Publication: Reşîd Ahmed Efendi’nin İbn Meşîş Salavâtı Şerhi : metin-inceleme
Abstract
Reşîd Ahmed Efendi’nin İbn Meşîş Salavâtı Şerhi : metin-inceleme Tasavvuf literatürünün içerisinde virdler ve hizbler önemli bir yer tutmaktadır. Bu vird ve hizblerin içerisinde en yaygın olanlardan biri salavat metinleridir. Abdülkādir Geylânî, Ahmed er-Rifâî, Abdüsselâm b. Meşîş, Ahmed el-Bedevî, İbnü’l-Arabî ve diğer tarikat pîrlerinin oluşturduğu salavatlar bu telif geleneğinin başlıca örneklerindendir. Bu gelenek, salavatlara yazılan şerhler ile sürdürülmüş mevcut literatür genişletilmiş ve çeşitlendirilmiştir. Kimi zaman yazılan tercümeler ve şerh metinleri, anlama-anlatma faaliyetlerinin bir yansıması olarak tasavvufun “hakîkat-i Muhammediyye”, “insan-ı kâmil” gibi teorik konularının da taşıyıcısı olmuş böylelikle tasavvuf geleneğinin peygamber tasavvurunun, buradan hareketle insan tasavvurunun yansıtıldığı metinler halini almıştır. Telif edilen salavatlardan bazısı bulunduğu coğrafyayı ve zamanı aşarak toplum hafızasında yer edinerek tasavvuf kültürü içerisinde de önemli bir rol oynamıştır. Bu salavatlardan birisi XIII. yy’da Kuzey Afrika’da yaşamış olan Abdüsselâm İbn Meşîş’in salavatıdır. Şâzelî gelenek içerisinde bilinen bir isim olan Abdüsselâm ibn Meşîş, salavatı aracılığıyla diğer tarikat gelenekleri tarafından da benimsenen bir isim olmuş İslam coğrafyasının hemen her tarafında tanınır hale gelmiştir. Telif ettiği salavat XIII. Yüzyıl’dan XIX. Yüzyıla üzerine yazılan şerhlerle zenginleşerek ve yeni anlam katmanları oluşturarak günümüze kadar uzanmıştır. Farklı zamanlar ve coğrafyalarda üzerine kırktan fazla şerh yazılan İbn Meşîş salavatının bilinen ilk Osmanlı Türkçesi şerhi XVIII. Yüzyılda olup İsmâil Hakkı Bursevî’yeaittir. Kendisinden sonra yazılmış şerhlere kaynaklık etmiş bu eser, yaklaşık bir asır sonra Mahkeme naibliği, müderrislik, kadılık gibi çeşitli görevlerde bulunmuş Reşîd Ahmed Efendi’nin, ana konusu hakîkat-i Muhammediyye olan şerhine de büyük ölçüde kaynaklıketmiştir. Üç bölümden meydana gelen tezde, öncelikle, Reşîd Ahmed Efendi’nin hayatı ve eserleri hakkında bilgiler verilecek, ikinci bölümde şerhin salavat şerhinin kaynakları, kavramsal çerçevesi ve içeriği değerlendirilecektir. Son bölümde ise şerhin çeviri yazısına yer verilecektir.
Rashīd Ahmad Efendi’s Commentary on the Salawāt of Ibn Mashīsh : text and study The liturgical recitations (awrad) and supplications (ahzab) hold a significant place within the literature of Sufism. Among these, salawāt texts are among the most prevalent. The salawāt composed by Sufi masters such as ʿAbd al-Qādir al-Jīlānī, Aḥmad al-Rifāʿī, ʿAbd al-Salām b. Mashīsh, Aḥmad al-Badawī, and Ibn al-ʿArabī are prime examples of this literary tradition. This tradition has been perpetuated through commentaries (shurūḥ) written on these salawāt, which have enriched and diversified the existing literature. At times, translations and commentaries on salawāt have served as reflections of the intellectual endeavors of understanding and interpretation, thereby becoming vehicles for conveying theoretical concepts in Sufism, such as ḥaqīqat al-Muḥammadiyya (the Muhammadan Reality) and al-insān al-kāmil (the Perfect Human). Consequently, these texts reflect not only the Sufi conception of the Prophet but also their vision of humanity. Some of these composed salawāt transcended their original time and place, embedding themselves into collective memory and playing a significant role within Sufi culture. One such salawāt is the one authored by ʿAbd al-Salām b. Mashīsh, a 13th-century Sufi master from North Africa. ʿAbd al-Salām b. Mashīsh, a prominent figure within the Shādhilī tradition, became widely recognized across Islamic lands, with his salawāt embraced by other Sufi orders. This salawāt, enriched by commentaries spanning from the 13th to the 18th centuries, acquired new layers of meaning and has survived to the present day. Over forty commentaries on the salawāt of Ibn Mashīsh have been written across various times and geographies. The earliest known Ottoman Turkish commentary on this salawāt dates back to the 18th century and was authored by Ismāʿīl Ḥaqqī al-Bursawī. His work served as a source for subsequent commentaries, including that of Rashīd Aḥmad Efendi, who held various posts such as judge, lecturer, and court deputy. Rashīd Aḥmad Efendi’s commentary, which primarily focuses on the concept of ḥaqīqat al-Muḥammadiyya, draws extensively from al-Bursawī’s work. This thesis consists of three chapters. The first chapter provides information about Rashīd Aḥmad Efendi’s life and works. The second chapter examines the sources, conceptual framework, and content of his commentary on the Salawāt. The final chapter includes the transcription of Rashīd Aḥmad Efendi’s commentary.
Rashīd Ahmad Efendi’s Commentary on the Salawāt of Ibn Mashīsh : text and study The liturgical recitations (awrad) and supplications (ahzab) hold a significant place within the literature of Sufism. Among these, salawāt texts are among the most prevalent. The salawāt composed by Sufi masters such as ʿAbd al-Qādir al-Jīlānī, Aḥmad al-Rifāʿī, ʿAbd al-Salām b. Mashīsh, Aḥmad al-Badawī, and Ibn al-ʿArabī are prime examples of this literary tradition. This tradition has been perpetuated through commentaries (shurūḥ) written on these salawāt, which have enriched and diversified the existing literature. At times, translations and commentaries on salawāt have served as reflections of the intellectual endeavors of understanding and interpretation, thereby becoming vehicles for conveying theoretical concepts in Sufism, such as ḥaqīqat al-Muḥammadiyya (the Muhammadan Reality) and al-insān al-kāmil (the Perfect Human). Consequently, these texts reflect not only the Sufi conception of the Prophet but also their vision of humanity. Some of these composed salawāt transcended their original time and place, embedding themselves into collective memory and playing a significant role within Sufi culture. One such salawāt is the one authored by ʿAbd al-Salām b. Mashīsh, a 13th-century Sufi master from North Africa. ʿAbd al-Salām b. Mashīsh, a prominent figure within the Shādhilī tradition, became widely recognized across Islamic lands, with his salawāt embraced by other Sufi orders. This salawāt, enriched by commentaries spanning from the 13th to the 18th centuries, acquired new layers of meaning and has survived to the present day. Over forty commentaries on the salawāt of Ibn Mashīsh have been written across various times and geographies. The earliest known Ottoman Turkish commentary on this salawāt dates back to the 18th century and was authored by Ismāʿīl Ḥaqqī al-Bursawī. His work served as a source for subsequent commentaries, including that of Rashīd Aḥmad Efendi, who held various posts such as judge, lecturer, and court deputy. Rashīd Aḥmad Efendi’s commentary, which primarily focuses on the concept of ḥaqīqat al-Muḥammadiyya, draws extensively from al-Bursawī’s work. This thesis consists of three chapters. The first chapter provides information about Rashīd Aḥmad Efendi’s life and works. The second chapter examines the sources, conceptual framework, and content of his commentary on the Salawāt. The final chapter includes the transcription of Rashīd Aḥmad Efendi’s commentary.