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Molla Fenârî'nġn Bġlgġ Ve Varlik Anlayiġi

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Molla Fenârî'nġn Bġlgġ Ve Varlik Anlayiġi i T.C. NECMETTĠN ERBAKAN ÜNĠVERSĠTESĠ SOSYAL BĠLĠMLER ENSTĠTÜSÜ TEMEL ĠSLAM BĠLĠMLERĠ ANABĠLĠM DALI TASAVVUF BĠLĠM DALI MOLLA FENÂRÎ'NĠN BĠLGĠ VE VARLIK ANLAYIġI BETÜL GÜÇLÜ DOKTORA TEZĠ DANIġMAN PROF. DR. SÜLEYMAN TOPRAK KONYA-2014 ii Bu tez; TÜBĠTAK'ın 2211. yurtiçi doktora bursiyerliği programı çerçevesinde, aylık burs ile desteklenmiĢtir. iii iv v vi vii ÖZET Adı Soyadı BETÜL GÜÇLÜ Numarası 098106063001 Ana Bilim / Bilim Dalı TEMEL ĠSLAM BĠLĠMLERĠ/TASAVVUF Tezli Yüksek Lisans Programı Doktora X Öğrencinin Tez DanıĢmanı PROF. DR. SÜLEYMAN TOPRAK MOLLA FENÂRÎ'NĠN BĠLGĠ VE VARLIK ANLAYIġI Tezin Adı Osmanlı düĢüncesinin baĢ mimarlarından olan Molla Fenârî (v. 834/1431), Ekberiye geleneğinin Anadolu'daki önemli temsilcilerinden biridir. Onun Osmanlı düĢüncesinde yaptığı tesir, Ġslâmî ilimlerin hemen hemen tüm sahalarında kaleme aldığı eserleri vasıtasıyla gerçekleĢmiĢtir. Bunlar arasında yer alan Misbâhu'l-üns adlı eseri, onun tasavvufî görüĢlerinin tamamını ihtivâ eden tek kitabıdır. Bu kitap, Ġbn Arabî'nin (v. 638/1240) en meĢhur takipçilerinden biri olan Sadreddin Konevî'nin (v. 673/1274) Miftâhu'l- gayb'ının ilk ve en hacimli Ģerhidir. Molla Fenârî'nin tasavvufî görüĢleri, ağırlıklı olarak varlık ve bilgi anlayıĢı çerçevesinde ĢekillenmiĢtir. Çünkü o da bir çok meseleyi mensubu bulunduğu Ekberî müfekkirler gibi, tasavvufun pratik boyutu üzerinde daha az durup, büyük ölçüde ontolojik ve epistemolojik perspektiften ele almaktadır. Bu noktada onun varlık anlayıĢı, Hakk'ın varlığının, eĢyânın tamamını kapsayan bir mutlak ve yegâne hakîkat olmasına dayanmaktadır. Dolayısıyla Hakk'ın varlığı dıĢında herhangi bir Ģeyden söz etmek imkânsızdır. Âlemde müĢâhede edilen çokluk ise onun esmâ ve sıfâtının birer yansıma mahallinden ibarettir. Fenârî'nin, tamamen birlik esası üzerine kurulmuĢ olan sisteminde gerçek bilgiye ulaĢmanın yöntemi de bu esasa uygun olarak, çokluk hükümlerinin ortadan kaldırılmasına bağlıdır. Gerçek bilgiye, aklî verilere dayalı olan burhan yönteminin yanında, tasavvufî pratiklerden ibaret olan riyâzat ve mücâhede ile elde edilen, müĢâhede yöntemi sayesinde ulaĢılmaktadır. Dolayısıyla, eĢyânın hakîkatinin bilgisi, sûfîlerin sistematize ettiği seyr u sülûk yöntemleri yardımıyla elde edilmektedir. Bu çalıĢmada Molla Fenârî'nin hayatı, eserleri, Osmanlı-Tasavvuf düĢüncesindeki ve tarihindeki yeri, varlık ve bilgi konusundaki görüĢleri incelenmektedir. Anahtar kelimeler: Tasavvuf, Metafizik, Molla Fenârî, Sadreddin Konevî, Mutlak Varlık, gerçek bilgi. viii ABSTRACT Name and Surname BETÜL GÜÇLÜ Student Number 098106063001 BASIC ISLAMIC SCIENCES/SUFISM Department Master‟s Degree (M.A.) Study Programme Doctoral Degree (Ph.D.) X Author’s Supervisor PROF. DR. SÜLEYMAN TOPRAK Title of the MOLLA FANARI'S KNOWLEDGE AND BEING THOUGHT Thesis/Dissertation Molla Fānārī (d. 1431) who is one of the main architects of Ottoman thought is leading representative of Akbarian tradition in Anatolia. He has influenced the Ottoman thought by means of his books which he write in all fields of Islamic sciences. Misbāh al-Uns is one of these books and is only one which contains his all mystic ideas. Misbāh al-Uns is a commentary book of Miftāh al-ghayb written by one of the most important and famous follower of Ibn al-Arabī (d. 1240) Sadraddin al-Qunawī (d. 1274). Because Molla Fanārī has approached many subjects in terms of ontology and epistemology like other akbarian writers rather than the point of view practical mystic approaches. His mystical ideas are largely about being and knowledge. At this juncture, his thought about being stands on the idea according to which existence of Haqq (wujūd al-Haqq) is an absolte and unique fact (haqīqa) that includes all things. Therefore it is impossible to mention any other thing without existence of Haqq. Things which is seen in the universe are reflection places of his names and attributes (al-asmā wa'l-sifāt). For the reason that Molla Fanārī's system has been founded completely on the basic of unity, the method of reaching the real knowledge is in parallel with his system to posses the unity in other words to remove plurality. Real knowledge can be acquired along with the way that basic on mental evidence, by means of the way of witnessing (mushāhada) which is achieved with mystical practices like ascetic efforts (riyāda and mujāhada). Thus the knowledge of the reality of things is acquired through the way sayr wa sulūq which has been organized by sufis. In this study, Molla Fanārī's life, books, his ideas about being and knowledge, his situation in Ottoman-Sufi thought and history was studied. Key words: Sufism, Metaphysic, Molla Fanārī, Sadraddin al-Qunawi, Absolute Existence, real knowledge. ix Ġ Ç Ġ N D E K Ġ L E R Ġ Ç Ġ N D E K Ġ L E R ........................................................................................... i KISALTMALAR .............................................................................................. xiii Ö N S Ö Z .......................................................................................................... xv G Ġ R Ġ ġ A. TEZĠN KONUSU, YÖNTEMĠ VE AMACI .................................................. 1 B. TEZĠN SINIRLARI ........................................................................................ 3 C. KAYNAKLARIN DEĞERLENDĠRĠLMESĠ ................................................. 4 BĠRĠNCĠ BÖLÜM MOLLA FENÂRÎ’NĠN HAYATI, ESERLERĠ VE MĠSBÂHU'L-ÜNS I. MOLLA FENÂRÎ‟NĠN HAYATI, ESERLERĠ, ġAHSĠYETĠ VE TESĠRLERĠ .....15 A. HAYATI ....................................................................................................... 15 1. DOĞUM TARĠHĠ, DOĞUM YERĠ VE AĠLESĠ ...................................... 15 2. ĠLĠM TAHSĠLĠ .......................................................................................... 21 3. KADILIK VE MÜDERRĠSLĠK GÖREVLERĠ ........................................ 22 4. HĠCAZ VE MISIR YOLCULUKLARI .................................................... 24 5. ġEYHÜLĠSLAMLIĞI ............................................................................... 27 6. VEFATI ..................................................................................................... 29 B. ESERLERĠ .................................................................................................... 32 1. TASAVVUF ALANINDAKĠ ESERLERĠ ................................................ 33 2. TEFSĠR ALANINDAKĠ ESERLERĠ ........................................................ 38 3. FIKIH ALANINDAKĠ ESERLERĠ ........................................................... 39 4. FIKIH USÛLÜ ALANINDAKĠ ESERLERĠ ............................................ 40 5. KELÂM ALANINDAKĠ ESERLERĠ ....................................................... 41 6. MANTIK ALANINDAKĠ ESERLERĠ ..................................................... 42 7. SARF VE NAHĠV ĠLE ĠLGĠLĠ ESERLERĠ .............................................. 43 8. DĠĞER ALANLARDAKĠ ESERLERĠ ..................................................... 43 C. TASAVVUFÎ ġAHSĠYETĠ .......................................................................... 49 D. OSMANLI MEDRESE GELENEĞĠ VE TASAVVUF DÜġÜNCESĠNDEKĠ TESĠRLERĠ .................................................................... 55 II. MĠFTÂHU'L-GAYB, MĠSBÂHU‟L-ÜNS VE DĠĞER MĠFTÂHU'L-GAYB ġERHLERĠ ............................................................................................................63 A. MĠFTÂHU'L-GAYB .................................................................................... 63 B. MĠSBÂHU'L-ÜNS ........................................................................................ 69 1. YAZILIġ SEBEBĠ ..................................................................................... 71 2. YAZMA NÜSHALARI VE TERCÜMESĠ ............................................... 73 3. MUHTEVÂSI VE KAYNAKLARI .......................................................... 76 x 4. YÖNTEM VE ÜSLÛBU ........................................................................... 78 5. DĠĞER MĠFTÂHU'L-GAYB ġERHLERĠ ARASINDAKĠ YERĠ ............ 83 C. MĠFTÂHU'L-GAYB'IN DĠĞER ġÂRĠHLERĠ VE ġERHLERĠ .................. 85 1. KUTBEDDĠNZÂDE ĠZNĠKÎ ġERHĠ: FETHU MĠFTÂHĠ‟L-GAYB ....... 85 2. AHMED ĠLÂHÎ ġERHĠ:MEVÂCÎDÜ‟Z-ZEVK BĠLÂ REYB ................ 92 3. AHMED B. ABDULLAH KIRIMÎ ġERHĠ: ġERHU MĠFTÂH ............... 93 4. OSMAN FAZLI ATPAZÂRÎ ġERHĠ:MĠSBÂHU‟L-KALB .................... 96 5. ABDURRAHMAN RAHMĠ BURSEVÎ ġERHĠ:ġERHU MĠFTÂH ........ 98 6. ESRÂRU'ġ-ġÜHÛD EL-HÂSIL MĠN FETHĠ'L-VÜCÛD .................... 100 ĠKĠNCĠ BÖLÜM MOLLA FENÂRÎ'NĠN VARLIK ANLAYIġI I. VARLIK ĠLE ĠLGĠLĠ TEMEL MESELELER.......................................................107 A. MUTLAK VE MEVCÛD ANLAMINDA VARLIK ................................. 107 B. VARLIK TÜRLERĠ .................................................................................... 111 1. MUTLAK/VÂCĠB VARLIK ................................................................... 111 2. MUTLAK/VÂCĠB VARLIK OLARAK "VÜCÛD-I HAK" .................. 116 3. MÜMKĠN VARLIK ................................................................................ 121 C. VARLIKLA ĠLGĠLĠ BAZI TERĠMLER .................................................... 123 1. ADEM ...................................................................................................... 123 2. SÜBÛT VE VÜCÛD ġEYLĠĞĠ .............................................................. 126 3. HAKÎKAT ............................................................................................... 129 4. AYNÎ VÜCÛD .......................................................................................
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