Early Sufism

This paper approaches mystic's interpretation through a comprehensive and integrated system of existence regarding the theory of the unity of being as a central point in Ibn 'A rabı's thought. This study begins with analysis of the concepts 'sin' and 'repentance', and the theory of the unity of being in Ibn 'A rabı's texts. It also highlights how these concepts and theory were arranged to depict a systemic net of the actions and reactions in the cosmos. In the first step, Ibn 'A rabı's doctrine is explained, and then based on the concepts such as open systems, dynamics, complexity, and chaos a discussion is developed. The result will lead us to answer the question that how Ibn ' A rabı̄justifies the concept of sin and how his interpretation helps to understand the position of human beings in the universe. He looks at the phenomenon of human as a complex, open, chaotic system that reflects the divine attributes.

Suya sabuna hiç dokunmadan, Miçolar geçti başa oldu kaptan, Pusulasız kitapsız saptıkça rotadan, Kubur içine batmış bulduk kendimizi... Bize dokunmayan yılanları, Aldık koynumuza, besledik çiyanları, Başımıza koydukça altımızı oyanları, Zillet hırkası geymiş bulduk kendimizi… Sıpayı bağlamadık da ahıra, Saldık çayıra, dedik ya mevlam kayıra, Şerleri yordukca hep yalandan hayıra, Nemrud safına girmiş bulduk kendimizi… Bilemedik kim aktır, kim kara, Hel heleleler verdik bağıran her cazgıra, Kıyak çektikçe Merkebin altına, Beygir yerine konmuş bulduk kendimizi... Salladık başı, aldık haram maaşı, Devekuşu olduk gömdük kuma kel başı, Hakk'a karşı açtıkca isyan savaşı, Girdap içine düşmüş bulduk kendimizi... Bindiğimiz dalları bir bir kestikçe, Kaderimiz deyip hep gülüp geçtikçe, Kabahati ya saptan ya keserden bildikçe, Maskara yerine konmuş bulduk kendimizi… Bakmayınca ne liyakata, ne yaşa Kılavuz oldu, kuzgun karga geçti başa, Dul Karı'nın nesli olunca hep bey-paşa, Şamar oğlanına dönmüş bulduk kendimizi... Sen sallama balam başını, Dik dur almasan da maaşını, Korkmadan dokun suya, sabuna, Temiz kal yakış kendi necip soyuna… İtleri koyma ki arslanların başına benim gibi, PARYA yerine konmuş bulma oğlum sen neslini… Açıklama ve Değerlendirme: co pilot yapay zeka Bu şiir, hem bir iç hesaplaşma hem de bir öğüt manifestosu. "Oğluma: Sallama Başını" başlığı, hem bireysel hem toplumsal bir uyanış çağrısıdır. Şiir, İsmail Hakkı

Qawali is an Islamic devotional form of music invented and re-appropriated mainly by Chishtiyya Sufi order in the Indian sub-continent. Ever since qawali is an integral part of samma (ceremony). Thought not strictly limited to but a qawali is often performed at shrines. Sufis who came to sub-continent used qawali as a medium of intra-faith communication with local population. Not so surprisingly Sufis also produced literature, mainly lyrical poetry, on themes such as divine love, reunion, and miraculous interceding powers of the last apostle Muhammad (PBUH). Consequently, qawali emerged as a form of music eulogizing divine love and love for the last apostle. Sufis patronized qawali and samma because they anticipated the value of music in Indian culture. This paper argues that qawali is a catalyst to spiritual ecstasy, and even a culturally pluralistic audience is spiritually swayed by its quintessentially Islamic appeal and content. However, what distinguishes the spiritual music ma...

This study examines the political and spiritual interactions between Baha-ud-Din Zakariya of Multan, the leading figure of the Suhrawardi Sufi order in South Asia, and two prominent Delhi Sultanate rulers, Sultan Iltutmish (r. 1211-1236) and Sultan Balban (r. 1266-1287). Unlike the Chishti order's deliberate distance from state affairs, the Suhrawardi approach under Zakariya embraced selective political engagement, state patronage, and mediation in administrative matters. Through his khanqah in Multan, Zakariya established a structured spiritual institution that also functioned as a hub of political influence, facilitating the integration of Sufi authority within the Sultanate's governance model. Drawing on historical chronicles, Sufi biographies, and secondary scholarship, this paper analyzes how Zakariya's relationship with the Delhi court shaped both religious authority and state legitimacy. The findings reveal that these interactions not only reinforced the Sultanate's control over frontier regions but also redefined the role of Sufis as active participants in the political and administrative life of medieval India.

If the universe is defined as a manifestation (Tajallī) of the Divine in the Alevi and Bektashi and other Sufi thoughts, what are their responses to modern dominant world view and science that is fundamentally secular and leaves no space for Sacred? With the dominance of such a secular world view, can one conclude that the Sufi claim of the Divine's presence in the cosmos is refuted? This paper will study the question of philosophical assessment of modern science and technology from a Sufi perspective. It will particularly examine the phenomenon of modern science and technology from the perspective of the Sufi and the Traditionalist school. For a Sufi-philosophical thought, it will assess the idea of reviving sacred or religious science that is mainly elaborated in Nasr's works. As a prominent figure of the Traditionalist School, also a Sufi of the Shadhilī order, Nasr emphasizes throughout his works the necessity of recovering "Religious and Sacred Science" from the Traditionalist and Sufi point of view. Embedded in this suggestion lies a critique of modern science and technology as well. The mentioned view, according to him, is religious, and the term "sacred science" in his works is juxtaposed to modern science. In other words, Nasr suggests that a revival of Sacred science can cure the various crises of modernity, whether it is environmental or technological, or spiritual. This claim will be assessed in this paper. Furthermore, this paper will investigate Nasr's critiques of modern science's fundamental philosophical principles as determining its secular nature in opposition to the notion of sacred science and worldview in Sufism. This paper aims to outline and examine the question of Sacred in the confrontation of Secular in the context of Sufism and philosophy.

Samuel; Sotillos reviewed my book, Sufism and the Way of Blame, for Sacred Web, issue 27, Summer, 2011. I then replied to his review with my own criticism, and Mr. Sotillos then offered his response to my latest reply in issue #28. Since he has done so, it gives me an opportunity to offer yet another response-this time both to him and to Mr. Lakhani who is the editor of this journal, and the author of a well-written editorial (in the same issue) that attempts to clarify what Tradition means.

Given that Dr. Sotillos published an extensive review of my book on the website of Sacred Web (Vol 27, July, 2011), and given that Dr. Sotillos has also posted the same review on Academia.edu., I thought I would also post my response to that review for future reference.

This article argues that reality is, by logical and metaphysical necessity, singular (monistic). Starting from a logical analysis of the concept of "reality," it demonstrates using the tools of modal ontology that the idea of multiple independent realities creates problems of definitional incoherence and infinite regress. Proceeding from this foundation of ontological monism, it is argued that God cannot be a transcendent being who "creates" this single reality; on the contrary, God must be reality itself (Deus sive Realitas-God or Reality). This ontology is developed in critical dialogue with Spinoza's substance monism, Ibn Arabi's doctrine of Vahdet-i Vücud (the Unity of Being), and contemporary approaches such as Jonathan Schaffer's priority monism. The article contends that this synthesis is not a superficial amalgamation but rather demonstrates that different philosophical languages point to the same fundamental ontological structure. Finally, it discusses how positioning the human being as an "emergent" mode of this single, divine reality offers a powerful existential solution to nihilism and how systematic answers can be provided to formidable objections such as the problem of evil and the paradox of free will.

Kâşgarî Dergâhı, pek çok sahâda önemli gelişmelerin yaşandığı XVIII. yüzyılda kurulmuştur. İki asrı aşkın bir geçmişe sahip olması ile tarihî değeri bulunmaktadır. Bunun yanı sıra söz konusu tekke, İstanbul’da Nakşbendîliğin
yayılmasında etkili olan tarîkat merkezlerinden biridir. Ayrıca ilk şeyhinin
Doğu Türkistan kökenli olması hasebiyle Orta Asya’ya âid Türk kültür ve geleneklerinin yaşatılmış olması bakımından da ayrı bir ehemmiyet arz etmektedir. Bu çalışma ile Osmanlı Dönemi Türk toplumunun mânevî yapısının iyi
tahlil edilebilmesi amaçlanmıştır. Bu anlamda tarihte önemli işlevler üstlenen
müesseselerden biri olan Kâşgarî Dergâhı, günümüze intikâl eden ve tespit
edebilen bilgi, belgeler ışığında tanınmaya çalışılacaktır.

Enter into the world of medieval Baghdad as Zaytuna and Tein solve mysteries and come to terms with the legacy of their mother and the violence they believe have consigned them to lives without love. Widely used in university courses, each mystery uncovers a different aspect of medieval Islamic history.

Selected Reviews "[The Lover] synthesizes much of the finest and newest research in Islamic studies, and then places it in motion before our eyes. …It is in these details, so precisely and purposely placed, and yet backgrounded to the narrative, that the book becomes a brilliant kind of introduction, albeit inadvertent, to classical Islam and medieval Muslims. The Lover's first-rate storytelling and characters … propel it to enormity."-Adam Gaiser, The Muslim World, Florida State University

[The Jealous] works very well for undergrad courses in history, gender, religion. [The novel] enlivens dry historical facts, breathes life into characters and events. …The accuracy of its historical facts is matched by authenticity of characters. They are real and relatable. Their emotions are raw, making their issues and concerns universal. I felt I was not just reading about history, but about the human condition. I am personally more impressed by vivid imagery that the words on page evoke, and this book did not disappoint.-Mahdi Tourage, King's University College Western University

"In this exceptionally well-written and lucid book, Laury Silvers brings the intricacies of medieval Islamic religiosities and society to life. Exploring the little-known religious communities of medieval Baghdad, The Unseen invites the reader to journey through the often forgotten multifaceted dimensions of pre-modern society, addressing questions such as dissent, sectarianism, and communal relations."-Ahab Bdaiwi, Leiden and Cambridge Universities

"[In The Peace,] Silvers brings to life complex and consequential debates within specialized scholarly circles of Quran reciters of tenth century Baghdad."-Marijn van Putten,

Sleuths on a Sufi path Rarely has the world of crime-writing taken such an interesting turn. Richard Marcus spoke to American Muslim historian and novelist Laury Silvers about her four detective novels set in Baghdad under the Abbasid caliphate and the advantages of self-publishing By Richard Marcus Set among tenth century Baghdad's emerging Sufi community, Laury Silvers' Sufi Mysteries Quartet ↗ is a treat for fans of historical fiction. Each of the three published books, The Lover, The Jealous, The Unseen and the soon-to-bepublished fourth, The Peace, focus on a murder, but also on the life challenges facing the protagonists. Playing to her strengths as a specialist in early Islamic mysticism during the Abbasid caliphate, Silvers vividly recreates a sense of what life was like over one thousand years ago in the region now known as Iraq. Cleverly weaving in detail on everything from how the justice system functioned under the caliph

Aside from the captivating storyline and stellar writing of Laury Silvers' novel, The Lover, there are three compelling and related reasons why academics in particular need to pay attention to this work: first, it is the best introduction to classical Islam and medieval Muslims that this reviewer has read in over twenty years; second, it will keep the attention of our students, and thus be something that they remember long after our classes have ended; and third, it will reach an audience far beyond the classroom. A fourth reason could also be added for those who tend to dismiss pedagogy as boring or somehow secondary to the "serious" work of scholarship: this novel synthesizes much of the finest and newest research in Islamic studies, and then places it in motion before our eyes. In addition to Silvers, who is an accomplished academic of the highest caliber, no less than

Hakcipta terpelihara, tiada mana-mana pihak dibenarkan mengeluarkan ulangcetak manamana bahagian isi kandungan daripada buku ini, dalam apa jua bentuk dan kaedah, sama ada secara elektronik, fotokopi, scan, mekanika rakaman, e-buku, fail pdf, atau sebarang cara lain, sebelum mendapat izin bertulis secara rasmi daripada AKADEMI NAQSH, atau Pengarang, atau warisnya.
https://doi.org/10.5281/zenodo.16792072

The essay deals with Barthélemy’s stay in Italy in 1755–1758, his first impressions of direct acquaintance with the monuments of ancient Roman culture, his plans for future academic work. It also reveals his close and lifelong friendship with the family of the Duc de Choiseul that would later in Paris become a turning point in his difficult choice between his dedication to the scholarship and material well-being. Barthélemy’s correspondence with his friends allows us to imagine the abbot’s understandable desire for a comfortable life, how his sense of duty and gratitude to powerful patrons drew the scholar into the circle of high-society life and moved away from his former friends increasing the number of enemies.

This paper explores the daily moral values taught in the Hadith of the Prophet Muhammad (peace be upon him). Focusing on authentic narrations, it highlights core principles such as honesty, patience, humility, and compassion that guide daily Muslim behavior and social conduct.

THE CONTRIBUTION OF SUFI NETWORKS TO MYSTICAL KNOWLEDGE: THE HYPOTHETICAL PATH FROM JUNAYD AL-BAGHDADĪ TO AHMAD AL-YASAWĪ
Knowledge, much like experience, possesses an essence that is often acquired through inheritance and accumulated over time. Information concerning the material (positive) world and its order progresses through intergenerational transmission and adaptation to an ever-evolving world order. The nature of these sciences inherently contains the aim of advancement, verification-falsification, and the enhancement of mechanical and technical capabilities. However, abstract intelligence, which seeks to identify truths about concepts and realms beyond time and space, has demonstrated the capacity to make significant leaps in ancient times far preceding modernity. Thus, esoteric thought does not follow a linear path. At times, it begins constructing the house from the roof. A characteristic of the universal and eternal nature of abstract intelligence is the shared ability of individuals from geographically distant regions to arrive at the same truths. For instance, a form of wisdom articulated in the Panchatantra might manifest itself in the verses of a Scottish poet who has never encountered these texts. Yet, when the endeavor moves beyond a mere gesture, an ironic remark, or a metaphysical statement, what becomes necessary is a hybrid philosophy, cumulatively constructed a network woven through the interplay of diverse ideas, somewhat akin to the accumulation found in material sciences. In modern literature, alongside the idea of intertextuality, which suggests that no text exists entirely independent of others, we assert that some profound ideas can only emerge through the intersection of paths, lives, or the nourishment of different minds from the same source across time. Among Sufis, the entirety of such shared connections is referred to as ittisālāt (spiritual connections). In this context, we sought to trace, within a historical context and to some extent, the transmission of knowledge, gnosis, and metaphysical thought from Junayd al-Baghdadī to Ahmed al-Yasawī.

19. yüzyılın sonu ile 20. yüzyılın başında ömür sürdüğü düşünülen Ali Baba Rûmî; Gaziantep, Arapgir ve Maden'i içine alan coğrafyada yaşamış bir Kâdirî şeyhidir. Şairin on bir eseri olmakla birlikte bunlardan sadece Dürrü'lfu'âd ve şeyhü'l-irşâd günümüze kadar gelmeyi başarabilmiş, dolayısıyla onun hakkındaki bilgiler bu eserinden elde edilmiştir. Müellif eserini; ekber tarikat olarak gördüğü Kâdirîliğin tasavvuf geleneğindeki mümtaz yerini muhataplarına anlatmak, Abdülkâdir Geylânî hakkında ortaya atılan dedikodu kabîlinden iddiaları çürütmek, halkı ve müritlerini batıl cereyanlardan korumak gibi amaçlarla kaleme almıştır. Ana bölümleri mesnevi nazım biçimiyle kaleme alınan eser 9526 beyitten oluşmaktadır. Öte yandan eserde farklı biçim ve türlerde yazılmış çok sayıda müstakil manzume ile çoğunluğu Arapça olmak üzere yaklaşık 145 sayfa tutarında mensur alıntılar da bulunmaktadır. Mehdî'nin zuhurundan Abdülkâdir-i Geylânî ve İbnü'l-Arabî'nin eserlerinin tahrif edilmesine, tıraş adabından derviş kıyafetlerine varıncaya kadar dinî ve tasavvufi pek çok mevzuyu bünyesinde barındıran Dürrü'l-fu'âd, muhteva yönünden oldukça zengin bir eserdir. Bu zengin muhteva içinde yer alan konulardan biri de Hz. Peygamber'dir. Tasavvufi mevzularda muhataplarına telkinlerde bulunan şair, sözlerini Hz. Peygamber'in hadisleriyle desteklemiştir ve onun yaşantısından örnekler vermiştir. Öte yandan ona duyduğu muhabbeti gerek mesnevi içindeki beyitlerde gerekse naat türündeki manzumerde dile getirmiştir. Bu çalışmada Dürrü'l-fu'âd ve şeyhü'l-irşâd'da yer alan Hz. Peygamber'e dair beyit ve manzumeler incelenecek, böylece mutasavvıf bir şairin zihin dünyasındaki Hz. Peygamber tasavvuru ortaya konulmaya çalışılacaktır.

ABSTRACT
This book, Sufism Reborn: Revitalizing Traditional Wisdom for Contemporary Challenges, explores the dynamic re-engagement of classical Sufi thought with modern existential concerns. It examines the foundational paradigms of Sufism—epistemological, doctrinal, and methodological—while juxtaposing them with contemporary academic approaches in Islamic studies and interdisciplinary frameworks. The work outlines mechanisms through which traditional Sufi concepts are transformed into applicable models for spiritual-psychological healing, social cohesion, educational innovation, and ecological consciousness. Through rigorous textual analysis and comparative study, the book identifies key literary and conceptual bridges between the classical and the contemporary, offering evaluative models and implementation strategies. By investigating case studies and institutional adaptations, it presents actionable insights for integrating Sufi wisdom into modern realities. The final chapter anticipates future developments, highlighting global and cross-cultural potentials for Sufi revival. This study contributes to a growing discourse on the relevance of spiritual traditions in a rapidly changing world and offers a roadmap for re-contextualizing sacred wisdom in response to today’s ethical and psychological dilemmas.
Keywords: Contemporary Challenges, Environmental Ethics, Interdisciplinary Approaches, Spiritual Well-being, Sufi Heritage, Sufism, Traditional Wisdom.

Sufism (Tasawwuf) is living Islam as it was lived by the Prophet Muhammad (PBUH). Prophet Muham mad (PBUH) is the Uswa al-Hasana, the best example and model of conduct. The most honoured of creation, the best of form, the first created light, and a mercy to the worlds.
Sufism is the language of Yunus Emre, Mawlānā Jalāl al-Dīn Muḥammad Rūmī, Hacı Bektaş-ı Veli, Ahi Evran, Somuncu Baba, and Hacı Bayram-ı Veli; it is the language of the heart. It is the science of the heart. Sufism is a path that focuses most on the self-realisation of an individual. Based on the principle of “he who does not taste, does not know,” Sufism is a discipline that aims to transform knowledge into wisdom and turn knowledge into action. Sufism is the most valuable path of education that strives for the manifestation of the Divine in every aspect of life; it dedicates the heart solely to the Divine and places the purification of the self and the purification of the heart as essential educational principles. Sufism is an educational method that best expresses the connection between Allah, the universe, and humanity. It offers the meaning of life, guides the individual to recognise themselves, and serves as both a companion and provision on the journey toward Allah. Moreover, Sufism is a science that aims to bring humanity worldly and eternal happiness.
Sufism’s most significant contribution to the human metaphysical and spiritual world lies in the new meanings it assigns to Islamic terms. Sufism is an interpretation, a richness, and the civilisational foundation of Islam.
As a scholarly discipline, Sufism has been included in the classification of sciences since the early centuries of the Islamic calendar and has developed to the present day. This book, which aims to provide a panoramic view of the definition, purpose, historical stages, key figures, works, and institutions of Sufism, contains general and summarised information on the field of Sufism, which has a rich history and literature.

İslâm, çalışmayı ve üretmeyi teşvik eden bir dindir. Dilencilik ise bu teşvikin tam tersine bir durumdur. Ancak İslâm toplumunda zaman zaman çeşitli sebeplerle dilenenler ve bu dilenmeyi bir geçim yoluna dönüştüren zümreler olmuştur. Söz konusu zümrelerin içerisinde bazı mutasavvıflar ve dervişler de bulunmuştur. Bu çalışmada tasavvuf düşüncesinin dilencilik olgusuna yönelik yaklaşımı, hicrî II-VI. yüzyılları kapsayan erken dönem tasavvufî anlayış çerçevesinde incelenmiştir. Tasavvuf eserleri ve mutasavvıfların sözleri ışığında dilenciliğin nasıl ele alındığı derviş, fakir ve zâhid gibi kavramlarla ilişkilendirilerek detaylı bir şekilde analiz edilmiştir. Tasavvuf literatüründe bazı dervişlerin yolculukları sırasında veya tüm mal varlıklarını fakirlere dağıttıktan sonra dilenciliğe başvurduğuna dair örnekler bulunmaktadır. Bu durum, dilenciliğin tasavvuf açısından kabul edilebilir olup olmadığına dair önemli soruları gündeme getirmiştir. Araştırmanın bulguları tasavvuf ehlinin genel olarak dilenciliği hoş karşılamadığını, ancak bazı özel durumlarda meşrû bir eylem olarak kabul edilebileceğini ortaya koymaya çalışmıştır. Bu özel durumlar arasında ölüm tehlikesi veya açlık nedeniyle dilenciliğe başvurma, hastalık sebebiyle geçim sağlayamama ve mürşidlerin müridlerini alçakgönüllülük kazanmaları için dilenmeye teşvik etmeleri gibi durumlar yer almaktadır. Ancak bu tür dilencilik, geçici ve bir ihtiyaçtan doğan bir çözüm olarak değerlendirilirken, meslek haline getirilmesi kesinlikle eleştirilmiştir. Çalışma, tasavvufun dilenciliğe bakışını hem mânevî terbiye hem de sosyal sorumluluk çerçevesinde inceleyerek mutasavvıfların bu konuda nasıl bir yaklaşım sergilediğini Bu çalışma, tasavvufun dilenciliğe bakışını mânevî terbiye ve sosyal sorumluluk çerçevesinde analiz ederek, mutasavvıf âlimlerin bu konudaki tutumlarını ortaya koymayı amaçlamaktadır. Tasavvuf ehli, dilenciliği meslek olarak kabul etmez; dilencilik daha çok geçici bir çözüm ya da mânevî bir terbiye aracı olarak görülür. Dervişler, maddi kazançtan ziyade mânevî zenginliğe odaklanır ve dilenciliği nefsi terbiye etmek veya hayatta kalmak için kullanırlar. Dilencilik, dünyevî kazanç amacı güden kişilerle dervişlerin bakış açısı arasında önemli farklar vardır. Tasavvuf ehli, dilenciliği biriktirme aracı değil, mânevî olgunlaşma ve teslimiyet olarak değerlendirir. Bu makale, en az iki hakem tarafından incelendi ve intihal içermediği teyit edildi. Etik Beyan: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur. Finansman: Yazar, bu araştırmayı desteklemek için herhangi bir dış fon almadığını kabul eder. Çıkar Çatışması: Yazar, çıkar çatışması olmadığını beyan eder.

This piece is about analysing the dynamics of gender for those who choose to stay in ecstasy. It is usually said that Islamic mysticism which is referred to as Sufism, Tasawwuf, is the particular realm of Islam which is the most accommodating for ladies and men, wherein gender equality is located.  Many Muslim women around the world, following the path of Tasawwuf, speak in their eagerness to comprehend God and this has been mentioned within the following writing.

This study explores the nature of compassion in Sufism and its influence on environmental protection, particularly concerning living beings. Lexically, shafaqa denotes mercy, tenderness, and concern about harm befalling others out of kindness. In Sufi terminology, it signifies a heartfelt gentleness toward others, accompanied by goodwill for all of God's creation and a willingness to endure hardships for their well-being. Compassion is a central ethical and spiritual principle in Sufi teachings, extensively emphasized in primary sources. It has even been described as the moral trait of prophets and divine saints. Attaining elevated spiritual ranks is fundamentally contingent upon compassion for creation. Compassion is actively present across the sharīʿa (sacred law), ṭarīqa (spiritual path), and ḥaqīqa (ultimate reality), profoundly affecting spiritual seekers. Through selfpurification from selfish desires and the cultivation of praiseworthy traits, one transcends self-centeredness and perceives all beings as part of oneself. Consequently, compassion, rooted in intuitive and mystical insight, allows the seeker to witness all existence in unity, and like the Divine, the seeker interacts with creation through kindness and care, protecting all beings. This perspective can inspire society toward constructive engagement with the environment and contribute to healing damaged ecosystems while addressing environmental crises. This qualitative study employs content analysis using the Clarke and Brown method, examining textual references related to compassion from classical Islamic mystical works spanning the 3 rd to 11 th centuries AH.

Mevlâna’nin Mesnevisi’nin cevirilerinden biri, Pirâhan-i Yusufi, ‘Yusuf’un gomlegi’ adini tasimaktadir. Bu isim, hem ceviren Muhammed Yusuf Ali Şah’in adi ve Mevlâna hem de babasinin gozlerinin tekrar gormesini saglayan Hz.Yusuf’un gomleginin kokusuna dair rivayeti ima etmektedir. Boylece mutercim, Mevlâna’nin manevi kokusundan bir seyler aktarma tesebbusunun okuyucularinin gozlerini acabilecegini dusunmektedir. Diger taraftan bu baslik, guzelligin mukemmel timsali olan Hz.Yusuf ile ilgili, Mevlâna’nin eserindeki atif ve imalarin da bir hulasasini ortaya koymaktadir. Mesnevi’nin hemen baslarinda Mevlâna, Şems-i Tebrizi’nin hatirasini zihinlerde canlandirmaktadir. Mevlana’ya gore, mâsuku hatirlamak, guzel bir kokuyu icine cekmek gibidir. Guzel koku, âsika mutlu gunleri hatirlatir ve kalbi costurur. Guzel koku ayni zamanda, Hz.Yakub gibi gercekten gorme melekesinden mahrum olan kimselere zindelik kazandirir ve Mevlâna’nin sozleri ruhen zarar gormuslere sifa verir. Bizzat Kur’ân-i Keri...

Rabi'a was a Muslim saint and Sufi mystic. Her contemporaries also
considered her a teacher of character. There are strong elements of a Philosophy of Religion in her collection of poems which is one of the earliest to set forth a doctrine of Divine Love. The concepts that she propounds include a daring taxonomy of love and the notion that self-effacement does not erase one's gender. She thus emphasized that women's piety is superior to men's (which suggests a feminist
consciousness). Her poems reveal a refined mastery of Arab meters and an intricate reflection on Arabic letters and language. Her writing is part of early Sufi philosophy and has inspired Muslim mystics for centuries, among them luminaries al-Ghazzali (d. 1111) and Farid al-Din al- 'Attar (d. 1221 ). Some of her verses are present in all genres of Arab songs to this day.

When he was 12, he found a small book in the Tom Green County Library in San Angelo, Texas, that discussed the striking similarities between the world's great religions and concluded that the major teachings of all of them were essentially the same. They all recognized that most humans have an interior sense that something within them participates in some mysterious way in a higher or transcendent reality that could be given a name: God, Allah, the Great Spirit, Tao, Brahman, Jehovah, Our Father, and so on. And the common ritual all use for spiritual progress is prayer-the Lord's Prayer, the Islamic Salah (first verse of the Quoran), Jewish prayers, Hindu prayers, Native American prayers, some formulaic, but followed by personal confessions and petitions for God's assistance. He mentioned to one of his adult Sunday School teachers in his Baptist Church that he had read this book, and it seemed to make a lot of sense. The teacher said, well it sounded right to her, also. She said she had friends who were Jewish and Roman Catholics, and even though they had a different religion than us Baptists, she was sure they were good people. When he was 18, he went on a trip to Austin with his closest high school friends, in preparation for beginning college at the University of Texas, along with the older brother of the wife of one of his two closest friends. This older brother was Barney. Barney began to explain to him and one of the other friends on this journey the teachings of what he called "the Traditionalist" authors-René Guénon, Ananda K. Coomaraswamy, and Frithjof Schuon. Your grandfather, who is by his nature a "seeker," started reading their books.
He would urge his children and grandchildren, and everyone now living in the United States or abroad, to read John F. Kennedy's inaugural address and think about the contrasts between Kennedy's goals and the policies and official actions of President Trump. It appears that Trump is opposed to nearly everything Kennedy stood for and strived to achieve.
https://www.ushistory.org/documents/ask-not.htm  And think about the last sentence of Kennedy’s speech:

With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own.

İbnü'l-Arabî ve Bergson'da Zamanın Metafizik Boyutu Öz Zaman, düşünce tarihinin hala tartışılmaya devam eden çok boyutlu kavramlarından biridir. Maddeye bağlı olarak ortaya çıkan, hareketin sayımı anlamındaki zaman fiziki boyut olarak değerlendirilirken, maddeden ve hareketten bağımsız olarak tasavvur edilen zaman felsefede metafizik boyut olarak ele alınmaktadır. Biz bu çalışmada zamanın metafizik boyutunu İbnü'l-Arabî ve Bergson özelinde inceleyerek bir karşılaştırma yapmaya çalışacağız. İbnü'l-Arabi'de metafizik boyut itibariyle gerçek anlamda zamana karşılık gelen kavram dehrdir. Bergson ise gerçek anlamda zamanı duree kavramı ile ifade etmektedir. Her iki düşünür de metafizik zamanın yetkin bir idrakini bir tür sezgiyle mümkün görmüştür. İbnü'l-Arabî bunu kendi sistemi içinde keşf ve mükaşefe ile açıklarken Bergson zamana da dışardan değil kendi içinden bakabilmekte mümkün görmüştür. Yine her iki düşünür de bu kavramlara oluşun ve akışın merkezinde bir tür yaratıcılık atfetmişlerdir. Dehr ve duree bir anlamda maddeye bağlı olarak ortaya çıkan zamanın da kaynağı durumunda bulunmaktadır. Çalışmamızda her iki düşünürün düşünce sistemleri içinde bu kavramların oynadığı merkezi rolü de tespit etmeye çalışacağız.

This research explores the secret architecture of esoteric language in classical Sufism and if the sky of philosophical Sufism was clouded with symbols and darkness Ibn Arabi in Al-Hallaj were the two stars who pierced that darkness with a light of meaning and rebellion where their language was a form of spiritual resistance layered ,veiled and rich with symbols that were hidden waiting to be unlocked by Ahl al-Ishara, the people of illusion, those who understand the symbolic hints in the Sufi language. Through the lens of Ta'wil, esoteric interpretation, this study investigates how symbols like fire, light, and veil were used not merely as stylistic flourishes but as getaways to any realities inaccessible to rational discourse. Integrating classic sufi texts, Islamic metaphysics and modern semiotic theory, this study constructs a cross historical map of sufi symbols and their evolving resonance. Ultimately, this research not only unveils how mystics spoke in veils but why some truths like fire could only be whispered in metaphor or paid for in blood.

Shah Wali-Allah occupies a prominent place among the Muslim scholar who evaluated the society as a whole. He was the only Muslim scholar during his times who endeavored to provide the solution for religious, political, social, economic and moral aspects of Muslim society. His time period witnessed religious unawareness, economic exploitation, political downfall and moral degradation of the Muslims. The main reason was carelessness of the Muslims towards Islam. So, accordingly, Shah Wali-Allah initiated his religious activities. He attempted to bring the Muslims close to Qur'an and Sunnah. He resisted against all the innovations, superstitions and un-Islamic elements. He presented a pure concept of all the aspects of Islamic teachings. In the present manuscript we concern ourselves with Shah Wali-Allah's concept of God-consciousness from his different compilations by applying analytical and critical research method.

This article critically examines Jamaat-e-Islami as a religious-political cult rather than a conventional political organization. Founded by Abul A'la Maududi, Jamaat’s theocratic ideology redefines Islam as a totalitarian political system, a view widely criticized by mainstream Islamic scholars for its deviation from Quranic ethics. The study traces Jamaat’s history of sectarian violence, including its role in the 1971 Bangladesh genocide, and its alignment with authoritarian regimes such as those of Ayub Khan and Zia-ul-Haq. It explores the party’s global reach through affiliations with Islamist movements like the Muslim Brotherhood and extremist groups, along with its influence in educational, financial, and media sectors under various aliases. The article also highlights Jamaat's cult-like behaviors—ranging from ideological infiltration and social media harassment to psychological manipulation and blind loyalty to leadership. Drawing on scholarly sources on cults and political extremism, it argues that Jamaat’s covert operations, global Islamist ambitions, and refusal to acknowledge past atrocities necessitate its reclassification as a cult. The findings call for a reassessment of Jamaat-e-Islami’s political legitimacy and the implementation of robust countermeasures to safeguard democratic institutions and pluralistic values.

This essay explores the cross-cultural emergence of virtue ethics in the Middle Ages by comparing the European code of chivalry with the Islamic tradition of adab. Far from being a uniquely Western phenomenon, chivalric ideals—centered on loyalty, generosity, and self-mastery—are shown to parallel, and perhaps derive from, earlier Islamic models of spiritualized etiquette and masculine formation. Drawing on literary, theological, and philosophical sources, the paper argues that both systems functioned as rites of passage, transforming adolescent aggression and desire into social and spiritual refinement. Special attention is given to Sufi ethics, the figure of Saladin, and the role of cultural exchange during the Crusades and in medieval Spain, which may have transmitted adab into Christian contexts. This analysis reframes both chivalry and adab as civilizing responses to youthful volatility, revealing their shared roots in classical virtue ethics and their lasting influence on the shaping of moral character in both East and West.

This study examines the connection between Sufi classics and value education. Value education is an important element that completes academic success from preschool to secondary education. The concept of value is closely related to behavior, and effective value education develops one’s ability to distinguish right from wrong and serves as a reference for attitudes and behaviors. However, it is difficult for a value that has not been studied in depth to influence the decision-making process and behavior. Literature, sociology, anthropology, moral philosophy, and Sufi literature can be sources to gain a deep understanding of value. As a “Muslim wisdom”, Sufism has contributed to the realm of ethics and values, along with language, culture, art, and architecture, in a geography stretching from Turkistan to the Balkans. Reading Sufi works from this perspective can create an intersection between Sufi literature and value education. The study aims to demonstrate that such a connection is possible and functional. Qualitative research methods, literature review, and comparison were used in the study. The text is limited to the analyses of riyā (hypocrisy) in the work titled Al-riʿāyah li-ḥuqūq Allah wa’l-ḳiyām bihā by Al-ḥarith Al-muḥāsibī (d. 243/857), one of the earliest written sources of Sufism. By examining the relevant section, a part of the network of relationships between Sufi classics and value education was determined. It is shown that this relationship can provide a theoretical basis for implementing approaches such as direct teaching of value, value- developing approach, value analysis, and character education. Additionally, it is claimed that Sufi classics can provide qualified support for the search for methods to be applied in values education based on the sample. Especially the framework drawn by the author with the concept of “taḫlīṣ” (purification) in the discussion of riyā has the potential to transform into a method for value education. The study recommends that value educators benefit from Sufi thought based on these reasons. In conclusion, looking at the analyses of riyā in Al-ḥarith Al-muḥāsibī’s work titled Al-riʿāyah li-ḥuqūq Allah wa’l-ḳiyām bihā, it is possible to say that Sufi classics offer wide opportunities for theoretical and practical solutions in both the planning and implementation stages of value education.

L’état et la réalité des rêves sont tels que les sens externes de l’homme ne fonctionnent pas pendant le rêve. Par conséquent, le lien de l’âme avec le monde extérieur est temporairement interrompu et l’âme s’occupe automatiquement d’elle-même. Comme l’âme est en elle-même un monde complet, elle voit tout en elle-même pendant l’état de rêve. En d’autres termes, la veille est l’état dans lequel l’âme s’occupe des affaires du monde extérieur par l’intermédiaire des yeux, des oreilles, du nez, de la langue, des mains et des jambes, et le rêve est l’état dans lequel ces organes physiques deviennent temporairement silencieux et suspendus, ce qui permet à l’âme d’examiner librement ses actes et ses conditions, et pendant ce temps, elle utilise les sens internes. En d’autres termes, dans les rêves, l’homme voit avec l’œil spirituel, entend avec l’oreille spirituelle, et tout ce qu’il fait, il le fait uniquement avec les facultés cachées de l’âme.

The problem in this journal is that the decadence of manners between teachers and students has begun to erode in this era and the need to reactualise manners education in Indonesia. The purpose of this journal is to describe the internal and external manners of students and teachers in the study of the book of Taz\kirah as-Sa>mi' wa Al-Mutakallim. The results of this study indicate that 1). the internal adab of students in the book of Taz\kirah consists of eleven points, namely: having the nature of wara', qana'ah, maintaining the manners of walking, maintaining the manners of sitting and others. The external manners of students in the book consist of four points, namely: obeying his teacher, honouring him, being patient with him, speaking kindly to him. 2). The internal manners of the teacher in the book consist of eleven points, namely: having zuhud, muraqabah, sincerity, noble character and others. The external manners of the teacher in the book consist of nine points, namely: not refusing to learn, not prolonging the lesson, being objective, not burdening the student and others. 3). The manners that need to be considered for students to overcome and minimise the decadence of manners, namely: Sincere intention, not underestimating the teacher, thanking him, and others. As for the teacher: maintain his authority, have noble character, do not answer when students talk to him, and others.

Garib-nâme

Nice güzel düşmüş bu sabah yine üstüne 
Kovandan çıkan arı üşüştü çiçek süsüne
Maksâdı dolsun petek yorulmaz arı yine
Var gücüyle uçuyordu çiçekler bal içinde

Çiçeklerin ıtrı süslerken etrafını üstüne
Öttü duramadı aşkından ötürü gülüme
Yaban kuşu hasret gurbet ellerde yine
Akmış idi derenin suyu şırıl şırıl içinde

Yoluna gözleri gülmüştür hayâli üstüne
Hiçte ırak değil uzaktan öpsün büstüne
Cennet bezeki çiçekler taktı boyna yine
Sessiz sevdâlara tanık olur gönlü içinde

Nedir terennüm eder mırıldanır üstüne
Öncekilerden aldık emâneti taşır diline
Yaklaştı işte ezelden ebede gider yine
Hicret hicret içre gamı karışır âh içinde

Yokluk içinde varlık ulaşsın yok üstüne
Demir düşüptür alp erenler gibi eğnine
Ey vücûd! Yine sana seferi düştü yine 
Yüz yirmi bin mutfak kurdu âşk içinde

Tanık olur cümle ins u cân gelir üstüne
Leylâ mı kalmış geyiktir üryân çöllerine
Nerde dağı delen feryâd şekeri leb yine
Verdik dudakları inmiş kalbe rûhu içinde

Gömülü metini niye döner mey üstüne
Kışa meydan okuyor çamlar iğnelerine
Yorgan gibi örtmüş üzerin kar üşür yine
İnzivaya çekilince balıklar Mevlâ içinde

Altı yönden de o gönüle yol hâl üstüne 
Düzdü yüzünü sayısız sûreti yüz yüze
Sofra başında arzu ettiği taam alır yine
Yeri göklere astı yedi evreni sen içinde

Irmakların rûhunda nehirler dağ üstüne
Köpükler gitmiş dalgasız okyanus dibe
Evtâd yıkılmaz yürür yavaş yavaş yine
Dişi kuş nihâyet Şirin misâli Hızır içinde 

Ben ne yapabilirim sevgili çağırır üstüne
Utarid hükmeder, yazmak okumak biline
Bir bölüşmedir ki ayrılmış nasibi Rû yine
Aşk ile diler ise götürmüş Rahmân içinde

Dinle imdi ol sekiz türlü işi aşkın üstüne
Garib-nâme idi ilk şiir kitâbın Gülşehrîne
Varlık âleminde dokuz tabaka semâ yine
Hızır yolu hikmet kitâbındır Kur'ân içinde

Rû, Waterloo
3 Mart 2025


Evet dile kolay 66. Aşk Divanım bu. Şair Rû'nün 1991'de yazdığı ilk şiir kitabının adı tıpkı Âşık Paşa gibi Garib-nâme'dir.
Bir Hızır askeri olan Paşa, Osmanlı tarihine kaynak teşkil eden eseriyle tarihte izler bıraktı. 2025 Ramazan ayında çıkan 66. Aşk divanının adını şair, Peri-nâme koymuştur. Kırşehir doğumlu olan Âşık Paşa’nın kasd-ı mahsûsa ile Türkçeyi tercih ederek 10.613 beyit gibi geniş bir hacimde telif ettiği Garib-nâme, çok çeşitli konuları ihtiva etmesi münasebetiyle, bir nevî İslamiyetin “Türkçe yaşam kılavuzu”nu oluşturmuştur. Oğlu Elvan Çelebi ve torununun oğlu ünlü tarih yazıcısı Âşıkpaşazade de soyundan gelen mutasavvıf ve bilgin kişilerdir. 
Nasıl ki Mevlana denlince Mesnevî, Gülşehrî denilince Mantıku’t- tayr, Yazıcıoğlu Mehmet denilince Muhammediye akla ilk geliyorsa Âşık Paşa denilince de akla ilk Garib-nâme gelmektedir. Sonraki dönemlerde yazılan eserlerden farklı olarak Türkçenin ilk büyük mesnevisidir ve pek çok esere kaynaklık etmiştir. Garib-nâme, doğrudan, Türkçeden başka dil bilmeyen halkı irşad etmek gayesiyle sade bir dille, nasihat üslubuyla yazılmıştır. Aynı zamanda Paşa'nın tamamladığı Hızır yolu seyri sülüğünü izah eder.
Garib- nâme’deki İsrâ ve Mirâç hadiselerinin kronolojik çerçevesini tahlil etmiş, Mirâç’a dair mekân unsurlarını, dokuz felek temasını, akabinde gökten indirilen sofrayı ve daha sonra Hz. Peygamber’in diğer peygamberlere namaz kıldırması konularını değerlendirmiştir. Âşık Paşa’nın eserde bulunan tarihî bir bilgileri okuyucu için, işlevsel bir  hüviyet kazandırmıştır.
Âşık Paşa’nın Hızır (a.s)’a mürit olma süreci ile onu algılayış ve tasvir ediş biçimi izah edilmeye çalışılmıştır. Ardından Hızır (a.s) ile yapılan yolculuk ele alınıp Paşa’nın ondan ilim öğrenme üslubu yine Paşa’nın ağzından dile getirilmiştir.
Bu divanım zirve bir divandır. Pek çok şiirim astral gezilerde yazdırılmıştır. Müellifi ben gözüksemde pek çok şairimize tezkire ve haşiye yazılmıştır. Söyleyene değil söyletene bakınız derler. Her şairi bir söyleten illa ki vardır. Başa düşse de başa düşmese de bir ilham verici peri mutlaka vardır.

6 Nisan 2025
Waterloo, Kanada

Sufism promotes social values, good moral characteristics of humanity, and
basic ethics among people. It reduces religious, gender, economic, and other
social differences. It is a more profound philosophy or a neutral approach
promoting tolerance, peace, and spiritual harmony. It is constructive for
controlling the commanding wishes (Nafoos) by offering certain qualities
such as the purification of self, moral etiquette, and the practice of doing
good to others as a human being. By this path, someone achieves a state of
virtue and nearness to God. The present research is qualitative in design with
techniques of active participant observation and thematic framework
analysis. In the first sampling stage, the list of 200 respondents was gathered
through snowball sampling. Out of these, a final list of 132 respondents was
arranged. This figure of 132 respondents was calculated through an online
sample size calculator. The respondents were further bifurcated as
custodians, Muhibs, Talibs, and Mureeds – who were found in roles of
transforming the true spiritual legacies of Sufi Saints. The descriptive notes,
poetry, prose, and speech quotes of Sufi Saints were obtained as raw data. 13
themes were drawn, which were split into 08 encouraging and 05 unhelpful
categories. 02 most encouraging themes were drawn out of 13 themes for the
final analysis. The results were drawn on behavioral changes through the
practice of Sufi notations, speeches, and practices of rituals. It was
discovered that peace and tolerance were learned through mysticism. The
rigidity and intolerance (ill habits) were reduced with Sufi practices. A
cumulative result discovered that Sufism education through a scientific
approach is needed to address the growing phenomenon of rigidity and
intolerance in the current millennial era.

This paper highlights the social identity negotiation of Yemeni post graduate students in Malaysian based on Tajfel and Turner social identity theory. One of the reasons that drive Yemenis to Malaysia to further their studies is due to social and religious closeness. Whether Yemenis really benefit from cultural and religious remain unknown because, the issue Yemeni students social and cultural experiences in Malaysia remains underrepresented. Thus, this study aims to explore Yemeni students and their social integration into the Malaysian society. The study was conducted in four public Malaysian universities namely, using qualitative methods approach. There were 30 interviewers for this study which took one-year time and 20 Yemenis post graduate students participated. The study revealed three salient identities among Yemenis in Malaysia which are: clear identity, ambivalent identity and transit identity. The findings show that some of these students appeared to be inclined to their o...