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Tasavvuf tarihinde en çok tartışılagelen konulardan birisi de sûfîlerin “sekr ve gaybet” halinde maruz kalıp kullandıkları şatah ibarelerdir. Şatahâtın zahiren akla, mantığa ve şeriate aykırı görünmesi, kendi içinde kompleks ve paradoksal bir yapısının olması, tasavvufî tecrübeyi yaşamamış, konuya yüzeysel yaklaşan bir çok ilim adamını bunları reddetmeye ve sahiplerini imânî açıdan sorgulamaya itmiştir. Ancak bu tecrübelerin tahkik ve marifet ehli sûfîlerden sadır olması, hakkaniyet sahibi âlimleri onlar hakkında temkinli olmaya ve bu ibareleri tasavvuf ilmine ve sûfî tecrübeye göre yorumlamaya sevketmiştir. Şatahât genel anlamda ‘ilk defa sekr ve fenâ haline maruz kalan sûfîlerin yaşadığı hâl’ olarak tanımlanır. h. VIII/ m. XIII. yüzyılda yaşayan Kadirî tarikatının “Yâfiiyye” kolunun kurucusu olan Abdullah Yâfiî, şatahâtın ve bu hâli tecrübe eden sûfîlerin mazur görülmesi gerektiğini söylemiştir. Bu hallerin icbar ve zorunluluktan kaynaklandığını belirtmiş ve bunun için birçok sebep zikretmiştir. Bu çalışmada, Yâfiî’nin şathiyye kavramına yaklaşımı ve ona göre şatahı gerektiren mücbir sebep ve unsurlar ele alınacaktır.
One of the most controversial subjects in the history of Tasavvuf is that the Sufis are exposed and used in the "secret and ghetto" form. The appearance of the shatahata to be contrary to reason, logic and sharia, its complex and paradoxal structure in itself, has not experienced the tasavufist experience, has forced many scientists who are superficially approached to the subject to reject them and question their owners from a trustworthy point of view. But the experience of the judgment and mercy has led the judgment to be cautious about them and to interpret these words according to the knowledge of Tasavvuf and the experience of the judgment. In the first verse of the Qur’an, the Qur’an says: “The first and the last of the Qur’an, the first and the last of the Qur’an, the first and the last of the Qur’an, the first and the last of the Qur’an. H. VIII / m. XIII He is the one who gives righteousness to the people of the world, and he is the one who gives righteousness to the people of the world, and he is the one who gives righteousness to the people of the world. He said that these cases were due to icbar and obligation, and he mentioned many reasons for this. In this study, the approach to the shathiya concept of Yâfiî will be discussed and according to it the reason and elements that require the shathiya.
One of the most controversial issues in the history of Sufism is shathiyat (words of ecstasy) that Sufis speak under sakr (spiritual ecstasy) and ghaybah. Many scholars who had not experienced Sufism and approached the subject superficially rejected these shathiyat and questioned the faith of those who spoke them. This was due to the shathiyat appearing to be contrary to reason, logic and sharia, as well as its complex and paradoxical structure. However, righteous scholars preferred interpreting these words according to Sufism and Sufis’ experiences since they were spoken by Sufis of tahqiq and marifah. Shathiyat is generally defined as “the state of sakr and fana which are experienced by a Sufi for the first time”. Abdullah Yâfiî, the founder of the Yâfiyyah branch of the Qadiriyyah order said that the Shathiyat and the Sufis who experienced this situation should be excused. He stated that these states were caused by force majeure and mentioned many reasons for this. This study discusses Yâfii’s approach to the concept of shathiyya as well as force majeure which requires Shatah according to him.
Field : İlahiyat
Journal Type : Ulusal
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