Abu Zakariya Yahya Bin Sharaf An-Nawawi as a Sufi (d. 676/1277)

Mehmet Emin Bener

Makale detayları

Abu Zakariya Yahya Bin Sharaf An-Nawawi as a Sufi (d. 676/1277)

Yazarlar:

Mehmet Emin Bener

Yayıncı:

Inonu University

Ana Başlıklar:

Tasavvuf

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 2, pp.224-245

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001334967

pISSN:

2667-7075

Anahtar kelimeler:

Özet:

 Imam Nawawi lived in the seventh century Hijri and although he produced works in many fields of Islamic sciences, he is one of the leading scholars of the Shafii sect, especially known for her works in the fields of fiqh and hadith. An-Nawawı, who was given the title of Master of Hadith Scholars due to his expertise in the science of Hadith, is considered the greatest scholar of the period in Shafii jurisprudence. Although this aspect remained in the background, he is also a Sufi person who stands out with his ascetic life. It can be said that her emergence as a muhaddith and jurist person brought her closer to the profile of an ideal Sufi. As a matter of fact, Sari al-Saqati encouraged his nephew Junayd al Baghdadi, who attended the Sufi councils at a young age, to study religious sciences first and prayed for him as follows: May God make you a hadith-maker Sufi , not a Sufi hadith-maker, and Ahmad Zarruq, one of the Shazelî Sufis, In his work called Kawâidüt-tasavvuf, he states that one can be satisfied with fiqh without Sufism, but one cannot be satisfied with Sufism without fiqh, and therefore Sufi elders say, Be a faqîh-Sufi, but do not be a Sufi-faqîh, which supports this view. Many biographical works have been written about Nawawıs life, as he was an important scientific. In addition, information about his life is included in the famous biographical books. These sources contain important information revealing his ascetic life and Sufi personality. These sources contain important information that reveals his ascetic life and introduces his Sufi personality. Accordingly, it is reported that he had some experiences while he was still young. He met his sheikh Yasî al-Maraqeshî in his childhood. Upon the advice of this man, who was a member of the Shadhiliyya Order, his father took him to Damascus and he received instruction from the great scholars of the period. Afterwards, he went on a pilgrimage and after returning from the pilgrimage, according to the narration attributed to his students and his father, he was granted a divine blessing and his heart was filled with knowledge. Appointed as a teacher at the most prestigious madrasa of the time, Dar al-hadith al-ashrafiyya, at the age of thirty-five, Nevevî became a proverb among the scholars with his piety and piety. He did not break his bond with his Sheikh until his death and continued to consult him on many issues. Living in a period of political and economic crises, Nawawi voiced the peoples troubles and made Sultan Baybars abandon some of his unjust actions by issuing fatwas that no other scholar dared to do. Nawawi has a memali personality. As a matter of fact, he reacted to the complimentary expressions used for him and said that he would not forgive those who gave him the nickname Muhyiddin, which means the one who revived the religion. She has two works on Sufism, which she named Makasidul-Imam an-Nawawı, fit-tawhid vel-ibâdât and usul al-tasawwuf and Bustan al-arifîn. Apart from these, it is seen that his treatise containing his daily prayers was circulated from hand to hand in the Islamic geography. His work titled Riyâzüs-Sâlihîn, which he wrote on the science of hadith and has a mystical content, continues to be read and taught in conversation circles both in our country and in other Islamic countries. It is possible to see this as the blessing of his scientific knowledge. Although some sources mention the Nawawiyya branch of the Shadhiliyya, we have not found any strong evidence to confirm this information. Although there is an academic study dealing with Nawawis views on Sufism, her muhakkik-sufi personality is not mentioned much in this study. This study aims to introduce this neglected aspect of it.

 Imam Nawawi lived in the seventh century Hijri and although he produced works in many fields of Islamic sciences, he is one of the leading scholars of the Shafii sect, especially known for her works in the fields of fiqh and hadith. An-Nawawı, who was given the title of Master of Hadith Scholars due to his expertise in the science of Hadith, is considered the greatest scholar of the period in Shafii jurisprudence. Although this aspect remained in the background, he is also a Sufi person who stands out with his ascetic life. It can be said that her emergence as a muhaddith and jurist person brought her closer to the profile of an ideal Sufi. As a matter of fact, Sari al-Saqati encouraged his nephew Junayd al Baghdadi, who attended the Sufi councils at a young age, to study religious sciences first and prayed for him as follows: May God make you a hadith-maker Sufi , not a Sufi hadith-maker, and Ahmad Zarruq, one of the Shazelî Sufis, In his work called Kawâidüt-tasavvuf, he states that one can be satisfied with fiqh without Sufism, but one cannot be satisfied with Sufism without fiqh, and therefore Sufi elders say, Be a faqîh-Sufi, but do not be a Sufi-faqîh, which supports this view. Many biographical works have been written about Nawawıs life, as he was an important scientific. In addition, information about his life is included in the famous biographical books. These sources contain important information revealing his ascetic life and Sufi personality. These sources contain important information that reveals his ascetic life and introduces his Sufi personality. Accordingly, it is reported that he had some experiences while he was still young. He met his sheikh Yasî al-Maraqeshî in his childhood. Upon the advice of this man, who was a member of the Shadhiliyya Order, his father took him to Damascus and he received instruction from the great scholars of the period. Afterwards, he went on a pilgrimage and after returning from the pilgrimage, according to the narration attributed to his students and his father, he was granted a divine blessing and his heart was filled with knowledge. Appointed as a teacher at the most prestigious madrasa of the time, Dar al-hadith al-ashrafiyya, at the age of thirty-five, Nevevî became a proverb among the scholars with his piety and piety. He did not break his bond with his Sheikh until his death and continued to consult him on many issues. Living in a period of political and economic crises, Nawawi voiced the peoples troubles and made Sultan Baybars abandon some of his unjust actions by issuing fatwas that no other scholar dared to do. Nawawi has a memali personality. As a matter of fact, he reacted to the complimentary expressions used for him and said that he would not forgive those who gave him the nickname Muhyiddin, which means the one who revived the religion. She has two works on Sufism, which she named Makasidul-Imam an-Nawawı, fit-tawhid vel-ibâdât and usul al-tasawwuf and Bustan al-arifîn. Apart from these, it is seen that his treatise containing his daily prayers was circulated from hand to hand in the Islamic geography. His work titled Riyâzüs-Sâlihîn, which he wrote on the science of hadith and has a mystical content, continues to be read and taught in conversation circles both in our country and in other Islamic countries. It is possible to see this as the blessing of his scientific knowledge. Although some sources mention the Nawawiyya branch of the Shadhiliyya, we have not found any strong evidence to confirm this information. Although there is an academic study dealing with Nawawis views on Sufism, her muhakkik-sufi personality is not mentioned much in this study. This study aims to introduce this neglected aspect of it.

 Imam Nawawi lived in the seventh century Hijri and although he produced works in many fields of Islamic sciences, he is one of the leading scholars of the Shafii sect, especially known for her works in the fields of fiqh and hadith. An-Nawawı, who was given the title of Master of Hadith Scholars due to his expertise in the science of Hadith, is considered the greatest scholar of the period in Shafii jurisprudence. Although this aspect remained in the background, he is also a Sufi person who stands out with his ascetic life. It can be said that her emergence as a muhaddith and jurist person brought her closer to the profile of an ideal Sufi. As a matter of fact, Sari al-Saqati encouraged his nephew Junayd al Baghdadi, who attended the Sufi councils at a young age, to study religious sciences first and prayed for him as follows: May God make you a hadith-maker Sufi , not a Sufi hadith-maker, and Ahmad Zarruq, one of the Shazelî Sufis, In his work called Kawâidüt-tasavvuf, he states that one can be satisfied with fiqh without Sufism, but one cannot be satisfied with Sufism without fiqh, and therefore Sufi elders say, Be a faqîh-Sufi, but do not be a Sufi-faqîh, which supports this view. Many biographical works have been written about Nawawıs life, as he was an important scientific. In addition, information about his life is included in the famous biographical books. These sources contain important information revealing his ascetic life and Sufi personality. These sources contain important information that reveals his ascetic life and introduces his Sufi personality. Accordingly, it is reported that he had some experiences while he was still young. He met his sheikh Yasî al-Maraqeshî in his childhood. Upon the advice of this man, who was a member of the Shadhiliyya Order, his father took him to Damascus and he received instruction from the great scholars of the period. Afterwards, he went on a pilgrimage and after returning from the pilgrimage, according to the narration attributed to his students and his father, he was granted a divine blessing and his heart was filled with knowledge. Appointed as a teacher at the most prestigious madrasa of the time, Dar al-hadith al-ashrafiyya, at the age of thirty-five, Nevevî became a proverb among the scholars with his piety and piety. He did not break his bond with his Sheikh until his death and continued to consult him on many issues. Living in a period of political and economic crises, Nawawi voiced the peoples troubles and made Sultan Baybars abandon some of his unjust actions by issuing fatwas that no other scholar dared to do. Nawawi has a memali personality. As a matter of fact, he reacted to the complimentary expressions used for him and said that he would not forgive those who gave him the nickname Muhyiddin, which means the one who revived the religion. She has two works on Sufism, which she named Makasidul-Imam an-Nawawı, fit-tawhid vel-ibâdât and usul al-tasawwuf and Bustan al-arifîn. Apart from these, it is seen that his treatise containing his daily prayers was circulated from hand to hand in the Islamic geography. His work titled Riyâzüs-Sâlihîn, which he wrote on the science of hadith and has a mystical content, continues to be read and taught in conversation circles both in our country and in other Islamic countries. It is possible to see this as the blessing of his scientific knowledge. Although some sources mention the Nawawiyya branch of the Shadhiliyya, we have not found any strong evidence to confirm this information. Although there is an academic study dealing with Nawawis views on Sufism, her muhakkik-sufi personality is not mentioned much in this study. This study aims to introduce this neglected aspect of it.

 İmam Nevevî hicri yedinci yüzyılda yaşamış, Şâfiî mezhebinin önde gelen âlimlerinden birisidir. İslâmî ilimlerin birçok alanında eser vermiş olmasına rağmen özellikle fıkıh ve hadis alanında telif ettiği eserleriyle tanınır. Hadis ilmine dair vukufiyeti hasebiyle kendisine Hadis âlimlerinin efendisi lakabı verilen Nevevî, Şâfiî fıkhında dönemin en büyük âlimi olarak kabul edilir. Her ne kadar bu yönü arka planda kalmışsa da o, aynı zamanda zâhidâne bir yaşamla temayüz eden muhakkik sûfîdir. Daha çok muhaddis ve fakih şahsiyetiyle öne çıkmasının, onu ideal bir sûfî profiline yaklaştırdığı söylenebilir. Nitekim Serî es-Sakatînin, henüz küçük yaşlarda tasavvuf meclislerine devam eden yeğeni Cüneyd-i Bağdâdîyi öncelikle şerʻî ilimlerin tahsiline teşvik ederek ona Allah seni sûfî hadisçi değil, hadisçi sûfî kılsın. şeklinde dua etmesi ve Şâzelî sûfîlerden Ahmed Zerrûkun Kavâidüt-tasavvuf adlı eserinde tasavvuf olmadan fıkıhla yetinilebileceğini; ancak fıkıh olmadan tasavvufla yetinilemeyeceğini, bundan dolayı sûfî büyüklerin Fakîh-sûfî ol; ancak sûfî-fakih olma! dediğini haber vermesi bu görüşü destekler mahiyettedir. Önemli bir ilmî şahsiyet olması itibariyle Nevevînin hayatını konu alan birçok biyografik eser telif edilmiştir. Ayrıca meşhur tabakat kitaplarında da onun hayatına dair bilgilere yer verilmektedir. Bu kaynaklarda onun zühd hayatını ortaya koyan ve sûfî şahsiyetini tanıtan mühim bilgiler yer almaktadır. Buna göre onun henüz küçükken bazı mükaşefelere nail olduğu aktarılır. Şeyhi Yâsî el-Merâkeşi ile de henüz çocukluk yıllarında tanışır. Şâzelîyye Tarikatına mensup olan bu zâtın tavsiyesi üzerine babası onu Şama götürür ve dönemin büyük âlimlerinin rahle-i tedrisatından geçer. Akabinde hacca gider ve hacdan döndükten sonra talebeleri ve babasına dayandırılan rivayete göre ilâhî bir lütfa mazhar olur ve kalbi marifetle dolar. Henüz otuzbeş yaşında dönemin en prestijli medresesi olan Dârül-hadîsil-eşrefiyyenin hocalığına getirilen Nevevî, takvâ ve verâsıyla ilim ehli arasında darb-ı mesel haline gelir. O, vefatına kadar şeyhi ile olan bağını koparmamış, birçok meseleyi onunla istişare etmeye devam etmiştir. Siyâsî ve iktisadi krizlerin hüküm sürdüğü bir dönemde yaşayan Nevevî, halkın sıkıntılarına tercüman olur ve hiçbir âlimin cesaret etmediği fetvaları vererek Sultan Baybarsı bazı haksız tasarruflarından vazgeçirir. Melâmî bir kişiliğe sahip olan Nevevî, kendisi için kullanılan övgü ifadelerine tepki göstererek dini ihyâ eden manasına gelen Muhyiddin lakabıyla onu çağıranlara hakkını helal etmeyeceğini söyler. Tasavvufa dair Makâsıdül-İmâm en-Nevevî fit-tevhîd vel-ibâdât ve usûlit-tasavvuf ile Bustânül-ârifîn isimlerini verdiği iki eseri vardır. Bunların dışında yaptığı günlük evrâdı ihtiva eden risalesi tüm islam coğrafyasında elden ele dolaşır. Hadis ilmine dair kaleme aldığı ve tasavvufî içeriğe sahip olan Riyâzüs-Sâlihîn adlı eser günümüzde hem ülkemizde hem de diğer islam ülkelerinde sohbet meclislerinde okunmaya ve okutulmaya devam etmektedir. Bunu, onun ilmi müktesebatının bereketi olarak görmek mümkündür. Bazı kaynaklar Şâzeliyyenin Nevevîyye kolunu ona nispet etse de biz bu bilgiyi teyit edecek güçlü bir delile ulaşamadık. Nevevînin tasavvufî görüşlerini ele alan akademik bir çalışma bulunmakla beraber bu çalışmada onun sûfî şahsiyetine pek değinilmemiştir. Bu çalışma onun ihmal edilmiş bu yönünü tanıtmayı amaçlamaktadır.

Makale detayları

Abu Zakariya Yahya Bin Sharaf An-Nawawi as a Sufi (d. 676/1277)

Yazarlar:

Mehmet Emin Bener

Yayıncı:

Inonu University

Ana Başlıklar:

Tasavvuf

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 2, pp.224-245

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001334967

pISSN:

2667-7075

Sufizm

Nawawı

Asceticism

Kutb

ShadhiliyyaTasavvuf

Nevevî

Zühd

Kutub

Şâzeliyye

Sayı

Makale detayları

Yazarlar: Mehmet Emin Bener

Yayıncı: Inonu University

Ana Başlıklar: Tasavvuf

Dergi: Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 2, pp.224-245

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001334967

pISSN: 2667-7075

Sayı

Yazarlar:

Mehmet Emin Bener

Yayıncı:

Inonu University

Ana Başlıklar:

Tasavvuf

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 2, pp.224-245

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001334967

pISSN:

2667-7075