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II. Uluslararası Hacı Bayram-I Velî Sempozyumu Bildiriler Kitabı 2

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II. Uluslararası Hacı Bayram-I Velî Sempozyumu Bildiriler Kitabı 2 03-04 mayıs 2017 II. Uluslararası Hacı Bayram-ı Velî Sempozyumu Bildiriler Kitabı 2 EDİTÖRLER PROF. DR. ETHEM CEBECİOĞLU PROF. DR. VAHİT GÖKTAŞ PROF. DR. AHMET CAHİD HAKSEVER YARD. DOC. DR. ÖNCEL DEMİRDAŞ ARŞ. GÖR. DR. MEHMET YILDIZ ARŞ. GÖR. HARUN ALKAN ankara neşriyat ankara neşriyat II. ULUSLARARASI HACI BACI BAYRAM-I VELÎ SEMPOZYUMU BİLDİRİLER KİTABI 1 ankara TEDRİS EĞİTİM TURİZM SPOR YAYINCILIK BİLGİSAYAR GIDA İTHALAT neşriyat İHRACAT SANAYİ VE TİCARET LİMİTED ŞİRKETİ EDİTÖRLER ankara PROF. DR. ETHEM CEBECİOĞLU PROF.neşriyat DR. VAHİT GÖKTAŞ PROF. DR. AHMET CAHİD HAKSEVER YARD. DOC. DR. ÖNCEL DEMİRDAŞ ARŞ. GÖR. DR. MEHMET YILDIZ ARŞ. GÖR. HARUN ALKAN YAYIN KURULU PROF. DR. ETHEM CEBECİOĞLU PROF. DR. MUSTAFA AŞKAR PROF. DR. AHMET CAHİD HAKSEVER PROF. DR. M. MUSTAFA ÇAKMAKLIOĞLU PROF. DR. VAHİT GÖKTAŞ YRD. DOÇ. DR. ÖNCEL DEMİRDAŞ DR. MEHMET YILDIZ HARUN ALKAN MURAT İSMAİLOĞLU GRAFİK TASARIM MUSTAFA NARMANLI BASKI YERİ 72 TASARIM DİJİTAL BASIMEVİ Ehlibeyt Mahallesi, Ceyhun Atuf Kansu Caddesi Gözde Plaza Nu:130/25 Balgat / Çankaya / ANKARA Tel: 444 72 06 BASKI TARİHİ 10.11.2017 ISBN 978-605-82307-0-5 YAZIŞMA ADRESİ Kalem Eğitim Kültür Akademi Derneği, Hacı Bayram Mah Ahiler Sk. No: 3 Altındağ/ANKARA Tel: +90 (312) 311 3380; [email protected] BAYRAMİYYE VE DİGER TASAVVUFİ MEKTEPLERİN ORTAK MANEVİ-KÜLTÜREL BOYUTLARI PROF. DR. NASİB GÖYÜŞOV Azerbaycan Milli Bilimler Akademisi, Yazmalar Enstitüsü [email protected] Özet Geniş bir coğrafyada gelişme gösteren tasavvuf farklı dini, sosyal ve medeni yapıya sahip toplulukları ortak manevi hüviyyete büründürmekle onlar arasında köprü kurmuş, İslamın insaniyet, hoşgörü, adalet ve diğer ahlaki faziletleri ihtiva eden evrensel değerlerinin bu topluluklarda kolaylıkla benimsenilmesine ve olgunlaşmasına katkıda bulunmuştur. Muhtelif bölgelerde farklı düşünce üslubu, adap ve süluk tavırları sergileyen çeşitli tarikatlar ortak hususlara sahip olmakla, birbirine birbaşa, bazan dolayısı ile etki göstermiş, aynı zamanda bir tarikat diğer mektepten aldığı anlama yeni renk vermiştir. Türk tasavvufu Maveraü’nnehrde eski Türk inanış üslupları ile İslam arasında uzlaşma ve bağlantı kurmakla zengin Türk-İslam medeniyetinin manevi temelini oluşturmuş, Ahmed Yeseviden başlayan bu hareket Anodoluya ve Küçük Asyaya gelerek bu bölgelerde dini, medeni ve sosyal hayatın dengeli halde gelişmesini sağlamıştır. Türk tasavvufunun belirgin özelliklerinden biri İranlılarda olduğu gibi, irfani görüş ve duyguların şiir vesilesile daha kapsamlı ve güzel tarzda ifade edilmesi, bununla da gönüllere yol bulmasıdır. Bayramiye tarikat olarak XV yüzyılın başında kurulsa da, onun gelişmesine bundan önce mevcut 214 NASIB GÖYÜŞOV olan tasavvufi hareketler zemin hazırlamışlar. Bu zamana kadar tasavvufi cereyanlar bir yandan Türklerin islamlaşmasına ve toplumsal ilişkilerin yoğunlaşmasına katkı sağlamış, diğer taraftan ise haçlı yürüşüne ve Moğol istilasına karşı dayanarak devlet ve milletin gücüne güç katmışlar. Türk mutasavvıflarının, aynı zamanda Bayramiye dervişlerinin diğer sufilerden farkı onların sosyal hayatta faal olmasıdır. Bayramiyenin kurulduğu dönemde gezginci dervişlik yerini tekke medeniyetine verir, tasavvuf- devlet ilişkileri güçlenir. Osmanlı devletinin gelişmesi ile tasavvufi mektepler Türklerin hakim olduğu bölgelerde ve onun çevresinde gerek siyasi, gerek sosyal ve gerekse de dini-medeni ortamın sağlam ve dengeli duruma gelmesine katkı sağlamışlar. Bu açıdan Bayramiyye ve onun kollarının faaliyeti büyük önem taşımaktadır. Şu tarikatın gelişmesinde ilahi aşk duygularını Türk şiiri ile ifade eden Ahmed Yesevi ve Yunus Emre, tasavvuf ilminin ansiklopedisi sayılan Mevlana, futuvva ilkelerine önem veren Ahilik ve Sühreverdiyye, zikr ve halvete dayalı Halvetiye etki göstermişler. Bayramiyenin üç temeli (cezbe, muhabbet, sırr-i ilahi) yanısıra, Peygambere nisbet edilen fakr-i fahri anlamını da dikkate almamız gerekiyor. Şu tarikatın teorik bakımdan Sühreverdiyye ve Nakşbendiyeden etkilenmesi ihtimali de vardır. Diğer taraftan Tebrizde oluşan ve saf melameti düşüncesinden büyük ölçüde etkilenen türk sufiliğinin Halvetiye ve Bayramiye tarikatına etkisini de göz önünde bulundurmamız gerekiyor. Hacı Bayram Veli yalnızca medrese ile tasavvufu birleştirmemiş, belki de Yesevi, Yunus ve Mevlana gibi tasavvuf ile şiiri bir araya getirmiştir. Anahtar sözcükler: Bayramiye, ortak manevi-kültürel boyutlar, Yesevilik, Sefeviyye, Halvetiye Common Spiritual-cultural Dimensions in Bayramiyya and Other Sufi Schools Summary Sufism formed as a part of Islamic spirit world in the vast geography, creating common spiritual and cultural atmosphere in societies with different religious, social and cultural structures, built bridges and understanding between them. Thus, such Islamic ethical principles as tolerance, justice and others were easily appropriated by various nations as BAYRAMİYYE VE DİGER TASAVVUFİ MEKTEPLERİN ORTAK MANEVİ-KÜLTÜREL BOYUTLARI 215 universal principles. Although the orders functioning in different regions differ from each other according to the style of thinking, lifestyle, rules of conduct and norms of decency, they had common spiritual-cultural values and were enriched impacting each other directly or indirectly. Turkish sufism begins with Ahmad Yasavi in Medium Asia. His order created reconciliation between ancient Turkish believes and Islam, established the spiritual foundation of common Turkish-Islamic culture. Then, that movement came to Anatolia ensuring regulation of religious, cultural and social life. Notwithstanding Bayramiyya order was established in the beginning of XV century, the sufi currents existed before had paved the way. Up to that time, the sufi currents in one hand helped in Islamization of Turks and regulation of social terms, in other hand added more strength to the power of the nation and state, standing against crusade and Mongol invasion. During the creation of Bayramiyya order, wandering dervishes give their places to sufism formed in Khanagah environment. Sufi schools in Turks dominated areas and around them impacted to create a healthy political-social, religious-spiritual and cultural environment by the development of Ottoman empire. In this regard, activities of Bayramiyya order and its branches are of great importance. In the formation of Bayramiyya such orders as Yasaviyya, Akhi, Suhrawardiyya, Naqshabandiyya and Khalwatiyya, greatly influenced. One can generalize spiritual-cultural aspects between those sufi schools this way: • Universal values coming from Holy Koran and Prophet tradition • Love of God and human, tolerance and dialogue • Agreement between religious and secular lives, activity in social life • To live on halal earnings, justice, unity and equality • Understanding and balanced attitude between all classes of society • To protect ethical-spiritual health of community, to prevent penetration of alien and disruptive trends into it. Key Words: Bayramiyya, Common Spiritual-cultural Dimensions, Yasaviyya, Safaviyya, Khalvatiyya 216 NASIB GÖYÜŞOV Giriş Maveraü’nnehrde eski Türk inancı ve ozan gelenekleri ile İslami düşünüş ve inanış üslubu arasında alaka kurmakla başlayan Türk tasavvufu kısa zamanda hanekah ve medrese mühitinde belirli adab, eğitim ve düzene sahib ekol ve kurum olarak karşımıza çıkmaktadır. Türk tasavvufu başlangıçta İslami düşünce ve hayatın daha etkili ve daha kapsamlı ifade tarzı olarak sürekli yayılmıştır. Bundan dolayıdır ki, F.Köprülünün kaydettiği gibi, “İlahiler, şiirler okuyan, Allah rızası için halka birçok iyiliklerde bulunan, onlara cennet ve saadet yollarını gösteren dervişleri, Türkler, eskiden dini bir kudsiyet verdikleri ozanlara benzeterek hararetle kabul ediyorlar, dediklerine inanıyorlardı. Bu suretle eski ozanların yerini, ata veya baba ünvanlı birtakım dervişler almıştı” (KÖPRÜLÜ (1991).s.19). Sufilerin ve dervişlerin belirgin özelliklerinden biri onların çok sayda sefer etmesidir, yalnızca gezergi dervişler değil, diğer sufiler de sefer ve seyahate önem vermişlerdir. Bazı müridler kamil mürşid bulmak için bir diyardan diğerine yola çıkmış, bazen de hanekah mühitinde yetişen müridler seyr ve süluk merhalelerini başa vurduktan sonra mürşidin izni ile müstakil şekilde faaliyete başlamış, tasavvufi adab ve düşüncelerini başka bölgelerde yaymışlar. Büyük tarikatların çeşitli kolları bu yolla geniş coğrafi alanda yayılmıştır. Farklı tarikatlar ve onların kolları geniş iletişim halinde faaliyet göstermişler, adab ve süluk üsullerinde yer alan farklılıklara rağmen, manevi boyutlarda ortak hedefler daha çok dikkatçekici olmuştur. Diğer taraftan Türk tasavvufunun başlangıçta, yani Hace Ahmed Yesevi döneminde gezginci dervişler vasıtasıyla göçebe topluluklar arasında şekillendiğini dikkate alsak, sonralar bu cereyanın medrese ve hanekah mühitinde gerçekleşen egitim ve adabla daha olgun hale gelmesini görüyoruz. Hatta Ahmed Yesevi İslami ilkeleri tasavvuf dili ile göçebe Türkler arasında yaymış olsa da, kendisi Hace Yusuf Hemedani gibi bilginin yanında eğitim gören, dini ve tasavvufi bilimleri benimseyen mutasavvıf olarak karşımıza çıkmaktadır. Bundan dolayı medrese ve tekke mühitinde yetişen tasavvufla gezginci dervişlerin sunduğu gelenekler, yerleşik kültürle göçebe kültürü arasında köprü ve bağlantılar olmuş, bunlar birbirine etki göstermişler. Sözü edilen hususları göz önünde bulundursak, farklı süluk ilkelerine ve BAYRAMİYYE VE DİGER TASAVVUFİ MEKTEPLERİN ORTAK MANEVİ-KÜLTÜREL BOYUTLARI 217 düşünüş üsluplarına sahip tarikatlar ve sufi cereyanları arasında karşılıklı etkilerin olması tabiidir. 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