Naqshbandī Sheikhs Kalimāt Al-Qudsiyya Commentary

Madinabonu Moidinova

Makale detayları

Naqshbandī Sheikhs Kalimāt Al-Qudsiyya Commentary

Yazarlar:

Madinabonu Moidinova

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tasavvuf

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.313-327

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340729

pISSN:

2980-0331

Anahtar kelimeler:

Özet:

 This article focuses on the use and interpretation of the terms kalimāt al-qudsiyya in the light of Naqshbandī sources from the early period of the Khwajagan tradition and the pre-Mujaddidiyya period. One of the most important elements shaping the educational understanding of the Naqshbandiyya order is the eleven main terms known as kelimāt al-udsiyya, which express the basic principles of Sufi life. These terms consist of the words hûş der dem, nazar ber kadem, sefer der vatan, halvet der encümen, yâd kerd, bâz geşt, nigâh dâşt, yâd dâşt, vukûf-i zamânî, vukûf-i adadî and vukûf-i kalbi. These concepts were interpreted from the founding Sufis of the order and developed with different interpretations by later authors. However, in the 16th century, all of the terms and their interpretations were systematically collected and named in one work. In this study, the classification, historical development, interpretations, and place of these terms in Sufi education were analyzed by using comparative analysis method and qualitative research method. Firstly, the approaches of Sufis who contributed to the systematization of these terms are discussed, and then the functions of the terms in the Sufi journey and their depth of meaning in different contexts are emphasized. In conclusion, the analysis reveals that the Khwājagān Naqshbandī sheikhs interpreted the terms kelimāt al-qudsiyya in different contexts. The Khwajagan sheikhs systematized the concepts of yād kerd, nigāh dāsht, and yād dāsht as stages in the process of Sufi education. Naqshbandī sheikhs, on the other hand, enriched the meanings of these terms with their interpretations in line with their individual experiences. For example, Sadeddîn Gujdevânî defined nigâh dâsht as keeping the mind away from worldly thoughts while breathing. Muhammad Pârsâ, on the other hand, interpreted it as protecting the heart from foreign thoughts. Similarly, while most of the Naqshbandī sheikhs understood the term yâd dâsht as continuous dhikr, Ubaydullah Ahrār defined it as inner tranquility without ghayb. Additionally, Ahrār described it as a form of dhikr which the heart is overwhelmed by the observation of Haqq through personal love. These differences interpretation illustrate how Sufi experiences enriched these terms, with each Sufi reshaping these concepts according to his own spiritual understanding. Likewise, Ahmad al-Kāsānī stated that kalimāt al-qudsiyyah had both literal and subtle meanings which he claimed to have uncovered through inspiration. Furthermore, he categorized the terms within a triadic framework, based on their application among ascetics and muntaḥī sāliks. In this regard, al-Kāsānīs classification of these terms holds significant importance. However, other Naqshbandī sheikhs whose interpretations were analyzed in this study did not make similar interpretations when discussing the terms. These different layers of meaning show that in the Naqshbandī tradition, terms are not only verbal teachings but also elements of spiritual guidance shaped by individual experiences. The findings contribute to a better understanding of how the terms kelimāt al-qudsiyya have been shaped in the historical process and the roles they have assumed in the Naqshbandī tradition.

 This article focuses on the use and interpretation of the terms kalimāt al-qudsiyya in the light of Naqshbandī sources from the early period of the Khwajagan tradition and the pre-Mujaddidiyya period. One of the most important elements shaping the educational understanding of the Naqshbandiyya order is the eleven main terms known as kelimāt al-udsiyya, which express the basic principles of Sufi life. These terms consist of the words hûş der dem, nazar ber kadem, sefer der vatan, halvet der encümen, yâd kerd, bâz geşt, nigâh dâşt, yâd dâşt, vukûf-i zamânî, vukûf-i adadî and vukûf-i kalbi. These concepts were interpreted from the founding Sufis of the order and developed with different interpretations by later authors. However, in the 16th century, all of the terms and their interpretations were systematically collected and named in one work. In this study, the classification, historical development, interpretations, and place of these terms in Sufi education were analyzed by using comparative analysis method and qualitative research method. Firstly, the approaches of Sufis who contributed to the systematization of these terms are discussed, and then the functions of the terms in the Sufi journey and their depth of meaning in different contexts are emphasized. In conclusion, the analysis reveals that the Khwājagān Naqshbandī sheikhs interpreted the terms kelimāt al-qudsiyya in different contexts. The Khwajagan sheikhs systematized the concepts of yād kerd, nigāh dāsht, and yād dāsht as stages in the process of Sufi education. Naqshbandī sheikhs, on the other hand, enriched the meanings of these terms with their interpretations in line with their individual experiences. For example, Sadeddîn Gujdevânî defined nigâh dâsht as keeping the mind away from worldly thoughts while breathing. Muhammad Pârsâ, on the other hand, interpreted it as protecting the heart from foreign thoughts. Similarly, while most of the Naqshbandī sheikhs understood the term yâd dâsht as continuous dhikr, Ubaydullah Ahrār defined it as inner tranquility without ghayb. Additionally, Ahrār described it as a form of dhikr which the heart is overwhelmed by the observation of Haqq through personal love. These differences interpretation illustrate how Sufi experiences enriched these terms, with each Sufi reshaping these concepts according to his own spiritual understanding. Likewise, Ahmad al-Kāsānī stated that kalimāt al-qudsiyyah had both literal and subtle meanings which he claimed to have uncovered through inspiration. Furthermore, he categorized the terms within a triadic framework, based on their application among ascetics and muntaḥī sāliks. In this regard, al-Kāsānīs classification of these terms holds significant importance. However, other Naqshbandī sheikhs whose interpretations were analyzed in this study did not make similar interpretations when discussing the terms. These different layers of meaning show that in the Naqshbandī tradition, terms are not only verbal teachings but also elements of spiritual guidance shaped by individual experiences. The findings contribute to a better understanding of how the terms kelimāt al-qudsiyya have been shaped in the historical process and the roles they have assumed in the Naqshbandī tradition.

 This article focuses on the use and interpretation of the terms kalimāt al-qudsiyya in the light of Naqshbandī sources from the early period of the Khwajagan tradition and the pre-Mujaddidiyya period. One of the most important elements shaping the educational understanding of the Naqshbandiyya order is the eleven main terms known as kelimāt al-udsiyya, which express the basic principles of Sufi life. These terms consist of the words hûş der dem, nazar ber kadem, sefer der vatan, halvet der encümen, yâd kerd, bâz geşt, nigâh dâşt, yâd dâşt, vukûf-i zamânî, vukûf-i adadî and vukûf-i kalbi. These concepts were interpreted from the founding Sufis of the order and developed with different interpretations by later authors. However, in the 16th century, all of the terms and their interpretations were systematically collected and named in one work. In this study, the classification, historical development, interpretations, and place of these terms in Sufi education were analyzed by using comparative analysis method and qualitative research method. Firstly, the approaches of Sufis who contributed to the systematization of these terms are discussed, and then the functions of the terms in the Sufi journey and their depth of meaning in different contexts are emphasized. In conclusion, the analysis reveals that the Khwājagān Naqshbandī sheikhs interpreted the terms kelimāt al-qudsiyya in different contexts. The Khwajagan sheikhs systematized the concepts of yād kerd, nigāh dāsht, and yād dāsht as stages in the process of Sufi education. Naqshbandī sheikhs, on the other hand, enriched the meanings of these terms with their interpretations in line with their individual experiences. For example, Sadeddîn Gujdevânî defined nigâh dâsht as keeping the mind away from worldly thoughts while breathing. Muhammad Pârsâ, on the other hand, interpreted it as protecting the heart from foreign thoughts. Similarly, while most of the Naqshbandī sheikhs understood the term yâd dâsht as continuous dhikr, Ubaydullah Ahrār defined it as inner tranquility without ghayb. Additionally, Ahrār described it as a form of dhikr which the heart is overwhelmed by the observation of Haqq through personal love. These differences interpretation illustrate how Sufi experiences enriched these terms, with each Sufi reshaping these concepts according to his own spiritual understanding. Likewise, Ahmad al-Kāsānī stated that kalimāt al-qudsiyyah had both literal and subtle meanings which he claimed to have uncovered through inspiration. Furthermore, he categorized the terms within a triadic framework, based on their application among ascetics and muntaḥī sāliks. In this regard, al-Kāsānīs classification of these terms holds significant importance. However, other Naqshbandī sheikhs whose interpretations were analyzed in this study did not make similar interpretations when discussing the terms. These different layers of meaning show that in the Naqshbandī tradition, terms are not only verbal teachings but also elements of spiritual guidance shaped by individual experiences. The findings contribute to a better understanding of how the terms kelimāt al-qudsiyya have been shaped in the historical process and the roles they have assumed in the Naqshbandī tradition.

 Bu makalede Hâcegân geleneğinin erken dönemi ile Müceddidiyye dönemi öncesindeki Nakşbendî kaynakları ışığında kelimât-ı kudsiyye terimlerinin kullanımı ve yorumları konu edinmektedir. Nakşibendiyye tarikatın eğitim anlayışını şekillendiren en önemli unsurlardan biri olan aynı zamanda kelimât-ı kudsiyye olarak bilinen ve tasavvufi hayatın temel prensiplerini ifade eden on bir ana terimdir. Bu terimler; hûş der dem, nazar ber kadem, sefer der vatan, halvet der encümen, yâd kerd, bâz geşt, nigâh dâşt, yâd dâşt, vukûf-i zamânî, vukûf-i adedî ve vukûf-i kalbî kavramlarıyla ifade edilen kelimelerden oluşmaktadır. Bu kavramlar, tarikatın kurucu sûfîlerinden itibaren yorumlanmış ve sonraki müellifler tarafından farklı yorumlarla geliştirilmiştir. Ancak XVI. asırda terimlerin tamamı ve yorumları bir eserde sistemli bir şekilde toplanmış ve isimlendirilmiştir. Araştırmada, karşılaştırmalı analiz yöntemi ve nitel araştırma yöntemi kullanılarak terimlerin tasnifi, tarihsel gelişimi, yorumları ve tasavvufî eğitimdeki yeri analiz edilmiştir. Öncelikle bu terimlerin sistemleştirilmesine katkı sağlayan sûfîlerin yaklaşımları ele alınmış, ardından terimlerin tasavvufî yolculuktaki işlevleri ve farklı bağlamlardaki anlam derinlikleri üzerinde durulmuştur. Sonuç olarak yapılan incelemeler Hâcegân ve Nakşbendî şeyhlerinin kelimât-ı kudsiyye terimlerini farklı bağlamlarda yorumladığını ortaya koymaktadır. Hâcegân şeyhleri yâd kerd, nigâh dâşt ve yâd dâşt kavramını sâlikin tasavvufi eğitim sürecindeki aşamalar olarak sistemleştirmiştir. Nakşbendî şeyhleri ise bu terimlerin anlamlarını bireysel tecrübeleri doğrultusunda yorumlarıyla zenginleşmiştir. Örneğin, Sadeddîn Gucdevânî, nigâh dâşt kavramını nefes alırken zihni dünyevî düşüncelerden uzak tutma olarak tanımlanmış. Muhammed Pârsâ ise bu kavramı kalbi yabancı düşüncelerden koruma şeklinde yorumlamıştır. Aynı şekilde Nakşbendî şeyhlerinin çoğu yâd dâşt terimi devamlı zikir olarak yorumlamışken, Ubeydullah Ahrâr bu terimi, gaybetsiz huzur olarak tarif etmiştir. Yine Ahrâr, zâtî muhabbet vesilesiyle Hakkı müşâhede etmenin kalbi istila etmesinden ibaret olan zikir şeklinde yorumlamıştır. Yorumlar arasındaki belirtilen farklar terimlerin tasavvufî tecrübelerle zenginleştiğini ve her sûfînin kendi manevi anlayışına göre bu kavramları yeniden şekillendirdiğini göstermektedir. Benzer şekilde Ahmed Kâsânî kelimât-ı kudsiyyenin hem zâhirî hem de bâtınî anlamları bulunduğu belirtmiş ve bunu ilham yoluyla ortaya koyduğunu ifade etmiştir. Ayrıca terimleri müptedî mütevassıt ve müntehî sâlikler açısından uygulanış şekliyle birlikle üçlü tasnifle ele almıştır. Bu bakımdan Kâsânînin terimlere dair tespiti büyük önem taşımaktadır. Bununla birlikte çalışmada yorumları incelenen diğer Nakşbendî şeyhlerinin terimleri ele alırken buna benzer yorum yapmadıkları tespit edilmiştir. Bu farklı anlam katmanları, Nakşbendî geleneğinde terimlerin sadece sözel bir öğreti olmayıp aynı zamanda bireysel tecrübelerle şekillenen manevi rehberlik unsurları olduğunu göstermektedir. Elde edilen bulgular, kelimât-ı kudsiyye terimlerinin tarihsel süreç içinde nasıl şekillendiğini ve Nakşbendî geleneğinde üstlendiği rolleri daha iyi anlamamıza katkı sağlamaktadır.

Makale detayları

Naqshbandī Sheikhs Kalimāt Al-Qudsiyya Commentary

Yazarlar:

Madinabonu Moidinova

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tasavvuf

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.313-327

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340729

pISSN:

2980-0331

Sufism

Naqshbandiyya

Khwājagān

Kalimāt al-QudsiyyaTasavvuf

Nakşibendiyye

Hâcegân

Kelimât-ı Kudsiyye

Sayı

Makale detayları

Yazarlar: Madinabonu Moidinova

Yayıncı: Recep Tayyip Erdoğan University

Ana Başlıklar: Tasavvuf

Dergi: Rize İlahiyat Dergisi Issue 28, pp.313-327

Belge Tipi: Makale

Yayın Tarihi: 4/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001340729

pISSN: 2980-0331

Sayı

Yazarlar:

Madinabonu Moidinova

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tasavvuf

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.313-327

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340729

pISSN:

2980-0331