SÛFÎLERİN ŞİİRLERİNDEKİ SEMBOL ve İŞARETLER: HİCRİ YEDİNCİ YÜZYILA KADAR

Yıl 2021, , 444 - 468, 30.06.2021

Mustafa İbiş

https://doi.org/10.17859/pauifd.917669

Öz

Tarih, tasavvufa yön veren birçok önemli olaylara sahne olmuştur. Bunlar, aynı zamanda tasavvufu meydana getiren, geliştiren ve tekâmüle erdiren olaylardır. Bu anlamda, hicri yedinci yüzyıla kadar olan dönem, tasavvuf tarihi için önemli bir yer teşkil etmektedir. Bu dönem, tasavvuf şiirinin yaratıcılık hareketi için önemli bir yere sahiptir. Özellikle Hallâc-ı Mansûr ile başlayan şiirdeki yenilik hareketi, sonraki sûfî şairlere örneklik teşkil etmiştir. Bu yenilik, manaya yönelik olduğu kadar buna aracılık yapan dil ile de ilgilidir. Mutasavvıflar, kendilerini daha iyi ifade etmek için şiirlerinde birçok sanatsal yollara yönelmişlerdir. Başvurdukları ve fikirlerini en iyi anlatabildikleri araç ise şiirdeki sembollerdir. Bu semboller, onların manevi hallerini ve ruh âlemini dışa yansıtan dilsel araçlardır. Bu çalışmada, mutasavvıfların kullandıkları bu işaretler, beş kategoriye ayrılmıştır. Bunlar; Kadın, şarap, tabiat, mekân ve sayı ile harf sembolüdür. Bu semboller, gerek tasavvuf ilmine ve gerek şiire derinlik kattığı gibi diğer bilimlere de farklı ufuklar açmıştır. Bu durum aynı şekilde İslâm kültürü için paha biçilemez hazine mesabesinde bir zenginlik kaynağıdır.

Anahtar Kelimeler

Arap Dili ve Belagatı, Şiir, Tasavvuf, Sûfî, Sembol

Teşekkür

S. a. Çalışmanızda başarılar diliyorum. Hayırlı Ramazanlar...

Symbols and Signs in the Poems of the Sufis: Hijri Until the Seventh Century

Öz

Structured Abstract: Sufi poets mentioned many symbols and signs in their poems. Although these are seen as the continuation of the previous poems in terms of wording, they are completely different from them in terms of meaning.
In this respect, the symbols mentioned by the Sufis in their poems are an example of innovation for the art of poetry. From now on, the symbols mentioned in the poems will be re-evaluated and the poems that they do not approve will be considered deficient in terms of meaning. This is an innovation and richness in terms of Islamic culture as well as adding depth to poetry.
The symbols mentioned by the Sufis in their poems point to deep meanings. This situation has sometimes led to semantic confusion. However, these poems gave broad horizons to the addressee. The terms and symbols in the poems of the Sufis have changed over time in terms of both wording and meaning. For example, the life of the Companions who lived a life of asceticism in the first periods of the Hijra was different from the life of later people. The life of the Sufis who adopted the life of the Companions in the following period, the terms they used and the meanings they understood from them were different from them. Likewise, the terminology of the first period Sufis differs from the later ones.
In the periods following the Hijra, the social and political lives of Muslims changed. Muslims have become fond of worldly goods, entertainment and comfort. Sensing this change, some Companions guided people to return them to the essence of religion. They chose pious and poor Companions as an example for them. These were the first pioneers of Islam, residing in the Prophet's mosque when he migrated from Mecca to Medina, as they had no place of refuge. Hz. The Prophet always chatted and consulted with these Companions. This movement, which started in towns such as Hijaz, Iraq and Damascus, preferred a life of asceticism for themselves. This lifestyle inspired them to turn to Allah, engage in worship, and not covet what people have.
Creativity has an important place in Sufi poems, especially in the period starting with Hallâc-ı Mansûr and up to Ebü'l Hasan el-Şüşterî. The poems of this period represent the first examples of Sufi symbols. In addition, these symbols used have been handled and studied in different ways by many scholars. In this study, the symbols used by the Sufis in their poems were examined under five headings. These; Symbols of woman, wine, nature, place and numbers and letters.
The Sufis of the first period left us a great wealth of knowledge. These concepts are terms that reflect the experiences of Sufism. They also represent the first symbols and signs of Sufism. In the third century of the Hijra, these symbols were opposed and this movement was interrupted for a while with the murder of Hallâc-ı Mansûr. But these signs and symbols could not be destroyed. On the contrary, the symbols used by the Sufis in the fourth and fifth centuries were re-examined and the demand for them increased. This popularity seemed to reward the sufis' repression in the third century.
In the sixth century, both Sufism spread over wide geographies and many works were discussed. In a way, this period is a period of rearing in terms of Sufism. The Sufis and their followers in this period spread everywhere. In addition, these mystics contributed to the spread of Islam wherever they went. The contribution of Muhyiddin Ibn al-Arabi, who left his mark on this period, to Sufism and its principles cannot be denied. The Sufis accepted his discourses as an example for themselves. He has been a guide for both the mystics of his time and the sufis after him.
In Sufism, how and for what purpose symbols are expressed is as important as how they emerge. This purpose also guides how symbols should be understood. The intended purpose of the symbols can sometimes differ from person to person. While some use these expressions to hide certain secrets, others use them to indicate deep and different meanings. The use of symbols by the Sufis of the first period had the purpose of expressing their feelings and thoughts and making themselves accepted. In the next Sufi understanding, however, this situation has changed. Their aim in using symbols was to reveal their methods rather than expressing their feelings.
Keywords: Arabic Language and Rhetoric, Poetry, Sufism, Sufist, Symbol

Anahtar Kelimeler

Arabic Language and Rhetoric, Poetry, Sufism, Sufist, Symbol

Kaynakça

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