Saint Legends Told in North Macedonia-Kanatlar Village by Satı Kumartaşlıoğlu

“…Dikmen Baba tomb, believed to be the founder of the village in Kanatlar, also serves as a dervish lodge. For this reason, various legends about Dikmen Baba are described in the village. …”
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Comparative analysis of Juchid genealogies according to five lists of “Muizz al-Ansab” by Sabitov Zh.M., Margulan A.S, Kambarbekova G.A.

“…These include the erroneous genealogy of Arabshah, Abulkhair Khan, and their descendants, as well as errors in the genealogy of Dervish Khan.…”
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How to read Hasan or the resurrection of a contingent apparition of real readers by Vedad Spahić

“… How to read Hasan or the resurrection of a contingent apparition of real readers A fragment from the novel Death and the Dervish, the famous monologue by Hasan about the Bosniak identity, to which this review is dedicated, is exceptionally appropriate for an interpretative manipulation. …”
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GİRESUN’DA TÜRK İSKÂNINA BİR ÖRNEK: ZAVİYE AN EXAMPLE OF TURKISH SETTLEMENT IN GIRESUN: ZAWIYA by Mehmet ÖZMENLİ, Nazım KURUCA

“…The Turkish colonizer dervishes reached and settled down in the territory of Turkey that forms the south of the Black Sea, by using valleys. …”
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MUMUN DİLİNDEN BİR TEKKE ŞAİRİNİN HASB-İ HÂLİ: ŞEM‘A-NÂME-İ NECMÎ by Bilge KARGA GÖLLÜ

“…/ M. 1815 - H. 1307 / M. 1889) is a dervish lodge-mystic poet who was affiliated with the Halvetiyye, Rıfa’iyye, Şazeliyye and Şettariyye orders. …”
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SON DÖNEM OSMANLI İSLÂM HUKUKÇULARINDAN ŞEYHZADE AHMED ZİYA EFENDİNİN HASAN KUDSÎ EFENDİDEN ALDIĞI İLMÎ İCAZET / AHMED ZIYA EFENDI’S DIPLOMA RECIEVED FROM MUDERRIS (PROFFESOR) HASA... by İsmail BİLGİLİ

“…In this article, we studied Şeyhzade (dervish’s son) Ahmed Ziya Efendi’s diploma recieved from Muderris (proffesor) Hasan Kudsî Efendi that was Islamic jurist and lived in the last period of Ottoman State. …”
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GÜVERCİNE AĞIT’TA BEKTAŞİLİĞİN İZLERİ by Özge AKSOY SERDAROĞLU

“…The analysis emphasizes the historical framework of Bektashism and the traditional specific values as a belief system, in addition to referring to the traditional images of Bektashism mentioned in the novel under the titles of “four doors forty maqams,” “being a babagan dervish,” “verses, breaths (nefesler) and folk poems,” and “metamorphosis, ordeal room, and cavlaklık.” …”
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HÂŞİMÎ EMÎR OSMAN’IN TASAVVUFİ ADAP VE ERKÂNA DAİR GÖRÜŞLERİ by Abdülmecit İSLAMOĞLU, Merve GÜVEN

“…Hāşimī Emīr ʿOthmān, one of the Bayrami Melami sheiks of the 16th century, is the person who institutionalized the understanding of Melami theory with his dervish lodge in Kasımpaşa. One of the most famous works of the author is Ṭariqatname in which he presented his views on sufistic rules and conventions. …”
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TÜRK HALK DİNDARLIĞI VE EVLİYA İNANCI: SOSYOLOJİK BİR YAKLAŞIM [TURKISH FOLK RELIGION AND SAINT BELIEF: A SOCIOLOGICAL APPROACH] by Muammer Ak

“…The belief is called such names as tomb, tomb, dervish, grandfather tomb, visit and. This belief includes visits to the places where people believed in their spiritual strength and virtues are assumed to be buried, visits made with certain wishes, and similar practices in this area. …”
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The Representation of Ottoman Social Structure on the Urban Layout by Oya Hayriye Saf, Emre Ergul

“…Other pieces; low-rise public buildings and small shops shaped by the social, cultural and economic life, gardens and dervish lodges which are the reflection of religious life are the integrated elements of city panorama. …”
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A New Study on the Biography and Works of Valeh Daqestani by N Moradi, M Yousefi

“…In spite of possibility of well living in India, he had a very simple and dervish-like living and accompanied the poor. He is a Shiite poet and has some poems in praise of Imam Ali and satire of some of his contemporaries. …”
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TÜRK KÜLTÜRÜNDE HAŞHAŞ (AFYON BİTKİSİ) KULLANIMI (11-14. YÜZYIL ANADOLU’SUNDA) by SELİM KAYA

“…The poppy’s seeds, tunic, and milk have been used since ancient times and in the Middle Ages, they were used in madrasahs, dervish lodges, zawiyahs, and folk medicine due to their sedative, analgesic, analgesic, stupefying and also recreational properties. …”
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ŞAH İSMAİL (HATÂYÎ) DÎVÂNI’NIN MEVCUT NEŞİRLERİNDE KULLANILMAYAN YAZMA NÜSHALARI [UNUSED MANUSCRIPTS OF SHAH ISMAIL (HATAYİ) DİVANI IN PRESENT PUBLICATIONS] by Muhsin MACİT

“…Shah Ismail (1487-1524), the Erdebil Dervish Monastery’s Shaykh and the founder of Safavid Dynasty, is a poet who also writes Turkish poems under the pseudonym Hatayi. …”
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Sufistic Metaphors in Şahidi’s Poems (ŞÂHİDÎ’NİN ŞİİRLERİNDE TASAVVUFİ METAFORLAR) by Nagehan UÇAN EKE

“…Abstract: Being Rumi’s adopted son, Ibrahim Sahidi of Mugla (1470-1550) was brought up in line with Mevlevi customs and served as the sheikh of Mugla Mevlevi Dervish Lodge for over forty years. Sahidi Dede, who mostly wrote sufistic, mevlevi-oriented, hikemi and amative poems, used both Turkish and Persian in his works. …”
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Art and typology of Women’s sights of northern and northeastern Montenegro by Burhan Čelebić

“…Often, these and many other authors classified men's sights into ulema, dervish, martyr, pashin, agin, hajji, clerical, etc. …”
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Study of the monomyth (Hero's Journey) of Joseph Campbell in the story of»Ashiq Gharib and Shah Sanam« based on Iranian and Turkish narratives by Sakineh Rasmi, Atekeh Rasmi

“…Its distinguishing features are helping of dervish in a dream, giving love wine (buta), " instrument" as a symbol of "Ashiqlar", tests such as determining of the gift to a bride's mother (for having nursed her) and competing with other "Ashiqlar". …”
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Polysemic Function of Harp in Persian Poetry Based on Conceptual Metaphor Theory by Narges Zaker Jafari

“…Other figures of speech about “Chang” have to do with other characteristics of this musical instrument; for example, the resemblance between the strings and the beloved’s lock of hair or vise versa, the resemblance between the poor material of its horizontal foot with the ragged garment of a poor dervish, the opposition of the poor material that covers the columns of a “Chang” and the silk strings which represent an image of two faced or hypocrite people. …”
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The history of Persian Artificial odes and presenting two artificial odes by two anonymous poets by Ali Reza Shabanlu

“…As example: Fasih- al din Mohammad Khavafi, Ibn Hesam Khosfi, Ahli Shirazi, Hafez Ali ben Noor, Teymur Hoseini. Dervish Mansur Sabzevari and Molana Saheb Balkhi answered to Salman's ode in the translation of Majales-al nefas. …”
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MANSUR BABA HAZİRESİ’NDEKİ SON OSMANLICA BEKTAŞİ MEZAR TAŞLARI [LAST OTTOMAN TOMBSTONES BELONG TO BEKTASHIES IN MANSUR BABA GRAVEYARD] by H. Dursun GÜMÜŞOĞLU

“…It can be stated that all the historical sites, relics, tombstones, graveyards and epitaphs are founding stones and cultural bridges of our society, connecting the past with the future.During the Ottoman reign, land was granted to Bektashi dervishes and dervishes of the other sects, who participated in conquests of Anatolia and Balkan Peninsula, in order to build their tekkes. …”
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Specific Features of Blagaj Tekke by Naida ADEMOVİC

“…Tekija (tekke, khanqah) is an Islamic institution where dervishes (Sufis) gather, reside, and perform religious rites. …”
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