Ibn Taymiyya’s Understanding of Tawassul and Istighase

Kerim Polat

Makale detayları

Ibn Taymiyya’s Understanding of Tawassul and Istighase

Yazarlar:

Kerim Polat

Yayıncı:

Karamanoglu Mehmetbey University

Ana Başlıklar:

Kelam

Dergi:

HİKEM Vol.2 Issue 1, pp.51-72

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314078

pISSN:

3023-4247

Anahtar kelimeler:

Özet:

 One of the basic concepts of Ibn Taymiyyas thought is tawassul. Ibn Taymiyya evaluates this concept in two categories: legitimation and bidah. According to him, the following three types of tawassul are legitimate: With the names and attributes of Allah, with the faith and obedience to the Prophet Muhammad and with good deeds. According to him, the types of tawassul such as tawassul with a person, asking in the name of someone or something and asking a person to pray, which are not seen in the nass and the practices of the salaf, are bidah. However, Ibn Taymiyyah He accepts that scholars who argue that tawassul can be made through the Prophet as an ijtihad. He also respects them. According to him, since the issue of tawassul with the person is a matter of ijtihad and ones who think differently on this issue must respect each other. Scholars such as Subki and Ibn Hajar al-Haytami criticized Ibn Taymiyyas understanding of tawassul. According to these scholars, It is permissible to make tawassul with the Prophet before his birth, after his birth and after his death. Before Ibn Taymiyyah, there was no one who claimed that tawassul with a person was bidah. According to Ibn Taymiyyah, istighasa and tawassul are different concepts. While tawassul is asking for something from Allah through a person, istighasa is asking from the person himself. According to Ibn Taymiyyah, most people confuse the concepts of tawassul and istighasa and use them interchangeably. However, this is wrong. Because asking from God through a person is not the same as asking from the person himself. Ibn Taymiyya evaluates istighasa in two categories. While it is legitimate to ask for things within the power of an alive and present person, it is shirk to ask for things that only Allah can do, from a dead and absent person. Subkî and Ibn Hacer al-Haytamî also opposed Ibn Taymiyyas views on istighasa. They think that words such istighase, tawassul and istishfaa all have the same meaning, and sharia and lughat do not prevent these concepts from understanding in the same meaning. While Ibn Taymiyya looks at the issue from a more literal and lafz perspective, scholars such as Subki and Ibn Hajar al-Haytami look at the issue more in terms of meaning.

 One of the basic concepts of Ibn Taymiyyas thought is tawassul. Ibn Taymiyya evaluates this concept in two categories: legitimation and bidah. According to him, the following three types of tawassul are legitimate: With the names and attributes of Allah, with the faith and obedience to the Prophet Muhammad and with good deeds. According to him, the types of tawassul such as tawassul with a person, asking in the name of someone or something and asking a person to pray, which are not seen in the nass and the practices of the salaf, are bidah. However, Ibn Taymiyyah He accepts that scholars who argue that tawassul can be made through the Prophet as an ijtihad. He also respects them. According to him, since the issue of tawassul with the person is a matter of ijtihad and ones who think differently on this issue must respect each other. Scholars such as Subki and Ibn Hajar al-Haytami criticized Ibn Taymiyyas understanding of tawassul. According to these scholars, It is permissible to make tawassul with the Prophet before his birth, after his birth and after his death. Before Ibn Taymiyyah, there was no one who claimed that tawassul with a person was bidah. According to Ibn Taymiyyah, istighasa and tawassul are different concepts. While tawassul is asking for something from Allah through a person, istighasa is asking from the person himself. According to Ibn Taymiyyah, most people confuse the concepts of tawassul and istighasa and use them interchangeably. However, this is wrong. Because asking from God through a person is not the same as asking from the person himself. Ibn Taymiyya evaluates istighasa in two categories. While it is legitimate to ask for things within the power of an alive and present person, it is shirk to ask for things that only Allah can do, from a dead and absent person. Subkî and Ibn Hacer al-Haytamî also opposed Ibn Taymiyyas views on istighasa. They think that words such istighase, tawassul and istishfaa all have the same meaning, and sharia and lughat do not prevent these concepts from understanding in the same meaning. While Ibn Taymiyya looks at the issue from a more literal and lafz perspective, scholars such as Subki and Ibn Hajar al-Haytami look at the issue more in terms of meaning.

 One of the basic concepts of Ibn Taymiyyas thought is tawassul. Ibn Taymiyya evaluates this concept in two categories: legitimation and bidah. According to him, the following three types of tawassul are legitimate: With the names and attributes of Allah, with the faith and obedience to the Prophet Muhammad and with good deeds. According to him, the types of tawassul such as tawassul with a person, asking in the name of someone or something and asking a person to pray, which are not seen in the nass and the practices of the salaf, are bidah. However, Ibn Taymiyyah He accepts that scholars who argue that tawassul can be made through the Prophet as an ijtihad. He also respects them. According to him, since the issue of tawassul with the person is a matter of ijtihad and ones who think differently on this issue must respect each other. Scholars such as Subki and Ibn Hajar al-Haytami criticized Ibn Taymiyyas understanding of tawassul. According to these scholars, It is permissible to make tawassul with the Prophet before his birth, after his birth and after his death. Before Ibn Taymiyyah, there was no one who claimed that tawassul with a person was bidah. According to Ibn Taymiyyah, istighasa and tawassul are different concepts. While tawassul is asking for something from Allah through a person, istighasa is asking from the person himself. According to Ibn Taymiyyah, most people confuse the concepts of tawassul and istighasa and use them interchangeably. However, this is wrong. Because asking from God through a person is not the same as asking from the person himself. Ibn Taymiyya evaluates istighasa in two categories. While it is legitimate to ask for things within the power of an alive and present person, it is shirk to ask for things that only Allah can do, from a dead and absent person. Subkî and Ibn Hacer al-Haytamî also opposed Ibn Taymiyyas views on istighasa. They think that words such istighase, tawassul and istishfaa all have the same meaning, and sharia and lughat do not prevent these concepts from understanding in the same meaning. While Ibn Taymiyya looks at the issue from a more literal and lafz perspective, scholars such as Subki and Ibn Hajar al-Haytami look at the issue more in terms of meaning.

 İbn Teymiyye düşüncesinin temel kavramlarından biri tevessüldür. İbn Teymiyye bu kavramı meşru ve bidat olarak iki kategoride değerlendirmektedir. Ona göre şu üç tür tevessül meşrudur: Allahın isim ve sıfatları ile Hz. Peygambere iman ve itaat ile ve salih amellerle. İbn Teymiyye naslarda ve selefin uygulamalarında olmadığını iddia ettiği zat ile tevessül, bir kişinin hakkı ile isteme ve ölü veya gaib bir kişiden dua etmesini isteme şeklindeki tevessül çeşitlerini ise bidat olarak kabul etmektedir. Ancak İbn Teymiyye Hz. Peygamberin zatı ile tevessülde bulunulabileceğini savunan âlimlerin ictihadda bulunduğunu kabul etmekte ve onlara saygı duymaktadır. Ona göre Hz. Peygamberin zatı ile tevessül meselesi ictihadi bir mesele olduğundan dolayı bu meselede farklı düşünenler birbirlerine saygı duymak zorundadırlar. Sübkî ve İbn Hacer el-Heytemî gibi âlimler ise İbn Teymiyyenin tevessül anlayışına eleştirilerde bulunmuşlardır. Bu âlimlere göre Hz. Peygamber ile doğumundan önce, doğduktan sonra ve vefatından sonra tevessülde bulunmak caiz olup İbn Teymiyyeden önce zat ile tevessülün bidat olduğunu iddia eden kimse olmamıştır. İbn Teymiyyeye göre istiğase ile tevessül farklı kavramlardır. Tevessül bir kişi vesilesi ile Allahtan bir şey istemek iken istiğase kişinin kendisinden istemektir. İbn Teymiyye insanların çoğunun tevessül ve istiğase kavramlarını birbirine karıştırdığını ve birbirinin yerine kullandığını hâlbuki bunun yanlış olduğunu belirtmektedir. Çünkü bir kişi vesilesi ile Allahtan istemek ile kişinin kendisinden istemek aynı şeyler değildir. İbn Teymiyye istiğaseyi de iki kategoride değerlendirmektedir. Diri ve hazır olan kişiden gücünün yeteceği şeyleri istemek meşru iken ölü ve gaib bir kişiden sadece Allahın gücünün yeteceği şeyleri istemek şirktir. Sübkî ve İbn Hacer el-Heytemî ise İbn Teymiyyenin istiğase ile ilgili görüşlerine karşı çıkmışlardır. Sübkî ve İbn Hacer el-Heytemî istiğase, tevessül ve istişfa gibi lafızların tamamının aynı anlamlara geldiğini, şeriat ve lügatın da bunları aynı anlamlarda anlamaya engel olmadığını düşünmektedirler. İbn Teymiyye meseleye daha literal ve lafızcı bir bakış açısıyla bakarken Sübkî ve İbn Hacer el-Heytemî gibi âlimler ise daha çok mana üzerinden meseleye yaklaşmaktadırlar.

Makale detayları

Ibn Taymiyya’s Understanding of Tawassul and Istighase

Yazarlar:

Kerim Polat

Yayıncı:

Karamanoglu Mehmetbey University

Ana Başlıklar:

Kelam

Dergi:

HİKEM Vol.2 Issue 1, pp.51-72

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314078

pISSN:

3023-4247

İbn Taymiyya

Tawassul

İstighasa

Pray

Bid’ahİbn Teymiyye

Tevessül

İstiğase

Dua

Bid’at

Sayı

Makale detayları

Yazarlar: Kerim Polat

Yayıncı: Karamanoglu Mehmetbey University

Ana Başlıklar: Kelam

Dergi: HİKEM Vol.2 Issue 1, pp.51-72

Belge Tipi: Makale

Yayın Tarihi: 3/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001314078

pISSN: 3023-4247

Sayı

Yazarlar:

Kerim Polat

Yayıncı:

Karamanoglu Mehmetbey University

Ana Başlıklar:

Kelam

Dergi:

HİKEM Vol.2 Issue 1, pp.51-72

Belge Tipi:

Makale

Yayın Tarihi:

3/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001314078

pISSN:

3023-4247