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İslam'daki manevi hayatın ve ahlaki değerlerin ismi olan tasavvuf, İslam düşünce tarihinde önemli bir yere sahiptir. Yerel ve evrensel birçok unsuru içinde barındıran bu akım, dinin maneviyat boyutunu ön olanda tutar. İslam toplumu, ruhi ve manevi değerlerin birçoğunu tasavvufa ve onun kurumsal ifadesi olan tarikatlara borçlu olduğu görülmektedir. Tasavvufun en önemli özelliklerinde birisi, bireyin gündelik hayatının akışına müdahil olmasıdır. Dinin bireyin dünyasına nüfuzu anlamına gelen dindarlık ise bireyin günlük dünyasının duygusal yönlerinde Sufizmin etkisiyle güçlü değişiklikler meydana getirmektedir. Bununla beraber tasavvuf, bireysel dinginliğin yanı sıra toplumsal alanda kendini gerçekleştiren bir maneviyat hareketi olma özelliği taşır. Bu çalışmanın amacı, kendini dindar olarak tanımlayan öğrencilerin dine tasavvufa, tarikatlara ve rabıta olgusuna bakışını sosyolojik olarak analiz etmektir. Bundan dolayı, kendini dindar olarak tanımlayan bireylerin tasavvuf, tarikat ve rabıta olgularına yaklaşımlarına odaklanılmıştır. Bu çalışmanın temel tezi hem tasavvufun bireyin hayatını değiştirdiği hem de bazı olumsuzluklarına rağmen dindar öğrencilerin tasavvufa olumlu yaklaştıklarıdır. Tasavvuf, bireyin dünyasında dinin derinleşmesine katkı sunmaktadır. Nitel verilere dayanarak yapılan, Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi’nde okuyan ve kendini dindar olarak tanımlayan öğrencilerle gerçekleştirilen mülakat verilerinin analizine dayanan bu makale, tasavvufun gündelik hayat içindeki varlığını tartışmayı amaçlamaktadır. İki ana bölümden oluşan bu makalenin ilk bölümünde toplumsal bir aktör olarak tasavvuf ile beraber gündelik hayatın sosyolojisine, ikinci bölümde de Tekirdağ Namık Kemal Üniversitesi İlahiyat Fakültesi dördüncü sınıfta okuyan dindar öğrencilerle yapılan mülakat verilerine odaklanılmıştır. Sonuç bölümünde ise tasavvuf, tarikat, rabıta ile beraber tasavvufi yaşamın gündelik hayata etkisi değerlendirilmiştir. Sonuç olarak yerel ve evrensel unsurları içinde barındıran tasavvuf, hem dinin etkisini artırarak bireyin dindarlaşmasına hem de ahlaklı bir toplumun oluşmasına katkı sunmaktadır. Tasavvuf kökenli dini grupların bazı ritüellerine karşı çıkmakla beraber tasavvuf olgusuna olumlu yaklaşan öğrencilere göre tasavvufun bireyin gündelik hayatında sağlamış olduğu temel katkı, dinin pratik ve ritüel boyutunu da içeren ahlak alanındadır. Bundan dolayı tasavvuf, ahlaki eylemler üzerinden toplumsal ve bireysel hayata etki etmekte ve bireyin eylem dünyasını biçimlendirmektedir. Bu bağlamda öğrencilerin nazarında tasavvuf merkezli dini grupların etkili ve meşru olmalarının sebebi, ahlakın merkezde olduğu bir dinselliği görünür kılmalarıdır. Bunun yanı sıra hem eğitim-öğretim sistemi hem de İlahiyat fakültelerindeki eğitim, sadece öğretimi esas aldığı ve pratiği dışarıda bıraktığı için eleştirilmektedir. Bu bağlamda bilgi ile eylemi harmanlayan yeni bir eğitim anlayışına olan ihtiyacın varlığı ortaya çıkmıştır.
Tasavvuf, the name of spiritual life and moral values in Islam, has an important place in the history of Islamic thought. This stream, which has many local and universal elements, keeps the spiritual dimension of religion in front of it. It seems that the Islamic society owes a lot of spiritual and spiritual values to the tasavvufa and to the taricates which are its corporate expression. One of the important characteristics of Tasavvufun is that the individual is interfering in the flow of daily life. Religion, which means influence in the world of the individual, causes strong changes in the emotional aspects of the individual’s daily world by the influence of Sufism. However, Tasavvuf has the characteristic of being an individual calmness as well as a spiritual movement that realizes itself in the social sphere. The aim of this study is to sociologically analyze the views of the students who define themselves as religious on the religious tasavvufa, tarikates and the fact of rabbi. Therefore, it is focused on the approaches of individuals who define themselves as religious to the facts of Tasavvuf, Tarikat and Rabita. The basic thesis of this study is that both the tasavvuf has changed the individual’s life and, despite some disadvantages, the religious students have a positive approach to the tasavvuf. Tasavvuf contributes to the deepening of religion in the individual world. Based on the analysis of the interviews with students studying at Tekirdağ Namık Kemal University and defining themselves as religious, this article aims to discuss the existence of tasavvuf in daily life. The first part of this article, which consists of two main sections, focuses on the sociology of daily life with Tasavvuf as a social actor, and the second part on the interview data with religious students studying in the fourth grade of Tekirdağ Namık Kemal University Theological Faculty. In the result section, Tasavvuf, Tarikat, Rabita, along with Tasavvuf, has been assessed the impact of daily life. As a result, the tasavvuf, which contains local and universal elements, contributes to the religious development of the individual by increasing the influence of the religion and the formation of a moral society. According to students who are opposed to some rituals of religious groups of Tasavvuf origin, the main contribution that Tasavvuf has provided in the daily life of the individual is in the moral field, which also includes the practical and ritual dimension of the religion. Thus, Tasavvuf influences the social and individual life through moral actions and shapes the individual’s action world. In this context, the reason for the effectiveness and legitimacy of the tasavvuf-centered religious groups in the Nazar of students is that they make a religiousity in which the morality is at the center apparent. In addition, both the education and teaching system and the education in the theological faculty are criticized only because it is based on the teaching and leaves the practice out. In this context, the existence of the need for a new understanding of education that combines knowledge with action has emerged.
Sufism, the name of spiritual life and moral values in Islam, has a very important place in the history of Islamic thought. This movement, which contains many local and universal elements, represents the spiritual dimension of religion. Islamic society seems to owe many of its spiritual and spiritual values to sufism and its sectarian orders. One of the most important features of Sufism is that it can interfere with the flow of the individual's daily life. Religious, which means the permeation of religion into the world of the individual, creates powerful changes in the emotional aspect of the individual's daily world with the effect of Sufism. The aim of this study is to analyze sociological view of students who define themselves as religious to Sufism, sects and Rabita. Therefore, it is focused on the approaches of individuals who define themselves as religious to the phenomena of Sufism, Sect and Rabita. The main thesis of this study is that Sufism changed the life of the individual and that despite the negativities, religious students approached Sufism positively. Sufism contributes to the deepening of religion in the world of the individual. This article, which is based on qualitative data and based on the analysis of interview data conducted with religious students studying at the Faculty of Theology of Tekirdağ Namık Kemal University, aims to discuss the existence of Sufism in daily life. The first part of this article, which consists of two main sections, focuses on the sociology of daily life with sufism as a social actor, and the second part focuses on the interviews with religious students studying in the fourth year of the Faculty of Theology at Tekirdağ Namık Kemal University. In the conclusion part, the effect of sufism on daily life was evaluated. According to the students who define themselves as religious, Sufism, which includes local and universal elements, contributes both to the religiousness of the individual by increasing the influence of religion and to the formation of a moral society. Moreover, according to the students who object to some rituals of Sufism-based religious groups, who approach the concept of Sufism positively, the main contribution of Sufism in the daily life of the individual is in the field of morality, including the practical and ritual dimension of religion. Therefore, Sufism influences social and individual life through moral actions and shapes the individual's world of action. In this context, the reason why Sufism-centered religious groups are effective and legitimate in the eyes of the students is that they make a religion where morality is central. In addition to this, both the education system and the education in theology faculties are criticized only because it is based on education and excludes the practice. In this context, the need for a new understanding of education that blends knowledge and action has emerged.
Field : İlahiyat
Journal Type : Uluslararası
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