Dergiler / İslam Araştırmaları Dergisi / 2019 / Sayı: 42
Köseç Ahmed Dede ve Şeyh Galib’in Mevlevî Âdap ve Erkânına Katkıları
- Sayı
- 2019 · Sayı: 42
- Sayfa
- 61–106
- DOI
- —
Özet
Mevlevî âdap ve erkânını konu edinen bu makale, et-Tuhfetü’l-behiyye fi’t-tarîkati’l-Mevleviyye ve es-Sohbetü’s-sâfiye adlı eserleri bağlamında Köseç Ahmed Dede (ö. 1191/1777) ve Şeyh Galib’in (ö. 1213/1799) Mevlevîlik’te düşünceye ve uygulamaya ilişkin katkılarını ortaya çıkarma amacı taşımaktadır. Konuyla ilgili mevcut çalışmalardan farklı olarak Mevlevî âdap ve erkânının yüzyıllara göre gelişim ve değişiminin takibini mümkün kılma hedefiyle hazırlanan bu makalede biat, zikir, mukabele, çile ve şeyh-mürit âdabı gibi beş temel mesele merkeze alınmaktadır. Söz konusu beş temel mesele üzerinden, ilgili literatüre katkıda bulunmuş olan müelliflerin ittifak ve ihtilaf ettikleri esasların ve yaptıkları ilavelerin tespitine odaklanılmıştır. Bu itibarla Köseç Ahmed Dede ve Şeyh Galib’in Mevlevîliğin âdap ve erkânına dair fikir, vurgu ve içtihatları belirginleştirilmiş, onların gerek selefleri gerekse halefleriyle mukayesesine imkân sağlanmıştır. Bu noktada makale, Mevlevî âdap ve erkânını teşkil eden ana unsurların neredeyse tamamında ilk ayrıntılı açıklamanın Köseç Ahmed Dede’ye ait olduğu ve yaptığı mühim değerlendirmelerin yanı sıra dikkatlere sunduğu üçlü sâlik anlayışı ile Şeyh Galib’in ilgili literatüre yeni bir anlatım kazandırdığı iddiasını taşımaktadır. Ayrıca bu makale Mevlevî âdap ve erkânını takdim etmede takip ettiği metodun bir sonucu olarak söz konusu âdap ve erkânın tarikatın kuruluşundan itibaren ilk iki asırda müesses hale geldiğine dair mevcut kabulün gözden geçirilmesi gerektiği önerisini de içermektedir.
Abstract
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing on several subjects, including initiation, remembrance of Allah (dhikr), whirling prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service (çile), and relations between Sufi masters and their disciples, in order to shed light on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d. 1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners and principles that evolved over several centuries and highlighting the similarities and differences that appear in the sources. In this line, it employs a wide literature on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d. after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).Firstly, the article provides a brief overview of the literature on Mawlawī manners and principles. Based on this literature, it identifies the main elements of Mawlawi manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples. All researchers seem to agree that one needs first to be initiated in order to pledge allegiance to a living Sufi master, however they disagree on the ceremonies of initiation. Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him, if the seeker has a sincere desire to join the order, the Sufi master might order him into chella. If the seeker has a lower aspiration for joining, the Sufi master might recommend that he invokes a special formula to remember Allah. With regards to the seeker with the lowest motivation, the Sufi master might ask him to repent for his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the disciple), the second will be munīb (repentant) and the third will be muḥibb (lover) in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the triple Sufi traveler (sālik) and concludes that manners and principles could differ in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb). As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib, however, also adds that true dhikr is one’s living with consciousness and awareness of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq), and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic love for Allah. It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with his articulation of the subject by employing a triple classification of the initiator.