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Ruhum Bir Kadındır Ruhum Bir Kadındır ANNEMARIE SCHIMMEL © 1995 by Kösel-Verlag GmbH&Co., München © İz Yayıncılık Limited Şirketi, 2011 Sertifika no: 14444 iZ YAYINCILIK: 271 İ11celeme ar<litırma dizisi: 60 ISBN 9JB-975-JSS-J41-I J. Baskı; İstanbul, 1011 Orjinal adı: /1eine Seefe ist eme frau Çatalçeıme Sokağı No: 27/1 Cağaloğlu 34110 İstanbul telefon: (212) 520721O faks: (212) Si 15791 www.iz.com.tr e-posta: [email protected] kapak resmi: İra11-Buhara uslfibunda minyatür, takribi 1540 Sackler Müzesi, Harvard University, Cambridge, Mass. kapak: Medine Efe Basıldığı yer: Alemdar Ofset Matbaacılık Davutpa§a Caddesi Besler i� Merkezi No: 20f2g Topkapı/Zeytinburnu İstanbul ANNEMARIE SCHIMMEL A RUHUM BİR KADINDIR İslam' da Müennes Türkçesi: Ömer Enis Akbulut ·z"'1 � ANNEMARIE SCHIMMEL, 1922'de Erfurt'ta doğdu. 1941'de Bedin Üniversite­ si'nde İslami Araştırmalar sahasında doktora yaph. 1946-54yıllan arasında Mar­ burg Üniversitesi'nde, 1954-59 yıllan arasında da Ankara İlahiyat Fakültesi'nde Dinler Tarihi dersleri verdi. Bonn ve Harvard Üniversitelerinde çalıştı. Çok sayı­ da uluslararası ödül aldı ve çeşitli ilinikuruluşlarda başkanlık ve üyelik yaptı. Almanca, İngilizce ve Türkçe olmak üzere 80' den fazla yayına imza attJ. Arapça, Farsça, Urduca, Türkçe ve Sindçe'den Almanca'ya çeviriler yaptı. Çalışmaları özellikle tasavvuf büyüklerinden Mevlana, İbn Ataullah ve Hallac üzerinde yo­ ğunlaştı. Çeşitli ülkelerde konferanslar verdi. 2003'te vefat etti. İçindekiler Mütercimin Takdimi..... ............ 7 Türkçe Baskıya Önsöz .. ... ... 11 Önsöz ········· ········· ········ ···· 13 Giriş ........... ·· ·············· ··············· 21 Peygamber ve kadınlar .... .. 29 Tasavvufta kadınlar . ································ 37 Kur'an ve Gelenekte kadınlar. ············· ········· ········ 57 Kadın veya "Allah eri": Nefsin terbiyesi üzerine .. ................... ..... .... 71 Kocakarı .. ........................... .. ....................... ........................................... 83 Analar...... ............................................ ......... .............. 91 Allah'ın tecellisi olarak kadın . ·· ··· ························· 99 Allah'ın gelinleri . ······· ···· 109 Hindu-Pakistan nazmının rılh-kadınları.. ················· ·········· 121 Sassi'nin seyahatleri ..... ...... ..................... 141 Sonhi Mehanval . ••••••••••••••• m m 157 Ömer Maruvi . .................... ..... 169 Hatime ............. ....... ···· ························ 179 Bibliyografya ············ ......... .. 181 Karma İndeks ........... .................. 187 Mütercimin Takdimi nnemarie Schinunel hanımefendinin bu kitabın ön­ sözünde ifade buyurduğu üzere, "İslam' da kadın" mevzuu, bir moda rüzgarı nev'inden Bah kamu­ oyundaA alaka celbetmiş ve mevzuya vakıf olsun olmasın bir­ çok müellife malzeme teşkil etmiştir. Aynı mevzu bizde de, bir hayli siyasi muhteva yüküyle ve dolayısıyla çok daha sı­ cak bir tartışma vasatında gündemdedir. Bu eser, Annemarie Schimmel gibi, -vukı1fiyeti malum bii şahsiyetin eseri olması hasebiyle dahi tercümeye layık ol­ mak bir tarafa, Türk okuyucusuna yeni zaviyeler kazandırma­ sı umuduyla dilimize kazandırılmıştır. Daha ziyade artık "bi­ zim" iklimimizden addedilmesi gereken, ama tabii kendi ka­ muoyunun zihniyet ve meşrebinden şüphesiz ki fazlasıyla muttali bir hanımefendinin hadiseyi ortaya koyuşundaki üslı1b ve tarzın, hedef aldığı garb okuyucusunun hassasiyetleri ve mantığını aksettirmesi -kendimize de riicı1 edebileceğimiz "yeni", ama belki de zannettiğimizden "kadim", lakin nisyana duçar vecheler itibariyle- dikkate şayandır. Acaba aradığımız heyecan ve zevk, Türk kavminin lsliim'la müşerref oluşunun başlangıç dönemlerinde bariz iken, siyasi ve şer'i ve de en ev­ vel "bilimsel" prangalarda ölüme terkedilmiş -şimdi de müel­ lifin umutla hitap ettiği- şüpheci ve mütereddit garplının na­ zarlarına takılmış, aşk ve vecd haclesinde yakalanabilir mi? 8 RUhunı Bir Kadındır Bize göre nisbeten serinkanlı, lakin ihtiyatlı garp ruhuna belki de biraz fazla muhabbetkar bir yaklaşunla Annemarie Schimmel, İslami gelenekteki kadının yerini şaşırhcı bir ra­ hatlıkla "muhabbet, aşk, vecd, iştiyak ve hicran" penceresin­ den takdim ederken, bu havzanın insanları olmamız hasebiy­ le tanıdık zannettiğimiz unsurların nasıl başka bir müziğin ahengine tahavvül ettiğini yaşıyoruz: sanki kullanmayı unut­ hığumuz eski(mez), ama bize ait bir kapı yeniden aralanıyor. Müellif bu zaviyenin hadd i kusvası mahiyetinde olan ve bu kitaba adım veren bir başka hayrete mucib netice ile de bizi tanışhrmaktadır: "Veliler Allah'ın gelinleridir" diyen Baye­ zid i Bistarni'yi zikreden Schimmel, insan ruhunun Allah'a olan sülük ve iştiyakının "aşk, hasret, vecd, hicran" gibi vec­ helerinin, kadın cinsinde en kamil ve mütebariz tecellisini bulduğunun izahla -Hind tasavvufundan misaller ile de bi­ ze tanıştırarak- müennes nefsin ale'l-ıtlak kadın ile temsili­ nin tasavvufi nazmın en rakik misallerini doğurduğunu ser­ dediyor; ve bu suretle kadın -bambaşka bir buutta- Aşk-ı İlahi'nin mükemmel remzi olmak hasebiyle müsnesna bir mevkiye yükseliyor. Aşk illetine giriftar beşer de erkek da­ hiolsa- bu idrak ile, "Ruhum Bir Kadındır" ikrarıyla maka­ mını aksettiriyor. * * * Mütercim, bu kitabın tercümesinde kullandığı dil husu­ sunda, ceberrut "öz Türkçecilik" umdesine boyun eğmek is­ tememiş, daha ziyade ve tabii ki becerebildiği kadarıyla "doğruluk bütünlük" umdesini esas alımşhr. Zira yetersizli­ ği ve fukaralığı fazilet mertebesine yükseltip, yanlış ve nefes­ siz bir tercümenin "özbeöz"(?) olmasının vicdanları tatmin etmeyeceği izahtan varestedir. Muhakkak ki Türkçemiz sade olacaktır, ama ondan da evvel, bilhassa tercüme gibi bir iddi­ anın beraberinde getirdiği taahhüt mucibince, "doğru ve isa­ betli" olacak ve bu taahhüt, fer'i (ve doğruluğu su götürür) mülahazalara kurban edilıneyecektir. Hem aktarılan mana­ nın mümkün mertebe eksiksiz ve isabetli olup derinliğe nü Miiterciıniıı Takdimi 9 ruz etmesi, hem husUle gelen tertiplerin "Türkçe" olması, hem de aksettirilen manayı temsil eden "iklim i lisan"ın bü­ tünlüğü bu "doğruluk ve isabetlilik" mefhumu kapsamında­ dır. Bizim havzamızın ıstılahat ve iklimini Almanca' dan geri­ ye doğru tercüme ederken, Almanca gibi her ne kadar kuv­ vetli olduğu kabul görülen bir lisanın -hem de hasbahçe­ mizde- gerisine düşmüş olmak herhalde nza gösterilecek bir husus olmasa gerek. Bu itibarla zirvesinde iken miras al­ dığımız, "özbeöz"(!) bizden neşet eden manevi iklime ait lisa­ nımızın zerafet ve zenginliğinden istifade etınek mecburiye­ ti, mebdei itibariyle bize rücu eden bir metnin Almanca ter­ cümesinde, irtifa kaybetınemek ve muadiliyeti tutturmak ar­ zusundan hasıl oluyorsa, biraz meşakkete katlanmak ve lisan hususundaki ruhsuz ve modem istikametleri tekrar gözden geçirmek gerekecektir. Senelerin tahribatının ruhumuz ve li­ sanımızda açtığı gedikler neticesinde, okuyucu şu veya bu kelimeye hafızasında karşılık bulamadığında, buna çare ola­ rak -mütercimin de sık sık yaptığı gibi- cüz'f bir zahmetle sözlüklerden istifade etmesi, hem Türkçemizin çok gerilerde olmayan ihtişamı ile kurulabilecek -zayıf ve nakıs da olsa­ bir temas vesilesi olacak, hem de esere hakkının verilmesi açısından uygun düşecektir. * • * Kıymetli mesaisini ayırarak, vukı1fiyetine istinaden tercü­ menin köşelerini törpüleyen, dikenlerini ayıklayan ve "daha doğrusunu" telkin eden 1lan Kutluer'e burada teşekkürleri­ mi ifade etmek istiyorum. * • * Orjinal metinde dipnot bulunmayıp, mevcut dipnotların tamamı mütercim tarafından tavzih ve tasrih kasdıyla konul­ muştur. Ömer Enis Akbulut Samiha Ayverdi' nin hatırasına teşekkürlerimle A.S. Türkçe baskıya önsöz • slamf-dini ve bilhassa tasavvufi an' anede kadın hakkın­ I daki kitabımın şimdi de Türkçe olarak neşredilmesinden büyük bir memnuniyet duymaktayım; zira, dini hayata dair birçok hakikate Türkiye'deki kadınlar sayesinde müdrik oldum. İstanbul ile Ankara'daki kadın dostlarım, ama bilhas­ sa Anadolu köylerinino sade kadınları, ızdırab ile yoğrulmuş olup daha bir müttaki olan Anadolu'nun o anaları ve üniver­ sitedeki hanım meslekdaşlarım olduğu kadar talebelerim de, Türkiye'deki hayatın daha derin buutlarına müttalf olmamda bana yardımcı olmuşlardır. Bu kitap bir manada bütün müs­ lüman hanım dostlarıma -umudum odur ki, kabul buyurula­ cak olan- teşekkürümün bir ifadesidir; ve bununla beraber umud ederim ki, İslami an'anedeki müennes unsurun ehem­ miyeti bu hanım dostlarımın şuurlarında bu kitap sayesinde daha da vuzuha kavuşur. Basit olmayan Almanca metnin zarif tercümesi için müter­ cime de teşekkür ederim. Türkiye'nin kadınları yollarında yürümeye devam edeler ve mahza hal-i aşk-ı ilahfyi hayatın esası yapan Basralı Ra­ bia' dan başlayarak, tarihin o cesur ve mütteki kadınlarında tecessüm eden emsalleri yad edeler. Bonn, 23 Kasım 1998 Annemarie Schimmel Onsöz • slam' daki kadını konu alan kitapların sayısı mütemadi­ I yen artış kaydetmektedir; sosyolojik araştırmalar yapıl­ makta, tıbbi meselelere değinilmekte, harem menfi ve müsbet manalarda ele almmakta, Arap ve Türk Melikeler hakkında eserler telif edilmekte, cinselliği ilgilendiren mese­ leler ve çocuk terbiyesi derken -hülasa, feministlerin de bü­ yük bir iştiyakla, tabii ki umumiyetle İslami lisanlara ve ede­ biyata vukufiyet kesbetmeden, denemesine tevessül ettikleri "İslam'da kadın" mevzuu, moda konulardan oluverdiği gö­ rülmektedir. Hala daha, Wiebke Walther'in güzel araştırma­ sı, "İslam'da Kadın", müteakip tetkikler için muhkem bir te­ mel teşkil etmekteyken, Sachiko Murata'nın gayet tahrik edi­ ci eseri "The Tao of Islam", İslamiyet' deki cinselliği,
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