Abstract
Abstract The controversy concerning the spiritual legacy of Muhy al-din ibn ‘Arabi (d. 1240) in the intellectual life of the Ottoman Empire reached its peak in the first decades of the 17th century. It is only natural that the most important protagonists in the related discourse were members of dervish orders whose teachings were more deeply influenced by the work of the magister magnus, Halwati and Bayrami in particular. The same years also witnessed an endeavour on the part of Malami-Bayrami order to be reconciled with the state authorities and the orthodox ulema, and to regain its prestige which had been seriously imperilled by a chain of trials and eventual persecution of its heterodox protagonists Isma’il Ma’shuqi (d. 1538), Husam al-din Anqarawi (d. 1557), and lastly Malami qutb Hamza Bali (d. 1573) and his Bosnian followers. Especially active were two Balkan murids of Hamza Bali’s successor Hasan Qabaduz (d. 1601): Husayn Lamakani (d. 1625), and ‘Abd Allah Bosnawi (d. 1644). The latter was the most fervent defender of Ibn ‘Arabi and apologist of wahdat al-wujud among his Ottoman contemporaries, and was generally known as commentator of Ibn ‘Arabi’s magnum opus Fusus al-Hikam. Oz Muhyuddin ibn ‘Arabi’nin (o. 1240) Osmanli Imparatorlugu’nun entelektuel hayatinda biraktigi manevi mirasi uzerine tartismalar 17. yuzyilin ilk on yilinda zirveye ulasmistir. Ibn-i Arabi’nin ogretilerinde, Seyh-i Ekber’in eserinin en fazla etki biraktigi tarikatlarin (ozellikle Halveti ve Bayrâmi) uyelerinin, ilgili diyalogda en onde gelenler arasinda olmalari gayet dogaldir. Soz konusu donem Melami-Bayrami tarikatinin devlet otoritesi ve ulema ile barisma tesebbusune denk gelmekteydi. Adi gecen tarikatin itibar kazanmasinda Hamza Bali’nin halifesi Hasan Kabaduz (o. 1601)’un Balkan asilli muritleri olan Huseyin Lamekani (o. 1625) ve Abdullah Bosnevi (o. 1644) onemi buyuktur. Ibn ‘Arabi’nin Osmanli Devleti’ndeki cagdaslari arasinda vahdet-i vucudun en onemli savunuculardan sayilan Abdullah Bosnevi, Ibnu ‘l-Arebi’nin basyapiti Fususu‘l-Hikem’in sarihi olarak alelumum un kazanmistir.
Highlights
Muhyuddîn ibn ‘Arabi’nin (ö. 1240) Osmanlı İmparatorluğu’nun entelektüel hayatında bıraktığı manevi mirası üzerine tartışmalar 17. yüzyılın ilk on yılında zirveye ulaşmıştır
The formal organisation and the establishing of the corpus of mystical teachings of the biggest dervish orders in the Ottoman Empire coincide either with the period of the raise and expansion of the state or with the period immediately preceding it (Qadiri, Mawlawi), so the sufism in the early Ottoman state had been already influenced by the teachings of the great Andalusian
The authors like Yigitbashi Wali (d. 1504-5), Jamal al-din Ishaq Qaramani (d. 1526-7), Nur al-din-zade (d. 1574), Sheikh Uftade (d. 1580) in their writings conveyed their devotion to the work of the magister magnus
Summary
Muhyuddîn ibn ‘Arabi’nin (ö. 1240) Osmanlı İmparatorluğu’nun entelektüel hayatında bıraktığı manevi mirası üzerine tartışmalar 17. yüzyılın ilk on yılında zirveye ulaşmıştır. Because of his deep animosity towards sufism and Ibn ‘Arabi and Mawlana, Muhy al-din Mehmed Chivi-zade
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