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Halvet, bir eyhin gzetiminde ve genellikle ilehne olarak adlandrlan zel meknlarda gerekle-
tirilen krk gnlk mnev eitim tecrbesidir. Bu eitim sresince mridin dnyev duygu, dnce
ve arzularndan syrlp d dnya ile her trl irtibatn kesmesi ve bylece rabbi ile ba baa kalmas
hedeflenmektedir. Hz. Musann Sina Danda geirdii krk gnlk inzivasn ve Hz. Muhammedin
Hiradaki uzlet hayatn temel alan bu uygulama tasavvuf eitimde asrlarca etkin bir ekilde kulla-
nlagelmitir. Nakibendiyye tarikatnn Anadoludaki temsilcilerinden Ahmed Ziyddin Gm-
hnev (. 1893) de halveti tasavvuf eitimde tatbik eden mutasavvflardandr. Kendisi de mteaddit
defalar halvete girmek suretiyle yetien Ahmed Ziyddin Gmhnev, Cmiul-usl fil-evliy adl
eserinde halvetin esaslar ve uygulanna dair nemli bilgiler vermektedir. Sz konusu eserde halvet
ncesi hazrlk sreci, giri adab, halvet meknnn zellikleri, halvet esnasnda hangi kurallara ria-
yet edilecei, nelerin yenilip iilebilecei ve nelerin yasak olduu gibi pek ok hususta malumat bul-
mak mmkndr. Gmhnevnin aklamalarna gre halvet; mridin izni ve gzetimi altnda az
yeme, az uyuma ve az konuma esasna dayal olarak ar artlar altnda icra edilen bir eitimdir.
Dnya ile alakal her trl duygu ve dncenin halvet meknnn dnda brakld bu srete yal-
nzca zikrullah ile megul olunmakta ve gerekletirilen youn zikir vazifeleri ile Allaha yaknlama
hedeflenmektedir. Bunun yannda gndzleri orulu geirilmekte, geceleri teheccd ve tesbih na-
mazlar ile ihya edilmektedir. Mridin ynlendirmesiyle gerekletirilen bu krk gnlk eitimin ar-
dndan belirli bir mnev olgunlua erien mrid tekrar toplumun ierisine karmaktadr. Halvet
yalnzca krk gnle snrl tutulmakta, daima uzlet ierisinde toplumdan soyutlanarak yaamak ise
ho karlanmamaktadr.
Anahtar Szckler: Tasavvuf Eitim, Halvet, Erban, Gmhnev.
Abstract
Khalwa is an experience of spiritual education which carried out under the supervision of a sheikh
and in private spaces called cilehne. During this education, abstraction of the murid from earthly
feelings, thoughts and desires, cutting off all the contact with the world and being alone with the Lord
are targeted. Khalwa is based on forty-day retreat of Prophet Musa on Mount Sinai and the days of
Prophet Muhammed in the Cave of Hira. Khalwa has been effective for centuries in Sufi education.
Ahmed Ziyauddin Gumushanevi (d. 1893), one of the representatives of the Naksibendi order in Ana-
tolia, has implemented khalwa in spiritual education. Ahmed Ziyauddin Gumushanevi, raised by en-
tering into khalwa, provides important information about the importance and application of khalwa
1 Bu alma ukurova niversitesi BAP birimi tarafndan SBA-2016-6967 kodlu proje kapsamnda
desteklenmitir.
2 Dr., ukurova niversitesi, lahiyat Fakltesi, Adana, Turkiye, eerkaya@cu.edu.tr
Erkaya, M.E. (2016). Khalwa As a Method of Spiritual Education (The Case of Gumushanevi). Interna-
tional Journal of Social Sciences and Education Research, 2(4), 1506-1515.
in his work, Cmiul-usl fil-evliy. This book deals with many issues such as preparation for seclu-
sion, the properties of khalwa space, the principles and procedures of khalwa and prohibitions of
khalwa. According to the description of Gumushanevi, khalwa is a sufi education which carried out
under the supervision and permission of a mentor. Khalwa is based on eating less, sleeping less and
talking less. Every emotion and thought about the world is left outside of the khalwa room. To get
closer to Allah, a lot of zikrullah is needed. There are fasting at daytimes and praying at nights during
a khalwa. After forty-day training, murid emerges from khalwa and goes among people. According to
Gumushanevi it is unacceptable to continuously live isolated from the community.
Keywords: Spiritual Education, Khalwa, Arbaeen, Gumushanevi.
1. Giri
Tasavvuf eitimin en temel gayesi; mridi, insan- kmil mertebesine yksel-
tip Allahn rzasn kazanmasn salamak ve neticede mrifetullaha eritirmektir.
Bunun yolu ise nefsi terbiye ve tezkiye etmek; onu her trl kt vasftan arndrp
gzel ahlk sahibi yaparak Allahn sevgisini ve honutluunu kazanacak bir hale ge-
tirmekten gemektedir. Tasavvuf eitim sz konusu olduunda mutasavvflarn
farkl usuller ile mridlerini terbiye etmi olduklar grlmektedir. Nefis terbiye-
sinde uygulanm olan metotlardan birisi de hi phesiz halvettir.
Szlkte bir yerin bo olmas, yalnz kalma ve biriyle ba baa kalma anlam-
larn ihtiv eden halvet (Halil b. Ahmed, 2003, I, 441), tasavvufta genel mns iti-
bariyle gnahlardan korunma ve daha iyi kulluk etme imkn bulma gayesiyle ssz
yerlerde yaamay ifde etmektedir. Bu ilk anlamyla halvet, bir yaam tarz olarak
insanlardan uzak bir hayat srdrmeyi yani ruhbanl artrmas sebebiyle ileri
gelen mutasavvflar tarafndan tasvip edilmemektedir. Sz gelimi tasavvuf tarihinde
halvet uygulamas iin toplumdan ayr bir yaantnn gerekli olmad Rbia el-Ade-
viyye (. 185/80), Cneyd-i Badd (. 297/909), Hcvr (. 465/1072) ve Kueyr
(. 465/1072) gibi sflerin dile getirdii bir husustur (Uluda, 1997, s. 387)
slmda ruhbanlk deil toplum iine karma esastr. Bundan dolaydr ki Naki-
bendiyyede toplumdan hibir surette ayrlmayarak halkn iinde yaamak (celvet)
nemli bir ilke olarak nmze kmaktadr. Toplumla ilikiyi kesmeden Hak ile bir-
likte olma dncesini bir prensip haline getiren Abdlhlk- Gucdvn (.
617/1220) bunu halvet der-encmen tabiriyle ifde etmi (Uluda, 1997, s. 388),
nak gelenek de bu ilkeyi benimseyerek asrlarca uygulamtr.
Halvetin zel ve yaygn olarak kullanlan anlam ise bir eyhin gzetiminde i-
lehne yahut halvethne olarak adlandrlan zel meknlarda gerekletirilen krk
gnlk mnev eitimdir. Geici bir sre her trl beer haz ve arzulardan feragat
ederek Allah ile ba baa kalmak suretiyle kiinin mnev olgunlua erime abas
olarak da tanmlayabileceimiz bu ikinci anlamdaki halvet, hayatn btnn kap-
samayp yalnzca belirli bir zaman zarfnda yaanlan mnev eitim tecrbesini
ifde etmektedir. Hz. Musann Sina dandaki krk gnlk halvet tecrbesine (Arf,
Erkaya, M.E. (2016). Tasavvuf Eitim Metodu Olarak Halvet (Gmhnev rnei). International
Journal of Social Sciences and Education Research, 2(4), 1506-1515.
Erkaya, M.E. (2016). Khalwa As a Method of Spiritual Education (The Case of Gumushanevi). Interna-
tional Journal of Social Sciences and Education Research, 2(4), 1506-1515.
maya balamtr (Akar, 1999, s. 540). Hemen belirtmemiz gerekir ki, Hlid el-Ba-
ddnin Nakibendiyye tarikatnn yan sra Kadiriyye, Shreverdiyye, Kbreviyye
ve itiyye tarikatlarndan da irad iin iczeti bulunmaktadr (Memi, 2000, s. 68).
Bu durum Hlid el-Badd ile yaygnlaan halvet uygulamasnn kaynann dier
tarikatlar olmas ihtimalini kuvvetlendirmektedir. Gerek evresel artlarn nakleri
halvet uygulamasna sevk etmi olmas gerekse dier tarikatlarn usllerinin
Naklie tesir etmesi sebebiyle ilk dnemlerde ender rastlanan halvet uygulamas-
nn Hlid el-Badd ile birlikte tasavvuf eitimde yaygn bir ekilde kullanlr hale
gelmi olduu anlalmaktadr. Bu durum, en ak ekilde sonraki dnemlerde yazl-
m eserlerde grlmektedir. Zira Ahmed Ziyddin Gmhnevnin halvet konu-
suna eserlerinde nemle yer verdii grlmektedir (Gndz, 1984, s. 52).
Ahmed Ziyeddin Gmhnev (. 1893), Nakibendiyye Tarikat bnyesinde
Hlid el-Baddye (. 1827) nisbet edilen Hlidiyye kolunun stanbuldaki temsil-
cilerindendir. Gmhnev, 1813 ylnda Gmhanede dnyaya gelmi, ticaret
amacyla gittii stanbulda balad Beyazt Medresesinin ardndan eitimini Mah-
mud Paa Medresesinde devam ettirmi, ilme olan dknl sebebiyle tekrar G-
mhaneye dnmemitir. Medresenin yannda tasavvuf evrelerle de yakn iliki
ierisinde olan Gmhnev, Hlid eyhi Ahmed el-Ervdye (. 1858) intisap et-
mi, biatn ardndan Mahmud Paa Medresesindeki hcresinde eyhi ile birlikte ilk
halvetine girmitir. Bu halvetin ardndan, muhtemelen Ervdnin memleketine dn-
m olmas sebebiyle, Gmhnev uzun bir mddet eyhi ile grme imkn bu-
lamamtr. Yaklak bir yl sonra Ervdnin stanbula dnmesinin ardndan ikinci
defa halvete girme imkn bulan Gmhnev, 1848 ylnda icazet alarak Nakiben-
diyye, Kadiriyye, Shreverdiyye, Kbreviyye, etiyye, Hlidiyye, Halvetiyye, Bede-
viyye, Rifiyye, ziliyye ve Mceddidiyye tarikatlarnda hilafet-i tmme yetkisini
haiz olmutur (Gndz, 1984, s. 33; Feyzi Efendi, 2010, s. 87).
Tarikata girii ve icazet al, girdii halvetler neticesinde olan Ahmed Ziyd-
din Gmhnev, zellikle Cmiul-Usl isimli eserinde halvet mevzuunu detayl bir
ekilde ele almaktadr. yle ki Gmhnev Derghnda nemli bir ritel haline ge-
len halvet hakknda Gmhnev, halvetsiz mrifetullaha vusln mmkn olma-
yacan belirtmektedir. Nitekim Peygambere (sas) yalnzlk sevimli klnm, o da
Hirada tehnns eylemitir. lk vahiy de burada nazil olmutur. Dolaysyla Gm-
hnevye gre halvet konusunda da Hz. Peygamberi rnek almak nem arz etmek-
tedir (Gmhnev, 2010, s. 251). Ayrca Gmhnev, tarikatn sekiz rkn ze-
rine kurulduunu vurgularken bunlar arasnda halveti de saymaktadr
(Gmhnev, 2010, s. 255). Tasavvuf eitimdeki nemine binen kendi mridle-
rini de mteaddit defalar halvete alarak eitme yoluna gittii kaynaklarda yer alan
(Gndz, 1996, s. 276) Gmhnevnin Zilhicce ve Recep aylarnda olmak zere
ylda iki defa halvet yaptrd ifade edilmektedir (Vassaf, 2015, II, 335).
Erkaya, M.E. (2016). Tasavvuf Eitim Metodu Olarak Halvet (Gmhnev rnei). International
Journal of Social Sciences and Education Research, 2(4), 1506-1515.
Erkaya, M.E. (2016). Khalwa As a Method of Spiritual Education (The Case of Gumushanevi). Interna-
tional Journal of Social Sciences and Education Research, 2(4), 1506-1515.
Erkaya, M.E. (2016). Tasavvuf Eitim Metodu Olarak Halvet (Gmhnev rnei). International
Journal of Social Sciences and Education Research, 2(4), 1506-1515.
Erkaya, M.E. (2016). Khalwa As a Method of Spiritual Education (The Case of Gumushanevi). Interna-
tional Journal of Social Sciences and Education Research, 2(4), 1506-1515.
Kaynaka
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Derkviyye.
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Emne.
Akar, M. (1999). Bir Trk Tarikat Olarak Halvetiyyenin Tarih Geliimi ve Halve-
tiyye Silsilesinin Tahlili. Ankara niversitesi lahiyat Fakltesi Dergisi, 39, 535-
563.
Cm, A. (2011). Evliya Menkbeleri (S. Uluda , M. Kara, D, & L. elebi, ev.) stan-
bul: Pinhan.
Eraydn, S. (1993). ile. Diyanet slam Ansiklopedisi (DA), 8, 315-316. stanbul.
Feyzi Efendi, M. (2010). Ahmed Ziyeddn Gmhnev Menkbeleri. stanbul: nsan
Yaynlar.
Gmhnev, A. Z. (2010). Cmiu'l-usl fi'l-evliy (A. F. el-Mizyed, Thk.) Beyrut:
Dru'l-Ktibi'l-lmiyye.
Gndz, . (1984). Gmhnev Ahmed Ziyddn (KS) Hayat Eserleri Tarikat Anla-
y ve Hlidiyye Tarkat. stanbul: Seha Neriyat.
Gndz, . (1996). Gmhnev, Ahmed Ziyeddin. Diyanet slam Ansiklopedisi
(DA), 14, 276-277. stanbul.
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miyye.
bn Eb eybe (1989). el-Kitb'l-Musannef fi'l-ehds ve'l-sr. Riyad: Mektebet'r-
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mm- Rabbn (2014). Mektbt- Rabbn (T. Alp, . Tokat, & A. Yldrm, ev.)
stanbul: Semerkand.
Kotku, M. (1981). Tasavvuf Ahlk. stanbul: Seha Neriyat.
Kotku, M. (1990). Risle-i Hlidiyye ve db- Zikir Rislesi. stanbul: Seha Neriyat.
Mecdi, M. (1269). Tercme-i ekaik-i numaniyye (Hadaik-ekaik). stanbul: Drt-
tbatil-mire.
Memi, A. (2000). Hlid Badd ve Anadoluda Hlidlik. stanbul: Kitabevi Yay.
Shreverd, E. (2010). Avrif'l-marif. Beyrut: Dru Sdr.
Tosun, N. (2012). Baheddin Nakbend Hayat Grleri Tarkat. stanbul: nsan Yay.
Uluda, S. (1997). Halvet Der-Encmen. Diyanet slam Ansiklopedisi (DA), 15, 387-
388. stanbul: TDV.
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Vassaf, H. (2015). Sefne-i Evliy. stanbul: Kitabevi Yay.
Erkaya, M.E. (2016). Khalwa As a Method of Spiritual Education (The Case of Gumushanevi). Interna-
tional Journal of Social Sciences and Education Research, 2(4), 1506-1515.
information about the importance and application of khalwa in his work, Cmiul-
usl fil-evliy. This book deals with many issues such as preparation for seclusion,
the properties of khalwa space, the principles and procedures of khalwa and prohi-
bitions of khalwa. According to the description of Gumushanevi, khalwa is a sufi edu-
cation which carried out under the supervision and permission of a mentor. Khalwa
is based on eating less, sleeping less and talking less. Every emotion and thought
about the world is left outside of the khalwa room. To get closer to Allah, a lot of
zikrullah is needed. There are fasting at daytimes and praying at nights during a
khalwa.
According to Gumushanevi khalwa is implemented as follows: The Murid that
will go into the khalwa primarily makes material and spiritual cleansing. Murid per-
forms material cleaning by cleaning the body and khalwa space and performs spiri-
tual cleansing by repenting of their sins. Then, murid intends to do it with ihlas. Mu-
rid does not enter the khalwa with the desire to obtain miracle. He desires only God's
sake. Before entering into seclusion murid asks permission from his sheikh. Because
the sheikh always directs the murid for spiritual progress and protects him against
the Devil's delusion.
Khalwa is done in a dim environment, the sunlight does not enter directly.
Khalwa generally covers a period of forty days. But the extension or shortening of
the khalwa time depends on the decision of sheikh. Sheikh decides to time in accor-
dance with the capacity of murid. In khalwa it is essential to always make ablution.
Murid always faces towards the qiblah during khalwa. Murid does not speak with
other murids in khalwa or people outside. But he can speak in essential situations.
Murid strives to stay awake. When he needs to sleep, He falls asleep with ablution.
The daily prayers and especially Friday prayers continue to be performed in the
congregation. Murid fasts during the day. In khalwa it is essential that there be less
food consumed. The basic principles about food is to stay between hunger and sati-
ety. In seclusion it is essential to only be engaged with zikrullah. Murid thinks that
Allah is always with him in khalwa place. During khalwa, daily dhikr tasks are per-
formed primarily. In addition to these daily dhikr, murid continues to letaif (such as
nafs, qalb, sirr, ruh, khafi, and akhfa) dhikr by the sheikh directive. After forty-day
training, murid emerges from khalwa and goes among people. According to Gumus-
hanevi it is unacceptable to continuously live isolated from the community.
Consequently, the Khalwa is a systematic education method regulated by cer-
tain conditions and rules in the Gumushanevi sufi training system. Gmshnevi
educated the followers with sufi education in khalwa twice a year in Istanbul. After
forty-day khalwa he and his murids returned to the community. Thus, khalwa and
khalwa der enjumen practices are conducted together. With this aspect, Khalwa
which performed in Gumushanevi Dargah is separated from monastic life. Because
Khalwa is a training at certain period for murid. It does not cover murids whole life.