika ve Orta Doğu’da
elde ettiği ilmî müktesebâtını, ömrünün son yirmi bir senesinde ikamet ettiği
şehir olan İstanbul’a aktarmasında ortaya çıkar. Aynı zamanda dört farklı Mevlevî
tekkesinde postnişinlik görevlerini ifa etmiş olan Safi Mûsâ Dede Efendi,
Arapça ve Farsça’ya olan derin vukûfiyeti nedeniyle Sultan III. Ahmet’in emriyle
oluşturulan bazı tercüme ve tashih heyetlerinde yer alır. Şam’da bulunduğu sırada
halkasına dâhil olduğu ünlü âlim Abdülganî Nablûsî’nin talebeleri arasında
ismi hususen zikredilen Safî Mûsâ Dede Efendi’nin, Tefsîr-i Beyzavî, Hidâye ve
Mesnevî-i Ma‘nevî merkezli oluşturduğu meclisler ile on sekizinci asrın ilk yarısında
İstanbul’un ilmî hayatına tesir ettiği görülür.
Bu çalışma günümüz Mevlevîlik araştırmalarında kendisine çok da atfın bulunmadığı
Safi Mûsâ Dede Efendi’nin Trablus’tan İstanbul’a olan hayat serüveninde
eserleri ve tesirleri üzerinden ilim dünyasına yaptığı katkıları ortaya çıkarmayı
gaye edinmektedir.
One of the good examples of scholarly circulation among various regions in
the Ottoman Empire in the eighteenth century is Safi Musa Dede Efendi (d.1157/1744). He was a distinguished scholar transferred his knowledge to scientific
circles of Istanbul in which dwelled last twenty-one years of his life. Besides
being a disciple of the famous scholar Abd al-Ghani Al-Nabulusi he was also
served as a shaykh in the Aleppo, Cairo, Kasımpaşa and Yenikapı Mawlawi Lodges.
When he was in Istanbul he was entrusted with translations and editions of
some works by Sultan Ahmed III.
This study aims to reveal the scholarly contributions of Safi Musa Dede Efendi
about whom there is no adequate mention in today’s Mawlawi order studies
within the scope of his works and influences.
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
TÜRKIYAT ARASTIRMALARI DERGISI, 2012
It is widely accepted that the successful dissemination of the Naqshbandiyya in India can
be attr... more It is widely accepted that the successful dissemination of the Naqshbandiyya in India can
be attributed Baki Billah who belonged to the Naqshbandiyya-Ahrariyya order. Hisprominent successor, Taj al-Din b. Zakariyya al-Uthmani, continued to encourage the
spread the Naqshbandiyya order in India, as well as introducing it to the Middle East and
Hijaz as a result of his travels. Adressing himself to both Arabic speakers and mujawirun
from his ribat which he built in piedmont of Quayqian Mountain in Mecca, Taj al-Din al-
Uthmani was more successful at spreading and institutionalizing his order than his
predecessors who travelled to the Hijaz. Through his successors, Taj al-Din al-Uthmani
effectuated the intitutionalization of Naqshbandiyya in Haremeyn, Yemen, Syria and
Egypt and it was through them that his silsila was transmitted to China and Indonesia.
Moreover, he was able to reach out to the Arabic-speaking world by means of his
translations of Naqshbandî literature as well as the books and dissertations he wrote
relating to the pillars, customs and methods of the order. This work centres on the life of
this significant individual, his works and order.
Bookmarks Related papers MentionsView impact
This article examines 44 musicians in total under the titles of "Mawlawī rite composer", "perfor... more This article examines 44 musicians in total under the titles of "Mawlawī rite composer", "perfor-mer" and "theoretician" with the purpose of shedding light on their contributions to Ottoman/Tur-kish music. Aside from other studies, this article focuses on determination of Mawlawī identity of the Ottoman musicians and analyzes them with various aspects such as Mawlawī ranks, cities they live, Mawlawī lodges they attended, and number of works they produced. In this context it has been detected that Mawlawī musicians, who have the rank of dede and dervish, which indicates competence in the mystical path, are more than the others. In this perspective, it can be said that dwelling in Mawlawī lodges influences musical talent positively. On the other hand Nayi Uthman Dede, the shaykh of Galata Mawlawī Lodge and Abd al-Baqi Nasır Dede, the shaykh of Yenikapi Mawlawī Lodge, come to the fore among the 18th century Mawlawī musicians with the framework of their triple features, namely theoretician, performer, and Mawlawī rite composer. [You may find an extended abstract of this article after the bibliography.]
XVIII. yüzyılda Osmanlı/Türk mûsikisine katkı sunan Mevlevî mûsikişinasları tespit etme amacıyla kaleme alınan bu makale, musiki yazım ve kuramına ilişkin eser kaleme alan müellifler, bes-tekârlar ve icrâcılar kategorilerinde toplam 44 mûsikişinası incelemektedir. Diğer çalışmalardan farklı olarak mûsikişinasların Mevlevî kimliğinin tespitine odaklanan bu makale, onları Mevlevilik statüleri, irtibatlı oldukları mevlevihaneler, eser sayıları gibi çeşitli açılardan analiz etmektedir. Bu çerçevede, çile çıkarmış mûsikişinasların büyük çoğunluk teşkil ettiği saptanmış ve mevlevihane sakini olmak ile mûsikide kudret elde etme arasında doğru bir orantı kurulabileceği neticesine varılmıştır. Bununla birlikte bestekâr-icrâcı-teorisyen vasıflarıyla Nâyi Osman Dede ve Abdülbâki Nâsır Dede'nin XVIII. yüzyıl Mevlevî mûsikişinasları arasında temayüz ettikleri ortaya konmuştur.
Bookmarks Related papers MentionsView impact
In Sufi terminology samâ‘ has a wide semantic range of meanings, including to comprehend divine m... more In Sufi terminology samâ‘ has a wide semantic range of meanings, including to comprehend divine messages that are instilled in one’s heart and hence turning to God, or hearing and attending to the divine truths (voice of Allah or sounds from the primordial state of Unity before creation) expressed in the universe and acting accordingly. But in the course of the time, its range of meanings narrowed, and it became to be used only to denote the Sufi gatherings in the Mevlevi tradition, especially the whirling-prayer ceremony. Consequently, many Mevlevi authors expressed their thoughts and considerations on samâ‘ both in prose and poetry.
This article discusses the thought of samâ‘ in Mubarak-nama, written by Mehmed Esrar Dede (d. 1211/1797), the Ottoman poet and a resident-dervish in Galata Mawlawi Lodge in Istanbul. Although Mubarak-nama is often considered in the context samâ‘ literature, this article will show that the main concept of Mubarak-nama is rather love for God (‘Ishq). For this reason, it suggests that Mubarak-nama should be considered within the literature of ecstatic love. However, in order to find out Esrar Dede’s understanding of samâ‘ - who was also a disciple (murid) of Shaykh Galib- it is still necessary to have a recourse to this work which contains some valuable remarks on ‘’the people of samâ‘’’ and the mystical sense of the samâ‘ gatherings. As a result of the textual analysis in this article, it is seen that Divana Mahmad Chalabi (d. after 951/1544), Rusukh al-Din Ismail Anqaravi (d. 1041/1631), Mustafa Thaqib Dede (d. 1148/1735) and Shaykh Galib (d. 1213/1799) had great influence on Esrar Dede’s thoughts on many sufi-themes such as intoxication (sukr), ‘’original homeland’’, and unity vs. multiplicity of existence. Nonetheless, it is understood that he differs from these others with his more emblematical expressions and his use of symbolical language.
Bookmarks Related papers MentionsView impact
The Contributions of Köseç Ahmed Dede and Shaykh Ghālib to Mawlawī Manners and Principles
This ar... more The Contributions of Köseç Ahmed Dede and Shaykh Ghālib to Mawlawī Manners and Principles
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing on several subjects, including initiation, remembrance of Allah (dhikr), whirling prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d. 1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners and principles that evolved over several centuries and highlighting the similarities and differences that appear in the sources. In this line, it employs a wide literature on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d. after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order). Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge allegiance to a living Sufi master, however they disagree on the ceremonies of initiation.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with his articulation of the subject by employing a triple classification of the initiator.
Bookmarks Related papers MentionsView impact
III. TLCK-I. Cilt (Sosyoloji, Ilahiyat, Egitim) by Aysegul Mete
Bookmarks Related papers MentionsView impact
Conference Presentations by Aysegul Mete
KONEVİ'DE KEMAL YOLUNDABİLGi-ADAB MÜN.ASEBETİ
Bookmarks Related papers MentionsView impact
Uploads
Papers by Aysegul Mete
sağlayan en önemli unsur, Mevlâna Celâleddîn-i Rûmî’nin (ö. 672/1273) makamını
temsil eden Konya Mevlâna Âsitânesi Çelebilik Makamıdır. Gerek devlet gerek
Mevlevîlik içerisindeki statüsü gerekse yapılan tevcihât bakımından Çelebilik
Makamını konu edinen bu makale, ilgili literatürde yer yer belirsiz ve kısmen de
eksik bırakılan tevcihât meselesini açıklığa kavuşturma amacı taşımaktadır. Özel
statü ve yetkilere sahip olan Çelebilik Makamına hangi yolla geçildiği ve yine hangi
tarihten itibaren Çelebi Efendi tayininin devlet eliyle gerçekleştirildiği ve bunların
keyfiyeti meselesini belirginleştirmeye çalışan bu makale, Çelebilik Makamına
yapılan tevcihâtın verâset dâhilinde şûra, istihlâf ve devlet dahli gibi farklı usûllerin
bulunduğu bir yapı arz ettiğini ortaya koymaktadır. Ayrıca ilgili kaynaklarda tarih
kaydedilmeksizin belirtilen Çelebilik Makamına yapılan tevcihâta devletin de
müdahil olduğu bilgisinin 17. yüzyıldan itibaren gerçekleştiği tespit edilmiştir.
Devletin söz konusu müdahalesi önceleri Çelebilerce hoş karşılanmazken 18. asır
itibariyle onların söz konusu müdahaleyi destekleyen bir tavır takınabildikleri
görülmüştür.
Mawlawiyya, which is a widespread order over three continents in the historical
process, possesses a centralistic structure. The most important factor enabling this
is Chalabi Rank (Maqam Chalabi), the hereditary leader of the Mawlawi Order.
Chalabi is a term that indicates a direct descendant of Mawlana Rumi and Chalabi
Efendi is the highest ranking member of the Mawlawi Order by representing the
authority of Rumi. This article discusses the Chalabi Rank in terms of its status in
the Ottoman State and the Mawlawi order as well as its appointment to Konya
Mawlana Lodge. Furthermore, it tries to clarify the appointment methods and
further details related to Chalabi Efendi. Based on the historical records the article
concludes that the appointment of Chalabi Efendi has a structure consisting of
various methods such as consultation, inheritance, testacy, as well as, state
intervention. Besides, according to these records indicating Chalabi appointment
without any date, it reveals that the state intervention of the appointment of
Chalabi Efendi starts in the 17th century. Despite the fact that the Chalabis, at first,
did not welcome these interventions, we can see that sometimes they can pose an
attitude in favor of the interventions as of the 18th century.
---
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing
on several subjects, including initiation, remembrance of Allah (dhikr), whirling
prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light
on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d.
1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological
order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners
and principles that evolved over several centuries and highlighting the similarities
and differences that appear in the sources. In this line, it employs a wide literature
on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d.
after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi
Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).
Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi
manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge
allegiance to a living Sufi master, however they disagree on the ceremonies of
initiation.
Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his
work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of
allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and
the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the
only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him,
if the seeker has a sincere desire to join the order, the Sufi master might order him
into chella. If the seeker has a lower aspiration for joining, the Sufi master might
recommend that he invokes a special formula to remember Allah. With regards to
the seeker with the lowest motivation, the Sufi master might ask him to repent for
his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the
disciple), the second will be munīb (repentant) and the third will be muḥibb (lover)
in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the
triple Sufi traveler (sālik) and concludes that manners and principles could differ
in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb).
As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely
Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib,
however, also adds that true dhikr is one’s living with consciousness and awareness
of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the
heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq),
and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It
is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer
is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic
love for Allah.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr
jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the
repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with
his articulation of the subject by employing a triple classification of the initiator
Çalışmanın ilk bölümünde Mevlevî postnişinlerin ahlaki faziletlerinin yanı sıra İstanbul Mevlevîhanelerinde çile tamamlama, meşhur şeyh ailelerin müntesibi olma ve mesnevihan vasfına sahip olma gibi zahiri hususîyetlerinin post makamına tevcihlerinde önemli bir role sahip olduğu anlaşılmıştır.
Çalışmanın ikinci bölümünde İstanbul Mevlevî meşâyıhının din, tarih, edebiyat, dil ve mûsikî olmak üzere geniş yelpazede kaleme aldıkları eserlerle ilim ve sanata önemli derecede katkıda bulundukları görülmüştür. Fikrî tartışmalar bağlamında statik geçen bir yüzyılın, Mesnevî’yi anlama ve yaşamaya öncelik veren bir yaklaşımın, kalbin halleri ve manevi tekâmüle odaklanan tavrın Mevlevî postnişinlerin eser yazmaya dönük temayüllerine büyük ölçüde tesir ettiği fark edilmiştir. Bununla birlikte onların genel olarak manzum ifade tercihleri, sufilerin kullandığı işârî dilin, seyr ü sülûkta yaşanan hallerin ve en önemlisi pîr kabul ettikleri Mevlâna’yı örnek ittihaz etmenin bir tezahürü olarak değerlendirilmiştir.
Nesebî bağlantıları, şeyh-mürîd/münîb/muhib ilişkilerini, siyasîler ve diğer ulema ile irtibatları açığa çıkarmayı hedefleyen ve ağ analizine hasredilen çalışmanın son bölümünde, bazı Mevlevî postnişinlerin birkaç asırlık meşhur mevâlî ve şeyh ailelerine mensubiyeti, bazılarının ise Osmanlı’nın son dönemine kadar devletin önemli kademelerinde yer alan bir neslin öncüsü olduğu belirlenmiştir. Yeni sıhriyet bağlarının da tespit edildiği bu bölümde, Mevlevî meşâyıhın gerek siyasîler gerekse de diğer ulema ile olumlu münasebetler içerisinde bulundukları görülmüştür.
Özelde Mevlevîlik genelde ise İslam entelektüel tarihine ilişkin birçok yeni bulgu ve tespitlere ulaşan bu çalışmada birbirinden farklı kategorilerde en fazla eser kaleme alması, meşk usûlüyle mûsikînin ilerlediği bir evrede mûsikî yazımı ve kuramına ilişkin literatür ortaya koyması, diğer bütün ilmî-nesebî bağlantıları bir yana farklı tarikat şeyhlerine Mevlevîlik nisbeti vermesi ve Mi'râciyye’si ile halen günümüz insanıyla irtibatını sürdürmesi gibi açılardan ilişkiler ağı en yoğun olan Nâyî Osman Dede, XVIII. asır Mevlevî meşâyıhı arasında zirve şahsiyet olarak değerlendirilmiştir.
This dissertation deals with the 36 Mevlevi sheikhs who presided over the Mevlevi lodges in Istanbul in the 18th century Istanbul. In this period the Mevlevi order was already fully institutionalized in the Ottoman capital and the Mevlevis have become increasingly more visible and influential in the intellectual and artistic spheres. The main purposes of this study are to determine the factors that contributed to these people’s rise to the post of sheikh in Mevlevi lodges in Istanbul, as well as their scholarly and artistic contributions and various networks that they were connected to. The first chapter presents that besides moral virtues some “external” factors such as completing the obligatory service (çile) in one of the Mevlevi lodges in Istanbul, family connection to an established scholarly or sheikh-family or being a reciter of Mathnawi were consequential for appointment as sheikh in one of the Istanbul lodges. The second chapter demonstrates that the Mevlevi sheikhs in Istanbul have contributed in a significant way to the scholarly and artistic landscape of the time by their works in religious sciences, linguistic sciences, literature and, music. While strictly scholarly discussions were rather stagnant throughout this century, the Mevlevi sheikhs were driven to compile works by an approach that prioritized understanding and observing Mathnawi and by an emphasis on the states of the heart and spiritual perfection. Their general preference for poetical expression can be attributed to the centrality of symbolic language in Sufism, as well as the particularity of experiences during the spiritual journey (sayr wa sulūk) and most importantly emulating Mevlana, the first master of the order. The third and last chapter aims at exploring family connections, the networks among sheiks, disciples and sympathizers, friendships and relations with the political and scholarly establishment. Thus, it is revealed that some of the sheikhs belonged to centuries-old renowned scholarly or sheikh-families, while others themselves started households whose members occupied critical positions in the Ottoman state until the end of the Empire. Some new family and kinship relations have been discovered for the first time and it has been shown that the Mevlevi sheikhs have developed positive relationships with the statesmen and scholars of the Empire.
This dissertation contributes numerous new findings and insights to the history of the Mevlevi order in particular and to the Islamic intellectual history in general. Among all the Mevlevi sheikhs of the period, Nayi Osman Dede was the most prolific author; he wrote works in various genres and subjects including the theory and practice of music, which was mainly transmitted through oral methods. Besides his extensive family and scholarly connections, Nayi Osman Dede still speaks to the modern readership by his Mi'râciyye and as such he can be considered as the most distinguished name and the pinnacle of the century.
kuvvetli olduğunu gösteren örneklerden biri de Safi Mûsâ Dede Efendi (v.
1157/1744)’dir. Safi Mûsâ Dede Efendi’nin önemi, Kuzey Afrika ve Orta Doğu’da
elde ettiği ilmî müktesebâtını, ömrünün son yirmi bir senesinde ikamet ettiği
şehir olan İstanbul’a aktarmasında ortaya çıkar. Aynı zamanda dört farklı Mevlevî
tekkesinde postnişinlik görevlerini ifa etmiş olan Safi Mûsâ Dede Efendi,
Arapça ve Farsça’ya olan derin vukûfiyeti nedeniyle Sultan III. Ahmet’in emriyle
oluşturulan bazı tercüme ve tashih heyetlerinde yer alır. Şam’da bulunduğu sırada
halkasına dâhil olduğu ünlü âlim Abdülganî Nablûsî’nin talebeleri arasında
ismi hususen zikredilen Safî Mûsâ Dede Efendi’nin, Tefsîr-i Beyzavî, Hidâye ve
Mesnevî-i Ma‘nevî merkezli oluşturduğu meclisler ile on sekizinci asrın ilk yarısında
İstanbul’un ilmî hayatına tesir ettiği görülür.
Bu çalışma günümüz Mevlevîlik araştırmalarında kendisine çok da atfın bulunmadığı
Safi Mûsâ Dede Efendi’nin Trablus’tan İstanbul’a olan hayat serüveninde
eserleri ve tesirleri üzerinden ilim dünyasına yaptığı katkıları ortaya çıkarmayı
gaye edinmektedir.
One of the good examples of scholarly circulation among various regions in
the Ottoman Empire in the eighteenth century is Safi Musa Dede Efendi (d.1157/1744). He was a distinguished scholar transferred his knowledge to scientific
circles of Istanbul in which dwelled last twenty-one years of his life. Besides
being a disciple of the famous scholar Abd al-Ghani Al-Nabulusi he was also
served as a shaykh in the Aleppo, Cairo, Kasımpaşa and Yenikapı Mawlawi Lodges.
When he was in Istanbul he was entrusted with translations and editions of
some works by Sultan Ahmed III.
This study aims to reveal the scholarly contributions of Safi Musa Dede Efendi
about whom there is no adequate mention in today’s Mawlawi order studies
within the scope of his works and influences.
be attributed Baki Billah who belonged to the Naqshbandiyya-Ahrariyya order. Hisprominent successor, Taj al-Din b. Zakariyya al-Uthmani, continued to encourage the
spread the Naqshbandiyya order in India, as well as introducing it to the Middle East and
Hijaz as a result of his travels. Adressing himself to both Arabic speakers and mujawirun
from his ribat which he built in piedmont of Quayqian Mountain in Mecca, Taj al-Din al-
Uthmani was more successful at spreading and institutionalizing his order than his
predecessors who travelled to the Hijaz. Through his successors, Taj al-Din al-Uthmani
effectuated the intitutionalization of Naqshbandiyya in Haremeyn, Yemen, Syria and
Egypt and it was through them that his silsila was transmitted to China and Indonesia.
Moreover, he was able to reach out to the Arabic-speaking world by means of his
translations of Naqshbandî literature as well as the books and dissertations he wrote
relating to the pillars, customs and methods of the order. This work centres on the life of
this significant individual, his works and order.
XVIII. yüzyılda Osmanlı/Türk mûsikisine katkı sunan Mevlevî mûsikişinasları tespit etme amacıyla kaleme alınan bu makale, musiki yazım ve kuramına ilişkin eser kaleme alan müellifler, bes-tekârlar ve icrâcılar kategorilerinde toplam 44 mûsikişinası incelemektedir. Diğer çalışmalardan farklı olarak mûsikişinasların Mevlevî kimliğinin tespitine odaklanan bu makale, onları Mevlevilik statüleri, irtibatlı oldukları mevlevihaneler, eser sayıları gibi çeşitli açılardan analiz etmektedir. Bu çerçevede, çile çıkarmış mûsikişinasların büyük çoğunluk teşkil ettiği saptanmış ve mevlevihane sakini olmak ile mûsikide kudret elde etme arasında doğru bir orantı kurulabileceği neticesine varılmıştır. Bununla birlikte bestekâr-icrâcı-teorisyen vasıflarıyla Nâyi Osman Dede ve Abdülbâki Nâsır Dede'nin XVIII. yüzyıl Mevlevî mûsikişinasları arasında temayüz ettikleri ortaya konmuştur.
This article discusses the thought of samâ‘ in Mubarak-nama, written by Mehmed Esrar Dede (d. 1211/1797), the Ottoman poet and a resident-dervish in Galata Mawlawi Lodge in Istanbul. Although Mubarak-nama is often considered in the context samâ‘ literature, this article will show that the main concept of Mubarak-nama is rather love for God (‘Ishq). For this reason, it suggests that Mubarak-nama should be considered within the literature of ecstatic love. However, in order to find out Esrar Dede’s understanding of samâ‘ - who was also a disciple (murid) of Shaykh Galib- it is still necessary to have a recourse to this work which contains some valuable remarks on ‘’the people of samâ‘’’ and the mystical sense of the samâ‘ gatherings. As a result of the textual analysis in this article, it is seen that Divana Mahmad Chalabi (d. after 951/1544), Rusukh al-Din Ismail Anqaravi (d. 1041/1631), Mustafa Thaqib Dede (d. 1148/1735) and Shaykh Galib (d. 1213/1799) had great influence on Esrar Dede’s thoughts on many sufi-themes such as intoxication (sukr), ‘’original homeland’’, and unity vs. multiplicity of existence. Nonetheless, it is understood that he differs from these others with his more emblematical expressions and his use of symbolical language.
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing on several subjects, including initiation, remembrance of Allah (dhikr), whirling prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d. 1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners and principles that evolved over several centuries and highlighting the similarities and differences that appear in the sources. In this line, it employs a wide literature on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d. after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order). Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge allegiance to a living Sufi master, however they disagree on the ceremonies of initiation.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with his articulation of the subject by employing a triple classification of the initiator.
III. TLCK-I. Cilt (Sosyoloji, Ilahiyat, Egitim) by Aysegul Mete
Conference Presentations by Aysegul Mete
sağlayan en önemli unsur, Mevlâna Celâleddîn-i Rûmî’nin (ö. 672/1273) makamını
temsil eden Konya Mevlâna Âsitânesi Çelebilik Makamıdır. Gerek devlet gerek
Mevlevîlik içerisindeki statüsü gerekse yapılan tevcihât bakımından Çelebilik
Makamını konu edinen bu makale, ilgili literatürde yer yer belirsiz ve kısmen de
eksik bırakılan tevcihât meselesini açıklığa kavuşturma amacı taşımaktadır. Özel
statü ve yetkilere sahip olan Çelebilik Makamına hangi yolla geçildiği ve yine hangi
tarihten itibaren Çelebi Efendi tayininin devlet eliyle gerçekleştirildiği ve bunların
keyfiyeti meselesini belirginleştirmeye çalışan bu makale, Çelebilik Makamına
yapılan tevcihâtın verâset dâhilinde şûra, istihlâf ve devlet dahli gibi farklı usûllerin
bulunduğu bir yapı arz ettiğini ortaya koymaktadır. Ayrıca ilgili kaynaklarda tarih
kaydedilmeksizin belirtilen Çelebilik Makamına yapılan tevcihâta devletin de
müdahil olduğu bilgisinin 17. yüzyıldan itibaren gerçekleştiği tespit edilmiştir.
Devletin söz konusu müdahalesi önceleri Çelebilerce hoş karşılanmazken 18. asır
itibariyle onların söz konusu müdahaleyi destekleyen bir tavır takınabildikleri
görülmüştür.
Mawlawiyya, which is a widespread order over three continents in the historical
process, possesses a centralistic structure. The most important factor enabling this
is Chalabi Rank (Maqam Chalabi), the hereditary leader of the Mawlawi Order.
Chalabi is a term that indicates a direct descendant of Mawlana Rumi and Chalabi
Efendi is the highest ranking member of the Mawlawi Order by representing the
authority of Rumi. This article discusses the Chalabi Rank in terms of its status in
the Ottoman State and the Mawlawi order as well as its appointment to Konya
Mawlana Lodge. Furthermore, it tries to clarify the appointment methods and
further details related to Chalabi Efendi. Based on the historical records the article
concludes that the appointment of Chalabi Efendi has a structure consisting of
various methods such as consultation, inheritance, testacy, as well as, state
intervention. Besides, according to these records indicating Chalabi appointment
without any date, it reveals that the state intervention of the appointment of
Chalabi Efendi starts in the 17th century. Despite the fact that the Chalabis, at first,
did not welcome these interventions, we can see that sometimes they can pose an
attitude in favor of the interventions as of the 18th century.
---
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing
on several subjects, including initiation, remembrance of Allah (dhikr), whirling
prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light
on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d.
1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological
order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners
and principles that evolved over several centuries and highlighting the similarities
and differences that appear in the sources. In this line, it employs a wide literature
on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d.
after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi
Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).
Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi
manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge
allegiance to a living Sufi master, however they disagree on the ceremonies of
initiation.
Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his
work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of
allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and
the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the
only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him,
if the seeker has a sincere desire to join the order, the Sufi master might order him
into chella. If the seeker has a lower aspiration for joining, the Sufi master might
recommend that he invokes a special formula to remember Allah. With regards to
the seeker with the lowest motivation, the Sufi master might ask him to repent for
his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the
disciple), the second will be munīb (repentant) and the third will be muḥibb (lover)
in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the
triple Sufi traveler (sālik) and concludes that manners and principles could differ
in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb).
As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely
Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib,
however, also adds that true dhikr is one’s living with consciousness and awareness
of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the
heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq),
and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It
is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer
is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic
love for Allah.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr
jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the
repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with
his articulation of the subject by employing a triple classification of the initiator
Çalışmanın ilk bölümünde Mevlevî postnişinlerin ahlaki faziletlerinin yanı sıra İstanbul Mevlevîhanelerinde çile tamamlama, meşhur şeyh ailelerin müntesibi olma ve mesnevihan vasfına sahip olma gibi zahiri hususîyetlerinin post makamına tevcihlerinde önemli bir role sahip olduğu anlaşılmıştır.
Çalışmanın ikinci bölümünde İstanbul Mevlevî meşâyıhının din, tarih, edebiyat, dil ve mûsikî olmak üzere geniş yelpazede kaleme aldıkları eserlerle ilim ve sanata önemli derecede katkıda bulundukları görülmüştür. Fikrî tartışmalar bağlamında statik geçen bir yüzyılın, Mesnevî’yi anlama ve yaşamaya öncelik veren bir yaklaşımın, kalbin halleri ve manevi tekâmüle odaklanan tavrın Mevlevî postnişinlerin eser yazmaya dönük temayüllerine büyük ölçüde tesir ettiği fark edilmiştir. Bununla birlikte onların genel olarak manzum ifade tercihleri, sufilerin kullandığı işârî dilin, seyr ü sülûkta yaşanan hallerin ve en önemlisi pîr kabul ettikleri Mevlâna’yı örnek ittihaz etmenin bir tezahürü olarak değerlendirilmiştir.
Nesebî bağlantıları, şeyh-mürîd/münîb/muhib ilişkilerini, siyasîler ve diğer ulema ile irtibatları açığa çıkarmayı hedefleyen ve ağ analizine hasredilen çalışmanın son bölümünde, bazı Mevlevî postnişinlerin birkaç asırlık meşhur mevâlî ve şeyh ailelerine mensubiyeti, bazılarının ise Osmanlı’nın son dönemine kadar devletin önemli kademelerinde yer alan bir neslin öncüsü olduğu belirlenmiştir. Yeni sıhriyet bağlarının da tespit edildiği bu bölümde, Mevlevî meşâyıhın gerek siyasîler gerekse de diğer ulema ile olumlu münasebetler içerisinde bulundukları görülmüştür.
Özelde Mevlevîlik genelde ise İslam entelektüel tarihine ilişkin birçok yeni bulgu ve tespitlere ulaşan bu çalışmada birbirinden farklı kategorilerde en fazla eser kaleme alması, meşk usûlüyle mûsikînin ilerlediği bir evrede mûsikî yazımı ve kuramına ilişkin literatür ortaya koyması, diğer bütün ilmî-nesebî bağlantıları bir yana farklı tarikat şeyhlerine Mevlevîlik nisbeti vermesi ve Mi'râciyye’si ile halen günümüz insanıyla irtibatını sürdürmesi gibi açılardan ilişkiler ağı en yoğun olan Nâyî Osman Dede, XVIII. asır Mevlevî meşâyıhı arasında zirve şahsiyet olarak değerlendirilmiştir.
This dissertation deals with the 36 Mevlevi sheikhs who presided over the Mevlevi lodges in Istanbul in the 18th century Istanbul. In this period the Mevlevi order was already fully institutionalized in the Ottoman capital and the Mevlevis have become increasingly more visible and influential in the intellectual and artistic spheres. The main purposes of this study are to determine the factors that contributed to these people’s rise to the post of sheikh in Mevlevi lodges in Istanbul, as well as their scholarly and artistic contributions and various networks that they were connected to. The first chapter presents that besides moral virtues some “external” factors such as completing the obligatory service (çile) in one of the Mevlevi lodges in Istanbul, family connection to an established scholarly or sheikh-family or being a reciter of Mathnawi were consequential for appointment as sheikh in one of the Istanbul lodges. The second chapter demonstrates that the Mevlevi sheikhs in Istanbul have contributed in a significant way to the scholarly and artistic landscape of the time by their works in religious sciences, linguistic sciences, literature and, music. While strictly scholarly discussions were rather stagnant throughout this century, the Mevlevi sheikhs were driven to compile works by an approach that prioritized understanding and observing Mathnawi and by an emphasis on the states of the heart and spiritual perfection. Their general preference for poetical expression can be attributed to the centrality of symbolic language in Sufism, as well as the particularity of experiences during the spiritual journey (sayr wa sulūk) and most importantly emulating Mevlana, the first master of the order. The third and last chapter aims at exploring family connections, the networks among sheiks, disciples and sympathizers, friendships and relations with the political and scholarly establishment. Thus, it is revealed that some of the sheikhs belonged to centuries-old renowned scholarly or sheikh-families, while others themselves started households whose members occupied critical positions in the Ottoman state until the end of the Empire. Some new family and kinship relations have been discovered for the first time and it has been shown that the Mevlevi sheikhs have developed positive relationships with the statesmen and scholars of the Empire.
This dissertation contributes numerous new findings and insights to the history of the Mevlevi order in particular and to the Islamic intellectual history in general. Among all the Mevlevi sheikhs of the period, Nayi Osman Dede was the most prolific author; he wrote works in various genres and subjects including the theory and practice of music, which was mainly transmitted through oral methods. Besides his extensive family and scholarly connections, Nayi Osman Dede still speaks to the modern readership by his Mi'râciyye and as such he can be considered as the most distinguished name and the pinnacle of the century.
kuvvetli olduğunu gösteren örneklerden biri de Safi Mûsâ Dede Efendi (v.
1157/1744)’dir. Safi Mûsâ Dede Efendi’nin önemi, Kuzey Afrika ve Orta Doğu’da
elde ettiği ilmî müktesebâtını, ömrünün son yirmi bir senesinde ikamet ettiği
şehir olan İstanbul’a aktarmasında ortaya çıkar. Aynı zamanda dört farklı Mevlevî
tekkesinde postnişinlik görevlerini ifa etmiş olan Safi Mûsâ Dede Efendi,
Arapça ve Farsça’ya olan derin vukûfiyeti nedeniyle Sultan III. Ahmet’in emriyle
oluşturulan bazı tercüme ve tashih heyetlerinde yer alır. Şam’da bulunduğu sırada
halkasına dâhil olduğu ünlü âlim Abdülganî Nablûsî’nin talebeleri arasında
ismi hususen zikredilen Safî Mûsâ Dede Efendi’nin, Tefsîr-i Beyzavî, Hidâye ve
Mesnevî-i Ma‘nevî merkezli oluşturduğu meclisler ile on sekizinci asrın ilk yarısında
İstanbul’un ilmî hayatına tesir ettiği görülür.
Bu çalışma günümüz Mevlevîlik araştırmalarında kendisine çok da atfın bulunmadığı
Safi Mûsâ Dede Efendi’nin Trablus’tan İstanbul’a olan hayat serüveninde
eserleri ve tesirleri üzerinden ilim dünyasına yaptığı katkıları ortaya çıkarmayı
gaye edinmektedir.
One of the good examples of scholarly circulation among various regions in
the Ottoman Empire in the eighteenth century is Safi Musa Dede Efendi (d.1157/1744). He was a distinguished scholar transferred his knowledge to scientific
circles of Istanbul in which dwelled last twenty-one years of his life. Besides
being a disciple of the famous scholar Abd al-Ghani Al-Nabulusi he was also
served as a shaykh in the Aleppo, Cairo, Kasımpaşa and Yenikapı Mawlawi Lodges.
When he was in Istanbul he was entrusted with translations and editions of
some works by Sultan Ahmed III.
This study aims to reveal the scholarly contributions of Safi Musa Dede Efendi
about whom there is no adequate mention in today’s Mawlawi order studies
within the scope of his works and influences.
be attributed Baki Billah who belonged to the Naqshbandiyya-Ahrariyya order. Hisprominent successor, Taj al-Din b. Zakariyya al-Uthmani, continued to encourage the
spread the Naqshbandiyya order in India, as well as introducing it to the Middle East and
Hijaz as a result of his travels. Adressing himself to both Arabic speakers and mujawirun
from his ribat which he built in piedmont of Quayqian Mountain in Mecca, Taj al-Din al-
Uthmani was more successful at spreading and institutionalizing his order than his
predecessors who travelled to the Hijaz. Through his successors, Taj al-Din al-Uthmani
effectuated the intitutionalization of Naqshbandiyya in Haremeyn, Yemen, Syria and
Egypt and it was through them that his silsila was transmitted to China and Indonesia.
Moreover, he was able to reach out to the Arabic-speaking world by means of his
translations of Naqshbandî literature as well as the books and dissertations he wrote
relating to the pillars, customs and methods of the order. This work centres on the life of
this significant individual, his works and order.
XVIII. yüzyılda Osmanlı/Türk mûsikisine katkı sunan Mevlevî mûsikişinasları tespit etme amacıyla kaleme alınan bu makale, musiki yazım ve kuramına ilişkin eser kaleme alan müellifler, bes-tekârlar ve icrâcılar kategorilerinde toplam 44 mûsikişinası incelemektedir. Diğer çalışmalardan farklı olarak mûsikişinasların Mevlevî kimliğinin tespitine odaklanan bu makale, onları Mevlevilik statüleri, irtibatlı oldukları mevlevihaneler, eser sayıları gibi çeşitli açılardan analiz etmektedir. Bu çerçevede, çile çıkarmış mûsikişinasların büyük çoğunluk teşkil ettiği saptanmış ve mevlevihane sakini olmak ile mûsikide kudret elde etme arasında doğru bir orantı kurulabileceği neticesine varılmıştır. Bununla birlikte bestekâr-icrâcı-teorisyen vasıflarıyla Nâyi Osman Dede ve Abdülbâki Nâsır Dede'nin XVIII. yüzyıl Mevlevî mûsikişinasları arasında temayüz ettikleri ortaya konmuştur.
This article discusses the thought of samâ‘ in Mubarak-nama, written by Mehmed Esrar Dede (d. 1211/1797), the Ottoman poet and a resident-dervish in Galata Mawlawi Lodge in Istanbul. Although Mubarak-nama is often considered in the context samâ‘ literature, this article will show that the main concept of Mubarak-nama is rather love for God (‘Ishq). For this reason, it suggests that Mubarak-nama should be considered within the literature of ecstatic love. However, in order to find out Esrar Dede’s understanding of samâ‘ - who was also a disciple (murid) of Shaykh Galib- it is still necessary to have a recourse to this work which contains some valuable remarks on ‘’the people of samâ‘’’ and the mystical sense of the samâ‘ gatherings. As a result of the textual analysis in this article, it is seen that Divana Mahmad Chalabi (d. after 951/1544), Rusukh al-Din Ismail Anqaravi (d. 1041/1631), Mustafa Thaqib Dede (d. 1148/1735) and Shaykh Galib (d. 1213/1799) had great influence on Esrar Dede’s thoughts on many sufi-themes such as intoxication (sukr), ‘’original homeland’’, and unity vs. multiplicity of existence. Nonetheless, it is understood that he differs from these others with his more emblematical expressions and his use of symbolical language.
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing on several subjects, including initiation, remembrance of Allah (dhikr), whirling prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d. 1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners and principles that evolved over several centuries and highlighting the similarities and differences that appear in the sources. In this line, it employs a wide literature on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d. after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order). Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge allegiance to a living Sufi master, however they disagree on the ceremonies of initiation.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with his articulation of the subject by employing a triple classification of the initiator.