Erscheinungsform des Islam im Baburname
Başlık çevirisi mevcut değil.
- Tez No: 403059
- Danışmanlar: PROF. DR. CLAUS SCHONIG, PROF. DR. BARBARA KELLNER-HEINKELE
- Tez Türü: Doktora
- Konular: Din, Tarih, Türk Dili ve Edebiyatı, Religion, History, Turkish Language and Literature
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2015
- Dil: Almanca
- Üniversite: Freie Universität Berlin
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Belirtilmemiş.
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 389
Özet
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Özet (Çeviri)
Baburname is a literary work which does not only depict the memoirs of Babur. In his book, Babur also describes cities, landscapes, flora and fauna as well as his relatives, their families and other prominent people. The book also includes many personal thoughts of Babur, his interests, his preferences and his dislikes. Due to the information flow and travel conditions in the fifteenth century, the observations (though diverse) are limited to a certain geographic area. This area spans from West and East Turkistan to the areas of today's Iran, Afghanistan, Pakistan and India. Babur's horizon borders the steppes north to Turkistan, Azerbaijan, the“Land of Rum”(e.g. Asia Minor), the Arabian Peninsula and East China. Within these limits, he was especially interested in the conventions, cultures and the beliefs of the particular population groups. For this reason, he gathered many information on these areas, too. As many scholars already asserted, Babur mostly tries to be impartial. Thus, he also reports on own mistakes, defeats, errors and weaknesses. He only abandons this path when the subject is his personal enemy Muḥammad Shaybānī. Then he loses his composure and renders unfair judgements. This can be explained with the fact that Muḥammad Shaybānī was the sworn enemy of his family. However, he totally conceals his alliance with Shāh Ismāʿīl and linked with the fact his conversion (Babur) to the Twelver Shīʿa Islam. This is caused by the fact that he sees himself as an“orthodox”Hanafi for whom diverting forms of Islam, like the Twelver Shīʿa Islam, are bad forms of heresy. Babur clearly confesses to the Ḥanafī school of Sunnī Islam. However, Babur is no usual Muslim. He distinguishes himself from the average Muslim of his time with his higher education and his curiosity. Chapter 1 In this chapter, the conversion of Turks is analyzed. Especially the manner of conversion of the Turks living in Asia Minor is a valuable foundation for the understanding and the right interpretation of Babur's era, but also for the eras before and after. In this context, the influence of Sufism on islamization of the previously mentioned regions is quoted as an example. This influence also lasted after Babur's era. Then follows an examination of the terms khwāja, savant, mullā and shaykh. The analysis of Babur's perspectives on treating certain facets of these individuals facilitates the understanding of religious and cultural influences in this era and, thereby, the perception of Islamic influences on Baburname. Religious dignitaries have an important position in Babur's life and the society of that time. Ignoring them would mean disregard of an important aspect of Babur's life. This fact clearly surfaces during the examination of the life of Khwāja ʿUbaydallāh Ahrār. As a member of the Timurid upper class, Babur personally knew many of the religious dignitaries of his time. Getting information on others was no problem for him either. Nowadays, this information on these persons is still used. These persons had a considerable influence on Babur and the society. For example, Babur reports repeatedly on Khwāja ʿUbaydallāh Ahrār, although he never met him. Additionally, he reports on many other persons who, due to their titles like“Khwāja”,“Shaykh”,“Shaykh al-Islām”,“Mawlānā”,“Mullā”,“Mīr”,“Sayyid”or“Shāh”, appear to be religious dignitaries. Others, however, simply use these titles as bynames. A special case is a Shāh Ismāʿīl, who, as the leader of a religious group, became an important political leader. Although he had a certain influence on Babur, he is mentioned dismissively in Baburname. Clearly, this is due to the fact that Shah Ismael ordered the killing of many Sunnī savants (Baburname: 177b, 200b, 210b, 247b). Babur's dismissive attitude towards the Shīʿa is expressed, for example, in the fact that he sees the reason for what happened to Mīr Muḥammad Yūsuf in his affiliation with the Shīʿa. Chapter 2 The question whether names of prophets are mentioned in Baburname and if yes, in which context they are used, in order to draw conclusions on Babur's intentions and the status of those prophets in and the degree of their influence on society is the topic of this chapter. Babur merely mentions three names (Noah, Jesus and Muḥammad). The Prophets Jesus and Noah are mentioned only a few times and in certain limited contexts. He reports a lot less on the prophet Muḥammad then on Khwāja ʿUbaydallāh Ahrār. This re- servation suggests an incomparable status of the prophet and, therefore, offers information on the attitude towards, the perception of and perspective on the status of a prophet. Information is offered on the impact of these perception on the aspects and facets of the society in these days. Although the topic of the prophet's companions is scarcely outlined, an insight is conveyed on Babur's perspective and valuation of the companions. For example concerning Qutham b. ʿAbbās, a cousin of the prophet whose grave is located in this region (Samarkand). Of course, Babur knows stories about the Islamic prophet, his companions and the first four caliphs. Naturally, totally new information on these persons cannot be expected. However, it is interesting to see which information on which person Babur choses to give and how. Due to the fact, that he was a Muslim, he mentions Muḥammad the prophet quite often and ascribes him a higher position among the prophets (Baburname: 320b). He mentions Jesus at one point in the context of a comparison (Baburname: 16b). Noah is only mentioned when Babur describes the gravesite of Noah's father (Baburname: 133a). Chapter 3 The topic of caliphates is of high importance in Islamic countries and is examined further in this chapter. Considering today's interests and ambitions as well as the misuse of this institution, this topic should not be neglected. In this chapter, Babur's as well as the society's perspective on this institution is examined. It is interesting to analyze which caliphs Babur's mentions and for what reason. Despite certain remarks on e.g. the conquered lands by caliphs and despite the existence of several indications which might justify a caliphate claim Babur's (e.g. a Khuṭba in his name), there are no indications that Babur actually aimed at a caliphate. Chapter 4 This chapter examines which contemporary works and authors interested Babur. References and citations allow conclusions on language, culture and religion. The extensive quotes, he has chosen, illustrate the society of that time and allow the reader to acquaint himself/herself with the authors. Often, Babur cites books which provide ethical teachings in order to depict himself or other persons like his enemies. A good example is the distinctive influence of ʿAlī Shīr Navāʾī. Citations of his work aim at illustration of Islamic savants and their works who live in Babur's area or which Babur visited. Babur is well-educated and knows Islamic-religious literature like the Qurʾān, Ṣaḥīḥ al- Bukhārī and Hidāya by al-Marghīnānī, historical-geographic works like Ṭabaqāt-ı Nāṣirī by Sulṭān Nāṣiruddīn Maḥmūd, philological works like Badāʾiʿ aṣ-Ṣanāʾiʿ by Mīr ʿAṭāʾullāh Mashhadī and Badāʾiʿ al-Vasat by ʿAlī Shīr Navāʾī, Islamic fiction like Bostān and Golistān by Saʿdī Shīrāzī, Shāh-nāme by Firdawsī, Ẓafar-nāma by Sharafaddīn ʿAlī Yazdī, the Khamsa of Niẓāmī Gencevī, Khamsatayn by Amīr Dahlawī, Qaṣīda-ye Burda by al-Būṣīrī, Haft-Paykar and Haft-Manẓar by ʿAbdullāh Mathnavīguy, Shāh ve-Derwīsh by Hilālī as well as mystical works like Mathnavī by Mawlānā Jalāladdīn ar-Rūmī and Majlis al-ʿushshāq by Kamāluddīn Ḥusayn from Gazurgah. In addition, Babur himself is the author of two works: Mubīn or Mubayyan as a mystical work and Dīwān-i Babur as fiction. Chapter 5 In the course of this study, Islamic terms are examined. These will be subject to comparison between their present-day/classic use and their use during Babur's time. Additionally, knowledge is gained from the frequency and contextuality of their use and the importance in society during that time. The glossary will facilitate the understanding of these terms and give especially interested readers the possibility to analyze and work over certain terms in depth. Chapter 6 In this chapter, religious groupings and schools of (religious) jurisprudence are examined because Babur mentions them in the context of certain communities. Short introductory information on certain schools of (religious) jurisprudence will be illustrated more concretely. Here, insights on Babur's ethics on the one hand and, on the other hand, societal ethics concerning those schools are given. Correlations between certain regions and affiliations to schools of (religious) jurisprudence respectively the degree of observance will be pointed out. Further, the question whether there are any differences between everyday practices and the requirements of the particular school of jurisprudence. Interesting information on Islam, denominations and sects is also given. Shiites, non- Muslims and Hindus are often judged globally and very hard. Comparisons are drawn 364 between Babur's era and today concerning the Islamic schools of jurisprudence like Ahl al-Sunna wa-l-Jamāʿa, Māturīdī, Ashʿarī, Ḥanafiyya, the school of Shāfiʿī, Shīʿa, Rāfiḍa (Rawāfiḍ) and Qīzīl-Bāš. Chapter 7 Regarding Islamic regulations and especially Islamic proscriptions like alcohol consumption, contradictory interpretation practices are questioned. The alleged fusion of a certain religious sensibility, on the one hand, and the widespread disregard of a strict proscription like alcohol consumption, on the other hand, is interesting. This allows conclusions on Islamic awareness, the perception and understanding of religion. Therefore, insights on the perception of allowed and forbidden in Islam are given. This is especially true for the phenomena treated in Chapter“Islamische Begriffe und Konzepte; Erlaubtes und Verbotenes”. For these, a small glossary is compiled with certain Islamic terms and their meaning; especially, their use in Babur's era compared to today. Concerning proscriptions, there are three prominent aspects: pederasty, alcohol and re-marriage before appointed time (ʿidda). Of special interest for current discussions is the topic of“Drugs and Alcohol”. Babur's attitude towards alcohol consumption is contradictory and unsteady. Four phases are recognizable in his treatment of the topic. At first, he treats alcohol as something forbidden and stays away from it. In the second phase, he cannot resist drinking alcohol anymore. Keeping in mind that at that time, it was a good Muslim practice not to drink alcohol before noon. The third phase is shaped by his regret, his renewed abstinence and the decree to ban alcohol. In the fourth phase, he expresses his longing for alcohol and his regret for its ban. Chapter 8 Although Baburname is no work of Qurʾān exegesis, but rather a collection memoirs, many Qurʾān verses are cited. The object of inquiry is to present Babur's intention concerning the purpose of their use. Babur's knowledge on the Qurʾān and his efforts to call on exegesis traditions of Islamic savants conveys Babur's fundamental attitude towards the Qurʾān. This an important source of knowledge for the study of Baburname under Islamic criteria and aspects. Qurʾān verses are cited in two particular contexts: First, when Babur renounced from al- 365 cohol. Second, during the difficult phase of war against Rana Sanga. For this purpose, he cites verses from 21 surahs, most of them from the surah al-Baqara. His use of the verses is not based on scientific criteria. He rather uses them in a way which suggests that he uses them at any point with any meaning, he attributes to them, which is favorable for him. Chapter 9 Since prayers occupy an important place in Babur's life and since the contents of prayers give insights to the emotional state of the praying person, the motives and influencing factors of his prayers respectively his curses are examined. For example, his curses give a better perception of his enemies. There are short prayers of Babur concerning several topics. However, this chapter is concerned with the long prayers of Babur. At one point in Baburname, a curse is launched. Chapter 10 The significance of religious duties and Babur's and societal sensibility towards them is examined in this chapter. The rate of the execution of religious duties allows conclusions on their societal significance. Certain important duties like Zakāt are not even mentioned, which is a curious fact. The reader gets an impression on the respective practice of certain duties like the quoted pilgrimage in groups. From the knowledge on Islamic places of prayer and institutions of education their perception and valuation by society can be derived. Important would have been a reference towards places of prayer concerning the attitude towards other religions. However, this is missing for unknown reasons. A look back on the regular Muslim life shows that the usual religious service and prayers do appear as topics. These, Babur mentions in the context of his everyday life as usual part, e.g. compulsory prayers: Ṣalāt (five compulsory everyday prayers), Jumʿa Ṣalāt (congregational prayer on Friday), ʿĪd Ṣalāt (prayers on celebrations), Ṣalāt al-Witr, Tarāwīḥ and Nāfila Ṣalāt (supererogatory prayers), fasting during Ramadan and the pilgrimage. The report on particular Islamic topic itself in Baburname is not the interesting part because mostly these are described in their usual or possible local form. What is interesting is the fact that they are described in a living context and part of normality which gives insights to the everyday life of Muslims. Chapter 11 The question which cities Babur respectively Islam holds sacred and which gravesites he attributes as meaningful, allows conclusions regarding the societal appreciation of certain personalities. The societal perception of particular practices and beliefs which differ from the orthodox way, like superstition, conveys important indications on their influences and effects on the people. Not even Babur was able to shield himself from these effects. However, he has a critical view on particular issues. The mostly very detailed descriptions of“buildings, institutions and sacred places”go in line with the numerous, carefully and lovingly descriptions of cities, landscapes, animals, plants and persons. In this chapter, Babur talks about Muslim places of prayer, like Masjids, Ḫānqāhs / Ribāṭs) and Madrasas as well as idolatrous temples. At the same time, he reports on the sacred places of Islam, like Mecca, Medina and the Kaʿba, although he has not seen them and therefore, cannot convey a particular notion of them. Additionally, he declares Samarkand to be an extraordinary city. He also mentions some gravesites and their meaning, others, however, are only named. Chapter 12 Finally, particular religions and certain religious orientations are examined. The areas, which are familiar to Babur, are closely described and analyzed regarding religions and religious orientations other than Islam. The question how Babur respectively governmental structures treated these religions and the comparison of these religions to the present are interesting aspects regarding the relations among these religions, especially their parallels and differences. Babur is surprisingly reluctant when dealing with other religions which are disbelief (polytheism) by Islamic definition. Especially in the case of India, there are descriptions of local non-Muslim phenomena where Babur does not resort to an aggressive tone (which is different for Shīʿa). There are several examples which can explain Babur's hostile attitude towards Shīʿa. In this context, he attributes all negative experiences of Mīr Muḥammad Yūsuf to his affiliation with Shīʿa (Baburname: 179a). Babur's knowledge on Shīʿa Islam is exceptional which enabled him to compare it to Sunnī Islam in a profound way. In contrast to that, he has no contact to other religious beliefs. Therefore, his knowledge on them is limited. Thus, Baburname is an interesting and hardly used source regarding Islam and its evaluation conveys more intimate insights to the mindscape of educated Muslims and everyday Muslim life of that time. The range of topics appear to be detached at first sight. However, after thorough consideration, they can be merged into one conceptual whole. The title of this study is“Islam in Baburname”and every topic was treated Islamic criteria. Additionally, the author of the analyzed work is also a Muslim. A holistic consideration of that era, the depicted regions and the Islam as a whole as well as all topical ramifications, gave deep insights to different aspects of this work. Additionally, parallels to the present time were shown regarding perception of Islam in all its shapes. The agreement of practices and perceptions with the Qurʾān was also reviewed and presented.
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