Objections and Responses to Rabita: An Example of the Treatise "Aynü’l-Hakîka fî Râbıtati’t-Tarîka" by Mehmed Fevzi Efendi, a Late Ottoman Scholar and Sufi

Hamdi Kızıler

Makale detayları

Objections and Responses to Rabita: An Example of the Treatise "Aynü’l-Hakîka fî Râbıtati’t-Tarîka" by Mehmed Fevzi Efendi, a Late Ottoman Scholar and Sufi

Yazarlar:

Hamdi Kızıler

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Tasavvuf

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.27-44

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351113

pISSN:

2148-3728

Anahtar kelimeler:

Özet:

 In Sufi thought, râbıta, which means establishing a spiritual connection between the disciple and the spiritual guide, is a traditional and effective method of spiritual or mystical training practiced in all Sufi orders. The Sufi practitioners aimed to enhance the disciples spiritual development and moral refinement through this method. They believed that this would facilitate the transformation of the self. This practice began in the early periods of Sufi history and has continued to the present day. According to Sufi practitioners, râbıta is directly related to the concept of taking the spiritual guide as a role model. The spiritual guide is considered a competent and perfect personality who has completed their spiritual journey. After a long and arduous process of self and moral training, they are deemed capable of providing guidance. In Sufi thought, this is the correct approach for those qualified to guide others. Only a perfect spiritual guide with these qualities can be taken as a role model. Undoubtedly, role modeling is possible by emulating good and virtuous words, attitudes, and behaviors. If the disciple is near or close to the spiritual guide, it is easier to emulate them by observing. However, if they are not near or in different locations, the disciple mentally envisions the spiritual guide and tries to establish a heartfelt connection, striving to emulate their state. They attempt to transfer the spiritual guides personality and virtuous characteristics to themselves. In simple terms, this is called râbıta in Sufi thought. The primary goal of the traditional practice of râbıta is for the disciple to purify their self from vices, cleanse their soul, and ultimately elevate all their attitudes and behaviors to a level of perfection by emulating the spiritual guides state. A disciple who practices râbıta with this intention gradually internalizes the spiritual guides virtuous morals and perfected behaviors, reflecting them in daily life. Under the guidance of the spiritual guide, they develop a habit of avoiding all kinds of material and spiritual evils and inclining towards virtues. This is the type of personality that Sufi practitioners aim to cultivate, and râbıta is a method applied for this purpose. However, râbıta has been one of the most debated, objected to, and criticized topics in Sufi thought, often labeled as contrary to religion, considered a bidah innovation, and even accused of being outside the religion. Although it was not prevalent in the early periods of Sufism, in recent times, especially in the late Ottoman period, it is noteworthy that both proponents and opponents of râbıta have written works. Among the late Ottoman scholars and Sufis, Mehmed Fevzi Efendiwho was the Mufti of Edirneencountered a treatise that vehemently criticized râbiṭa, describing it as baseless, idolatrous, and without any legitimate religious or Sufi foundation. As he records in the introduction to his own work, this experience compelled him to respond, feeling a moral obligation to refute such claims. Consequently, he authored a rebuttal treatise titled ʿAyn al-Ḥaqīqa fī Râbiṭat al-Ṭarīqa The Essence of Truth Concerning the Râbiṭa in the Sufi Path. It is believed that the critique he responded to was written by Ḥāfiẓ Seyyid Hoca. This study examines the objections raised in the treatise encountered by Mehmed Fevzi Efendi and the refutations he presented. Mehmed Fevzi Efendi did not address all the objections and claims against râbıta in his treatise but selected and responded to the expressions he deemed appropriate through quotations. He supported his responses with verses from the Quran, hadiths, and the views of scholars, mystics, and Sufi practitioners. Therefore, the study is limited to the responses given by the author to a treatise he saw against râbıta. However, as an introduction to the topic, a brief information about râbıta will be provided, and if necessary, the views for and against râbıta in the history of Sufism will also be mentioned.

 In Sufi thought, râbıta, which means establishing a spiritual connection between the disciple and the spiritual guide, is a traditional and effective method of spiritual or mystical training practiced in all Sufi orders. The Sufi practitioners aimed to enhance the disciples spiritual development and moral refinement through this method. They believed that this would facilitate the transformation of the self. This practice began in the early periods of Sufi history and has continued to the present day. According to Sufi practitioners, râbıta is directly related to the concept of taking the spiritual guide as a role model. The spiritual guide is considered a competent and perfect personality who has completed their spiritual journey. After a long and arduous process of self and moral training, they are deemed capable of providing guidance. In Sufi thought, this is the correct approach for those qualified to guide others. Only a perfect spiritual guide with these qualities can be taken as a role model. Undoubtedly, role modeling is possible by emulating good and virtuous words, attitudes, and behaviors. If the disciple is near or close to the spiritual guide, it is easier to emulate them by observing. However, if they are not near or in different locations, the disciple mentally envisions the spiritual guide and tries to establish a heartfelt connection, striving to emulate their state. They attempt to transfer the spiritual guides personality and virtuous characteristics to themselves. In simple terms, this is called râbıta in Sufi thought. The primary goal of the traditional practice of râbıta is for the disciple to purify their self from vices, cleanse their soul, and ultimately elevate all their attitudes and behaviors to a level of perfection by emulating the spiritual guides state. A disciple who practices râbıta with this intention gradually internalizes the spiritual guides virtuous morals and perfected behaviors, reflecting them in daily life. Under the guidance of the spiritual guide, they develop a habit of avoiding all kinds of material and spiritual evils and inclining towards virtues. This is the type of personality that Sufi practitioners aim to cultivate, and râbıta is a method applied for this purpose. However, râbıta has been one of the most debated, objected to, and criticized topics in Sufi thought, often labeled as contrary to religion, considered a bidah innovation, and even accused of being outside the religion. Although it was not prevalent in the early periods of Sufism, in recent times, especially in the late Ottoman period, it is noteworthy that both proponents and opponents of râbıta have written works. Among the late Ottoman scholars and Sufis, Mehmed Fevzi Efendiwho was the Mufti of Edirneencountered a treatise that vehemently criticized râbiṭa, describing it as baseless, idolatrous, and without any legitimate religious or Sufi foundation. As he records in the introduction to his own work, this experience compelled him to respond, feeling a moral obligation to refute such claims. Consequently, he authored a rebuttal treatise titled ʿAyn al-Ḥaqīqa fī Râbiṭat al-Ṭarīqa The Essence of Truth Concerning the Râbiṭa in the Sufi Path. It is believed that the critique he responded to was written by Ḥāfiẓ Seyyid Hoca. This study examines the objections raised in the treatise encountered by Mehmed Fevzi Efendi and the refutations he presented. Mehmed Fevzi Efendi did not address all the objections and claims against râbıta in his treatise but selected and responded to the expressions he deemed appropriate through quotations. He supported his responses with verses from the Quran, hadiths, and the views of scholars, mystics, and Sufi practitioners. Therefore, the study is limited to the responses given by the author to a treatise he saw against râbıta. However, as an introduction to the topic, a brief information about râbıta will be provided, and if necessary, the views for and against râbıta in the history of Sufism will also be mentioned.

 In Sufi thought, râbıta, which means establishing a spiritual connection between the disciple and the spiritual guide, is a traditional and effective method of spiritual or mystical training practiced in all Sufi orders. The Sufi practitioners aimed to enhance the disciples spiritual development and moral refinement through this method. They believed that this would facilitate the transformation of the self. This practice began in the early periods of Sufi history and has continued to the present day. According to Sufi practitioners, râbıta is directly related to the concept of taking the spiritual guide as a role model. The spiritual guide is considered a competent and perfect personality who has completed their spiritual journey. After a long and arduous process of self and moral training, they are deemed capable of providing guidance. In Sufi thought, this is the correct approach for those qualified to guide others. Only a perfect spiritual guide with these qualities can be taken as a role model. Undoubtedly, role modeling is possible by emulating good and virtuous words, attitudes, and behaviors. If the disciple is near or close to the spiritual guide, it is easier to emulate them by observing. However, if they are not near or in different locations, the disciple mentally envisions the spiritual guide and tries to establish a heartfelt connection, striving to emulate their state. They attempt to transfer the spiritual guides personality and virtuous characteristics to themselves. In simple terms, this is called râbıta in Sufi thought. The primary goal of the traditional practice of râbıta is for the disciple to purify their self from vices, cleanse their soul, and ultimately elevate all their attitudes and behaviors to a level of perfection by emulating the spiritual guides state. A disciple who practices râbıta with this intention gradually internalizes the spiritual guides virtuous morals and perfected behaviors, reflecting them in daily life. Under the guidance of the spiritual guide, they develop a habit of avoiding all kinds of material and spiritual evils and inclining towards virtues. This is the type of personality that Sufi practitioners aim to cultivate, and râbıta is a method applied for this purpose. However, râbıta has been one of the most debated, objected to, and criticized topics in Sufi thought, often labeled as contrary to religion, considered a bidah innovation, and even accused of being outside the religion. Although it was not prevalent in the early periods of Sufism, in recent times, especially in the late Ottoman period, it is noteworthy that both proponents and opponents of râbıta have written works. Among the late Ottoman scholars and Sufis, Mehmed Fevzi Efendiwho was the Mufti of Edirneencountered a treatise that vehemently criticized râbiṭa, describing it as baseless, idolatrous, and without any legitimate religious or Sufi foundation. As he records in the introduction to his own work, this experience compelled him to respond, feeling a moral obligation to refute such claims. Consequently, he authored a rebuttal treatise titled ʿAyn al-Ḥaqīqa fī Râbiṭat al-Ṭarīqa The Essence of Truth Concerning the Râbiṭa in the Sufi Path. It is believed that the critique he responded to was written by Ḥāfiẓ Seyyid Hoca. This study examines the objections raised in the treatise encountered by Mehmed Fevzi Efendi and the refutations he presented. Mehmed Fevzi Efendi did not address all the objections and claims against râbıta in his treatise but selected and responded to the expressions he deemed appropriate through quotations. He supported his responses with verses from the Quran, hadiths, and the views of scholars, mystics, and Sufi practitioners. Therefore, the study is limited to the responses given by the author to a treatise he saw against râbıta. However, as an introduction to the topic, a brief information about râbıta will be provided, and if necessary, the views for and against râbıta in the history of Sufism will also be mentioned.

 Tasavvuf düşüncesinde, müridin mürşidiyle manevî bağ kurması anlamında kullanılan râbıta, geleneksel olarak bütün tarikatlarda uygulanan etkin bir ruhsal veya manevî eğitim yöntemidir. Tasavvuf ehli, bu usulle kişinin ruhsal gelişimi ile ahlakının güzelleştirilmesini hedeflemiştir. Böylece kişinin benlik dönüşümünün daha kolay olabileceğini kabul etmişlerdir. Bu usul, tasavvuf tarihinin ilk dönemlerinden itibaren başlamış ve günümüze kadar varlığını sürdürmüştür. Tasavvuf ehline göre râbıta, mürşidin rol model alınması anlayışıyla doğrudan ilişkilidir. Zira mürşid, seyr ü sülûkünü tamamlamış ehil, yetkin ve kâmil bir şahsiyettir. Uzun ve meşakkatli bir nefs ve ahlakî eğitim sürecinden sonra kendisi de artık eğitim verebilecek bir mürebbi kabul edilir. Esasen tasavvuf düşüncesinde irşad ehli için doğrusu da budur. Bunun aksi asla mümkün değildir. Sadece bu vasıfta olan bir mürşid-i kâmil rol model alınabilir. Şüphesiz rol modellik, güzel ve iyi olan söz, tutum ve davranışların örnek alınmasıyla mümkündür. Eğer mürid mürşidinin yanında veya yakınında ise, onu görerek örnek alması elbette daha kolay olur. Yanında değil veya başka mekanlarda iseler o zaman mürid, mürşidini zihnen düşünür ve kalben bir bağ kurmaya çalışarak onun haliyle hallenmeye gayret eder. Onun şahsiyet ve güzel ahlak özelliklerini kendisine transfer etmeye çalışır. İşte tasavvuf düşüncesinde basit anlamda buna râbıta denilmiştir. Geleneksel olarak uygulanan râbıta uygulamasından tasavvuf ehlinin hedeflediği temel amaç, sâlikin halis bir niyetle girdiği bu yolda, nefsini kötülüklerden arındırmak, ruhunu tasfiye etmek ve nihayetinde tüm tutum ve davranışlarını kemal seviyesine erdirmek amacıyla mürşidinin haliyle hallenmesidir. Râbıtayı bu amaçla yapan bir mürid, zamanla mürşidinin güzel ahlakını, kemale ermiş hal ve hareketlerini modelleyerek içselleştirir ve günlük hayatına yansıtır. Onun rehberliğinde maddi ve manevî her türlü kötülüklerden uzak durmayı ve güzelliklere yönelmeyi bir alışkanlık huymeleke haline getirir. Zaten tasavvuf ehlinin de arzuladığı böyle bir şahsiyet inşa etmektir. Bunun için râbıta, uygulanan bir usuldür. Bununla beraber râbıta, tasavvuf düşüncesinde en çok tartışılan, itiraz edilen, dine aykırı olduğu söylenen, bidat kabul edilen, hatta din dışılıkla itham edilen konulardan biri olmuştur. Tasavvufun ilk dönemlerinde fazla olmamasına karşılık özellikle Osmanlının son dönemlerinde hem râbıtayı savunanların hem de karşı olanların eser yazmaları dikkat çekicidir. Son dönem Osmanlıâlim ve sûfîlerinden Edirne Müftüsü Mehmed Fevzi Efendi, şeyhini ziyaret amacıyla gittiği yerde râbıtanın aleyhine yazılmış, içinde râbıtanın bidat, putperestlik ve şirk olduğunu ifade eden; dini ve tasavvufî herhangi bir dayanağı olmayan eleştiri ve itirazlara yer verildiği bir risale görmüştür. Mehmed Fevzi Efendinin mukaddimesinde belirttiğine göre, insanların zihnini karıştırmak amacıyla yazılan böyle bir risaleye cevap vermenin sorumluluğunu hissetmiş ve reddiye türünden bir risale yazmıştır. Adını da Aynül-Hakîka fî Râbıtatit-Tarîka Tarikattaki Râbıtanın Gerçek Mahiyeti koymuştur. Mehmed Fevzi Efendinin gördüğü risalenin Hafız Seyyid Hocaya ait olduğu kabul edilmektedir. Bu çalışmada, Mehmed Fevzi Efendinin gördüğü söz konusu risaledeki itirazlar ile onlara reddiye mahiyetinde yazdığı cevaplar ele alınacaktır. Mehmed Fevzi Efendi, risalesine râbıtaya karşı yapılan itiraz ve iddiaların hepsini değil, iktibaslar yaparak kendisine göre uygun gördüğü ifadeleri almış ve hemen akabinde cevap vermiştir. Verdiği cevapları ayet ve hadisler ile âlim, ârif, tasavvuf ehlinin görüşleriyle desteklemiştir. Bu sebeple çalışma, müellifin râbıta aleyhine gördüğü bir risaleye verdiği cevaplar ile sınırlıdır. Ancak konuya giriş mahiyetinde râbıta hakkında genel bir bilgi ile tasavvuf tarihinde râbıtayla ilgili leh veya aleyhteki görüşlere de kısaca değinilecektir.

Makale detayları

Objections and Responses to Rabita: An Example of the Treatise "Aynü’l-Hakîka fî Râbıtati’t-Tarîka" by Mehmed Fevzi Efendi, a Late Ottoman Scholar and Sufi

Yazarlar:

Hamdi Kızıler

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Tasavvuf

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.27-44

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351113

pISSN:

2148-3728

Sufism

Râbıta

Mehmed Fevzi Efendi

Treatise

HeresyTasavvuf

Râbıta

Mehmed Fevzi Efendi

Risale

Bidat

Sayı

Makale detayları

Yazarlar: Hamdi Kızıler

Yayıncı: Zonguldak Bulent Ecevit University

Ana Başlıklar: Tasavvuf

Dergi: BEÜ İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.27-44

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001351113

pISSN: 2148-3728

Sayı

Yazarlar:

Hamdi Kızıler

Yayıncı:

Zonguldak Bulent Ecevit University

Ana Başlıklar:

Tasavvuf

Dergi:

BEÜ İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.27-44

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001351113

pISSN:

2148-3728