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Evliya Kadnlar.

Bu sebeple 7. Said b. O hadislerden birisi İbn Abbas r. İsimlerinin tecellisi de bunlardan biri ile ilgilidir. Nihayet "Ey huzura eren nefis! Fakat bu bir cins ismidir. Tarihi nedir?

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From an anthropological perspective, this literary foundation is interesting insofar as it is used by practitioners themselves and lets us ask how people relate to it. But what does it mean in the year to be a Sufi in Afghanistan which is where my research is situated and therefore the basis of exploration for this paper? How do people use and teach Sufi poetry classics and claim space for this interpretation of Islam? In Afghanistan, urbani Sufism is intertwined with Sufi poetry of various ethnicities as well as the corpus of Persian and Pashto literary heritage. The diverse Sufi faith-scape expresses itself in formal gatherings at traditional Sufi lodges khanaqas , new religious foundations, and informal gatherings at private venues, as well as in the oral knowledge that specialized practitioners and everyday Afghans carry and disseminate. To understand the connection of Sufi thought to everyday Afghan life, which extends from everyday exchanges between non-Sufi affiliated Afghans, to specialized Sufi teaching in pir-murid relationships as well as higher literary spheres, it is necessary to understand the place of Sufi poetry in Afghan education, in its place in Afghan oral traditions and the changes these spheres of learning and communication have experienced. Both books were written in Persian. Nazif Shahrani reports in the s that copies of these written texts, that had first existed in hand-written form and since the nineteenth and early twentieth century in lithograph and printed editions, were produced in Lahore, Peshawar, Bukhara and other Central Asian cities and made available by itinerant traders and professional book pedlars. But the memorization of these texts was not the only path poetry took to enter the everyday lives of people and shape their interpretative framework. Certain poets were also popularized through the development of new media technologies. With the introduction and proliferation of cassettes, CDs and radios in the twentieth century,vii the voices of famous musicians utilizing traditional poetry entered homes, cars and shared spaces of many Afghans. So, we can say that Persian poetry not only exists in a high literary register, but that orality, everyday speech and argumentation are infused with it.

Islami gelenek Allah'n A.

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Mübin duası kaç kere okunur

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Ocak, A. Jakarta: Pustaka Panjimas Bu da gayret ile olur. I wish to be with all my strength a child of the time, to be alert, to be utmost wakeful, to be utmost receptive to the current events of humankind and to be utmost receptive to the truth within and without me. Stressing the sameness of prophets and saints, he might have intended to raise the rank of saints to the same level as that of prophets. If it is considered as a goal, it will lead to the stagnation and even the deterioration. It is like an apricot tree grafted onto a plum tree. Female chelas often come with their own retinue of. Fakat bana merhamet etmiyorsun gibi, bana esirgemiyorsun denilmez. In this point, it is possible to say, the true life is life as well as death; at the same time, the true life is neither life nor death. Static religion cannot reach universal status because it is locked into the particularity of its cultural and historical forms — the best it can produce is a sociology of religion. As in its general definition, it refers to an act to renounce the worldly life, its wealth, luxury, grandeur, position, etc.

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Zafer Erginli, İstanbul: , s. Neferleri yoktur. With a metaphysical approach, he glorified women. Avni Konuk, S. I became as an animal and was human. Allah hepsine rahmet etsin. The masculine dimension is the path from multiplicity. Demirezen, a. Or, if the master explains the hidden treasure of self, the disciple discovers in his self his hidden treasure. However, the mythological association of women and nature links the history of women to the. Ibn Arabi relates his vision of the beginning of man, the first relationship. Related Papers. Cambridge, Mass. Thus it is not surprising that women figure centrally in the traditions of the Sufis, finding.