Risale I Kudsiyye Tercumesi Mahmut Ustaosmanoglu Pdf !!BETTER!! ✅
Risale I Kudsiyye Tercumesi Mahmut Ustaosmanoglu Pdf
performs religious and educational activities in the country and thus does not pose any threat to the government. on the contrary, the political discourse of the ismailaga community has been directed against the government and the secularist establishment. the most prominent example of this is the criticism of the so-called ‘mother’s committee’ (anatolia yetkisi) of the turkish state. in his letter to the ismailaga community leader mahmut ustaosmanoglu, the turkish minister of religious affairs, pervin buldan, wrote that the mother’s committee, which is represented by the state-run patriarchate, had failed to support the unlicensed kulliye (medrese) of the ismailaga community. the minister suggested that the mother’s committee should be abolished and the local authorities should be entrusted with the task of supervising the activities of the unlicensed medrese.3
in response, on 29 july 1991, the ismailaga community held a protest rally in istanbul and demanded the state’s intervention against the mother’s committee, as well as against the government’s plan to abolish the mother’s committee. the protesters rejected the establishment of a new mother’s committee and asserted that the state should act as a mediator between the members of the order and the kulliye. mahmut ustaosmanoglu answered the protest by saying that the authorities did not have the right to ‘take over’ the activities of the nakibendi community and that the state had no religious authority. this was considered to be another blow against the secularist establishment, as the ismailaga community had taken the side of the ‘mother’s committee’ against the ‘mother’ in the state-run patriarchate, which was responsible for the maintenance of the order.4
over the course of time, the ismailaga community also became more strongly influenced by the risale group, which was founded in the mid-1980s. bayram hoca was at that time the leader of this group, which is located in the sisli neighborhood in beyoglu.1 this community, however, is characterized by being strongly conservative, and therefore it has taken a different direction from that of the community in the community.
furthermore, the sohbetters, who are called ‘the sheikhs’ after the sheikh mahmut, are also involved in the fiqhi debate and in the printing and distribution of the monthly newspaper of the cemaat, gumuhanevi. in fact, in the 1930s, the sohbet was only a place for the exposition of fiqhi views and for the discussion of theological issues, but it has gradually changed into a meeting place for those who are interested in the fiqhi and theological issues. in the beginning, the sohbet was held in the premises of the sultan selim mosque. after the establishment of the community in 1974, it moved to an upper floor of the community centre. it became an important place for the believers, who are interested in the fiqhi and hadith. all members of the community took part in the conversation, but the sheikhs were preferred. at first, the sohbet was called the ‘chief sheikh’ (bey kefir) and after the death of mahmut ustaosmanoglu (in 2004), it was renamed the’sohbet of the sheikh.’
however, other than the fact that it is an important social centre, it also serves as a meeting place for members of the community who have important affairs to discuss with mahmut hocaefendi. the religious scholar and preacher hocaefendi also gives lessons in his home, which are attended by the community, the students and by people who are interested in fiqhi and hadith. this is where he discourses on fiqhi and hadith, on the evliyat, on the khadisa, and on the fiqhi related to spirituality and the methodology of the hadith. to date, there has been no written record of this activity. at the end of his conversation, he gives his impression of the day and his impressions about the matters discussed. when he is not around, these notes are posted in the community’s prayer room. the notes are in turkish and are occasionally supplemented with written translations. although they are not published, it is possible to gather the general impression of the day from the notes and the translations.2