Muharrem Varol

Ebü'l-Huda künyesine sahip Muhammed bin Hasan Vadi Halep' e bağlı Hân-ı Şeyhun adlı bir köyde milâdi 1850 yılında doğmuştur. Çok küçük denilebilecek yaşlarda geleneksel eğitimini tamamlayan Ebü'l-Huda yine çok genç yaşta icazet almıştır. 1872 yılında Cisr-u Şuğur adlı karyede Nakibü'l-Eşraf olan Ebü'l-Huda karizmatik kişiliği, toplumsal ilişkileri ve yerel idare ile olan münasebetleriyle kısa zaman sonra Halep Nakibü'l-Eşrafı olmuştur. Asıl Ebü'l-Huda'yı meşhur kılan özelliği, onun Sultan tarafından çevreden merkeze getirilmesi ve neredeyse bütün saltanatı müddetince Sultan'a çok yakın bir konumda olmasıdır. Resmi bir memur değildir ama pek çok zaman Sultan ile görüşebilmektedir. Sultan'a bu denli yakın olan Ebü'l-Huda ailesi, çevresi ve tarikatı ile Devlet imkanlarından istifade etmeye başlamıştır. O dönemde kendisine bağlı Suriye ve Irak'ta olmak üzere pek çok tekke ve zaviye açılmıştır. Bu anlamda devlet politikalarının uygulanmasın...

This article attempts to demonstrate the importance of Sufi lodges in the field of printing in the mid-19th century. After the proclamation of the Tanzimat de- cree new arrangements in the printing institution aimed at increasing literacy as well as the amount of books in circulation and the income of Takvimhane-i Âmire. At the same time, the Ottoman state wanted to control on this emerging sector, respond- ing to the illegal use of printing houses and widespread lithography. In this process, members of tekkes including Ozbekler, Kalenderhane, Karyagdi, and Mustafa Pasha put a significant amount of time and energy into printing in Istanbul. The latter's press, Sheikh Yahya Efendi, printed more than 100 different books on topics includ- ing engineering, literature, mathematics, cookbooks, and religious themese. The use of modern technology by Sufi lodges incdicates that Sufi orders participated and contributed efficiently to the process of modernization in the Ottoman world.

Osmanli Devleti memuru Fehima Efendi’nin 1881 yilinda vefatini muteakip terekesinde Hurufilik edebiyatina dair yuz cilt kadar kitap cikmisti. Bu kitaplar Islam akaidi acisindan zararli gorulup Mesihat Makami tarafindan bazi ulemaya incelettirilmis ve sonrasinda musadere edilmistir. Daha once mevcudiyeti bilinmesine ragmen muellifi hakkinda bilgi olmayan bir risalenin bu vesileyle yazildigi anlasilmaktadir. Harputlu Hoca Ishak Efendi’ye ait oldugunutespit ettigimiz bu risale hem Hurufi doktrini hem de Bektâsilik hakkinda bazi elestiri ve reddiyeleri icermektedir. Bu makalede cesitli yazma nushalarinin bulundugu bu eserin yazilis sebebi, icerigi ve muellifinin kimligi ortaya cikarilmistir. 19. yuzyilin son ceyreginde yayin dunyasinda baslayan Bektâsilik tartismalari acisindan, bu risale muhalif tutumu ve agir ithamlariyla dikkat cekmektedir. Izâhu’l-Esrâr adindaki bu eser, Hoca Ishak Efendi’nin daha once kaleme aldigi ilk eseri olan Kâsifu’l-Esrâr’in devami mahiyetinde olup, Bektâsile...

Öz Osmanlı Devleti memuru Fehima Efendi'nin 1881 yılında vefatını müteakip terekesinde Hurûfîlik edebiyatına dair yüz cilt kadar kitap çıkmıştı. Bu kitaplar İslam akaidi açısından zararlı görülüp Meşihat Makamı tarafından bazı ulemaya incelettirilmiş ve sonrasında müsa-dere edilmiştir. Daha önce mevcudiyeti bilinmesine rağmen müellifi hakkında bilgi olmayan bir risalenin bu vesileyle yazıldığı anlaşılmaktadır. Harputlu Hoca İshak Efendi'ye ait oldu-ğunu tespit ettiğimiz bu risale hem Hurûfî doktrini hem de Bektâşîlik hakkında bazı eleştiri ve reddiyeleri içermektedir. Bu makalede çeşitli yazma nüshalarının bulunduğu bu eserin yazılış sebebi, içeriği ve müellifinin kimliği ortaya çıkarılmıştır. 19. yüzyılın son çeyreğinde yayın dünyasında başlayan Bektâşîlik tartışmaları açısından, bu risale muhalif tutumu ve ağır ithamlarıyla dikkat çekmektedir. İzâhü'l-Esrâr adındaki bu eser, Hoca İshak Efendi'nin daha önce kaleme aldığı ilk eseri olan Kâşifü'l-Esrâr'ın devamı mahiyetinde olup, Bektâşîlere yö-nelik otuza yakın soru içermektedir. Ayrıca, yazmanın sonunda ilmiye sınıfı ve Hâlidî tarikatı arasındaki ilişkiye dair önemli ayrıntılar mevcuttur. Abstract After the death of Fehima Efendi who was an Ottoman official, more than a hundred manuscripts on Hurufism were left in his heritage in 1881. Since they were probably regarded as heretic, some ulemas were at once charged to investigate those books. After that, these books were instantly confiscated. It was understood that a manuscript report later on transformed into a book called as Izahu'l-Asrar was prepared on the basis of order. This article sheds light on the author and its content. It includes criticism and refutation of Hurufism and Bektashi Order. The author, we find out, was Hodja Ishak who was an Ottoman religious scholar and wrote about a famous book called Kashifu'l-Asrar in 1871. Izahu'l-Asrar is a continuation of Kashifu'l-Asrar and repeating defemation of Bektashism on the context in which a serial book printed pros and cons of Bektashism in 1870s. Moreover, it contains almost thirty questions against Bektashis. Apart from that, at the end of the book, there was also interesting information about the relationship between Naqshi-Khalidi order and ulemas.

Silemani Sheikh Ahmed Efendi was a pionnering actor of the secret organization that aimed at assessination of Sultan Abdulmejid, but not achieved in September 1859, in historical sources it was called as Kuleli Incident (Kuleli Vak’asi). As a Naqshi-Halidi sheikh, he participated in Ottoman Army with great amount of his disciples or followers during the Crieman War (1853-1856) and made friends with very important military officiers like major general Huseyin Daim Pasha whom Arminius Wambery was lived in his house as his son’s tutor. During the planning of coup bid, he and his friends were suddenly arrested and interrogated in Kuleli Barracks. Even though the leaders got death penalty, however they were later forgiven by merciful sultan. Nevertheless, they were not got rid of being exiled in different places. After three years Sheikh Ahmed Efendi was finally forgived with the permit of Sultan Abdulaziz ascended the  throne, like all friends. In spite of that, he was most probably continued to be under the control because of his notorious character. He was always followed and pressured by state officers. After Baghdad and Tripoli, he was finally again exiled in Cyprius where famous poet and bureaucrat Namık Kemal also exiled. He was really a very interesting and symbolic figure on the context of relations between state and sufi orders. This article tries to depict some details of unknown adventure of him during 1859-1875 depending on primary sources.

An interesting sheikh who was also a civilian official in Ottoman bureaucracy had written some important events taken place in his individual and social life on the notebook between 1868-1883 years. He was a great son and successor of Sheikh İbrahim Edhem established Sandikci Lodge in 1854 near Scutari. Although it's very famous Rifai Tekke, the information and literature about it were so limited. This notebook enables us to find out some crucial events and developments of this lodge. Moreover, the notebook or a manuscript has very important details about the daily life of the tekke's family, the relations among dervishes lodges, ceremonial activities regulating the social life and local or global incidents. It is a good example to reflect an Ottoman sheikh’s mentality in 19th century. It is no doubt that this little manuscript will contribute to the late period sufi studies including lodges in Ottoman capital city.

This short article deals with some important statesmen in the Abdulmecid reign (1839-1861). As it is well-known, modern historiography has specifically focused on micro history that criticized rightfully historicism. However, no one could assert that the importance of "great men history" has decreased in a position which there has been a lack of main biographies in Ottoman history. The basic aim of this humble paper directs some researchers to rethink the figures of Tanzimat in an objective way freed from biased and ideological view.

This study tires to shed on light of Musa Jarullah's ideas and thoughts about sufism. He was a distinguished Islamic thinker who had dealt with so many matters stemming from the tensions between Islam and modernity. Even though he was educated in madrasah and not a sufistic, he was going on interested in sufism which he saw it as a part of global mysticism. This article investigates and evaluates his ideas about that subject on the context of manifestations of contemporary Islamic modernist's views.

This article presents the role of young Hasan Halid who was a son of famous sufi Abul Hoda Sayyadi (d. 1909) in quest of reconciliation with Zaydi Imam Mansur in Yemen. The bid could be regarded as one of the varios methods of Ottoman centre in dealing with peripheric problems in Abdulhamid II's reign. As a powerful monarch and caliphate, Abdulhamid II tried to solve main problems taken place in remote Muslim areas as in Yemen with the use of several practices. This study also focuses on the specific method that an influential sheikh's son was used in reconciliation with Zaydi Imam who was a leader of great uprisings against Ottoman authority. Moreover, the survey is based on a manuscript report written by Hasan Halid and  original archive materials as  primary sources.

This article is about a short biography of Sheikh Ahmed who was a leader of unsuccessful coup bid against Sultan Abdulmedjid in 1859. As it is already known that this was called as Kuleli Incident. This survey tries to find out the leader's properties of Sheikh Ahmed on the interrogation records in archive.

This book examines the history of an Ottoman local family which had ruled the central part of Macedonia in the last period of Ottoman Empire. It follows in the footsteps of a famous ayan family of the region known as Sirozis (Sirozis) and reflects the change and transformation of Ottoman central administartion and its periperhy. An adventure of the ruling family has capacity to show the quality of relationships between center and province in the process of modernization. It is the long time including the Tanzimat, Constitutionalism, Balkan Wars, World War I and the emergence of a new Turkish state.

“The purpose of this book is to present a workbook for foreign learners and candidates who would like to become an Ottomanist with an interest in the modernization period, especially the XIX and XX centuries. I intend to meet a need in this field. This work aims to provide students and learners of Ottoman Turkish a good opportunity for self-reading and self-study. This book consists of more than a hundred images of Ottoman Turkish documents and their transcriptions. The documents presented here are not at the beginner or intermediate levels. Their level is advanced. The learners must be at least beyond the upper intermediate stage. With this work, they can practice reading by virtue of some sample documents taken from the Ottoman Archive.”

How was a mentality of a Rifai sheikh who had lived in the second half of 19th century as a civil servant in Istanbul? How was his daily life? Who were his friends and how kinds of people were around him? What sort of interactions did he have with his family, disciples, dervishes and other sufi broothers? Was it possible to mention about his political view and attitudes? What kind of relations did he have with state? What did he have sources of income? Were there any tensions that he had as a member of sufi order which enables the brothers to purify and protect themselves from immorality and evil when to face with the secularity and modernity? The manuscript that we had coincided with in Ataturk Library has a great opportunity to answer such questions and also gives a satisfactory information about the sufi family founding and conducting Sandıkçı Lodge in Scutari. This book tries to explore the micro-history of Sandıkçı Lodge and follows the historical methods mostly based on the archival materials, primary resources and oral history. Moreover, it depicts the very interesting nature of transformation that effected the sufi family and traditions with regard to space and time in the shadow of the transition from empire to nation-state.

This book displays historical roots of some Turkistan sufi lodges established in Istanbul. These lodges were not only mistic origins, but also social, political, economic and cultural networks enabling a capital city of Ottoman to get in contact with Muslims in Turkistan. Majority of Turkistan muslims who went on pilgrimage to Mecca coming firstly Istanbul to see and introduce their obedience to caliph were mostly hosted by those sufi lodges in the different places of capital city. During the historical process within which those lodges had progressively built, there had been very interesting outcomes, interactions and relations in terms of Ottoman Sufi history.