{"id":3173,"date":"2026-09-19T06:35:27","date_gmt":"2026-09-19T03:35:27","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=3173"},"modified":"2026-09-19T06:46:21","modified_gmt":"2026-09-19T03:46:21","slug":"alexander-d-knysh-tasavvuf-futuvvete-manevi-bir-zemin-sagladi","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2026\/09\/19\/alexander-d-knysh-tasavvuf-futuvvete-manevi-bir-zemin-sagladi\/","title":{"rendered":"Alexander D. Knysh: Tasavvuf, f\u00fct\u00fcvvete m\u00e2nev\u00ee bir zemin sa\u011flad\u0131"},"content":{"rendered":"\n

Alexander Knysh, ABD’nin Ann Arbor kentindeki Michigan \u00dcniversitesi’nde \u0130slam Ara\u015ft\u0131rmalar\u0131 profes\u00f6r\u00fc ve Finlandiya’daki Tampere \u00dcniversitesi b\u00fcnyesinde y\u00fcr\u00fct\u00fclen disiplinleraras\u0131 Mistisizm Ara\u015ft\u0131rmalar\u0131 Program\u0131’n\u0131n (Program in the Study of Mysticism) proje y\u00fcr\u00fct\u00fcc\u00fcs\u00fcd\u00fcr. Akademik ilgi alanlar\u0131 aras\u0131nda \u0130slam tasavvufu, Kur’an ara\u015ft\u0131rmalar\u0131, \u0130slam kel\u00e2m, felsefe ve f\u0131k\u0131h d\u00fc\u015f\u00fcncesinin tarihi ile kar\u015f\u0131la\u015ft\u0131rmal\u0131 perspektiften modern \u0130slam\u00ee\/\u0130slamc\u0131 hareketler yer almaktad\u0131r. Templeton Religion Trust ile Mistisizm Ara\u015ft\u0131rmalar\u0131 Program\u0131’n\u0131n (Tampere \u00dcniversitesi) destekledi\u011fi son ara\u015ft\u0131rma projesi, Yemen’in kutsal co\u011frafyas\u0131n\u0131 bilhassa “Allah dostlar\u0131” yahut “vel\u00eeler” k\u00fclt\u00fc ba\u011flam\u0131nda ele almaktad\u0131r. Yirmisi telif ve edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlendi\u011fi kitaplar olmak \u00fczere bu alanlarda \u00e7ok say\u0131da yay\u0131n\u0131 bulunan Knysh, Encyclopaedia of Islam<\/em>‘\u0131n \u00fc\u00e7\u00fcnc\u00fc bask\u0131s\u0131n\u0131n (Brill-De Gruyter) yay\u0131n kurulunda “Tasavvuf” b\u00f6l\u00fcm edit\u00f6rl\u00fc\u011f\u00fcn\u00fc, ayr\u0131ca Brill-De Gruyter’in Handbook of Islamic Mysticism<\/em> dizisinin genel edit\u00f6rl\u00fc\u011f\u00fcn\u00fc y\u00fcr\u00fctmektedir.<\/p>\n\n\n\n

Tasavvuf tarihine bak\u0131ld\u0131\u011f\u0131nda, z\u00fchd ile d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcrme iddias\u0131 aras\u0131nda daima bir gerilim olagelmi\u015ftir. Tasavvuf \u00f6z\u00fc itibariyle i\u00e7e d\u00f6n\u00fck bir ahl\u00e2k m\u0131d\u0131r, yoksa d\u00fcnyaya m\u00fcdahale eden bir yap\u0131 m\u0131?<\/em><\/strong><\/p>\n\n\n

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Tasavvufun i\u00e7inde birbirinden farkl\u0131 pek \u00e7ok damar vard\u0131r. Sizin i\u015faret etti\u011finiz ikilik “d\u00fcnyay\u0131 terk eden” ve “d\u00fcnyayla i\u015ftigal eden” \u015feklinde tarif edilebilir. S\u00fbf\u00eeler, uhrev\u00ee y\u00f6nelimli m\u00fcnzev\u00eeler olabildikleri gibi, bu d\u00fcnyay\u0131 daha iyi bir yer k\u0131lmaya \u00e7al\u0131\u015fan faal v\u00e2izler de olabilirler. Bilhassa tasavvufun XIII. y\u00fczy\u0131lda kurumsalla\u015fmas\u0131n\u0131n ard\u0131ndan ikinci tip a\u011f\u0131r basm\u0131\u015ft\u0131r. Bununla birlikte birinci damar da \u00e7e\u015fitli bi\u00e7imlerde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr; bu, insan tabiat\u0131ndaki e\u011filim farkl\u0131l\u0131klar\u0131n\u0131 yans\u0131t\u0131r (kimimiz sohbeti, kimimiz uzleti tercih eder). D\u00fcnyadan el etek \u00e7eken z\u00e2hid ve \u00e2rifler daha az talebe yeti\u015ftirdikleri, \u00f6\u011fretilerini yaz\u0131ya ge\u00e7irmeye isteksiz olduklar\u0131, miras\u0131n\u0131 koruyacak kurumlar in\u015fa etmek \u015f\u00f6yle dursun, bu grup ge\u00e7mi\u015fte de bug\u00fcn de az\u0131nl\u0131kta kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Etkili Alman sosyolog Max Weber (1864\u20131920), tasavvufu “co\u015fkun (orgiastik), tem\u00e2\u015f\u00e2\u00ee, d\u00fcnyay\u0131 reddeden” bir hayat tutumu olarak s\u0131n\u0131fland\u0131rm\u0131\u015f ve onu, kendisinin “d\u00fcnya-i\u00e7i \u00e7ilecilik” dedi\u011fi \u015feyden \u2014 Kalvinizm ve “Protestan ahl\u00e2k\u0131” \u00f6rne\u011finde somutla\u015fan, ona g\u00f6re d\u00fcnyay\u0131 etkin bi\u00e7imde \u0131slah etmeye \u00e7al\u0131\u015fan dindarl\u0131k bi\u00e7iminden \u2014 keskin bir \u015fekilde ay\u0131rm\u0131\u015ft\u0131r. Bana kal\u0131rsa bu, Weber’in tasavvufun asl\u00ee metinlerine vukufunun s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 yans\u0131tan sorunlu bir ikiliktir. Tasavvuf tarihi \u00fczerine y\u0131llarca s\u00fcren ara\u015ft\u0131rmalar\u0131m beni \u015funa ikna etti: gerek modern \u00f6ncesi s\u00fbf\u00eeler gerekse onlar\u0131n bug\u00fcnk\u00fc h\u00e2lefleri, d\u00fcnyada bulunmakla birlikte ayn\u0131 anda Allah’\u0131 tem\u00e2\u015f\u00e2 yoluyla d\u00fcnyay\u0131 a\u015fmaya \u00e7al\u0131\u015fman\u0131n a\u00e7maz\u0131na yak\u0131ndan \u00e2\u015finayd\u0131lar \u2014 zira “s\u0131rlar\u0131n s\u0131rr\u0131nda” (s\u0131rru’s-s\u0131r<\/em>) Rabbiyle s\u00f6yle\u015fen s\u00e2lik bile, ge\u00e7imini temin etmek i\u00e7in zaman zaman halvetinden \u00e7\u0131kmak zorundayd\u0131.<\/p>\n\n\n\n

Gazz\u00e2l\u00ee, muhte\u015fem eseri \u0130hy\u00e2u ul\u00fbmi’d-d\u00een<\/em>‘de, d\u00fcnyay\u0131 b\u00fcsb\u00fct\u00fcn terk etmenin s\u00fbf\u00ee i\u00e7in asl\u0131nda \u00e7ok daha kolay oldu\u011funu; as\u0131l zor olan\u0131n toplum i\u00e7inde kalmak ve s\u0131radan insanlar\u0131n hakareti, alay\u0131 ve ahl\u00e2k\u00ee kusurlar\u0131 ortas\u0131nda nefsiyle m\u00fccadele etmek oldu\u011funu s\u00f6yler. Ba\u015fka bir deyi\u015fle, d\u00fcnyev\u00ee hayattan ka\u00e7mak, Allah kat\u0131nda o hayat\u0131 ya\u015famaktan daha az faziletlidir. Dolay\u0131s\u0131yla nefsin hayvan\u00ee d\u00fcrt\u00fc ve i\u00e7g\u00fcd\u00fclerini terbiye ederek kurtulu\u015fu temin etmek, uzlette de\u011fil, kalabal\u0131\u011f\u0131n i\u00e7inde daha iyi ba\u015far\u0131l\u0131r. K\u0131sacas\u0131 cevab\u0131m \u015fu: tasavvufun \u00f6z\u00fc ne salt i\u00e7e d\u00f6n\u00fckt\u00fcr ne de salt d\u0131\u015fa. Bu iki hayat tutumu aras\u0131ndaki gerilim, tasavvufun uzun tarihi boyunca s\u00fcrekli m\u00fczakere edilmi\u015ftir ve tek bir form\u00fcle indirgenemez. Bu m\u00fczakereyi, meslekta\u015f\u0131m Juan Cole’un 2022’de haz\u0131rlad\u0131\u011f\u0131 derleme cilt i\u00e7inde yay\u0131mlanan “Internal Peace versus Being in Society: Sufi Dilemmas” [\u0130\u00e7sel Huzur mu, Toplum \u0130\u00e7inde Olmak m\u0131: S\u00fbf\u00ee \u0130kilemler] ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde tart\u0131\u015f\u0131yorum. Bu b\u00f6l\u00fcm\u00fcn \u00ab\u0423\u0445\u043e\u0434 \u0432 \u0441\u0435\u0431\u044f \u0438\u043b\u0438 \u0436\u0438\u0437\u043d\u044c \u0432 \u043c\u0438\u0440\u0443: \u0441\u0443\u0444\u0438\u0439\u0441\u043a\u0430\u044f \u0434\u0438\u043b\u0435\u043c\u043c\u0430\u00bb ba\u015fl\u0131kl\u0131 geni\u015fletilmi\u015f Rus\u00e7a versiyonu ise bu y\u0131l (2026), meslekta\u015f\u0131m Aleksey Hismatulin’e ithaf edilen arma\u011fan ciltte yay\u0131mlanacak.<\/p>\n\n\n\n

Erken d\u00f6nemde f\u00fct\u00fcvvet ve tasavvuf \u00e7o\u011fu zaman birbirinin yerine kullan\u0131lan terimlerdi. Zamanla bu iki damar ayr\u0131\u015ft\u0131: tasavvuf hakikat aray\u0131\u015f\u0131na, f\u00fct\u00fcvvet ise toplumsal nizama do\u011fru evrildi. Bu ayr\u0131\u015fmay\u0131, \u0130slam d\u00fc\u015f\u00fcncesinde hakikat ile nizam, ontolojik ar\u0131nma ile toplumsal pratik aras\u0131ndaki dengenin bozulmas\u0131 olarak okuyabilir miyiz?<\/em><\/strong><\/p>\n\n\n\n

Tasavvuf gelene\u011finin farkl\u0131 damarlar\u0131na yukar\u0131da de\u011findim. S\u00fbf\u00eeler aras\u0131ndaki \u00e7o\u011funluk g\u00f6r\u00fc\u015f\u00fc, ki\u015finin hakikat ve Allah aray\u0131\u015f\u0131ndan fedak\u00e2rl\u0131k etmeksizin d\u00fcnyev\u00ee hayat\u0131n i\u00e7inde faal bi\u00e7imde kalabilece\u011fi y\u00f6n\u00fcndedir.<\/p>\n\n\n\n

F\u00fct\u00fcvvet topluluklar\u0131 \u0130ran (bilhassa Horasan) ve Avrasya ile s\u0131n\u0131rl\u0131yd\u0131. Ma\u011frib’de ve Arap Yar\u0131madas\u0131’nda bunlara rastlam\u0131yoruz; her ne kadar oralarda da baz\u0131 benzer yap\u0131lar tespit edilebilirse de. Kanaatimce f\u00fct\u00fcvvet, \u0130ran\/Fars k\u00fclt\u00fcr tesiri alt\u0131ndaki topraklarla s\u0131n\u0131rl\u0131 b\u00f6lgesel bir olgu olarak kavranabilir. Ayr\u0131ca k\u00fcresel Nak\u015fibendiyye tarikat\u0131n\u0131n ilkelerinden birine g\u00f6re ki\u015fi, toplumsal sorumluluklar\u0131n\u0131 terk etmeksizin m\u00e2nev\u00ee hedefler pe\u015finde ko\u015fabilir ve Allah’la irtibat arayabilir. K\u0131sacas\u0131 sorudaki genelleme bana oldu\u011fu gibi kabul edilemeyecek kadar geni\u015f g\u00f6r\u00fcn\u00fcyor. Yine de her geni\u015f iddia gibi onun da bir do\u011fruluk pay\u0131 var.<\/p>\n\n\n\n

F\u00fct\u00fcvvet neden Horasan ve Orta Asya’da y\u00fckseldi?<\/em><\/strong><\/p>\n\n\n

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Fritz Meier (1912\u20131998)<\/figcaption><\/figure>\n<\/div>\n\n\n

\u0130svi\u00e7reli \u00e2lim Fritz Meier (1912\u20131998), \u0130slam’\u0131n do\u011fu topraklar\u0131ndaki, bilhassa Horasan’daki b\u00f6lgesel z\u00e2hid\u00ee ve s\u00fbf\u00ee hareketleri dikkatle incelemi\u015ftir. \u0130lk s\u00fbf\u00ee te\u015fkilatlar\u0131n\u0131n orada IV.\/X. y\u00fczy\u0131lda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015f ve bu olguyu b\u00f6lgenin kendine \u00f6zg\u00fcl\u00fc\u011f\u00fcne ba\u011flam\u0131\u015ft\u0131r. Horasan’da son derece geli\u015fmi\u015f bir \u0130slam \u00f6ncesi \u015fehir k\u00fclt\u00fcr\u00fc vard\u0131 ve \u0130ran h\u00fck\u00fcmdar\u0131 \u015fehin\u015fah, bu \u015fehir topluluklar\u0131n\u0131 tabiri caizse demir yumrukla y\u00f6netiyordu. \u0130ran devletinin ezici g\u00fcc\u00fcnden korunmak i\u00e7in \u015fehir n\u00fcfusu \u2014 bug\u00fcn zanaatk\u00e2rlar ve t\u00fcccarlar, \u00e7ar\u015f\u0131 yahut s\u00fbk ehli diyece\u011fimiz kesim \u2014 kendilerini \u00f6rg\u00fctlemeye \u00e7al\u0131\u015ft\u0131 ve bunu k\u00fc\u00e7\u00fck milisler kurarak yapt\u0131lar. Meier’e g\u00f6re, bu \u0130slam \u00f6ncesi \u0130ran arka plan\u0131ndan, hususi bir davran\u0131\u015f kodunu (f\u00fct\u00fcvvet<\/em>) uygulayan gen\u00e7 erkek kul\u00fcpleri, yani fity\u00e2n<\/em> do\u011fdu.<\/p>\n\n\n\n

Bu gen\u00e7 adamlar yeni gelenleri hususi bir merasimle aralar\u0131na al\u0131yorlard\u0131; beden e\u011fitimi, bilhassa g\u00fcre\u015f yap\u0131yorlard\u0131; birbirlerine mesaj g\u00f6ndermek i\u00e7in kulland\u0131klar\u0131 posta g\u00fcvercinleri besliyorlard\u0131; ve kendilerini halk\u0131n geri kalan\u0131ndan ay\u0131ran hususi bir k\u0131yafet kodlar\u0131 vard\u0131. Ayr\u0131ca c\u00f6mertli\u011fi ve di\u011ferk\u00e2ml\u0131\u011f\u0131 \u2014 ba\u015fkalar\u0131n\u0131n kayg\u0131lar\u0131n\u0131 kendilerininkinden \u00f6nde tutmay\u0131, ki s\u00fbf\u00ee el kitaplar\u0131 buna \u00ees\u00e2r<\/em> der \u2014 geli\u015ftiriyorlard\u0131. Silah da ta\u015f\u0131yorlard\u0131: kendilerini savunmak ve \u015fehirlerinin mahallelerini korumak i\u00e7in sapan ve han\u00e7er. \u0130slam \u015fehirlerinde kentsel mek\u00e2n, geceleri kapat\u0131lan ve silahl\u0131 adamlarca bek\u00e7ili\u011fi yap\u0131lan mahallelere b\u00f6l\u00fcnm\u00fc\u015ft\u00fc; bu gen\u00e7ler de kom\u015fular\u0131n\u0131n koruyucular\u0131 i\u015flevini g\u00f6r\u00fcyorlard\u0131. Ne var ki bir noktada halktan para s\u0131zd\u0131rmaya da ba\u015flad\u0131lar. Muhtemelen faaliyetlerini y\u00fcceltmek i\u00e7in s\u00fbf\u00ee gruplarla, yani z\u00e2hid ve \u00e2rif \u00e7evreleriyle irtibata ge\u00e7tiler. Bu gen\u00e7 kul\u00fcplerin bir noktada mahall\u00ee s\u00fbf\u00ee gruplarla g\u00fc\u00e7lerini birle\u015ftirdikleri s\u00f6ylenebilir. Tasavvuf, s\u00fbf\u00ee faziletlerini f\u00fct\u00fcvvet fazlietleriyle birlikte sunarak onlarda eksik olan m\u00e2neviyat\u0131 sa\u011flad\u0131. Bu geli\u015fme tahminen X. y\u00fczy\u0131l\u0131n sonlar\u0131na tarihlenebilir. \u0130lk s\u00fbf\u00ee tekkelerinin do\u011fu\u015funa tan\u0131kl\u0131k eden XI. y\u00fczy\u0131lda ise billurla\u015ft\u0131.<\/p>\n\n\n\n

O erken d\u00f6nemde f\u00fct\u00fcvvet ile tasavvuf aras\u0131nda ciddi bir gerilim var m\u0131yd\u0131?<\/em><\/strong><\/p>\n\n\n

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Ku\u015feyr\u00ee’nin Ris\u00e2le<\/em>‘sine dair terc\u00fcmemi okursan\u0131z, f\u00fct\u00fcvvet gruplar\u0131n\u0131n orada son derece sempatik bi\u00e7imde tasvir edildi\u011fini g\u00f6r\u00fcrs\u00fcn\u00fcz. Ku\u015feyr\u00ee Arap’t\u0131, ama annesi muhtemelen Fars\u00ee idi; dolay\u0131s\u0131yla ana dili Fars\u00e7ayd\u0131. Arap\u00e7ay\u0131, Avrupal\u0131lar\u0131n Latinceyi kulland\u0131\u011f\u0131 gibi, y\u00fcksek k\u00fclt\u00fcr\u00fcn dili olarak kullan\u0131yordu. Kendisi ok\u00e7uluk ve binicilik e\u011fitimi alm\u0131\u015ft\u0131; tasavvufa ancak daha sonra, meclis\u00fc’z-zikr<\/em> denilen, Allah’\u0131n ad\u0131n\u0131n an\u0131ld\u0131\u011f\u0131 ve vaaz verilen toplant\u0131lar d\u00fczenleyen s\u00fbf\u00ee \u00fcstat Eb\u00fb Ali ed-Dekk\u0101k’\u0131n elinde y\u00f6neldi. Ku\u015feyr\u00ee’nin kitab\u0131nda tasavvuf ile f\u00fct\u00fcvvet aras\u0131nda keskin bir kar\u015f\u0131tl\u0131k yoktur. \u0130kisi el ele y\u00fcr\u00fcr g\u00f6r\u00fcnmektedir. Ku\u015feyr\u00ee, fity\u00e2n\u0131n c\u00f6mertlik ve di\u011ferk\u00e2ml\u0131k “kerametleri” g\u00f6sterdi\u011fine dair bir\u00e7ok misal verir: i\u00e7lerinden biri evine misafir \u00e7a\u011f\u0131rd\u0131\u011f\u0131nda, hem konuklar\u0131n\u0131 hem de kom\u015fular\u0131n\u0131 doyurmak i\u00e7in elindeki son hayvan\u0131 kesiverirdi. Ku\u015feyr\u00ee i\u00e7in bu, hem tasavvufun hem f\u00fct\u00fcvvetin savundu\u011fu bir de\u011fer olan \u00f6zveri eylemidir.<\/p>\n\n\n\n

Ku\u015feyr\u00ee’nin hocas\u0131 Eb\u00fb Abdurrahman es-S\u00fclem\u00ee de ayn\u0131 \u015fekilde Arapt\u0131, ger\u00e7i Farsl\u0131la\u015fm\u0131\u015f bir Arap. Her ikisi de \u0130ran’\u0131 fetheden Araplar\u0131n soyundan gelen, toplumun en \u00fcst tabakalar\u0131na mensup kimselerdi. S\u00fclem\u00ee, f\u00fct\u00fcvvete dair hususi bir risale kaleme alm\u0131\u015f ve orada onu son derece m\u00fcspet bi\u00e7imde resmetmi\u015ftir. B\u00f6ylece Horasan ve di\u011fer Fars vilayetlerinde yerle\u015fik s\u00fbf\u00ee edebiyat\u0131n\u0131n klasikleri f\u00fct\u00fcvvete olumlu bakm\u0131\u015flard\u0131r. Eserleri geni\u015f bi\u00e7imde okunup okutuldu\u011fu i\u00e7in \u2014 do\u011fuda ta Kafkasya ve Orta Asya’ya, bat\u0131da End\u00fcl\u00fcs’e kadar \u2014 olumlu ve arzu edilir bir davran\u0131\u015f modeli olarak f\u00fct\u00fcvvet kavram\u0131 b\u00fct\u00fcn \u0130slam d\u00fcnyas\u0131na yay\u0131ld\u0131. Fakat do\u011fdu\u011fu yer Horasan, bilhassa Ni\u015f\u00e2bur \u015fehri ve muhtemelen bug\u00fcnk\u00fc Tahran’a yak\u0131n Rey \u015fehri olarak kald\u0131.<\/p>\n\n\n\n

Baz\u0131 ara\u015ft\u0131rmac\u0131lar f\u00fct\u00fcvvetin, tasavvufun i\u00e7inde gizli bir damar oldu\u011funu, felaket veya \u00e7\u00f6k\u00fc\u015f gibi ola\u011fan\u00fcst\u00fc zamanlarda y\u00fczeye \u00e7\u0131kt\u0131\u011f\u0131n\u0131 savunuyor. Bu teze kat\u0131l\u0131r m\u0131s\u0131n\u0131z?<\/em><\/strong><\/p>\n\n\n\n

Bence m\u00e2kul. Ama \u0130slam d\u00fcnyas\u0131n\u0131n tarihine bakarsan\u0131z, onu aralarda bar\u0131\u015f ve refah d\u00f6nemleri serpi\u015ftirilmi\u015f bir krizler silsilesi olarak g\u00f6rebilirsiniz. M\u00fcsl\u00fcman toplumu g\u00fc\u00e7lendirmek i\u00e7in f\u00fct\u00fcvveti kullananlar aras\u0131nda \u015eeyh \u015eih\u00e2beddin \u00d6mer es-S\u00fchreverd\u00ee (1145\u20131234) vard\u0131r; kendisi, 1258’de Mo\u011follar taraf\u0131ndan y\u0131k\u0131lan Abb\u00e2s\u00ee hanedan\u0131n\u0131n son fiil\u00ee halifesi N\u00e2s\u0131r-Lid\u00eenill\u00e2h’\u0131 desteklemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131. XIII. y\u00fczy\u0131l\u0131n ilk on y\u0131llar\u0131nda hilafet eski ihti\u015fam\u0131n\u0131n g\u00f6lgesi h\u00e2line gelmi\u015fti ve N\u00e2s\u0131r elindeki her vas\u0131tayla onu canland\u0131rmak istiyordu. Bunun i\u00e7in, tesad\u00fcfen bir s\u00fbf\u00ee olan son derece etkili bir v\u00e2ize, S\u00fchreverd\u00ee’ye y\u00f6neldi. \u0130ran’\u0131n Cib\u00e2l eyaletinden gelen ve mahall\u00ee f\u00fct\u00fcvvet topluluklar\u0131na \u00e2\u015fina olan S\u00fchreverd\u00ee, Ba\u011fdat’ta benzer te\u015fkilatlar kurmaya karar verdi. Ay\u0131rt edici k\u0131yafetler giyen, posta g\u00fcvercini yeti\u015ftiren ve hususi intisap merasimleri uygulayan bu gen\u00e7 adam kul\u00fcplerine h\u00e2milik yapt\u0131. S\u00fchreverd\u00ee i\u00e7in f\u00fct\u00fcvvet, ger\u00e7ekten de kriz zaman\u0131nda N\u00e2s\u0131r’\u0131n hilafetini g\u00fc\u00e7lendirmenin bir yoluydu. Stratejisi k\u0131sa bir s\u00fcre i\u015fe yarad\u0131, ama 1258’de Mo\u011follarca y\u0131k\u0131lan hilafeti kurtaramad\u0131.<\/p>\n\n\n\n

S\u00fchreverd\u00ee’nin amcas\u0131 Eb\u00fc’n-Nec\u00eeb es-S\u00fchreverd\u00ee, S\u00fchreverdiyye tarikat\u0131n\u0131 kurmu\u015f ve s\u00fbf\u00ee topluluklar\u0131 i\u00e7indeki davran\u0131\u015f kurallar\u0131n\u0131 kodifiye eden \u00c2d\u00e2b\u00fc’l-m\u00fcr\u00eed\u00een<\/em> risalesini yazm\u0131\u015ft\u0131. Eb\u00fc’n-Nec\u00eeb’in ye\u011feni halifeye o kadar yak\u0131nd\u0131 ki onun diplomatik el\u00e7isi oldu: Anadolu’ya, Sel\u00e7uklu sultan\u0131 Al\u00e2eddin Keykubad’a (saltanat\u0131 1220\u20131237) g\u00f6nderildi, daha sonra da halifeyi Mo\u011follar nezdinde temsil etti. Geriye d\u00f6n\u00fcp bakt\u0131\u011f\u0131m\u0131zda \u00d6mer es-S\u00fchreverd\u00ee’nin \u00e7abalar\u0131n\u0131n bo\u015fa \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz; zira Mo\u011follar hilafet topraklar\u0131n\u0131 fethetmeye kararl\u0131yd\u0131 ve hi\u00e7bir diplomasi onlar\u0131 bundan al\u0131koyamazd\u0131.<\/p>\n\n\n\n

Zikretti\u011finiz tarih\u00ee ba\u011flam \u00f6nemli. F\u00fct\u00fcvvet, d\u0131\u015far\u0131dan gelen tehditlere \u2014 bazen de i\u00e7eriden gelenlere, h\u00fck\u00fcmdarlar ezici ve zalim h\u00e2le geldi\u011finde \u2014 direnmenin bir yolu olarak kavranabilir. Bu, merkez\u00ee otoritenin da\u011f\u0131ld\u0131\u011f\u0131, \u00e7\u00f6kt\u00fc\u011f\u00fc yahut fazlas\u0131yla bask\u0131c\u0131 h\u00e2le geldi\u011fi her yerde ya\u015fand\u0131. \u0130kinci durumda direni\u015f f\u00fct\u00fcvvet bi\u00e7imini alabiliyor, \u015fehirli kitleler kendi ba\u015flar\u0131na \u00f6rg\u00fctlenebiliyordu. Buna bir t\u00fcr sivil direni\u015f diyebilir, hatta f\u00fct\u00fcvvette M\u00fcsl\u00fcman sivil toplumunun ba\u015flang\u0131c\u0131yla kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu ileri s\u00fcrebiliriz. Fritz Meier, Horasan’\u0131 hem f\u00fct\u00fcvvetin hem de s\u00fbf\u00ee te\u015fkilatlar\u0131n\u0131n do\u011fum yeri sayarak bunun izini \u0130slam \u00f6ncesi zamanlara kadar s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

Baz\u0131 ara\u015ft\u0131rmac\u0131lar f\u00fct\u00fcvveti Roma meslek birliklerinin \u0130slam\u00ee bir yeniden i\u015fleni\u015fi olarak okuyor. T\u00fcrkiye’de Ah\u00eelik gelene\u011fi bilhassa karma\u015f\u0131k bir mevzu: kimileri onu bir lonca veya esnaf birli\u011fi, kimileri bir tarikat olarak g\u00f6r\u00fcyor. Buna nas\u0131l yakla\u015fmal\u0131y\u0131z?<\/em><\/strong><\/p>\n\n\n\n

Ah\u00eeleri, onlarla Anadolu’da XIV. y\u00fczy\u0131l\u0131n ortalar\u0131nda kar\u015f\u0131la\u015fan Kuzey Afrikal\u0131 seyyah \u0130bn Batt\u00fbta’dan \u00f6\u011freniyoruz. Ona g\u00f6re Ah\u00eeler s\u00fbf\u00eelere benziyorlard\u0131, \u00e7\u00fcnk\u00fc s\u00fbf\u00eeler gibi davran\u0131yor ve onu kendilerinden biri olarak kabul ediyorlard\u0131 \u2014 \u0130bn Batt\u00fbta da Asya ve Afrika seyahatlerinde s\u0131k s\u0131k tekkelerde konaklayan bir s\u00fbf\u00eeydi. Anlat\u0131s\u0131n\u0131n k\u0131ymeti tam da Ah\u00eeleri bir d\u0131\u015far\u0131dan bakan olarak g\u00f6zlemlemesinden gelir.<\/p>\n\n\n\n

Bir husus daha unutulmamal\u0131. Siz f\u00fct\u00fcvvet ve tasavvufa odaklan\u0131rken, zanaat loncalar\u0131 da \u00f6nemliydi. Loncalar Avrupa’da m\u00fchim bir toplumsal g\u00fc\u00e7t\u00fc. Kimi tarih\u00e7iler onlar\u0131n sivil toplumun temelini olu\u015fturdu\u011funu bile savunur. Zanaatk\u00e2rlar\u0131n ve esnaf\u0131n kendi i\u00e7 nizamnameleri yahut anayasalar\u0131 vard\u0131 ve f\u00fct\u00fcvvet kul\u00fcpleri gibi onlar da yeni \u00fcyeleri hususi intisap merasimleriyle kabul ediyorlard\u0131. F\u00fct\u00fcvvet kul\u00fcplerinin \u00fcyeleri de zanaatk\u00e2rd\u0131: \u00e7\u00f6mlek\u00e7iler, ayakkab\u0131c\u0131lar, \u00e7ilingirler, kundurac\u0131lar, debba\u011flar, demirciler vs. Meslek erbab\u0131yd\u0131lar ve bug\u00fcn\u00fcn meslek sahipleri gibi i\u015flerini korumak istiyorlard\u0131. Devlet \u00e2ciz kald\u0131\u011f\u0131nda, i\u015flerini asker\u00ee kumandanlar\u0131n a\u015f\u0131r\u0131 vergilendirmesinden oldu\u011fu kadar h\u0131rs\u0131zlardan, haydutlardan ve yol kesicilerden de korumak i\u00e7in kendi kaynaklar\u0131n\u0131 ve insan g\u00fc\u00e7lerini kulland\u0131lar.<\/p>\n\n\n\n

Dolay\u0131s\u0131yla bir ikiliden de\u011fil, bir \u00fc\u00e7l\u00fcden s\u00f6z etmek daha m\u00e2kul olur: zanaatk\u00e2rlar, f\u00fct\u00fcvvet kul\u00fcpleri ve s\u00fbf\u00ee te\u015fkilatlar\u0131. Ku\u015feyr\u00ee, s\u00fbf\u00ee arkada\u015flar\u0131ndan “\u015fu t\u00e2ife [bizimkiler]” (h\u00e2zihi’t-t\u00e2ife<\/em>) diye s\u00f6z eder. Ayn\u0131 \u015fekilde f\u00fct\u00fcvvet mensuplar\u0131ndan da bahseder. Hem s\u00fbf\u00eelerin hem fity\u00e2n\u0131n meslek\u00ee nisbeleri, onlar\u0131n ayn\u0131 zamanda kendi eme\u011fiyle ge\u00e7inen ve topluma y\u00fck olmayan esnaf loncalar\u0131n\u0131n \u00fcyeleri oldu\u011funa i\u015faret ediyor olabilir. \u00c7o\u011fu zaman zul\u00fcm ve hara\u00e7 kar\u015f\u0131s\u0131nda haysiyetlerini korumak, mallar\u0131n\u0131n ve i\u015flerinin g\u00fcvence alt\u0131na al\u0131nmas\u0131n\u0131 ve seslerinin duyulmas\u0131n\u0131 istiyorlard\u0131.<\/p>\n\n\n\n

Tasavvufun siyas\u00ee iktidarla as\u0131rlara yay\u0131lan i\u00e7 i\u00e7eli\u011fi, onun m\u00e2nev\u00ee \u00f6zerkli\u011fini zedeledi mi, yoksa tam tersine tarihsel s\u00fcreklili\u011fini mi m\u00fcmk\u00fcn k\u0131ld\u0131?<\/em><\/strong><\/p>\n\n\n

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Bu soruya daha \u00f6nceki tasavvuf tarihi \u00e7al\u0131\u015fmalar\u0131mda baz\u0131 mutedil cevaplar vermi\u015ftim (Islamic Mysticism<\/em> ve Sufism: A New History of Islamic Mysticism<\/em>). Daha yak\u0131n zamanda meseleyi Islam in Historical Perspective<\/em> (3. bask\u0131, Routledge, Taylor and Francis, 2025) kitab\u0131mda ele ald\u0131m. Bana g\u00f6re bahsetti\u011finiz i\u00e7 i\u00e7elik tek y\u00f6nl\u00fc de\u011fil, kar\u015f\u0131l\u0131kl\u0131d\u0131r: bir yandan iktidar sahiplerinin deste\u011fi tasavvufun kurumsal s\u00fcreklili\u011fini ve serpilmesini temin etti. \u00d6te yandan bu destek s\u00fbf\u00eeleri devlet ba\u011f\u0131\u015flar\u0131na ba\u011f\u0131ml\u0131 k\u0131ld\u0131, ki bu da \u00f6zerkliklerini k\u0131s\u0131tlad\u0131. Ba\u011fdat tasavvuf mektebinin Mel\u00e2metiyye ve Kerr\u00e2miyye gibi rakip b\u00f6lgesel ak\u0131mlar\u0131 g\u00f6lgede b\u0131rakmas\u0131n\u0131n bir sebebi, h\u00fck\u00fcmdarlar\u0131n \u015fehirli, siyasetten uzak, orta s\u0131n\u0131f tasavvufunu muadillerinden daha “idare edilebilir” bulup ona h\u00e2milik etmeye ba\u015flamas\u0131yd\u0131 \u2014 ne var ki devletle kurulan bu yak\u0131nl\u0131k, H\u00fcseyin b. Mans\u00fbr el-Hall\u00e2c’\u0131n (\u00f6. 922) saray entrikalar\u0131n\u0131n kurban\u0131 olup idam edilmesinin de yolunu a\u00e7t\u0131. Benzer bir manzara Safev\u00eeler d\u00f6neminde belirir: Nurbah\u015fiyye tarikat\u0131, mehd\u00eeci iddialar\u0131 sebebiyle hem S\u00fcnn\u00ee hem \u015ei\u00ee h\u00fck\u00fcmdarlarca tehdit olarak g\u00f6r\u00fcl\u00fcrken, Nimetull\u00e2hiyye Safev\u00ee saray\u0131yla ba\u011flar\u0131 sayesinde bir s\u00fcre serpildi, sonra da \u015feyhlerinden birinin bir isyana kat\u0131lmas\u0131yla g\u00f6zden d\u00fc\u015ft\u00fc. Tarikat\u0131n baz\u0131 \u015feyhleri daha sonra, manidar bi\u00e7imde “S\u00fbf\u00ee-k\u00fc\u015f” lakab\u0131yla an\u0131lan fakih Muhammed Ali Bihbeh\u00e2n\u00ee’nin (1731\u20131801) emriyle \u00f6ld\u00fcr\u00fcld\u00fc.<\/p>\n\n\n\n

Bug\u00fcn \u0130slam d\u00fcnyas\u0131ndaki bir\u00e7ok devlet, ger\u00e7ek yahut mevhum Selef\u00ee “tehdidi”ni dengelemek i\u00e7in s\u00fbf\u00ee kurumlara h\u00e2milik ediyor. Ancak bu devlet stratejisi s\u00fbf\u00eeleri kitlelerin g\u00f6z\u00fcnde itibars\u0131zla\u015ft\u0131r\u0131yor; kitleler onlar\u0131 manip\u00fclatif laik rejimlerin kuklalar\u0131 olarak g\u00f6rmeye ba\u015flayabiliyor. Tasavvufun devlet otoritelerine yak\u0131nl\u0131\u011f\u0131 insanlar\u0131 Selef\u00ee gruplara itiyor \u2014 bu y\u00fczden \u00e7a\u011fda\u015f s\u00fbf\u00ee liderler, iktidar d\u00fczeninin ele\u015ftirisiz ve uysal destek\u00e7ileri gibi g\u00f6r\u00fcnmemek i\u00e7in \u00e7ok dikkatli ad\u0131m atmak zorundalar. Ba\u015fka bir deyi\u015fle, devlet otoriteleriyle yak\u0131nl\u0131k, iktidar d\u00fczeniyle i\u015f birli\u011fi yapmaya yahut ona kat\u0131lmaya hevesli s\u00fbf\u00eeler i\u00e7in me\u015fhur “\u00f6l\u00fcm \u00f6p\u00fcc\u00fc\u011f\u00fc”ne d\u00f6n\u00fc\u015febilir. Hul\u00e2sa: siyas\u00ee g\u00fc\u00e7lerle ili\u015fki, tasavvufun kurumsal ve say\u0131sal b\u00fcy\u00fcmesini oldu\u011fu kadar co\u011fraf\u00ee yay\u0131l\u0131m\u0131n\u0131 da temin etti. Ama ayn\u0131 zamanda madd\u00ee ve m\u00e2nev\u00ee \u00f6zerkli\u011fini yitirmesiyle, kimi zaman da toplumsal me\u015fruiyetini ve itibar\u0131n\u0131 kaybetmesiyle sonu\u00e7land\u0131.<\/p>\n\n\n\n

Geleneksel tasavvufun b\u00fcy\u00fck \u00f6l\u00e7\u00fcde edilgenle\u015fti\u011fi bir manzarada, Selef\u00ee hareketlerin y\u00fckseli\u015fini yaln\u0131zca “radikalizm” merce\u011finden a\u00e7\u0131klamak yeterli mi, yoksa bu, modernitenin k\u0131r\u0131lmalar\u0131na verilen bir tepki olarak da okunabilir mi? B\u00f6yle bir tepki tasavvufun “f\u00fct\u00fcvvet” kavram\u0131yla ili\u015fkilendirilebilir mi, yoksa Selef\u00eelik kendisini b\u00fct\u00fcn\u00fcyle ba\u015fka bir kavramsal d\u00fcnyadan m\u0131 tan\u0131ml\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

Evet, Selef\u00eelik “modernitenin k\u0131r\u0131lmalar\u0131”na verilen toplumsal-siyasal bir tepki olarak g\u00f6r\u00fclebilir; ama ayn\u0131 \u015fey tasavvufun i\u00e7indeki baz\u0131 hareketler, bilhassa \u0131slah yanl\u0131s\u0131 baz\u0131 tarikatlar ve Neo-Sufizmin \u00e7e\u015fitli versiyonlar\u0131n\u0131n mensuplar\u0131 i\u00e7in de s\u00f6ylenebilir. Selef\u00eelik gibi tasavvuf da geriye d\u00f6n\u00fck ve muhafazak\u00e2r olabilir, ama gelece\u011fe d\u00f6n\u00fck olabilir ve bir reform vas\u0131tas\u0131 i\u015flevi de g\u00f6rebilir (bkz. Itzchak Weismann ve g\u00fcn\u00fcm\u00fcz tasavvufu \u00fczerine \u00e7al\u0131\u015fan di\u011fer baz\u0131 uzmanlar\u0131n eserleri). Reform yanl\u0131s\u0131 Selef\u00eeler (mesel\u00e2 M\u00fcsl\u00fcman Karde\u015fler) oldu\u011fu gibi, muhafazak\u00e2r ve apolitik Selef\u00eeler de vard\u0131r; mesel\u00e2 Yemen’de \u015eeyh Mukbil el-V\u00e2di\u00ee’nin (1933\u20132001) takip\u00e7ileri ve Suudi Arabistan’daki pek \u00e7ok ulem\u00e2, bilhassa Medhal\u00eeler\/Medhaliyye denilenler. Tasavvuf ile Selef\u00eelik aras\u0131ndaki yar\u0131k, bir \u00f6l\u00e7\u00fcde, erken modern H\u0131ristiyan \u00e2lemindeki Katolik-Protestan \u00e7at\u0131\u015fmas\u0131n\u0131n M\u00fcsl\u00fcman versiyonu olarak d\u00fc\u015f\u00fcn\u00fclebilir. Bu, bilhassa Allah dostlar\u0131 (evliya) ve t\u00fcrbeleri k\u00fclt\u00fc \u00fczerine y\u00fcr\u00fct\u00fclen S\u00fbf\u00ee-Selef\u00ee tart\u0131\u015fmalar\u0131nda belirginle\u015fir.<\/p>\n\n\n\n

Bu modernite tepkisinin f\u00fct\u00fcvvet kurumuyla ili\u015fkilendirilmesine gelince: tan\u0131d\u0131\u011f\u0131m Selef\u00eeler birbirlerine genellikle “gen\u00e7 adam\/adamlar” (fet\u00e2\/fity\u00e2n<\/em>) diye hitap etmiyorlar. XVIII. y\u00fczy\u0131l Orta Arabistan’\u0131nda Muhammed b. Abd\u00fclvehh\u00e2b’\u0131n ba\u015flatt\u0131\u011f\u0131 muhafazak\u00e2r \u0131slah hareketinin do\u011fu\u015fundan bu yana (bkz. Islam in Historical Perspective<\/em>‘in \u00fc\u00e7\u00fcnc\u00fc bask\u0131s\u0131n\u0131n 21. b\u00f6l\u00fcm\u00fc, New York ve Londra: Routledge, 2025) kendilerinden genellikle “karde\u015fler” (ihv\u00e2n<\/em> yahut ihve<\/em>) diye s\u00f6z ediyorlar. Kanaatimce bu olgu, f\u00fct\u00fcvvet teriminin Selef\u00eelerin kendilerine dair tasavvurunu yans\u0131tmad\u0131\u011f\u0131na i\u015faret ediyor. \u00dcstelik en az \u00fc\u00e7 tip Selef\u00ee var: davet\u00e7i Selef\u00eeler (selefiyye da’viyye<\/em>, ayn\u0131 zamanda selefiyye ilmiyye<\/em> yahut \u015feyhiyye<\/em> de denir); siyaseten faal Selef\u00eeler (selefiyye m\u00fcnazzama<\/em> yahut harekiyye<\/em>, bilinen ad\u0131yla selefiyye s\u00fcr\u00fbriyye<\/em>); ve cih\u00e2d\u00ee Selef\u00eeler (selefiyye cih\u00e2diyye<\/em>). Laurent Bonnefoy’un Salafism in Yemen<\/em> kitab\u0131nda isabetle tasvir etti\u011fi bu damarlar, birbirlerinden en az S\u00fbfiyye’den farkl\u0131 olduklar\u0131 kadar farkl\u0131d\u0131r. Hocalar\u0131na (\u015feyhlerine) h\u00fcrmet eden ve onlar\u0131n h\u00fck\u00fcmlerine harfiyen uyan Selef\u00eeler, \u015feyhlerine sorgusuz itaat eden s\u00fbf\u00eelere benzerler.<\/p>\n\n\n\n

Tasavvuf ile Selef\u00eelik aras\u0131nda yap\u0131sal temas noktalar\u0131 var m\u0131? B\u00f6yle ba\u011flant\u0131lar aramak anlaml\u0131 bir soru\u015fturma hatt\u0131 m\u0131?<\/em><\/strong><\/p>\n\n\n

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\u015eeyh \u015eamil<\/figcaption><\/figure>\n<\/div>\n\n\n

Evet. Baz\u0131 muhafazak\u00e2r s\u00fbf\u00eelerin Selef\u00eeler gibi davrand\u0131\u011f\u0131, hatta onlar gibi giyindi\u011fi \u2014 ve tersinin de ge\u00e7erli oldu\u011fu \u2014 epeyce bilinen bir olgudur. Kimi \u0130slam ara\u015ft\u0131rmac\u0131lar\u0131 “S\u00fbf\u00ee Selef\u00eeler”den bile s\u00f6z ediyor. Reformist Selef\u00eelerle ba\u015flayal\u0131m. Akla gelen ilk isim M\u0131s\u0131r’daki Hasan el-Benn\u00e2’d\u0131r (1906\u20131949). S\u00fbf\u00ee \u015feyhlerin yan\u0131nda okumu\u015ftu. S\u00fbf\u00ee m\u00e2nev\u00ee rehberin (m\u00fcr\u015fid<\/em>) \u015fahsiyetinden ve m\u00fcritlerinin sadakatinden etkilenerek, tasavvufun gen\u00e7 erkek ve kad\u0131nlara ahl\u00e2k\u00ee rehberlik sa\u011flamadaki etkinli\u011fini fark etti. Tasavvufta be\u011fenmedi\u011fi \u015fey uhrev\u00ee y\u00f6nelimiydi. Benn\u00e2, te\u015fkilat\u0131n\u0131n s\u00fbf\u00ee d\u00fcnya reddini terk edip M\u0131s\u0131r \u00fczerindeki \u0130ngiliz emperyal h\u00e2kimiyetine ve onun te\u015fvik etti\u011fi Bat\u0131l\u0131la\u015fmaya kar\u015f\u0131 m\u00fccadeleye fiilen giri\u015fmesini istiyordu. Tercih etti\u011fi strateji, zaman\u0131n s\u00fbf\u00eelerinin m\u00e2nev\u00ee ve ahl\u00e2k\u00ee kemal (ihsan<\/em>) aray\u0131\u015f\u0131ndan uzakla\u015fmamak i\u00e7in ka\u00e7\u0131nd\u0131klar\u0131 e\u011fitim ve siyas\u00ee m\u00fccadeleydi. Netice olarak Benn\u00e2’n\u0131n M\u00fcsl\u00fcman Karde\u015fler’i ad\u0131 konmam\u0131\u015f bir siyas\u00ee partiye d\u00f6n\u00fc\u015ft\u00fc. Bununla birlikte Benn\u00e2, s\u00fbf\u00ee hocalar\u0131n\u0131n yan\u0131nda \u00f6\u011frendi\u011fi s\u00fbf\u00ee yap\u0131y\u0131 muhafaza etti. Te\u015fkilat\u0131n\u0131n ba\u015f\u0131nda bir b\u00fcy\u00fckler meclisi vard\u0131 ve kendisine m\u00fcr\u015fid<\/em> deniyordu. Bug\u00fcn bile M\u0131s\u0131r’daki M\u00fcsl\u00fcman Karde\u015fler’in lideri el-M\u00fcr\u015fid\u00fc’l-\u00e2mm<\/em> diye an\u0131l\u0131r.<\/p>\n\n\n\n

Daha \u00f6nce belirtti\u011fim gibi, bug\u00fcn\u00fcn Selef\u00eeleri \u00e7e\u015fitlilik arz ediyor. Siyaseten faal Selef\u00eelerin yan\u0131 s\u0131ra, siyas\u00ee m\u00fccadeleye herhangi bir \u015fekilde kat\u0131lmay\u0131 reddedenler de var. Bu, Suudi Arabistan y\u00f6netimi dahil bir\u00e7ok h\u00fck\u00fcmetin bak\u0131\u015f a\u00e7\u0131s\u0131ndan son derece elveri\u015fli bir konum. Krall\u0131k, ister tasavvuf, ister Selef\u00eelik, ister H\u00e2ric\u00eelik ad\u0131n\u0131 ta\u015f\u0131s\u0131n her t\u00fcr siyas\u00ee aktivizmi bast\u0131r\u0131r. B\u00f6yle devletler i\u00e7in apolitik Selef\u00eelik bir nimettir; Suudi Arabistan’daki \u00f6nde gelen simgesi Reb\u00ee’ el-Medhal\u00ee (1933\u20132025), Arap Yar\u0131madas\u0131 ve \u00f6tesindeki ulem\u00e2 aras\u0131nda yayg\u0131n olan bu muhafazak\u00e2r ak\u0131ma ad\u0131n\u0131 vermi\u015ftir. Yemen’de, daha \u00f6nce zikretti\u011fim Mukbil el-V\u00e2di\u00ee, M\u00fcsl\u00fcman Karde\u015fler’in bir siyas\u00ee parti gibi davranmakla asl\u00ee, apolitik Selef\u00eeli\u011fin ilkelerine ihanet etti\u011fini ileri s\u00fcr\u00fcyordu. Onlar\u0131 alayc\u0131 bir \u015fekilde el-\u0130hv\u00e2n\u00fc’l-m\u00fcflis\u00een<\/em>, “iflas etmi\u015f karde\u015fler” diye adland\u0131r\u0131yordu. Mukbil el-V\u00e2di\u00ee ve Medhal\u00ee gibi v\u00e2izler, tam da siyasete kar\u0131\u015fmad\u0131klar\u0131 i\u00e7in Yemen ve Suudi devletleri taraf\u0131ndan destekleniyor, Kuveyt ve Birle\u015fik Arap Emirlikleri’nde de ho\u015f kar\u015f\u0131lan\u0131yorlard\u0131. \u0130slam d\u00fcnyas\u0131ndaki devlet otoritelerini as\u0131l endi\u015felendiren, Medine’deki ilk M\u00fcsl\u00fcman devletin kurulu\u015funda cihad\u0131n rol\u00fcn\u00fc vurgulayan cih\u00e2d\u00ee Selef\u00eelerdir. Onlar Peygamber’in bir sava\u015f\u00e7\u0131 oldu\u011funu, sava\u015f meydan\u0131nda bizzat yaraland\u0131\u011f\u0131n\u0131 s\u00f6ylerler. Dolay\u0131s\u0131yla ona uymak cihat etmektir. M\u0131s\u0131rl\u0131 bir siyas\u00ee aktivistin ifadesiyle cihat, “ihmal edilmi\u015f farz”d\u0131r (el-far\u00eezat\u00fc’l-g\u00e2ibe<\/em>), bir t\u00fcr alt\u0131nc\u0131 \u015fartt\u0131r. \u0130\u00e7 cihad\u0131, yani nefis cihad\u0131n\u0131 te\u015fvik eden s\u00fbf\u00eelerin aksine onlar d\u0131\u015fa d\u00f6n\u00fck, silahl\u0131 cihada \u00e7a\u011f\u0131r\u0131rlar. Bununla birlikte Selef\u00eelerin \u00e7o\u011funlu\u011fu \u015fiddet taraftar\u0131 de\u011fildir. Onlar toplumu yeniden \u0130slamla\u015ft\u0131rmay\u0131 ama\u00e7larlar. Onlara g\u00f6re bir M\u00fcsl\u00fcman cemaat \u0130slam’\u0131n asl\u00ee ilkelerinden uzakla\u015ft\u0131\u011f\u0131nda ahl\u00e2ks\u0131zla\u015f\u0131r ve putperestle\u015fir; bu da onu \u0130slam d\u00fcnyas\u0131n\u0131n bug\u00fcn kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu d\u0131\u015f tehditlere direnemez h\u00e2le getirir.<\/p>\n\n\n\n

Bu, silahl\u0131 m\u00fccadelenin tasavvufa yabanc\u0131 oldu\u011fu anlam\u0131na gelmez. XIX. y\u00fczy\u0131lda s\u00f6m\u00fcrge kar\u015f\u0131t\u0131 m\u00fccadelelerin \u00e7o\u011funa s\u00fbf\u00ee ba\u011flar\u0131 olan liderler \u00f6nderlik etmi\u015ftir. En dramatik \u00f6rneklerden biri, babas\u0131 bug\u00fcnk\u00fc Cezayir’de K\u0101diriyye tarikat\u0131n\u0131n ba\u015f\u0131nda bulunan Em\u00eer Abd\u00fclk\u0101dir’dir. Bu tasavvuf temelli hareket Frans\u0131zlara kar\u015f\u0131 d\u0131\u015fa d\u00f6n\u00fck cihada adanm\u0131\u015ft\u0131. Hareket yenilgiye u\u011fray\u0131nca Abd\u00fclk\u0101dir Fransa’da hapsedildi, ard\u0131ndan Bursa’ya, daha sonra \u015eam’a s\u00fcrg\u00fcn edildi. Art\u0131k d\u0131\u015fa d\u00f6n\u00fck cihat y\u00fcr\u00fctemeyece\u011fi i\u00e7in me\u015fhur s\u00fbf\u00ee m\u00fcellif \u0130bn Arab\u00ee’yi (1165\u20131240) okumaya g\u00f6m\u00fcld\u00fc, onun eserlerinin \u00f6nde gelen bir yorumcusu h\u00e2line geldi ve \u015eam’da \u0130bn Arab\u00ee’nin t\u00fcrbesinin yan\u0131na g\u00f6m\u00fclmeyi istedi. Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ard\u0131ndan Cezayir y\u00f6netimi b\u00fcy\u00fck bir mill\u00ee kahramana ihtiya\u00e7 duyunca, vasiyetini \u00e7i\u011fneyerek Abd\u00fclk\u0101dir’in naa\u015f\u0131n\u0131 mezar\u0131ndan \u00e7\u0131kard\u0131 ve Cezayir’e geri ta\u015f\u0131d\u0131. Heykeli bug\u00fcn ba\u015fkentin merkezindeki bir meydan\u0131 s\u00fcsl\u00fcyor ve tart\u0131\u015fma do\u011furuyor; zira heykel dikmek baz\u0131 M\u00fcsl\u00fcmanlarca putperestlik say\u0131l\u0131yor.<\/p>\n\n\n\n

Frans\u0131zlara ve \u0130ngilizlere kar\u015f\u0131 direni\u015fin di\u011fer liderlerinin de s\u00fbf\u00ee ba\u011flant\u0131lar\u0131 vard\u0131; mesel\u00e2 Tic\u00e2niyye’nin lideri el-H\u00e2c \u00d6mer, Sudan Mehd\u00eesi ve Somali’nin s\u00f6zde “Deli Molla”s\u0131. Ayn\u0131 zamanda ba\u015fka Afrikal\u0131 s\u00fbf\u00eeler s\u00f6m\u00fcrge g\u00fc\u00e7leriyle i\u015f birli\u011fi yapt\u0131 \u2014 Cezayir’de Tic\u00e2niyye’nin ba\u015f\u0131ndaki S\u00ee Ahmed Tic\u00e2n\u00ee, “Kumlar\u0131n Prensesi” diye tan\u0131nacak Frans\u0131z kad\u0131n Aur\u00e9lie Picard’la evlendi bile. Bu y\u00fczden geni\u015f genellemeler yapmak zordur. Kitaplar\u0131mda, \u00e7ok \u015feyin s\u00fbf\u00ee liderlerin \u015fahsiyetlerine ba\u011fl\u0131 oldu\u011funu savunuyorum: kimileri militand\u0131, kimileri sulhperver.<\/p>\n\n\n\n

Kafkasya’da ise Nak\u015fibendiyye’nin mahall\u00ee koluna mensup me\u015fhur direni\u015f lideri \u015eeyh \u015e\u00e2mil’i buluyoruz. Ger\u00e7ek ad\u0131 \u015eamvil \u2014 Samuel’di. Ancak Rus\u00e7a, hatta M\u00fcsl\u00fcman belgelerinde ad\u0131 \u015e\u00e2mil olarak de\u011fi\u015ftirildi. Bir \u00c7e\u00e7en de\u011fil, Da\u011f\u0131stan’\u0131n en b\u00fcy\u00fck halklar\u0131ndan biri olan Avarlardand\u0131; ger\u00e7i e\u015flerinden biri \u00c7e\u00e7endi. Yaz\u0131\u015fmalar\u0131nda ve hat\u0131rat\u0131nda Arap\u00e7ay\u0131 kullan\u0131yordu; zira b\u00f6lgede her vadide ba\u015fka bir dil konu\u015fuldu\u011fundan, Azer\u00ee T\u00fcrk\u00e7esiyle birlikte Arap\u00e7a ortak dildi. Esir d\u00fc\u015ft\u00fckten sonra \u00e7ar hayat\u0131n\u0131 ba\u011f\u0131\u015flad\u0131; Rus \u0130mparatorlu\u011fu boyunca te\u015fhir edildi ve ard\u0131ndan Moskova yak\u0131nlar\u0131ndaki Kaluga’ya s\u00fcr\u00fcld\u00fc. Daha sonra hacca gitmesine izin verildi, yolda Osmanl\u0131 sultan\u0131 taraf\u0131ndan kabul edildi, Medine’de vefat etti ve oraya defnedildi. Selef\u00eeler ho\u015flansa da ho\u015flanmasa da, b\u00fct\u00fcn bu direni\u015f liderlerinin s\u00fbf\u00ee ba\u011flant\u0131lar\u0131 vard\u0131.<\/p>\n\n\n\n

\u015euna da i\u015faret etmek gerekir: s\u00f6m\u00fcrge g\u00fc\u00e7lerine kar\u015f\u0131 cihat y\u00fcr\u00fcten s\u00fbf\u00eeler, halklar\u0131n\u0131 seferber etmek i\u00e7in s\u00fbf\u00ee kaidelerini de\u011fil \u015feriat\u0131 kulland\u0131lar. Kafkasya’da her etnik grubun \u2014 \u00c7e\u00e7enler, \u0130ngu\u015flar, Kumuklar, Lezgiler vs. \u2014 \u00e7o\u011fu zaman \u015feriattan hayli farkl\u0131 olan kendi \u00f6rf\u00ee hukuku (\u00e2det<\/em>) vard\u0131. M\u00fcthi\u015f bir d\u0131\u015f tehdit kar\u015f\u0131s\u0131nda bu farkl\u0131 gruplar\u0131 nas\u0131l birle\u015ftirebilirsiniz? \u015eeriat\u0131 uygulamaya ba\u015flay\u0131p takip\u00e7ilerinize \u00e2detlerini terk etmelerini s\u00f6yleyebilirsiniz. Mesel\u00e2 \u015e\u00e2mil takip\u00e7ilerine \u015farap i\u00e7meyi kesinlikle yasaklad\u0131 \u2014 \u015e\u00e2mil’in imametinde \u015faraba kar\u015f\u0131 b\u00fcy\u00fck bir kampanya y\u00fcr\u00fct\u00fcld\u00fc. \u00c7e\u015fitli kutlamalarda kad\u0131n-erkek kar\u0131\u015fmas\u0131n\u0131 da yasaklad\u0131. Abd\u00fclk\u0101dir de Cezayir’de ayn\u0131s\u0131n\u0131 yapt\u0131. Onun bir s\u00fbf\u00ee m\u00fcr\u015fidinden \u00e7ok bir \u015feriat uygulay\u0131c\u0131s\u0131 oldu\u011fu s\u00f6ylenebilir. \u015eeriat\u0131n harfiyen yerine getirilmesinde \u0131srar\u0131n, Selef\u00ee inan\u00e7 ve prati\u011finin ay\u0131rt edici vasf\u0131 oldu\u011funu hat\u0131rlayal\u0131m. Tasavvuf ile Selef\u00eeli\u011fin yak\u0131nsad\u0131\u011f\u0131 nokta i\u015fte buradad\u0131r. \u015eunu da belirtmek gerekir: s\u00fbf\u00ee disiplini \u015feyhin iradesine mutlak itaat talep eder, ki bu asker\u00ee seferlere son derece elveri\u015flidir. Sava\u015f\u00e7\u0131lar \u00e7o\u011fu zaman, \u015feyhin bereketinin (baraka<\/em>) kendilerini d\u00fc\u015fman\u0131n kur\u015fun ve toplar\u0131ndan koruyaca\u011f\u0131na inanarak sava\u015fa giriyorlard\u0131. \u00c7arp\u0131c\u0131 bir \u00f6rnek, m\u00fcritleri yaln\u0131zca han\u00e7erlerle Rus birliklerine sald\u0131ran \u00c7e\u00e7enistanl\u0131 K\u0101dir\u00ee \u015feyhi Kunta Hac\u0131’d\u0131r (1800\u20131867).<\/p>\n\n\n\n

Bug\u00fcn pek \u00e7ok Selef\u00ee, s\u00f6m\u00fcrge kar\u015f\u0131t\u0131 cihat liderlerinin s\u00fbf\u00ee ba\u011flant\u0131lar\u0131n\u0131 \u00f6nemsizle\u015ftirmeye \u00e7al\u0131\u015f\u0131yor. \u015e\u00e2mil’in asker\u00ee ba\u015far\u0131lar\u0131n\u0131 teslim edenler, onun s\u00fbf\u00ee k\u00fcnyesini asgariye indirme e\u011filiminde. Do\u011frudur, kendisi bir \u015feyh de\u011fil m\u00fcrittir ve kendi hocas\u0131 Cem\u00e2leddin el-G\u0101z\u00ee-Kum\u00fbk\u012b’ye \u2014 ki ona Ruslarla sava\u015fmamas\u0131n\u0131, nas\u0131l olsa kaybedece\u011fini s\u00f6ylemi\u015fti \u2014 itaat etmemi\u015ftir. Ne var ki \u015e\u00e2mil \u015feyhinin yan\u0131nda tahsil g\u00f6rm\u00fc\u015f ve ondan nasihat istemi\u015ftir. Ayr\u0131ca s\u00fbf\u00ee eserler okumu\u015f ve Rus esirlerinin hat\u0131rat\u0131nda iyi belgelenmi\u015f bi\u00e7imde halvet uygulam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kaynak\u00e7a<\/h3>\n\n\n\n

Ibn Battuta. The Adventures of Ibn Battuta: A Muslim Traveler of the Fourteenth Century<\/em>. \u00c7ev. ve \u015ferh: Ross Dunn. Berkeley: University of California Press, 2012, 7. b\u00f6l\u00fcm.<\/p>\n\n\n\n

Knysh, Alexander D. “Internal Peace versus Being in Society: Sufi Dilemmas.” Peace Movements in Islam: History, Religion, and Politics<\/em> i\u00e7inde, ed. Juan Cole, 63\u201378. Londra: I.B. Tauris, 2022.<\/p>\n\n\n\n

Knysh, Alexander D. Islam in Historical Perspective<\/em>. 3. bask\u0131. New York ve Londra: Routledge, 2025.
\u2014 13. b\u00f6l\u00fcm, “Ascetic and Mystical Movement in Islam: Sufism,” s. 272\u2013304.
\u2014 21. b\u00f6l\u00fcm, “Renewal and Reform in Islam: The Emergence of Islamic Modernism and Reformism,” s. 471\u2013498.
\u2014 22. b\u00f6l\u00fcm, “Islam as a Political Force and Vehicle of Opposition,” s. 503\u2013538.
\u2014 24. b\u00f6l\u00fcm, “The Ideology and Practice of Globalized Jihadism,” s. 571\u2013.<\/p>\n\n\n\n

Knysh, Alexander D. Sufism: A New History of Islamic Mysticism<\/em>. Princeton: Princeton University Press, 2017.<\/p>\n\n\n\n

Knysh, Alexander D. Islamic Mysticism: A Short History<\/em>. Leiden ve Boston: Brill, 2000; 2. bask\u0131 2010. (T\u00fcrk\u00e7e, Rus\u00e7a ve \u00d6zbek\u00e7eye \u00e7evrilmi\u015ftir.)<\/p>\n\n\n\n

Knysh, Alexander D. \u00ab\u0423\u0445\u043e\u0434 \u0432 \u0441\u0435\u0431\u044f \u0438\u043b\u0438 \u0436\u0438\u0437\u043d\u044c \u0432 \u043c\u0438\u0440\u0443: \u0441\u0443\u0444\u0438\u0439\u0441\u043a\u0430\u044f \u0434\u0438\u043b\u0435\u043c\u043c\u0430\u00bb. Aleksey Hismatulin’e ithaf edilen cilt i\u00e7inde. Yay\u0131mlanacak, 2026.<\/p>\n\n\n\n

Meier, Fritz. Essays on Islamic Piety and Mysticism<\/em>, \u00e7ev. John O’Kane. Leiden: Brill, 1999, 189\u2013219.<\/p>\n\n\n\n

el-Ku\u015feyr\u00ee, Eb\u00fc’l-K\u0101s\u0131m. Al-Qushayri’s Epistle on Sufism<\/em>. \u00c7ev. Alexander D. Knysh. Reading: Garnet Publishing, 2007.<\/p>\n\n\n\n

es-S\u00fclem\u00ee, Eb\u00fb Abdurrahman. Kit\u00e2b\u00fc’l-F\u00fct\u00fcvve<\/em>. Knysh’in atf\u0131yla; bkz. The Book of Sufi Chivalry<\/em>, \u00e7ev. Tosun Bayrak. New York: Inner Traditions, 1983.<\/p>\n\n\n\n

Weismann, Itzchak. Knysh’in tasavvufun bir reform vas\u0131tas\u0131 olu\u015funa dair atf\u0131; bkz. Itzchak Weismann, The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition<\/em>. Londra: Routledge, 2007.<\/p>\n","protected":false},"excerpt":{"rendered":"

Alexander Knysh, ABD’nin Ann Arbor kentindeki Michigan \u00dcniversitesi’nde \u0130slam Ara\u015ft\u0131rmalar\u0131 profes\u00f6r\u00fc ve Finlandiya’daki Tampere \u00dcniversitesi b\u00fcnyesinde y\u00fcr\u00fct\u00fclen disiplinleraras\u0131 Mistisizm Ara\u015ft\u0131rmalar\u0131 Program\u0131’n\u0131n (Program in the Study of Mysticism) proje y\u00fcr\u00fct\u00fcc\u00fcs\u00fcd\u00fcr. Akademik ilgi alanlar\u0131 aras\u0131nda \u0130slam tasavvufu, Kur’an ara\u015ft\u0131rmalar\u0131, \u0130slam kel\u00e2m, felsefe ve f\u0131k\u0131h d\u00fc\u015f\u00fcncesinin tarihi ile kar\u015f\u0131la\u015ft\u0131rmal\u0131 perspektiften modern \u0130slam\u00ee\/\u0130slamc\u0131 hareketler yer almaktad\u0131r. 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Akademik ilgi alanlar\u0131 aras\u0131nda \u0130slam tasavvufu, Kur’an ara\u015ft\u0131rmalar\u0131, \u0130slam kel\u00e2m, felsefe ve f\u0131k\u0131h d\u00fc\u015f\u00fcncesinin tarihi ile kar\u015f\u0131la\u015ft\u0131rmal\u0131 perspektiften modern \u0130slam\u00ee\/\u0130slamc\u0131 hareketler yer almaktad\u0131r. Templeton Religion Trust... 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