ENDONEZYALI ÂLİM HAMKA’YA GÖRE MODERN İNSANIN MANEVİYATININ TASAVVUFLA YENİDEN İHYASI

Year 2021, Volume: 21 Issue: 1, 43 - 69, 31.03.2021

Güldane Gündüzöz

https://doi.org/10.33415/daad.840293

Abstract

‘Selefîler’ bir taraftan yirminci yüzyılda modernist İslâm söyleminin anti-liberal çerçevesine oturtulmakta, diğer taraftan İslâm’ın aslî referanslarına vurgu yapan bir grup olarak konumlandırılmaktadır. Bu itibarla selefî düşünce birtakım dinî hareket ve tasavvurlara bid’at suçlamasını yönelten bir düşüncenin mümessili olarak tanıtılmaktadır. Selefîliğin bu doğrultuda, bid’at suçlamasına maruz kalan düşünce ve hareketlerin başında tasavvuf gelmektedir. Buna mukabil Selefiler, Hz. Muhammed ve ashabını da içine alacak şekilde sınırları çizilen zühd dönemini doğru bir dindarlık modeli olarak kabul etmektedirler. Bu makale, söz konusu zihniyetin kodlarını çözümleyici olarak selefîlik düşüncesi ile tasavvufu modern bir söylem şeklinde birleştiren ve daha çok Hamka adıyla bilinen Hacı Abdul Malik bin Abdul Karim Amrullah’ın (1908-1981) görüşlerini ele almaktadır. Hamka, Malay dünyasında en etkili Müslüman halk figürlerinden biridir. O, geniş bir coğrafî alanda hem selefîler arasında hem de tasavvuf çevresinde kabul görmektedir. Hamka bir taraftan tasavvufun savunucusu iken diğer taraftan “Selef”e ve “Selefî İslâm” kavramına atıfta bulunmak suretiyle farklı bir düşünce modeli oluşturmaktadır. Hamka bir yandan tasavvufu incelediği eserler ortaya koymuş, diğer yandan tasavvufu bizzat yaşayan kişilerle ilişkilerini canlı tutmuştur. Eserlerinden anlaşıldığına göre Hamka’nın tasavvuf anlayışı, irfânî ve felsefî tasavvuftan ziyade “ahlâkî tasavvuf” bağlamında değerlendirilecek bir düşünüşün izlerini taşımaktadır.

Keywords

Tasavvuf, Hamka, Endonezya, Selefî İslam, Neo-Sûfizm

Thanks

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According to the Indonesian Scholar Hamka, the Reconstruction of Modern Mankind’s Spirituality Through Taṣawwuf

Abstract

The ‘Salafists’ are placed in the anti-liberal framework of the modernist Islamic discourse in the twentieth century and on the other hand, they are positioned as a group that emphasizes the essential references of Islam. In this regard Salafist thought was introduced as the representative of a thought that incited some religious movements and imaginations to accuse bidʿa. Accordingly Sufism comes first among the thoughts and movements that are accused of bidʿa of Salafism. On the other hand, Salafists accepted the zuhd period that restricted to include the Prophet and his friends as a correct model of piety. This article examines how one of the most influential Muslim public figures, Haji Abdul Malik bin Abdul Karim Amrullah (1908-1981), a well-known Muslim scholar and clergyman in the Malay world, was accepted in both these fields. Hamka is one of the most influential Muslim public figures in the Malay world. He is accepted in a wide geographical area both among Salafists and in Sufism. Hamka is a defender of Sufism on the one hand, on the other hand, he created a different thought model by referring to “Salaf” and the concept of “Salafī Islam”. Hamka wrote works on Sufism, on the other hand, he was in constant dialogue with those who personally experienced Sufism. According to what is understood from his works Hamka’s thought of Sufism was not an intellectual and philosophical Sufism, on the contrary, his views are linked to akhlāq.

Keywords

Tasawwuf, Hamka, Indonesia, Salafi Islam, Neo-Sufism

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