The Water Metaphor as a Symbol of Ma'rifa in Hacı Bektaş-ı Veli's Makālāt

Edibe Boyraz

Makale detayları

The Water Metaphor as a Symbol of Ma'rifa in Hacı Bektaş-ı Veli's Makālāt

Yazarlar:

Edibe Boyraz

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tasavvuf

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.363-384

Belge Tipi:

Makale

Yayın Tarihi:

3/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001341583

pISSN:

2147-8171

Anahtar kelimeler:

Özet:

 In the course of history, the unveiling and interpretation of knowledge have been understood through both concrete and abstract dimensions. Thinkers have often employed metaphorical narratives interwoven with tangible examples to render abstract ideas more comprehensible and effectively communicate their thoughts. Abstract knowledge is thus conveyed and interpreted through metaphors rooted in concrete experiences. In Sufism, the source and value of knowledge have been explored from both epistemological and ontological perspectives, not only within Sufi circles but also across disciplines such as philosophy, psychology, and sociology. Due to its nature, knowledge in Sufism necessitates a mode of expression and transmission deeply intertwined with metaphorical representation. Consequently, Sufi literature frequently incorporates elements rich in metaphorical language to articulate the dimensions of spiritual knowledge. In Sufi discourse, knowledge of Allah God is referred to marifa gnosis and is often symbolized through the metaphor of water. Considering waters simple, unique, and life-sustaining qualities, this metaphor carries profound meanings. The Quran, regarded as the primary source of Sufism, frequently references various forms of water, such as springs, rain, rivers, and seas. Similarly, in Makālāt, the work of Hacı Bektaş-ı Veli, references to water appear alongside Quranic verses in the context of marifa, illustrating the attributes of the arifūn those endowed with gnosis. As such, Makālāt stands out as a text that explains marifa and the arifūn through the symbolic lens of water. This study examines the analogy between marifa and water, as well as the association of arifūn with water, as presented in Makālāt, under for main themes. First, marifa is described as a life-giving source, akin to the waters gushing forth from springs. This metaphor highlights marifas revitalizing quality in terms of knowledge while simultaneously alluding to a leap of faith rooted in the axis of belief. Additionally, Makālāt emphasizes that the arifūn love their origins, reciprocated by Allahs love for them, and likens their striving to return to their source to the rivers flowing towards the seas. It is understood that all subterranean and surface waters eventually converge in the seas, symbolizing the arifūns conscious and passionate journey toward unity with their divine origin. The second dimension of the water metaphor pertains to its purity and purifying nature. The arifūn are likened to water in their ability to cleanse themselves and others from impurities, both literal and metaphorical. Just as water does not retain dirt but purifies itself, the arifūn purify their words and actions from sin and ugliness. The text further evokes the imagery of pure rain descending from the heavens to cleanse the earth, drawing a parallel with tears likened to rain that wash away sins. Lastly, the arifūn are compared to water for their ability to take on the color and shape of the vessel they occupy. This reflects their capacity to adapt to their circumstances, live in the present moment, and fulfill the requirements of their spiritual state. In Sufi thought, this adaptability aligns with the concept of being ibn al-waqt a child of the moment. Additionally, in Sufi teachings, the ultimate realization of marifa is expressed as being dyed in the color of Allah, suggesting that the arifūn, immersed in the ocean of divine truth, take on the color of their divine essence. As noted in Makālāt, at the ultimate station of marifa, the arifūn undergo a transformation aligned with the principle of Whoever knows himself knows his Lord. In this transformation, they attain a unifying knowledge of the Divine, akin to waters reaching the sea, and thereby arrive at the gates of truth. This study aims to provide a comprehensive analysis of how marifa and the arifūn are explained through the metaphor of water in the aforementioned work.

 In the course of history, the unveiling and interpretation of knowledge have been understood through both concrete and abstract dimensions. Thinkers have often employed metaphorical narratives interwoven with tangible examples to render abstract ideas more comprehensible and effectively communicate their thoughts. Abstract knowledge is thus conveyed and interpreted through metaphors rooted in concrete experiences. In Sufism, the source and value of knowledge have been explored from both epistemological and ontological perspectives, not only within Sufi circles but also across disciplines such as philosophy, psychology, and sociology. Due to its nature, knowledge in Sufism necessitates a mode of expression and transmission deeply intertwined with metaphorical representation. Consequently, Sufi literature frequently incorporates elements rich in metaphorical language to articulate the dimensions of spiritual knowledge. In Sufi discourse, knowledge of Allah God is referred to marifa gnosis and is often symbolized through the metaphor of water. Considering waters simple, unique, and life-sustaining qualities, this metaphor carries profound meanings. The Quran, regarded as the primary source of Sufism, frequently references various forms of water, such as springs, rain, rivers, and seas. Similarly, in Makālāt, the work of Hacı Bektaş-ı Veli, references to water appear alongside Quranic verses in the context of marifa, illustrating the attributes of the arifūn those endowed with gnosis. As such, Makālāt stands out as a text that explains marifa and the arifūn through the symbolic lens of water. This study examines the analogy between marifa and water, as well as the association of arifūn with water, as presented in Makālāt, under for main themes. First, marifa is described as a life-giving source, akin to the waters gushing forth from springs. This metaphor highlights marifas revitalizing quality in terms of knowledge while simultaneously alluding to a leap of faith rooted in the axis of belief. Additionally, Makālāt emphasizes that the arifūn love their origins, reciprocated by Allahs love for them, and likens their striving to return to their source to the rivers flowing towards the seas. It is understood that all subterranean and surface waters eventually converge in the seas, symbolizing the arifūns conscious and passionate journey toward unity with their divine origin. The second dimension of the water metaphor pertains to its purity and purifying nature. The arifūn are likened to water in their ability to cleanse themselves and others from impurities, both literal and metaphorical. Just as water does not retain dirt but purifies itself, the arifūn purify their words and actions from sin and ugliness. The text further evokes the imagery of pure rain descending from the heavens to cleanse the earth, drawing a parallel with tears likened to rain that wash away sins. Lastly, the arifūn are compared to water for their ability to take on the color and shape of the vessel they occupy. This reflects their capacity to adapt to their circumstances, live in the present moment, and fulfill the requirements of their spiritual state. In Sufi thought, this adaptability aligns with the concept of being ibn al-waqt a child of the moment. Additionally, in Sufi teachings, the ultimate realization of marifa is expressed as being dyed in the color of Allah, suggesting that the arifūn, immersed in the ocean of divine truth, take on the color of their divine essence. As noted in Makālāt, at the ultimate station of marifa, the arifūn undergo a transformation aligned with the principle of Whoever knows himself knows his Lord. In this transformation, they attain a unifying knowledge of the Divine, akin to waters reaching the sea, and thereby arrive at the gates of truth. This study aims to provide a comprehensive analysis of how marifa and the arifūn are explained through the metaphor of water in the aforementioned work.

 In the course of history, the unveiling and interpretation of knowledge have been understood through both concrete and abstract dimensions. Thinkers have often employed metaphorical narratives interwoven with tangible examples to render abstract ideas more comprehensible and effectively communicate their thoughts. Abstract knowledge is thus conveyed and interpreted through metaphors rooted in concrete experiences. In Sufism, the source and value of knowledge have been explored from both epistemological and ontological perspectives, not only within Sufi circles but also across disciplines such as philosophy, psychology, and sociology. Due to its nature, knowledge in Sufism necessitates a mode of expression and transmission deeply intertwined with metaphorical representation. Consequently, Sufi literature frequently incorporates elements rich in metaphorical language to articulate the dimensions of spiritual knowledge. In Sufi discourse, knowledge of Allah God is referred to marifa gnosis and is often symbolized through the metaphor of water. Considering waters simple, unique, and life-sustaining qualities, this metaphor carries profound meanings. The Quran, regarded as the primary source of Sufism, frequently references various forms of water, such as springs, rain, rivers, and seas. Similarly, in Makālāt, the work of Hacı Bektaş-ı Veli, references to water appear alongside Quranic verses in the context of marifa, illustrating the attributes of the arifūn those endowed with gnosis. As such, Makālāt stands out as a text that explains marifa and the arifūn through the symbolic lens of water. This study examines the analogy between marifa and water, as well as the association of arifūn with water, as presented in Makālāt, under for main themes. First, marifa is described as a life-giving source, akin to the waters gushing forth from springs. This metaphor highlights marifas revitalizing quality in terms of knowledge while simultaneously alluding to a leap of faith rooted in the axis of belief. Additionally, Makālāt emphasizes that the arifūn love their origins, reciprocated by Allahs love for them, and likens their striving to return to their source to the rivers flowing towards the seas. It is understood that all subterranean and surface waters eventually converge in the seas, symbolizing the arifūns conscious and passionate journey toward unity with their divine origin. The second dimension of the water metaphor pertains to its purity and purifying nature. The arifūn are likened to water in their ability to cleanse themselves and others from impurities, both literal and metaphorical. Just as water does not retain dirt but purifies itself, the arifūn purify their words and actions from sin and ugliness. The text further evokes the imagery of pure rain descending from the heavens to cleanse the earth, drawing a parallel with tears likened to rain that wash away sins. Lastly, the arifūn are compared to water for their ability to take on the color and shape of the vessel they occupy. This reflects their capacity to adapt to their circumstances, live in the present moment, and fulfill the requirements of their spiritual state. In Sufi thought, this adaptability aligns with the concept of being ibn al-waqt a child of the moment. Additionally, in Sufi teachings, the ultimate realization of marifa is expressed as being dyed in the color of Allah, suggesting that the arifūn, immersed in the ocean of divine truth, take on the color of their divine essence. As noted in Makālāt, at the ultimate station of marifa, the arifūn undergo a transformation aligned with the principle of Whoever knows himself knows his Lord. In this transformation, they attain a unifying knowledge of the Divine, akin to waters reaching the sea, and thereby arrive at the gates of truth. This study aims to provide a comprehensive analysis of how marifa and the arifūn are explained through the metaphor of water in the aforementioned work.

 Tarihsel süreçte bilginin açığa çıkarak yorumlanması müşahhas ve mücerret bakımdan karşılığını bulmuştur. Düşünürler fikirlerinin daha etkili ve doğru aktarımını sağlamak adına mücerret olanı, duyu organlarıyla tecrübe edilebilen örneklerle örülü metaforik anlatımla izah etmeye gayret göstermişlerdir. Mücerret bilginin anlaşılması, müşahhas bilgiye ait metaforlar üzerinden anlatılmaya ve anlaşılmaya çalışılmıştır. Tasavvufta bilginin kaynağı ve değeri hem epistemolojik hem de ontolojik bakımdan gerek sûfî çevrelerce gerekse de felsefe, psikoloji ve sosyoloji gibi farklı ilmî sahalarda değerlendirme konusu olmuştur. Tasavvufta bilgi, doğası gereği metaforlarla içli dışlı bir anlatımaktarım geliştirme zorunluluğunu beraberinde getirmiştir. Dolayısıyla tasavvufî bilgi hususunda yazın sahasında, içerisinde metaforik anlatımın barındığı ögelere sıklıkla yer verilmiştir. Allah Teâlâ hakkındaki bilgi ise tasavvufî literatürde marifet olarak adlandırılarak su metaforuyla ilişkilendirilmiştir. Suyun yalın, benzersiz ve hayatî nitelikleri göz önünde bulundurulduğunda bu benzeşimin derin manalar içerdiği düşünülebilir. Tasavvufun birincil kaynağı olarak addedilen Kuran-ı Kerimde suyun pınar, yağmur, nehir ve deniz başta olmak üzere türlü görünümlerinin zikredildiği, benzer sûrette Hacı Bektâş-ı Velînin Makâlât adlı eserinde marifet bahsinde âriflerin sıfatlarını ihdâs etmek üzere suyun farklı görünümlerine ilgili Kuran ayetleri ile birlikte atıfta bulunulduğu görülecektir. Bu yönüyle Makâlât, marifetin ve âriflerin su metaforuyla ilişkilendirilmek sûretiyle açıklandığı bir eser hüviyetindedir. Bu çalışmada marifetin ve âriflerin suya benzetilmeleri Makâlât temel alınarak dört başlıkta incelenecektir. Marifetin hayat kaynağı olması yönüyle pınarlardan fışkıran sular gibi hayat verici bir niteliğe haiz olduğu belirtilmiştir. Bu pınar, bilgi yönünden marifetin canlandırıcı hususiyetini ve aynı zamanda iman mihverinde bir sıçrayışı sezdirmektedir. Ayrıca eserde âriflerin asıllarına olan sevgisi, Allah Teâlânın da onları sevdiği, âriflerin de tıpkı sular gibi geri aslına dönme çabası içerisinde oldukları belirtilmiş olup, ârifler bu yönüyle denizlere kavuşmak üzere akan nehirlere benzetilebilir. Yer altı ve yer üstü sularının tamamının nihâî varış noktalarının deniz olduğu bilinmekte olup, âriflerin bu zorunlu akışı farkındalıklı bir iştiyakla deneyimlediği düşünülebilir. Eserde âriflerin suya benzetilmesindeki diğer cihet, suyun temizliği ve temizleyiciliğine ilişkin olarak ortaya konulmuştur. Buna göre ârifler, suyun kirli bir nesneyi barındırmayıp kendi kendisini temizlemesi gibi sözlerini ve fiillerini haram ve çirkinliklerden arındırabilmektedirler. Nitekim gökten inen tertemiz yağmurların yeryüzündeki kirleri temizlediği gibi yağmura benzetilen gözyaşlarının da mâsiyetleri temizlediği ihsâs edilmiştir. Son olarak ârifler su gibi bulundukları kabın rengini almalarından dolayı suya benzetilmişlerdir. Suyun bulunduğu kabın rengini ve şeklini alması, içinde bulunulan hâlin, vaktin gereğini yerine getirmek, ânı yaşamak ve ânda kalmak, dolayısıyla sûfilerin ibnül-vakt oluşları ile ilişkili bir mana açılımında değerlendirilmiştir. Diğer taraftan tasavvufî telakkîde marifetin nihayeti Allahın rengine boyanmak olarak ifade edilmiş olup, âriflerin hakikat denizinde kaybolarak bulundukları kabın rengini aldıkları düşünülmüştür. Makâlâtta belirtildiği üzere marifetin son makamında Kendini tanıyan Rabbini tanır esasına göre kulluğunu idrak noktasında dönüşüm geçiren âriflerin denize kavuşan sular gibi tevhid çerçevesinde bilme deneyimini elde ettikleri ve bu bilgi ile hakikatin kapısına vardıkları görülecektir. Sonuç olarak bu çalışmada mezkûr eserde marifetin ve âriflerin su metaforuyla ilişkilendirilerek açıklanması üzerine etraflıca bir değerlendirme yapılmaya gayret edilecektir.

Makale detayları

The Water Metaphor as a Symbol of Ma'rifa in Hacı Bektaş-ı Veli's Makālāt

Yazarlar:

Edibe Boyraz

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tasavvuf

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.363-384

Belge Tipi:

Makale

Yayın Tarihi:

3/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001341583

pISSN:

2147-8171

Sufism

Hacı Bektaş-ı Veli

Ma'rifa (Gnosis)

Makālāt

‘Arifūn (Gnostics)

Water

TawhidTasavvuf

Hacı Bektâş-ı Velî

Marifet

Makâlât

Ârifler

Su

Tevhid

Sayı

Makale detayları

Yazarlar: Edibe Boyraz

Yayıncı: Eskişehir Osmangazi University

Ana Başlıklar: Tasavvuf

Dergi: Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.363-384

Belge Tipi: Makale

Yayın Tarihi: 3/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001341583

pISSN: 2147-8171

Sayı

Yazarlar:

Edibe Boyraz

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Tasavvuf

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.12 Issue 1, pp.363-384

Belge Tipi:

Makale

Yayın Tarihi:

3/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001341583

pISSN:

2147-8171