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.
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.
Mawlawī order manners and principles Köseç Ahmed Dede Shaykh Galib whirling prayer ceremony Sufi courtesy Sufi manners
Primary Language | Turkish |
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Subjects | Religious Studies |
Journal Section | Makaleler |
Authors | |
Publication Date | July 10, 2019 |
Published in Issue | Year 2019 |