Publication: Abdülahad Nûrî Sivâsî ve Huccetü'l-Vidâd ve Hiccetü'l-Fu'âd adlı risalesinin tahkik ve tahlili
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2021-01-01
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Bu çalışmada Osmanlı mutasavvıflarından Abdülahad Nûrî (ö. 1061/1651) tarafından telif edilen Huccetü’l-vidâd ve hiccetü’l-fu’âd adlı risale tahkik edilip incelenmektedir. Meşhur mutasavvıflar yetiştiren Sivâsîler ailesinden olan Abdülahad Nûrî eserlerinin çoğunu döneminde Kadızâdelilerin tasavvuf ehline yönelik eleştirilerine cevap
olarak kaleme almıştır. Bunlar arasında Hz. Peygamber’in anne-babasının imanı, devranın caiz olması, zikrin fazileti ve faydaları, tayy-i mekân meselesi, vefat etmiş müminlere amellerin sevabını bağışlama meselesi, velilerin tasarrufu gibi konular zikredilebilir.
İlahi sevgiyi konu edinen Huccetü’l-vidâd de müellifin döneminde tartışılan bir meseleye, kulun Allah’a, Allah’ın kula karşı sevgisinin niteliği konusunda tasavvuf ehlinin görüşlerini ortaya koyan bir eserdir. Kelam âlimleri Allah Teâlâ’nın kullarına karşı muhabbetini onlardan hoşnut olması ve rızası, kulların Allah Teâlâ’ya karşı muhabbetlerini de
O’na boyun eğmeleri olarak tevil etmektedirler. Tasavvuf ehli ise eserde ortaya konulduğuna göre muhabbet sıfatının hem Allah Teâlâ hem de kullar için geçerli olduğunu düşünmekte ve Allah ile kul arasındaki muhabbeti hayatın merkezine yerleştirmektedirler.
Makale inceleme ve tahkik kısmı olmak üzere iki bölümden oluşmaktadır. İnceleme bölümünde Arap edebiyatında muhabbet konusunu bağımsız olarak veya bölümler içerisinde ele alan literatüre kısaca temas edilmiş, farklı düşünce ekollerinin Allah ile kul
arasındaki muhabbetin mahiyetine dair yaklaşımları genel olarak tanıtılmıştır. Ardından eserin yazarı Abdülahad Nûrî’nin biyografisi verilip eserleri kısaca tanıtılmış ve elyazması olanların bazı nüshalarının künyeleri verilmiştir. Tahkik edilen risâlenin içeriği
özetlenmiş, metnin kaynakları belirlenmiş, içerdiği tartışmalara temas edilmiş ve yazarın görüşleri ortaya konulmuştur. Son olarak eserin tahkikinde kullanılan yazma nüshalar tanıtılmıştır.
1033/1624 yılında telif edilen eser, ilahi sevgi ve sevginin Allah ile kul arasındaki farklı
boyutlarını konu almakta ve kısa bir mukaddime ile üç bölümden oluşmaktadır. Birinci
bölümde kulun Allah’a karşı sevgisi, ikinci bölümde Allah’ın kullarına karşı sevgisi ile ilgili görüşlere yer verilmekte, üçüncü bölümde tasavvuf ehline göre muhabbetin türleri
tanıtılmaktadır. Eserde edebiyat ve tasavvuf literatüründe muhabbetle ilgili temel tanım,
taksim ve nakiller derlenmiş; kelamcıların Allah’ın kula karşı sevgisi ve kulun Allah’a uyduğu sevginin mahiyeti hakkındaki görüşlerine cevap vermek amaçlanmıştır. Müellife göre Allah’a yakınlaştıran yolların aslı Allah ve peygamber sevgisidir. Âşıklar, âbidlerin ibadet ve riyazetle uzun zamanda ulaşamadıkları mertebelere aşk ve muhabbetin
cezbesiyle bir anda ulaşabilirler. Kelam âlimleri kulun sevgisinin ancak mümkün varlıklarla ilgili olabileceğini, insanların bununla tat almak veya bir zararı ortadan kaldırmak gibi bir amaç beslediklerini söyleyerek kulların Allah’a karşı sevgilerini onun rızasını istemeleri olarak tevil etmektedirler. Müellife göre ise kulun Allah’ı sevmesi ondan
başka bir lezzet beklemesi sebebiyle değil onun kemaline duyulan tabii meyil sebebiyledir. Allah’ın kulları sevmesiyle ilgili olarak da mütekellimler muhabbetin bir meyilden ibaret olduğunu ve bunun cismani tabiata ait bir özellik olup sevginin Cenâb-ı Hak
hakkında kullanıldığı âyet ve hadislerde kullarına karşı rızası anlamına geldiğini söylemişlerdir. Buna karşılık müellife göre ehl-i tasavvuf nezdinde muhabbet Allah’ın Vedûd isminin gerektirdiği ezelî bir sırdır. Bu sırrın keyfiyeti tam olarak bilinemez. Allah
Teâlâ’nın velilerine olan muhabbeti bütün varlığın sebebidir. Bizim ona karşı muhabbetimiz aslında onun bize karşı muhabbetinin bir katresidir. Onun zatını bilmeleri için
mahlukat zuhura gelmiş, onun zatının vahdaniyetine dair marifetleri onun zatını sevmelerini gerektirmiştir.
Müellif eserinde kulun Allah’a duyduğu muhabbetin çeşitlerine dair ayrıntılı bir tasnif
sunmuştur. Öncelikle muhabbeti failine göre avamın, havâssın ve ehassu’l-havâssın muhabbeti olmak üzere üç kısma ayırmıştır. Avâmın muhabbeti dünya (dünyevî) veya yani
ahiret (uhrevî) saadetine ulaşma amacına matuf olabilir. Havâssın muhabbeti kaynağına
göre sonradan kazanılmış (kesbî) veya ilahî bir ihsan (vehbî) olabilir. Muhabbetin en
yüksek seviyesi karşılıksız ve tabiî olan ehassu’l-havâssa ait olanıdır.
Eserde her başlık altında âyet ve hadisler delil olarak kullanılmış, tefsir kaynaklarından yararlanılmış, özellikle tasavvuf ehlinin görüşlerini verirken Hallâc-ı Mansûr (ö.
309/922) ve İbnü’l-Fârız (ö. 632/1235) gibi şairlerin beyitlerine geniş ölçüde yer verilmiştir. Biri yazarın kendisine ait olmak üzere bu kısa risalede 63 beyit zikredilmiştir. Kelam âlimlerinin görüşleri verilirken genelde tefsir kaynaklarına müracaat edilmiştir. Müellifin eserinde sade, akıcı ve anlaşılır bir üslup sergilediği görülmektedir.
Bütün bu sayılan özellikleriyle eser Allah ile kul arasındaki sevgi konusunda tasavvuf
ehlinin görüşlerini derleyerek bu konudaki itirazlara cevaplar sunan derli toplu bir çalışma niteliğindedir.
Eserin tahkikinde üç yazma nüsha kullanılmış, eserde müellif tarafından yapılan alıntıların kaynakları elden geldiğince tespit edilmiş, yazma nüshalardaki kenar notlarından bazıları yazılarak eserin daha iyi anlaşılması amaçlanmıştır. Çalışmada ayrıca müellifin nüshası tespit edilememiş olan el-Erbeîniyyât fi’l-âyât ve’l-ehâdîs ve’l-hikâyât ve
Şerhu kelimâti Kümeyl b. Ziyâd adlı eserlerinin nüshalarına da ilk kez işaret edilmiştir
This study consists of a critical edition and analysis of Ḥujjat al-widād wa ḥijjat al-fu’ād, a treatise on divine love, by Abdulaḥad Nūrī (d. 1061/1651), a 17th century Ottoman Sufi scholar. Nūrī is of Sivas origin and belongs to a family (the Sivasis) famous for their Sufi upbringing and background are widely known among Sufi scholars. Much of Nūrī’s scholarly work consists of the rejoinders he wrote to the Kadizadelis of his time who were overly critical of the Sufi tradition. Among the disputes of this period concerning this subject, the following specific topics can be noted: whether or not the parents of the Prophet attained faith and became Muslims, whether or not the Sufi whirling (dawrān) is permissible, the benefits of dhikr, the question of ṭayy-i makān, the transmission of the requital of good deeds to deceased beloved ones, and the act and manners of the awliyā’ Allāh (saints). The treatise Ḥujjat al-widād is a piece of literature on divine love and is considered a qualitative work of Sufi response to prevalent topics being discussed at the time. This article written in Arabic is composed of two parts, first, there is an analysis of the treatise, and secondly, there is a critical edition. The first part lists and summarizes the works carried out on divine love (maḥabba), the relation between God and the servant through this divine love, and the nature of this love. Thereafter, a short biography of Abdulaḥad Nūrī is offered, his works are introduced, and some names of extant manuscript copies of his works are listed. The content of the treatise under study is summarized, its resources identified, the main points of arguments are ascertained and the author’s primary thesis is presented. Finally, the manuscript copies that were used for the critical edition are introduced and discussed. The treatise was composed in the year 1033/1624 and deals with different dimensions of divine love and affection between God and His servants and consists of three chapters and a short introduction. The first chapter addresses the love of the servant for God, whereas the second chapter investigates God’s love for his servants, and the third chapter introduces the types of love (maḥabba) there is according to the Sufi tradition. The treatise includes a compilation of the standard definition, division, and narratives about maḥabba prevalent in the Sufi literature. Moreover, it also aims to address and answer the view of the Mutakallimūn on God’s love for His servants and the quiddity (māhiyya) of the servant’s love for God. According to Nūrī, the essential way in which one can get closer to God is through the love of God and His Prophet. The lovers (āshiqūn) can attain and be elevated to degrees instantaneously, which the worshippers (‘ābidūn) who carry out ritualistic worship cannot reach even within a long period of time. According to the mutakallimūn, the object of the love of the servant can only be possible existence, because human love can be used for the purpose of gaining pleasure or to eliminate harm. Accordingly, they interpret (ta’wīl) the love of the servant for God as the goal to attain God’s goodly pleasure (riḍā’). Nūrī, on the other hand, thinks that the reason the servant loves God is not because he expects to gain other pleasure from Him but because he inherently has a natural inclination (mayl) towards attaining the most ultimate and perfect state (kamāl). As for God’s love for His servants, the mutakallimūn argue that maḥabba is constrained to being merely an inclination (mayl) and that it is a quality of a physical nature. Therefore, verses and sayings of the Prophet which mention love ought to be understood as God being pleased with His servants (riḍā’). Nūrī, however, enlists the following argument of the Sufi scholars by contending that Maḥabba is an eternal secret (al-sirr al-azalī) in accordance with and entailed by God’s name Wadūd, which is one of His 99 names. Therefore, it is not possible to grasp the quality of this secret. Furthermore, God’s love for his near servants (awliyā’) is the cause of all existence. Our love for Him with respect to His love for us is only of an infinitesimal measure by comparison. All humankind has come to appear (ẓuhūr) to know of His existence (dhāt) and their knowledge of the oneness of His essence (dhāt) has caused them to have a love for Him. Under each subchapter, the treatise contains verses and sayings of the Prophet used as evidence for the argument, and extended passages are included from principal Qur’ānic exegeses, in particular, verses by Manṣūr al-Ḥallāj (d. 309/922) and Ibn alFāriḍ (d. 632/1235) that have been quoted among the passages mentioning the views of the Sufi scholars. In total, 63 verses appear in the treatise with one of them belonging to Nūrī himself. The author exhibits a plain, fluent, and clear writing style throughout the treatise. Ḥujjat al-widād wa ḥijjat al-fu’ād is a concise and collective work in which the views of the Sufi scholars on the love relation between God and His servants are compiled, and responses to the criticism of these views by other schools are also included. Three copies have been used in this critical edition of the treatise, the sources of the quotes made by the author have been identified, and the side notes (ḥāshiya, ta‘līqāt) on the manuscripts have also been transcribed.
المقدمة ّ خصوصا في الفكر اإلسالمي من المواضيع التي حظيت باهتمام األدباء والعلماء، والحب اإللهي الحب عموما ُّ ر ُّ َ يعتب ٍ )ت. حيث َّ إن األدباء تناولوا هذه الظاهرة من زوايا شتى وفي أساليب مختلفة، فمنهم من أفرد لها كتابا خاصا مثل ِ ابن حزم م الجوزية )ت. ّ ِق الحمامة وجعفر السراج )ت. 1106/500( صاحب مصارع العشاق وابن قي ْ 1064/456( صاحب َطو ّن ما وجده من آثار وأخبار ِ ْص له كتابا وضم ّ ّين ونزهة المشتاقين1. ومنهم من لم يخص 1350/751( صاحب روضة ِ المحب ْ ري ُص تتعلق بالحب في أبواب مؤلفاته الموسوعية مثل ابن قتيبة )ت. 889/276( صاحب ِ عيون األخبار وأبي إسحاق الح ِري )ت. 1333/733( صاحب نهاية األرب في فنون األدب2. ْ ي َ ُّو القيرواني )ت. 1022/413( صاحب زهر اآلداب والن أما العلماء فتناولوا ظاهرة الحب من حيث تعلقها بذات اهلل تعالى وصفاته واختلفوا في فهمها وتفسيرها، الجهم بن َّ لوها بصفة اإلرادة، وأهل الحديث أثبتوا صفوان )ت. 756-745/128( قال بتعطيل صفة المحبة له تعالى، وأما المعتزلة أو ّ كما يليق بذاته، واألشاعرة بعضهم ذهبوا إلى َ ب ُح ِح ُّب وي ُ صفة المحبة هلل ُّ وعدوها من صفات األفعال وقالوا بأن اهلل تعالى ي َّ له بصفة اإلرادة3. قال اإلمام النووي: أن المحبة من صفات األفعال والبعض اآلخر ُّعدوها حاال من األحوال، ومنهم من أو "محبة اهلل عبده هي رحمته له ورضاه عنه وإرادته له الخير، وأن يفعل به فعل المحب من الخير، وأصل المحبة في حق العباد َّه عن ذلك"4. ميل القلب، واهلل تعالى منز ِ اإلنساني واإللهي مفهوما جوهريا يمتد جذوره من منابع اإلسالم األصيلة، فمحبة اهلل ه ْ َ ّد الحب عند الصوفية َ ببعدي يع تعالى ورسوله هي الغاية القصوى والمحور األساسي الذي تدور حولهاكل مجاهدات ورياضات الصوفي5. والحب اإللهي ليس عبارة عن حب اهلل لإلنسان أو حب اإلنسان هلل فحسب، وإنما هو يطلق كذلك على حب اهلل الذي ينظرإليه أصال لوجود الخلق وواسطة في سريان الحياة والحركة في الكون6. يشير الشيخ األكبر ابن عربي )ت. 1240/638( إلى هذا اإلدراك َف( وال كانت حركة فأحببت أن أعر ُ ( ُّ ٍ أبدا، وال وجود شيء وهذا سر ُ شيء الشمولي ويقول: "لوال المحبة ما صح طلب من شيء إلى شيء، فالمحبة أصل في باب وجود األعيان، وفي باب مراتبها ومقاماتها(7. وتمثلت تجليات هذا الحب عند الشعراء الصوفيين مثل ابن الفارض )ت. 1235/632( والحالج )ت. 992/309( في أرقى أشكالها وتمثلت بأروع نماذج األدب الصوفي عبر فيها الشعراء الصوفيون عن األبعاد الجمالية والعرفانية لهذا المفهوم. وكان الشيخ عبد األحد النوري السيواسي الذي يعتبرمن أعالمالتصوف في العهد العثماني ألف في هذا المجال رسالة ِ ِوحجة الفؤاد، فاستطعنا العثور على ثالث نسخ منها اثنتين في مكتبة جامعة أنقرة وواحدة في مكتبة مكة ُجة ِ الوداد سماها ح المكرمة، ولما اطلعنا على مضمون الرسالةرأيناها تضم أطراف مسألة الحب اإللهي وتسرد أدلة المتصوفة والمتكلمين فيها، كل هذا حدا بنا لخدمة هذه الرسالة وتحقيقها مع تقديم نبذة عن حياة مؤلفها وآثاره ودراسة عن مضمون الرسالة ومصادرها
This study consists of a critical edition and analysis of Ḥujjat al-widād wa ḥijjat al-fu’ād, a treatise on divine love, by Abdulaḥad Nūrī (d. 1061/1651), a 17th century Ottoman Sufi scholar. Nūrī is of Sivas origin and belongs to a family (the Sivasis) famous for their Sufi upbringing and background are widely known among Sufi scholars. Much of Nūrī’s scholarly work consists of the rejoinders he wrote to the Kadizadelis of his time who were overly critical of the Sufi tradition. Among the disputes of this period concerning this subject, the following specific topics can be noted: whether or not the parents of the Prophet attained faith and became Muslims, whether or not the Sufi whirling (dawrān) is permissible, the benefits of dhikr, the question of ṭayy-i makān, the transmission of the requital of good deeds to deceased beloved ones, and the act and manners of the awliyā’ Allāh (saints). The treatise Ḥujjat al-widād is a piece of literature on divine love and is considered a qualitative work of Sufi response to prevalent topics being discussed at the time. This article written in Arabic is composed of two parts, first, there is an analysis of the treatise, and secondly, there is a critical edition. The first part lists and summarizes the works carried out on divine love (maḥabba), the relation between God and the servant through this divine love, and the nature of this love. Thereafter, a short biography of Abdulaḥad Nūrī is offered, his works are introduced, and some names of extant manuscript copies of his works are listed. The content of the treatise under study is summarized, its resources identified, the main points of arguments are ascertained and the author’s primary thesis is presented. Finally, the manuscript copies that were used for the critical edition are introduced and discussed. The treatise was composed in the year 1033/1624 and deals with different dimensions of divine love and affection between God and His servants and consists of three chapters and a short introduction. The first chapter addresses the love of the servant for God, whereas the second chapter investigates God’s love for his servants, and the third chapter introduces the types of love (maḥabba) there is according to the Sufi tradition. The treatise includes a compilation of the standard definition, division, and narratives about maḥabba prevalent in the Sufi literature. Moreover, it also aims to address and answer the view of the Mutakallimūn on God’s love for His servants and the quiddity (māhiyya) of the servant’s love for God. According to Nūrī, the essential way in which one can get closer to God is through the love of God and His Prophet. The lovers (āshiqūn) can attain and be elevated to degrees instantaneously, which the worshippers (‘ābidūn) who carry out ritualistic worship cannot reach even within a long period of time. According to the mutakallimūn, the object of the love of the servant can only be possible existence, because human love can be used for the purpose of gaining pleasure or to eliminate harm. Accordingly, they interpret (ta’wīl) the love of the servant for God as the goal to attain God’s goodly pleasure (riḍā’). Nūrī, on the other hand, thinks that the reason the servant loves God is not because he expects to gain other pleasure from Him but because he inherently has a natural inclination (mayl) towards attaining the most ultimate and perfect state (kamāl). As for God’s love for His servants, the mutakallimūn argue that maḥabba is constrained to being merely an inclination (mayl) and that it is a quality of a physical nature. Therefore, verses and sayings of the Prophet which mention love ought to be understood as God being pleased with His servants (riḍā’). Nūrī, however, enlists the following argument of the Sufi scholars by contending that Maḥabba is an eternal secret (al-sirr al-azalī) in accordance with and entailed by God’s name Wadūd, which is one of His 99 names. Therefore, it is not possible to grasp the quality of this secret. Furthermore, God’s love for his near servants (awliyā’) is the cause of all existence. Our love for Him with respect to His love for us is only of an infinitesimal measure by comparison. All humankind has come to appear (ẓuhūr) to know of His existence (dhāt) and their knowledge of the oneness of His essence (dhāt) has caused them to have a love for Him. Under each subchapter, the treatise contains verses and sayings of the Prophet used as evidence for the argument, and extended passages are included from principal Qur’ānic exegeses, in particular, verses by Manṣūr al-Ḥallāj (d. 309/922) and Ibn alFāriḍ (d. 632/1235) that have been quoted among the passages mentioning the views of the Sufi scholars. In total, 63 verses appear in the treatise with one of them belonging to Nūrī himself. The author exhibits a plain, fluent, and clear writing style throughout the treatise. Ḥujjat al-widād wa ḥijjat al-fu’ād is a concise and collective work in which the views of the Sufi scholars on the love relation between God and His servants are compiled, and responses to the criticism of these views by other schools are also included. Three copies have been used in this critical edition of the treatise, the sources of the quotes made by the author have been identified, and the side notes (ḥāshiya, ta‘līqāt) on the manuscripts have also been transcribed.
المقدمة ّ خصوصا في الفكر اإلسالمي من المواضيع التي حظيت باهتمام األدباء والعلماء، والحب اإللهي الحب عموما ُّ ر ُّ َ يعتب ٍ )ت. حيث َّ إن األدباء تناولوا هذه الظاهرة من زوايا شتى وفي أساليب مختلفة، فمنهم من أفرد لها كتابا خاصا مثل ِ ابن حزم م الجوزية )ت. ّ ِق الحمامة وجعفر السراج )ت. 1106/500( صاحب مصارع العشاق وابن قي ْ 1064/456( صاحب َطو ّن ما وجده من آثار وأخبار ِ ْص له كتابا وضم ّ ّين ونزهة المشتاقين1. ومنهم من لم يخص 1350/751( صاحب روضة ِ المحب ْ ري ُص تتعلق بالحب في أبواب مؤلفاته الموسوعية مثل ابن قتيبة )ت. 889/276( صاحب ِ عيون األخبار وأبي إسحاق الح ِري )ت. 1333/733( صاحب نهاية األرب في فنون األدب2. ْ ي َ ُّو القيرواني )ت. 1022/413( صاحب زهر اآلداب والن أما العلماء فتناولوا ظاهرة الحب من حيث تعلقها بذات اهلل تعالى وصفاته واختلفوا في فهمها وتفسيرها، الجهم بن َّ لوها بصفة اإلرادة، وأهل الحديث أثبتوا صفوان )ت. 756-745/128( قال بتعطيل صفة المحبة له تعالى، وأما المعتزلة أو ّ كما يليق بذاته، واألشاعرة بعضهم ذهبوا إلى َ ب ُح ِح ُّب وي ُ صفة المحبة هلل ُّ وعدوها من صفات األفعال وقالوا بأن اهلل تعالى ي َّ له بصفة اإلرادة3. قال اإلمام النووي: أن المحبة من صفات األفعال والبعض اآلخر ُّعدوها حاال من األحوال، ومنهم من أو "محبة اهلل عبده هي رحمته له ورضاه عنه وإرادته له الخير، وأن يفعل به فعل المحب من الخير، وأصل المحبة في حق العباد َّه عن ذلك"4. ميل القلب، واهلل تعالى منز ِ اإلنساني واإللهي مفهوما جوهريا يمتد جذوره من منابع اإلسالم األصيلة، فمحبة اهلل ه ْ َ ّد الحب عند الصوفية َ ببعدي يع تعالى ورسوله هي الغاية القصوى والمحور األساسي الذي تدور حولهاكل مجاهدات ورياضات الصوفي5. والحب اإللهي ليس عبارة عن حب اهلل لإلنسان أو حب اإلنسان هلل فحسب، وإنما هو يطلق كذلك على حب اهلل الذي ينظرإليه أصال لوجود الخلق وواسطة في سريان الحياة والحركة في الكون6. يشير الشيخ األكبر ابن عربي )ت. 1240/638( إلى هذا اإلدراك َف( وال كانت حركة فأحببت أن أعر ُ ( ُّ ٍ أبدا، وال وجود شيء وهذا سر ُ شيء الشمولي ويقول: "لوال المحبة ما صح طلب من شيء إلى شيء، فالمحبة أصل في باب وجود األعيان، وفي باب مراتبها ومقاماتها(7. وتمثلت تجليات هذا الحب عند الشعراء الصوفيين مثل ابن الفارض )ت. 1235/632( والحالج )ت. 992/309( في أرقى أشكالها وتمثلت بأروع نماذج األدب الصوفي عبر فيها الشعراء الصوفيون عن األبعاد الجمالية والعرفانية لهذا المفهوم. وكان الشيخ عبد األحد النوري السيواسي الذي يعتبرمن أعالمالتصوف في العهد العثماني ألف في هذا المجال رسالة ِ ِوحجة الفؤاد، فاستطعنا العثور على ثالث نسخ منها اثنتين في مكتبة جامعة أنقرة وواحدة في مكتبة مكة ُجة ِ الوداد سماها ح المكرمة، ولما اطلعنا على مضمون الرسالةرأيناها تضم أطراف مسألة الحب اإللهي وتسرد أدلة المتصوفة والمتكلمين فيها، كل هذا حدا بنا لخدمة هذه الرسالة وتحقيقها مع تقديم نبذة عن حياة مؤلفها وآثاره ودراسة عن مضمون الرسالة ومصادرها
Description
Keywords
Abdülahad Nûrî, ilahi sevgi, Sivâsîler, Kadızaleliler, Osmanlı tasavvuf geleneği, Abdulaḥad Nūrī, divine love, Sivāsīs, Kādīzādelīs, Ottoman Sufi tradition
Citation
BENLİ A., "Abdülahad Nûrî Sivâsî ve Huccetü'l-Vidâd ve Hiccetü'l-Fu'âd Adlı Risalesinin Tahkik ve Tahlili", Marmara Üniversitesi İlahiyat Fakültesi Dergisi, cilt.60, sa.60, ss.129-166, 2021