Sadreddin Konevi is one of the most important statesmen of the unity of existence. Konevi was not content with just commenting on the works of her sheikh Ibn al-Arabi, he also produced many works and offered different perspectives on many Sufi issues with his own original interpretations. His esoteric comments regarding the name of Allah and the spiritual secrets it indicates are particularly striking. Konevi, which explains in depth the manifestations of the level of divinity and the name of Allah (...) in the ontology that emerged in the idea of unity of existence, states that all the divine tricks of this name, which is dominant in the level of unity, are completed after the level of ahadiyyah, that is, the level of oneness where there is no manifestation. He explained that it is a level of existence in which God is manifested. Konevi, like his sheikh Ibn al-Arabi, named the reality of muhame-diyye, which is the manifestation of Allah, as the 'real Adam' and 'human reality', which collects all the existing truths in itself. Konevi, who concluded in detail the stages of suluk and ascension that must be performed in order for the perfect human being to reach the manifestation of God, that is, the level of divinity, interpreted the inner secrets of this name. He also emphasized why it is the most encompassing and important name among the divine names of Allah, and also explained the symbolic meanings of the five letters that make up this name. Konevi, who examines the letter "Elif" in terms of its utterance in the verses, the unification of the manifestation from the unseen to the manifestation, its being a symbol of the divine breath, and its writing in terms of three movements, intermittent, expanding and cyclical, examines the symbolic meanings of these movements in depth. Konevi presented a symbolic interpretation of the letters that form the name of Allah on what the two letters "lam" and "he", like the letter elif, signify inwardly at the levels of beings. In this study, we tried to explain Konevi's ontological explanations of the name of Allah, how and which beings are marked in the terminology of unity of existence, and the daily interpretations of the symbolic works of the letters that make up this name. (shrink)

Muslims are fundamentally interested in the practice of writing especially for scribing the copies of the Qur’ān. Later, the practice of scribing ḥadīths texts and writing diplomatic correspondence increased the demand for developing this practice. It is because the writing is based on a religious reference in Islamic societies; over time, the interest in writing and writing materials has also turned into an art form. Thus, writing and writing materials have been named with the selected words from the Qur’ān. Pencil, (...) book, pages (ṣuḥuf), line, stone tablet (alwāḥ) are some of the examples of those words. The writing constituted a series of professions. Calligraphers and warrāqs (book dealers/booksellers) are some examples in Islamic societies. Until the printing press became widespread, the books were written and reproduced by hand which is called istinsākh. Nowadays, these manuscripts are protected in libraries and digital archives. Codicology examines the external elements of these manuscripts such as ink, binding and paper. In addition, the critical edition method was used to bring out manuscripts to the surface. Critical edition of manuscripts is not only transferring the text to the computer. The critical edition is to compare manuscripts of work to reach the original text of the author. While doing this, the evaluation of the text has been held to reveal the historical value of it. In this article, the place of manuscripts in Islamic culture has been discussed and the basic principles of the critical edition, how to create the editing (dirāsa) and text (naṣṣ) sections of the critical edition are explained with examples. The examples were selected from the previous critical editions conducted by the author. This study aims to give an introduction to a very wide field of codicology and critical edition. This article is intended to provide basic information for researchers interested in codicology and critical edition.Summary: Classical Islamic writing culture has its method. For centuries, Muslims have written manuscripts according to this method. This method has been applied from writing the knowledge on paper to collecting and binding the fascicles.The adventure of creating a manuscript is a long process. A lot of people come around to contribute this process initiating from the writing of the first sentence. Producer of the knowledge: scientists, paper-producer: werrâq, the calligrapher: khaṭṭāṭ, bookseller, bookbinder, expert in the ink, naqqāsh who marbles the papers, sponsors of the project, collection and the librarian are some of the contributors. Today, this adventure continues with the participation of enthusiasts which are: the author who re-writes the manuscript to revive it, the restorer who repairs the damage of the manuscript, the expert who creates the digital copy and institutions which publishes the facsimile.Nowadays manuscripts are accepted as important scientific data and are examined in many ways other than their contents thus new specialities have been occurred. At universities, the institutes which examine manuscripts have been established and academic journals have been published. Moreover, the critical edition of manuscripts is the main subject of some of the M.A. and Ph.D. theses.The studies on critical edition, which initiated earlier in some of the western countries, have made a rapid development and created its method. In Turkey, there are many critical editions of works which are based on various manuscripts from Theology to Literature fields. However, there is no significant mutual method among the studies yet. Also, their understanding of critical edition differentiates. In those studies, it has to be examined that basic parameters such as the selection of convenient copy, access to all copies of manuscript or priority of copies are applied to critical edition process. Most of the time it is observed that the advisor’s way of the critical edition has shadows on studies. However, fundamentally critical edition process needs expert contribution itself. Difference between studies is related to the fact that the critical edition is relatively a new field of study in Turkey. Therefore, specific studies in the field of critical edition and codicology are still needed to be developed. On the other hand, there are various publications to establish an objective methodology of the critical edition. Significant studies are being held by the Center for Islamic Studies (ISAM) to establish a mutual language and method for critical edition studies. The factor that led to the emergence of this article is the effort to contribute to the realization of this method. The article discusses the principles to be followed during a critical edition process. Moreover, topics are explained practically with examples selected from manuscripts. Those examples have been chosen from the author’s previous critical edition works. The article would be considered as an “Introduction to Critical Edition” for the researchers who are new at this field. In this respect, the article aims to make a methodological contribution to the critical edition studies.There are many parts of a manuscript –something more than the written text on the page– which makes it a whole. These parts can be divided into internal and external elements of the manuscript. All of these are parts have different levels of contribution to the examination of the critical edition of the work and the interpretation of the texts.Some external elements of manuscript are: ink production and color, inkwell, production of paper, foliation, rule-borders, and frames, ruling board (misṭara), sewing of quires, gilt and gilding, bookbinding, stamping and tooling, frontispiece, cases and pouches, storage boxes and cabinets, flap, tabula ansata, the history of manuscript.The internal elements of the manuscript are: text of the manuscript, script, subject, authenticity, historical value and importance, proprietor, literary features, number of copies and textual variants, scribes and copyists, whether it has been falsified or not, sources used or referenced by the author, abbreviations, records of marginalia, colophon, glosses and scholia, ownership statements, seals and seal impressions, word transposition or transposition of words/letters, waqf-statements, correction signs and corrections, countermarks.While the internal elements of manuscript are the work of critical edition, the external elements of the text fall within the field of codicology. Although critical edition and codicology are considered as separate sciences, there are points where they can contribute to each other. For instance, the ink tone or binding style of a manuscript may help to determine the writing date range of it. The references used by the manuscript can give us an idea about the name or the subject of another manuscript. The literary characteristics of the manuscript may reflect the author's success in language and literature fields. Thus, we are able to inform that the critical edition process of a manuscript requires the evaluation of substantial information at the same time which is no different from an archaeologist carefully examining an arrowhead. Therefore, whatever is the relation between History and Archeology has; Islamic sciences have the same relationship with critical edition. They are both individual sciences with methods of their own and two inseparable common sciences. Thus, without the contribution of codicology or other sciences, rewriting a manuscript on a computer does not mean making a critical edition of it. According to this information, we can define the critical edition as follows, “Critical Edition is the process of reviving of any manuscript -which belongs to Islamic civilization- with comparison of all available copies to create a single text which is closest to the text of the author and to determine the sources which this main text is based, citations such as verses, hadiths and poetry.”For studies on critical edition, the priority should be given to the texts which will contribute to this science. Before initiating critical edition, the authenticity of the author of the manuscript should be determined precisely. Of course, having a person's name on the page is not enough for determination. All copies of the manuscript must be identified. From those copies, critical edition should be based on the text that the author has personally written or prepared as a draft and other copies should be compared with this. In the absence of the author’s authentic copy, new criteria will apply. For instance, the copy written by the closest student of the author or the copy with the closest writing date takes precedence over the copies with no date. After comparison of all copies, the differences are shown in the citation.Critical Edition consists of two sections entitled as Edition (Editing/Dirāsa) and Text (Naṣṣ):The Edition section includes: the author’s name, lineage, place and date of birth, scientific life of the author and his/her prominent students, works, the authentication document which is proven that the text is belong to the author, the place of the work in the history of science, studies about the work, bibliography, literary characteristic, terms in the text, the amount and characteristics of the copies, the characteristic of the main copy which is determined as the fundamental text for the research, the rules and principles applied during the critical edition, the digital images of the first and last pages of the copies used. The Edition section is the part that demonstrates the reliability of the study. All external elements of writing are being introduced here. The importance of the text is confirmed by this edition process. Thus, the final shape of the edition section must be shaped by reading and understanding the text.In the text section, the main aim is to reach the very first text which has been written originally by the author. In this section, principles of morality and objectivity are followed. The text is preserved; additions or subtractions are not made. Cited sources at the manuscript are being found. Verses and ḥadīths are written with their sources. Poems are found in Dīwāns. Text is made legible with punctuation and pilcrow. Proper names, dates of death are written together. Page numbers in the manuscript are shown in square brackets. Some simple grammatical errors are corrected without interfering with the main text. Mostly the reason for this is the letters used for men or women. At the end of the study, a bibliography with all the resources used during the critical edition process is added. The Islamic codicology and manuscripts appear to receiving interest especially in academic studies. Considering that many manuscripts from the Ottoman Era are still waiting to be revived thus, we may come across profound critical edition works in the near future. Therefore, it is understood that individual studies related to the manuscript itself and the method of the critical edition will guide the researchers. (shrink)