Analysis of information sources in references of the Wikipedia article "مصطفى بن كمال الدين البكري" in Arabic language version.
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Scholars such as F. de Jong, a foremost author on Sufi turuq in Egypt, have cast doubt on the revivalism introduced by al Bakri, but our sources clearly document his reforms. Shaykh Hassan al-Husseini, the Hanafi Mufti of Jerusalem, who was a major disciple of al-Bakri, refers to his master as a "mujadid (reformer) to his contemporaries and compatriots."
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Abdalgani's most prominent student, however, was a Xalwati, Mustafā b. Kamäladdin al-Bakri (1099-1162/1688-1749), whose activities and travels inspired a wave of new branches of the Xalwatiya in the Hiğaz, in Egypt, and even in the Magrib.
{{استشهاد بكتاب}}: تأكد من صحة قيمة |محرر1= (help)Until the eighteenth century, the Khalwatiyya was confined to Egypt's Turkish community, but this changed as a result of the missionary activity of a Syrian Sufi shaykh by the name of Mustafa ibn Kamal al-Din al-Bakri (1099/1688–1162/1749). A native of Damascus, he traveled widely and his first visit to Egypt was in 1133/ 1720–21. He propagated the Khalwatiyya of the line of a Turkish shaykh called Ali Efendi Qarabash; his line was called the Qarabashliyya.
هو بحر الصفا، ونهر الصدق والوفاء، نجل الإمام الصدّيق، وسبطي الحسن والحسين...
السيوف الحداد في أعناق أهل الزندقة والإلحاد في الرد على مبتدعي الصوفية الذين ينتهكون حرمة الدين الحنيف، تأليف: العارف بالله تعالى شيخ الإسلام مصطفى بن كمال الدين الصديقي البكري المتوفى 1162هـ
وكانت الصلة بين الشام ومصر وطيدة في هذا المجال، إذ كان السيد مصطفى ابن كمال الدين البكري الصديقي تلميذاً من تلاميذ عبد الغني النابلسي المبرزين، وكان الشيخ محمد بن سالم الحفني شيخ الإسلام في مصر تلميذاً للسيد البكري، وتسلسل من الشيخ الحفني طريق العلماء الصوفية إلى الشيخ عبد الله الشرقاوي، ثم إلى الشيخ أحمد الدردير، والشيخ عمر الشبراوي، وما زال طريق الشبراوي هذا قائماً إلى الآن.
Şabaniyye-Bekriyye, Kutbüddin Mustafa el-Bekri'den sonra; 1. Hifniyye (kurucusu: Muhammed b. Salim el-Hifni, ö. 1181/1767), 2. Semmaniyye (kurucusu: Muhammed b. Abdülkerim es-Semman, ö. 1189/1776) ve 3. Kemaliyye (kurucusu: Ebü'l-Fütuh Muhammed b. Mustafa el-Bekri, ö. 1199/1784) adlı üç kola ayrılmıştır. 1. Hifniyye'den; Derdiriyye (kurucusu: Ahmed b. Muhammed ed-Derdir), Ticaniyye (kurucusu: Seyyid Ahmed et-Ticani), Rahmaniyye (kurucusu: Muhammed b. Abdurrahman el-Gaştuli), Ezheriyye (kurucusu: Ebu Abdullah Muhammed b. Abdurrahman ez-Zevavi el-Ezheri) kolları meydana gelmiştir. 2. Semmaniyye'den; Tayyibiyye (kurucusu: Ahmed et-Tayyib b. Beşir) ve Feyziyye (kurucusu: Seyyid Feyzüddin Hüseyin el-Mısri) kolları, 3. Derdiriyye'den; Saviyye (kurucusu: Ahmed b. Muhammed es-Savi), Sibaiyye (kurucusu: Salih es-Sibai) ve Vefaiyye (kurucusu: Nureddin Ali b. Abdülber el-Vefai) kolları doğmuştur. Haririzade, Şabaniyye-Karabaşiyye'nin Nasuhiyye ve Bekriyye adlı iki ana kolunun yanı sıra Karabaş Veli'nin halifelerinden Ömer arifi el-İstanbuli'ye arifiyye, bir diğer halifesi şeyh Hüseyin Kastamoni'ye Hüseyniyye şubelerini nisbet eder. Halveti şubelerinden Sinaniyye'den de hilafeti olduğu için Şehremini'deki Sinani dergahında şeyhlik yapan, XVii. yüzyılın tanınmış Şabani şeyhlerinden şair ve bestekar Mustafa Zekai Efendi'nin silsilesi bu iki kola ulaşmaktadır.
{{استشهاد بكتاب}}: تعارض مسار مع وصلة (help){{استشهاد بكتاب}}: تأكد من صحة قيمة |مؤلف= (help)هذه الترجمة هي للشيخ يوسف النبهاني من كتابه جامع كرامات الأولياء.
Unfortunately, some modern historians have taken Nabahāni's characterization of Bakri "reviving" the Khalwati order in a different sense — they have speculated that he was a "reformer" who abandoned the doctrine of wahdat al-wujud and imposed a stricter organizational structure on his followers, thus allowing for a more worldly and politically effective movement – in effect prefiguring later, so-called "neo-Sufi," movements. But as shown by both Frederick De Jong and Ralf Elger, there is little substance to such suggestions. There is simply no evidence that Bakri made any "reforms" other than introducing a particular litany (known as wird al-sahar) among his followers. Furthermore, Bakri belonged to the Karabási suborder that was particularly devoted to Ibn 'Arabi: Karabás Ali Veli had authored a commentary on the Fusus and his disciples believed that Ibn 'Arabi had predicted their master's appearance. Bakri was also a close student of 'Abd al-Ghani al-Nābulusi, studied with him numerous works by Ibn 'Arabi, including the Fusus, and himself upheld the doctrine of wahdat al-wujud in his treatise al-Mawrid al-'adhb li-dhawi l-wurud fi kashf ma'na wahdat al-wujud. Bakri is moreover known to have taught an exposition of wahdat al-wujud by the prominent fourteenth-century Fusus commentator Abd al-Razzāq al-Qāshāni to a disciple in Mecca. His son and disciple Kamāl al-Din al-Bakri (d. 1782) is also known to have taught Nābulusi's commentary on the Fusus in Gaza where he settled and died." The most that can be said is that Bakri's oeuvre suggests that he may have been less interested in mystical metaphysics than Năbulusi and more focused on the devotional life and on initiating and training disciples.
{{استشهاد ويب}}: صيانة الاستشهاد: BOT: original URL status unknown (link)Abdalgani's most prominent student, however, was a Xalwati, Mustafā b. Kamäladdin al-Bakri (1099-1162/1688-1749), whose activities and travels inspired a wave of new branches of the Xalwatiya in the Hiğaz, in Egypt, and even in the Magrib.
{{استشهاد بكتاب}}: تأكد من صحة قيمة |محرر1= (help)Until the eighteenth century, the Khalwatiyya was confined to Egypt's Turkish community, but this changed as a result of the missionary activity of a Syrian Sufi shaykh by the name of Mustafa ibn Kamal al-Din al-Bakri (1099/1688–1162/1749). A native of Damascus, he traveled widely and his first visit to Egypt was in 1133/ 1720–21. He propagated the Khalwatiyya of the line of a Turkish shaykh called Ali Efendi Qarabash; his line was called the Qarabashliyya.
هو بحر الصفا، ونهر الصدق والوفاء، نجل الإمام الصدّيق، وسبطي الحسن والحسين...
السيوف الحداد في أعناق أهل الزندقة والإلحاد في الرد على مبتدعي الصوفية الذين ينتهكون حرمة الدين الحنيف، تأليف: العارف بالله تعالى شيخ الإسلام مصطفى بن كمال الدين الصديقي البكري المتوفى 1162هـ
{{استشهاد ويب}}: صيانة الاستشهاد: BOT: original URL status unknown (link)وكانت الصلة بين الشام ومصر وطيدة في هذا المجال، إذ كان السيد مصطفى ابن كمال الدين البكري الصديقي تلميذاً من تلاميذ عبد الغني النابلسي المبرزين، وكان الشيخ محمد بن سالم الحفني شيخ الإسلام في مصر تلميذاً للسيد البكري، وتسلسل من الشيخ الحفني طريق العلماء الصوفية إلى الشيخ عبد الله الشرقاوي، ثم إلى الشيخ أحمد الدردير، والشيخ عمر الشبراوي، وما زال طريق الشبراوي هذا قائماً إلى الآن.
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Şabaniyye-Bekriyye, Kutbüddin Mustafa el-Bekri'den sonra; 1. Hifniyye (kurucusu: Muhammed b. Salim el-Hifni, ö. 1181/1767), 2. Semmaniyye (kurucusu: Muhammed b. Abdülkerim es-Semman, ö. 1189/1776) ve 3. Kemaliyye (kurucusu: Ebü'l-Fütuh Muhammed b. Mustafa el-Bekri, ö. 1199/1784) adlı üç kola ayrılmıştır. 1. Hifniyye'den; Derdiriyye (kurucusu: Ahmed b. Muhammed ed-Derdir), Ticaniyye (kurucusu: Seyyid Ahmed et-Ticani), Rahmaniyye (kurucusu: Muhammed b. Abdurrahman el-Gaştuli), Ezheriyye (kurucusu: Ebu Abdullah Muhammed b. Abdurrahman ez-Zevavi el-Ezheri) kolları meydana gelmiştir. 2. Semmaniyye'den; Tayyibiyye (kurucusu: Ahmed et-Tayyib b. Beşir) ve Feyziyye (kurucusu: Seyyid Feyzüddin Hüseyin el-Mısri) kolları, 3. Derdiriyye'den; Saviyye (kurucusu: Ahmed b. Muhammed es-Savi), Sibaiyye (kurucusu: Salih es-Sibai) ve Vefaiyye (kurucusu: Nureddin Ali b. Abdülber el-Vefai) kolları doğmuştur. Haririzade, Şabaniyye-Karabaşiyye'nin Nasuhiyye ve Bekriyye adlı iki ana kolunun yanı sıra Karabaş Veli'nin halifelerinden Ömer arifi el-İstanbuli'ye arifiyye, bir diğer halifesi şeyh Hüseyin Kastamoni'ye Hüseyniyye şubelerini nisbet eder. Halveti şubelerinden Sinaniyye'den de hilafeti olduğu için Şehremini'deki Sinani dergahında şeyhlik yapan, XVii. yüzyılın tanınmış Şabani şeyhlerinden şair ve bestekar Mustafa Zekai Efendi'nin silsilesi bu iki kola ulaşmaktadır.
{{استشهاد بكتاب}}: تعارض مسار مع وصلة (help){{استشهاد بكتاب}}: تأكد من صحة قيمة |مؤلف= (help){{استشهاد ويب}}: صيانة الاستشهاد: BOT: original URL status unknown (link){{استشهاد ويب}}: صيانة الاستشهاد: BOT: original URL status unknown (link){{استشهاد ويب}}: صيانة الاستشهاد: BOT: original URL status unknown (link)هذه الترجمة هي للشيخ يوسف النبهاني من كتابه جامع كرامات الأولياء.
Unfortunately, some modern historians have taken Nabahāni's characterization of Bakri "reviving" the Khalwati order in a different sense — they have speculated that he was a "reformer" who abandoned the doctrine of wahdat al-wujud and imposed a stricter organizational structure on his followers, thus allowing for a more worldly and politically effective movement – in effect prefiguring later, so-called "neo-Sufi," movements. But as shown by both Frederick De Jong and Ralf Elger, there is little substance to such suggestions. There is simply no evidence that Bakri made any "reforms" other than introducing a particular litany (known as wird al-sahar) among his followers. Furthermore, Bakri belonged to the Karabási suborder that was particularly devoted to Ibn 'Arabi: Karabás Ali Veli had authored a commentary on the Fusus and his disciples believed that Ibn 'Arabi had predicted their master's appearance. Bakri was also a close student of 'Abd al-Ghani al-Nābulusi, studied with him numerous works by Ibn 'Arabi, including the Fusus, and himself upheld the doctrine of wahdat al-wujud in his treatise al-Mawrid al-'adhb li-dhawi l-wurud fi kashf ma'na wahdat al-wujud. Bakri is moreover known to have taught an exposition of wahdat al-wujud by the prominent fourteenth-century Fusus commentator Abd al-Razzāq al-Qāshāni to a disciple in Mecca. His son and disciple Kamāl al-Din al-Bakri (d. 1782) is also known to have taught Nābulusi's commentary on the Fusus in Gaza where he settled and died." The most that can be said is that Bakri's oeuvre suggests that he may have been less interested in mystical metaphysics than Năbulusi and more focused on the devotional life and on initiating and training disciples.
Scholars such as F. de Jong, a foremost author on Sufi turuq in Egypt, have cast doubt on the revivalism introduced by al Bakri, but our sources clearly document his reforms. Shaykh Hassan al-Husseini, the Hanafi Mufti of Jerusalem, who was a major disciple of al-Bakri, refers to his master as a "mujadid (reformer) to his contemporaries and compatriots."
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Abdalgani's most prominent student, however, was a Xalwati, Mustafā b. Kamäladdin al-Bakri (1099-1162/1688-1749), whose activities and travels inspired a wave of new branches of the Xalwatiya in the Hiğaz, in Egypt, and even in the Magrib.
{{استشهاد بكتاب}}: تأكد من صحة قيمة |محرر1= (help){{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Scholars such as F. de Jong, a foremost author on Sufi turuq in Egypt, have cast doubt on the revivalism introduced by al Bakri, but our sources clearly document his reforms. Shaykh Hassan al-Husseini, the Hanafi Mufti of Jerusalem, who was a major disciple of al-Bakri, refers to his master as a "mujadid (reformer) to his contemporaries and compatriots."
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help){{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help)Scholars such as F. de Jong, a foremost author on Sufi turuq in Egypt, have cast doubt on the revivalism introduced by al Bakri, but our sources clearly document his reforms. Shaykh Hassan al-Husseini, the Hanafi Mufti of Jerusalem, who was a major disciple of al-Bakri, refers to his master as a "mujadid (reformer) to his contemporaries and compatriots."
{{استشهاد بمجلة}}: الاستشهاد ب$1 يطلب |$2= (help) and تأكد من صحة قيمة |مؤلف= (help){{استشهاد بكتاب}}: تأكد من صحة قيمة |مؤلف= (help)