The Influence of Abū al-Ḥasan al-Kharaqānī on Mawlānā’s Thought

Hamdi Kızıler

Makale detayları

The Influence of Abū al-Ḥasan al-Kharaqānī on Mawlānā’s Thought

Yazarlar:

Hamdi Kızıler

Yayıncı:

Yozgat Bozok University

Ana Başlıklar:

Tasavvuf

Dergi:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.27 Issue 27, pp.65-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352259

pISSN:

2458-9934

Anahtar kelimeler:

Özet:

 Human beings are entities that possess both physical and metaphysical layers. If a balance between these layers is not maintained, problems arise in both their inner and outer worlds. In order for this balance to be healthy, humans engage in a constant search for meaning. For this purpose, they require perfect role models who embody the ideals of truth, beauty, and self-transformation. Undoubtedly, these models are the prophets and the perfect individuals who follow their path. At this point, the social humans interaction with other beings comes into play. This interaction may occur not only between historical or contemporary individuals but also between any work, event, or phenomenon. In this study, the significance of both Abū al-Ḥasan al-Kharaqānī and Mawlānā Jalāl al-Dīn al-Rūmīs interactions and their status as perfect human beings holds an important place within the framework of Sufism. Al-Kharaqānīs name appears in many Sufi lineages, and his association with the Ṭayfūriyya school of Bāyazīd al-Bisṭāmī through the ʾUwaysī path and his influence on many early sufis of the Naqshbandiyya order demonstrate the wide scope of his influence. It has been identified that Mawlānā was influenced not only by al-Kharaqānī but also by many other sufis. Mawlānās acceptance of al-Kharaqānī as a spiritual guide and his frequent praise of him indicate the significant and profound impact al-Kharaqānī had on Mawlānās sufi thought. This study explores some of the areas of influence of al-Kharaqānī, a figure of love and ecstasy who lived centuries before Mawlānā, within the framework of sufi thought. The main objective is to understand the states of those engaged in love, ecstasy, and attraction in the sufi tradition, based on the fact that both of these sufis were founding theorists of sufi thought in Anatolia, and to identify the scope of their influence. The scope of this study naturally becomes extensive due to the multifaceted nature of Mawlānā as a great scholar, poet, and thinker, as well as his association with the people of love and ecstasy. However, the study is narrowed down by focusing on Mawlānās own expressions about al-Kharaqānī in his Mathnawī. The methodology involves a brief discussion of the ontological structure of human beings and the search for meaning in the introduction, followed by an overview of the role-modelling function of spiritual guides. It has been determined that al-Kharaqānī holds a special place among the other sufis who influenced Mawlānā, and key areas of influence are identified. The frequent references to al-Kharaqānī in Mawlānās work, both explicitly and through metaphorical expressions, show that al-Kharaqānī occupies an important place in Mawlānās intellectual world. In the subsequent sections of the study, al-Kharaqānīs influence on Mawlānā is analysed in terms of mashrab spiritual inclination, kashf unveiling and ilhām inspiration, the ʾUwaysī path, metaphorical expressions, and the duality of outward and inward knowledge. The two figures, both belonging to the shuṭṭār group, provide grounds for discussing interactions beyond time and space. However, within the limits of this article, only specific areas based on Mathnawī are identified, and many other aspects are summarised.

 Human beings are entities that possess both physical and metaphysical layers. If a balance between these layers is not maintained, problems arise in both their inner and outer worlds. In order for this balance to be healthy, humans engage in a constant search for meaning. For this purpose, they require perfect role models who embody the ideals of truth, beauty, and self-transformation. Undoubtedly, these models are the prophets and the perfect individuals who follow their path. At this point, the social humans interaction with other beings comes into play. This interaction may occur not only between historical or contemporary individuals but also between any work, event, or phenomenon. In this study, the significance of both Abū al-Ḥasan al-Kharaqānī and Mawlānā Jalāl al-Dīn al-Rūmīs interactions and their status as perfect human beings holds an important place within the framework of Sufism. Al-Kharaqānīs name appears in many Sufi lineages, and his association with the Ṭayfūriyya school of Bāyazīd al-Bisṭāmī through the ʾUwaysī path and his influence on many early sufis of the Naqshbandiyya order demonstrate the wide scope of his influence. It has been identified that Mawlānā was influenced not only by al-Kharaqānī but also by many other sufis. Mawlānās acceptance of al-Kharaqānī as a spiritual guide and his frequent praise of him indicate the significant and profound impact al-Kharaqānī had on Mawlānās sufi thought. This study explores some of the areas of influence of al-Kharaqānī, a figure of love and ecstasy who lived centuries before Mawlānā, within the framework of sufi thought. The main objective is to understand the states of those engaged in love, ecstasy, and attraction in the sufi tradition, based on the fact that both of these sufis were founding theorists of sufi thought in Anatolia, and to identify the scope of their influence. The scope of this study naturally becomes extensive due to the multifaceted nature of Mawlānā as a great scholar, poet, and thinker, as well as his association with the people of love and ecstasy. However, the study is narrowed down by focusing on Mawlānās own expressions about al-Kharaqānī in his Mathnawī. The methodology involves a brief discussion of the ontological structure of human beings and the search for meaning in the introduction, followed by an overview of the role-modelling function of spiritual guides. It has been determined that al-Kharaqānī holds a special place among the other sufis who influenced Mawlānā, and key areas of influence are identified. The frequent references to al-Kharaqānī in Mawlānās work, both explicitly and through metaphorical expressions, show that al-Kharaqānī occupies an important place in Mawlānās intellectual world. In the subsequent sections of the study, al-Kharaqānīs influence on Mawlānā is analysed in terms of mashrab spiritual inclination, kashf unveiling and ilhām inspiration, the ʾUwaysī path, metaphorical expressions, and the duality of outward and inward knowledge. The two figures, both belonging to the shuṭṭār group, provide grounds for discussing interactions beyond time and space. However, within the limits of this article, only specific areas based on Mathnawī are identified, and many other aspects are summarised.

 Human beings are entities that possess both physical and metaphysical layers. If a balance between these layers is not maintained, problems arise in both their inner and outer worlds. In order for this balance to be healthy, humans engage in a constant search for meaning. For this purpose, they require perfect role models who embody the ideals of truth, beauty, and self-transformation. Undoubtedly, these models are the prophets and the perfect individuals who follow their path. At this point, the social humans interaction with other beings comes into play. This interaction may occur not only between historical or contemporary individuals but also between any work, event, or phenomenon. In this study, the significance of both Abū al-Ḥasan al-Kharaqānī and Mawlānā Jalāl al-Dīn al-Rūmīs interactions and their status as perfect human beings holds an important place within the framework of Sufism. Al-Kharaqānīs name appears in many Sufi lineages, and his association with the Ṭayfūriyya school of Bāyazīd al-Bisṭāmī through the ʾUwaysī path and his influence on many early sufis of the Naqshbandiyya order demonstrate the wide scope of his influence. It has been identified that Mawlānā was influenced not only by al-Kharaqānī but also by many other sufis. Mawlānās acceptance of al-Kharaqānī as a spiritual guide and his frequent praise of him indicate the significant and profound impact al-Kharaqānī had on Mawlānās sufi thought. This study explores some of the areas of influence of al-Kharaqānī, a figure of love and ecstasy who lived centuries before Mawlānā, within the framework of sufi thought. The main objective is to understand the states of those engaged in love, ecstasy, and attraction in the sufi tradition, based on the fact that both of these sufis were founding theorists of sufi thought in Anatolia, and to identify the scope of their influence. The scope of this study naturally becomes extensive due to the multifaceted nature of Mawlānā as a great scholar, poet, and thinker, as well as his association with the people of love and ecstasy. However, the study is narrowed down by focusing on Mawlānās own expressions about al-Kharaqānī in his Mathnawī. The methodology involves a brief discussion of the ontological structure of human beings and the search for meaning in the introduction, followed by an overview of the role-modelling function of spiritual guides. It has been determined that al-Kharaqānī holds a special place among the other sufis who influenced Mawlānā, and key areas of influence are identified. The frequent references to al-Kharaqānī in Mawlānās work, both explicitly and through metaphorical expressions, show that al-Kharaqānī occupies an important place in Mawlānās intellectual world. In the subsequent sections of the study, al-Kharaqānīs influence on Mawlānā is analysed in terms of mashrab spiritual inclination, kashf unveiling and ilhām inspiration, the ʾUwaysī path, metaphorical expressions, and the duality of outward and inward knowledge. The two figures, both belonging to the shuṭṭār group, provide grounds for discussing interactions beyond time and space. However, within the limits of this article, only specific areas based on Mathnawī are identified, and many other aspects are summarised.

 İnsan hem fiziksel hem de metafizik katmanlara sahip bir varlıktır. Bu katmanlar arasında denge sağlanamazsa iç ve dış dünyasında problemler ortaya çıkar. Dengenin sağlıklı olabilmesi için insan, sürekli bir anlam arayışı içine girer ve bunun için de doğru, güzel ve benlik dönüşümünü gerçekleştirmiş yetkin rol modellere ihtiyaç duyar. Şüphesiz bu modeller, peygamberler ve onların izinden giden kâmil insanlardır. Bu noktada sosyal olan insanın diğer varlıklarla etkileşimi ortaya çıkar. Etkileşim, insanın tarihî veya çağdaş şahsiyetleri arasında olduğu gibi, herhangi bir eser, olay veya olgu arasında da olabilmektedir. Bu çalışmada konu ettiğimiz Ebul-Hasan Harakânî ve Mevlânâ Celaleddin-i Rumînin hem kâmil insan olmaları hem de etkileşimleri, tasavvuf düşüncesi açısından önemli bir yere sahiptir. Harakânînin birçok tarikat silsilesinde adının geçmesi, Üveysîlik tarikiyle Bâyezîd-i Bistâmînin Tayfuriyye ekolüne mensup olması, Nakşibendiyye tarikatının ilklerinden olan birçok sûfîyi etkilemesi, onun etki alanının oldukça geniş olduğunu göstermektedir. Mevlânânın sadece Harakânîden değil birçok sûfîden de etkilendiği tespit edilmiştir. Mevlânânın Harakânîyi manevî mürşid olarak kabul etmesi ve onu övücü sözlerle anması, Harakânînin Mevlânânın tasavvuf düşüncesindeki etkisinin büyüklüğünü ve önemini göstermektedir. Bu çalışmada Mevlânânın kendisinden asırlar önce yaşamış olan aşk ve cezbe ehli Harakânînin tasavvuf düşüncesindeki bazı etki alanları incelenmiştir. Hedeflenen amaç ise, her iki sûfînin Anadoluda tasavvuf düşüncesinin kurucu teorisyenlerinden olmalarından yola çıkılarak tasavvuf geleneğindeki aşk, vecd ve cezbe ehlinin hallerinin anlaşılması ve etki alanlarının tespit edilmesidir. Çalışmada ele alınan her iki sûfînin aşk ve cezbe ehli olması ve Mevlânânın büyük bir âlim, şair, mütefekkir gibi çok yönlülüğü, konunun geniş olmasını zorunlu kılmaktadır. Ancak konu Mevlânânın Mesnevîsinde bizzat Harakânî hakkında söylediği kendi ifadelerinden yola çıkılarak bazı çıkarımlarla sınırlandırılmıştır. Araştırmada yöntem olarak giriş kısmında insanın ontolojik yapısı ve anlam arayışı üzerinde kısaca durulmuş, manevî rehberlerin rol modelliği özetlenmiştir. Mevlânânın etkilendiği diğer sûfîler arasında Harakânînin özel bir yeri olduğu tespit edilerek öne çıkan etki alanları belirlenmiştir. Harakânînin, Mevlânânın düşünce dünyasında önemli bir yere sahip olduğu, eserinde bazen açık bazen de metaforik anlatımlarla sıkça bahsedilmesinden anlaşılmaktadır. Çalışmanın ilerleyen kısımlarında, Harakânînin Mevlânâ üzerindeki etki alanları; meşrep, keşf ve ilham, Üveysîlik, mecazsembol veya metaforik anlatım, zâhir ve bâtınî bilgi şeklinde ele alınmıştır. Aslında çalışma konusu olan her iki şahsiyetin şuttârlığından hareketle, zaman ve mekân ötesi birçok alanda etkileşimden bahsetmek mümkündür. Ancak bir makalenin sınırları çerçevesinde, sadece Mesnevîden hareketle belirli alanların tespiti ve diğer birçok hususu burada özetlemek icap etmiştir.

Makale detayları

The Influence of Abū al-Ḥasan al-Kharaqānī on Mawlānā’s Thought

Yazarlar:

Hamdi Kızıler

Yayıncı:

Yozgat Bozok University

Ana Başlıklar:

Tasavvuf

Dergi:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.27 Issue 27, pp.65-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352259

pISSN:

2458-9934

Sufism

Mawlānā

al-Kharaqānī

Influence

Shuṭṭār Path

ʾUwaysī Path

Kashf

MetaphorTasavvuf

Mevlânâ

Harakânî

Etki

Şuttârlık

Üveysîlik

Keşf

Metafor

Sayı

Makale detayları

Yazarlar: Hamdi Kızıler

Yayıncı: Yozgat Bozok University

Ana Başlıklar: Tasavvuf

Dergi: Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.27 Issue 27, pp.65-86

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001352259

pISSN: 2458-9934

Sayı

Yazarlar:

Hamdi Kızıler

Yayıncı:

Yozgat Bozok University

Ana Başlıklar:

Tasavvuf

Dergi:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.27 Issue 27, pp.65-86

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001352259

pISSN:

2458-9934