Publication: Ziyaiyye’de halvet uygulaması
Abstract
Dinî literatürde peygamberlerin genel anlamda “Halktan uzaklaşma, Hak’la başbaşa kalma” şeklinde tanımlanabilecek inzivâ halinden bahsederler. Bir İslâmî pratik olarak doğan, süreç içerisinde ritüel hâline gelen inzivâ benzeri pratikler âdâb ve erkân dâhilinde kurumsallaşmıştır. Halvet de bu türden pratikler arasındadır. Tasavvufun müesseseleşmesiyle, özellikle bazı tarikatlerde halvet uygulaması belirli usûl, âdab ve erkânı olan önemli bir ritüele dönüşmüştür. Kişinin, başkalarının tekmîli için çabalamadan önce kendi tekâmülü için gayret göstermesi tarikatlerin şiârı olmuştur. Bu minvalde özel bir mekânı ve zamanı olsun ya da olmasın bütün tarikatler bir şekilde ferdin zâhirî ve bâtınî açıdan halvetle gelişeceği konusunda hemfikirdir.Bu çalışmanın konusu Nakşibendiyye’nin, Hâlidiyye kolunun, Ziyâiyye şubesinin pîri Ahmed Ziyâeddîn-i Gümüşhânevî’nin açtığı yolda oluşturulan halvet listeleridir. Halvet kayıtlarını bir şekilde bizlere gösteren bu kayıtlar sadece Gümüşhânevî dönemini kapsamaktadır. Gümüşhânevî müridlerini düzenli olarak halvete almış ve bu halvet kayıtları yıl yıl dergâhın kâtipleri tarafından tutulmuştur. Bu gelenek Gümüşhânevî’den sonra gelen postnişînler tarafından aynı şekilde sürdürülmüştür. Bu kayıtlarda halvete girecek şahsın kimlik bilgileri, memleketi, hacı, hafız, hoca ya da müderris olup olmadığıyla ilgili notlar yer almaktadır. Ayrıca “mülâhazât” kısmında halvetnişînlerin halvet sürecine girdikten sonra yapmak istediklerine dair kayıtlar da bulunmaktadır. Gümüşhânevî döneminde tutulan halvet listeleri daha önce bir akademik çalışmaya konu olmamış ve neşredilmemiştir. Çalışmada bu halvet listeleri gün yüzüne çıkarılmış, halvete girenlerin hangi bölgelerden geldiklerini ve sosyal statüleri ile birikimlerini tespit edilmiştir. Böylelikle tarikat içi sosyal ağın mahiyetinin ortaya çıkmasına bir katkı sağlanmıştır. Listelerde halvetnişînlerin halvetten çıktıktan sonra nerelerde, ne tür hizmetlerde bulunacaklarına dair vizyonlarını gösteren “mülâhazât” haneleri de yorumlanmıştır. Hâlidîlik’te halvete olumsuz bir yaklaşım olmasa da pratikte bir uygulama da yoktu. Fakat Gümüşhânevî, müridleri için Hâlidiyye kolunda farklı bir tavır serdederek halvet tatbikatında titiz davranmıştır.
Religious resources mention reclusion of prophets, which can be defined in general terms as “retreating from people and being alone with the Lord.” Arising as an Islamic practice and becoming a scholarly discipline in the process, practices like reclusion institutionalised within the scope of morals and methods. Khalwat/ seclusion is among these kind of practices. With institutionalization of tasawwuf, especially in some tarikats/ dervish orders, a practice of khalwat was transformed into an important ritual which has particular methods, morals and rules. Endeavoring of someone for perfection of himself before struggling for perfection of others became distinguishing characteristics of tarikats. In that respect, all tarikats agree that in some way a person can develop himself in external and internal aspects by khalwat whether it has a particular place and time or not.The subject of this study is khalwat lists in the path of Ahmed Ziyâeddîn Gümüşhânevî who was the pîr of Ziyaiyya branch of Khalidiyya sub-order of Naqshbandiyya. These lists, which show us the condition of khalwat and the records of this condition, only involve the period of Gümüşhânevî. Gümüşhânevî took his murids/ disciples into khalwats and lists of these khalwats were recorded by scribes of the dargah year by year. Postnishins came after Gümüşhânevî maintained this tradition in the same way. In these records, there are notes about a one who entered into khalwat, like his identity information, his hometown, whether he is hajji, hafiz, hodja or mudarris. Moreover, in “mülâhazât” section, there are records regarding the things that khalwatnishins would like to do after khalwat. Khalwat lists which were recorded during the period of Gümüşhânevî have not been taken as a subject of academic study before and they have not been published. The purpose of our study is to put forth these khalwat lists and to ascertain that from which regions khalwatishins came and what were the social status of them. Thus, it will contribute revealing the status of social network inside the tariqa. Another purpose of our study is to interpret the “mülâhazât” sections of these lists, which show the vision of khalwatnishins in such a manner that where and how they will serve after khalwat. Even though there was not a negative attitude towards khalwat in Khalidiyya, there was not a practice of it also. However, Gümüşhânevî adopted a different manner in Khaliddiyya order for his murids and gave close attention to practicing khalwat.
Religious resources mention reclusion of prophets, which can be defined in general terms as “retreating from people and being alone with the Lord.” Arising as an Islamic practice and becoming a scholarly discipline in the process, practices like reclusion institutionalised within the scope of morals and methods. Khalwat/ seclusion is among these kind of practices. With institutionalization of tasawwuf, especially in some tarikats/ dervish orders, a practice of khalwat was transformed into an important ritual which has particular methods, morals and rules. Endeavoring of someone for perfection of himself before struggling for perfection of others became distinguishing characteristics of tarikats. In that respect, all tarikats agree that in some way a person can develop himself in external and internal aspects by khalwat whether it has a particular place and time or not.The subject of this study is khalwat lists in the path of Ahmed Ziyâeddîn Gümüşhânevî who was the pîr of Ziyaiyya branch of Khalidiyya sub-order of Naqshbandiyya. These lists, which show us the condition of khalwat and the records of this condition, only involve the period of Gümüşhânevî. Gümüşhânevî took his murids/ disciples into khalwats and lists of these khalwats were recorded by scribes of the dargah year by year. Postnishins came after Gümüşhânevî maintained this tradition in the same way. In these records, there are notes about a one who entered into khalwat, like his identity information, his hometown, whether he is hajji, hafiz, hodja or mudarris. Moreover, in “mülâhazât” section, there are records regarding the things that khalwatnishins would like to do after khalwat. Khalwat lists which were recorded during the period of Gümüşhânevî have not been taken as a subject of academic study before and they have not been published. The purpose of our study is to put forth these khalwat lists and to ascertain that from which regions khalwatishins came and what were the social status of them. Thus, it will contribute revealing the status of social network inside the tariqa. Another purpose of our study is to interpret the “mülâhazât” sections of these lists, which show the vision of khalwatnishins in such a manner that where and how they will serve after khalwat. Even though there was not a negative attitude towards khalwat in Khalidiyya, there was not a practice of it also. However, Gümüşhânevî adopted a different manner in Khaliddiyya order for his murids and gave close attention to practicing khalwat.