Muhammed B. Abdilvehhâb'ın tasavvuf anlayışı
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Dosyalar
Tarih
2019
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
İnönü Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Muhammed b. Abdilvehhâb Necid bölgesinin Uyeyne şehrinde dünyaya gelmiştir. İlk eğitimini kadı olan babasından aldıktan sonra başta Abdullah b. İbrahim b. Seyf en-Necdî ve Muhammed Hayatu's-Sindî olmak üzere Medineli birçok hocadan dinî dersler almıştır. Mekke, Basra, Bağdat, Hemedan ve İsfahan gibi şehirlere ilmî yolculuklar yapmıştır. O, Hicaz ve diğer İslâm beldelerine yaptığı seyahatler esnasında karşılaştığı bid'at ve hurafeye bulanmış inanç ve dinî uygulamalarla İslâm'ın tevhit anlayışında bir takım sapmalar olduğunu fark etmiştir. İbn Abdilvehhâb bundan sonraki ceht ve gayretini bid'at olarak nitelendirdiği bu uygulamalarla mücadele etmeye yöneltmiştir. Bu mücadelesi esnasında birçok zorluk ve şiddetli bir muhalefetle karşılaşmıştır. Ancak Muhammed b. Abdilvehhâb 1744 tarihinde Muhammed b. Suud ile aralarında imzalanan anlaşma neticesinde dinî himayeye kavuşmuş ve bu sayede fikirlerini daha kapsamlı bir şekilde yayma imkânı bulmuştur. Bu aşamadan sonra siyasî bir hüviyet de kazanan bu hareket "Vehhâbîlik" adını almıştır. Muhammed b. Abdilvehhâb'ın hayatı boyunca en çok mücadele ettiği kesim, bid'at ve hurafeye bulanmış inanç ve dinî uygulamaları benimsemiş olmaları nedeniyle tarîkat erbabı olmuştur. Nitekim Necid halkının ölülere kutsiyet atfetmeleri ve kabirdeki insanlara adaklar adamaları gibi tevhitten sapma olarak nitelenen ve bir takım şirk unsurları taşıdığına kanaat getirilen bazı uygulamaları nedeniyle türbe ve mezarlar Muhammed b. Abdilvehhâb ve destekçileri tarafından yıkılmıştır. İbn Abdilvehhâb'a göre tasavvuf ve tarikatlar dini istismar aracıdır ve bu nedenle de bütünüyle şirk ve küfürdür. Bu çalışmada Muhammed b. Abdilvehhâb'ın tasavvuf anlayışı; tasavvuf, tarikat, tevessül ve râbıta gibi tasavvufî temel kavramlara yüklediği anlamlar üzerinden tespit edilmeye çalışılmıştır. Anahtar Sözcükler: Vehhâbilik, Muhammed b. Abdilvehhâb, Tasavvuf, Tevhid, Şirk, Bid'at.
MUHAMMAD IBN ABD AL-WAHHAB'S APPROACH TO SUFISM Muhammad Ibn Abdal-Wahhab was born inthetown of al-Uyaynah in the Najd. Having his education from his father first, who was a Kadı (muslimjudge), he also received education primarily from Abdullah Ibn Ibrahim IbnSeyf en-Necdî and Muhammad Hayyat al-Sindhi. He carried out journeys to cities like Mekka, Basra, Baghdad ,Hamedan and Isfahan for the purpose of religious wisdom. During his journeys to Hejaz region, he realised that Islam had been overwhelmed by deflections in the understanding of 'tawhid' andaccordingly filled with 'bid'as ' and superstitions. After that he devoted himself to struggle against these religious practices which he called 'bid'a '. In this struggle he encountered with alot ofdifficulties and rigid opposition. However, Muhammad Ibn Abd al-Wahhab received religious protection and hereby gaind more freedom in propagating his thoughts, thanks to the treaty he signed with Mohammad Ibn Suud in 1744. From then on, havin greceived a political identity, this movement was called 'Wahhabism'. Muhammad Ibn Abd al-Wahhab fought mainly against Tariqah (religious order) leader swhom he thought had adopted religious practices that had been overwhelmed by bid'as and superstitions. Nevertheless, due to some religious practices of Najd people, such as bestowing sacredness upon the dead and sacrificing animals for them, which were considered to be against the'tawhid'belief, their tombs and cemeteries were demolished by Muhammad Ibn Abd al-Wahhab and his followers. According to Muhammad Ibn Abd al-Wahhab, Sufism andTariqah were means of abusing religion andt hus, all these were labelled as polytheism and blasphemy. In this study, it is aimed to clarify the thoughts of Muhammad Ibn Abd al-Wahhab on basic Sufistic concepts as Sufism, Tariqah, intercessory, and affiliation. Keywords: Wahhabism, Muhammad Ibn Abd al-Wahhab, Sufism, Tawhid, Polytheism, Bid'a.
MUHAMMAD IBN ABD AL-WAHHAB'S APPROACH TO SUFISM Muhammad Ibn Abdal-Wahhab was born inthetown of al-Uyaynah in the Najd. Having his education from his father first, who was a Kadı (muslimjudge), he also received education primarily from Abdullah Ibn Ibrahim IbnSeyf en-Necdî and Muhammad Hayyat al-Sindhi. He carried out journeys to cities like Mekka, Basra, Baghdad ,Hamedan and Isfahan for the purpose of religious wisdom. During his journeys to Hejaz region, he realised that Islam had been overwhelmed by deflections in the understanding of 'tawhid' andaccordingly filled with 'bid'as ' and superstitions. After that he devoted himself to struggle against these religious practices which he called 'bid'a '. In this struggle he encountered with alot ofdifficulties and rigid opposition. However, Muhammad Ibn Abd al-Wahhab received religious protection and hereby gaind more freedom in propagating his thoughts, thanks to the treaty he signed with Mohammad Ibn Suud in 1744. From then on, havin greceived a political identity, this movement was called 'Wahhabism'. Muhammad Ibn Abd al-Wahhab fought mainly against Tariqah (religious order) leader swhom he thought had adopted religious practices that had been overwhelmed by bid'as and superstitions. Nevertheless, due to some religious practices of Najd people, such as bestowing sacredness upon the dead and sacrificing animals for them, which were considered to be against the'tawhid'belief, their tombs and cemeteries were demolished by Muhammad Ibn Abd al-Wahhab and his followers. According to Muhammad Ibn Abd al-Wahhab, Sufism andTariqah were means of abusing religion andt hus, all these were labelled as polytheism and blasphemy. In this study, it is aimed to clarify the thoughts of Muhammad Ibn Abd al-Wahhab on basic Sufistic concepts as Sufism, Tariqah, intercessory, and affiliation. Keywords: Wahhabism, Muhammad Ibn Abd al-Wahhab, Sufism, Tawhid, Polytheism, Bid'a.
Açıklama
Anahtar Kelimeler
Din, Religion
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Aksoy, Fatma (2019). Muhammed B. Abdilvehhâb'ın tasavvuf anlayışı. Yayımlanmış Yüksek Lisans tezi, İnönü Üniversitesi, Malatya.1-88 ss.
