{"id":3491,"date":"2025-02-28T16:59:27","date_gmt":"2025-02-28T13:59:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3491"},"modified":"2025-02-28T16:59:27","modified_gmt":"2025-02-28T13:59:27","slug":"abdurrahim-kozali-el-muvafakat-37","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-el-muvafakat-37\/","title":{"rendered":"Abdurrahim Kozal\u0131: el-Muv\u00e2fak\u00e2t 37"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 37. SEM\u0130NER \u00d6ZET\u0130 <\/strong><\/p>\n

Bu seminer, el-Muv\u00e2fak\u00e2t<\/em> okumalar\u0131n\u0131n 37. oturumu olup, mak\u00e2s\u0131d<\/em> (\u015feriat\u0131n ama\u00e7lar\u0131) ba\u015fl\u0131\u011f\u0131 alt\u0131nda on ikinci meseleye odaklanmaktad\u0131r. Temel tart\u0131\u015fma, \u015feriat\u0131n yaln\u0131zca fizik \u00e2lemle de\u011fil, fizik \u00f6tesi \u00e2lemle de ili\u015fkili olmas\u0131 konusudur. M\u00fcellif, fizik \u00f6tesine dair bilgi kaynaklar\u0131n\u0131n me\u015fruiyetini, bunlar\u0131n \u015feriata uygun olup olmad\u0131\u011f\u0131n\u0131 ve sufiler gibi baz\u0131 gruplar\u0131n bu bilgiyi nas\u0131l elde etti\u011fini ele almaktad\u0131r. Ayn\u0131 zamanda \u015feriat\u0131n k\u00fcllili\u011fi (b\u00fct\u00fcnc\u00fcll\u00fc\u011f\u00fc) ve genel ge\u00e7erlili\u011fi \u00fczerinde durularak, bu kavram\u0131n tasavvuf\u00ee tecr\u00fcbelerle nas\u0131l ba\u011fda\u015ft\u0131r\u0131labilece\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. \u015eeriat\u0131n Fizik ve Fizik \u00d6tesi \u00c2lemde Ge\u00e7erlili\u011fi<\/strong>
    \nSeminerde, \u015feriat\u0131n yaln\u0131zca maddi d\u00fcnya i\u00e7in de\u011fil, ayn\u0131 zamanda fizik \u00f6tesi bilgi ve olgular i\u00e7in de ba\u011flay\u0131c\u0131 oldu\u011fu vurgulanmaktad\u0131r. M\u00fcellif, fizik \u00f6tesi ile ilgili bilgilerin disipline edilmesi gerekti\u011fini, bu bilgilerin do\u011fruluk \u00f6l\u00e7\u00fct\u00fcn\u00fcn yaln\u0131zca \u015feriat olabilece\u011fini ifade etmektedir.<\/li>\n
  2. Fizik \u00d6tesi Bilgi Kaynaklar\u0131n\u0131n De\u011ferlendirilmesi<\/strong>
    \nVahiy d\u0131\u015f\u0131ndaki fizik \u00f6tesi bilgi kaynaklar\u0131n\u0131n nas\u0131l ele al\u0131nmas\u0131 gerekti\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle sufiler ve velilerin fizik \u00f6tesi \u00e2leme dair sahip olduklar\u0131 bilgilerin \u015feriata uygun olup olmad\u0131\u011f\u0131n\u0131n nas\u0131l de\u011ferlendirilece\u011fi \u00fczerinde durulmu\u015ftur.<\/li>\n
  3. Suf\u00eeler ve Astroloji ile U\u011fra\u015fanlar Aras\u0131ndaki Farklar<\/strong>
    \nM\u00fcellif, suf\u00eelerin fizik \u00f6tesi bilgiye dair sahip olduklar\u0131 iddialarla, astroloji ve falc\u0131l\u0131k gibi y\u00f6ntemlere dayal\u0131 bilgi iddialar\u0131n\u0131 birbirinden ay\u0131rmaktad\u0131r. Suf\u00eelerin \u015feriata uygun bir ba\u011flamda de\u011ferlendirilebilece\u011fini, ancak astroloji ve falc\u0131l\u0131\u011f\u0131n \u015feriat taraf\u0131ndan reddedildi\u011fini vurgulamaktad\u0131r.<\/li>\n
  4. \u015eeriat\u0131n Kapsay\u0131c\u0131l\u0131\u011f\u0131 ve Evrenselli\u011fi<\/strong>
    \n\u015eeriat\u0131n yaln\u0131zca belli bir toplulu\u011fa de\u011fil, t\u00fcm insanl\u0131\u011fa hitap etti\u011fi g\u00f6r\u00fc\u015f\u00fc ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, Peygamber d\u00f6neminde nazil olan h\u00fck\u00fcmlerle ilgili olarak, bu h\u00fck\u00fcmlerin yaln\u0131zca belirli \u015fah\u0131slara y\u00f6nelik olmad\u0131\u011f\u0131, aksine evrensel bir ba\u011flay\u0131c\u0131l\u0131\u011fa sahip oldu\u011fu fikrini savunmaktad\u0131r.<\/li>\n
  5. Suf\u00eelerin \u015eeriata Bak\u0131\u015f\u0131: Alternatif Bir \u015eeriat m\u0131?<\/strong>
    \nSuf\u00eelerin, \u015feriat\u0131n d\u0131\u015f\u0131nda bir ya\u015fam bi\u00e7imine sahip olup olmad\u0131\u011f\u0131 sorusu tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. M\u00fcellif, suf\u00eelerin \u015feriattan ba\u011f\u0131ms\u0131z olmad\u0131klar\u0131n\u0131, ancak \u015feriat\u0131 daha inceltilmi\u015f ve derinle\u015ftirilmi\u015f bir \u015fekilde ya\u015fad\u0131klar\u0131n\u0131 ifade etmektedir.<\/li>\n
  6. Peygamberde G\u00f6r\u00fclen Niteliklerin \u00dcmmetteki Devaml\u0131l\u0131\u011f\u0131<\/strong>
    \nPeygamberin baz\u0131 \u00f6zelliklerinin \u00fcmmette de devam etti\u011fine dair g\u00f6r\u00fc\u015fler ele al\u0131nm\u0131\u015ft\u0131r. \u0130lham, ke\u015fif ve keramet gibi kavramlar\u0131n \u00fcmmet i\u00e7inde de var olabilece\u011fi, ancak bunlar\u0131n do\u011frudan vahiy gibi de\u011ferlendirilmemesi gerekti\u011fi belirtilmi\u015ftir.<\/li>\n
  7. Gayb Bilgisi ve Ke\u015fiflerin Hukuki De\u011feri<\/strong>
    \nSuf\u00eelerin ke\u015fif yoluyla edindikleri bilgilerin \u015feriata uygun olup olmad\u0131\u011f\u0131n\u0131n nas\u0131l de\u011ferlendirilece\u011fi ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, bu bilgilerin yaln\u0131zca \u015feriata uygun olmas\u0131 durumunda dikkate al\u0131nabilece\u011fini, aksi halde ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 olmad\u0131\u011f\u0131n\u0131<\/strong> ifade etmektedir.<\/li>\n
  8. Ke\u015fif Yoluyla Elde Edilen Bilgilerin Hukukta Kullan\u0131m\u0131<\/strong>
    \n\u00d6rnek olarak, bir hakimin r\u00fcyas\u0131nda Peygamber\u2019i g\u00f6rerek bir davayla ilgili h\u00fck\u00fcm almas\u0131 ve bunu hukuki bir delil olarak kullan\u0131p kullanamayaca\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. M\u00fcellif, hukuki h\u00fck\u00fcmlerin yaln\u0131zca objektif delillere dayanmas\u0131 gerekti\u011fini, r\u00fcya veya ke\u015fif gibi s\u00fcbjektif unsurlar\u0131n mahkeme kararlar\u0131nda kullan\u0131lamayaca\u011f\u0131n\u0131 savunmaktad\u0131r.<\/li>\n
  9. Peygamberin Vahiy D\u0131\u015f\u0131ndaki Bilgi Kaynaklar\u0131<\/strong>
    \nPeygamberin yaln\u0131zca vahiy ile de\u011fil, bazen sezgisel veya do\u011frudan fizik \u00f6tesi bilgiyi i\u00e7eren bir bilgi kayna\u011f\u0131na sahip olup olmad\u0131\u011f\u0131 konusu ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, Peygamberin sezgisel bilgiyi kullanabilece\u011fini, ancak \u00fcmmet i\u00e7in ba\u011flay\u0131c\u0131 olan\u0131n yaln\u0131zca vahiy oldu\u011funu vurgulamaktad\u0131r.<\/li>\n
  10. Keramet ve \u015eeriat\u0131n \u00dcst\u00fcnl\u00fc\u011f\u00fc<\/strong>
    \nVelilerin kerametleri ve ke\u015fiflerinin, \u015feriat\u0131n h\u00fck\u00fcmlerini de\u011fi\u015ftirmeyece\u011fi belirtilmi\u015ftir. \u015eeriat\u0131n her t\u00fcrl\u00fc ola\u011fan\u00fcst\u00fc olay\u0131n \u00fczerinde oldu\u011fu, ke\u015fif veya keramet yoluyla elde edilen bilgilerin yaln\u0131zca \u015feriata uygunluk \u00e7er\u00e7evesinde dikkate al\u0131nabilece\u011fi ifade edilmi\u015ftir.<\/li>\n
  11. H\u0131z\u0131r K\u0131ssas\u0131 ve Ola\u011fan\u00fcst\u00fc Bilgilerin S\u0131n\u0131rlar\u0131<\/strong>
    \nKur\u2019an\u2019da ge\u00e7en H\u0131z\u0131r k\u0131ssas\u0131, fizik \u00f6tesi bilgiye ula\u015fman\u0131n bir \u00f6rne\u011fi olarak ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, H\u0131z\u0131r\u2019\u0131n bir peygamber olup olmad\u0131\u011f\u0131na dair tart\u0131\u015fmalar\u0131 da ele alarak, onun eylemlerinin \u015feriata ayk\u0131r\u0131 gibi g\u00f6r\u00fcnse de kendi \u015feriat\u0131 i\u00e7inde bir anlam ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Ancak, \u0130slam \u015feriat\u0131 a\u00e7\u0131s\u0131ndan bu t\u00fcr eylemlerin bir ba\u011flay\u0131c\u0131l\u0131\u011f\u0131 olmad\u0131\u011f\u0131 vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  12. \u015eeriat\u0131n Fizik \u00d6tesi Bilgiyi Hakemli\u011fe Tabi Tutmas\u0131<\/strong>
    \nM\u00fcellif, \u015feriat\u0131n yaln\u0131zca fizik\u00ee olgular i\u00e7in de\u011fil, fizik \u00f6tesi bilgi i\u00e7in de belirleyici bir otorite oldu\u011funu savunmaktad\u0131r. Ona g\u00f6re, fizik \u00f6tesinden gelen her bilgi, \u015feriata uygunlu\u011fu \u00f6l\u00e7\u00fcs\u00fcnde de\u011ferlendirilmelidir.<\/li>\n<\/ol>\n

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

    Bu seminerde, fizik \u00f6tesi bilgi kaynaklar\u0131n\u0131n de\u011ferlendirilmesi, suf\u00eelerin ke\u015fif ve kerametlerinin me\u015fruiyeti, gayb bilgisinin hukuki ve kelami boyutlar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. M\u00fcellif, \u015feriat\u0131n fizik \u00f6tesi alan\u0131 da kapsayan bir ba\u011flay\u0131c\u0131l\u0131\u011fa sahip oldu\u011funu ve hi\u00e7bir ola\u011fan\u00fcst\u00fc bilginin \u015feriata \u00fcst\u00fcn olamayaca\u011f\u0131n\u0131 ifade etmektedir. Ayr\u0131ca, s\u00fcbjektif manevi deneyimlerin, hukuki ve dini h\u00fck\u00fcmlerde tek ba\u015f\u0131na belirleyici olamayaca\u011f\u0131 vurgulanm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

    This seminar, the 37th session of al-Muw\u0101faq\u0101t<\/em> readings, focuses on the twelfth issue under maq\u0101\u1e63id<\/em> (the objectives of Sharia). The primary discussion revolves around the relationship between Sharia and both the physical and metaphysical realms. The author examines the legitimacy of sources of metaphysical knowledge, their compatibility with Sharia, and how groups like the Sufis acquire such knowledge. Additionally, the universality and comprehensiveness of Sharia is analyzed, exploring how these concepts align with mystical experiences.<\/p>\n

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

      \n
    1. The Applicability of Sharia to Both the Physical and Metaphysical Realms<\/strong>
      \nThe seminar asserts that Sharia governs not only the material world but also knowledge and phenomena beyond the physical realm. The author emphasizes that metaphysical knowledge must be subject to discipline, with Sharia serving as the sole criterion for its validity.<\/li>\n
    2. Evaluating Sources of Metaphysical Knowledge<\/strong>
      \nThe discussion examines how sources of knowledge beyond revelation should be assessed. Specifically, it questions whether the mystical insights claimed by Sufis and saints align with Sharia and how such claims should be evaluated.<\/li>\n
    3. Distinguishing Between Sufis and Practitioners of Astrology<\/strong>
      \nThe author differentiates between the metaphysical knowledge claimed by Sufis and the methods used by astrologers and fortune tellers. While Sufi insights may be considered within a Sharia-compliant framework, astrology and divination are explicitly rejected by Islamic law.<\/li>\n
    4. The Comprehensiveness and Universality of Sharia<\/strong>
      \nThe seminar explores the idea that Sharia is not limited to a particular group but applies to all of humanity. The author argues that the legal rulings revealed during the Prophet\u2019s time were not meant for specific individuals alone but possess universal applicability.<\/li>\n
    5. The Sufi Perspective on Sharia: An Alternative Legal Framework?<\/strong>
      \nThe discussion addresses whether Sufis follow a distinct legal framework separate from Sharia. The author clarifies that Sufis are not independent of Sharia but rather engage with it in a more refined and introspective manner.<\/li>\n
    6. The Continuation of Prophetic Traits in the Ummah<\/strong>
      \nThe seminar examines the idea that certain characteristics of the Prophet persist within the ummah<\/em>. Concepts such as divine inspiration (ilh\u0101m<\/em>), mystical unveiling (kashf<\/em>), and miraculous abilities (kar\u0101m\u0101t<\/em>) are discussed, with the assertion that these should not be equated with revelation (wa\u1e25y<\/em>).<\/li>\n
    7. The Legal Status of Mystical Knowledge and Unveiling<\/strong>
      \nThe seminar explores the extent to which mystical knowledge, such as Sufi unveilings (kashf<\/em>), can be considered valid in Sharia. The author asserts that such knowledge is only valid when it aligns with Sharia; otherwise, it holds no legal weight.<\/li>\n
    8. The Use of Mystical Knowledge in Legal Judgments<\/strong>
      \nA hypothetical case is presented where a judge sees the Prophet in a dream, receiving guidance on a legal ruling. The author concludes that legal decisions must be based on objective evidence, and dreams or mystical insights cannot serve as legal proof.<\/li>\n
    9. The Prophet\u2019s Sources of Knowledge Beyond Revelation<\/strong>
      \nThe discussion examines whether the Prophet relied solely on revelation or also accessed intuitive and metaphysical knowledge. The author acknowledges that the Prophet could act upon intuitive knowledge but insists that only revelation remains binding for the ummah<\/em>.<\/li>\n
    10. Miracles and the Supremacy of Sharia<\/strong>
      \nThe seminar highlights that the miracles (kar\u0101m\u0101t<\/em>) of saints do not override Sharia. Any knowledge obtained through mystical means must be evaluated within the framework of Sharia, and supernatural occurrences cannot be used to alter established legal principles.<\/li>\n
    11. The Story of al-Khi\u1e0dr and the Limits of Extraordinary Knowledge<\/strong>
      \nThe Qur\u2019anic narrative of al-Khi\u1e0dr is analyzed as an example of accessing hidden knowledge. The discussion considers whether al-Khi\u1e0dr was a prophet and whether his actions were governed by Sharia. The author concludes that his case is exceptional and does not establish a precedent for legal rulings within Islamic law.<\/li>\n
    12. Sharia as the Criterion for Metaphysical Knowledge<\/strong>
      \nThe seminar concludes with the argument that Sharia is not limited to the physical world but also serves as the ultimate criterion for evaluating metaphysical knowledge. Any claim of mystical insight must be measured against Sharia to determine its validity.<\/li>\n<\/ol>\n

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

      This seminar explores the evaluation of metaphysical knowledge, the legitimacy of Sufi insights, and the theological and legal dimensions of the unseen (ghayb<\/em>). The author asserts that Sharia holds authority over both physical and metaphysical realities and that no extraordinary knowledge can supersede its rulings. Furthermore, subjective mystical experiences cannot serve as independent sources of religious or legal authority.<\/p>\n

       <\/p>\n

       <\/p>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

      ABDURRAH\u0130M KOZALI: el-MUV\u00c2FAK\u00c2T 37. 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-3491","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3491","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=3491"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3491\/revisions"}],"predecessor-version":[{"id":3492,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3491\/revisions\/3492"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}