{"id":503,"date":"2023-09-22T11:55:01","date_gmt":"2023-09-22T11:55:01","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=503"},"modified":"2023-09-22T12:03:41","modified_gmt":"2023-09-22T12:03:41","slug":"ingiliz-kaynaklarina-gore-hal-ahwaal","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=503","title":{"rendered":"\u0130NG\u0130L\u0130Z KAYNAKLARINA G\u00d6RE : HAL – AHWAAL"},"content":{"rendered":"
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\u0130NG\u0130L\u0130Z KAYNAKLARINA G\u00d6RE : HAL \u2013 AHWAAL<\/div>\n<\/div>\n
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A \u1e25\u0101l[1] (Arap\u00e7a: \u062d\u064e\u0627\u0644, \u201cdurum\u201d veya \u201cdurum\u201d anlam\u0131na gelir, bazen haal olarak \u0130ngilizcele\u015ftirilir; \u00e7o\u011ful \u0623\u064e\u062d\u0652\u0648\u064e\u0627\u0644 a\u1e25w\u0101l, bazen ahwaal olarak \u0130ngilizcele\u015ftirilir) \u00f6zel ama\u00e7l\u0131, ge\u00e7ici bir bilin\u00e7 halidir ve genellikle \u00fcr\u00fcn oldu\u011fu anla\u015f\u0131l\u0131r Bir Sufi\u2019nin Tanr\u0131\u2019ya giderken yapt\u0131\u011f\u0131 manevi uygulamalardan.<\/div>\n<\/div>\n
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Genel Bak\u0131\u015f<\/div>\n<\/div>\n
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Hal do\u011fas\u0131 gere\u011fi ge\u00e7icidir ve kimse onu uzatmaya \u00e7al\u0131\u015fmamal\u0131d\u0131r. Allah\u2019a do\u011fru ilerlemesi s\u0131ras\u0131nda insan\u0131 etkileyen psikolojik veya manevi etkilerden kaynaklan\u0131r. \u0130lgili kavramlar vecd (vecd), yok olma (istilam), mutluluk (bast), \u00fcmitsizlik (kabd), uyan\u0131\u015f (sah\u00fb), sarho\u015fluk (sukr) vb. . Ancak bu a\u015famalar, \u0130nsan\u2019\u0131n \u00f6zg\u00fcrle\u015ftirici deneyimi i\u00e7in gereklidir; onlar sayesinde olas\u0131 olan\u0131 bilin\u00e7ten, kal\u0131c\u0131 olmaya yazg\u0131l\u0131 olanlar d\u0131\u015f\u0131nda her \u015feyi ay\u0131rt edebilir. \u0130bn Arabi\u2019ye g\u00f6re fenaa (el-fen\u00e2) (yok olma), ahvalin zirvesidir.<\/div>\n<\/div>\n
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Tasavvufta Hal<\/div>\n<\/div>\n
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Tasavvufta ahval, Tanr\u0131\u2019n\u0131n arma\u011fan\u0131 olarak kabul edildi\u011finden, insano\u011flunun ahvalin verilmesini sa\u011flamak i\u00e7in yapabilece\u011fi hi\u00e7bir \u015fey yoktur, \u00e7\u00fcnk\u00fc insan yaln\u0131zca al\u0131c\u0131d\u0131r. Ancak, insanlar aras\u0131nda de\u011fi\u015f toku\u015f edilen maddi hediyelerin aksine, insan bu \u00f6zel halleri ya\u015famamak i\u00e7in hi\u00e7bir \u015fey yapamaz.[2] Dindar olmayanlar\u0131n bile zaman zaman Allah\u2019\u0131n bah\u015fetti\u011fi halleri deneyimledi\u011fine dikkat \u00e7ekildi\u011finden, insan\u0131n belirli bir hal almas\u0131 i\u00e7in herhangi bir \u00f6n ko\u015ful belirlenmemi\u015ftir. Bu fenomen i\u00e7in verilen a\u00e7\u0131klama, ilahi l\u00fctfun a\u015f\u0131r\u0131 bol oldu\u011fu ve bu nedenle zaman zaman inanmayanlarla zorunlu olarak temas etmesi gerekti\u011fi fikrinden kaynaklanmaktad\u0131r. Ayn\u0131 \u015fekilde, maneviyatlar\u0131n\u0131n erken a\u015famalar\u0131nda olanlar, daha ileri Sufiler kadar ahval ya\u015fayabilirler.[2]<\/div>\n<\/div>\n
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Vecd hali gibi belirli bir helvaya katlan\u0131ld\u0131\u011f\u0131nda, bunun nas\u0131l bir \u015fey oldu\u011funu yaln\u0131zca o hali zaten deneyimlemi\u015f olanlar\u0131n ger\u00e7ekten kavrayabilece\u011fine dikkat edilmelidir. Ayr\u0131ca kendinden ge\u00e7me hali ya\u015fayan\u0131n anlamas\u0131 i\u00e7in, s\u00f6ylenenleri ancak benzer durumda olanlar anlayacakt\u0131r.[3] Bu ayn\u0131 zamanda ki\u015finin eseri i\u00e7in de ge\u00e7erlidir, \u00e7\u00fcnk\u00fc bir sanat eserine bakan veya belirli bir pasaj\u0131 okuyan ki\u015fi, eserin yarat\u0131ld\u0131\u011f\u0131 s\u0131rada yarat\u0131c\u0131n\u0131n oldu\u011fu hal ile ayn\u0131 hal i\u00e7inde olmal\u0131d\u0131r. Bunu yapmamak, yaln\u0131zca i\u00e7erik olu\u015fturucu ile izleyicileri aras\u0131nda bir anlay\u0131\u015f eksikli\u011fi ile sonu\u00e7lanacakt\u0131r.[4]<\/div>\n<\/div>\n
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Genellikle ahvalin yaln\u0131zca k\u0131sa bir s\u00fcre i\u00e7in aral\u0131kl\u0131 olarak ya\u015fand\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr, ancak Abd al-Kar\u012bm ibn Haw\u0101zin Qushayri gibi di\u011ferleri, her halin s\u00fcrekli oldu\u011funu ve bir halden di\u011ferine gerekli bir ge\u00e7i\u015f oldu\u011funu savunur. Ona g\u00f6re, Tanr\u0131 taraf\u0131ndan bir durum bah\u015fedildi\u011finde, insan bu durumu veya durumu, \u00f6ncekinden ruhen daha y\u00fcksek olan yeni bir durum verilene kadar s\u00fcrd\u00fcr\u00fcr.[5] Di\u011ferleri, onun devlet tan\u0131m\u0131n\u0131n asl\u0131nda bir makam veya ruhani a\u015fama (makam) ile ilgili oldu\u011funu iddia edeceklerdir ki bu, tasavvufta tamamen ayr\u0131 bir kavramd\u0131r, \u00e7\u00fcnk\u00fc bir hel\u2019in aksine, genellikle Tanr\u0131 taraf\u0131ndan bah\u015fedilmez, ancak yaln\u0131zca temelinde elde edilir. bireysel liyakat ve \u00e7abalar. Ancak bu iddiada bulunmas\u0131n\u0131n nedeni, Muhammed taraf\u0131ndan verilen bir hadisten ve bu hadisin Ebu Ali ed-Daqqaq\u2019tan gelen bir a\u00e7\u0131klamas\u0131ndan kaynaklanmaktad\u0131r. Par\u00e7a \u015fu \u015fekilde yaz\u0131lm\u0131\u015ft\u0131r:<\/div>\n<\/div>\n
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Kalbim kefenlenir, \u00f6yle ki g\u00fcnde yetmi\u015f defa Allah\u2019tan af dilerim. Bu hadisle ilgili olarak, Allah\u2019\u0131n rahmeti \u00fczerine Eb\u00fb Ali ed-Dakkak\u2019\u0131n \u015f\u00f6yle dedi\u011fini i\u015fittim: \u201cPeygamber (sallallahu aleyhi ve sellem)\u2019in halleri s\u00fcrekli y\u00fckseliyordu. Bir halden (\u1e25\u0101la) daha y\u00fcksek bir hale y\u00fckseldi\u011finde, \u00f6tesine y\u00fckseldi\u011fi duruma bir g\u00f6z atabilir ve onu ula\u015ft\u0131\u011f\u0131 \u015feye nispetle bir \u00f6rt\u00fc veya kefen sayabilir. Halleri s\u00fcrekli \u015fiddetleniyordu.\u201d[5]<\/div>\n
Muhammed\u2019in bu pasaj\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, Ku\u015feyr\u00ee\u2019nin iddias\u0131nda hakl\u0131 oldu\u011fu g\u00f6r\u00fclecektir, ancak bir\u00e7ok Sufi hala her bir devletin bir \u015fim\u015fek \u00e7akmas\u0131 gibi gelip ge\u00e7ici oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Yine ba\u015fkalar\u0131, \u00e7o\u011fu ahvalin k\u0131sa \u00f6m\u00fcrl\u00fc olmas\u0131na ra\u011fmen, daha geli\u015fmi\u015f ahvalin insanda daha uzun s\u00fcre kalabilece\u011fini iddia edeceklerdir.<\/div>\n<\/div>\n
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\u00d6nemli A\u1e25w\u0101l<\/div>\n<\/div>\n
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\u1e24\u0101l of Mur\u0101qaba<\/div>\n<\/div>\n
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Bu hal, al\u0131c\u0131s\u0131n\u0131n kendisine Allah\u2019\u0131n hangi y\u00f6n\u00fcn\u00fcn vahyedildi\u011fine ba\u011fl\u0131 olarak bir sevin\u00e7 veya korku duygusu ya\u015fayabilece\u011fi bir haldir.[6]<\/div>\n<\/div>\n
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H\u00e2l of Kurb (Yak\u0131nl\u0131k)<\/div>\n<\/div>\n
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Bu h\u00e2li ya\u015famak, ki\u015finin fiillerinin bilincini kaybetmesine ve sadece Allah\u2019\u0131n fiillerine konsantre olmas\u0131na neden olur. Evliya Allah\u2019\u0131n ruhlar\u0131, Allah\u2019\u0131 arayanlara ister ya\u015farken, ister bu d\u00fcnyadan g\u00f6\u00e7erken, kurbanlar\u0131n\u0131 ve sohbetlerini vermeye kadirdirler. Salik (aray\u0131c\u0131) veya talebeye olan ilgileri vecd durumuna neden olur, fakat birisi hakim olursa daha iyi ve daha verimli olur.[6]<\/div>\n<\/div>\n
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\u1e24\u0101l of wajd (Ecstasy)<\/div>\n<\/div>\n
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Z\u0131tlar\u0131yla tarif edilen bir hal, onu ya\u015fayan ki\u015fi ya korku ya da sevgi, keder ya da sevin\u00e7, ya da memnuniyet ya da huzursuzluk hissedebilir.[6]<\/div>\n<\/div>\n
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\u1e24\u0101l of sukr (sarho\u015fluk)<\/div>\n<\/div>\n
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\u1e25\u0101l of \u1e63ahw (ay\u0131kl\u0131k) taraf\u0131ndan takip edilen bu durum, insan\u0131n \u00e7evresinden tamamen haberdar olmas\u0131n\u0131 engelleyen Tanr\u0131 ile bir ili\u015fki ile karakterize edilir.[6]<\/div>\n<\/div>\n
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Abdest Hali (samimiyet)<\/div>\n<\/div>\n
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Al\u0131c\u0131n\u0131n kalbini dolduran ilahi mevcudiyetten gelen i\u00e7erikle birle\u015fen hu\u015fu duygusunu i\u00e7eren bir durum.[6]<\/div>\n<\/div>\n
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Di\u011fer a\u1e25w\u0101l<\/div>\n<\/div>\n
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Tasavvufta bulunan ek ahw\u0101l \u015funlar\u0131 i\u00e7erir: keder, geni\u015fleme, s\u0131k\u0131nt\u0131, daralma veya ihtiya\u00e7.[7]<\/div>\n<\/div>\n
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Makamdan Ayr\u0131m<\/div>\n<\/div>\n
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Genel olarak tasavvufta, Allah taraf\u0131ndan verilen \u00e7e\u015fitli ahvaller ile Sufilerin bir merhale, yani makam terimi aras\u0131nda net bir ayr\u0131m vard\u0131r. \u0130ki terim aras\u0131ndaki temel fark, bir hel\u2019in Tanr\u0131\u2019n\u0131n bir arma\u011fan\u0131 oldu\u011fu ve pe\u015finden gidilemeyece\u011fi, halbuki bir makam\u0131n ancak kat\u0131 manevi pratikle elde edilebilece\u011fi fikridir. Bu \u015fekilde, bir makam, takip edilebilen ve elde edilmesi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde insan\u0131n eylemlerine dayanan bir \u015feydir.[8] Ayr\u0131ca, belli bir makama ula\u015ft\u0131ktan sonra, daha y\u00fcksek bir makama ge\u00e7inceye kadar o makamda kal\u0131r; b\u00f6ylece insan\u0131n deneyimleyebilece\u011fi farkl\u0131 ahvalden daha kal\u0131c\u0131 hale getirir.[7]<\/div>\n<\/div>\n
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Tasavvuf d\u0131\u015f\u0131nda \u1e24\u0101l<\/div>\n<\/div>\n
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Tasavvuf d\u00fcnyas\u0131n\u0131n d\u0131\u015f\u0131nda, \u1e25\u0101l terimi daha genel olarak Arap\u00e7a ve Fars\u00e7ada ki\u015finin ruhunun ger\u00e7ekli\u011fi a\u015fan herhangi bir olumlu deneyimini tan\u0131mlamak i\u00e7in kullan\u0131l\u0131r. Ba\u015fka bir deyi\u015fle, insan\u0131n a\u00e7\u0131klanamayan bir duyguya kap\u0131ld\u0131\u011f\u0131 bir durum olarak d\u00fc\u015f\u00fcn\u00fclebilir.[9] Bu anlamda, bu t\u00fcr durumlar mutlaka ilahi bir deneyim veya kar\u015f\u0131la\u015fma ile ba\u011flant\u0131l\u0131 de\u011fildir ve bunlar her zaman arzu edilen durumlard\u0131r.<\/div>\n<\/div>\n
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Fars Sanatlar\u0131nda \u1e24\u0101l<\/div>\n<\/div>\n
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Hal\u2019in Fars\u00e7a kullan\u0131m\u0131 ki\u015finin normal bilincini terk etmesi anlam\u0131na geldi\u011finden, hem m\u00fczikal hem de g\u00f6rsel olarak Fars sanat\u0131ndan s\u00f6z edilirken b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131r. Asl\u0131nda, \u0130ranl\u0131 sanat\u00e7\u0131lar aras\u0131nda o kadar yayg\u0131n hale geldi ki, art\u0131k bir sanat\u00e7\u0131n\u0131n \u00f6zg\u00fcnl\u00fc\u011fe (es\u0101lat) ula\u015fma yetene\u011fi ile e\u015fanlaml\u0131 olarak kullan\u0131l\u0131yor. Dolay\u0131s\u0131yla bir sanat\u00e7\u0131n\u0131n \u2018hal\u2019i oldu\u011fu\u2019, \u2018hal ile \u00e7ald\u0131\u011f\u0131\u2019, hatta \u2018kendi hel\u00e2s\u0131n\u0131 ya\u015fad\u0131\u011f\u0131\u2019 ifadesini yapmak m\u00fcmk\u00fcnd\u00fcr.[4] \u00d6zellikle \u0130ran m\u00fczi\u011finde hl \u00f6nemlidir, \u00e7\u00fcnk\u00fc m\u00fczisyenler eserlerinde bulunan ahenk ve melodilerin dinleyiciyi bir halden ba\u015fka bir hale getirebildi\u011fi fikrini takip edin. Belirli durumlara ula\u015fmak ayn\u0131 zamanda m\u00fczisyenin bir par\u00e7ay\u0131 kendisi veya bir ba\u015fkas\u0131 taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131 gibi icra etmesine de olanak tan\u0131r.[10] Bu fikir, kesin olarak takip etmese de, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde terimin Sufi kullan\u0131m\u0131na dayanmaktad\u0131r.<\/div>\n<\/div>\n
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Ahwal Hakk\u0131nda Daha Fazla Bilgi<\/div>\n<\/div>\n
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“Der Nimetullahi Sufi-Orden”, “Tasavvufta Manevi Yoksulluk” kitap incelemelerinden al\u0131nt\u0131d\u0131r.<\/div>\n<\/div>\n
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Manevi Yoksulluk, klasik Sufi prati\u011finin mihenk ta\u015f\u0131d\u0131r. Fakir (fakir erkek veya kad\u0131n) terimi, Sufiler aras\u0131nda s\u0131kl\u0131kla Sufi ve dervi\u015f ile e\u015fanlaml\u0131 olarak kullan\u0131l\u0131r. Bu kitaptaki ilk makale, tasavvufta manevi yoksullu\u011fun anlam\u0131n\u0131n geli\u015fimini belgeliyor, ard\u0131ndan dervi\u015f ve tasavvuf terimlerinin \u0130slami mistik metinlerdeki farkl\u0131 tan\u0131mlar\u0131n\u0131 ara\u015ft\u0131ran iki makale geliyor.<\/div>\n<\/div>\n
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4. ve 5. b\u00f6l\u00fcmler, Sufiler taraf\u0131ndan \u00e7e\u015fitli mistik hal dereceleri (ahwal) ve manevi makamlar\u0131n (makamat) hiyerar\u015fik seviyeleri hakk\u0131nda \u0130ngilizce’deki tek kapsaml\u0131 \u00e7al\u0131\u015fmay\u0131 olu\u015fturur. Son b\u00f6l\u00fcmler ‘Ebedi \u015eimdi’ (vakt) kavram\u0131na odaklan\u0131r ve Sufilerin ruhani y\u00f6nteminde nefesin \u00f6nemini tart\u0131\u015f\u0131r.”[1]<\/div>\n<\/div>\n
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‘El-Ghunya li-Talibi Tariq al-Haqq \u2013 2’, ‘R\u0131z\u00e2ya Dair’de, “R\u0131za [r\u0131z\u00e2] manevi hallerden [ahwal] veya manevi hallerden biri olarak m\u0131 s\u0131n\u0131fland\u0131r\u0131lmal\u0131d\u0131r? makamlar [mak\u00e2met]?” ve daha sonra ba\u015fka bir yerde ayn\u0131 eser, “Fakat onun son mertebesi [nihaye], ruh hallerinden [ahval] biridir…” soru sunuldu. [2]<\/div>\n<\/div>\n
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‘S\u00fbf\u00eelik’ ba\u015fl\u0131kl\u0131 web sayfas\u0131, Tasavvuf yolunun bir\u00e7ok mertebeleri (Makamet) ve halleri (Ahwal) i\u00e7erdi\u011fini s\u00f6yl\u00fcyor. Aray\u0131c\u0131 tarikata kat\u0131ld\u0131\u011f\u0131nda ve kendini inisiyasyona haz\u0131rlad\u0131\u011f\u0131nda t\u00f6vbe ile ba\u015flar…. Tasavvuf \u00f6\u011fretisinin a\u00e7\u0131k\u00e7a tan\u0131mlad\u0131\u011f\u0131 bir dizi ruhani makam ve hallerden ge\u00e7er. Bunlar tasavvuf makamlar\u0131d\u0131r:… Korku ve umut, \u00fcz\u00fcnt\u00fc ve sevin\u00e7, \u00f6zlem ve yak\u0131nl\u0131k gibi belirli ruh halleri veya duygular (ahwal) bu makamlara ba\u011fl\u0131d\u0131r…<\/div>\n<\/div>\n
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SUF\u0130 B\u0130NANIK TERM\u0130NOLOJ\u0130S\u0130: Ahwal \u2013 mistik haller. [3]<\/div>\n<\/div>\n
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Ahwal’\u0131n bir \u00e7evirisi ile:<\/div>\n<\/div>\n
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Qasida Burda 35\u201336. Ayetler<\/div>\n<\/div>\n
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Wa-‘alaykum es-Selam wa-rahmetullah wa-berakatuh: Burda \u015eerif’in “Li kulli havlin min ehwal muktemi” diyen sat\u0131r\u0131ndaki “muktehim[i]”nin anlam\u0131 nedir?<\/div>\n<\/div>\n
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Ayr\u0131ca “Abarafe qawli laa minhu wa la n’ami”nin \u00e7evirisi nedir?<\/div>\n<\/div>\n
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Bunlar 35\u201336. Ayetlerdir:<\/div>\n<\/div>\n
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Nebiyyuna al-amiru al-naahi fa-la ahadun aberra fi kavli “la” minhu wa-la “na’ami.”<\/div>\n<\/div>\n
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Huwa al-Habibu al-ladhi turja shafa’atuhu, li-kulli havlin min al-ahwali muqtahimi!<\/div>\n<\/div>\n
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Terc\u00fcme<\/div>\n<\/div>\n
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Hi\u00e7 kimse “hay\u0131r” veya “evet” demekte kendisinden daha adaletli olmayacak \u015fekilde emreden ve yasaklayan Peygamberimiz:<\/div>\n<\/div>\n
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O, ba\u015f\u0131na gelecek musibetlerin her musibetinde \u015fefaati kuvvetle umulan Sevgilidir!”[4]<\/div>\n<\/div>\n
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G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi ‘havlin’ ile ba\u015flayan son sat\u0131rda kar\u015f\u0131l\u0131k gelen \u00e7eviri ‘felaket’, ard\u0131ndan ‘felaketlerin’ ile ba\u015flarken, ilk metin olan “min al-ahwali”; bundan dolay\u0131, temel lughatul Arabiya [Arap dili], ‘havlin’den ‘al-ahwali’ye kadar olan kelime kipi g\u00f6sterilmi\u015ftir.<\/div>\n<\/div>\n
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Qa\u1e63\u012bda al-Burda ile ilgili makale (Arap\u00e7a: \u0642\u0635\u064a\u062f\u0629 \u0627\u0644\u0628\u0631\u062f\u0629, “Pelerin \u015eiiri”)<\/div>\n<\/div>\n
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Sa\u011flanan al\u0131nt\u0131, do\u011frudan Ahwal’\u0131n \u00e7evirilerinin geni\u015fli\u011fini g\u00f6sterme konusundad\u0131r; bununla birlikte al\u0131nt\u0131, Qasida Burda’n\u0131n i\u00e7eri\u011finin tamam\u0131n\u0131n onaylanmas\u0131nda oybirli\u011fi olmadan eklenmi\u015ftir.<\/div>\n<\/div>\n
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Ahwal’\u0131n anlam\u0131 hakk\u0131nda daha fazla cevap verirken, “Soru: S\u00f6zs\u00fcz bo\u015fanma beyan\u0131 bo\u015fanma beyan\u0131 say\u0131l\u0131r m\u0131? Yani adam bunu” y\u00fcksek sesle “zihninde” s\u00f6yler (dudaklar\u0131n\u0131, ses tellerini, a\u011fz\u0131n\u0131 hareket ettirmeden) ?<\/div>\n<\/div>\n
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Cevap: \u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645 Esselamu Aleyk\u00fcm. Allame Muhammed Qudri Basa el-Ahval al-Shaksiyya adl\u0131 eserinde \u015f\u00f6yle diyor: Bo\u015fanma s\u00f6zl\u00fc bir beyanla ve resmi olarak yaz\u0131lm\u0131\u015f bir mektupla ger\u00e7ekle\u015fir. (Al-Fevaid al-Aliyya ala al-Ahkam al-Shariyya fi al-Ahwal al-Shakhsiyya, Madde 222, Maktaba Arafa). Resmi olarak yaz\u0131lm\u0131\u015f bir mektup, \u00fc\u00e7\u00fcnc\u00fc bir ki\u015fiye yaz\u0131lan mektuptur. Bu, istese de istemese de bo\u015fama say\u0131l\u0131r.”[5]<\/div>\n<\/div>\n
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El-Ahval’in yerlerde, yerlerde, yay\u0131lmada kullan\u0131lmas\u0131na i\u015farettir. Bunu bu makale ekine dahil etmenin amac\u0131, geni\u015flik u\u011fruna.<\/div>\n<\/div>\n
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Selefi g\u00f6r\u00fc\u015fleri<\/div>\n
Muhammed ibn Abd al-Wahhab, \u00e7ok say\u0131da Sufi uygulamas\u0131n\u0131 olduk\u00e7a ele\u015ftirmesine ra\u011fmen \u015funlar\u0131 belirtir:[34][35]<\/div>\n<\/div>\n
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“Ki\u015fi \u015feriat h\u00fck\u00fcmlerine s\u0131ms\u0131k\u0131 ba\u011fl\u0131 oldu\u011fu m\u00fcddet\u00e7e, s\u00fbf\u00eelerin yolunu ve nefsin kalb ve uzuvlarla ilgili g\u00fcnahlardan tasfiyesini (tezkiyeyi) reddetmiyoruz. Do\u011fru ve m\u00fc\u015fahede edilen yol.Fakat onun s\u00f6zlerini ve hareketlerini mecazi olarak te’v\u00eel (te’v\u00eel) etmeyi kendimize g\u00f6rev edinmiyoruz.Biz b\u00fct\u00fcn i\u015flerimize sadece tevekk\u00fcl eder, onlardan yard\u0131m diler, onlardan yard\u0131m ister ve g\u00fcveniriz. Allah Te\u00e2l\u00e2’ya emanet olun. O bize yeter, en iyi emanet\u00e7i, en iyi mevla ve en iyi yard\u0131mc\u0131d\u0131r.”<\/div>\n<\/div>\n
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A\u015fk ile<\/div>\n<\/div>\n
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\u0130ngiliz Kaynaklar\u0131ndan Ara\u015ft\u0131ran ve \u00c7eviren:<\/div>\n<\/div>\n
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Mehmet \u00d6zg\u00fcr Ersan<\/div>\n<\/div>\n
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notlar<\/div>\n
^ Tazkiyah: Ruhun Ar\u0131nmas\u0131<\/div>\n
^ Mevlana Fazlur Rahman Ansari, Knowledge and the Self 2011-07-14 tarihinde Wayback Machine’de Ar\u015fivlendi<\/div>\n
^ Amin Ahsan Islahi, Tadabbur-r-Qur’an: Fatiha Suresi ve Bakara Suresi Tefsiri<\/div>\n
^ \u0130bn Rajab el-Hanbali, Ruhun Ar\u0131nmas\u0131, s. 2<\/div>\n
^ Kuran 9:103 bkz.<\/div>\n
^ \u015eah, Saeeda (2015). E\u011fitim, Liderlik ve \u0130slam: \u0130slami bir bak\u0131\u015f a\u00e7\u0131s\u0131yla teoriler, s\u00f6ylemler ve uygulamalar. Routledge. ISBN 9781135052546.<\/div>\n
^ Khondokar Abdullah Cihangir (2009). RAHE BELAYAT (Allah’\u0131n dostlu\u011funa giden yol). Es-S\u00fcnnet Yay\u0131nlar\u0131. ISBN 978-984-90053-1-5.<\/div>\n
^ Rifai, Seyyid Rami al (24 Haziran 2015). “Medine \u0130slami Dergisi |01|”. S\u00fcnnet Muakadesi.<\/div>\n
^ Karzoon (Cilt 1 s.12)<\/div>\n
^ A. Schimmel, \u0130slam’\u0131n Mistik Boyutlar\u0131, s. 112<\/div>\n
^ Al-Buhari, Kitab al-Qadar, 11\/499<\/div>\n
^ Akbar Husain, Spirit\u00fcel Psikolojinin Ufuklar\u0131<\/div>\n
^ Al-Musleh, Halid Bin Abdullah (2004). Kalpleri Reform Edin – Bengalce – Khalid Bin Abdullah Al-Musleh. Davet, \u0130r\u015fad, Evkaf ve Diyanet \u0130\u015fleri Bakanl\u0131\u011f\u0131. ISBN 9960-29-546-X. Eri\u015fim tarihi: 5 Eyl\u00fcl 2019.<\/div>\n
^ George F. McLean, Hatadan kurtulu\u015f ve Y\u00fcce ile mistik birliktelik<\/div>\n
^ Abdur-Rashid Siddiqui, Tazkiyah: Kendini Ar\u0131nd\u0131rma ve Geli\u015ftirme<\/div>\n
^ Muhammad Hisham Kabbani (2006), Kendini Ger\u00e7ekle\u015ftirme Sufi Bilimi: Onyedi Y\u0131k\u0131c\u0131 \u00d6zellik Rehberi, M\u00fcritli\u011fe On Ad\u0131m ve Kalbin Alt\u0131 Ger\u00e7ekli\u011fi, Kentucky Fons Vitae<\/div>\n
^ I. Shah, The Sufis, Octagon Press 2001<\/div>\n
^ Muhammed Kabbani, Nak\u015fibendi Tasavvuf Gelene\u011fi: G\u00fcnl\u00fck Uygulamalar ve Adanm\u0131\u015fl\u0131klar<\/div>\n
^ Istil\u0101h\u0101t al-sufiyya, s. 77\u20138<\/div>\n
^ A. Schimmel, \u0130slam’\u0131n Mistik Boyutlar\u0131<\/div>\n
^ Robert Frager, Sufi B\u00fcy\u00fcme, Denge ve Uyum Psikolojisi<\/div>\n
^ \u015eeyh Muhammed Maulud, Kalbin Simyas\u0131, \u00c7eviren: Hamza Yusuf<\/div>\n
^ \u0130bn Rajab el-Hanbali, s. 73<\/div>\n
^ Sufi psikolojisi tart\u0131\u015fmas\u0131 ba\u011flam\u0131nda bu terimlerin a\u00e7\u0131klamas\u0131 i\u00e7in, M. Ajmal’\u0131n, Islamic Spirituality, S.H. Nasr ed, cilt. 1, Temeller. Londra: Routledge ve Kegan ve Paul, 1987, s;. 294\u2013307<\/div>\n
^ Amin Ahsan Islahi, Tazkiah: Sakinle\u015ftirilmi\u015f Ruh<\/div>\n
^ Ruhun Ar\u0131nmas\u0131 s.71<\/div>\n
^ \u0130bn Agibah, Glossaire du Soufisme<\/div>\n
^ M. Fethullah G\u00fclen, Tasavvuf prati\u011finde anahtar kavramlar<\/div>\n
^ Al-Qushayri, Al-Risala, s. 195<\/div>\n
^ H. Corbin, ‘Physiologie de l’homme de lumiere dans le soufisme iranien,’ Paris 1959 s. 238<\/div>\n
^ H\u00fcseyin Nasr, Tasavvuf Denemeleri<\/div>\n
^ Yahudi Sanal K\u00fct\u00fcphanesi<\/div>\n
^ Tasavvuf ve \u0130slam’da Tasavvuf Tarikatlar\u0131<\/div>\n
^ al-Makki, ‘Abd al-Hafiz (Ocak 2011). “\u015eeyh Muhammed bin ‘Abd al-Wahhab ve Tasavvuf”. Deoband.org.<\/a> Deoband.org.<\/a> Eri\u015fim tarihi: 3 Nisan 2015.<\/div>\n
^ Rida, Rashid (1925). \u015eeyh ‘Abd Allah bin \u015eeyh Muhammed bin ‘Abd al-Wahhab al-Najdi’nin Al-Hadiyyah al-Suniyyah’\u0131n\u0131n \u015eerhi. M\u0131s\u0131r: Al Manar Yay\u0131nc\u0131lar\u0131. P. 50.<\/div>\n<\/div>\n
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Referanslar<\/div>\n
JM Cowan (1994), Modern Yaz\u0131l\u0131 Arap\u00e7a Hans Wehr S\u00f6zl\u00fc\u011f\u00fc<\/div>\n
John Esposito (2003), Oxford \u0130slam S\u00f6zl\u00fc\u011f\u00fc<\/div>\n
Jean-Louis Michon (1999), Fasl\u0131 Bir Soufi’nin Otobiyografisi: Ahmad ibn ‘Ajiba (1747\u20131809)<\/div>\n
M. Mesud (1996), \u0130slam Hukuku Yorumu: M\u00fcft\u00fcler ve Fetvalar\u0131<\/div>\n
\u0130mam Ali, Nahjul Balagha: \u0130mam Ali’nin Vaazlar\u0131, Mektuplar\u0131 ve S\u00f6zleri<\/div>\n
Muhammed Al-Munajjid – Peygamberlerin \u0130nsanlar\u0131n Hatalar\u0131n\u0131 D\u00fczeltme Y\u00f6ntemleri – (\u0130ngilizce)<\/div>\n
Anas Karzoon (1997), Manhaj al-Islaami fi Tazkiyah al-Nafs<\/div>\n
Ahmad Farid, Ruhun Ar\u0131nmas\u0131: \u0130bn Receb el-Hanbali, \u0130bn\u00fc’l-Kayyim ve Gazali’nin eserlerinden derlenmi\u015ftir.<\/div>\n
SD. Goitein (1964), Yahudiler ve Araplar<\/div>\n
Annemarie Schimmel (1975), \u0130slam’\u0131n Mistik Boyutu<\/div>\n
G. B\u00f6wering (1980), Erken \u0130slam’da Mistik Varolu\u015f Vizyonu<\/div>\n
C. Ernst (1984), Tasavvufta Vecd S\u00f6zleri<\/div>\n
JS Trimingham (1982), \u0130slam’da Sufi Tarikatlar\u0131<\/div>\n
L. Lewisohn (ed.) (1999), The Heritage of Sufizm, 3 cilt.<\/div>\n
A. Knysh, \u0130slami Tasavvuf. K\u0131sa Bir Tarih (2000)<\/div>\n
Khalid bin Abdullah al-Musleh (2004), kalplerin reformu (Urduca)<\/div>\n
Khondokar Abdullah Zahangir (2007), Rahe Belayet (Allah’\u0131n dostlu\u011funa giden yol) (Bengalce)<\/div>\n
\u015eeyh \u0130mran ibn Adam, Tasavvuf ve Tezkiye<\/div>\n
Ahlak’\u0131n anlam\u0131 ve k\u00f6keni<\/div>\n
Yolcunun Yolu<\/div>\n<\/div>\n
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Abdal Yesari<\/div>\n<\/div>\n
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Kaynaklar:<\/div>\n
^ \u201cHal\u201d. Britannica Ansiklopedisi.<\/div>\n
^ a b Nasr, Seyyed Hossein (1972). Tasavvuf Yaz\u0131lar\u0131. Albany: New York Eyaleti P. s. 73. ISBN 978-1-871031-41-6.<\/div>\n
^ Sat\u0131yor, Michael A., ed. (1996). . Erken \u0130slami Tasavvuf: Tasavvuf, Kuran, Mir\u2019raj, \u015eiirsel ve Teolojik. Mahwah: Paulist. P. 226. ISBN 0-8091-3619-8.<\/div>\n
^ a b S\u0131ras\u0131nda, Jean. \u201chal\u201d. Encyclop\u00e6dia Iranica. Eri\u015fim tarihi: 29 Mart 2011.<\/div>\n
^ a b Sat\u0131yor, Michael A., ed. (1996). . Erken \u0130slami Tasavvuf: Tasavvuf, Kuran, Mir\u2019raj, \u015eiirsel ve Teolojik. Mahwah: Paulist. P. 104. ISBN 0-8091-3619-8.<\/div>\n
^ a b c d e Doniger, Wendy, ed. (1999). Merriam-Webster\u2019\u0131n D\u00fcnya Dinleri Ansiklopedisi. Springfield, MA: Merriam-Webster. sayfa 406. ISBN 978-0-87779-044-0.<\/div>\n
^ a b Qushayr\u012b, \u02bbAbd al-Kar\u012bm ibn Haw\u0101zin (2007). Al-Qushayr\u012b\u2019nin Tasavvuf \u00dczerine Risalesi: Al-Risala al-. Reading, Birle\u015fik Krall\u0131k: Garnet. P. 78. ISBN 978-1-85964-185-9.<\/div>\n
^ G\u00fclen, M. Fethullah (2006). Tasavvuf Uygulamas\u0131nda Anahtar Kavramlar: Kalbin Z\u00fcmr\u00fct Tepeleri, Cilt. 1. Somerset: I\u015f\u0131k. P. 21. ISBN 978-1-932099-23-2.<\/div>\n
^ Nasr, Seyyid H\u00fcseyin (1972). Tasavvuf Yaz\u0131lar\u0131. Albany: New York Eyaleti P. s. 74. ISBN 978-1-871031-41-6.<\/div>\n
^ Nasr, Seyyid H\u00fcseyin (1972). \u201cTasavvufun Geleneksel Fars M\u00fczi\u011fine Etkisi\u201d (PDF) . Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Din \u00c7al\u0131\u015fmalar\u0131. 6 (4). Eri\u015fim tarihi: 29 Mart 2011. BU YAZI EYL\u00dcL 22, 2023 TAR\u0130H\u0130NDE MEHMET \u00d6ZG\u00dcR ERSAN TARAFINDAN YAZILMI\u015eTIR.<\/div>\n
Resimler:<\/div>\n<\/div>\n
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Abd\u00fclkadir Gilani T\u00fcrbesi, Ba\u011fdat, Irak<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\u0130NG\u0130L\u0130Z KAYNAKLARINA G\u00d6RE : HAL \u2013 AHWAAL A \u1e25\u0101l[1] (Arap\u00e7a: \u062d\u064e\u0627\u0644, \u201cdurum\u201d veya \u201cdurum\u201d anlam\u0131na gelir, bazen haal olarak \u0130ngilizcele\u015ftirilir; \u00e7o\u011ful \u0623\u064e\u062d\u0652\u0648\u064e\u0627\u0644 a\u1e25w\u0101l, bazen ahwaal olarak \u0130ngilizcele\u015ftirilir) \u00f6zel ama\u00e7l\u0131, ge\u00e7ici…<\/p>\n","protected":false},"author":1,"featured_media":504,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-503","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/503","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=503"}],"version-history":[{"count":3,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/503\/revisions"}],"predecessor-version":[{"id":507,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/503\/revisions\/507"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/504"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=503"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=503"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=503"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}