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http://etheses.dur.ac.uk
THE HALVETI-JEFRAHI
by
Robert J. Buckley
B. A. (Newcastle), M. A. (Dunelm)
-5 JAN 1993
ABSTRACT
The study then notes the history of the Halveti Order, looking at
the credentials of its fourteenth century founder and following the
progress of this major order and some of its many branches before
focusing directly upon the Jerrahi branch from its eighteenth.
century origins to the present day. In view of their predominant
role, the emphasis throughout this part is on the sheikhs who
directed the affairs of the order.
Sufis require a guide along this path, and the next chapter
examines in detail the role of the spiritual guide and Includes
reference to the two Halveti-Jerrahi sheikhs who have been in
charge of the order during the course of research for this thesis.
ABSTRACT
A NOTE ON TRANSCRIPTION
PREFACE
CHAPTER PAGE
1. INTRODUCTION 8
7. RITUAL 227
APPENDIX 345
GLOSSARY 348
NOTES 351
BIBLIOGRAPHY 396
2
COPYRIGHT
be acknowledged.
3
NOTES ON THE TRANSCRIPTION
AND
spelling.
6- is pronounced as it is in German
5
F'F;EFACE
6
supervisor, John D. Norton, of the Centre for
7
CHAPTER ONE
'a INTRODUCTION
8
expressions of religious sentiment are closely
9
and the Sufi Orders.
10
have not had an opportunity to visit these groups
meetings.
11
Funeral of Sheikh Muzaffer Ozak
of this study is
which not replicated -in many
12
CHAPTER TWO
13
theory no longer holds much influence as scholars
14
represent an historically accurate philology.
15
Al-Kalabadhi also offers the explanation
16
From the above emphasis on woollen
as follows:
17
Sufis was also referred to by Yusuf ibn al-Husayn:
18
nature as evidence of God's powers, a
wonders of
This implication to
of an in-dwelling God, close
19
This nearness of relation between man
condemnation as innovators.
20
splitting the Islamic community apart?
foreign to Islam.
21
Hume. (33) Hume postulated a tendency for
consists of:
Strict Monotheism;
Puritanism;
Stress on scriptural revelation and
hence literacy;
Egalitarianism between believers;
Absence of special mediation;
Minimization of ritual or mystical
extravagance; [sic]
Stress on the observance of rules rather
than on emotional states. (35)
22
-favoured by an urban setting, with syndrome C
in need of a religious to
adept who attempts
experience. (39)
23
did to contain the ecstasy of the mystics within
'14
Given the fact that beliefs in saints
apart. (45)
25
After a serious moral and psychological
26
CHAPTER THREE
$a
A. H. ). (1)
27
In the Islamic world all such tarikats
",.
the founder of an order with the Prophet is known
28
known as Juneyd of Baghdad],
9) Es Seyh Ebu Ali, Ahmed Memsad'ut
Dinuri (d. 299/912),
10) Ebu Abdullah Muhammed Dinuri (d.
.370/980-981),
11) Muhammed Amaviyye bin Abdullah'ul
Bekri (d. 380/990-991),
12) Es Seyh Ebuhafs Omer Vecihuddin el
Kazi Bekri (d. 530/1136),
13) Es Seyh Ebunecib Ziyauddin
Abdulkahir'ul Bekriyy'us Suhreverdi (d.
563/1168),
14) Es Seyh Eburesid Kutbuddin " ul
Ebheri (d. 622/1235)v
15) Es Seyh Ruknuddin Muhammed Nuhas'ul
Nuhari,
16) 'Es Seyh Sihabuddin Muhammed'ut
Tebrizi,
17) Es Seyh es Seyyid Cemaluddini Sirazi
(d. 652/1255),
18) Es Seyh Ibrahim Zahid Geylani (d.
681/1287),
19) Es Seyh Saduddin-i Fergani,
20) Es Seyh Kerimuddin Ebi Muhammed
Ibnunur el Halveti (d. 670/1271-2),
21) Pir Ebuabdullah Siracuddin Omer bin
Es Seyh EE;meluddin'ui Geylani el Ahci el
Halveti (d. 750/1350). (4)
An alternative 11)
version of this Silsila Omits
Muhammad Amaviyye bin Abdullah'ul Bek; ri. (5)
29
a gap in the Silsila may suggest that the names of
the list.
Pir.
30
the term is not necessarily restricted to the
31
(10: 62).
32
due to the personal efforts of the saint. It is
the worshipper.
1 k:utb or Pole.
3 Nukaba
4 awtad
7 abrar
40 abdal
300 akhyar.
33
in different parts of the Islamic world.
so on.
thoroughly unorthodox.
34
Some saints are great mystics or the
35
saintship can be open to no doubt because on his
information on in turn be
each might appropriate.
36
poverty. (25)
37
Caliph, (29) and Uthman, the third Caliph, (30) Ali
656.
38
struck with a poisoned sword. At the time Ali
39
important offspring, it may be noted here that in
16
In Shi'i traditio=n Ali is often called
Muhammed explicitly to
promised that they would go
40
Devil by Pluhammed. During the course of this
Him".
41
14th and 15th days of the Arabic months was
" this gift is for you and for those believers who
42
see existence as self-existing...
43
Obviously to say that the world and Allah are, at
his ego.
44
to the higher self that accepts the will of Allah.
45
The second individual on the silsila
110/728.
46
Hasan is his reported ability to place his hand
."
Hasan is claimed by the Mutazilites as a
47
By the standards of later Islamic
",.
reported, for example, that when Hasan's own
48
A tradition concerning the "Conversion
""
approach of death and its inescapability. While
49
was buried within the tent.
50
Thus is explained, in legendary tc. rm, the : origin
poor all her life she had never attained her wish.
The young man had put his mother in the basket and
children: (50)
Even you if it
were capable of doing
seventy times over, bringing your mother
can your back from Syria to the k:a'ba and
circumambulating it like this, you could
never compensate your mother for one
kick you gave her when you were inside
her womb. (51)
51
The third important figure in the
52
penetrating intuition. He was also said to be
pain.
53
preach or teach others and only began to preach
considerable.
Islam.
54
again in God by means of the mystical state of
levels". (59)
Peacock the
. al-Fukara, of Dervishes, and Shaykh
55
have been the Kutb, Pole, of his age. (60)
city of Zanjan.
56
lack of prudence in expounding some of his
57
Divine Essence whose light is so intense as to be
individual originated.
58
Despite this confusion it seems clear
movement. (68 )
Baku. (73)
59
a continual process of splitting and
groups. (76)
60
groups is the reading of the Wird al-Sattar of
La Illaha Illallah,
Allah,
Hu,
Hayy,
Haqq,
Kayyum,
Kahhar.
61
of these retreats will vary from one branch to
'F'ir'.
62
who founded the Sivasiyya. (8l)
63
withdrawn from society, slept but little, and went
him.
64
the occasion of the mc'c l id [sic] of that
Demirdash. (9)
65
The remaining influential Halveti in
66
enjoyed at this time that his son was able to
67
years which between them had destroyed some si>; ty
68
Hasan Seza'i (d. 1151/1758 in Edirne) which was
69
cd
G)
V2
Cd
m
c5
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cd
E U
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cd
0,
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. rq
4.3
Cc C)
A
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!5 co
Cd
C
cd
Co
w
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cd
. -4
70
On the death of Er: incani he was
Halvetis.
those present.
71
In 1481 E{ayezid and his court at Amasya
72
There followed the thirty year reign of
73
Sultan entrusted the education of his son
Ahmad. (120)
74
history of the Halvetis in Turkey came to a close.
75
well illustrates the atmosphere between the
are told, Selim toto fell silent and his anger left
76
Halvetis as the silsila of the Halvetis at this
explanation.
successor. (135)
77
influenced in favour of the Halvetis by his
78
Mahdi from Damascus. Davud declared himself
order. (141)
79
From the Sha'baniyya the single most
80
Yahya Shirvani
Erzincani
syrian branch.
Jemaliyya
Bahsiyya Asaliyya
.
If
Stinbliyye
1
Shabaniyye
Karabagiyye
yye
L
Bakriyye
9erke$iyye
Fayliyye Durduriyye
1.
f -
.,
Tayyibiyye Sawiyye
I
Tijaniyye 81
Mustafa ibn Mamal ad-Din al-E3akri. (149) In the
82
case by Ahmad at-Tayyib ibn al-Bashir (d.
83
A number of Hafnawi's pupils were
84
Finally among the pupils of al-Hafnawi
85
However it must be emphasised that Usuman remained
86
have also noted above, while in Medina he met with
87
The preliminary stages of this line are
88
was -Founded by Muhammad Misri Niyazi (d.
89
trouble-maker Misri, or Niyazi as he is otherwise
Prophets. (194)
90
C)
0)
v
O>
=-
. -- Cd
1
Cd
s
a
ti
5
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Cd
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d
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91
.,
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a w
7
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s.
I
ry
V,
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f'. i
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s:, r . a
d 71C
" A
ti
"
may
a, , e", .
yr
H
e
1V
Y
yC
"
M
.
92
3
a branch in New York. (199) The only other
93
CHAPTER FOUR
94
evidence. (3) This difference is remarkable
95
The recitation of the Qur'an was the
96
It' was to this tekke that Ha jji Huseyn
97
in a solitary retreat spending his days in fasting
Husamuddin.
98
completed, we are told, Ismail Efendi took to
99
Janfeda Hatun mosque lived one Tahtabashi Bekir
100
conducted his prayers and publicly declared that
might be.
101
i,!
Sultan decided that three hundred gold pieces
102
taken to be the day on which Muhammed experienced
Halveti. (22)
-feet". (25)
103
of Jerrahi in the published and unpublished
104
application in an Islamic context as we have noted
105
THE DEVELOPMENT OF THE JERRAHIS.
research.
1061
In 1115 A. H. (1703-4 A. D. ), when the
1158 A. H. (1745 A. D. ).
107
Jerrahi. Later he became a Khalife of Jerrahi
(1754-5).
108
1184/1770-1.
1187/1773-4.
109
1209/ 1794-5.
1219/1804.
110
Istanbul in 1145/1732, and accepted as his master
1854.
111
family of Mehrned Arif Dede Efendi and his stepson
112
Fahreddin continued as head of the now clandestine
November, 1966.
113
when referring to his parents, that his "mother's
114
Republic pof Turkey.
115
and decorative art and owned a bookstore dealing
in Islamic literature'.
"
Muzaffer's first marriage lasted twenty
daughter.
Our'an.
116
Muzaffer said that he would. On hearing this
either group.
117
11
118
according to his own report, diligently followed
119
properly". (54) He went, in his dream, through to
120
In this instance not only is the Sheikh able to
121
f
orders were officially banned in 1925, as we have
and if so where?
122
appropriate to the present study, but even if this
123
assertion that the Jerrahis, since the foundation
1124
results.
125
CHAPTER FIVE
126
practical teachings regarding ritual and conduct.
127
Prophet Muhammed and Islam. The reason for the
Jews.
128
regarding Jews and Christians does not, however,
wittingly"(3: 71).
129
the mission of Muhammed and the rise of Islam.
Christian subjects.
130
Historically speaking, the Jews in
131
Despite the Jerrahi contention that
individually.
132
explain the same thing in different
ways. (17)
133
This is the outline we are presented
Oneness. (22)
134
published source. In contrast, all the other
135
desire. Clearly the Jerrahis have here been
136
was created the world of matter. This is the
137
This is due to the nature and limitations of the
138
it is not Him, yet it is from Him. All
we see is from Him yet it becomes a
hindrance and a veil to hide Him... (26)
see it. Those who see with the eyes of the body
and not with the eyes of the heart are denied this
the visible is of
creation made of a combination
139
looking at the universe. The hidden world of
Corresponding is the
to this hierarchy
list of things created from the Pure Essence, the
140
material creation are as follows:
1) Allah's Throne,
2) His Footstool,
3) the Seventh Heaven,
4) the Sixth Heaven,
5) the Fifth Heaven,
6) the Fourth Heaven,
7) the Third Heaven,
8) the Second Heaven,
9) the First, lowest Heaven (which
contains the galaxies, suns, moons and
stars),
10) the Four Elements of fire, earth.
water and air from combinations of which
the remaining four levels were made,
11) Minerals,
12) Vegetables,
1, ) Animals,
14) Man. (31)
141
practical religious instruction.
in Islam.
142
multiplicity. (36)
143
His creation. There the material universe may be
144
In combination with the elements of earth, fire,
145
formulate an understanding of the One by stripping
146
acts as a mediator between the sensible and the
inorganic substances.
147
We have seen that for the Jerrahis the
journey.
148
Another way of expressing the idea is to
149
Dominating Self and move closer to Allah.
each day was both your first and your last, The
150
Christianity, it must be remembered that a total
And again:
151
or sexual pleasures there comes a time when the
is available.
152
for his advice. The advice he received was to:
destination. (65)
153
work". (69)
154
that such a daily assessment will spur him on to
155
individual wil 1 achieve his potential or not.
of Allah.
allowances made.
156
Allah, or to serve his lower self and occupy his
will take over, and and train your nafs for you.
157
Dervish as nothing more than a means of personal
God". (83)
158
attempting to erase the stain on one's character
159
In this state one does whatever God wishes,
160
withdrawal, 4) awe of God, 5) abstaining (from
161
The end of the Sufi Path is to reach the
Allah. (92)
162
destination. (93) The best way to avoid this
practice.
than Allah.
163
traditions will have been struck by the similarity
164
Nirvana, which etymologically has the
165
individual to work towards the state but, as we
efforts.
166
author of the manuscript will not discuss the
gates.
167
They killed each other and were obsessed
168
pleased. The ruler of the city was called His
king.
169
of the kingdom never acted on their knowledge and
170
the gate of the city-was the motto: -"The one who
171
follow Allah's commandments because they feared
forgiveness.
called Love.
172
He also learned of a rumour that the
city.
173
They were already removed from pain and anxiety,
174
imitation.
servants of Allah.
175
After this soiouri the traveller was
176
On realising this the traveller fell
177
I
178
stretched out his hand to receive it he saw that
179
At this point even the traveller's
in that state.
words or letters.
180
The traveller tried to think what this
as it had come.
allegory.
MYSTICAL THOUGHT
181
different circumstances that the reader could be
thing. (113)
182
the esoteric nature of mysticism, on, the fact that
Beloved. (120)
183
mystical. The mystic is convinced that there is
184
teaching as a type of mysticism.
185
In stressing the fact that mysticism is
186
Ibn Al-Arabi. But we must not be led on from
figures". (126)
187
however, are not restricted to mystics. As
188
such experiences come to the follower he will
an appropriate manner.
189
CHAPTER SIX
190
aspirant be rejected by his chosen guide he must
191
cigarettes or lokum [Turkish Delight], are then
community as a whole.
deceptions of Satan.
192
dispersed across the country and there is
widely
193
and his own desires, but is
own existence
sheikh.
194
I
f
195
in to the lot of the dervish a little
order make
196
to obey his sheikh as he must expect the
obliged
197
guide knows best. It is impossible, on the basis
198
The spiritual guide is much concerned
199
therefore obviousely inappropriate.
200
why he felt he needed a holiday. My informant
where he is).
201
swerved and hit the side of the road, it shot into
safety.
20 2
The interpretation placed upon these
203
Although this act is not presented in
204
the sheikh took hold of each of the
and
chests.
205
known as the Evrad or Vird-i Serif. Occasionally
206(
No one would fail to notice the great
sublime group.
207
his sheikh's presence, he should sit upon his
208
however, simply come into the room where the
209
does speak in front of. the sheikh, however, he
is somewhat higher.
210
to give should be accepted by the dervish with
211
knowledge he might otherwise have thought he had.
212
s
To fett D. 213
transliterated Arabic. The English reads as
follows:
213
enjoyed a high reputation among people who were
roam.
214
Muzaffer's successor, could hardly have been more
215
Baba. When one first entered the back room of
216
This interpretation sees the change of style as
change in Turkey.
217
to avoid any speech or actions which could have
218
sufi orders.
219
they were.
order was largely the same under both Mu: affer and
followers.
2 20
If there had this would tend to give some support
"
no observable change after Sefer has been in
221
is owed not to an institution, but to an
222
office obedience is owed to an individual not
223
leadership styles discussed earlier I would.
224
according to this theory, have personal
course.
Jerrahis.
225
inconspicuous and apparently no different from the
"
faint, predisposed the other Jerrahis to accept
path.
226
CHAPTER SEVEN
RITUAL
PRAYER
227
the greatest gift Allah has given men. (2) Just
forsaken. (4)
228
There are two types. of ablution, the total
following supplication:
229
In the course of a day five cycles of
obligatory prayers.
230
position one says:
stage.
231
This is followed immediately by the fourth stage
232
moving to the upright position he says: "Allah
before the left and the right hand must touch the
recites:
233
All greetings, blessings, and good acts
belong to Allah
Praise unto you, 0 Prophet
And the mercy and blessing of Allah.
Peace be unto us, and unto the righteous
"
servants of Allah.
I bear witness that there is. no god but
Allah
And I bear witness that Muhammed is His
servant and messenger.
God is Most Great. (12)
fallowing:
234
O Beneficent, 0 Compassionate One.
(stage two)..
them.
235
and secondly:
236,
Worlds, exalted is His act" and repeats, again
says:
237
still ask. For in asking someone for something
238
take stock of his actions, words and thoughts
beings. (20)
239
The dervishes are also reminded of the
it". (21)
wickedness. (22)
240
This is the noon prayer on the Friday. It is
most. (26)
241
In addition to being obligatory on a
242
be regarded as alone, even if he should not be in
blind. (33)
243
reported to have said that those Muslims who
prayer. (35)
244
and to You we run
we hope for Your mercy
and fear Your punishment
surely Your punishment will overtake
those who disbelieve.
245
must now change and put on fresh clothes after a
gifts.
246
prayers, which we have seen, is not
non-obligatory
247
The interpretation given to the symbols, then,
themselves.
shortly.
248
interpretation seems particularly appropriate
Jerrahi sources.
249
mankind. (SC)) The act of prostration is all
250
of Allah behind you. When reciting the Fatiha
251
prayers for Muhammed, realising that the best path
252
manifestations in all their variety and splendour
DHIKF:
sees him.
253
kinds, with Allah being remembered: "openly or
anything else-(64)
254
Allah. (66) Hu remembers Allah in His essence and
255
c;
G
r.
v
L
a
V
r }
x
u
..1
0
rte:
When we turn to 1E at the Public,
256
sheikh or other dervishes in charge indicate that
257
movements, others with heads turning so fluidly as
258
fond.
259
slightly vacant e:: pression on his face, that he
260
apparent desire to move and little understanding
breathless.
261
observed the dhikr, however, the last element of
prayers.
262
dhikr began to change from week to week. There
side.
263
is that music may be used for different purposes,
"
purpose of religious music, the sources tell us,
264
discussed here. After the evening prayers were
the proceedings.
265
to join in with these. On another occasion a
process.
266
known to everybody, although there was no
both men and women sat in the same room. For the
men. -
267
at pains to stress to me the importance of
FASTING
world and for the next. One should fast not with
268
All muslims are required to fast during
such regard.
269
to be one quarter of faith: ' "half of faith is
270
Ramadan are times when prayers are particularly
of red ruby. (8 )
271
dervishes are excused the six hours of physical
27 2
In addition to the above there is an
273
contained in the fast of, the "elite", this fast
274
same response may be seen with regard to fasting.
275
rays of the sun that his skin turned completely
ALMS GIVING
276
Another religious. obligation of the
Allah.
but does not pay his alms will not have his
277
Jerrahis, the giving of alms does not leave Satan
278
dependents. Thus there is no room for pride on
HAJJ
279
0
clothes.
280
the Hajj as without good moral character it is
281
feet remain covered. Women whip begin
the k. a'aba.
declaration of intent:
Talbiya, as follows:
282
an umbrella or in a building, but only provided
the Pilgrimage:
the Talbiyya.
283
The conversation continues with Shibli
journey:
JIHAD
284
or proposed by Muslims as sixth pillar.
.a
Whether' or not it is regarded as a sixth Pillar,
285
nonbelievers over the believers". (121) This also
population of believers.
2861
one's own faithlessness. (123)
subject.
A NOTE ON KNOWLEDGE
humankind. (125)
287
knowledge, despite acquiring a familiarity with
288
importance in the traditions reporting his sayings
knowledge.
289
understood to be the original focus of man's
290
whether it be knowledge or wisdom, is as nothing
291
telling. (147)
"
divine, and the second is knowledge concerning the
29 2
It is also reported that Muhammed said
293
Islam can in some measure account for the
Jerrahi sources. --
294
way.
unclean. (149)
is right.
295
With such, importance given to. learning
296
essence they are in agreement with one
.. ,#
; 'i
,_
297
CHAPTER EIGHT
disaster.
THE FAMILY
298
There are two reasons for outlining these
faith". (2)
by Satan. (3)'
299
mother in particular may he enter Paradise. (5)
300
with him. (8)
301
legitimate and reasonable. (12) Generosity to his
30 2
marriage is to last, then certain conditions must
303
it used to be the norm for a woman to be given
person.
304
For those married Jerrahis who have
the boys.
305
Parents also have an obligation to teach
306
Another particular duty of parents
307
baby'is one week old the father must have a sheep
308
family. The Jerrahis are reminded that just as
WOMEN
309
not be overstated as a symbol of traditionalism
of good quality.
310
bears no great- significance as it is the same
311
element of reciprocity, then the dervish's aid to
312
everyone well and have compassion for every
313
precedence over the advice above to be kind at all
order.,
314
What has been said so far of the
315
Despite the liberal interpretation of the above
"
that person rigorously.
salvation. (5O)
WESTERNERS ';,
316
come to see the ceremonies in the tekke. What
welcome.
317
and those by only very, few of my contacts, where
"
The first of these involved the use of
318
movements as necessary. I can only report that
occasion.
POLITICAL TEACHING
319
dervishes.
3 20
servants, those who keep company with tyrants are
dervishes. (; 5)
states.
321
Though Allah may employ a tyrant to
by Him.
him". (, 3)
322
word, not resignation, for the prospect of
union with the Fire (of Hell). (66) Not only the
323
carrying the 'implication 'that tyrannical and'
un-Islamic governments.
Man". (69)
324
upon rulers will only distract the Jerrahi from
325
beloved servant and a true member of the community
326
CHAPTER NINE
order.
3 27
We would also be-wise to remember that
extent.
328
Both in peace and in war the church supports the
329
hierarchical organisation with parish priests,
330
institutions, rather the sects are "sharply in
organisations. In time:
unstable
Witnesses. (24)
331
exclusive categories which together comprise the
This from
secular. - society. ranges the total
332
order as typified by some isolationist sects.
333
degree of bureaucratisatic'n. (31)
334
members without requiring the applicant to pass
not. In general:
denomination. (40)
335
The next point on the continuum is
336
societies.
proximate.
337
institutionalisation and bureaucratisation.
338
concerned at formalism in religion and the lack: of
institutionalised.
339 ":,
Halveti-Jerrahi who as mentioned above are- not
340
designated simply with letters of the alphabet or
341
CHAPTER TEN
Turkey.
343
be illegal. The difficulty of this task should
at all.
344
APPENDIX I
UNPUBLISHED SOURCES
345
HC/019 - "On Death", 7 pages, 30th October, 1981.
346
HC/042 - "Shukr And Sabr", 3 pages, October 1981.
347
GLOSSARY
F:
3HAk%TI RELIGION -- In Hinduism, seeking to attain
salvation by. means of devotion to God.
348
spiritual retreats.
SALAT -- Prayer.
349
TEKKE -- A dervish lodge.
VELI -- A saint.
350
NOTES
CHAPTER TWO
3. Ibid., p5.
8. Ibid., p6.
9. Ibid., p5.
351
18. See the discussion of the Silsila below, p
352
40. Ruthven, Malise, ISLAM IN THE WORLD, p238.
'f
353
NOTES
CHAPTER THREE
354
Hanger li c' l u, ISLAM I NAN LAR I SOZLUGU,
pp466-467.
355
20. M. T. Titus, "Mysticism And Saint Worship
In India", pp129-141.
356
39. HC/011, p2.
357
57. HC/034, p3.
358
7 3. B. G. Martin, "A Short History Of The
k; halwati Order Of Dervishes", pp276.
359
p193, J. S. Trimingham, THE SUFI ORDERS
IN ISLAM, p76, and E. Bannerth, "La
Khalwatiyya En Egypte Ouelques Aspects
De La Vie D'Une Confrerie", pp3-7.
360
History Of The Khalwati Order Of
Dervishes", p296-297.
361
,
History Of The " Khalwati Order Of
Dervishes", pp281-282.
362
Khalwati Order Of Dervishes", p282.
363
p208, E. apolya, MEZHEPLER VE
TARIKATLAR TARIHI,. pp188-189,
ISLAM O.
SZLUGU,
Hanlperlicglu, INAN$LARI
R. Serin, ISLAM
pp229-230, and
TASAVVUFUNDA HALVETtLIK VE HALVETfLER,
pp147-149.
364
INANJLARI SOZLUJ; U, p40, E. 3apolyo,
MEZHEPLER VE TARIKATLAR TARIHI,
pp192-193 and E. Bannerth, "La
Khalwatiyya En Egypte Ouelques Aspects
De La Vie D'Une Confrerie", pp8-12.
365
History Of The Khalwati Order Of
Dervishes", p102.
366
174. J. S. Trimingham, THE SUFI ORDERS IN ISLAM,
p77.
367
TASAVVUFUNDA HALVETILIK VE HALVETILER,
pp128-129, E. B. MEZHEPLER VE
Sapolyo,
TAFIKATLAR TAR! Hf, p184, S. Eraydin,
TASAVVUF VE TARIF; ATLAR TARIH!,
.'
TURKIYE'DE
pp246-247, A. Gikpinarli,
MEZHEPLER VE TARIKATLAR, p210, and 0.
Hanger]. i o'1 u, ISLAM I NANLAR I S0 ZLUO,
"Ahmediye" p13.
368
197. HC/0011 p3 and E. B; apolyo, MEZHEPLER VE
TARIKATLAR TARIHI, , p191. For this
order see also A.. Glpinarli, TURKIYE'DE
MEZHEPLER VE TARIKATLAR, p211 and 0.
Han; er li og l u, ISLAM I NANcLAR I StIZLUG,
p148.
369
NOTES
FOUR,
CHAPTER
1. The published account can be -found in M.
Ozak, ZIYNET-UL-KULUB, pp315-316. The
other source is HC/006. Contemporary
manuscript evidence is reviewed by S.
Yala, SCHEJCH NUREDDIN MEHMED CERAHI UND
SEIN OF:DEN (1721-1925), pp25-71.
7. HC/006, p l.
370
custom days begin at sunset - meaning
that Monday evening would be what
Europeans would regard as Sunday
evening.
18. HC/006, p: i.
371
relating to the order down to 1925.
372
46. On him see Ibid., p15().
., ,T
t5(
373
NOTES
CHAPTER FIVE
4. HC/022, p l.
5. HC/O11 1 p6.
Go 1dziher, al-Kitab'',
_6. __-__On..in -this
SEI, -see -I. _"Ahl
pp16-17.
7. Ibid., p16
9. Ibid., p5.
374
with an informant. See also Ozak,
Muzaffer; THE UNVEILING OF LOVE, p133.
9. HC/0S1 p2.
375
37. Nicholson, R. A.; "Sufis", p15.
376
59. This is based on a conversation with Sheikh
Sefer Baba in 1985.
70. HC/031
, p5.
71. HC/020, p55. This is a quotation credited
to Abu Zakariya Yahya ibn Mu'adh al-nazi
al-Wait.
377
78. Ibid., p5.
86. HC/040, p l.
87. HC/030, p l.
88. Ibid.
, _p2. ----
378
99. Ibid., p378.
379
122. Ibid., p78.
380
NOTES.
CHAPTER. SIX
1. HC/03 pl.
,
2. Ibid., pi.
4. HC/038, p2.
6. Ibid., p170.
7. Ibid., p170.
8. HC/431, p5.
9. Ibid., p5.
381
22. Ozak, Muzaffer; THE UNVEILING OF LOVE,
p166.
382
NOTES.
CHAPTER SEVEN
2. HC/031, p l.
3. HC/017, p l.
5. HC/012, p2.
6. HC/037, pi.
7. Ibid., p1.
8. Ibid., pi.
9. Ibid., p2.
383
23. Ibid., vl P433.
,
24. Ibid., v2, p272.
45. Ibid.
, vi, p408.
384
48. Ibid., v1, p408.
385
72. Ibid., pl.
386
98. HC/012, p3.
387
124. HC/031, p2.
140. HC/031
, p5.
141. HC/025, pp3-4.
388
1500. HC/033, pl.
389
NOTES
CHAPTER EIGHT
1. HC/0O1 , p5.
3. HC/013, p4.
4. HC/011, p6.
390
24. Ibid., v1, p454.
35. HC/032, p l.
46. HC/031
,pl.
391
49. HC/043, p4.
52.
HC/048-IRSAD, v2, p409.
53.
HC/0311 pp2-3.
an; -
-- -- -- --
HC/018, p3. ' "- This - -bz(sed -an -the- Dur
62. Ibid.,
71. Ibid.,
392
NOTES
CHAPTER NINE
2. Ibid., p252.
3. Ibid., p253.
393
20. Yinger, THE SCIENTIFIC STUDY OF RELIGION,
pp242-5.
9. Ibid., p261.
394
44. Ibid., p280.
395
BIBLIOGRAPHY
396
Arnold, T. W.; ''Khal i fa" in THE SHORTER
,
ENCYCLOPAEDIA OF ISLAM, pp236-"241.
397
Clarke, P. B.; WEST AFRICA AND ISLAM, London,
1902.
_____ISLAM, Oxford,
-1975.
Gilsenan, M.; RECOGNIZING ISLAM, Lcndon, "1982.
Goldziher, I.; "Ah1 al-Kitab", in THE SHORTER
ENCYCLOPAEDIA OF ISLAM, ppl6-17.
398
Hayes, H. E. E.; "The Real Tendency Of
Mysticism", in THE MUSLIM WORLD, v4, pp157-164,
1914.
9 399
N. R. Keddie, Berkeley, 1978.
400
F..hys Davids, C. A. F.; "Mciksa", in THE
ENCYCLOPAEDIA OF F:ELIGION AND ETHICS, ed. by J.
Hastings, v8, pp770-774.
401
ISTANBUL, Istanbul, 1983.
40 2
-----MUHAMMAD AT MEDINA, Karachi, 1981.
40 3