{"id":3489,"date":"2025-02-28T16:58:04","date_gmt":"2025-02-28T13:58:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3489"},"modified":"2025-02-28T16:58:04","modified_gmt":"2025-02-28T13:58:04","slug":"abdurrahim-kozali-el-muvafakat-36","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-36\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 36"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 36. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 36. oturumu olup, mak\u00e2s\u0131d<\/em> (\u015feriat\u0131n ama\u00e7lar\u0131) konusundaki tart\u0131\u015fmalar\u0131 s\u00fcrd\u00fcrerek, peygamber, \u00fcmmeti ve ola\u011fan\u00fcst\u00fc olaylar (kar\u00e2m\u00e2t<\/em> ve mu\u02bfciz\u00e2t<\/em>) aras\u0131ndaki ili\u015fkiyi hem kelami hem de f\u0131khi a\u00e7\u0131dan ele almaktad\u0131r. Seminerde, Peygamber\u2019in faziletlerinin \u00fcmmetine ne \u00f6l\u00e7\u00fcde ge\u00e7ti\u011fi, gayb bilgisi (\u02bfilm al-ghayb<\/em>) ve do\u011fa\u00fcst\u00fc deneyimlerin \u0130slam d\u00fc\u015f\u00fcncesinde ne derece me\u015fru oldu\u011fu gibi konular ele al\u0131nm\u0131\u015ft\u0131r. Ayr\u0131ca, gayb bilgisinin epistemolojik ve hukuki boyutlar\u0131 incelenmi\u015f, ola\u011fan\u00fcst\u00fc bilginin dini ve hukuki ba\u011flamda kullan\u0131labilir olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Peygamber\u00ee Faziletlerin \u00dcmmete Yans\u0131mas\u0131<\/strong>
    \nSeminer, Peygamber\u2019in sahip oldu\u011fu baz\u0131 faziletlerin \u00fcmmetinde de bulundu\u011fu iddias\u0131yla ba\u015flamaktad\u0131r. Bu iddia, \u00fcmmetin bireylerinin peygambere benzer ilahi l\u00fctuflara sahip olup olamayaca\u011f\u0131 konusunda \u00f6nemli bir kelami tart\u0131\u015fmaya yol a\u00e7maktad\u0131r.<\/li>\n
  2. Peygamberin \u00d6zel Konumu ve Faziletlerinin Yay\u0131l\u0131m\u0131<\/strong>
    \n\u015e\u00e2t\u0131b\u00ee<\/em>, baz\u0131 peygamber\u00ee \u00f6zelliklerin \u00fcmmet i\u00e7inde de bulunabilece\u011fini kabul etmekle birlikte, bunlar\u0131n sadece bir yans\u0131ma veya k\u00fc\u00e7\u00fck bir par\u00e7a oldu\u011funu vurgulamaktad\u0131r. \u0130lham (ilh\u00e2m<\/em>) ve do\u011fru r\u00fcyalar (ru\u02bey\u00e2 \u1e63\u00e2d\u0131ka<\/em>) gibi deneyimlerin peygamber\u00ee faziletlerin bir devam\u0131 olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  3. Peygamber\u00ee Mucizeler ile Evliya Kerametlerinin Ayr\u0131m\u0131<\/strong>
    \nSeminerde, Peygamber\u2019e atfedilen mucizelerin (mu\u02bfciz\u00e2t<\/em>), belirli vel\u00eelerde de g\u00f6r\u00fcl\u00fcp g\u00f6r\u00fclmedi\u011fi konusu ele al\u0131nm\u0131\u015ft\u0131r. Meleklerin Hz. Osman\u2019a kar\u015f\u0131 haya g\u00f6stermesi veya \u015feytan\u0131n Hz. \u00d6mer\u2019den ka\u00e7mas\u0131 gibi \u00f6rnekler incelenmi\u015f ve bu t\u00fcr olaylar\u0131n, peygamber\u00ee ba\u011flant\u0131larla a\u00e7\u0131klan\u0131p a\u00e7\u0131klanamayaca\u011f\u0131 de\u011ferlendirilmi\u015ftir.<\/li>\n
  4. \u0130smet (Masumiyet) Tart\u0131\u015fmas\u0131 ve \u0130lahi Bilginin Devaml\u0131l\u0131\u011f\u0131<\/strong>
    \nSeminerde, S\u00fcnn\u00ee ve \u015ei\u00ee g\u00f6r\u00fc\u015fler \u00e7er\u00e7evesinde ismet<\/em> (masumiyet) kavram\u0131 ele al\u0131nm\u0131\u015ft\u0131r. S\u00fcnn\u00ee \u00e2limler, masumiyetin sadece peygamberlere ait oldu\u011funu savunurken, \u015ei\u00ee d\u00fc\u015f\u00fcncede bunun imamlarla devam etti\u011fi belirtilmi\u015ftir. \u0130lahi vahyin sona ermesiyle birlikte gayb bilgisine sahip olman\u0131n m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  5. Gayb Bilgisinin S\u0131n\u0131rlar\u0131 ve Velilik Kavram\u0131<\/strong>
    \nGayb bilgisine (\u02bfilm al-ghayb<\/em>) sahip oldu\u011funu iddia eden ki\u015filer ve bu bilginin \u0130slam hukuku a\u00e7\u0131s\u0131ndan me\u015fruiyeti tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u015e\u00e2t\u0131b\u00ee<\/em>, bu t\u00fcr bilgilerin yaln\u0131zca \u015feriat\u0131n ilkelerine uygun olmas\u0131 durumunda kabul edilebilece\u011fini belirtmi\u015f, aksi halde yanl\u0131\u015f y\u00f6nlendirici olabilece\u011fini vurgulam\u0131\u015ft\u0131r.<\/li>\n
  6. Tasavvuf\u00ee Bilginin Epistemolojik ve Hukuki Boyutu<\/strong>
    \nSeminerde, tasavvuf\u00ee bilgi ve ke\u015fif (kashf<\/em>) kavramlar\u0131n\u0131n \u0130slam hukuku a\u00e7\u0131s\u0131ndan nas\u0131l de\u011ferlendirildi\u011fi ele al\u0131nm\u0131\u015ft\u0131r. \u015e\u00e2t\u0131b\u00ee<\/em>, hukuki veya kelami h\u00fck\u00fcmlerin, s\u00fcbjektif manevi deneyimlere dayanarak olu\u015fturulamayaca\u011f\u0131n\u0131, bunlar\u0131n ancak a\u00e7\u0131k delillerle desteklenmesi gerekti\u011fini savunmu\u015ftur.<\/li>\n
  7. Astroloji, Kehanet ve Sahte Gayb Bilgisi \u0130ddialar\u0131<\/strong>
    \nGayb bilgisinin suistimal edilmesi, \u00f6zellikle astroloji ve kehanet gibi alanlarda yanl\u0131\u015f y\u00f6nlendirmelere yol a\u00e7abilece\u011fi i\u00e7in ele\u015ftirilmi\u015ftir. Seminerde, peygamberin kendisine kahin denilmesine kar\u015f\u0131 \u00e7\u0131kmas\u0131 \u00f6rnek g\u00f6sterilerek, bu t\u00fcr iddialar\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki yeri sorgulanm\u0131\u015ft\u0131r.<\/li>\n
  8. Peygamberin Vahiy D\u0131\u015f\u0131 Bilgi Kullan\u0131m\u0131<\/strong>
    \nPeygamber\u2019in bazen do\u011frudan vahiy olmadan, sezgisel veya i\u00e7tihadi bilgilerle hareket etti\u011fi \u00f6rnekler incelenmi\u015ftir. Ancak \u015e\u00e2t\u0131b\u00ee<\/em>, bu durumun peygamberin \u00f6zel konumu gere\u011fi oldu\u011funu ve bu t\u00fcr bilgilerin normal insanlar i\u00e7in ba\u011flay\u0131c\u0131 bir delil te\u015fkil etmeyece\u011fini savunmu\u015ftur.<\/li>\n
  9. Manevi Bilginin Hukuki \u015eahitlik A\u00e7\u0131s\u0131ndan De\u011ferlendirilmesi<\/strong>
    \nSeminerde, bir hakimin bir r\u00fcya ya da ilham yoluyla elde etti\u011fi bilginin, hukuki \u015fahitlik a\u00e7\u0131s\u0131ndan ge\u00e7erli olup olmayaca\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Sonu\u00e7 olarak, \u0130slam hukukunda h\u00fck\u00fcmlerin ancak somut delillere dayand\u0131r\u0131lmas\u0131 gerekti\u011fi ve s\u00fcbjektif manevi deneyimlerin delil olarak kabul edilemeyece\u011fi sonucuna var\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  10. H\u0131z\u0131r K\u0131ssas\u0131 ve Tasavvuf\u00ee Bilginin S\u0131n\u0131rlar\u0131<\/strong>
    \nSeminerde, Kur\u2019an\u2019da ge\u00e7en H\u0131z\u0131r k\u0131ssas\u0131 ele al\u0131nm\u0131\u015f ve H\u0131z\u0131r\u2019\u0131n, Musa peygamberden farkl\u0131 olarak gayb\u00ee bilgiye sahip olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u015e\u00e2t\u0131b\u00ee<\/em>, H\u0131z\u0131r\u2019\u0131n eylemlerinin istisnai oldu\u011funu ve \u0130slam hukukunda emsal te\u015fkil etmeyece\u011fini vurgulam\u0131\u015ft\u0131r.<\/li>\n
  11. Hukuki Normlar ve G\u00f6zlemlenebilir Ger\u00e7eklik \u0130lkesi<\/strong>
    \n\u0130slam hukukunun s\u00fcbjektif ve mistik bilgilere de\u011fil, g\u00f6zlemlenebilir ger\u00e7eklik ilkesine dayand\u0131\u011f\u0131 ifade edilmi\u015ftir. E\u011fer hukuki h\u00fck\u00fcmler tamamen ke\u015fif ve manevi deneyimlere dayal\u0131 olsayd\u0131, hukukun istikrar\u0131 bozulurdu.<\/li>\n
  12. Tasavvuf\u00ee Bilginin \u015eeriata \u00dcst\u00fcnl\u00fc\u011f\u00fc \u0130ddias\u0131n\u0131n Reddedilmesi<\/strong>
    \nSeminer, tasavvuf\u00ee bilgilerin \u0130slam hukukuna \u00fcst\u00fcn olabilece\u011fi iddialar\u0131n\u0131 kesin bir \u015fekilde reddetmektedir. E\u011fer bir manevi bilgi, \u015feriat h\u00fck\u00fcmleriyle \u00e7eli\u015firse, bu bilginin yan\u0131lt\u0131c\u0131 oldu\u011fu kabul edilmelidir.<\/li>\n<\/ol>\n

    Sonu\u00e7<\/strong><\/p>\n

    Bu seminer, ola\u011fan\u00fcst\u00fc bilgilerin, mistik deneyimlerin ve do\u011fa\u00fcst\u00fc olaylar\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki yerini ele alm\u0131\u015ft\u0131r. Sonu\u00e7 olarak, b\u00fct\u00fcn bilgilerin \u015feriat \u00e7er\u00e7evesinde de\u011ferlendirilmesi gerekti\u011fi ve hukuki ya da kelami do\u011frular\u0131n yaln\u0131zca s\u00fcbjektif manevi deneyimlere dayand\u0131r\u0131lamayaca\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Tasavvuf\u00ee bilgilerin ve ke\u015fiflerin dini \u00e7er\u00e7evede belirleyici olamayaca\u011f\u0131, hukukun ise ancak nesnel kan\u0131tlara dayanmas\u0131 gerekti\u011fi sonucuna ula\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

    This seminar, the 36th session of al-Muw\u0101faq\u0101t<\/em> readings, continues the discussions on maq\u0101\u1e63id<\/em> (the objectives of Sharia) by addressing theological and legal perspectives on the relationship between the Prophet, his community (ummah<\/em>), and the concept of extraordinary occurrences (kar\u0101m\u0101t<\/em> and mu\u2018jiz\u0101t<\/em>). The session explores whether the virtues and miraculous aspects of the Prophet Muhammad are also present in his ummah<\/em>, and to what extent divine knowledge (\u02bfilm al-ghayb<\/em>) and supernatural experiences are valid within Islamic thought. Additionally, it examines the epistemological and juridical implications of unseen knowledge (ghayb<\/em>) and the legitimacy of relying on extraordinary knowledge in legal and religious contexts.<\/p>\n

    Main Themes and Topics<\/strong><\/p>\n

      \n
    1. The Reflection of Prophetic Virtues in the Ummah<\/strong>
      \nThe seminar begins with the assertion that the virtues present in the Prophet are also present in the ummah<\/em>. This claim raises a significant theological debate regarding whether the ummah<\/em> can possess divine gifts similar to those of the Prophet. The discussion centers on whether it is appropriate to equate the Prophet\u2019s characteristics with those found among his followers.<\/li>\n
    2. The Prophet\u2019s Unique Status and the Extension of His Qualities<\/strong>
      \nWhile Sh\u0101\u1e6dib\u012b<\/em> affirms that certain qualities of the Prophet extend to his ummah<\/em>, he clarifies that these attributes exist only as a reflection or fraction of what the Prophet possessed. The idea that members of the ummah<\/em> can experience supernatural occurrences, such as divine inspiration (ilh\u0101m<\/em>) and truthful visions (ru\u02bey\u0101 \u1e63\u0101diqa<\/em>), is acknowledged but always seen as derivative of the Prophet\u2019s status.<\/li>\n
    3. The Distinction Between Prophetic Miracles and Sainthood Miracles<\/strong>
      \nThe seminar explores the claim that miracles (mu\u2018jiz\u0101t<\/em>) attributed to the Prophet also occur among certain righteous individuals (awliy\u0101\u02be<\/em>). This comparison leads to a broader discussion of divine intervention in human affairs and whether supernatural events witnessed among the ummah<\/em> originate from the Prophet\u2019s divine connection. Examples such as the angels feeling shyness before \u02bfUthm\u0101n ibn \u02bfAff\u0101n and Satan fleeing from \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b are examined in this context.<\/li>\n
    4. Theological Debate on Ismah<\/em> (Infallibility) and Continuity of Divine Knowledge<\/strong>
      \nThe seminar revisits the Sunni and Shiite perspectives on \u02bfi\u1e63mah<\/em> (infallibility). While Sunni scholars assert that infallibility was exclusive to the Prophet and does not transfer to individuals after him, Shiite thought maintains that infallibility continues in the lineage of the Imams. This leads to a discussion on whether receiving divine guidance (wahy<\/em>) or extraordinary knowledge can continue beyond prophethood.<\/li>\n
    5. The Limits of Ghayb<\/em> (Unseen Knowledge) and the Role of Sainthood<\/strong>
      \nA key issue addressed is whether supernatural knowledge (ghayb<\/em>)\u2014such as predictions and mystical insights\u2014holds any legitimacy in Islamic jurisprudence. Sh\u0101\u1e6dib\u012b<\/em> argues that any extraordinary knowledge claimed by individuals must be judged against prophetic teachings. If it contradicts the established principles of Sharia, it is considered invalid or even misleading.<\/li>\n
    6. The Epistemological Challenge of Mystical Knowledge and Jurisprudence<\/strong>
      \nThe seminar highlights the tension between mystical knowledge and legal evidence. Sh\u0101\u1e6dib\u012b<\/em> warns against relying on esoteric insights (kashf<\/em> and kar\u0101m\u0101t<\/em>) to establish legal or theological truths. He asserts that legal rulings should be based on observable reality and testimony rather than supernatural claims.<\/li>\n
    7. Astrology, Divination, and False Claims to Ghayb<\/em><\/strong>
      \nA major concern in the seminar is the danger of false claims to unseen knowledge, particularly by astrologers, diviners, and fortune-tellers. The Prophet himself was accused by his opponents of being a soothsayer, which suggests a historical awareness of how such claims could be exploited. The seminar critiques those who claim access to hidden knowledge outside the framework of divine revelation.<\/li>\n
    8. The Prophet\u2019s Use of Non-Revelatory Knowledge<\/strong>
      \nThe discussion also examines instances where the Prophet acted upon knowledge that was not part of direct revelation (wa\u1e25y<\/em>). Examples include his intuitive judgments about certain companions and his insights into future events. However, Sh\u0101\u1e6dib\u012b<\/em> argues that these cases do not establish a normative precedent for relying on mystical knowledge outside the prophetic framework.<\/li>\n
    9. The Legal Dilemma of Mystical Testimony and Subjective Knowledge<\/strong>
      \nThe seminar presents a hypothetical scenario where a judge receives a divine vision contradicting legal testimony. It asks whether the judge should act upon mystical knowledge or adhere to standard legal procedures. The conclusion is that legal verdicts must be based on objective evidence and testimony, rejecting supernatural claims as a basis for law.<\/li>\n
    10. Comparing Historical Examples: The Story of al-Khi\u1e0dr and the Limits of Mystical Actions<\/strong>
      \nThe discussion examines the Qur\u2019anic story of al-Khi\u1e0dr, where he acts based on divine knowledge unknown to Moses. This story raises theological and legal questions about whether certain individuals can act outside of revealed law based on divine inspiration. Sh\u0101\u1e6dib\u012b<\/em> concludes that such actions are not normative for the ummah<\/em> and that Islamic law does not accommodate subjective mystical insights.<\/li>\n
    11. The Relationship Between Legal Norms and Physical Reality<\/strong>
      \nThe seminar underscores that Islamic law is structured upon observable reality. It argues that if legal principles were subject to mystical insights, the stability of the legal system would collapse. The reliance on sensory perception, documentation, and testimony is emphasized as the foundation of legal judgments.<\/li>\n
    12. Rejecting the Idea That Mystical Knowledge Can Alter Sharia<\/strong>
      \nThe seminar strongly rejects the claim that mystical knowledge can be used to override established legal rulings. It states that knowledge acquired through esoteric means must always be tested against Sharia. If mystical claims contradict Islamic law, they are to be dismissed as illusions or misguidance.<\/li>\n<\/ol>\n

      Conclusion<\/strong><\/p>\n

      This seminar critically examines the role of supernatural knowledge, mystical insights, and extraordinary occurrences in Islamic thought. It concludes that all knowledge must conform to the framework of Sharia and that legal and theological truths cannot be derived from mystical experiences alone. While acknowledging the presence of extraordinary phenomena among righteous individuals, the seminar firmly upholds the primacy of observable reality and legal evidence in Islamic jurisprudence.<\/p>\n","protected":false},"excerpt":{"rendered":"

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 36. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, el-Muv\u00e2fak\u00e2t okumalar\u0131n\u0131n […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3489","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3489","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=3489"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3489\/revisions"}],"predecessor-version":[{"id":3490,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3489\/revisions\/3490"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3489"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}