İsmail Hakkı Bursevi'nin Tuhfe-i Recebiyye eserinin tahkik ve değerlendirmesi

Abstract

Celvetiyye Tarikati seyhlerinden alim bir sufT olan Ismail Hakki BursevT, (6.1137/1725) Tuhfe-i Recebiyye adh eserinde Allah'in en gtizel isimlerinden on iki ismi a5iklamaktadir. Bunlar; Hayy, AHm, Kadlr, Mtirid, Evvel-Ahir, Zahir-Batin, Mtidebbir-Mufassil isimleridir.BursevT isimlerin zahirl manalanna isaret etmekle birlikte daha 90k batini yonti tizerinde durmakta, isimleri zahir-batin iliskisi bakimindan degerlendirmektedir. Isimlerin birbirleriyle olan iliskisine deginmekle birlikte her bir ismin kendine has manasim vurgulamakta, varhklardaki tecellilerini belirtmektedir.BursevT, Zat'ta ve sifatta olan tecellilerin birbirinden farkh oldugunu, Zat'taki tecelliyi idrakin mumkun olmadigim belirtmektedir. BursevT'ye gore Allah (c.c.) alemi yaratmayi murad etmi§, isim ve sifatlann varhk kokusuyla faydalanmalanni dilemi§ ve onlan yokluktan varhk alemine getirmistir. Ona gore mutlak yokluk diye bir sey yoktur. Butun varhklar mutlak Hayy olan Allah'in bu isminin geregi olarak vardir. O'nun yoktan var etmesi varliklann a'yan-i sabitelerini zuhura getirmesidir.BursevT ilahl mertebeleri mertebe-i ahadiyyet, mertebe-i vahidiyyet ve mertebe-i cem olmak iizere tic kisma ayirmaktadir. Mertebe-i ahadiyyet Ilahl emirlerin vtirudu mertebesidir. Mertebe-i vahidiyyet emirlerin taksim oldugu mertebedir. Mertebe-i cem ise tedbir mertebesidir. Ahadiyyet ve vahidiyyet mertebelerinde esma ve sifat birdir, aralannda gayriyet yoktur diyen Bursevl'nin isimleri vticud mertebelerine gore degerlendirdigini gormekteyiz.Ism-i a'zam konusuna da deginen BursevT, burada farkh bir acihm saglayarak ism-i a'zamin salikin makamina gore degi§tigini, seyr ti stiluktinti tamamlami§ bir mtirid ifin btittin isimlerin ism-i a'zam oldugunu sylemektedir.Netice olarak, Ismail Hakki BursevT Tuhfe-i Recebiyye 'de vahdet-i vticud anlayi§ini ozlti bir §ekilde ele almi§, on iki esmayi da bu dti§tince 9er9evesinde izah etmi§tir.�

Ismail Hakki Bursevi (d. 1137/1725), a scholar sufi (mystc) and one of the Celvetyye ariqa eaders(seyh), has expounded welve names among Alah's he best names. These are he names, Hayy, Alm, Qadir, Murid, Evvel-Ahir, Zahir-Batin, Mudebbir-Mufassi.Bursevi, rather deals with names' esoteric(batini) meanings, however, he points at names' apparent(zahiri) meanings, and evaluates he names with respect o apparent-esoteric relaton. He mentons he relaton of names between each other, emphasizes each names special meaning, and definites their transfiguratons on the beings.Bursevi emphasizes hat he ransfiguratons on Zat and on sifat (atributes) are different from each other, and it's possible to realize the transfiguratons in the Zat. According o Bursevi, Alah has wshed o create he universe, and has wshed he names and he atributes o profit by existence smel, and has brought hem in he universe of existence. According o him, there s no absolute existence. All beings have been existing due o he Alah's name of absolute alve (Hayy). Hs making of present from absence s, to bring he fixed esences (a'yan-i sabite) of beings to appearence.Bursevi divides he divine stages into hree parts, ahadiyyet (being one), vahidiyyet (being uniqe), cem (to colect). The ahadiyyet stage s what divine commands come. The vahidiyyet stage s what commands share out. The cem stage s, stage of measure (tedbir). Bursevi, who says hat he names and he atributes s same in he ahadiyyet and vahidiyet stages, no difference between them, evaluates the names with respect to existence stages.Bursevi also akes up sm-i azam (the greatest name), and emphasize hat sm-i azam could change in respect of raveler's staton (makam-i salk). All names are sm-i azam, for he disciple (murit) who have completed his cuorse and travel (seyr u suluk).As a result, Ismail Hakki Bursevi, has aken up the thought of vahdet-i vucut (unity of existence) briefly in Tuhfe-i Recebiyye, and has expounded welve names in frame of his hought.�