Özet:

During the establishment of the Ottoman State, a serious balance was established between the medrese-tekke institutions, the proximity of the medrese surroundings was provided. A significant representative of Muhyiddin Arabî’s Ekberiyye mektb, David-i Kayserî was brought to the first medresen in İznik in 1331 and Molla Fenarî was brought to the chief executive of the chief executive of the first time established. Thus, the Tasavvufist thought has penetrated the Ottoman medrese system and the scientist class, mutasavvıf scientist type has spread. The work of the mutasvvıf scientists, who were also the foundation for the teaching of the texture after the training of Medrese, and the work of the mutasvvıf scientists, who were the foundation for the teaching of the texture, and the tasavvufu, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists, and the work of the mutasvvıf scientists. But this balance has been broken over time and tensions have occurred between the members of the tarikat and the government and the surroundings of the medrese. In the heart of this tension, some of the opinions of Ibn ‘I-Arabî and cahiri memories, sema, devran, and other aspects were included. As a result of this, some of the scientists, such as Ibn Kemal, give fetvals in favour of Ibn al-Arabi, XVI. Those who lived in the century were Sinoplu Abdülbarî b. Turhan, Ibrahim b. Muhammad Halebî, Sheikhulislam Çivizade Muhyiddin Mehmed Efendi, and the scientists continued to oppose the views of Ibn al-Arabî. by XVll. Thirty years ago, the women who appeared in the century and shot their mark to the Ottoman scientist class, continued to oppose the Tasavvufist thought. We are an important opponent of the Ottoman period in this work, Nebî b. We are going to take Turhan es-Sinobi. In the words of the Holy Prophet (peace and blessings of Allah be upon him) and the words of the Holy Prophet (peace and blessings of Allah be upon him) and the words of the Holy Prophet (peace and blessings of Allah be upon him) and the words of the Holy Prophet (peace and blessings of Allah be upon him) and the words of the Holy Prophet (peace and blessings of Allah be upon him). In his personality, we will deal with the flow of "religious puritanism/puritanism" that was influential in the Ottoman era and continued its establishment until today. Thus, we will try to objectively give the world of thought and thought of a Sinoplu world and the issue of Zâhir-Bât, which is an important conflict area on the intellectual level from the past to the present.

Anahtar Kelimeler:

Özet:

      During the foundation period of the Ottoman State a serious balance was established between the madrasa and tekke establishments and the proximity of the tekke and medrasa establishments was ensured. Davud-i Kayseri, an important representative of Muhyiddin Arabi's Ekberiyye school, was introduced to the first medalist in Iznik in 1331, and Molla Fenari, the same school of thought, was brought to the shahlism authority, which was established for the first time. Sûfi thought penetrated into the Ottoman madrasa system and the class of theology, and the type of scholarship became widespread. After finishing the madrasah education, the works of the scholars, who are also knowledgeable in the tekke education, have handled kalam, fõkõh and mysticism from the perspective of bounty and waters with a comprehensive viewpoint. But this balance has deteriorated over time and tensions have been experienced between members of the sect and the statesmen and the madrasa. Some of the ideas expressed by Ibn al-Arabi in the focus of this tension include cehri zikir, sema, devran. Some scholars such as Shaykh al-Islam Ibn Kemal gave fetches in favor of Ibn al-Arabi, XVI. The Sino-centric Abdulbarî b.Turhan, Abraham b. Muhammad Halebi, Sheikhulislam Civizade Muhyiddin Mehmed Efendi, scholars continued to oppose the views of Ibn al-Arabi. XVII. The Kadõzadelis, which emerged in the 20th century and stamped the Ottoman scholarly class for thirty years, continued opposition to the Sufi Thought.       In this study, we will see that the Ottoman period was an important mystic opponent, Nebî b. We have dealt with Turhan es-Sinobî. In his works titled “Hayâtü'l Kulûb”and “Risale fi Vahdeti'l-Vucud”, Muhyiddin Ibn al-Arabi, who is identified with the personality of his personality, especially the sense of wahdat-i vücûd / tevhîd-i wujûdî we will evaluate the criticism. We will deal with the “flow of puritanism” in his persona, which was effective in the Ottoman period and sustained as much as the day-to-day effect. In this way, we will try to objectively present the world of ideas and ideas of a Sinopian scholar and the eemingly inevitable field of conflict, which is an important area of conflict in the past, on a day-to-day intellectual level.