ALEVÎ-BEKTASÎ BUYRUK ve MAKÂLÂTLARINDA NAMAZ ve ABDESTIN EZOTERIK YORUMU
[ X ]
Tarih
2017
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Ankara Haci Bayram Veli Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Namaz, abdest ve gusül Kur’ân’in en temel ritüelleri arasinda yer almaktadir. Islam bilginleri belli vakitlerde, belli kalip ve sartlarla yerine getirilen bu ibadetlerin ne oldugu konusunda hem fikir olsalar da özellikle de Sûfizimde, onun Anadolu’da bir uzantisi olan Alevîlik-Bektasîlik’te ve bunlarin klasik kaynaklarinda her ne kadar zahirî/sekilsel ibadetlerin muhalifi olmasa da en azindan mugayiri olan bir takim batinî, ezoterik derûnî, içsel, ruhî namaz ve abdest telakkileri de gelistirilmistir. Bu telakkilerin de etkisiyle günümüzde kimi Alevî-Bektasîler, bu alanda Islam’in büyük gövdesinden, Ortodoks Islam anlayisindan koparak Alevî ibadet felsefesinde sekil ve biçimden ziyade içtenligin, özün önemli oldugu, Kur’ân’daki namazin salâtin , bu günkü haliyle, Sünnîlerdeki algilanis ve uygulanis sekliyle olmadigi ve asil namazin Tanri’yi içten anmak ve asil abdestin ise gönlü temizlemek oldugu seklinde bir söylem gelistirmeleri, bu söylemin en azindan klasik kaynaklara mutabik ve muvafik olup olmadigi problemini gündeme getirmistir. Dolayisiyla bu probleme isik tutacagi düsüncesiyle makalede, Bagdat, Basra ve Kufe’de mutasavviflarla baslayan, Haci Bektas Veli ve Seyh Safi’ye nispet edilen Buyruk ve Makâlât gibi Alevî-Bektasî temel klasiklerinde, dört kapida seriat, tarikat, marifet ve hakikat yer alan namaz ve abdest yorumlari etraflica irdelenmistir. Arastirma neticesinde, Alevîlik-Bektasîlik’te namaz ve abdestin tarikat, marifet ve hakikat kapisi yorumlari esas ve ideal kulluk biçimi kabul edilmekle birlikte, ilk ve en altta, seriat kapisinda yer alan ve organlarin belli sekil ve kalibiyla sergilenen zahirî namaz ve abdestin de ötelenmedigi, yok sayilmadigi ortaya çikmistir.
Salaat, ablution and full ablution are among the most basic rituals of Quran. Although Islamic scholars agree on what these religious services are, which are performed in certain times with certain conditions, especially in Sufism, and in Alevi-Bektashi belief, which is the extension of Sufism in Anatolia, and in classical sources of them, some esoteric and spiritual salaat and ablution considerations, which are not opponent but at least adverse to obvious/formal religious duties have appeared. Under the influence of these considerations, today, some Alevi-Bektashi people have moved away from the Orthodox Islamic concept, which is the biggest body of Islam, and have brought a discourse in which it is claimed that the sincerity and the essence are the most important concepts in Alevi worshipping philosophy rather than formal actions, and the salaat in the Quran was not in the form which was perceived and applied by Sunni people today, the real salaat was mentioning God internally, and the real ablution was clearing the soul, which caused that a problem aroused telling that this discourse did not agree and is not consistent with classical sources. For this reason, the salaat and ablution interpretations included in the Four Gates Shariah, Dervish Order, Wisdom, Absolute Truth , in basic classical sources of AleviBektashi, and in “Buyruk and Makâlât”, which are attributed to Haci Bektas Veli and Sheikh Safi, starting with the Sufis in Bagdad, Basra and Kufe, have been examined in detail in the study to cast a light on this problem. As a result of the study, it has been concluded that the salaat and ablution in Alevi-Bektashi belief are accepted as the basic and ideal worshipping forms in the interpretations of Dervish Order, Wisdom, Absolute Truth Gates, the obvious salaat and ablution, which exist in the Shariah gate in the first and deepest rank, and which are exhibited with the certain shapes and forms of organs, are not held over or postponed, and are not ignored
Salaat, ablution and full ablution are among the most basic rituals of Quran. Although Islamic scholars agree on what these religious services are, which are performed in certain times with certain conditions, especially in Sufism, and in Alevi-Bektashi belief, which is the extension of Sufism in Anatolia, and in classical sources of them, some esoteric and spiritual salaat and ablution considerations, which are not opponent but at least adverse to obvious/formal religious duties have appeared. Under the influence of these considerations, today, some Alevi-Bektashi people have moved away from the Orthodox Islamic concept, which is the biggest body of Islam, and have brought a discourse in which it is claimed that the sincerity and the essence are the most important concepts in Alevi worshipping philosophy rather than formal actions, and the salaat in the Quran was not in the form which was perceived and applied by Sunni people today, the real salaat was mentioning God internally, and the real ablution was clearing the soul, which caused that a problem aroused telling that this discourse did not agree and is not consistent with classical sources. For this reason, the salaat and ablution interpretations included in the Four Gates Shariah, Dervish Order, Wisdom, Absolute Truth , in basic classical sources of AleviBektashi, and in “Buyruk and Makâlât”, which are attributed to Haci Bektas Veli and Sheikh Safi, starting with the Sufis in Bagdad, Basra and Kufe, have been examined in detail in the study to cast a light on this problem. As a result of the study, it has been concluded that the salaat and ablution in Alevi-Bektashi belief are accepted as the basic and ideal worshipping forms in the interpretations of Dervish Order, Wisdom, Absolute Truth Gates, the obvious salaat and ablution, which exist in the Shariah gate in the first and deepest rank, and which are exhibited with the certain shapes and forms of organs, are not held over or postponed, and are not ignored
Açıklama
Anahtar Kelimeler
Alevî-Bektasî, Buyruk, Makâlât, namaz, abdest, bâtini yorum
Kaynak
Türk Kültürü ve Haci Bektas Veli Arastirma Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
82
