Akbarī-Mujaddidī Sūfī In Lahore, Sham and Istanbul Line: Alīmullāh Lāhūrī And His Works

Orhan Musahanlı

Article Details

Akbarī-Mujaddidī Sūfī In Lahore, Sham and Istanbul Line: Alīmullāh Lāhūrī And His Works

Authors:

Orhan Musahanlı

Publisher:

Afyon Kocatepe University

Main Topics:

Din | Toplum ve Kültür Araştırmaları

Journal:

Kocatepe İslami İlimler Dergisi Vol.6 Issue 1, pp.203-225

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001291438

pISSN:

2757-8399

Keywords:

Abstract:

 The first period of Sufism, which deals with the change in morality, has turned into a metaphysical understanding that deals with the proposition being qua being is Haq together with Muhyī al-Dīn Ibn al-Arabī d. 6381240 and Sadr al-Dīn Qunawī d. 6731274. This existence-centered understanding of Sufism has been named by the followers and critics of Ibn al-Arabī as the idea of waḥdah al-wujūd unity of existence. The idea of waḥdah al-wujūd, which is mentioned in relation to Ibn al-Arabī, has been criticized by Sūfīs and other ulamā. Imām Rabbānī d. 10341624 was the most prominent name among the Sūfīs with his criticisms of Ibn al-Arabī. The idea of waḥdah al-shuhūd unity of vision, created by Imām Rabbānī based on his criticism of waḥdah al-wujūd, also formed a tradition, and the comparison of waḥdah al-wujūd and waḥdah al-shuhūd has become the hallmark of this tradition. Another name among the followers of Imām Rabbānī who reconsidered his criticism of waḥdah al-wujūd is Alīmullāh Lāhūrī. Alīmullāh Lāhūrī, said that he is separated from his predecessors Khwāje Muhammad Parsā d. 8221420, Mullā Jāmī d. 8981492 and Ubayd Allāh Ahrār d. 8951490, who defended the idea of waḥdah al-wujūd in the Naqshbandī sect of which Alīmullāh Lāhūrī was a member. Alīmullāh Lāhūrī claimed that waḥdah al-shuhūd represents the outward zāhir and waḥdah al-wujūd represents the inward bātin, and like his contemporary Shah Walī Allah Dihlawī d. 11761762, he decided that it would be better to combine waḥdah al-wujūd and waḥdah al-shuhūd. Alīmullāh Lāhūrī on which no study has been done until today was born in Lahore, as can be understood from his nisba. He studied in Lahore from Nasr al-Haq Qādirī and Abu al-Fath Muhammad Afdalshah al-Mantıqī language, logic and philosophy by reading the books like Qutb al-Dīn Rāzīs d. 7661365 Sharh al-Shamsiyya and Dawwānīs d. 9081502 Sharh al-Tahzīb with their annotations. Again while in Lahore, he read Masnawī from Abd al-Karīm Uwaysī and joined the Naqshbandī sect as a follower of Mirzā Jamīl Beg Peshāwarī, whose lineage reached Imām Rabbānī through Ādam Banūrī. He learned hadith from Hayāt al-Sindī d. 11631750, who migrated from Lahore to Hijaz. Alīmullāh Lāhūrī came from Hijāz to Damascus and from there to Istanbul. He wrote thirteen large and small works on the theoretical issues of Sūfism and three treatises on the issues of sayr al sulūk while he was living in Istanbul and later in Damascus, where he returned and lived until the end of his life. Alīmullāh Lāhūrī, who was also a member of the Shuttāriyya and Chishtiyya orders, trained caliphs in the Naqshbandī order while he was in Damascus. Alī Bahjat Efendi d. 12381822, whose lineage reached Alīmullāh Lāhūrī, referred to Alīmullāh Lāhūrī as the person who is well-known in tawhīd, the only one in yaqîn certain knowledge secrets of the time, the person who spread the Naqshbandī sect in Sham and brought many people to the level of guidance demonstrates his effectiveness in Damascus. The fact that Shaykh al-Islām Abū Ishaqzāda Asad Efendi d. 11661753, for himself, copied his work Futūhāt al-unsiyya fī tahqīq rumūz al-sūfiyya, which Alīmullāh Lāhūrī wrote in Istanbul. Dedicating his Persian work named Taqdīs al-Rahmān bi taqyīd an al-zamān wa al-makān to Grand Vizier Sayyid Abdullāh Pasha d. 11741761, stating that he attended the lectures of Istanbul scholars and copyrighting his voluminous works in Istanbul, demonstrates his effectiveness in Istanbul. It is possible to define Alīmullāh Lāhūrī as an Akbarī-Mujaddidī Sūfī who conveyed his scientific-mystical knowledge, which he gained in Lahore and Hijaz, to Damascus and Istanbul with copyright, education and guidance. In this article, Alīmullāh Lāhūrīs teachers, sheikhs, his journeys, his Mujaddidī silsilah, his Sūfī thought, his caliphs and his works, all of which are in writing, are examined for the first time. In the research, Silk al-Durar of Muhammad Halīl al-Murādī d. 12061791 the contemporary of Lāhūrī, was used as the primary source. In this work, Murādī gives information about Lāhūrīs education, his travels, his lodge in Damascus and his activities. The works of Lāhūrī, which Murādī did not mention in Silk al-Durar, were identified as a result of library scans. In the article, the works of Lāhūrī were introduced, and the information he gave about himself in his works was confirmed by comparing them with what Murādī conveyed.

 Ahlaktaki değişimi konu edinen ilk dönem tasavvuf anlayışı, Muhyiddin İbnül-Arabî ö. 6381240 ve Sadreddin Konevi ö. 6731274 ile birlikte varlık olmak bakımından varlık Haktır önermesini konu edinen bir metafizik anlayışa dönüşmüştür. Varlık merkezli bu tasavvuf anlayışı İbnül-Arabî takipçileri ve eleştirmenleri tarafından vahdet-i vücûd düşüncesi olarak isimlendirilmiştir. İbnül-Arabîye nispetle anılan vahdet-i vücûd düşüncesi, mutasavvıflar ve diğer ulemâ tarafından tenkide tabi tutulmuştur. Mutasavvıflar içerisinde İbnül-Arabî eleştirileri ile en çok öne çıkan isim İmâm-ı Rabbânî ö. 10341624 olmuştur. İmâm-ı Rabbânînin vahdet-i vücûd eleştirilerinden hareketle oluşturduğu vahdet-i şuhûd düşüncesi de bir gelenek oluşturmuş ve vahdet-i vücûd ile vahdet-i şuhûd mukayesesi bu geleneğin alamet-i farikası haline gelmiştir. İmâm-ı Rabbânînin takipçileri arasında onun vahdet-i vücûd eleştirisini tekrar gözden geçiren bir isim de Alîmullah Lâhûrîdir. Alîmullah Lâhûrî, İmâm-ı Rabbânîyi mensubu olduğu Nakşibendî tarikatındaki vahdet-i vücûd düşüncesini savunan Hâce Muhammed Pârsâ ö. 8221420, Molla Câmî ö. 8981492 ve Ubeydullah Ahrâr ö. 8951490 gibi seleflerinden ayrılan bir sûfî olarak nitelemiştir. Alîmullah Lâhûrî vahdet-i şühûdun zahiri ve vahdet-i vücûdun ise batını temsil ettiğini ileri sürerek çağdaşı Şah Veliyyullah Dihlevî ö. 11761762 gibi vahdet-i vücûd ile vahdet-i şühûdu cem etmenin evla olduğunda karar kılmıştır. Bugüne kadar üzerine hiçbir çalışma yapılmayan Alîmullah Lâhûrî, nisbesinden de anlaşılacağı üzere Lahorda dünyaya gelmiştir. Lahorda Nasrulhak Kādirî ve Ebül-Feth Muhammed Efdalşah el-Mantıkīden Kutbüddin Râzînin ö. 7661365 Şerhuş-Şemsiyye ve Devvânînin ö. 9081502 Şerhut-Tehzîbini haşiyeleri ile birlikte okuyarak dil, mantık ve felsefe tahsil etmiştir. Yine Lahorda iken Abdülkerim Üveysîden Mesnevî okumuş ve silsilesi Âdem Benûrî üzerinden İmâm-ı Rabbânîye ulaşan Mirza Cemil Beg Peşâverîye mürid olarak Nakşibendî tarikatına intisap etmiştir. Lahordan Hicaza intikal etmiş Hayât es-Sindîden hadis ilmi tahsil etmiştir. Alîmullah Lâhûrî, Hicazdan Dımaşka oradan da İstanbula gelmiştir. O İstanbulda yaşadığı dönemde ve daha sonra tekrar dönüp hayatının sonuna değin yaşadığı Dımaşkta iken tasavvufun nazarî meseleleri üzerine irili ufaklı on üç eser, seyrüsülûk meseleleri üzerine de üç risale kaleme almıştır. Aynı zamanda Şuttâriyye ve Çiştiyye tarikatlarına da mensup olan Alîmullah Lâhûrî Dımaşkta iken Nakşibendî tarikatı üzere halifeler yetiştirmiştir. Silsilesi Alîmullah Lâhûrîye ulaşan Ali Behcet Efendi ö. 12381822, Alîmullah Lâhûrîden tevhidde tebahhur sahibi, yakin sırlarında zamanın yeganesi, Şamda Nakşibendî tarikatını yayan ve birçok kimseyi irşad makamına ulaştıran kimse şeklinde bahsetmesi, onun Dımaşktaki etkinliğini ortaya koymaktadır. İstanbulda telif ettiği el-Futûhâtül-ünsiyye fî tahkîki rumûzis-sûfiyye isimli eserini bizzat Şeyhülislam Ebûishakzâde Esad Efendinin ö. 11661753 kendisi için istinsah ettirmesi, yine İstanbulda iken telif ettiği Takdîsur-Rahmân bit-takyîd aniz-zamân vel-mekân isimli Farsça eserini Sadrazam Seyyid Abdullah Paşaya ö. 11741761 ithaf etmesi, İstanbul ulemasının derslerine iştirak ettiğini belirtmesi ve hacimli eserlerini İstanbulda iken telif etmesi, onun İstanbuldaki etkinliğini gözler önüne sermektedir. Alîmullah Lâhûrîyi Lahor ve Hicazda edindiği ilmî-tasavvufî birikimini Dımaşk ve İstanbula telif, tedris ve irşad ile ulaştıran bir Ekberî-Müceddidî sûfî olarak tanımlamak mümkündür. Bu makalede Alîmullah Lâhûrînin hocaları, şeyhi-şeyhleri, yolculukları, Müceddidî tarikat silsilesi, tasavvuf düşüncesi, halifeleri ve tamamı yazma halde bulunan eserleri ilk defa incelenmiştir. Araştırmada Lâhûrînin çağdaşı Muhammed Halil el-Murâdînin ö. 12061791 Silküd-düreri birincil kaynak olarak kullanılmıştır. Murâdî bu eserinde Lâhûrînin eğitimi, yolculukları, Dımaşktaki tekkesi ve faaliyetleri hakkında bilgiler vermektedir. Murâdînin Silküd-dürerde zikretmediği Lâhûrînin eserleri ise kütüphane taramaları sonucunda tespit edilmiştir. Makalede Lâhûrînin eserleri tanıtılmış, eserlerinde kendi hakkında verdiği bilgiler ile Murâdînin aktardıklarıyla mukayese edilerek teyit edilmiştir.

 The first period of Sufism, which deals with the change in morality, has turned into a metaphysical understanding that deals with the proposition being qua being is Haq together with Muhyī al-Dīn Ibn al-Arabī d. 6381240 and Sadr al-Dīn Qunawī d. 6731274. This existence-centered understanding of Sufism has been named by the followers and critics of Ibn al-Arabī as the idea of waḥdah al-wujūd unity of existence. The idea of waḥdah al-wujūd, which is mentioned in relation to Ibn al-Arabī, has been criticized by Sūfīs and other ulamā. Imām Rabbānī d. 10341624 was the most prominent name among the Sūfīs with his criticisms of Ibn al-Arabī. The idea of waḥdah al-shuhūd unity of vision, created by Imām Rabbānī based on his criticism of waḥdah al-wujūd, also formed a tradition, and the comparison of waḥdah al-wujūd and waḥdah al-shuhūd has become the hallmark of this tradition. Another name among the followers of Imām Rabbānī who reconsidered his criticism of waḥdah al-wujūd is Alīmullāh Lāhūrī. Alīmullāh Lāhūrī, said that he is separated from his predecessors Khwāje Muhammad Parsā d. 8221420, Mullā Jāmī d. 8981492 and Ubayd Allāh Ahrār d. 8951490, who defended the idea of waḥdah al-wujūd in the Naqshbandī sect of which Alīmullāh Lāhūrī was a member. Alīmullāh Lāhūrī claimed that waḥdah al-shuhūd represents the outward zāhir and waḥdah al-wujūd represents the inward bātin, and like his contemporary Shah Walī Allah Dihlawī d. 11761762, he decided that it would be better to combine waḥdah al-wujūd and waḥdah al-shuhūd. Alīmullāh Lāhūrī on which no study has been done until today was born in Lahore, as can be understood from his nisba. He studied in Lahore from Nasr al-Haq Qādirī and Abu al-Fath Muhammad Afdalshah al-Mantıqī language, logic and philosophy by reading the books like Qutb al-Dīn Rāzīs d. 7661365 Sharh al-Shamsiyya and Dawwānīs d. 9081502 Sharh al-Tahzīb with their annotations. Again while in Lahore, he read Masnawī from Abd al-Karīm Uwaysī and joined the Naqshbandī sect as a follower of Mirzā Jamīl Beg Peshāwarī, whose lineage reached Imām Rabbānī through Ādam Banūrī. He learned hadith from Hayāt al-Sindī d. 11631750, who migrated from Lahore to Hijaz. Alīmullāh Lāhūrī came from Hijāz to Damascus and from there to Istanbul. He wrote thirteen large and small works on the theoretical issues of Sūfism and three treatises on the issues of sayr al sulūk while he was living in Istanbul and later in Damascus, where he returned and lived until the end of his life. Alīmullāh Lāhūrī, who was also a member of the Shuttāriyya and Chishtiyya orders, trained caliphs in the Naqshbandī order while he was in Damascus. Alī Bahjat Efendi d. 12381822, whose lineage reached Alīmullāh Lāhūrī, referred to Alīmullāh Lāhūrī as the person who is well-known in tawhīd, the only one in yaqîn certain knowledge secrets of the time, the person who spread the Naqshbandī sect in Sham and brought many people to the level of guidance demonstrates his effectiveness in Damascus. The fact that Shaykh al-Islām Abū Ishaqzāda Asad Efendi d. 11661753, for himself, copied his work Futūhāt al-unsiyya fī tahqīq rumūz al-sūfiyya, which Alīmullāh Lāhūrī wrote in Istanbul. Dedicating his Persian work named Taqdīs al-Rahmān bi taqyīd an al-zamān wa al-makān to Grand Vizier Sayyid Abdullāh Pasha d. 11741761, stating that he attended the lectures of Istanbul scholars and copyrighting his voluminous works in Istanbul, demonstrates his effectiveness in Istanbul. It is possible to define Alīmullāh Lāhūrī as an Akbarī-Mujaddidī Sūfī who conveyed his scientific-mystical knowledge, which he gained in Lahore and Hijaz, to Damascus and Istanbul with copyright, education and guidance. In this article, Alīmullāh Lāhūrīs teachers, sheikhs, his journeys, his Mujaddidī silsilah, his Sūfī thought, his caliphs and his works, all of which are in writing, are examined for the first time. In the research, Silk al-Durar of Muhammad Halīl al-Murādī d. 12061791 the contemporary of Lāhūrī, was used as the primary source. In this work, Murādī gives information about Lāhūrīs education, his travels, his lodge in Damascus and his activities. The works of Lāhūrī, which Murādī did not mention in Silk al-Durar, were identified as a result of library scans. In the article, the works of Lāhūrī were introduced, and the information he gave about himself in his works was confirmed by comparing them with what Murādī conveyed.

 The first period of Sufism, which deals with the change in morality, has turned into a metaphysical understanding that deals with the proposition being qua being is Haq together with Muhyī al-Dīn Ibn al-Arabī d. 6381240 and Sadr al-Dīn Qunawī d. 6731274. This existence-centered understanding of Sufism has been named by the followers and critics of Ibn al-Arabī as the idea of waḥdah al-wujūd unity of existence. The idea of waḥdah al-wujūd, which is mentioned in relation to Ibn al-Arabī, has been criticized by Sūfīs and other ulamā. Imām Rabbānī d. 10341624 was the most prominent name among the Sūfīs with his criticisms of Ibn al-Arabī. The idea of waḥdah al-shuhūd unity of vision, created by Imām Rabbānī based on his criticism of waḥdah al-wujūd, also formed a tradition, and the comparison of waḥdah al-wujūd and waḥdah al-shuhūd has become the hallmark of this tradition. Another name among the followers of Imām Rabbānī who reconsidered his criticism of waḥdah al-wujūd is Alīmullāh Lāhūrī. Alīmullāh Lāhūrī, said that he is separated from his predecessors Khwāje Muhammad Parsā d. 8221420, Mullā Jāmī d. 8981492 and Ubayd Allāh Ahrār d. 8951490, who defended the idea of waḥdah al-wujūd in the Naqshbandī sect of which Alīmullāh Lāhūrī was a member. Alīmullāh Lāhūrī claimed that waḥdah al-shuhūd represents the outward zāhir and waḥdah al-wujūd represents the inward bātin, and like his contemporary Shah Walī Allah Dihlawī d. 11761762, he decided that it would be better to combine waḥdah al-wujūd and waḥdah al-shuhūd. Alīmullāh Lāhūrī on which no study has been done until today was born in Lahore, as can be understood from his nisba. He studied in Lahore from Nasr al-Haq Qādirī and Abu al-Fath Muhammad Afdalshah al-Mantıqī language, logic and philosophy by reading the books like Qutb al-Dīn Rāzīs d. 7661365 Sharh al-Shamsiyya and Dawwānīs d. 9081502 Sharh al-Tahzīb with their annotations. Again while in Lahore, he read Masnawī from Abd al-Karīm Uwaysī and joined the Naqshbandī sect as a follower of Mirzā Jamīl Beg Peshāwarī, whose lineage reached Imām Rabbānī through Ādam Banūrī. He learned hadith from Hayāt al-Sindī d. 11631750, who migrated from Lahore to Hijaz. Alīmullāh Lāhūrī came from Hijāz to Damascus and from there to Istanbul. He wrote thirteen large and small works on the theoretical issues of Sūfism and three treatises on the issues of sayr al sulūk while he was living in Istanbul and later in Damascus, where he returned and lived until the end of his life. Alīmullāh Lāhūrī, who was also a member of the Shuttāriyya and Chishtiyya orders, trained caliphs in the Naqshbandī order while he was in Damascus. Alī Bahjat Efendi d. 12381822, whose lineage reached Alīmullāh Lāhūrī, referred to Alīmullāh Lāhūrī as the person who is well-known in tawhīd, the only one in yaqîn certain knowledge secrets of the time, the person who spread the Naqshbandī sect in Sham and brought many people to the level of guidance demonstrates his effectiveness in Damascus. The fact that Shaykh al-Islām Abū Ishaqzāda Asad Efendi d. 11661753, for himself, copied his work Futūhāt al-unsiyya fī tahqīq rumūz al-sūfiyya, which Alīmullāh Lāhūrī wrote in Istanbul. Dedicating his Persian work named Taqdīs al-Rahmān bi taqyīd an al-zamān wa al-makān to Grand Vizier Sayyid Abdullāh Pasha d. 11741761, stating that he attended the lectures of Istanbul scholars and copyrighting his voluminous works in Istanbul, demonstrates his effectiveness in Istanbul. It is possible to define Alīmullāh Lāhūrī as an Akbarī-Mujaddidī Sūfī who conveyed his scientific-mystical knowledge, which he gained in Lahore and Hijaz, to Damascus and Istanbul with copyright, education and guidance. In this article, Alīmullāh Lāhūrīs teachers, sheikhs, his journeys, his Mujaddidī silsilah, his Sūfī thought, his caliphs and his works, all of which are in writing, are examined for the first time. In the research, Silk al-Durar of Muhammad Halīl al-Murādī d. 12061791 the contemporary of Lāhūrī, was used as the primary source. In this work, Murādī gives information about Lāhūrīs education, his travels, his lodge in Damascus and his activities. The works of Lāhūrī, which Murādī did not mention in Silk al-Durar, were identified as a result of library scans. In the article, the works of Lāhūrī were introduced, and the information he gave about himself in his works was confirmed by comparing them with what Murādī conveyed.

Article Details

Akbarī-Mujaddidī Sūfī In Lahore, Sham and Istanbul Line: Alīmullāh Lāhūrī And His Works

Authors:

Orhan Musahanlı

Publisher:

Afyon Kocatepe University

Main Topics:

Din | Toplum ve Kültür Araştırmaları

Journal:

Kocatepe İslami İlimler Dergisi Vol.6 Issue 1, pp.203-225

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001291438

pISSN:

2757-8399

Tasawwuf

Akbariyya

Mujaddidiyya

Alīmullāh Lāhūrī

ManuscriptsTasavvuf

Ekberîlik

Müceddidîlik

Alîmullah Lâhûrî

Yazma Eserler

Issues

Article Details

Authors: Orhan Musahanlı

Publisher: Afyon Kocatepe University

Main Topics: Din | Toplum ve Kültür Araştırmaları

Journal: Kocatepe İslami İlimler Dergisi Vol.6 Issue 1, pp.203-225

Document Type: Article

Publication Date: 6/2023

Document Language: Turkish

Document ID (Org No.): 2001291438

pISSN: 2757-8399

Issues

Authors:

Orhan Musahanlı

Publisher:

Afyon Kocatepe University

Main Topics:

Din | Toplum ve Kültür Araştırmaları

Journal:

Kocatepe İslami İlimler Dergisi Vol.6 Issue 1, pp.203-225

Document Type:

Article

Publication Date:

6/2023

Document Language:

Turkish

Document ID (Org No.):

2001291438

pISSN:

2757-8399