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Orta Asya Tasavvuf kültürünün kaynakları Ebû Hanîfe’ye kadar dayanmaktadır. Zira Orta Asya Tasavvuf kültürünün damarlarını besleyen ana unsurlar, Ebû Hanîfe’nin Kufe’deki çalışmalarında ortaya çıkmıştır. Başta itikat ve hukuk alanı olmak üzere özellikle de onun akılcılığı, zühd ve ahlâkçılığı, birçok bilgin ve düşünüre esin kaynağı olmuştur. Ebû Hanîfe’nin düşünce sisteminde ortaya çıkan insanlara karşı hoşgörülü ve anlayışlı olma, onların sempatisini kazanma hatta zihin ve gönül dünyalarına nüfuz etme geleneği, Kufe Hanefî kelâm okulundan zamanla Horasan ve Maveraünnehir topraklarına doğrudan sirayet etmiştir. Bu etkileşimin en belirgin yansıması ise, Kerrâmî teolojinin şekillenmesinde başat role sahip Muhammed b. Kerrâm ile bu teolojik anlayışı tasavvufî bir renkle yaşatmaya çalışan Yahyâ b. Mu‘âz er-Râzî, İbrâhîm b. ‘Ahmed el-Havvâs ve Ebû Mutî‘ Mekhûl en-Nesefî gibi Kerrâmî zâhid ve bilim adamlarında ortaya çıkmıştır. İslâm tarihinde ilk kez örgün ve sistemli bir eğitim kuruluşu olan ve medrese geleneğinin şekillenmesinde doğrudan etkili olan “hankâhlar” yoluyla kendi teolojik dünya görüşünü Ebû Hanife’nin zühd ve takva anlayışıyla harmanlayan İbn Kerrâm, bu çizgiden aldığı ilhamla Orta Asya’da ihtidâ hareketlerinde önemli sayılacak derecede aktif rol almıştır. İşte bu makalede, Ebû Hanife’den devşirilen zühd anlayışının Orta Asya âlimlerinin üzerindeki etkisi ele alınıp incelenmiştir.
The sources of the Tasavvuf culture in Central Asia rely on to Abu Hanîfe. The main elements that feed the veins of the Tasavvuf culture in Central Asia have appeared in the works of Abu Hanîfe in Kufe. First of all, its rationality, rationality and morality, including the jurisdiction and the field of law, have been a source of inspiration for many scientists and thought. The tradition of being tolerant and understandable to the people that appear in the thought system of Abu Hanîfe, winning their sympathy and even penetrating into the worlds of mind and heart, from the Kufe Hanefî language school, with time, has directed to the land of Horasan and Maveraünnehir. The most clear reflection of this interaction is Muhammad B. who has a key role in the formation of the Keramian theology. This is the case with the name of Yahweh and the name of Yahweh and the name of Yahweh and the name of Yahweh and the name of Yahweh. As for Ahmed al-Hawvâs and Abû Mutî, Makhûl en-Nesefî was revealed in Kerâmî zâhid and scientists. For the first time in the Islamic history, Ibn Kerram, who was an educational institution and systematic and directly influenced in the formation of the medrese tradition, combined his own theological world view with Abu Hanife's sense of shy and fear, with the inspiration he received from this line, has played a significantly active role in the leadership movements in Central Asia. In this article, the influence of the understanding of the zûd from Abu Hanife on the Middle Asian peoples has been discussed and studied.
Sources of Central Asian Sufi culture are based on Abu Hanifa. Because the main elements that nourish the veins of Central Asian Sufism emerged in Abu Hanifa's work in Kufa. His rationality, moralism, especially in the field of rhetoric and law, have inspired many scholars and thinkers. The tradition of being tolerant and understanding of the people who emerged in the thought system of Abu Hanifa, gaining their sympathy, and even penetrating the worlds of mind and heart, has taken the place of Khorasan and Mawaraunnahr directly from Kufa Hanafi Kalam school over time. The most obvious reflection of this interaction was Muhammad bin Karram, which played a major role in shaping theology of Kerrami and Yahya bin Muaz ar Razi, Ibrahim bin Ahmad al Khavvas, and Abu Muti Makhul an Nasafi who tried to keep this theological understanding alive with a mystical idea. For the first time in Islamic history, Ibn Keram, a formal and systematic educational institution, and a direct influence on the shaping of the madrasah tradition, has taken an active role in the scientific movements in Central Asia with the inspiration from this line. In this article, the influence of the concept of zuht, which has been taken over from Abu Hanifa, on Central Asian scholars, has been examined.
Alan : İlahiyat
Dergi Türü : Ulusal
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