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Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Naqshbandi is one of the most widespread Sufi orders in the Islamic World. The most active representative of this sufi order in the Middle East in the 19th century is Mawlana Khalid al- Baghdadî. The Khâlidiyya branch, which was attributed to him, emerged as a Sufi revival movement that revitalized social life with its dynamic structure. One of the most prominent among the activities of the Khâlidiyya is the revival of the madrasahs. Considering that the Khâlidiyya first began to spread in the Shahrazor region of Iraq and among the Kurds living in Iran and Anatolia, the first institutions that it dealt with in the fields of science and education were the Eastern Madrasahs. These madrasahs are science centers established in a wide geography where the Kurdish population is concentrated, such as the Eastern and Southeastern Anatolia regions of Turkey, the northern regions of Iraq and Syria, and western regions of Iran. The Eastern Madrasahs operated as a continuation of the Baghdad Nizamiya Madrasah, which was for Shafiis and all its entire personnel, including teaching staff, were to be selected from Shafii Sect. They consisted mostly of simple structures built next to the mosques, apart from the well-established madrasahs such as Qubbahan Madrasah in İmadiya, Maweran Madrasah in Arbil, Biyara Madrasah in Havraman, Arwas Madrasa in Mokus (Bahçesaray) district of Van, Sheikh Ayn al-Malak Zaviya and Madrasah in Bulanık district of Muş. In the Eastern Madrasahs, where the education is mostly teacher-centered, the circulation of students among the madrasahs was high. In these science centers where students can stay as boarding students, the curriculum of the Baghdad Nizamiya Madrasa and Ottoman period madrasahs were followed. In the Eastern Madrasahs, some classical Works in Persian were preferred in the field of literature, as well as Arabic and religious sciences. In these Madrasahs, the mudarris taught the lessons in Kurdish, and the students discussed and read among themselves in Kurdish. On the one hand the Khâlidis made the existing madrasahs more active; on the other hand, they enabled the opening of many new madrasahs. This situation not only made significant contributions to the scientific and cultural life of the region, but also played a leading role in the formation of an intellectual layer. Managers, scholars, mudarrises, politicians, writers and poets that the society needed were trained in these centers of science, and they filled an important gap in these fields during their lifetime. As the Khâlidi lodges moved from the cities to the countryside, they gave way to modest cells adjacent to madrasahs or mosquest. With the spread of Khâlidiyya, the mudarris-sufi model has increased greatly among the scientists, since the mudarris, who took up education and training in the Eastern Madrasahs, also took on the task of guidance. On the other hand, the disciple-student model has become widespread since the students who received knowledge were brought up in a mystical atmosphere. The tradition of the Eastern Madrasahs is kept alive in mosques in many villages and towns with the Khâlidiyya. In other words, the Khâlidiyya moved the education in the Eastern Madrasahs to mosques and revived the mosques, thus contributing to the proliferation of the madrasah-mosque model in the central and provincial areas. While Mawlana Khalid’s Diwan took its place among the other Persian Works read in madrasahs, a special salawat prayer that Mawlana Khalid recommended to his disciples to read due to the epidemic that broke out in Damascus was started to be read after prayers in mosques and madrasahs where Khâlidi sheikhs served. The aim of this study is to examine the effects of Khâlidiyya on the Eastern Madrasahs, which carry out active education in the triangle of Iraq, Iran and Anatolia. It was concluded that the institutional structure in the Eastern Madrasahs, where scientific and mystical activities were combined, flourished; the curriculum was expanded with works with mystical content; the status of the teaching staff was strengthened with the addition of the guide identity to the mudarrisship; the educational program of the students became more diverse with the provided Sufi education; and the students who grew up in these madrasahs participate in social life as more equipped and self-confident individuals. [ABSTRACT FROM AUTHOR]

İbn Battuta is a famous traveler who lived in the 14th century. He traveled across the vast geography from North Africa to India, from Anatolia to Yemen. He provided valuable information about the geographic, economic, religious, and socio-cultural structure of those regions. One of the regions he traveled is Iran, which is located at an important crossing point between East and West Asia. The information about Sufism in İran, the dervish lodges, and Sufis and their tombs in the travelbook is important for bringing light to the 14th century mystic life of Iran. Besides, the approach of the Sunnis, who were the majority in Iran at that time, and the Shiites, whose influence gradually increased, towards Sufi institutions and their representatives, and their communication with each other is a curious issue. In this article, we will try to examine the mystical institutions and personalities in Iran in the fourteenth century and their effects on the social area based on the information given in Ibn Battuta’s travelbook. [ABSTRACT FROM AUTHOR]

Khalidism has a special place in the sufi movements in the Islamic world in the 19st century. Khalidism, where the mujaddid sheikh Mawlana Khalid laid his foundation in Shahrazor, had the oppurtunıty to spread to a large part of the Islamıc geography during his years in Baghdad and Demascus. The firs serious support for Mawlana Khalid came without doubt from Shahrazur and the surrounding Kurdish elite. Membership of these personalities from Shahrazur, most of whom are members of the scientific class, to influential families and tribes, ıt accelerated the spread of Khalidism in this region. Similarly, the support for Khalidism in Shahrazur soon came from Kurds living in Iraq, Iran and Anatolia. Khalidism spread rapidly among the Kurds and started to establish a strong social base. This situation also affected the Qadirî families such as Barzanji, Takabani, Haydari Birifkani in Iraq, Nahri, Arwasi, Fırsafi and Abri in Anatolia, Sheikh Baba, Sure and Gashihanî in İran. While some of these families opposed to Khalidism, some preferred to remain neutral and some families preferred to carry out their sufi activities under the umbrella of this new formation. In this article, we will try to examine the approach of Qadirî families against Khalidism, who were active among the Kurds in the 19st century. [ABSTRACT FROM AUTHOR]