Islamic Political Identity in Turkey

298 notes to pages 135–138Tasavvufu (Istanbul: Nesil Yayìnlarì, 1992); 8brahim Edhem Bilgin, Devrimci SuWHareketleri ve 8mam-ì Rabbani (Istanbul: Kültür Basìn Yayìn Birli;i, 1989); FazlurRahman, Selected Letters of Sirhindi (Karachi: Iqbal Akadami, 1968); and YohananFriedmann, Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of HisImage in the Eyes of Posterity (New Delhi: Oxford University Press, 2000).10. Sajida S. Alvi, “The Mujaddid and Tajdid Traditions in the Indian Subcontinent:An Historical Overview,” Journal of Turkish Studies 18 (1994): 1–15.11. Jo Ann Gross, “Khoja Ahrar: A Study of the Perceptions of Religious Powerand Prestige in the Late Timurid Period” (Ph.D. diss., New York University, 1982).12. Ali Kadri, Tarikat-ì Nak7ibendiye Prensipleri (Istanbul: Pamuk Yayìnlarì,1994), 80–87.13. Martin van Bruinessen, “SuWs and Sultans in Southeast Asia and Kurdistan:A Comparative Survey,” Studia Islamika 3, 3 (1996): 12.14. Alvi, “The Mujaddid and Tajdid Traditions.”15. Hamid Algar, “Devotional Practices of the Khalidi Nak7ibendis of OttomanTurkey,” in The Dervish Lodge: Architecture, Art, and SuWsm in Ottoman Turkey, ed.Raymond Lifchez (Berkeley: University of California Press, 1992), 209–27.16. See Mevlana Halid-i Ba:dadi, Risale-i Halidiye ve Adab-i Zikir Risalesi(Istanbul: SEHA Ne7riyat, 1990).17. Butrus Abu–Manneh, “The Naksibendiyya–Mujaddidiyya in the OttomanLands in the Early Nineteenth Century,” Die Welt des Islams 22 (1982–84): 14.18. Albert Hourani, “SuWsm and Modern Islam: Mavlana Khalid and theNak7ibendi Order,” in The Emergence of the Modern Middle East (Oxford: Macmillan,1981), 80.19. 8rfan Gündüz, Osmanlìlarda Devlet-Tekke Münasebetleri (Istanbul: Seha,1984), 243.20. For a detailed description of the establishment of a rabita between hocaefendiand mürid, see Ersin Gürdo:an, Görünmeyen Üniversite (Istanbul: 8z Yayìncìlìk, 1991),36–39.21. Kasìm Kufralì, “Nak7ibendili:in Kurulu7 ve Yayìlmasì” (The establishmentand diVusion of Nak7ibendis) (Ph.D. diss., Istanbul Üniversitesi Türkiyat Enstitüsü,1949), 102–12.22. Algar, “Devotional Practices,” 210.23. Abu-Manneh, “Naksibendiyya-Mujaddidiya,” 32.24. Hourani, “SuWsm,” 76.25. Martin van Bruinessen, “The Origins and Development of the NaksibendiOrder in Indonesia,” Der Islam 67 (1990): 151, and “The Origins and Developmentof SuW Orders (Tarekat) in Southeast Asia,” Studika Islamika 1, 1 (1994): 15, 16.26. Algar, “A Brief History,” 30.27. See Butrus Abu-Manneh, “Shaykh Ahmed Ziyauddin el-Gumushanevi andthe Ziya’i Khalid suborder,” in Shi’a Islam, Sects and SuWsm: Historical Dimensions,Religious Practice and Methodological Considerations, ed. Frederick de Jong (Utrecht:M. Th. Houtsma Stichting), 105–17.28. Abu–Manneh, “Naksibendiyya–Mujaddidiyya,” 12; Albert Hourani, “SuWsmand Modern Islam: Rashid Rida,” in The Emergence of the Modern Middle East(Oxford: Macmillan, 1981), 95.29. On Nak7ibendi participation in the Kuleli Incident, see Ulu: I:demir,Kuleli Vak’asì Hakkìnda Bir Ara7tìrma (Ankara: TTK, 1937), 30, 60–64.30. 6erif Mardin, “The Nakshibendi Order of Turkey,” in Fundamentalism, ed.Martin Marty and S. Appleby (Chicago: Chicago University Press, 1990), 205.