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Kalenderî Tarikatı’nın kurucusu olarak bilinen Cemalüddin Sâvî ve onun mürşidi olan Şeyh Osman-ı Velî hakkındaki araştırmaları derinden etkileyecek olan bir vakfiye tespit edilmiştir. Bu vakfiyedeki ifadeler, bizleri Cemalüddin Sâvî ve Kutbüddin Haydar’ın üzerinden Bayezid-i Bistâmî’ye ulaştırırken, Ahmed el-Bedevî ve Şeyh Osman-ı Velî üzerinden Ahmed er-Rıfaî ve Abdülkadir-i Geylânî’ya bağlar. Cemalüddin Sâvî’nin vefatından sonraki dönemlerde “Zilî” olarak kaydedildiği, Karaca Ahmed Menâkıbnâmesi ile tahrir defterlerindeki kayıtlardan, Karaca Ahmed Sultan’ın da bir kalenderî olduğu anlaşılmış ve Karaca Ahmed’in amcası Celalüddin Karatay’ın Sühreverdîliği üzerinden Kalenderîyye ile Sühreverdiyye-Kadîriyye’nin yakınlığı ortaya konulmuştur. Cemâlüddin’in yakın arkadaşı Ebubekir Niksâri yani Şeyh Kalender Baba’nın Mevlana ile yakınlığına binaen Mevlevîliğin de Kalenderilik ile yakın irtibatı müşahede edilir. Bu bağlamda, özellikle Kaleneriyye/Haydariyye üzerinden dini-tasavvufî yapıların, Ortodoks-Heterodoks şeklindeki tasnifine yeniden bir itiraz yapılmış, tasavvuf erbabına yönelik eleştirel yaklaşıma sahip olanların sünnî olarak nitelendirilemeyeceğinin, olsa olsa “taassup” ehli olarak tavsif edilebileceklerinin altı çizilmiştir.
A foundation known as the founder of the Calendar Tarikatı is founded that will profoundly influence the research on Sheikh Osman-i Velî, who is the founder of the Calendar Tarikatı. The words in this foundation bring us to Bayezid-i Bistâmî through the Cemaluddin Sâvî and Kutbüddin Haydar, Ahmed al-Bedevî and Sheikh Osman-i Velî through Ahmed er-Rıfaî and Abdülkadir-i Geylânî. From the records in Karaca Ahmed Menâkıbnâmesi and tahrir books that were recorded as "Zilî" in the periods after the death of Jemaluddin Sâvi, it was understood that Karaca Ahmed Sultan was also a calendar, and the proximity of Kalenderîye and Sühreverdiye-Kadîriyye was revealed through the Sühreverdiye of Karaca Ahmed's uncle Celaluddin Karatay. The close friend of Cemâlüddin, Ebubekir Niksâri, or Sheikh Calendar Father's proximity to Mevlana, is also a close connection with Calendarity. In this context, in particular through the Kaleneriya/Haydariya, the religious-tasavvufic structures have been re-opposed to the definition in the Orthodox-Heterodox form, the critical approach to the tasavvuf herb is not to be classified as synonymous, and it can be recommended as "taassup" members, even if they are.
There has been found a waqfiyya, which may alter deeply the studies on Cemalüddin Sâvî, known to be the founder of Kalenderi order, and his murshid/mentor, Şeyh Osman-ı Veli. The statements in that waqfiyya, take us to Bayezid-i Bistâmî via Cemalüddin Sâvî and Şeyh Osman-ı Veli. Moreover, it also take us to Ahmed er-Rifaî and Abdulkadir-i Geylânî via Ahmed el-Bedevî and Şeyh Osman-ı Veli. It can be seen that Cemalüddin Sâvî, after his death, was recorded as “Zilî”, that according to Karaca Ahmed’s Menakibname and Ottoman Tahrir Defters, Karaca Ahmed Sultan was a Kalenderi derwish, and that via Sührevediyye of Celalüddin Karatay, uncle of Karaca Ahmed, a relationship is shown between Kalenderiyye and Sühreverdiyye-Kadiriyye. By virtue of the relationship between Ebubekir Niksari, that is to say, Shaikh Kalender Baba, who was at the same time Cemalüddin’s close friend, and Mevlana, it is observed that the Mawlawiyya had also a close contact with Kalenderiyye. In this context, especially via Kalenderiyye/Haydariyye, an objection has been made against the classification of religious and sufistic structures as orthodoxy and heterodoxy. And, it should also be emphasized that those who have always critical approaches on sufistic authorities should not be viewed as “sunni”, but at the most be seen as “bigotry”.
Field : Sosyal, Beşeri ve İdari Bilimler
Journal Type : Uluslararası
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