Publication: Din psikolojisinde nefs anlayışına katkılar : Alî b. Osmân el-Cüllâbî el-Hücvîrî örneği
Abstract
Bu tez, Farsça eseri Keşfü’l-mahcûb’la bütün dünyada meşhur, h. Beşinci yüzyılın ilk yarısında yaşamış, tasavvufun tedvin döneminde önemli bir yeri olan, Fars kökenli dindar bir ailenin çocuğu olarak günümüz Afganistan’ın Gazni şehrinde dünyaya gelmiş, Sünni bir İslam bilgini ve büyük mutasavvıf Alî b. Osmân el-Cüllâbî el-Hücvîrî’nin nefs anlayışı ve din psikolojisine katkısını ele almak amacıyla yazılmıştır. Hücvîrî’nin tasavvuf anlayışı eklektip olup, riyazetle birlikte hidayeti daha çok önemsemiştir. Bu yüzden, nefs kavramını hicab kavramı bağlamında ele almıştır. Ona göre nefs ve benlik, kul ve Allah arasında en kalın hicaptır. Hicab’ın ortadan kalkması hidayetle alakalı olduğu için, nefsin arınması riyazetle birlikte, hidayetten ötürü gerçekleşir. Başka bir tabirle hidayet, nefs riyazetine öncülük etmektedir. Dolayısıyla sûfi Allah’ın hidayeti etkisinde, mücahede ve riyazetin sebebiyle nefs ve benlikten arınabilmektedir. Hücvîrî’ye göre nefs, bütün kötülüklerin kaynağı ve şerrin temelidir. Ancak nefsin kötülükleri onun cehveri ve zatıyla değil, belki sıfatlarıyla alakalıdır. Dolayısıyla nefs mücahedesinin amacı nefs’in cehveri ve zatını ortadan kaldırmak değil, belki onun kötü sıfatlarını iyi olanlara çevirmektir. Buna göre mücahede nefsin eğitimiyle alakalı uygulamaların bütünüdür. Hücvîrî’nin söz konusu eserinde keşfu’l-hicab bölümündeki ele aldığı konuları din psikolojisi açısından önem arz etmektedir. Söz konusu bahisleri, din psikolojisinde dindarlık boyutları ve dinî tecrübe çerçevesinde değerlendirmek mümkündür. Hücvîrî bu bölümde İslam’ın dindarlık boyutlarını içsel bir yaklaşımla açıklamaya çalışmıştır. Dindarlık boyutları çerçevesinde, Hücvîrî’nin mârifetullah, tevhid ve iman hakkındaki görüşlerini bilgi/ inanç boyutu; taharet, namaz, oruc, zekat ve hac konuları ibadet/ duygu boyutu; ve son olarak sohbet ve sema bahislerini dindarlığın etki boyutu olarak değerlendirmek mümkündür. Buna ek olarak söz konusu bahislerin alt başlıkları olan (tevbe ve pişmanlık, sevgi, açlık, cûd ve sehâ, müşahede, edepler, vecd ve vücud) konuları dinî tecrübeler olarak sunulabilir niteliktedirler.
This thesis is managed to explain Sunni Islamic scholar and great mystic Ali b. Osman el-Jullabi el-Hujwiri’s thoughts about the nafs and his contribution to the psychology of religion. Who is famous all over the world with his Persian work named Kashfu’l-mahjub; lived in the first half of the fifth hijri century and had an important place in the tasawuf’s copyright period and who was born in a religious family of Persian origin in Ghazni city in present-day Afghanistan. Hücvîrî's understanding of mysticism was eclectic, and he gave more importance to guidance along with asceticism. Therefore, he discussed the concept of nafs in the context of the concept of hijab. According to him, the nafs or the self is the thickest hijab between the servant and Allah. Since the disappearance of hijab is related to guidance, purification of the nafs takes place together with asceticism due to guidance. In other words, guidance leads to self-asceticism. Therefore, under the influence of Allah's guidance, the sûfi can be purified from the nafs and self due to struggle and asceticism. According to Hujwiri, the nafs is the source of all evils and the basis of all negative things. However, the evils of the nafs are not related to its substance and its base, but perhaps to its attributes. Therefore, the purpose of the struggle for the nafs is not to eliminate the essence of the nafs, but perhaps to turn its bad attributes into good ones. According to this, struggle is the whole of practices related to the education of the nafs. The subjects that Hujwiri explains in the section of keshfu'l-hijab in his aforementioned work are important for the psychology of religion. It is possible to evaluate the mentioned bets within the framework of religiosity dimensions and religious experiences in psychology of religion. In this section, Hujwiri tried to explain the religiosity dimensions of Islam with an internal approach. It is possible to evaluate Hujwiri’s views on ma’rifat Allah, tawhid and faith in the framework of knowledge/ belief dimension; prufication from foulness, prayer, fasting, alms and pilgrimage in worship/ emotion dimension; and finally companionship together with its rules and principles and audition in effect dimension of religiosity. In addition, the sub-titles of the mentioned topics (repentance and regret, love, hunger, jud and sehâ, observation, good manners, wajd and wujud) can be presented as religious experiences.
This thesis is managed to explain Sunni Islamic scholar and great mystic Ali b. Osman el-Jullabi el-Hujwiri’s thoughts about the nafs and his contribution to the psychology of religion. Who is famous all over the world with his Persian work named Kashfu’l-mahjub; lived in the first half of the fifth hijri century and had an important place in the tasawuf’s copyright period and who was born in a religious family of Persian origin in Ghazni city in present-day Afghanistan. Hücvîrî's understanding of mysticism was eclectic, and he gave more importance to guidance along with asceticism. Therefore, he discussed the concept of nafs in the context of the concept of hijab. According to him, the nafs or the self is the thickest hijab between the servant and Allah. Since the disappearance of hijab is related to guidance, purification of the nafs takes place together with asceticism due to guidance. In other words, guidance leads to self-asceticism. Therefore, under the influence of Allah's guidance, the sûfi can be purified from the nafs and self due to struggle and asceticism. According to Hujwiri, the nafs is the source of all evils and the basis of all negative things. However, the evils of the nafs are not related to its substance and its base, but perhaps to its attributes. Therefore, the purpose of the struggle for the nafs is not to eliminate the essence of the nafs, but perhaps to turn its bad attributes into good ones. According to this, struggle is the whole of practices related to the education of the nafs. The subjects that Hujwiri explains in the section of keshfu'l-hijab in his aforementioned work are important for the psychology of religion. It is possible to evaluate the mentioned bets within the framework of religiosity dimensions and religious experiences in psychology of religion. In this section, Hujwiri tried to explain the religiosity dimensions of Islam with an internal approach. It is possible to evaluate Hujwiri’s views on ma’rifat Allah, tawhid and faith in the framework of knowledge/ belief dimension; prufication from foulness, prayer, fasting, alms and pilgrimage in worship/ emotion dimension; and finally companionship together with its rules and principles and audition in effect dimension of religiosity. In addition, the sub-titles of the mentioned topics (repentance and regret, love, hunger, jud and sehâ, observation, good manners, wajd and wujud) can be presented as religious experiences.