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ARABİ in EARLY ) İBN 'ARABİ'nin NAQSHBANDİ TRADITION* Dpşüncelerinin İZLERİ*

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ARABİ in EARLY ) İBN 'ARABİ'nin NAQSHBANDİ TRADITION* Dpşüncelerinin İZLERİ* ( \ İLK DÖNEM -REFLECTIONS OF NAKŞffiEND~GELENEGÜNDE mN 'ARABİ IN EARLY ) İBN 'ARABİ'NİN NAQSHBANDİ TRADITION* DpŞÜNCELERİNİN İZLERİ* .: Çeviren: SalihAKDEMiR HamidALGAR PROP.OR.. A.Ü. I LAıtiYAT FAKÜLTESI. ANKARA PROF.OR., DEPARTMI!NTOF NP.AR F.ASTERN S11JDIES UNIVERSrrYOP CAUFORNIA BI!RKELEY İbn 'Arabrnin hemen hemen her yerde yayılmllj It is often assumed that the Naqshbandi tanqa has olan öğretileri ile kavramlanndan etkilenmemiş olması formed a singutar case of impcrviousness to the alması bakımından Na~ibcndi tarikatının istisnai bir durum universal diffusion of the teachings and concepts of Ibn 1 teşkil ettiği, çok defa kabul edilen bir husustur.1 Bu 'Arahi. This misapprchcnsion rcsts not onlyona taek of yanlış anl amanın temelinde, sadece konu ile ilgili metin­ acquaintance with the relevant texts but alsa on a failure leri iyi tanımama deği l , aynı zamanda, gerek Na~ihcndi to understand hoth the perennial essence of the tarikatının gerçek mahiyetini gerekse Şcyhu'l-Ekhc r'in Naqshbandi path and the distincıive genius of ash­ eşsiz dehasım aniayarnama yatmaktadır. İ tidal hususun­ Shaykh ai-Akbar. With its well-known insistence on daki malum ısrarı, §eriata bağlılığı ve alimler a ra-;ındaki sobricty and adhcrence to the shari'a and the popularity sürekli olarak kazanmllj olduğu itibar dolayısıyla, it has consistently enjoyed among the ~ılama', the Na~ibcndiliğin felsefi (theosophical) spckOlasyonlari­ Naqshbandiya is thought to be implacably hostile to amansız düşmanı ve dolayısıyla gerçek mistik içeriği ·!e' thcosophical speculation, to be a kind of mysticism mayan bir tür mistislzm olduğu düşünü lmüştü r. Batı dil­ without true mystical content. Despite the appearance of lerin'de konuyu açıklayıcı .mahiyette bir çok çaiı~ma several important intcrpreiive works in Wcstern lan­ neşredilmiş olmasına rağmen, İbn 'Arabi hala - hemde guages, lbn 'Arabi is siill regarded, all too often asa near çok s ı kça- dini emir ve yasa kları hiçe sayan bir sistemin -herc ıicaE proponcnt of antinomianism. The imagi­ savun ucusu ha.tta, neredeyse sapı!c biri olarak kab~ ! edil­ nary antithesis bctwecn the Naqshbandiya and lbn mektedir. As lın da Na~ib.cn dili k ile İ bn 'Arahi arasında ki 'Arabi alsa derivcs, 'perhaps, in a more general gc r.çc~le_i lgis i_(llmayan .bJLççli.Şki_QcLki~._@ha_g~çJJ>.ir. sense, from the ohstinatc notian that .Su fı s m and shari'a a_!})a!!!da,_ İslam tarihi boyu_nca . !asaı'VI ıf i lc _ §?riatın _ 7J t have reprcsented polar oppösites throughout Islamie his­ ku t upları temsil 'ettiklelfgö r üşünde ısrar. edilmesinden tory. kaynaklanmaktadır. There is alsa the fact that Shaykh Ahmad Sirhindi . Yine burada şu ge rçeğin de vu rgu l anması gerekir: the Mujaddid (d. 1034/1624), a pivotal figure in Na~ibendi geleneğinin en önemli simalanndan biri olan Naqshhandi tradition, did indccd take is.~ue with certain Müceddid Ahmet Sirhindi (Ö. 1034/1624), Şeyh İ bn · formulations put forward by Ibn 'Arabr? He did so, '.Arabrnini bazı görüşleri ne karşı çıkmışt ı r? Ancak bunu A shorter version of ıhis paper was presented at the Bu araştınna, daha önce, 4 Nisan 1989 yılında Sicilya'nın Primo, Simposio lntemazionale di Stutii filosofıci lbn Nato şehrinde gerçekleştirilen "İbn 'Arabfnin Felsefi Eser­ 'Arabi. Noto. Sicily, April 4, 1989. lt has benefitc:d from leri" konulu ilk uluslararası scmpoıyumda özet olarak sunulmuşt ur. Burada Miche.l Chodkiewicz'in bir çok several useful comments by Michel Chodkiewicz. degerli mu lahazasından yara rlandıgımızı ifade etmek 1. See, for example, Marijan Mole, "Autour du Dare Man­ isteriz. sour," Reı'Ut des Eıudes lslamiques, 1959, p56 n.llO and ı. Mesela bkz; Marijan Mole, • Au tour du Dare Mansour". the same author's Les Mystiques Mu.nılmarrs, Paris. pp.107- Reı'Ut des Eıudes lslamiques, 1959 s56, n.llO. Yine aynı 108,117. yazann bkz; Les Mysıiques Mu.nılmans. Paris s.107-108, 117. 2. An eırtreme example of the misunders ı andings and distor­ 2. Biı durumun yo l açı ı gı yan lış anlarnalan n ve çarpı t ma l ann tions to which this has led is the uııerly baselc.<;S sıatement en son öme~ John L Esposito'nun tamamen ası l sız şu ifadesidir: "Sirhindi .......... büyük bir · aşk ve şevk l e İbn of John L. Esposito that "Sirhindi:.. enthusiastically Arabfyi kafir ilan etmiş t ir." (Islam, 11ıe Sıraighı Path, Ox­ dectared lbn 'Arabi krıfir" (ls/am, The Sıraighı Path, Ox- ford, 1988, s.124). : fprd, 1988, p.124') · Journal of Islamic Research VoL· 5, No:], January 1991 . 1 2 NAKŞiBENDf GELENEÖİl\'DiE İBN 'ARABf'Ni:--: İZI .ERi 1 lBN •ARABf IN EARLY NAOSHBANDfTRADmON yaparken de bir nev( korkuya kapılmak-tan kendini · ıcur­ however, witlr a certain trepidation and took pains to taramamış ve dolayısıyla bu büyük üstada duyduğu stress his_ overall respect for the great · m;ıster? The şaygıyı ifade etmek .için . de elinden geleni esir­ criticisms he advanced were of a different order· frôm geinem~tir? Herhalukarda, yaptığı ele§iirlıer, ger<;ekten those made by-Tbn Taymip:a (d. 728/1328), a truly angry de, İbn 'Arabfnin öfkeli ve amansız bir düşmanı İbn and implacable adversary. Moreover, the Mujaddi~'s ob­ Teymiye (Ö. 728/1328) tarafından yapılan eleştirilerden jedions · to some of Ibn 'Arabfs teaciıings were farklı mahiyette olmuştur.4 Üstelik Müceddid'in İbn moderated or even ignored by later Naqshbandis of the 'Arabfnin bazı öğretilerine yönelttiği itirazlar, suff Mujaddidf line, who suggested that the differences be­ düşUncenin üstatları arasındaki görüş farklılıklarının sırf tween these masters of Sufi thought were of a purely ter­ 5 ıstılahi mahiyette olduğunu ima eden Müceddid silsilesin­ minological order. den gelen sonraki Nakşibendi'ler tarafından hafifteliimiş ya da görmezlikten gelinm~tir.5 In ~ny event, it would be totally false to project the Mujaddid's partially critica! attitude b.ack to earlier Herbaluk§rda, Müceddid'in bu kısmi eleştirel generations of the Naqshbandi' order. Indeed, in express­ yaklaşımını Naleşibendi tarikatının ilk kuşaklanna da yansıtmak yanlış olurdu. Gerçekten de Müceddid, İbn ing criticism of Tbn 'Arabi, the Mujaddid was·breaking 'Arabfyi .eleştirmelde, selefieri tarafından konulmuş olan with the precedents set by his predecessor5, most ofwhbm geleneği yıkmış oluyordu; çünkü onlanrn çoğu Şeyhu'l­ evinced a substantial and positive iaterest in the teach- Ekber'in öğretilerine büyük bir ilgi duymuşlar ve onlar ings of ash-Shaykh_ai-_Akbar. · · hakkında müsbet kanaat izhar etmişlerdir. The Naqsh~andf path can be r.egarded as a crystall­ Naleşibendi tarikatı, Horasan bölgeSine has gelenek­ ~tion . of the particulı;ır traditions of K.hurasanian lerin bir şekillenmesi olarak kabul edilebilir. Özgün (bir Suli_sm, the concept~ of the original Malam!lti'ya playing an 6 tarikat olan) Melametiyye'nio kavramları bu şekillen­ especially important role. mede özellilde önemli bir rol oynamıştır.6 Historically, then, there is no intertwini~g of liı'ıes Şu halde tarihi bakımından İbn 'Arabl ile of initiatic descent between Ihn 'Arabl and the Nakşibendilik ara~ında ilk kuşak 'düzeyinde bir · karşılaşma söz konusu değildir. Söylenebilecek tek şey, Naqshban~i'ya. The most that can be said is th~t .a ~rtain bir çeşit Mellimet anlayışının İbn •Arabf için de önemli unde,rstanding of mallimat was importaqt to lbn 'Arabl olduğu 7 ve İbn 'Arabi'nin hiç değilse Nal<şibendiliğin en as ~eıı? and be was at least aware of th.e ~ltimate son· ceddi olan Hace Aba Ya'kOb IIcmedanfnin progenitor of the Naqshbandfya, 'Khwtija EbO Y~'qOb (Ö.535/1140) varlığından haberdar bulunduğudur: Ev­ Hamadaoi (d. 535/1140): Auhad ad-Di'n Kiı:manrhadre­ hadi.ı'd-Din Kirmanr, ona, 602!1205-1206 yılında lated to him an anecdote concerning Hı.imadanr during a 8 Konya'daki ikameti esnasında Hemedanrye dair bir stay in · Konya in the· year 602/1205-06. It· 'is not ·until· hikeye anlatmıştır. 8 Ancak onikinci/onsekizinci asırdan ;3. See, for .examplc, Makıabôı:i _Imam-i Robblinf.. r..,ucknow, · 3. MeSela bkz; MalaflMı-i İmôm-i Robbôni, Lucknow. 1889, 1889, nı. pp.136-137. m. ss.l36-13'7. 4. See Brockelmann, Geschichıe der Arabischerı Literamr, 1. 4. Bkz; Brockelmann, Geschichte der Arabischen Liieratur, 1, 11,9. 119. 5. See the remarks of Shayk.h Ahmad Sa'id Mujaddidi (d: 5. Şeyh · Ahmed Said . Müceddidi'nin (Ö.12n/1860); 1277/1860) recordcd by Muhammad ~urlid ai-QWni in Muhammed Murnd cl-Kaı.ani tarafından Zeylu Roşahliı-i ·Ayni'/ Hayôı'da zikredilen mülahazalanna bkz; Bu eser, Dhayl Rashahfıt ~)111 al-Hayôt, printed in the margins of Raşalıôm Ayrıi'I-Hayôı'ın Arapça tercümesinin kenanna his Arab ic ·translation of Rı:ıslıaJ.ıllı ~yrı al·f!aylJt, by Fakhr Fahrü-d-Din Ali SaiT tarafından Mekke'dc 1300/1883 ad-Din 'Ali Safi. Mecca. 1300/1883, P.107. :. yılında basılmıştır. s.107. 6. See ~he prescnt wıitcr's "Eiemenıs de provenance 6. Yazann yakında "the papcrs of the Tablc Rondc sur fes maliimati dans la · Iradition pıimitive Nagshbandi" Mclamis et Bayram's. Institıit Franı;ais des Etudes forthcoming in the pape_rs of th,e Table Ronde sur les Anatoticnnes". İstanbul'da çıkacak olan makalesine bkz; Mclamis ·ct Bayramis, lnstitut Français des. Etudes . "Eleııienıs de Provcnance malamali dans la Iradition primi- Anatoliennes, Istanbul. tive Naqshbandf." ·· · J. al-Futfl{ılit_al-!.fakkiya, Ciıiro, 1329/1?11, In.34-37. 7. el-FuıUiıôıu '1 Mekkiyye, Ka !ı i re 1329/191 I. III. 3-1-37. 8. Muhammed Muhammed cr-Rchıivi. el- Em·iinı'l-Kıuisi)~·e fi . 8. Muhamm.ad Muha.niniad ar-Rak.haWr, a/-Anwar al-Qudsiya Merıiilabı's-Sfıdaı'i -Nak~ ibend~rye, Kanirc, 134-1/1925. fi Manliqib 'as-Sôdat an-Naqslıbandiya, Cairo, 1344/1925, s.l08. p.108. fçlamf Araştırmalar Cilf:.5, Stıyı: 1,- 0cak 1991 HAMİD ALGAR (ÇEV: SALİI I ·AKDEMİR) 3 itibaren· 'Murtada ez-Zebidi (Ö.1205/l791) adlı ·bir' the , twelfth/eighteenth century that -we fınd · a Nak§iben·drnin, hırka ahbariyye'ye sahib olduğu yani İbn Naqshbandi -Murtaqa az-Zabfdi (d.
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