Şihâbuddin el-Hamevî'nin Nefehâtu'l-kurb adlı eseri bağlamında evliyanın tasarrufu meselesi
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Dosyalar
Tarih
2025
Yazarlar
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Yayıncı
Necmettin Erbakan Üniversitesi, Sosyal Bilimler Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Tasavvuf, İslam dininin zahir ve batın hükümlerinin birlikte yaşandığı manevî, rûhânî ve derûnî hayat tarzının ve buna ait ilmin genel adıdır. Cibril hadisinde ifadesini bulan ve insanın dini içselleştirmesini sağlayan tasavvuf her ne kadar ilk dönemlerde bu isimle anılmamış olsa da ihsan kelimesinde anlamını bulan bir kavram olarak karşımıza çıkmaktadır. Bunun bir neticesi olarak İslam temelli tasavvuf yolunu izleyenler, bu ilimde Allah’ın dostu olarak kabul edilmiş başkalarına ikram edilmeyen harikuladelere mazhar oldukları söylenmiştir. Kerâmet dediğimiz bu harikuladeler İslam’ın ilk yıllarından günümüze kadar çağlar boyu anlatılagelmiştir. Bu harikulade haller Kur'ân’da başta mucizeler olmak üzere pek çok ayette yer almıştır. Bunlarla imana gelen insanların bela ve musibetlere karşı sabır ve tahammülleri ziyadeleşmiş, imanları, manevi moral, motivasyonları ve ibadetleri artmıştır. Sahabe Hz. Peygamberin pek çok mucizesine şahit olmuşlar, vefatından sonra da onun yolunu tutan veliler de bu harikulade haller kerâmet olarak devam etmiştir. Kerâmet dediğimiz bu haller o zamandan günümüze kadar hatta kıyamete kadar da canlılığını ve önemini devam ettirecektir. Tezimizin konusu olan evliyanın öldükten sonraki tasarrufu mevzusu da bu kerametin çeşitlerinden ve en çok tartışılan konularından biridir. Eserini inceleyeceğimiz Hamevî’nin yaşadığı XVII. yüzyılda da bu konuda lehte ve aleyhte tartışmalar çıkınca kendisi fıkıh alimi ve Ezher Üniversitesinde hoca olmasına rağmen bu konuda bir risale yazarak cevap verme ihtiyacı hissetmiş ve “Nefehâtu’l-kurbi ve’l-ittisâl li evliyâillâhi ba’de’l-intikâl” adlı risaleyi kaleme almıştır. Biz de bu çalışmamızda Hamevî’nin kerâmet başta olmak üzere evliyanın tasarrufu konusundaki görüşlerini incelemeye çalışacağız. Tasarruf konusuna başlamadan önce birinci bölümde Hamevî’nin hayatı, eserleri, hocaları, talebeleri ve yaşadığı çağda Mısır’daki tasavvufî hayata dair genel bilgiler arz edecek “Nefehât”ın genel bir özetini yapıp, yazılma sebebini ve metodunu aktaracağız. İkinci bölümde başta kerâmetin ana kaynağı olan harikuladelerin çeşitlerinden bahsedecek, ardından Hamevî’nin keramete dair eserine aldığı görüşlere yer vereceğiz. Üçüncü ve son bölümde ise asıl konumuz olan evliyanın öldükten sonraki tasarruflarını delilleriyle aktardıktan sonra sonuç bölümünde Hamevî’nin eserindeki tasavvufi görüşlerini özetleyerek tezimizi sona erdireceğiz.
Mysticism, spiritual and spiritual and where the zahir and batin provisions of Islam are experienced together It is the general name of the ound way of life and the science pertaining to it. Sufism, which finds its expression in the hadith of Gabriel and enables people to internalize religion, appears as a concept that finds its meaning in the word İhsan, even though it was not mentioned with this name in the early periods. As a result of this gift, people who live by permeating religion to the depths of their souls have had the honor of being friends of Allah, and as a result, they have been blessed with wonders that are not offered to others by Allah. These wonders, which we call karamahs, have been described throughout the ages, from the first years of Islam. These wonderful states are mentioned in many verses of the Quran, especially miracles. Thanks to these, the patience and tolerance of people who came to faith against troubles and calamities increased, and their faith, spiritual morale, motivation and worship increased. Hz. The companions witnessed many miracles of the Prophet, and these wonderful situations continued as karamah for Awliya who followed his path after his death. These states, will continue their vitality and importance from that time until today and even until the end of time. The subject of our thesis, the disposition of Awliya after their death, is one of the types of this wonder and one of the most discussed topics. Hamawi, whose work we will examine, lived in 17th century. When there were discussions for and against this issue in the century, he felt to respond by writing and treatise on this subject, even though he was a fiqh scholar and a teacher at Al-Azhar University, and wrote this treatise. In this study, we will try to examine Hamawi's views on the dispositions of awliya, especially on miracles. Before starting the topic of dispositions in the first chapter we will provide general information about Hamawi's life, his works, his teachers, his students and the sufi life in Egypt during his time. In the second part, we will make a general summary of the work we will study, "Nafahat", and explain the reason and method of writing it. In the third part, we will first talk about the types of wonders that are the main source of the karamah, and then we will touch on karamah. In the last chapter, we will conclude our thesis by presenting the types of awliya's dispositions after their death, which is our main subject, with evidence, and by summarizing Hamawi's mystical views in his work in the conclusion.
Mysticism, spiritual and spiritual and where the zahir and batin provisions of Islam are experienced together It is the general name of the ound way of life and the science pertaining to it. Sufism, which finds its expression in the hadith of Gabriel and enables people to internalize religion, appears as a concept that finds its meaning in the word İhsan, even though it was not mentioned with this name in the early periods. As a result of this gift, people who live by permeating religion to the depths of their souls have had the honor of being friends of Allah, and as a result, they have been blessed with wonders that are not offered to others by Allah. These wonders, which we call karamahs, have been described throughout the ages, from the first years of Islam. These wonderful states are mentioned in many verses of the Quran, especially miracles. Thanks to these, the patience and tolerance of people who came to faith against troubles and calamities increased, and their faith, spiritual morale, motivation and worship increased. Hz. The companions witnessed many miracles of the Prophet, and these wonderful situations continued as karamah for Awliya who followed his path after his death. These states, will continue their vitality and importance from that time until today and even until the end of time. The subject of our thesis, the disposition of Awliya after their death, is one of the types of this wonder and one of the most discussed topics. Hamawi, whose work we will examine, lived in 17th century. When there were discussions for and against this issue in the century, he felt to respond by writing and treatise on this subject, even though he was a fiqh scholar and a teacher at Al-Azhar University, and wrote this treatise. In this study, we will try to examine Hamawi's views on the dispositions of awliya, especially on miracles. Before starting the topic of dispositions in the first chapter we will provide general information about Hamawi's life, his works, his teachers, his students and the sufi life in Egypt during his time. In the second part, we will make a general summary of the work we will study, "Nafahat", and explain the reason and method of writing it. In the third part, we will first talk about the types of wonders that are the main source of the karamah, and then we will touch on karamah. In the last chapter, we will conclude our thesis by presenting the types of awliya's dispositions after their death, which is our main subject, with evidence, and by summarizing Hamawi's mystical views in his work in the conclusion.
Açıklama
Yüksek Lisans Tezi
Anahtar Kelimeler
Evliya, Hamevî, Tasavvuf, Awliya, Hamawi, Sufism
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Küçük, A. (2025). Şihâbuddin el-Hamevî'nin Nefehâtu'l-kurb adlı eseri bağlamında evliyanın tasarrufu meselesi. (Yayımlanmamış yüksek lisans tezi). Necmettin Erbakan Üniversitesi, Sosyal Bilimler Enstitüsü Temel İslam Bilimleri Anabilim Dalı, Konya.
