Publication: Bûzîdî ve el-Âdâbu’l-Mardiyye’si : literatür ve kavram incelemesi
Abstract
Şâzelî tarikatının XIII/ XVIII. yüzyıl sonlarında zühd merkezli pratiklerle ihya edilmesiyle Şâzelî-Derkāvî ekolü ortaya çıkmış, ekol kısa sürede Kuzey Afrika’nın en yaygın tarikatları arasında yer almıştır. Şâzelî-Derkāvî ekolünün ilk temsilcilerinden Muhammed b. Ahmed el-Bûzîdî (ö. 1229/ 1814), ekolün kurucusu Mevlây el-Arabî ed-Derkâvî’nin (ö. 1239/ 1823) ilk halifesi ve tarikatın üretken yazarlarından İbn Acîbe’nin (ö. 1224/ 1809) şeyhidir. Bûzîdî’nin geç dönem Şâzelîlik tarihindeki etkisi el-Âdâbu’l-mardiyye li-sâliki tarîki’s-sûfiyye adlı eseri üzerinden olmuştur. Eser, Şâzelî âdâbü’l-mürîd literatürünün temsil gücü yüksek bir örneği olmasının yanında, XVIII. yüzyıl Fas’ında yaşayan Şâzelî-Derkāvî ekolü müntesiplerine hitap etmesi açısından ayrı bir değere sahiptir. Bu çalışmada genel olarak Bûzîdî’nin niçin bir âdâbü’l-mürîd metni kaleme aldığı sorusu üzerinde durulacak, metnin tasavvufî içeriği ile birlikte tarihsel bağlamları ve toplumsal gerekçeleri belirginleştirilmeye çalışılacaktır. Nitekim Bûzîdî’nin yaşadığı dönemde zaviyelerin faaliyetlerini kısıtlayan idari uygulamaların ve şeyhleri itibarsızlaştıran söylemlerin hâkim olduğu görülmektedir. Buna binaen savunmacı bir yaklaşımla Bûzîdî’nin, eserinde şeyhin merkezî konumunu vurguladığı; seyrüsülûkü şeyhe karşı hürmet, tazim ve edep ilkeleri üzere inşa ettiği söylenebilir. Dolayısıyla eserde yoğun olarak işlenen temalar, müridin şeyhe karşı sorumlulukları, müridin sahip olması gereken nitelikler ve yer yer toplumsal kabullerle çatışan ya da müridi sosyal hayatın dışına iten pratiklere dayalı seyrüsülûk uygulamalarıdır. Bu temalar çalışmamızda şeyh, velî, mürid gibi temel kavramlar ve bu kavramlarla ilgili bağlamlar üzerinden ele alınacak, ayrıca eserde öne çıkan mücâhede, riyâzet, uzlet ve dilenme gibi seyrüsülûk uygulamalarına detaylıca yer verilecektir.
The Shādhili-Darqāwī order has emerged from a revival within the Shādhili tariqa with introduction of ascetic practices in the late 13th/ 18th century, and shortly afterwards it became one of the most widespread sūfī orders in the North Africa. Among its early prominent figures Muhammad b. Ahmad al-Būzīdī (d. 1229/ 1814) is the first representative (khalifa) of the founder Mawlay al-Arabī al-Darqāwī (d. 1239/ 1823) and the shaykh of Ibn Ajiba (d. 1224/ 1809), a prolific writer of the tariqa. Būzīdī’s influence on the late period of the Shādhiliyya has been through his work, al-Ādāb al-mardiyya li saliki tariq al-sūfiyya. Apart from being a profound and eloquent sample of the Shādhili ādāb al-murīd literature, the work has a particular significance as a manuel of sūfī etiquette addressing the followers of the Darqāwiyya in the 18th century Morocco. In this study, Būzīdī’s motivation behind writing a text in the ādāb al-murīd genre will be elaborated, and the text’s sūfī content and its societal motives will be analyzed in its historical contexts. As it is known that Būzīdī lived at a time of religious reforms restricting the activities of zawiyas and producing discourses against the shaykhs discrediting their authorities. Therefore, Būzīdī emphasizes the central position of the shaykh with a defensive approach and established the sūfī path (sayr u sulūk) on the principles of veneration (hurmah), respect (tazim), etiquette and good manners (adab) towards the shaykh in his work. Accordingly, there are three main themes discussed in the work: Duties of the disciple (murid) towards the shaykh, qualities the murid should have on the sūfī path, and sūfī practices which -to some extent- contradict the social norms or alienate the disciple from the community. In our study, these themes will be discussed with the fundamental concepts such as shaykh, walī and murid, as well as their related contexts. Likewise, the prominent sūfī practices highlighted in the work will be elaborated such as struggle against the lower soul (mujāhada), asceticism (zuhd), seclusion (tajrīd) and begging.
The Shādhili-Darqāwī order has emerged from a revival within the Shādhili tariqa with introduction of ascetic practices in the late 13th/ 18th century, and shortly afterwards it became one of the most widespread sūfī orders in the North Africa. Among its early prominent figures Muhammad b. Ahmad al-Būzīdī (d. 1229/ 1814) is the first representative (khalifa) of the founder Mawlay al-Arabī al-Darqāwī (d. 1239/ 1823) and the shaykh of Ibn Ajiba (d. 1224/ 1809), a prolific writer of the tariqa. Būzīdī’s influence on the late period of the Shādhiliyya has been through his work, al-Ādāb al-mardiyya li saliki tariq al-sūfiyya. Apart from being a profound and eloquent sample of the Shādhili ādāb al-murīd literature, the work has a particular significance as a manuel of sūfī etiquette addressing the followers of the Darqāwiyya in the 18th century Morocco. In this study, Būzīdī’s motivation behind writing a text in the ādāb al-murīd genre will be elaborated, and the text’s sūfī content and its societal motives will be analyzed in its historical contexts. As it is known that Būzīdī lived at a time of religious reforms restricting the activities of zawiyas and producing discourses against the shaykhs discrediting their authorities. Therefore, Būzīdī emphasizes the central position of the shaykh with a defensive approach and established the sūfī path (sayr u sulūk) on the principles of veneration (hurmah), respect (tazim), etiquette and good manners (adab) towards the shaykh in his work. Accordingly, there are three main themes discussed in the work: Duties of the disciple (murid) towards the shaykh, qualities the murid should have on the sūfī path, and sūfī practices which -to some extent- contradict the social norms or alienate the disciple from the community. In our study, these themes will be discussed with the fundamental concepts such as shaykh, walī and murid, as well as their related contexts. Likewise, the prominent sūfī practices highlighted in the work will be elaborated such as struggle against the lower soul (mujāhada), asceticism (zuhd), seclusion (tajrīd) and begging.