Addressing the contested nature of Ottoman Sunnism from the 14th to the early 20th century, this ... more Addressing the contested nature of Ottoman Sunnism from the 14th to the early 20th century, this book draws on diverse perspectives across the empire. Closely reading intellectual, social and mystical traditions within the empire, it clarifies the possibilities that existed within Ottoman Sunnism, presenting it as a complex, nuanced and evolving concept.
This thesis aims to evaluate the emergence of the Qizilbash Movement and the Qizilbash Identity d... more This thesis aims to evaluate the emergence of the Qizilbash Movement and the Qizilbash Identity during the late fifteenth and early sixteenth century within the struggle between the Ottoman and the Safavid power. The process of the making of the Qizilbash Identity, which was, in essence, the concurrent process of the Turkoman milieu’s gradual divergence from the Ottoman axis and convergence to the Safavid affiliation, is reflected in available sources as if it were predominantly a religious issue. The present study argues, however, that the religious aspect of the developments was simply the ‘surface’ or ‘outcome’ of a rather inclusive process including anthropological, cultural, sociological, and political dimensions. It is argued that the Qizilbash Identity was a product of the intercession of two separate but interrelated lines of developments: on the one hand being the alienation of the ‘nomadic-tribal Turkoman world’ from the ‘Ottoman imperial regime’, while on the other hand being the synchronized rapprochement between the ‘Turkoman milieu’ of Anatolia and the Safavid Order. One of the prominent promises of the present thesis is that the most decisive factors governing the course of both lines of the developments stemmed from the structural inconsistencies, or ‘unconscious structures’ of societies as Lévi-Strauss states, between two ‘ways of life’: one is sedentary life, which accomplished its socio-political organization as bureaucratic state, and the other is nomadic or semi-nomadic life organized around tribal axis.
“Erkan” usul, yöntem anlamına gelir, dolayısıyla Erkannameler usul ve yöntem kitabıdırlar. 25 Eyl... more “Erkan” usul, yöntem anlamına gelir, dolayısıyla Erkannameler usul ve yöntem kitabıdırlar. 25 Eylül 1895 tarihinde yeniden yazılmış olan bu “Bektâşî Erkannamesi” 19. Yüzyılın ikinci yarısında Bektâşîler arasında uygulanan ritüelleri anlatır. Metin, içerik olarak iki ana kısımdan oluşur: talibin, dervişin ya da rehberin yapması gereken işleri belirten aksiyon bölümleri ve bu işler yapılırken söylenecek ayet ya da duaları (terceman) ifade eden okuma bölümleri. Bunlar metin boyunca içiçe geçmiş durumda yer almaktadırlar. Eserde, Bektâşîler’in hilafet verme usulünü, dervişliğe kabul şeklini, Ayn-i Cem’in nasıl yapıldığını, Kemer Kuşanma’nın nasıl olduğunu, İkrar merasimi ile Çerağ yakma söndürme ritüelini en ince detaylarına kadar bulmak mümkündür. “Erkanname” tarzı eserlerin yazıldıktan sonra yarı kutsal kabul edildikleri düşünülürse, eser, sadece 19. yüzyılın ikinci yarısını değil, uzun zamana yayılan Bektâşî geleneğini yansıtan bir eser olarak görünmektedir. Bu anlamda, birçok orijinal Bektâşî tabirinin, deyişinin birinci derecede kaynağından öğrenilmesini sağlayan eser, bir Bektâşî dervişinin el kitabı hükmündedir.
The study aims in general to reconsider the role of dervishes in early Ottoman society and politi... more The study aims in general to reconsider the role of dervishes in early Ottoman society and politics within the framework of the march culture during the fourteenth century. It deals with the socio-religious conditions of the marches and with special emphasis of the non-orthodox nature of the folk-Islam in general and of the beliefs and practices of the dervishes in Anatolia in particular. The role of the dervishes in the socio-political developments of the formative period of the Ottoman state is studied in this context mainly through the hagiographic literature or velayetnames / menakıbnames of the fifteenth century in comparison with the earliest chronicles as well as other contemporary or near-contemporary sources. The examination of two velayetnames, Velayetname of Seyyit Ali Sultan (Kızıldeli) and of Abdal Musa, reveals the fact that the dervishes of the Ottoman marches are generally portrayed in such sources as ghazi dervishes or warrior dervishes sometimes within the Islamic concept of Holy War. Whether or not this portrayal of dervishes as "Holy warrior" corresponds to the historical reality, it is clear that the dervishes of the period were indeed very much involved in the early Ottoman military activities in the marches. It is also clear from the sources that they played a significant role in legitimizing the Ottoman power among the Turko-Muslim population of Anatolia, mostly nomadic in character, through an effective preaching activity. In addition, their role as colonizer in the newly conquered lands is once more confirmed by the sources used in this study. As a conclusion, the study points out that the dervishes and the early Ottomans appear to be the sides of a complex relationship of a story of mutual interest, both recognizing the power of each other and benefiting from it.
The article analyses the cem ritual in the context of pre-modern Kızılbaş society in which it sh... more The article analyses the cem ritual in the context of pre-modern Kızılbaş society in which it shaped the religious understanding, perception and practice of community members. The author argues that the cem governed the societal and judicial orientation of Kızılbaş community structure. As his principal sources, he makes use of buyruk texts to which he attributes a status and evolution of their own. This status, the author argues, materialized simultaneously with the evolution of the cem. Moreover, he critically assesses the available sources and offers a general discussion of buyruk manuscripts from the early 17th to 19th centuries.
This paper interrogates whether common concepts of canonisation are applicable to the literary fo... more This paper interrogates whether common concepts of canonisation are applicable to the literary foundations of the Kızılbaş-Alevi tradition. It argues that there are severe methodological problems in determining whether a certain text may be affiliated with the Alevis. On the one hand, such problems are also caused by the heterogeneity of the Kızılbaş-Alevi tradition itself, in which no central authority emerged that would be legitimately capable of defining such canonical scriptures. On the other hand, there are indeed a number of texts circulating among Alevis that do possess both horizontal width and vertical historical depth within the community and can be regarded as quasi-canonical scriptures. This paper follows the historical trajectories in which these texts emerged and analyses the conditions under which they gained a central status within the Kızılbaş-Alevi faith.
Addressing the contested nature of Ottoman Sunnism from the 14th to the early 20th century, this ... more Addressing the contested nature of Ottoman Sunnism from the 14th to the early 20th century, this book draws on diverse perspectives across the empire. Closely reading intellectual, social and mystical traditions within the empire, it clarifies the possibilities that existed within Ottoman Sunnism, presenting it as a complex, nuanced and evolving concept.
This thesis aims to evaluate the emergence of the Qizilbash Movement and the Qizilbash Identity d... more This thesis aims to evaluate the emergence of the Qizilbash Movement and the Qizilbash Identity during the late fifteenth and early sixteenth century within the struggle between the Ottoman and the Safavid power. The process of the making of the Qizilbash Identity, which was, in essence, the concurrent process of the Turkoman milieu’s gradual divergence from the Ottoman axis and convergence to the Safavid affiliation, is reflected in available sources as if it were predominantly a religious issue. The present study argues, however, that the religious aspect of the developments was simply the ‘surface’ or ‘outcome’ of a rather inclusive process including anthropological, cultural, sociological, and political dimensions. It is argued that the Qizilbash Identity was a product of the intercession of two separate but interrelated lines of developments: on the one hand being the alienation of the ‘nomadic-tribal Turkoman world’ from the ‘Ottoman imperial regime’, while on the other hand being the synchronized rapprochement between the ‘Turkoman milieu’ of Anatolia and the Safavid Order. One of the prominent promises of the present thesis is that the most decisive factors governing the course of both lines of the developments stemmed from the structural inconsistencies, or ‘unconscious structures’ of societies as Lévi-Strauss states, between two ‘ways of life’: one is sedentary life, which accomplished its socio-political organization as bureaucratic state, and the other is nomadic or semi-nomadic life organized around tribal axis.
“Erkan” usul, yöntem anlamına gelir, dolayısıyla Erkannameler usul ve yöntem kitabıdırlar. 25 Eyl... more “Erkan” usul, yöntem anlamına gelir, dolayısıyla Erkannameler usul ve yöntem kitabıdırlar. 25 Eylül 1895 tarihinde yeniden yazılmış olan bu “Bektâşî Erkannamesi” 19. Yüzyılın ikinci yarısında Bektâşîler arasında uygulanan ritüelleri anlatır. Metin, içerik olarak iki ana kısımdan oluşur: talibin, dervişin ya da rehberin yapması gereken işleri belirten aksiyon bölümleri ve bu işler yapılırken söylenecek ayet ya da duaları (terceman) ifade eden okuma bölümleri. Bunlar metin boyunca içiçe geçmiş durumda yer almaktadırlar. Eserde, Bektâşîler’in hilafet verme usulünü, dervişliğe kabul şeklini, Ayn-i Cem’in nasıl yapıldığını, Kemer Kuşanma’nın nasıl olduğunu, İkrar merasimi ile Çerağ yakma söndürme ritüelini en ince detaylarına kadar bulmak mümkündür. “Erkanname” tarzı eserlerin yazıldıktan sonra yarı kutsal kabul edildikleri düşünülürse, eser, sadece 19. yüzyılın ikinci yarısını değil, uzun zamana yayılan Bektâşî geleneğini yansıtan bir eser olarak görünmektedir. Bu anlamda, birçok orijinal Bektâşî tabirinin, deyişinin birinci derecede kaynağından öğrenilmesini sağlayan eser, bir Bektâşî dervişinin el kitabı hükmündedir.
The study aims in general to reconsider the role of dervishes in early Ottoman society and politi... more The study aims in general to reconsider the role of dervishes in early Ottoman society and politics within the framework of the march culture during the fourteenth century. It deals with the socio-religious conditions of the marches and with special emphasis of the non-orthodox nature of the folk-Islam in general and of the beliefs and practices of the dervishes in Anatolia in particular. The role of the dervishes in the socio-political developments of the formative period of the Ottoman state is studied in this context mainly through the hagiographic literature or velayetnames / menakıbnames of the fifteenth century in comparison with the earliest chronicles as well as other contemporary or near-contemporary sources. The examination of two velayetnames, Velayetname of Seyyit Ali Sultan (Kızıldeli) and of Abdal Musa, reveals the fact that the dervishes of the Ottoman marches are generally portrayed in such sources as ghazi dervishes or warrior dervishes sometimes within the Islamic concept of Holy War. Whether or not this portrayal of dervishes as "Holy warrior" corresponds to the historical reality, it is clear that the dervishes of the period were indeed very much involved in the early Ottoman military activities in the marches. It is also clear from the sources that they played a significant role in legitimizing the Ottoman power among the Turko-Muslim population of Anatolia, mostly nomadic in character, through an effective preaching activity. In addition, their role as colonizer in the newly conquered lands is once more confirmed by the sources used in this study. As a conclusion, the study points out that the dervishes and the early Ottomans appear to be the sides of a complex relationship of a story of mutual interest, both recognizing the power of each other and benefiting from it.
The article analyses the cem ritual in the context of pre-modern Kızılbaş society in which it sh... more The article analyses the cem ritual in the context of pre-modern Kızılbaş society in which it shaped the religious understanding, perception and practice of community members. The author argues that the cem governed the societal and judicial orientation of Kızılbaş community structure. As his principal sources, he makes use of buyruk texts to which he attributes a status and evolution of their own. This status, the author argues, materialized simultaneously with the evolution of the cem. Moreover, he critically assesses the available sources and offers a general discussion of buyruk manuscripts from the early 17th to 19th centuries.
This paper interrogates whether common concepts of canonisation are applicable to the literary fo... more This paper interrogates whether common concepts of canonisation are applicable to the literary foundations of the Kızılbaş-Alevi tradition. It argues that there are severe methodological problems in determining whether a certain text may be affiliated with the Alevis. On the one hand, such problems are also caused by the heterogeneity of the Kızılbaş-Alevi tradition itself, in which no central authority emerged that would be legitimately capable of defining such canonical scriptures. On the other hand, there are indeed a number of texts circulating among Alevis that do possess both horizontal width and vertical historical depth within the community and can be regarded as quasi-canonical scriptures. This paper follows the historical trajectories in which these texts emerged and analyses the conditions under which they gained a central status within the Kızılbaş-Alevi faith.
Over the past century, one of the most heavily debated topics within Safavid historiog-raphy has ... more Over the past century, one of the most heavily debated topics within Safavid historiog-raphy has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil's personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn's blood, a mission which was nothing but a reincarnation of the topos of sāheb al-khorūj or the " master of the uprising, " a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement's grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call " Shiʿite-inflected popular Sufism. " Keywords Safavid revolution – Qezelbash – Mahdi – Karbala – Abu Muslim – Maqtal
Abstract
This study examines the Shī‘itisation of the futuwwa tradition from the eleventh centur... more Abstract
This study examines the Shī‘itisation of the futuwwa tradition from the eleventh century to the early sixteenth century, with a special reference to fifteenth-century events. Available scholarship has a rather generalised view on the sectarian orientation of the futuwwa, locating it within the Sunni fold, though having a slightly Shī‘ite tinge. This view has a tendency to underestimate changes in the religious stand of the futuwwa through the ages. Likewise, it devalues the evident Shī‘ite content of the fifteenth- and sixteenth-century futuwwat-nāmas, regarding them as a temporary divergence due to Safavid propaganda. This article challenges two premises of this established view, arguing that the religious history of futuwwa was by no means static and linear but shows a rupture, i.e. Shī‘itisation, in the fifteenth century; and, in contrast to the consensus of the available scholarship, this Shī‘itisation was not a result of Safavid propaganda, but of a greater ‘universal’ transition taking place in fifteenth-century Islamdom.
When she was brought to the palace of Yazid Ibn Mu’awiya, together with the other survivors of Ka... more When she was brought to the palace of Yazid Ibn Mu’awiya, together with the other survivors of Karbala, Zaynab Bint Ali, the sister of Husayn Ibn Ali, is alleged to have cried: “You won’t erase our memory!”1 As she foresaw, Husayn’s martyrdom became one of the most remembered events in recorded history. In terms of its impact on later developments, this single event arguably stands for the second most important development after the revelation.2 Immediately after the event, its memory turned into the emotional and ideological dynamo of the Shi’ite movements. Commemoration of Karbala soon attained political significance and then turned into religious observance in Shi’ite circles. On the other hand, for the Umayyads, this memory was a bleeding wound, which reminded people of the oppressive and “un-Islamic” quality of their rule. Hence they launched a counter propaganda to blur its traces in the collective memory. In a sense, early Islamic historiography emerged partly as a battlefield between efforts to remember Karbala and to forget it…
It is known to the common wisdom that some sufi currents with remarkable Alevi characters appeare... more It is known to the common wisdom that some sufi currents with remarkable Alevi characters appeared in the Ottoman realm by the sixteenth century. Among them Qizilbashes that emerged under the auspice of Safavid Shahs or shaykhs and Bektashis who developed a sufi order around the name of Hacı Bektash come to the fore. One may add to this list some other Alid oriented sufi orders such as Rufa'i, Qadiri, Khalveti. Nevertheless, in terms of the relation with Ottoman regime and ideology, Qizilbash and Bektashi had always assumed a peculiar place and consequently became asylum of Alevi-Shi'ite ideals within the Ottoman fold. The socio-cultural, political, and religious roots of the both might be traced back to the Seljukid period. In the meantime, how far back can we trace the Alevi attribute of these groups is still subject of dispute. So far, two main trends dominated the academic works. Popular acceptance presupposes that Alevi-Shi'ite elements emerged during the fifteenth-and sixteenth centuries as a result of Safavid propaganda. According to the second approach, the penetration of Alevi-Shi'ite ideals occurred during the Seljukid period. This work aims to revisit the available scholarship and discusses the existence of Alevi-Shi'ite ideals in the pre-fifteenth century Anatolia. It also offers a new framework to apprehend the question of Sunni-Alevi differentiation in Anatolia during the age of ghazis.
Alevi to lumu smanlı m aratorluğu'ndan neden bu kadar uzaklaştırıldı İşin hakikati 16. yüzyıldan ... more Alevi to lumu smanlı m aratorluğu'ndan neden bu kadar uzaklaştırıldı İşin hakikati 16. yüzyıldan itibaren Aleviler Sünni Osmanlı toplumu içinde adeta paralel bir toplum kurmak zorunda kalmışlardı. Dahası, sadece ana toplumsal gövdeden kopmakla kalmamışlar aynı zamanda devletle ilişkilerini de neredeyse koparmışlardı. Zira Osmanlı devleti Alevileri kendi dini-politik düzeninin ana düşmanı olarak kodlamış, Yavuz Sultan Selim döneminde köklerini kazımaya kalkışmış, kısa süre sonra bunun mümkün olmadığını anlayınca gözden ırak yerlerde yaşamalarına göz yummaya başlamıştı. Ancak Osmanlı hukuk sisteminde (ki İslam hukuku yani Şeriat ve eski töre/kanun geleneğinin özgün bir karışımı idi) Alevilik (Kızılbaşlık) meşru kabul edilmediğinden yok sayılıyordu. Bunun pratik hayatta anlamı şudur: bir Alevi kendi inanç ve kimliği ile hukuksal bir kişiliğe sahip olmadığından, hukukun korumasının tamamen dışında kalıyordu. Yani herhangi bir kişi Alevi bir bireyin malını gasp etse veya canına kastetse, kurban Osmanlı hukuk sisteminin koruması altında olmadığından saldırgan hiçbir cezai müeyyideyle karşılaşmıyordu. Hemen anlaşılacağı üzere, Alevilerin Osmanlı dünyasındaki durumu ve hukuki konumu kötünün en kötüsüydü. Bu bakımdan gayrimüslimler çok daha iyi bir konumda idiler. Zira onlar millet sistemi içinde hukuken tanımlanmış ve temel hakları koruma altına alınmıştı.
Përmbajtja/Contents:
Fjala jonë/Editorial:
1. Edin Q. Lohja
"Njohje me Ḥadīthin shīʿī"/
"Getti... more Përmbajtja/Contents:
Fjala jonë/Editorial:
1. Edin Q. Lohja "Njohje me Ḥadīthin shīʿī"/ "Getting to Know Shīʿī Hadith"
UDC 284
2. Mark Sedgwick "Sufizmi tradicionalist"/ "Traditionalist Sufism
UDC 141.336
3. Mehmet Yazıcı "Një portret i paplotësuar historik: Haxhi Bektash Veliu"/ "An Incomplete Historical Portrait: Hacı Bektaş-ı Veli"
UDC 28-3:929
4. Rıza Yıldırım "Kujt i thonë 'bektashi'? Përpjekje për një studim analitik mbi shtrirjen dhe kufijtë e nocionit 'bektashi'/ "Who is Called Bektashi? A Historical Analysis on the Content and Boundaries of the Term"
UDC 28-78-9
--------------------------------------------------- Botues/Publisher: Fondacioni për Kulturë dhe Shkencë GNOSA GNOSA Foundation for Culture and Science
Kryeredaktor/Editor-in-chief Numan Mustafa
Redaktimi gjuhësor/Proofreading Prof. dr. Fatmir Sulejmani
Teksti në kopertinën e pasme / Text on the back cover "Tâlip isen ey ahî erenlerin irfanına Olma nâdâne mukârin gerçeğin gel yanına Can kulağın açıp dinle ne der ehl-i kemâl, Sıdk ile olsun niyâzın âlemin sultanına. Bil ganimet bu demi ey tâlib-i himmet olan Dem geçer, devrân döner, bugünü koma yarına..."
***
"Vëllai im, në kërkon nga erenlerët irfan, lër padijen e shko te e Vërteta që është pranë. Hap zemrën e dëgjo, të përkryerit çfarë thonë, Mbretit të Botës bëja ti zemërpastër duanë. Dije dhunti çastin, ti që himmetin do Çasti ik, bota ndryshon, t'nesrit të sotmen mos ia ngarko..."
(Nefes anonim bektashian; fragment nga një mbishkrim i vitit 1785 mbi hyrjen e Kubbeli Mejdanit në Teqenë Harabati Baba në Tetovë/ Bektashi nefes from an uknown author, dated 1785, engraved as an inscription on the gate of the Kubbeli Meydan of the Harabati Baba Tekke in Tetovo)
Përgjegjës i shtypit / Print coordinator Mujadin Bajrami
Adresa e redaksisë / Address of the editorial office Rr. Dervish Cara nr. 5 1200 Tetovë, Maqedoni ISSN 2545-4412
Founded in 2017, the Mejdani Journal on Religious, Philosophical and Scientific Thought is a quarterly publication of the GNOSA Foundation for the Culture and Science in Tetovo, Macedonia (www.gnosa.mk).
The main goal of the Mejdani journal has been to present the depth and diversity of Islamic intellectual thought, by publishing scientific papers and studies from different authors in the field of human sciences, with special emphasis on religion, philosophy, history, mysticism, sociology, philosophy of science etc. The Mejdani journal was conceived neither as a strictly academical journal aimed at expert scholars of the fields mentioned above, nor as a magazine aimed at the general populace, with short articles and superficial information. Rather it takes a middle position between the two and is aimed at the general educated class of the old and new generation, particularly individuals who would like to have a deeper insight into what Islamic thought has to offer. Despite occasionally having some articles which require prior knowledge of a certain field, the general approach has been to make Islamic wisdom accessible for this spectrum of the audience.
Apart from original articles written in Albanian, the journal has mostly featured translated articles from foreign languages, particularly English, Turkish, Bosnian and German, which have been meticulously translated, edited and proofread, in order to offer texts of highest quality. /
------------------------------------------------------------- E themeluar në vitin 2017, revista Mejdani mbi mendimin fetar, filozofik dhe shkencor, është botim periodik i Fondacionit për Kulturë dhe Shkencë GNOSA në Tetovë, Maqedoni (www.gnosa.mk).
Qëllimi kryesor i revistës Mejdani ka qenë paraqitja e thellësisë dhe shumëllojshmërisë së mendimit intelektual islam, duke botuar punime shkencore dhe studime nga autorë të ndryshëm në fushën e shkencave humane, me theks të veçantë mbi fenë, filozofinë, historinë, misticizmin, sociologjinë, filozofinë e shkencës etj. Revista Mejdani nuk është konceptuar as si një revistë rreptësisht akademike që u drejtohet ekspertëve të fushave të sipërpërmendura dhe as si një fletushkë që u drejtohet shtresave të gjera të popullsisë. Mejdani ndodhet në një pozitë të ndërmjetme dhe i drejtohet kryesisht shtresës së arsimuar nga gjenerata e re dhe e vjetër, e në veçanti individëve që kanë dëshirë të fitojnë njohuri më të thella lidhur me mendimin intelektual dhe shpirtëror islam. Krahas artikujve autorialë në shqip, revista Mejdani ka botuar kryesisht artikuj të përkthyer nga gjuhë të huaja, veçanërisht nga anglishtja, turqishtja, boshnjakishtja dhe gjermanishtja. Këta artikuj janë përkthyer dhe redaktuar me kujdes të veçantë, për t’i ofruar lexuesit tekste të një cilësie të lartë gjuhësore.
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Papers by Riza YILDIRIM
This study examines the Shī‘itisation of the futuwwa tradition from the eleventh century to the early sixteenth century, with a special reference to fifteenth-century events. Available scholarship has a rather generalised view on the sectarian orientation of the futuwwa, locating it within the Sunni fold, though having a slightly Shī‘ite tinge. This view has a tendency to underestimate changes in the religious stand of the futuwwa through the ages. Likewise, it devalues the evident Shī‘ite content of the fifteenth- and sixteenth-century futuwwat-nāmas, regarding them as a temporary divergence due to Safavid propaganda. This article challenges two premises of this established view, arguing that the religious history of futuwwa was by no means static and linear but shows a rupture, i.e. Shī‘itisation, in the fifteenth century; and, in contrast to the consensus of the available scholarship, this Shī‘itisation was not a result of Safavid propaganda, but of a greater ‘universal’ transition taking place in fifteenth-century Islamdom.
Fjala jonë/Editorial:
1. Edin Q. Lohja
"Njohje me Ḥadīthin shīʿī"/
"Getting to Know Shīʿī Hadith"
UDC 284
2. Mark Sedgwick
"Sufizmi tradicionalist"/
"Traditionalist Sufism
UDC 141.336
3. Mehmet Yazıcı
"Një portret i paplotësuar historik: Haxhi Bektash Veliu"/
"An Incomplete Historical Portrait: Hacı Bektaş-ı Veli"
UDC 28-3:929
4. Rıza Yıldırım
"Kujt i thonë 'bektashi'? Përpjekje për një studim analitik mbi shtrirjen dhe kufijtë e nocionit 'bektashi'/
"Who is Called Bektashi? A Historical Analysis on the Content and Boundaries of the Term"
UDC 28-78-9
---------------------------------------------------
Botues/Publisher:
Fondacioni për Kulturë dhe Shkencë GNOSA
GNOSA Foundation for Culture and Science
Kryeredaktor/Editor-in-chief
Numan Mustafa
Redaktimi gjuhësor/Proofreading
Prof. dr. Fatmir Sulejmani
Kopertina & faqosja / Cover design & Paging
Adnan Salih
Teksti në kopertinën e pasme / Text on the back cover
"Tâlip isen ey ahî erenlerin irfanına
Olma nâdâne mukârin gerçeğin gel yanına
Can kulağın açıp dinle ne der ehl-i kemâl,
Sıdk ile olsun niyâzın âlemin sultanına.
Bil ganimet bu demi ey tâlib-i himmet olan
Dem geçer, devrân döner, bugünü koma yarına..."
***
"Vëllai im, në kërkon nga erenlerët irfan,
lër padijen e shko te e Vërteta që është pranë.
Hap zemrën e dëgjo, të përkryerit çfarë thonë,
Mbretit të Botës bëja ti zemërpastër duanë.
Dije dhunti çastin, ti që himmetin do
Çasti ik, bota ndryshon, t'nesrit të sotmen mos ia ngarko..."
(Nefes anonim bektashian; fragment nga një mbishkrim i vitit 1785 mbi hyrjen e Kubbeli Mejdanit në Teqenë Harabati Baba në Tetovë/ Bektashi nefes from an uknown author, dated 1785, engraved as an inscription on the gate of the Kubbeli Meydan of the Harabati Baba Tekke in Tetovo)
Përgjegjës i shtypit / Print coordinator
Mujadin Bajrami
Adresa e redaksisë / Address of the editorial office
Rr. Dervish Cara nr. 5
1200 Tetovë, Maqedoni
ISSN 2545-4412
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Founded in 2017, the Mejdani Journal on Religious, Philosophical and Scientific Thought is a quarterly publication of the GNOSA Foundation for the Culture and Science in Tetovo, Macedonia (www.gnosa.mk).
The main goal of the Mejdani journal has been to present the depth and diversity of Islamic intellectual thought, by publishing scientific papers and studies from different authors in the field of human sciences, with special emphasis on religion, philosophy, history, mysticism, sociology, philosophy of science etc. The Mejdani journal was conceived neither as a strictly academical journal aimed at expert scholars of the fields mentioned above, nor as a magazine aimed at the general populace, with short articles and superficial information. Rather it takes a middle position between the two and is aimed at the general educated class of the old and new generation, particularly individuals who would like to have a deeper insight into what Islamic thought has to offer. Despite occasionally having some articles which require prior knowledge of a certain field, the general approach has been to make Islamic wisdom accessible for this spectrum of the audience.
Apart from original articles written in Albanian, the journal has mostly featured translated articles from foreign languages, particularly English, Turkish, Bosnian and German, which have been meticulously translated, edited and proofread, in order to offer texts of highest quality. /
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E themeluar në vitin 2017, revista Mejdani mbi mendimin fetar, filozofik dhe shkencor, është botim periodik i Fondacionit për Kulturë dhe Shkencë GNOSA në Tetovë, Maqedoni (www.gnosa.mk).
Qëllimi kryesor i revistës Mejdani ka qenë paraqitja e thellësisë dhe shumëllojshmërisë së mendimit intelektual islam, duke botuar punime shkencore dhe studime nga autorë të ndryshëm në fushën e shkencave humane, me theks të veçantë mbi fenë, filozofinë, historinë, misticizmin, sociologjinë, filozofinë e shkencës etj. Revista Mejdani nuk është konceptuar as si një revistë rreptësisht akademike që u drejtohet ekspertëve të fushave të sipërpërmendura dhe as si një fletushkë që u drejtohet shtresave të gjera të popullsisë. Mejdani ndodhet në një pozitë të ndërmjetme dhe i drejtohet kryesisht shtresës së arsimuar nga gjenerata e re dhe e vjetër, e në veçanti individëve që kanë dëshirë të fitojnë njohuri më të thella lidhur me mendimin intelektual dhe shpirtëror islam.
Krahas artikujve autorialë në shqip, revista Mejdani ka botuar kryesisht artikuj të përkthyer nga gjuhë të huaja, veçanërisht nga anglishtja, turqishtja, boshnjakishtja dhe gjermanishtja. Këta artikuj janë përkthyer dhe redaktuar me kujdes të veçantë, për t’i ofruar lexuesit tekste të një cilësie të lartë gjuhësore.