Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs

Metin Noorata; Önder Küçükural

doi:10.26650/di.2022.33.2.1145709

Araştırma Makalesi

Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs

Yıl 2022, Cilt: 33 Sayı: 2, 507 - 532, 30.12.2022

Metin Noorata Önder Küçükural

https://doi.org/10.26650/di.2022.33.2.1145709

Öz

In his article “Did Premodern Muslims Distinguish the Religious and Secular?,” Rushain Abbasi convincingly demonstrates how pre-modern Muslim thinkers had made an array of meaningful distinctions between dīn (‘religion’) and dunyā (‘the world’) approximating the religious-secular dyad. This paper explores a fourth typology, a latent opposing attitude toward the dīn-dunyā binary, by expanding Abbasi’s analytical trajectory to include both a discursive and pragmatic framework – the former involving scrutiny of the content and substance of rationally thought-out arguments, the latter demanding a closer look at how ideas have informed and shaped practical forms of reasoning and their application in the real world. Therefore, beyond the conceptual and epistemological signification of the dīn-dunyā binary in Islamic thought as surveyed by Abbasi, an attempt will be made to show how Muslims have also reasoned in both theoretical and practical terms to bridge the tension between the two spheres. The overarching objective is to consider how the dīn-dunyā binary fares in the Islamic mystical tradition through a case study analysis of five prominent Naqshbandī shaykhs: Aḥmad Sirhindī, Khālid al-Shahrazūrī, Aḥmad Gümüşhānevī, Zahid Kotku, and Mahmud Esad Coşan. The dialectical method developed by Shmuel Eisenstadt, which supposes a basic tension between the transcendental and mundane orders, will be applied to examine how each individual shaykh experienced, interpreted, and bridged the opposition between dīn and dunyā in both their doctrinal teachings and life-practices. The study aims to show how the shaykhs applied certain ethico-mystical principles like khalwat dar anjuman (‘solitude within society’) in a way that saw them engaging in a constant and concerted effort at bridging the unbridgeable in their worldly and other-worldly pursuits.

Anahtar Kelimeler

Naqshbandiyyah, Dīn-Dunyā Binary, Dialectical, Tension, Transcendental, Mundane, Khalwat dar Anjuman, Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen

Kaynakça

Abbasi, R. (2020). Did Premodern Muslims Distinguish the Religious and Secular? The Din–Dunya Binary in Medieval Islamic Thought. Journal of Islamic studies, 1-42.
Abu-Manneh, B. (2001). Studies on Islam and the Ottoman empire in the 19th century (1826–1876). Istanbul, Turkey: The Isis Press.
Algar, H. (1990). Political aspects of Naqshbandī history. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 117-146). Istanbul, Turkey & Paris, France: Éditions Isis.
Algar, H. (2007). Nakşibendilik. Istanbul, Turkey: İnsan Yayınları.
Ansari, M.A. (1986). Sufism and Sharī‘ah: A study of Shaykh Aḥmad Sirhindī’s effort to reform Sufism. London, UK: The Islamic Foundation.
Asad, T. (1986). The idea of an anthropology of Islam. Occassional paper series. Washington, DC: Georgetown University Center for Contemporary Arab Studies.
Buehler, A.F. (2003). Sharī‘at and ‘ulamā in Aḥmad Sirhindī’s Collected letters. Die welt des Islam. Leiden, The Netherlands: Koninklijke Brill, (43), 3, 309-320.
Buehler, A.F. (2016). Recognizing Sufism: Contemplation in the Islamic tradition. London & New York: I.B. Tauris.
Buehler, A.F. (2011). Aḥmad Sirhindī: A 21st-century update. Der Islam (86), 122-141.
Çakır, R. (1990). Ayet ve slogan: Türkiye’de İslami oluşumlar. Istanbul, Turkey: Metis Yayınları.
Coşan, M.E. (1992). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (1993-1999). Hazineden pırıltılar: Cuma sohbetleri (Vols. 1-9) (M. Erkaya, Ed.). Retrieved from http://www.esadcosankulliyati.com/arsiv/kitap/.
Coşan, M.E. (1995). İslami çalışma ve hizmetlerde metod. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001a). Gayemiz. Istanbul, Turkey: Seha Neşriyat,
Coşan, M.E. (2001b). Zaferin yolu ve şartları. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001c). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (2016). Mehmed Zahid Kotku. Istanbul, Turkey: Server Yayınları.
Damrel, D.W. (1990). The spread of Naqshbandi political thought in the Islamic world. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 261-279). Istanbul, Turkey & Paris, France: Éditions Isis.
Eisenstadt, S.N. (1982). The axial age: The emergence of transcendental visions and the rise of clerics. European journal of sociology, (23), 2, 294-314.
Eisenstadt, S.N. (2011). The Axial conundrum between transcendental visions and vicissitudes of their institutionalizations: Constructive and destructive possibilities. Análise social, (199), 201-217.
Fevzī, M. (1895). Hadiyyah al-‘ārifīn fī manāqib quṭb al-‘ārifīn mawlānā Aḥmad Ziyā’ al-Dīn b. Muṣṭafā al-Gumushkhānawī. Istanbul.
Friedmann, Y. (1967). Shaykh Aḥmad Sirhindī: An outline of his thought and a study of his image in the eyes of posterity (Doctoral dissertation). Montreal, Canada: McGill University.
Gümüşhānevī, A. (1858). Rūḥ al-‘ārifīn. Istanbul: Süleymaniye Kütüphanesi, no. 2635.
Gümüşhānevī, A. (1997). Jāmi‘ al-uṣūl fī al-awliyā’. Beirut, Lebanon: Al-Intishār al-‘Arabī.
Gümüşhanevi, A. (2005). Velîler ve tarikatlarda usûl (Câmi’ul usûl). Istanbul, Turkey: Pamuk Yayıncılık.
Gümüşhanevi, A. (2006a). Vasiyetler ve nasihatler. Müceddid risâlesi & vasiyetler ve nasihatler (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2006b). Gafillerin kurtuluşu (Necât’ül-gâfilîn) (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2012). Musȃhabetü’l ihvȃn (müridlerin arkadaşlıgı). Istanbul, Turkey: Şadırvan.
Gündüz, I. (2020). Gümüşhânevî Ahmed Ziyâüddîn (K.S.): Hayatı-eserleri-tarîkat anlayışı ve Hâlidiyye tarîkatı. Istanbul, Turkey: Ibn Haldun Üniversitesi Yayınları.
Haydarīzāde, I. (1875). Al-majd al-tālid fī manāqib al-Shaykh Khālid.
Hourani, A. (1981). The emergence of the modern Middle East. Berkeley & Los Angeles: University of California Press.
Ibn ‘Arabī, M. (1980). The bezels of wisdom (R.W.J. Austin, Trans.). New York, NY, Ramsey, NJ & Toronto, Canada: Paulist Press.
James, W. (2002). Varieties of religious experience: A study in human nature. London & New York: Routledge.
Jaspers, K. (1953). The origin and goal of history (M. Bullock, Trans.). New Haven, CT & London, UK: Yale University Press.
Karamustafa, A.T. (1994). God’s unruly friends: Dervish groups in the Islamic Later Middle Period 1200–1550. Salt Lake City, Utah: The University of Utah Press.
Karamustafa, A.T. (2017). Islamic dīn as an alternative to Western models of “religion”. In R. King (Ed.), Religion, theory, critique: Classic and contemporary approaches and methodologies (pp. 163-171). New York, NY: Columbia University Press.
Khālid (n.d.). Risālah fī al-ḥaqq al-rābiṭah. Majmū‘ ‘aẓīmah fī asrār al-ṭarīqah wa jamī‘ lawāzim wa muhimmāt wa shurūṭ mushtamilah ‘alā rasā’il maqbūlah (pp. 19-27). Istanbul.
Kotku, M.Z. (1975). Tasavvufî ahlâk. Istanbul, Turkey: Bahar Yayınevi.
Kotku, M.Z. (1984). Cihad. Istanbul, Turkey: Seha Neşriyat.
Kotku, M.Z. (2010). Hadislerle nasihatlar (Vols. 1-2). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Kotku, M.Z. (2018). Cennet yolları. Istanbul, Turkey: Server Yayınları.
Le Gall, D. (2005). A culture of Sufism: Naqshbandīs in the Ottoman world, 1450-1700. Albany, NY: State University of New York Press.
Mardin, Ş. (1991). The Nakşibendi order in Turkish history. In R. Taper (Ed.), Islam in Modern Turkey: Religion politics and literature in a secular state (pp.121-142). IB Tauris.
Mardin, Ş. (1993). The Nakshibendi order of Turkey. In M.E. Marty & R.S. Appleby (Eds.), Fundamentalisms and the state: Remaking polities, economics, and militance (pp. 204-232). Chicago, IL & London, UK: The University of Chicago Press.
Mardin, Ş. (1994). Culture change and the intellectual: A study of the effects of secularization in modern Turkey: Necip Fazıl and the Nakshibendi. In Ş. Mardin (Ed.), Cultural transitions in the Middle East (pp. 189-213). Leiden, The Netherlands, New York, NY & Köln, Germany: E.J. Brill.
Nizami, K.A. (1997). The Naqshbandiyyah order. In S.H. Nasr (Ed.), Islamic spirituality: Manifestations (pp. 162-193). New York, NY: The Crossroad Publishing Company.
Pārsā, M. (1988). Tevhīde giriş (A. Hüsrevoğlu, Trans.). Istanbul, Turkey: Ekram Yayınları.
Rizvi, S.A.A. (1965). Muslim revivalist movements in Northern India in the sixteenth and seventeenth centuries. Lucknow, India: Balkrishna Book Co.
Sirhindī, A. (2007). Mektûbât tercemesi (H.H. Işık, Trans.). Istanbul, Turkey: Hakîkat Kitâbevi Yayınları.
Sirhindī, A. (2016). Mebde’ ve Me‘âd (N. Tosun, Trans.). İmâm-ı Rabbânî risâleleri (pp. 18-144). Istanbul, Turkey: Sufi Kitap.
Ṣāḥib, M.A. (2012). Bughyah al-wājid fī maktūbāt ḥaḍrah Mawlānā Khālid (M.H.S. Al-Mārdīnī, Ed.). Diyarbakir, Turkey: Maktabah Saydā.
Shukrī, Ḥ. (1884). Mānāqıb-ı shams al-shumūs dar ḥaqq-ı ḥaḍrat-i Mawlānā Khālid al-‘arūs. Istanbul: Mahmut Bey Matbaası.
Silverstein, B. (2011). Islam and modernity in Turkey. New York, NY: Palgrave Macmillan.
Sulaymān, M. (1981). Al-ḥadīqah al-nadiyyah fī ādāb al-ṭarīqah al-Naqshbandiyyah wa al-bahjah al-Khālidiyyah. Istanbul, Turkey: Işık Kitabevi.
Tosun, N. (2015). Bahāeddīn Nakşbend: Hayatı, görüşleri, tarīkatı. Istanbul, Turkey: Insan Yayınları.
Tosun, N. (2016). İmâm-ı Rabbânî Ahmed Sirhindî: Hayatı, eserleri, tasavvufî görüşleri. Istanbul, Turkey: İnsan Yayınları.
Tritton, A.S. (1965). Dunyā. In The encyclopaedia of Islam (Vol. 2, p. 626). Leiden, The Netherlands: E.J. Brill.
Weismann, I. (2007). The Naqshbandiyya: Orthodoxy and activism in a worldwide Sufi tradition. New York, NY: Routledge.
Yavuz, H. (1999). The matrix of modern Turkish Islamic movements: The Naqshbandī Sufi order. In E. Özdalga (Ed.), Naqshbandis in Western and Central Asia: Change and continuity (pp. 129-147). Istanbul, Turkey: Numune Matbaası.

Yıl 2022, Cilt: 33 Sayı: 2, 507 - 532, 30.12.2022

Metin Noorata Önder Küçükural

https://doi.org/10.26650/di.2022.33.2.1145709

Öz

Anahtar Kelimeler

Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen, Naqshbandiyyah, Dīn-Dunyā Binary, Dialectical, Tension, Transcendental, Mundane, Khalwat dar Anjuman, Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen

Kaynakça

Abbasi, R. (2020). Did Premodern Muslims Distinguish the Religious and Secular? The Din–Dunya Binary in Medieval Islamic Thought. Journal of Islamic studies, 1-42.
Abu-Manneh, B. (2001). Studies on Islam and the Ottoman empire in the 19th century (1826–1876). Istanbul, Turkey: The Isis Press.
Algar, H. (1990). Political aspects of Naqshbandī history. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 117-146). Istanbul, Turkey & Paris, France: Éditions Isis.
Algar, H. (2007). Nakşibendilik. Istanbul, Turkey: İnsan Yayınları.
Ansari, M.A. (1986). Sufism and Sharī‘ah: A study of Shaykh Aḥmad Sirhindī’s effort to reform Sufism. London, UK: The Islamic Foundation.
Asad, T. (1986). The idea of an anthropology of Islam. Occassional paper series. Washington, DC: Georgetown University Center for Contemporary Arab Studies.
Buehler, A.F. (2003). Sharī‘at and ‘ulamā in Aḥmad Sirhindī’s Collected letters. Die welt des Islam. Leiden, The Netherlands: Koninklijke Brill, (43), 3, 309-320.
Buehler, A.F. (2016). Recognizing Sufism: Contemplation in the Islamic tradition. London & New York: I.B. Tauris.
Buehler, A.F. (2011). Aḥmad Sirhindī: A 21st-century update. Der Islam (86), 122-141.
Çakır, R. (1990). Ayet ve slogan: Türkiye’de İslami oluşumlar. Istanbul, Turkey: Metis Yayınları.
Coşan, M.E. (1992). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (1993-1999). Hazineden pırıltılar: Cuma sohbetleri (Vols. 1-9) (M. Erkaya, Ed.). Retrieved from http://www.esadcosankulliyati.com/arsiv/kitap/.
Coşan, M.E. (1995). İslami çalışma ve hizmetlerde metod. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001a). Gayemiz. Istanbul, Turkey: Seha Neşriyat,
Coşan, M.E. (2001b). Zaferin yolu ve şartları. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001c). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (2016). Mehmed Zahid Kotku. Istanbul, Turkey: Server Yayınları.
Damrel, D.W. (1990). The spread of Naqshbandi political thought in the Islamic world. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 261-279). Istanbul, Turkey & Paris, France: Éditions Isis.
Eisenstadt, S.N. (1982). The axial age: The emergence of transcendental visions and the rise of clerics. European journal of sociology, (23), 2, 294-314.
Eisenstadt, S.N. (2011). The Axial conundrum between transcendental visions and vicissitudes of their institutionalizations: Constructive and destructive possibilities. Análise social, (199), 201-217.
Fevzī, M. (1895). Hadiyyah al-‘ārifīn fī manāqib quṭb al-‘ārifīn mawlānā Aḥmad Ziyā’ al-Dīn b. Muṣṭafā al-Gumushkhānawī. Istanbul.
Friedmann, Y. (1967). Shaykh Aḥmad Sirhindī: An outline of his thought and a study of his image in the eyes of posterity (Doctoral dissertation). Montreal, Canada: McGill University.
Gümüşhānevī, A. (1858). Rūḥ al-‘ārifīn. Istanbul: Süleymaniye Kütüphanesi, no. 2635.
Gümüşhānevī, A. (1997). Jāmi‘ al-uṣūl fī al-awliyā’. Beirut, Lebanon: Al-Intishār al-‘Arabī.
Gümüşhanevi, A. (2005). Velîler ve tarikatlarda usûl (Câmi’ul usûl). Istanbul, Turkey: Pamuk Yayıncılık.
Gümüşhanevi, A. (2006a). Vasiyetler ve nasihatler. Müceddid risâlesi & vasiyetler ve nasihatler (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2006b). Gafillerin kurtuluşu (Necât’ül-gâfilîn) (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2012). Musȃhabetü’l ihvȃn (müridlerin arkadaşlıgı). Istanbul, Turkey: Şadırvan.
Gündüz, I. (2020). Gümüşhânevî Ahmed Ziyâüddîn (K.S.): Hayatı-eserleri-tarîkat anlayışı ve Hâlidiyye tarîkatı. Istanbul, Turkey: Ibn Haldun Üniversitesi Yayınları.
Haydarīzāde, I. (1875). Al-majd al-tālid fī manāqib al-Shaykh Khālid.
Hourani, A. (1981). The emergence of the modern Middle East. Berkeley & Los Angeles: University of California Press.
Ibn ‘Arabī, M. (1980). The bezels of wisdom (R.W.J. Austin, Trans.). New York, NY, Ramsey, NJ & Toronto, Canada: Paulist Press.
James, W. (2002). Varieties of religious experience: A study in human nature. London & New York: Routledge.
Jaspers, K. (1953). The origin and goal of history (M. Bullock, Trans.). New Haven, CT & London, UK: Yale University Press.
Karamustafa, A.T. (1994). God’s unruly friends: Dervish groups in the Islamic Later Middle Period 1200–1550. Salt Lake City, Utah: The University of Utah Press.
Karamustafa, A.T. (2017). Islamic dīn as an alternative to Western models of “religion”. In R. King (Ed.), Religion, theory, critique: Classic and contemporary approaches and methodologies (pp. 163-171). New York, NY: Columbia University Press.
Khālid (n.d.). Risālah fī al-ḥaqq al-rābiṭah. Majmū‘ ‘aẓīmah fī asrār al-ṭarīqah wa jamī‘ lawāzim wa muhimmāt wa shurūṭ mushtamilah ‘alā rasā’il maqbūlah (pp. 19-27). Istanbul.
Kotku, M.Z. (1975). Tasavvufî ahlâk. Istanbul, Turkey: Bahar Yayınevi.
Kotku, M.Z. (1984). Cihad. Istanbul, Turkey: Seha Neşriyat.
Kotku, M.Z. (2010). Hadislerle nasihatlar (Vols. 1-2). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Kotku, M.Z. (2018). Cennet yolları. Istanbul, Turkey: Server Yayınları.
Le Gall, D. (2005). A culture of Sufism: Naqshbandīs in the Ottoman world, 1450-1700. Albany, NY: State University of New York Press.
Mardin, Ş. (1991). The Nakşibendi order in Turkish history. In R. Taper (Ed.), Islam in Modern Turkey: Religion politics and literature in a secular state (pp.121-142). IB Tauris.
Mardin, Ş. (1993). The Nakshibendi order of Turkey. In M.E. Marty & R.S. Appleby (Eds.), Fundamentalisms and the state: Remaking polities, economics, and militance (pp. 204-232). Chicago, IL & London, UK: The University of Chicago Press.
Mardin, Ş. (1994). Culture change and the intellectual: A study of the effects of secularization in modern Turkey: Necip Fazıl and the Nakshibendi. In Ş. Mardin (Ed.), Cultural transitions in the Middle East (pp. 189-213). Leiden, The Netherlands, New York, NY & Köln, Germany: E.J. Brill.
Nizami, K.A. (1997). The Naqshbandiyyah order. In S.H. Nasr (Ed.), Islamic spirituality: Manifestations (pp. 162-193). New York, NY: The Crossroad Publishing Company.
Pārsā, M. (1988). Tevhīde giriş (A. Hüsrevoğlu, Trans.). Istanbul, Turkey: Ekram Yayınları.
Rizvi, S.A.A. (1965). Muslim revivalist movements in Northern India in the sixteenth and seventeenth centuries. Lucknow, India: Balkrishna Book Co.
Sirhindī, A. (2007). Mektûbât tercemesi (H.H. Işık, Trans.). Istanbul, Turkey: Hakîkat Kitâbevi Yayınları.
Sirhindī, A. (2016). Mebde’ ve Me‘âd (N. Tosun, Trans.). İmâm-ı Rabbânî risâleleri (pp. 18-144). Istanbul, Turkey: Sufi Kitap.
Ṣāḥib, M.A. (2012). Bughyah al-wājid fī maktūbāt ḥaḍrah Mawlānā Khālid (M.H.S. Al-Mārdīnī, Ed.). Diyarbakir, Turkey: Maktabah Saydā.
Shukrī, Ḥ. (1884). Mānāqıb-ı shams al-shumūs dar ḥaqq-ı ḥaḍrat-i Mawlānā Khālid al-‘arūs. Istanbul: Mahmut Bey Matbaası.
Silverstein, B. (2011). Islam and modernity in Turkey. New York, NY: Palgrave Macmillan.
Sulaymān, M. (1981). Al-ḥadīqah al-nadiyyah fī ādāb al-ṭarīqah al-Naqshbandiyyah wa al-bahjah al-Khālidiyyah. Istanbul, Turkey: Işık Kitabevi.
Tosun, N. (2015). Bahāeddīn Nakşbend: Hayatı, görüşleri, tarīkatı. Istanbul, Turkey: Insan Yayınları.
Tosun, N. (2016). İmâm-ı Rabbânî Ahmed Sirhindî: Hayatı, eserleri, tasavvufî görüşleri. Istanbul, Turkey: İnsan Yayınları.
Tritton, A.S. (1965). Dunyā. In The encyclopaedia of Islam (Vol. 2, p. 626). Leiden, The Netherlands: E.J. Brill.
Weismann, I. (2007). The Naqshbandiyya: Orthodoxy and activism in a worldwide Sufi tradition. New York, NY: Routledge.
Yavuz, H. (1999). The matrix of modern Turkish Islamic movements: The Naqshbandī Sufi order. In E. Özdalga (Ed.), Naqshbandis in Western and Central Asia: Change and continuity (pp. 129-147). Istanbul, Turkey: Numune Matbaası.

Din ve Dünya Geriliminin Yeniden Yorumlanması: Müceddidî ve Hâlidî Şeyhlerinin Deneyimleri Bağlamında Nakşibendî Tarikatı

Yıl 2022, Cilt: 33 Sayı: 2, 507 - 532, 30.12.2022

Metin Noorata Önder Küçükural

https://doi.org/10.26650/di.2022.33.2.1145709

Öz

Rushain Abbasi “Modern öncesi dönemde Müslümanlar dini ve seküleri birbirinden ayırdılar mı?” adlı makalesinde birçok yazarın aksine bu iki alanın modern öncesi dünyada da günümüzdekine benzer bir biçimde ayrılmakta olduğunu iddia etmektedir. Bu makalede Abbasi’nin önerdiği üçlü sınıflandırmaya bir dördüncüsünü eklemeyi önermekteyiz. Din ve dünya arasındaki ayrımın sadece analitik bir ayrım olmadığını, iki ucun birbirine zıt, gerilimli bir ilişki içinde ortaya çıktığını iddia etmekteyiz. Bu ayrım sadece doktriner düzlemde değil, aynı zamanda günlük yaşamda, söylemsel düzlemde ve pratik akıl yürütme noktalarında ortaya çıkmaktadır. Bu bağlamda din ve dünya arasındaki ayrım Abbasi’nin iddia ettiği gibi sadece İslam düşüncesine içkin kavramsal bir ayrımın ötesindedir. Makalenin temel amacı beş Nakşibendî şeyhinin bu çabayı bizzat kendi yaşamlarında ne şekilde sergilediklerini göstererek tartışmaktır. Bu amaç doğrultusunda Shmuel Eisenstadt tarafından öne sürülmüş olan gerçekliğin transcendental (aşkın olan) ile mundane (gündelik olan) düzlemler arasındaki gerilimi ele aldığı kavramsal çerçeveye başvurulmuştur. Beş şeyhin bu gerilimi nasıl yaşadığı ve kendi pratik kararlarında ne şekilde yorumlayarak üstesinden geldikleri, iki alan arasında nasıl köprü kurdukları ve bunun kendi öğretilerine nasıl yansıdığı makalede tartışılmaktadır. Bu bağlamada Nakşibendiliğin “halvet der-encümen” prensibi bu iki dünya arasındaki gerilimin üstesinden gelinmesini mümkün kılan anahtar yaklaşım olarak ele alınmaktadır.

Anahtar Kelimeler

Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen, Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen, Nakşibendî Tarikatı, Din-Dünya Ayrımı, Diyalektik, Gerilim, Aşkın, Gündelik, Halvet Der-Encümen

Kaynakça

Abbasi, R. (2020). Did Premodern Muslims Distinguish the Religious and Secular? The Din–Dunya Binary in Medieval Islamic Thought. Journal of Islamic studies, 1-42.
Abu-Manneh, B. (2001). Studies on Islam and the Ottoman empire in the 19th century (1826–1876). Istanbul, Turkey: The Isis Press.
Algar, H. (1990). Political aspects of Naqshbandī history. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 117-146). Istanbul, Turkey & Paris, France: Éditions Isis.
Algar, H. (2007). Nakşibendilik. Istanbul, Turkey: İnsan Yayınları.
Ansari, M.A. (1986). Sufism and Sharī‘ah: A study of Shaykh Aḥmad Sirhindī’s effort to reform Sufism. London, UK: The Islamic Foundation.
Asad, T. (1986). The idea of an anthropology of Islam. Occassional paper series. Washington, DC: Georgetown University Center for Contemporary Arab Studies.
Buehler, A.F. (2003). Sharī‘at and ‘ulamā in Aḥmad Sirhindī’s Collected letters. Die welt des Islam. Leiden, The Netherlands: Koninklijke Brill, (43), 3, 309-320.
Buehler, A.F. (2016). Recognizing Sufism: Contemplation in the Islamic tradition. London & New York: I.B. Tauris.
Buehler, A.F. (2011). Aḥmad Sirhindī: A 21st-century update. Der Islam (86), 122-141.
Çakır, R. (1990). Ayet ve slogan: Türkiye’de İslami oluşumlar. Istanbul, Turkey: Metis Yayınları.
Coşan, M.E. (1992). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (1993-1999). Hazineden pırıltılar: Cuma sohbetleri (Vols. 1-9) (M. Erkaya, Ed.). Retrieved from http://www.esadcosankulliyati.com/arsiv/kitap/.
Coşan, M.E. (1995). İslami çalışma ve hizmetlerde metod. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001a). Gayemiz. Istanbul, Turkey: Seha Neşriyat,
Coşan, M.E. (2001b). Zaferin yolu ve şartları. Istanbul, Turkey: Seha Neşriyat.
Coşan, M.E. (2001c). Yeni ufuklar. Istanbul, Turkey: Vefa Yayıncılık.
Coşan, M.E. (2016). Mehmed Zahid Kotku. Istanbul, Turkey: Server Yayınları.
Damrel, D.W. (1990). The spread of Naqshbandi political thought in the Islamic world. In M. Gaborieau, A. Popovic, & T. Zarcone (Eds.), Naqshbandis: Cheminements et situation actuelle d’un ordre mystique Musulman (Historical developments and present situation of a Muslim mystical order) (pp. 261-279). Istanbul, Turkey & Paris, France: Éditions Isis.
Eisenstadt, S.N. (1982). The axial age: The emergence of transcendental visions and the rise of clerics. European journal of sociology, (23), 2, 294-314.
Eisenstadt, S.N. (2011). The Axial conundrum between transcendental visions and vicissitudes of their institutionalizations: Constructive and destructive possibilities. Análise social, (199), 201-217.
Fevzī, M. (1895). Hadiyyah al-‘ārifīn fī manāqib quṭb al-‘ārifīn mawlānā Aḥmad Ziyā’ al-Dīn b. Muṣṭafā al-Gumushkhānawī. Istanbul.
Friedmann, Y. (1967). Shaykh Aḥmad Sirhindī: An outline of his thought and a study of his image in the eyes of posterity (Doctoral dissertation). Montreal, Canada: McGill University.
Gümüşhānevī, A. (1858). Rūḥ al-‘ārifīn. Istanbul: Süleymaniye Kütüphanesi, no. 2635.
Gümüşhānevī, A. (1997). Jāmi‘ al-uṣūl fī al-awliyā’. Beirut, Lebanon: Al-Intishār al-‘Arabī.
Gümüşhanevi, A. (2005). Velîler ve tarikatlarda usûl (Câmi’ul usûl). Istanbul, Turkey: Pamuk Yayıncılık.
Gümüşhanevi, A. (2006a). Vasiyetler ve nasihatler. Müceddid risâlesi & vasiyetler ve nasihatler (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2006b). Gafillerin kurtuluşu (Necât’ül-gâfilîn) (M.S. Bursalı, Trans.). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Gümüşhanevi, A. (2012). Musȃhabetü’l ihvȃn (müridlerin arkadaşlıgı). Istanbul, Turkey: Şadırvan.
Gündüz, I. (2020). Gümüşhânevî Ahmed Ziyâüddîn (K.S.): Hayatı-eserleri-tarîkat anlayışı ve Hâlidiyye tarîkatı. Istanbul, Turkey: Ibn Haldun Üniversitesi Yayınları.
Haydarīzāde, I. (1875). Al-majd al-tālid fī manāqib al-Shaykh Khālid.
Hourani, A. (1981). The emergence of the modern Middle East. Berkeley & Los Angeles: University of California Press.
Ibn ‘Arabī, M. (1980). The bezels of wisdom (R.W.J. Austin, Trans.). New York, NY, Ramsey, NJ & Toronto, Canada: Paulist Press.
James, W. (2002). Varieties of religious experience: A study in human nature. London & New York: Routledge.
Jaspers, K. (1953). The origin and goal of history (M. Bullock, Trans.). New Haven, CT & London, UK: Yale University Press.
Karamustafa, A.T. (1994). God’s unruly friends: Dervish groups in the Islamic Later Middle Period 1200–1550. Salt Lake City, Utah: The University of Utah Press.
Karamustafa, A.T. (2017). Islamic dīn as an alternative to Western models of “religion”. In R. King (Ed.), Religion, theory, critique: Classic and contemporary approaches and methodologies (pp. 163-171). New York, NY: Columbia University Press.
Khālid (n.d.). Risālah fī al-ḥaqq al-rābiṭah. Majmū‘ ‘aẓīmah fī asrār al-ṭarīqah wa jamī‘ lawāzim wa muhimmāt wa shurūṭ mushtamilah ‘alā rasā’il maqbūlah (pp. 19-27). Istanbul.
Kotku, M.Z. (1975). Tasavvufî ahlâk. Istanbul, Turkey: Bahar Yayınevi.
Kotku, M.Z. (1984). Cihad. Istanbul, Turkey: Seha Neşriyat.
Kotku, M.Z. (2010). Hadislerle nasihatlar (Vols. 1-2). Istanbul, Turkey: Vuslat Vakfı Yayınları.
Kotku, M.Z. (2018). Cennet yolları. Istanbul, Turkey: Server Yayınları.
Le Gall, D. (2005). A culture of Sufism: Naqshbandīs in the Ottoman world, 1450-1700. Albany, NY: State University of New York Press.
Mardin, Ş. (1991). The Nakşibendi order in Turkish history. In R. Taper (Ed.), Islam in Modern Turkey: Religion politics and literature in a secular state (pp.121-142). IB Tauris.
Mardin, Ş. (1993). The Nakshibendi order of Turkey. In M.E. Marty & R.S. Appleby (Eds.), Fundamentalisms and the state: Remaking polities, economics, and militance (pp. 204-232). Chicago, IL & London, UK: The University of Chicago Press.
Mardin, Ş. (1994). Culture change and the intellectual: A study of the effects of secularization in modern Turkey: Necip Fazıl and the Nakshibendi. In Ş. Mardin (Ed.), Cultural transitions in the Middle East (pp. 189-213). Leiden, The Netherlands, New York, NY & Köln, Germany: E.J. Brill.
Nizami, K.A. (1997). The Naqshbandiyyah order. In S.H. Nasr (Ed.), Islamic spirituality: Manifestations (pp. 162-193). New York, NY: The Crossroad Publishing Company.
Pārsā, M. (1988). Tevhīde giriş (A. Hüsrevoğlu, Trans.). Istanbul, Turkey: Ekram Yayınları.
Rizvi, S.A.A. (1965). Muslim revivalist movements in Northern India in the sixteenth and seventeenth centuries. Lucknow, India: Balkrishna Book Co.
Sirhindī, A. (2007). Mektûbât tercemesi (H.H. Işık, Trans.). Istanbul, Turkey: Hakîkat Kitâbevi Yayınları.
Sirhindī, A. (2016). Mebde’ ve Me‘âd (N. Tosun, Trans.). İmâm-ı Rabbânî risâleleri (pp. 18-144). Istanbul, Turkey: Sufi Kitap.
Ṣāḥib, M.A. (2012). Bughyah al-wājid fī maktūbāt ḥaḍrah Mawlānā Khālid (M.H.S. Al-Mārdīnī, Ed.). Diyarbakir, Turkey: Maktabah Saydā.
Shukrī, Ḥ. (1884). Mānāqıb-ı shams al-shumūs dar ḥaqq-ı ḥaḍrat-i Mawlānā Khālid al-‘arūs. Istanbul: Mahmut Bey Matbaası.
Silverstein, B. (2011). Islam and modernity in Turkey. New York, NY: Palgrave Macmillan.
Sulaymān, M. (1981). Al-ḥadīqah al-nadiyyah fī ādāb al-ṭarīqah al-Naqshbandiyyah wa al-bahjah al-Khālidiyyah. Istanbul, Turkey: Işık Kitabevi.
Tosun, N. (2015). Bahāeddīn Nakşbend: Hayatı, görüşleri, tarīkatı. Istanbul, Turkey: Insan Yayınları.
Tosun, N. (2016). İmâm-ı Rabbânî Ahmed Sirhindî: Hayatı, eserleri, tasavvufî görüşleri. Istanbul, Turkey: İnsan Yayınları.
Tritton, A.S. (1965). Dunyā. In The encyclopaedia of Islam (Vol. 2, p. 626). Leiden, The Netherlands: E.J. Brill.
Weismann, I. (2007). The Naqshbandiyya: Orthodoxy and activism in a worldwide Sufi tradition. New York, NY: Routledge.
Yavuz, H. (1999). The matrix of modern Turkish Islamic movements: The Naqshbandī Sufi order. In E. Özdalga (Ed.), Naqshbandis in Western and Central Asia: Change and continuity (pp. 129-147). Istanbul, Turkey: Numune Matbaası.

Toplam 59 adet kaynakça vardır.

Ayrıntılar

Birincil Dil	İngilizce
Konular	Din Araştırmaları
Bölüm	Makaleler
Yazarlar	Metin Noorata 0000-0002-7671-7150 Önder Küçükural 0000-0002-6495-8723
Yayımlanma Tarihi	30 Aralık 2022
Gönderilme Tarihi	19 Temmuz 2022
Yayımlandığı Sayı	Yıl 2022 Cilt: 33 Sayı: 2

Kaynak Göster

APA	Noorata, M., & Küçükural, Ö. (2022). Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs. Darulfunun Ilahiyat, 33(2), 507-532. https://doi.org/10.26650/di.2022.33.2.1145709
AMA	Noorata M, Küçükural Ö. Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs. darulfunun ilahiyat. Aralık 2022;33(2):507-532. doi:10.26650/di.2022.33.2.1145709
Chicago	Noorata, Metin, ve Önder Küçükural. “Reinterpreting the Tension Between Dīn and Dunyā: The Naqshbandī Ṭarīqah As Experienced and Shaped by Its Mujaddidī and Khālidī Shaykhs”. Darulfunun Ilahiyat 33, sy. 2 (Aralık 2022): 507-32. https://doi.org/10.26650/di.2022.33.2.1145709.
EndNote	Noorata M, Küçükural Ö (01 Aralık 2022) Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs. darulfunun ilahiyat 33 2 507–532.
IEEE	M. Noorata ve Ö. Küçükural, “Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs”, darulfunun ilahiyat, c. 33, sy. 2, ss. 507–532, 2022, doi: 10.26650/di.2022.33.2.1145709.
ISNAD	Noorata, Metin - Küçükural, Önder. “Reinterpreting the Tension Between Dīn and Dunyā: The Naqshbandī Ṭarīqah As Experienced and Shaped by Its Mujaddidī and Khālidī Shaykhs”. darulfunun ilahiyat 33/2 (Aralık 2022), 507-532. https://doi.org/10.26650/di.2022.33.2.1145709.
JAMA	Noorata M, Küçükural Ö. Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs. darulfunun ilahiyat. 2022;33:507–532.
MLA	Noorata, Metin ve Önder Küçükural. “Reinterpreting the Tension Between Dīn and Dunyā: The Naqshbandī Ṭarīqah As Experienced and Shaped by Its Mujaddidī and Khālidī Shaykhs”. Darulfunun Ilahiyat, c. 33, sy. 2, 2022, ss. 507-32, doi:10.26650/di.2022.33.2.1145709.
Vancouver	Noorata M, Küçükural Ö. Reinterpreting the Tension between Dīn and Dunyā: The Naqshbandī Ṭarīqah as Experienced and Shaped by its Mujaddidī and Khālidī Shaykhs. darulfunun ilahiyat. 2022;33(2):507-32.

Kapak Resmi İndir

Makale Dosyaları

Tam Metin