Mawlawiyya
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Bu çalışma Mevlevîliğin Osmanlı Devleti’nin payitahtındaki kurumsallaşmasını tamamladığı, Mevlevîlerin düşünce ve sanatta görünürlük ve tesirlerini artırdığı bir zaman dilimi olan XVIII. asırda İstanbul Mevlevîhanelerinde meşihat... more
Bu çalışma Mevlevîliğin Osmanlı Devleti’nin payitahtındaki kurumsallaşmasını tamamladığı, Mevlevîlerin düşünce ve sanatta görünürlük ve tesirlerini artırdığı bir zaman dilimi olan XVIII. asırda İstanbul Mevlevîhanelerinde meşihat makamında bulunmuş 36 postnişini konu edinmektedir. Amaç Mevlevî şeyhlerinin ilme, sanata yaptıkları katkıları ve muhtelif yönlerden ilişkiler ağını açığa çıkarmaktır.
Çalışmanın ilk bölümünde Mevlevî postnişinlerin ahlaki faziletlerinin yanı sıra İstanbul Mevlevîhanelerinde çile tamamlama, meşhur şeyh ailelerin müntesibi olma ve mesnevihan vasfına sahip olma gibi zahiri hususîyetlerinin post makamına tevcihlerinde önemli bir role sahip olduğu anlaşılmıştır.
Çalışmanın ikinci bölümünde İstanbul Mevlevî meşâyıhının din, tarih, edebiyat, dil ve mûsikî olmak üzere geniş yelpazede kaleme aldıkları eserlerle ilim ve sanata önemli derecede katkıda bulundukları görülmüştür. Fikrî tartışmalar bağlamında statik geçen bir yüzyılın, Mesnevî’yi anlama ve yaşamaya öncelik veren bir yaklaşımın, kalbin halleri ve manevi tekâmüle odaklanan tavrın Mevlevî postnişinlerin eser yazmaya dönük temayüllerine büyük ölçüde tesir ettiği fark edilmiştir. Bununla birlikte onların genel olarak manzum ifade tercihleri, sufilerin kullandığı işârî dilin, seyr ü sülûkta yaşanan hallerin ve en önemlisi pîr kabul ettikleri Mevlâna’yı örnek ittihaz etmenin bir tezahürü olarak değerlendirilmiştir.
Nesebî bağlantıları, şeyh-mürîd/münîb/muhib ilişkilerini, siyasîler ve diğer ulema ile irtibatları açığa çıkarmayı hedefleyen ve ağ analizine hasredilen çalışmanın son bölümünde, bazı Mevlevî postnişinlerin birkaç asırlık meşhur mevâlî ve şeyh ailelerine mensubiyeti, bazılarının ise Osmanlı’nın son dönemine kadar devletin önemli kademelerinde yer alan bir neslin öncüsü olduğu belirlenmiştir. Yeni sıhriyet bağlarının da tespit edildiği bu bölümde, Mevlevî meşâyıhın gerek siyasîler gerekse de diğer ulema ile olumlu münasebetler içerisinde bulundukları görülmüştür.
Özelde Mevlevîlik genelde ise İslam entelektüel tarihine ilişkin birçok yeni bulgu ve tespitlere ulaşan bu çalışmada birbirinden farklı kategorilerde en fazla eser kaleme alması, meşk usûlüyle mûsikînin ilerlediği bir evrede mûsikî yazımı ve kuramına ilişkin literatür ortaya koyması, diğer bütün ilmî-nesebî bağlantıları bir yana farklı tarikat şeyhlerine Mevlevîlik nisbeti vermesi ve Mi'râciyye’si ile halen günümüz insanıyla irtibatını sürdürmesi gibi açılardan ilişkiler ağı en yoğun olan Nâyî Osman Dede, XVIII. asır Mevlevî meşâyıhı arasında zirve şahsiyet olarak değerlendirilmiştir.
This dissertation deals with the 36 Mevlevi sheikhs who presided over the Mevlevi lodges in Istanbul in the 18th century Istanbul. In this period the Mevlevi order was already fully institutionalized in the Ottoman capital and the Mevlevis have become increasingly more visible and influential in the intellectual and artistic spheres. The main purposes of this study are to determine the factors that contributed to these people’s rise to the post of sheikh in Mevlevi lodges in Istanbul, as well as their scholarly and artistic contributions and various networks that they were connected to. The first chapter presents that besides moral virtues some “external” factors such as completing the obligatory service (çile) in one of the Mevlevi lodges in Istanbul, family connection to an established scholarly or sheikh-family or being a reciter of Mathnawi were consequential for appointment as sheikh in one of the Istanbul lodges. The second chapter demonstrates that the Mevlevi sheikhs in Istanbul have contributed in a significant way to the scholarly and artistic landscape of the time by their works in religious sciences, linguistic sciences, literature and, music. While strictly scholarly discussions were rather stagnant throughout this century, the Mevlevi sheikhs were driven to compile works by an approach that prioritized understanding and observing Mathnawi and by an emphasis on the states of the heart and spiritual perfection. Their general preference for poetical expression can be attributed to the centrality of symbolic language in Sufism, as well as the particularity of experiences during the spiritual journey (sayr wa sulūk) and most importantly emulating Mevlana, the first master of the order. The third and last chapter aims at exploring family connections, the networks among sheiks, disciples and sympathizers, friendships and relations with the political and scholarly establishment. Thus, it is revealed that some of the sheikhs belonged to centuries-old renowned scholarly or sheikh-families, while others themselves started households whose members occupied critical positions in the Ottoman state until the end of the Empire. Some new family and kinship relations have been discovered for the first time and it has been shown that the Mevlevi sheikhs have developed positive relationships with the statesmen and scholars of the Empire.
This dissertation contributes numerous new findings and insights to the history of the Mevlevi order in particular and to the Islamic intellectual history in general. Among all the Mevlevi sheikhs of the period, Nayi Osman Dede was the most prolific author; he wrote works in various genres and subjects including the theory and practice of music, which was mainly transmitted through oral methods. Besides his extensive family and scholarly connections, Nayi Osman Dede still speaks to the modern readership by his Mi'râciyye and as such he can be considered as the most distinguished name and the pinnacle of the century.
Çalışmanın ilk bölümünde Mevlevî postnişinlerin ahlaki faziletlerinin yanı sıra İstanbul Mevlevîhanelerinde çile tamamlama, meşhur şeyh ailelerin müntesibi olma ve mesnevihan vasfına sahip olma gibi zahiri hususîyetlerinin post makamına tevcihlerinde önemli bir role sahip olduğu anlaşılmıştır.
Çalışmanın ikinci bölümünde İstanbul Mevlevî meşâyıhının din, tarih, edebiyat, dil ve mûsikî olmak üzere geniş yelpazede kaleme aldıkları eserlerle ilim ve sanata önemli derecede katkıda bulundukları görülmüştür. Fikrî tartışmalar bağlamında statik geçen bir yüzyılın, Mesnevî’yi anlama ve yaşamaya öncelik veren bir yaklaşımın, kalbin halleri ve manevi tekâmüle odaklanan tavrın Mevlevî postnişinlerin eser yazmaya dönük temayüllerine büyük ölçüde tesir ettiği fark edilmiştir. Bununla birlikte onların genel olarak manzum ifade tercihleri, sufilerin kullandığı işârî dilin, seyr ü sülûkta yaşanan hallerin ve en önemlisi pîr kabul ettikleri Mevlâna’yı örnek ittihaz etmenin bir tezahürü olarak değerlendirilmiştir.
Nesebî bağlantıları, şeyh-mürîd/münîb/muhib ilişkilerini, siyasîler ve diğer ulema ile irtibatları açığa çıkarmayı hedefleyen ve ağ analizine hasredilen çalışmanın son bölümünde, bazı Mevlevî postnişinlerin birkaç asırlık meşhur mevâlî ve şeyh ailelerine mensubiyeti, bazılarının ise Osmanlı’nın son dönemine kadar devletin önemli kademelerinde yer alan bir neslin öncüsü olduğu belirlenmiştir. Yeni sıhriyet bağlarının da tespit edildiği bu bölümde, Mevlevî meşâyıhın gerek siyasîler gerekse de diğer ulema ile olumlu münasebetler içerisinde bulundukları görülmüştür.
Özelde Mevlevîlik genelde ise İslam entelektüel tarihine ilişkin birçok yeni bulgu ve tespitlere ulaşan bu çalışmada birbirinden farklı kategorilerde en fazla eser kaleme alması, meşk usûlüyle mûsikînin ilerlediği bir evrede mûsikî yazımı ve kuramına ilişkin literatür ortaya koyması, diğer bütün ilmî-nesebî bağlantıları bir yana farklı tarikat şeyhlerine Mevlevîlik nisbeti vermesi ve Mi'râciyye’si ile halen günümüz insanıyla irtibatını sürdürmesi gibi açılardan ilişkiler ağı en yoğun olan Nâyî Osman Dede, XVIII. asır Mevlevî meşâyıhı arasında zirve şahsiyet olarak değerlendirilmiştir.
This dissertation deals with the 36 Mevlevi sheikhs who presided over the Mevlevi lodges in Istanbul in the 18th century Istanbul. In this period the Mevlevi order was already fully institutionalized in the Ottoman capital and the Mevlevis have become increasingly more visible and influential in the intellectual and artistic spheres. The main purposes of this study are to determine the factors that contributed to these people’s rise to the post of sheikh in Mevlevi lodges in Istanbul, as well as their scholarly and artistic contributions and various networks that they were connected to. The first chapter presents that besides moral virtues some “external” factors such as completing the obligatory service (çile) in one of the Mevlevi lodges in Istanbul, family connection to an established scholarly or sheikh-family or being a reciter of Mathnawi were consequential for appointment as sheikh in one of the Istanbul lodges. The second chapter demonstrates that the Mevlevi sheikhs in Istanbul have contributed in a significant way to the scholarly and artistic landscape of the time by their works in religious sciences, linguistic sciences, literature and, music. While strictly scholarly discussions were rather stagnant throughout this century, the Mevlevi sheikhs were driven to compile works by an approach that prioritized understanding and observing Mathnawi and by an emphasis on the states of the heart and spiritual perfection. Their general preference for poetical expression can be attributed to the centrality of symbolic language in Sufism, as well as the particularity of experiences during the spiritual journey (sayr wa sulūk) and most importantly emulating Mevlana, the first master of the order. The third and last chapter aims at exploring family connections, the networks among sheiks, disciples and sympathizers, friendships and relations with the political and scholarly establishment. Thus, it is revealed that some of the sheikhs belonged to centuries-old renowned scholarly or sheikh-families, while others themselves started households whose members occupied critical positions in the Ottoman state until the end of the Empire. Some new family and kinship relations have been discovered for the first time and it has been shown that the Mevlevi sheikhs have developed positive relationships with the statesmen and scholars of the Empire.
This dissertation contributes numerous new findings and insights to the history of the Mevlevi order in particular and to the Islamic intellectual history in general. Among all the Mevlevi sheikhs of the period, Nayi Osman Dede was the most prolific author; he wrote works in various genres and subjects including the theory and practice of music, which was mainly transmitted through oral methods. Besides his extensive family and scholarly connections, Nayi Osman Dede still speaks to the modern readership by his Mi'râciyye and as such he can be considered as the most distinguished name and the pinnacle of the century.
Mevlevî âdap ve erkânını konu edinen bu makale, et-Tuhfetü’l-behiyye fi’t-tarîkati’l-Mevleviyye ve es-Sohbetü’s-sâfiye adlı eserleri bağlamında Köseç Ahmed Dede (ö. 1191/1777) ve Şeyh Galib’in (ö. 1213/1799) Mevlevîlik’te düşünceye ve... more
Mevlevî âdap ve erkânını konu edinen bu makale, et-Tuhfetü’l-behiyye fi’t-tarîkati’l-Mevleviyye ve es-Sohbetü’s-sâfiye adlı eserleri bağlamında Köseç Ahmed Dede (ö. 1191/1777) ve Şeyh Galib’in (ö. 1213/1799) Mevlevîlik’te düşünceye ve uygulamaya ilişkin katkılarını ortaya çıkarma amacı taşımaktadır. Konuyla ilgili mevcut çalışmalardan farklı olarak Mevlevî âdap ve erkânının yüzyıllara göre gelişim ve değişiminin takibini mümkün kılma hedefiyle hazırlanan bu makalede biat, zikir, mukabele, çile ve şeyhmürit âdabı gibi beş temel mesele merkeze alınmaktadır. Söz konusu beş temel mesele üzerinden, ilgili literatüre katkıda bulunmuş olan müelliflerin ittifak ve ihtilaf ettikleri esasların ve yaptıkları ilavelerin tespitine odaklanılmıştır. Bu itibarla Köseç Ahmed Dede ve Şeyh Galib’in Mevlevîliğin âdap ve erkânına dair fikir, vurgu ve içtihatları belirginleştirilmiş, onların gerek selefleri gerekse halefleriyle mukayesesine imkân sağlanmıştır. Bu noktada makale, Mevlevî âdap ve erkânını teşkil eden ana unsurların neredeyse tamamında ilk ayrıntılı açıklamanın Köseç Ahmed Dede’ye ait olduğu ve yaptığı mühim değerlendirmelerin yanı sıra dikkatlere sunduğu üçlü sâlik anlayışı ile Şeyh Galib’in ilgili literatüre yeni bir anlatım kazandırdığı iddiasını taşımaktadır. Ayrıca bu makale Mevlevî âdap ve erkânını takdim etmede takip ettiği metodun bir sonucu olarak söz konusu âdap ve erkânın tarikatın kuruluşundan itibaren ilk iki asırda müesses hale geldiğine dair mevcut kabulün gözden geçirilmesi gerektiği önerisini de içermektedir.
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This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing
on several subjects, including initiation, remembrance of Allah (dhikr), whirling
prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light
on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d.
1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological
order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners
and principles that evolved over several centuries and highlighting the similarities
and differences that appear in the sources. In this line, it employs a wide literature
on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d.
after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi
Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).
Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi
manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge
allegiance to a living Sufi master, however they disagree on the ceremonies of
initiation.
Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his
work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of
allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and
the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the
only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him,
if the seeker has a sincere desire to join the order, the Sufi master might order him
into chella. If the seeker has a lower aspiration for joining, the Sufi master might
recommend that he invokes a special formula to remember Allah. With regards to
the seeker with the lowest motivation, the Sufi master might ask him to repent for
his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the
disciple), the second will be munīb (repentant) and the third will be muḥibb (lover)
in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the
triple Sufi traveler (sālik) and concludes that manners and principles could differ
in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb).
As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely
Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib,
however, also adds that true dhikr is one’s living with consciousness and awareness
of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the
heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq),
and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It
is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer
is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic
love for Allah.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr
jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the
repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with
his articulation of the subject by employing a triple classification of the initiator
---
This article examines Mawlawī manners (ādāb) and principles (arkān) by focusing
on several subjects, including initiation, remembrance of Allah (dhikr), whirling
prayer ceremonies (muqābala), a period of 1001 days of uninterrupted service
(çile), and relations between Sufi masters and their disciples, in order to shed light
on the contributions of Köseç Ahmed Dede (d. 1191/1777) and Shaykh Galib (d.
1213/1799). Current studies on the subject do not focus on the historical developments of Mawlawī manners and principles, nor do they follow a chronological
order that would help us to determine the origins of principles. Unlike other studies, this article aims at identifying historical development of Mawlavī manners
and principles that evolved over several centuries and highlighting the similarities
and differences that appear in the sources. In this line, it employs a wide literature
on Mawlawī manners and principles starting with Divane Mehmed Çelebi’s (d.
after 951/1544) Ṭarīqat al-‘ārifīn (The Path of Recognizants to Allah) through Safi
Arpaguş’s Mevlevilikte Manevi Eğitim (The Spiritual Training in Mawlawi order).
Firstly, the article provides a brief overview of the literature on Mawlawī manners
and principles. Based on this literature, it identifies the main elements of Mawlawi
manners and principles and analyzes them under five headings: initiation practices, dhikr, muqābala, chella and relations between Sufi masters and Sufi disciples.
All researchers seem to agree that one needs first to be initiated in order to pledge
allegiance to a living Sufi master, however they disagree on the ceremonies of
initiation.
Chronologically speaking, Köseç Ahmed Dede is the first author to explain in his
work al-Tuḥfa al-bahiyya the details of Sufi ceremonies, such as the ceremonies of
allegiance, the usage of a special formula to remember Allah (talqīn al-dhikr), and
the wearing of hat (sikka) and investiture (khirqa). In addition, Shaykh Galib is the
only one who says that a seeker (ṭālib) can be accepted to the path through a different pledge of allegiance in respect to the level of his aspiration. According to him,
if the seeker has a sincere desire to join the order, the Sufi master might order him
into chella. If the seeker has a lower aspiration for joining, the Sufi master might
recommend that he invokes a special formula to remember Allah. With regards to
the seeker with the lowest motivation, the Sufi master might ask him to repent for
his sins, and follow the Masnawī lectures. Therefore, the first will be murīd (the
disciple), the second will be munīb (repentant) and the third will be muḥibb (lover)
in the path of Mawlawī. Distinctively, Shaykh Galib outlines the conception of the
triple Sufi traveler (sālik) and concludes that manners and principles could differ
in the Mawlawi order depending on those three stages (murīd-munīb- muḥibb).
As for dhikr, the authors unanimously concur that the dhikr of ism-i Jalāl, namely
Allah, leads to the purification of the heart in the Mawlawī order. Shaykh Galib,
however, also adds that true dhikr is one’s living with consciousness and awareness
of the fact that Allah can truly see him/her. Further, he argues that the dhikr of the
heart is contemplation (fikr), the dhikr of the soul is ecstatic love for Allah (‘ishq),
and the dhikr of the secret (sirr) is an ecstatic state of consciousness (jazba). It
is also important to note that Köseç Ahmed Dede and Shaykh Galib share in associating whirling prayer (samā‘) with dhikr. According to them, whirling prayer
is only suitable for those who attain the dhikr of soul, i.e. those who have ecstatic
love for Allah.
It appears that Köseç Ahmed Dede contributed to the Mawlawi manners and principles by his elaboration on the pledge of allegiance ceremonies, chella and dhikr
jahrī of ism al-Jalāl (a vocal invocation done while sitting on the knees through the
repetition of the name “Allah”). Shaykh Galib, on the other hand, is distinctive with
his articulation of the subject by employing a triple classification of the initiator