Islamic Political Identity in Turkey

notes to pages 128–135 29788. Ecevit’s speech is in Zaman, July 30, 1997.89. “8mam Hatiplere Ba7vuruYüzde 95 Dü7tü,” Zaman, September 11, 1998;for an interesting analysis by Halil Hayìt, former general director of religiouseducation at the Ministry of Education, see “Anadolu Cezalandìrìldì,” Aksiyon, 152(November 1998).90. Mustafa Öcal, “Cumhuriyet Döneminde Türkiye’de Din E;itimi veÖ;retimi,” Uluda; Üniversitesi 8lahiyat Fakültesi Dergisi 7, 7 (1998): 241–68 (http://www.meb.gov.tr/Stats/Apk2002/64.htm).91. A. H. Akseki, Askere Din Kitabì, 3rd ed. (Ankara: D.8.B., 1980). ReligiousInstructions for Soldiers is still the major textbook in the military schools.92. A. H. Akseki’s 8slam Dini (3rd ed.; Ankara: Güzel Sanatlar Matbaasì, 1954)was the most important textbook of Turkish divinity schools. It originally waspublished in 1933. Akseki wrote a detailed report to explain the situation of religiousinstruction and asked the government to improve the education level of the religiousfunctionaries as a bulwark against religious fanaticism within Turkey, Islamicradicalism from outside, and the expanding inXuence of communism. For the fulltext of the report, see “Din Tedrisatì ve Dini Müesseseler Hakkìnda Bir Rapor,”Sebilürre7ad 100–105 (April–June 1951), 100: 387–88, 101: 4–5, 102: 19–20, 103: 36–38, 104: 52–53, and 105: 67–68.93. Okutan, Cumhuriyet, 423.94. Okutan, Cumhuriyet, 423.6. the matrix of turkish islamic movements1. Hamid Algar has developed the framework for Nak7ibendi studies; seeespecially Algar, “The Naksibendi Order: A Preliminary Survey of Its History andSigniWcance,” Studia Islamica 44 (1976): 123–52, and “The Naksibendi Order inRepublican Turkey,” Islamic World Report 1, 3 (1996): 51–67; see also Martin vanBruinessen, Agha, Shaikh and State: The Social and Political Structure of Kurdistan(London: Zed Books, 1992), 222–65.2. See Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill:University of North Carolina Press, 1975); and J. Spencer Trimingham, The SuWOrders in Islam (New York: Oxford University Press, 1971).3. Ya7ar Nuri Öztürk, The Eye of the Heart: An Introduction to SuWsm and theTariqats of Anatolia and the Balkans (Istanbul: Redhouse, 1988), chap. 1.4. Ferit Aydìn, Tarikatta Rabìta ve Nak7ibendilik (Istanbul: Ekin, 1996).5. See Mehmet Ali Aynì, Tasavvuf Tarihi (Istanbul: Kitabevi Yayìnlarì, 1992),and Mahir 8z, Tasavvuf 5th ed (Istanbul: Kitabevi Yayìnlarì, 1990), 73; Mustafa Kara,Tasavvuf ve Tarikatlar (Istanbul: Dergah Yayìnlarì, 1985); Erol Güngör, 8slamTasavvufunun Meseleleri (Istanbul: Ötüken Yayìnlarì, 1992); Mustafa Kara, GünümüzTasavvuf Hareketleri (Istanbul: Dergah, 2002).6. E. Abdülhakim Arvasi, Tasavvuf Bahçeleri (Istanbul: Büyük Do;u Yayìnlarì,1983), 16–17.7. For more on bid’a, see Vardit Rispler, “Toward a New Understanding of theTerm Bid‘a,” Der Islam 68, 2 (1991): 320–28; and Maribel Fierro, “The Treatiesagainst Innovations [Kutub al-bid‘a], Der Islam 69, 2 (1993): 204–46.8. Hamid Algar, “A Brief History of the Nak7ibendi Order,” in Naqshbandis:Historical Developments and Present Situation of a Muslim Mystical Order, ed. MarcGaborieau and Alexander Popovic (Istanbul: ISIS, 1990), 3–45.9. For more on Sirhindi, see Hayrettin Karaman, 8mam-ì Rabbani ve 8slam