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3 results

  • 3 - Sufism in Society

  • from Part I - Religion, Politics and Society
  • A. C. S. Peacock, University of St Andrews, Scotland
  • Book:
    Islam, Literature and Society in Mongol Anatolia
    Published online:
    07 October 2019
    Print publication:
    17 October 2019, pp 117-144

  • Summary

    This chapter considers the emergence of one of the main vehicles for the diffusion of new ideas of religiosity, literary Turkish. In contrast to previous studies which have claimed the emergence of Turkish as an expression of a proto-nationalism, this chapter argues that the emergence of Turkish must be seen against the twin background of the interest of Sufis, especially Jalal al-Din Rumi and his circle, in multi-lingual communication, and the new political circumstances thrown up by the Mongol invasions. Turkish is initially used extensively only for literary works in new cultural centres emerging in his period – the Mongol garrison town of Kırşehir, and the Turkmen principalities of the coastal peripheries. In the old Seljuq urban centres of Anatolia, Konya, Kayseri and Sivas, Persian remained the dominant if not the only form of literary language into the fifteenth century. Turkish thus seems to have been a medium not just to communicate with an audience unversed in Persian, but an expression of political and religious aspirations.

  • Citations of ᶜAttār and the Kanz al-Haqāyeq in ᶜAli Akbar Khatāyi’s Book of China: A Sufi Path of Bureaucracy

  • Kaveh Louis Hemmat
  • Journal:
    Iranian Studies / Volume 51 / Issue 5 / September 2018
    Published online by Cambridge University Press:
    01 January 2022, pp. 667-691
    Print publication:
    September 2018

  • ᶜAli Akbar Khatāyi’s Khatāynāmeh (Book of China), a detailed description of state and society in Ming China written in 922/1516, includes citations from the Kanz al-Haqāyeq (attributed to Mahmud Shabestari) and ᶜAttār’s Elāhināmeh. By citing these two texts at key points in his description of the Chinese government, Khatāyi articulates a radical political vision in which the civil officials, rather than the emperor, are the true rulers. Furthermore, by using the Kanz al-Haqāyeq as a portal text, and through frequent citations of other gnostic poetry, he crafts his own authorial presence by identifying his own text with fotovvat and gnosticism, and invokes a conceptual framework based on the thought of Ibn ᶜArabi epitomized in his intertexts.