{"id":6212,"date":"2012-03-10T12:39:00","date_gmt":"2012-03-10T12:39:00","guid":{"rendered":"http:\/\/astrolojiokulu.com\/?p="},"modified":"2012-03-10T12:39:00","modified_gmt":"2012-03-10T12:39:00","slug":"insan-suuru-ve-evrime-hazirlik","status":"publish","type":"post","link":"http:\/\/astrolojiokulu.com\/tr\/insan-suuru-ve-evrime-hazirlik\/","title":{"rendered":"\u0130nsan \u015euuru ve Evrime Haz\u0131rl\u0131k"},"content":{"rendered":"
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\n\t\u0130nsan\u0131n toplumsal boyutunu iyice anlayabilmek için Alex Carel’in deyimiyle insan denen bu meçhulün do\u011fru olarak anla\u015f\u0131labilmesi çok büyük bir önem arz eder. E\u011fer biz onu do\u011fru bir biçimde anlamak ister isek onu iki boyutta ele almam\u0131z gerekir. Nitekim Kur’an-\u0131 Kerim de \u0130bn Arabî ve onu izleyen Sufilerden çok önce insan\u0131 Ontolojik (kevnî) ve Ferdî olmak üzere iki boyutta ele alm\u0131\u015ft\u0131r.<\/p>\n

\n\tI.Ontolojik (Kevnî) Boyut<\/strong><\/p>\n

\n\tBu boyutta insan, Tanr\u0131’n\u0131n bizzat iki eliyle yaratt\u0131\u011f\u0131[1]<\/a> ve Ruhundan üfledi\u011fi[2]<\/a>Adem prototipidir. Tevrat’a[3]<\/a> ve Kutsî bir hadise göre Tanr\u0131n\u0131n Sûretidir: Imago Dei. Bu boyutta insan, Tanr\u0131’n\u0131n Nefesini içinde bar\u0131nd\u0131rd\u0131\u011f\u0131 için evrendeki bütün varl\u0131klar\u0131n en üstünüdür. O, Allah’\u0131n halifesi olan kutsal bir varl\u0131kt\u0131r[4]<\/a>. Bu yüzden Allah’\u0131n kutsal k\u0131ld\u0131\u011f\u0131 bu cana k\u0131ymak bütün insanl\u0131\u011f\u0131 öldürmek, ona can vermek ise bütün insanl\u0131\u011fa can vermek olarak kabul edilmi\u015ftir[5]<\/a>. \u0130bn Arabî’ye ve onu izleyen Sufîlere göre insan, Hakk’\u0131n Sûreti (\u0130mago Dei) üzerine yarat\u0131lm\u0131\u015f olmas\u0131 hasebiyle, alemdeki bütün varl\u0131klar\u0131n en kamilidir. Bu düzeyde “insan” bizatihi kamildir; insan burada “\u0130nsan-\u0131 Kamil”dir. Bu anlamda \u0130nsân-\u0131 Kamile: alemin kamil bir icmali (yani zübdesi ya da hülasas\u0131), bütün Varl\u0131k Alemi’nin gerçek ruhu, alemde tecelli etmi\u015f olan ne varsa hepsini kendinde cem eden bir varl\u0131k nazar\u0131yla bak\u0131l\u0131r. K\u0131sacas\u0131, bu düzeyde insan Alem-i Sa\u011fir’dir (MikroKozmosdur).[6]<\/a> Kur’’an-\u0131 Kerim bu hususu \u015föyle vurgulamaktad\u0131r: “Yeryüzünde ve kendinizde gerçekle\u015fecek hiç bir olay yoktur ki, Biz onu varl\u0131\u011fa getirmeden (yaratmadan) önce, bir Kitap’ta olmas\u0131n! Bu, Allah’a göre çok kolayd\u0131r. O halde, yitirdikleriniz için üzülmemeniz ve size verdikleri ile de \u015f\u0131marmaman\u0131z için, (bu gerçe\u011fi hiç bir zaman akl\u0131n\u0131zdan ç\u0131karmay\u0131n!) Allah, ku\u015fkusu, kendini be\u011fenip övünen hiç kimseyi sevmez.!”[7]<\/strong><\/a><\/em>  <\/strong>Aç\u0131kça görülece\u011fi üzere, gerek yeryüzünde gerekse insanlarda meydana gelebilecek her türlü olay, insan\u0131n ortak bilincinde gizil olarak programlanm\u0131\u015f bulunmaktad\u0131r. \u0130bn Arabî bu gizil güçleri Ayân-\u0131 Sâbite olarak adland\u0131rmaktad\u0131r. A’yân-\u0131 sâbite, <\/em>\u0130bn Arabî’den çok önce muhtelif din ve felsefelerde ya da çe\u015fitli kelâm ekollerinde kullan\u0131lan baz\u0131 \u0131st\u0131lah ve ibârelerle muhtevâ îtibâr\u0131yla yak\u0131nanlamlar ta\u015f\u0131sa da Afîfî’nin vurgulad\u0131\u011f\u0131 gibi ilk kez \u0130bn Arabî’nin kulland\u0131\u011f\u0131 bir kavramd\u0131r[8]<\/a>. O, bu kavramla, maddî âlemdeki bütün görünür varl\u0131klar\u0131n, somut bir varl\u0131k haline gelmeden önce Zât-\u0131 \u0130lâhî’deki kuvve\/sübût halindeki bulunu\u015flar\u0131na i\u015fâret etmek ister.[9]<\/a> Bu îtibârla \u0130bn Arabî’nin bazen “mahiyet” diye de isimlendirdi\u011fi “âyân-\u0131 sâbite”, Hakk’\u0131n sonsuz isimlerinden her birinin ilm-i ezelîdeki sûretlerinden ibârettir. \u0130lâhî isimlerin hariçteki sûretlerine ise mezâhir denir[10]<\/a>. Hissî âlemde zuhûr eden her bir mahlûkât bu sabit özleri ne ise ona göre vücûd kazan\u0131r; her bir mahlukât sübût<\/em>’unda ne isevücûd’<\/em>unda da o \u015fekil üzere zuhûr eder[11]<\/a>. Biz, Afîfî’nin aksine, \u0130bn Arabî’nin “âyân-\u0131 sâbite” kavram\u0131n\u0131 biraz önce zikretmi\u015f oldu\u011fumuz Kur’ân ayetinden alm\u0131\u015f oldu\u011funu dü\u015fünüyoruz. Bununla birlikte C.G. Yung, Ortak Bilinç D\u0131\u015f\u0131 kavram\u0131n\u0131 \u0130bn Arabî’den alm\u0131\u015ft\u0131r. Jung ile birlikte Bat\u0131da Psikoloji, Allah ile ba\u011f\u0131n\u0131 kurabilmi\u015ftir. Böylece o, Levh-i Mahfûz’da korunan bilgileri insan\u0131n Ortak Bilincine indirmi\u015ftir. Bunun anlam\u0131 \u015fudur: D\u0131\u015far\u0131dan gelen hiçbir \u015fey yoktur. Her \u015fey insan\u0131n içindedir. \u0130\u015fte içimizdeki bu gizil güçler, Yüce Allah’\u0131n an be an sürekli bir biçimde yaratmalar\u0131yla[12]<\/a> fenomen aleminde eylemler olarak tezahür etmektedirler. Ontolojik boyuttaki Kâmil \u0130nsan\u0131n özelliklerini ö\u011frendikten sonra, Fenomenler alemindeki, yani toplum içindeki insan\u0131n konumunu incelemeye geçebiliriz.<\/p>\n

\n\tII. Ferdî Boyut<\/strong><\/p>\n

\n\t\u0130nsan\u0131n Ferdi boyutuna gelince; insan bu boyutta fenomenler dünyas\u0131ndaki insand\u0131r ve varolu\u015f amac\u0131, özünde olan Üstün \u0130nsan\u0131 olu\u015fturmakt\u0131r. Ona dü\u015fen içindeki gizil güçleri, Yarat\u0131c\u0131’n\u0131n yaratmas\u0131yla birlikte eyleme dönü\u015ftürmektir. Kur’ân-\u0131 Kerim bu hususa dikkatlerimizi söyle çekmektedir: “Ben, cinleri ve insanlar\u0131, ancak (üfledi\u011fim ruhum vas\u0131tas\u0131yla içlerine yerle\u015ftirdi\u011fim) Tanr\u0131sal Modelimi olu\u015fturmalar\u0131 için yaratm\u0131\u015f bulunuyorum<\/em><\/strong>[13]<\/strong><\/em><\/a>.<\/em>” Ayet-i Kerimeyi mevcut çevirilerden farkl\u0131 çevirdi\u011fimiz hemen göze çarpacakt\u0131r. Çünkü hemen bütün dillerdeki çeviriler söz konusu ayet-i kerimeye \u015fu \u015fekilde çevirmede neredeyse görü\u015f birli\u011fine varm\u0131\u015flard\u0131r: “Ben cinleri ve insanlar\u0131, ancak bana kulluk etsinler diye yaratt\u0131m.<\/em>” Bizim çevirimizin farkl\u0131 olmas\u0131n\u0131n nedeni, ABD<\/strong> köküne gerçek kök anlam\u0131 olan, “Yapmak, yaratmak, meydana getirmek, çal\u0131\u015fmak” anlamlar\u0131n\u0131 vermi\u015f olmam\u0131zd\u0131r.[14]<\/a> Yeri gelmi\u015fken belirtelim ki, birçok de\u011ferli bilim adam\u0131, elimizdeki mevcut sözlüklerin, ne kadar geriye gidebilirlerse gitsinler, bize Hz. Peygamber zaman\u0131ndaki Arapçay\u0131 veremediklerini ifade etmektedir. Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Sami dillerinde yap\u0131lan ara\u015ft\u0131rmalar, yirmiyi a\u015fan Akkadça, Babilce, Asurca, Aramice, \u0130branice ve Habe\u015fçe gibi Sami Dillerinin Prototipi olarak Arapçay\u0131 göstermektedir. Bu dillerde yap\u0131lan kar\u015f\u0131la\u015ft\u0131rmal\u0131 art-süremli ara\u015ft\u0131rmalar bize Hz. Peygamber zaman\u0131ndaki Arap dilini verebilmektedir. Sufiler, ayette geçen ABD köküne “bilme” anlam\u0131n\u0131 vererek, Allah-insan ili\u015fkisini kölelik boyutundan ç\u0131karabilmi\u015flerdir: “Ben, cinleri ve insanlar\u0131 Beni bilsinler diye yaratt\u0131m.<\/em><\/strong>” Ayette geçen “Beni<\/em><\/strong>” zamirini Kur’an-\u0131 Kerim’in bütünlü\u011fünü göz önünde bulundurarak “Tanr\u0131sal Model<\/em><\/strong>” olarak çevirmenin Kur’an’\u0131n ruhuna daha uygun oldu\u011funu dü\u015fünüyorum. Kur’an’a göre Allah-insan ili\u015fkisi köle efendi ili\u015fkisi de\u011fildir; Allah-insan ili\u015fkisi sevgi ili\u015fkisidir. Ayetin o \u015fekilde anla\u015f\u0131lmas\u0131n\u0131n nedeni toplumsal yap\u0131d\u0131r. Toplumsal yap\u0131da söz konusu olan, geçmi\u015fte oldu\u011fu gibi bugün de, köle-efendi ili\u015fkisidir. \u0130nsanlar, bu çarp\u0131k ili\u015fki biçimini, Allah-insan ili\u015fkisine de yans\u0131tmakta gecikmemi\u015flerdir. Tanr\u0131’n\u0131n bizzat iki eli ile yaratt\u0131\u011f\u0131, Ruhun’dan üfledi\u011fi, halifesi k\u0131ld\u0131\u011f\u0131 ve bu yüzden de göklerde ve yerde olan her \u015feyi emrine verdi\u011fi insan nas\u0131l olur da köle olarak alg\u0131lan\u0131r? \u0130nsan\u0131n içinde ya\u015fad\u0131\u011f\u0131 toplumda her zaman kendini gerçekle\u015ftirmesi kolay olmamaktad\u0131r. Toplumsal yap\u0131, ço\u011fu kez, bireyin kendisini gerçekle\u015ftirmesini engelleyen bir yap\u0131da da olabilir. Ço\u011fulculu\u011fa kar\u015f\u0131 indirgeyici toplumsal yap\u0131lar, ço\u011funlukla bireyin kendini gerçekle\u015ftirmesini ve kendi olmas\u0131n\u0131 engellerler. Bu takdirde kendini gerçekle\u015ftiremeyen, yani içindeki gizil güçleri eyleme dönü\u015ftüremeyen insan Tanr\u0131sal özüne, kendine, yabanc\u0131la\u015f\u0131r. O, art\u0131k kendisi de\u011fil, içinde bulundu\u011fu toplumun ürünü olur. Özellikle dini kurumlar, adlar\u0131 ne olurlarsa olsunlar, tarih boyunca, ço\u011fu kez, sevgi, bar\u0131\u015f ve karde\u015flik kayna\u011f\u0131 olacaklar\u0131 yerde yabanc\u0131la\u015fma kayna\u011f\u0131 olmu\u015flard\u0131r. Kendi d\u0131\u015f\u0131ndakilere sayg\u0131 ve sevgi ile yakla\u015fmayan, ço\u011fulculu\u011fu savunmayan bir din, asla hidayet kayna\u011f\u0131 olamaz; ancak bir yabanc\u0131la\u015fma kayna\u011f\u0131 olur. Çünkü Yarat\u0131c\u0131m\u0131z, insanl\u0131\u011f\u0131n ruhsal olarak geli\u015febilmesi için tek bir din, tek bir kurum istememektedir. Kur’ân, insanl\u0131\u011f\u0131n geli\u015fmesi için zorunlu olan ço\u011fulcu yap\u0131ya birçok ayet-i kerimede etkileyici bir vurgu yapmaktad\u0131r. Burada birini zikretmekle yetiniyoruz:<\/p>\n

\n\t“Biz, her biriniz için,  bir \u015feriat ve bir yol belirledik. E\u011fer Allâh dileseydi, sizi tek bir ümmet k\u0131lard\u0131. (Böyle bir \u015feyi dilememi\u015f olmas\u0131), size verdikleriyle sizi dememek (istemesinden) dolay\u0131d\u0131r. O halde, (her biriniz) hay\u0131rl\u0131 i\u015flerde birbirinizle yar\u0131\u015f\u0131n; hepiniz dönü\u015fü Allâh’a olacakt\u0131r. O, (k\u0131yamet gününde) hakk\u0131nda ayr\u0131l\u0131\u011fa dü\u015ftü\u011fünüz konularda size (gerçekleri) bildirecektir.<\/em><\/strong>[15]<\/a>”<\/p>\n

\n\tDin, \u015fekil ötesine geçmek, ruha hitap etmek durumundad\u0131r. Kuru ve anlams\u0131z \u015fekle dönü\u015fmü\u015f ritüellerin Allah nazar\u0131nda hiçbir de\u011feri yoktur[16]<\/a>. Allah kat\u0131nda de\u011ferli olan, samimi ve içten olan ibadetlerdir. \u015euras\u0131n\u0131 hiçbir zaman unutmamak gerekir ki, Kur’ân’a göre gerçek din hiçbir zaman, adlar\u0131 ne olurlarsa olsunlar, d\u0131\u015f dünyadaki kurumsalla\u015fm\u0131\u015f dinler de\u011fildir. Kur’an’a göre gerçek din \u0130nsan Do\u011fas\u0131’d\u0131r. Yüce Yarat\u0131m\u0131z bu gerçe\u011fi \u015föyle vurgulamaktad\u0131r:<\/p>\n

\n\t“Sen, yüzünü, bat\u0131l olan her türlü inanc\u0131 reddederek, kararl\u0131 bir biçimde dine, Allah’\u0131n insanlar\u0131 kendisine göre yaratt\u0131\u011f\u0131 do\u011faya, yönelt; çünkü Allah’\u0131n yaratt\u0131\u011f\u0131 do\u011fada hiçbir de\u011fi\u015fiklik yoktur. \u0130\u015fte gerçek din, insanlar\u0131 ço\u011fu bilmese de, budur.<\/em><\/strong>[17]<\/a>”<\/p>\n

\n\tBu ayet-i kerime, bizi gerçek dini d\u0131\u015far\u0131da de\u011fil de içimizde aramam\u0131z gerekti\u011fine dikkatlerimizi çekmektedir. Bu yüzden, “Onlar ne fetva verirlerse versinler, sen yine de kalbinin sesini dinle!” diyen Sevgili Peygamberimiz bu gerçe\u011fi ne güzel ifade etmektedir. Bir \u015fairimizin \u015fu sözü ne kadar anlaml\u0131d\u0131r: “Ö\u011fretmeni Allah olan yegane okul vicdand\u0131r”. Kur’an-\u0131 Kerim’in üzerinde durdu\u011fu en temel konulardan biri de \u0130nsanda Allah bilincinin canl\u0131 kalmas\u0131n\u0131 sa\u011flama sorunudur. \u0130nsan,  ilahi yönünü hiç bir zaman unutmamal\u0131d\u0131r; çünkü her zaman güçlü olmas\u0131, bu bilinci içinde canl\u0131 tutmas\u0131na ba\u011fl\u0131d\u0131r. Kur’an-\u0131 Kerim, bu süreci “takva<\/em><\/strong>” kavram\u0131 ile aç\u0131klamaktad\u0131r. \u0130nsan, kayna\u011f\u0131 ile ilgili bu gerçe\u011fi unutacak olursa, a\u015fk\u0131n boyuttan yoksun kal\u0131r ve dolay\u0131s\u0131yla çok geçmeden toplumun ürünü olarak kendine yabanc\u0131la\u015f\u0131r. Gönül sultan\u0131m\u0131z Yunus, bu gerçe\u011fi \u015föyle vurgular: “Bir Ben vard\u0131r bende benden içeri…<\/em><\/strong>” \u015eu halde günümüzün en önemli sorunu, insan\u0131n, ilahi kaynakl\u0131 bir varl\u0131k oldu\u011funun bilincine vard\u0131r\u0131lmas\u0131, yani insan\u0131n yeniden insanla\u015ft\u0131r\u0131lmas\u0131 sorunudur. Günümüzde ön plana ç\u0131kan kavramlardan biri de Ruhsall\u0131k kavram\u0131d\u0131r. Baz\u0131 dü\u015fünürler, kurumsalla\u015fm\u0131\u015f dinlerin d\u0131\u015f\u0131nda da insanlar\u0131n dindar olabileceklerini savunmaktad\u0131rlar. Kanaatimce bu dü\u015fünce, gerçek dini insan do\u011fas\u0131 kabul eden Kur’an-\u0131 Kerim’in ruhuna uygun bir dü\u015füncedir. Nitekim Kur’an, kurumsalla\u015fm\u0131\u015f hiçbir dine mensup olmayanlar\u0131 da Kurtulu\u015f kapsam\u0131na sokmaktad\u0131r:<\/p>\n

\n\t“\u0130nananlara, Yahudilere, H\u0131ristiyanlara ve Sâbiîlere gelince; ku\u015fkusuz ki, bunlardan her kim Allah’a ve ahiret gününe inan\u0131r ve yararl\u0131 i\u015f yaparsa, (iyi bilin ki,) bunlar\u0131n ecirleri Allah kat\u0131nda olacakt\u0131r: Bunlara korku olmayacakt\u0131r: Bunlar üzülmeyeceklerdir de.[18]<\/strong><\/a><\/em><\/strong>” <\/p>\n

\n\tBurada Sâbiîn kelimesi üzerinde önemle durmak gerekir. Birçok dü\u015fünür, bunlar\u0131 y\u0131ld\u0131zlara tapanlar olarak görme e\u011filimdedir. Kanaatimize göre bu görü\u015f yanl\u0131\u015ft\u0131r; çünkü bu durum onlar\u0131 mü\u015frik konumuna sokar. Bize göre kelimenin etimolojisinden ve Kur’ân’\u0131n ba\u011flam\u0131ndan hareketle \u015föyle bir sonuca ula\u015fmak mümkündür: Sâbiîn kelimesinin türedi\u011fi SBE kökü, “bir dinden ç\u0131k\u0131p ba\u015fka dine girdi” anlam\u0131nda kullan\u0131l\u0131r. Mü\u015frikler, halk\u0131n\u0131n dinini terk edip yeni bir din benimsedi diye Hz. Muhammed’e “Sâbiî” diyorlard\u0131.[19]<\/a>Di\u011fer taraftan Sâbiîn kelimesinin Hristiyanlardan sonra gelmesi, bunlar\u0131n vahiy gelene\u011fi d\u0131\u015f\u0131ndaki kimseler olma ihtimalini de güçlendirmektedir. Nitekim büyük Müfessir \u0130bn Abbâs, Sâbiîlerin kendilerine vahiy ula\u015fmam\u0131\u015f kimseler oldu\u011funu söylemi\u015ftir. \u015eu halde Sâbiîlere vahiy d\u0131\u015f\u0131nda Allah inanc\u0131na ula\u015fm\u0131\u015f kimseler olarak bakabiliriz. Bu durumda \u0130lahî hiçbir dine mensup olmayan kimseler de kurtulu\u015fa erebilirler; yeter ki Allah’\u0131n bunun için ön gördü\u011fü insan do\u011fas\u0131 ile ilgili \u015fartlar\u0131 yerine getirsinler.[20]<\/a><\/p>\n

\n\t            \u015eu halde bütün çabalar\u0131m\u0131z, Yarat\u0131c\u0131m\u0131z\u0131n izniyle ve yard\u0131m\u0131yla, içinde sevgi, karde\u015flik, adalet ve bar\u0131\u015f gibi ruhsal de\u011ferlerin karanl\u0131\u011f\u0131n üstesinden gelece\u011fi, kad\u0131nlar\u0131n ve erkeklerin,  içinde Yüce Yarat\u0131c\u0131m\u0131z\u0131n \u0130lahî nefesini bar\u0131nd\u0131ran Üstün \u0130nsan\u0131 olu\u015fturmak için birlikte çal\u0131\u015facaklar\u0131 yeni bir dünya olu\u015fturmaya yönelik olmal\u0131d\u0131r. E\u011fer böyle bir yeni dünya gerçekle\u015ftirmek istiyorsak, art\u0131k yava\u015f ama emin bir \u015fekilde dinlerin indirgeyici ve s\u0131n\u0131rl\u0131 dar kal\u0131plar\u0131ndan ruhsall\u0131\u011f\u0131n s\u0131n\u0131rs\u0131z, engin boyutlar\u0131na do\u011fru yelken açmam\u0131z gerekir. Ortak gelece\u011fimiz, Ruhsall\u0131\u011fa, yani Allah ile do\u011frudan ba\u011f kurmam\u0131za ba\u011fl\u0131d\u0131r; çünkü bizler, Chardin’in muhte\u015fem ifadesiyle, ruhsal deneyimler ya\u015fayan insanlar de\u011filiz: Bizler, insani deneyimler ya\u015fayan Ruhsal varl\u0131klar\u0131z. Bu gerçe\u011fi hiçbir zaman hat\u0131r\u0131m\u0131zdan ç\u0131karmayal\u0131m.<\/p>\n

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\n\t <\/p>\n

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\n\t\t\t[1]<\/a> 38 Sâd,75.<\/p>\n<\/p><\/div>\n

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\n\t\t\t[2]<\/a> 32 Sâd,72;32es-Secde,9;15el-Hicr,29.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[3]<\/a> Tekvîn 1:26-27.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[4]<\/a> 2el-Bakara,30.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[5]<\/a> 5el-Mâide,32.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[6]<\/a> See, Toshihiko Izutsu, Sufism and Taoism, A Comparative Study of Key Philosophical Concepts<\/em>, p. 218, London, 1984<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[7]<\/a>57 <\/strong>el-Hadîd, 22-23<\/strong><\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[8]<\/a> Bkz., Afîfî, Mystical Philosophy, <\/em><\/strong>s. 47;<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[9]<\/a> Bkz., \u0130bnü’l-Arabî, Fusûs, <\/strong><\/em>s. 76.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[10]<\/a> Afîfî, Mystical Philosophy, <\/em>s. 47.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[11]<\/a> Bkz., \u0130bnü’l-Arabî, Tenbîhât, <\/em>s. 44. Zikreden: Mustafa Çakmakl\u0131o\u011flu, Muhyiddin \u0130bnü’l Arabi’e Göre Dil- Hakikat \u0130li\u015fkisi-Marifetin \u0130fadesi Sorunu<\/em>, Doktora tezi, Ankara, 2005, s.306-307.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[12]<\/a> 10Yûnus, 34; 27en-Neml, 64; 29el-Ankebût,19; 30er-Rûm, 11.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[13]<\/a> 51Zâriyât,<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[14]<\/a>Bkz.,Nermin Akça, Vahiy Sürecinde ABD Kökünün Semantik \u0130ncelenmesi<\/em>, bas\u0131lmam\u0131\u015f Doktora tezi, Ankara 2004.<\/p>\n

\n\t\t\t <\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[15]<\/a> 5el-Mâide,48. Yine bkz. 2 el-Bakara,148.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[16]<\/a> 107el-Mâûn, 4-7.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[17]<\/a> 30er-Rûm,30.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[18]<\/a> 2el-Bakara,62. Yine Bkz, 5el-Maide,69<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[19]<\/a>\u0130bn Manzûr, Lisânu’l-Arab,<\/em>I,107-108, Beyrut, tarihsiz.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t[20]<\/a> \u0130bn Kesîr, Tefsîru’l Kur’ânil-Azîm<\/em>, I,149, Kâhire, tarihsiz.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tA\u015fa\u011f\u0131da makalenin \u0130ngilizce yaz\u0131lm\u0131\u015f orijinalini okuyabilirsiniz…<\/strong><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tHUMAN MIND IS POISED FOR HIGHER EVOLUTION<\/strong><\/p>\n

\n\t\t\tTO GROW IN A MULTI-DIMENSIONAL TRACK<\/strong><\/p>\n

\n\t\t\tProf. Dr. Salih Akdemir<\/strong><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tIf we want to understand the very human being correctly, I think of special importance to consider man on two different dimensions. Unless we keep this very basic distinction in mind, we shall be easily led in to confusion. We see clearly that the Qur’an, even before Ibn Arabî and those who follow him, consider man on two different dimensions:Ontological dimension and individual dimension.<\/em><\/strong><\/p>\n

\n\t\t\tI-                   <\/strong>Ontological Dimension<\/strong><\/p>\n

\n\t\t\t‘Man’ on this dimension is the prototype of Adam whom God has created with his own two hands[1]<\/sup><\/sup><\/a> and breathed into him of His Spirit[2]<\/sup><\/sup><\/a>. According to The Thora[3]<\/sup><\/sup><\/a> and to a Divine Tradition he is God’s image: Imago Dei<\/em><\/strong>. ‘Man” on this level, having the Spirit of God in him, is the most perfect of all beings of the worlds. For the great mystic Ibn Arabî and his followers, ‘man’ is the Perfect Man (al-insân al- Kâmil), for he is the Imago Dei. Here ‘man’ himself is perfect; ‘man’ is the Perfect Man. The Perfect Man in this sense  is ‘man’ viewed  as a perfect epitome of universe, the very spirit of the whole world of Being, a being summing up and gathering together in himself all the elements that are manifested in the universe. ‘Man’ is, in short, the Microcosm[4]<\/sup><\/sup><\/a> . The  Qur’ân stresses on this point: “No event can happen on earth or in yourselves, but it is in a written Book (as Permanent  Archetypes<\/em><\/strong> ) before We bring it into existence: That is truly easy for Allah<\/strong><\/em>[5]<\/sup><\/strong><\/sup><\/em><\/strong><\/a>.” We can easily infer from this verse that all events that will happen on earth as well as in ourselves, exist in our collective unconscious potentially: In potentu.<\/em><\/strong>  Ibn Arabî calls these potentialities as “a’yân- thâbita<\/em><\/strong>” which Affifi has translated  as “The fixed Prototypes<\/em><\/strong>” or “The latent realities of things<\/em><\/strong>[6]<\/sup><\/sup><\/a>”; whereas Toshihiko Izutsu[7]<\/sup><\/sup><\/a> renders this term as “Permanent  Archetypes<\/em><\/strong>”which is more suitable for it. According to Ibn Arabî, “The things of the Phenomenal World, before coming in to concrete existence, were in state of potentiality in the divine Essence of God, and were, as ideas of His future “becoming”, the content of His eternal knowledge, which is identical with His knowledge of Himself. God revealed Himself to Himself in a state of self-consciousness (not at any point of time) in what Ibn Arabî calls God’s First Epiphany or Particularisation (al ta’ayyun al awwal) in which He saw in Himself and for Himself an infinity of these a’yân as determinate “forms” of His own Essence, forms which reflected and in every detail corresponded to His own eternal ideas of them[8]<\/sup><\/sup><\/a>.<\/p>\n

\n\t\t\tIbn Arabî describes the actualization of permanent archetypes in terms of the Qur’ânic concept of ‘new creation’(al-khalq al-jadîd). It is by the process of ‘new creation’ that man is allowed to achieve his higher evolution. What Al-Qâshânî, one of the famous commentators of Ibn Arabî, says on the ability of “man” for higher evolution, is worthy of noting: “One of the most miraculous things about man is that he is  in a perpetual state of evolution with regard to the modes of the ‘preparedness’ of his own archetypal essence… For all the modes of the archetypes are things that have been known to God (from eternity), permanently fixed in potentiality, and God brings them out to actuality incessantly and perpetually. And so He goes on transforming the possibilities (isti’dâdât, lit. ‘preparednesses’) that have been there uncreated, into infinite possibilities that are actually created. Thus every thing is in the state of ascending at this very moment because it is perpetually receiving the endlessly renewed ontological (wujûdiyah) Divine self-manifestations, and at every self-manifestation the thing goes on increasing in its receptivity for another (i.e, the next) self-manifestation. Man, however, may not be conscious of this because of his eyes being veiled, or rather because of the veil being extremely thin and fine. But he may also become conscious of it when the self-manifestations take on the forms of intellectual, intuitive, imaginative, or mystical experiences<\/em><\/strong>[9]<\/sup><\/strong><\/sup><\/em><\/strong><\/a>.<\/em><\/strong><\/p>\n

\n\t\t\tIt follows clearly from what has been said that Ibn Arabî took his theory of“Permanent Archetypes” <\/strong>directly from the verse sited above as well as of “new creation<\/em><\/strong>” from other verses even by altering the meaning of them as remarked it clearly T. Izutsu.[10]<\/sup><\/sup><\/a> It appears that C.G.Jung, one of the most important psychologists, took his collective unconscious theory from Ibn Arabî. The difference between them is that Jung placedPermanent Archetypes <\/strong>in the collective unconscious of an individual man. With him Western Psychology has realized the connection to God. From now on man knows very well that he has all that he needs in his\/her collective unconscious.<\/p>\n

\n\t\t\tII- Individual Dimension<\/strong><\/p>\n

\n\t\t\t‘Man’ on this dimension is a man of Phenomenal World. The aim of his very existence is to actualize Permanent Archetypes <\/strong>which are in his\/her collective unconscious. Qur’an emphasis on this aim: “I created the Jinn and humankind only so that they may realize (My Divine Model which I placed in them through My Spirit that I breathed.)<\/em><\/strong>”[11]<\/sup><\/sup><\/a>. It is not easy to see that my translation is so deeply different from other translations which are generally as follows:<\/p>\n

\n\t\t\tYUSUFALI:<\/strong> “I have only created Jinns and men, that they may serve Me<\/em><\/strong>.”
\n\t\t\tPICKTHAL:<\/strong> “I created the jinn and humankind only that they might worship Me<\/em><\/strong>.”
\n\t\t\tSHAKIR:<\/strong> “And I have not created the jinn and the men except that they should serve Me<\/em><\/strong>.” As for the Sufis, they translated in this way: I created the jinn and humankind only that they may know Me<\/em><\/strong>.”<\/p>\n

\n\t\t\tEminent scholars nowadays stresses on the fact that our dictionaries of Arabic Language, whatever ancient they may be, are not able to give us the language of the Prophet’s time. The reason is that owing to the change of the sense of the Arabic roots which occurred in course of the time. In this respect the study of Comparative Semitic Languages enables us to discover the very meaning of the Arabic roots as they were in the Prophet’s time by using the method of diachronic semantic. The doctorate on the root ABD, directed by me[12]<\/sup><\/sup><\/a>, gives us the meaning of the root as ‘to do, to make, to create, to realize and to work<\/em><\/strong>’. I translated (Me<\/em><\/strong>) as My Divine Model by taking into consideration the very context and the wholeness of the Qur’an.<\/p>\n

\n\t\t\t‘Man’, to be ‘Man’, must actualize himself. However it is not always easy for him to do this, since the society in which he lives does not allow him to be himself. As he fears to be excommunicated, he ceases to actualize himself, to be himself. He becomes estranged to himself and of course to God. So, to become ‘man’, ‘man’ needs a society which will not prevent him from being himself, but on the contrary, will facilitate him to be himself. The Society we need to be ourselves, must be a society that will respect ‘man’ as a ‘man’, whatever be his race, color, belief, and condition he is in. The Society that will be able to realize all these conditions will have to be a pluralistic, multicultural society as Our Creator demands us to realize: ” To each is a goal to which God turns him; then strive together (as in a race) towards all that is good<\/em><\/strong>.”[13]<\/sup><\/sup><\/a> ”To each among you have we prescribed a law and an Open Way. If God had so willed, He would have made you a single community; but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to God<\/em><\/strong>.”[14]<\/sup><\/sup><\/a> As we see clearly, “God Himself did not want to set up a single World Religion. We need not, therefore, lose our sleep on this account. What then should the attitude of a follower of one religion be towards other religions? All the prophets and messengers have suggested that we extend full respect and adoration to them and should, on no account, be critical towards them.”[15]<\/sup><\/sup><\/a><\/p>\n

\n\t\t\t            Religion must pass over the formalism and address directly to the spirit. So religion should not be reduced to ritualism. It is very crucial to not forget that God takes only into consideration what is on our heart. We should also emphasize on the very fact that the true religion, according to the Qur’ân , is the human nature, not the institutionalized religions, whatever may be their names: “So set your face -by denying all fault beliefs- for religion, that is, for the nature  of Allah in which He created men . There is no change in the human nature which Allah created. That is the true religion, in spite of the fact that most men do not know<\/em><\/strong>.”[16]<\/sup><\/sup><\/a> That is why Our Prophet says repeatedly: “Consult your heart<\/em><\/strong> “ One of our poets also adds: “The only school whose teacher is God is the conscience, the heart. Since our nature is true religion, it must be a spiritual one. So what does “spirituality” mean?  It means to surrender to God's Will (Islâm). For self reliance is good. Dependence on God is far better. But when we offer our surrender to God's Will, and when God's Compassion accepts our surrender, this is by far the best. We say that we love God. If we really love God, then we have to serve God in humanity. In order to serve humanity, we must liberate ourselves from vital depression, mental suspicion and psychic disintegration. We have to be fully ready to love humanity even though humanity misunderstands us.[17]<\/sup><\/sup><\/a> This leads us to question whether spirituality, out of especially the institutionalized religions, may bring the salvation ? First of all we must emphasize on the fact that the Qur’ân specifies without any doubt that the salvation does not depend at all on our wills, whoever we may be![18]<\/sup><\/sup><\/a> It depends only on God’s will. By relying on the verse we are going to cite, some thinkers are of opinion that those who believe in God and  in here-after and do good deeds will attain to the ultimate salvation: “Those who believe, those who are Jews, and Christians, and Sâbiînes – whoever of them believes in Allah and the Last Day and does good deeds – surely their reward will be with their Lord, and there shall no fear come upon them neither shall they grieve<\/em><\/strong>”.[19]<\/sup><\/sup><\/a>  The translations almost in all languages render the word “Sâbiîne<\/em><\/strong>” as “Sabaeans <\/em><\/strong>“ In my opinion this translation is not a correct one, since it is against the root meaning. “Sâbiîne<\/em><\/strong>” word is derived from root SBE which means namely ‘to leave the religion of his people<\/em><\/strong>..” That is why Pagan Arabs called the Prophet Muhammad as ‘Sâbiî” because of his leaving the religion of his own people.[20]<\/sup><\/sup><\/a> As far as the “Sâbiîne<\/em><\/strong> “is concerned Ibn Abbâs, the first and the most famous commentator of the Qur’ân, argues that they are those to whom revelation did not reach.[21]<\/sup><\/sup><\/a> It is then possible, following him to say that they are believers out of the revelation tradition. So we can also say that those who do not follow any religion of revelation may attain to the salvation provided that they may fulfill the conditions of their natures, the only True and  Spiritual Religion. So let us  do our best so that we may create, by permission and help of Our Creator a new world where spiritual values such as, love, friendship, justice and peace will prevail  over the darkness and where men and women will work hard  together to  actualize the ‘Perfect Man’ who keeps in Him the Spirit of Allah. If we want to realize this new world, we will have to move slowly but surely from the narrow confines of religions to the wide expanse of spirituality. Our common future depends on the Spirituality, that is, on our direct connection to God, since we are not human beings having a spiritual experience, but spiritual beings having a human experience according to Chardin’s wonderful expression. Let us always keep this truth lively in our minds.<\/p>\n

\n\t\t\t

\n\t\t\t <\/p>\n

\n\t\t\t <\/p>\n

\n

\n\t\t\t <\/p>\n

\n
\n

\n\t\t\t\t\t[1]<\/a> Qur’an<\/strong>, 38: 75.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[2]<\/a> , 38: 72; 32,9; 15:29.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[3]<\/a> Genesis<\/strong> 1: 26,27.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[4]<\/a> See, Toshihiko Izutsu, Sufism and Taoism<\/em><\/strong>, A Comparative Study of Key Philosophical Concepts<\/strong><\/em>, p. 218, London, 1984.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[5]<\/a> , 57: 22.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[6]<\/a> See A. E. Affifi, The Mystical Philosophy of Muhyid Din-Ibnu’ul Arabî<\/em>, <\/strong>pp. 47, Lahor, 1964.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[7]<\/a> See T. Izutsu, op.cit<\/em>.,p. 158.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[8]<\/a> Affifi, op.cit<\/em>., p. 47.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[9]<\/a> Al-Qâshânî, com. On Fusûsu’l-Hikem, <\/em>p.152, Kâhire, 1321A.H. Cited by T. Izutsu,op.cit<\/em>.,p. 206.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[10]<\/a> See T. Izutsu, op.cit<\/em>.,p. 208.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[11]<\/a> , 51: 56.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[12]<\/a> Nermin Akça, The Semantic Study of The Root “ABD” In The Process Of Revelation<\/em><\/strong>, Thesis of Doctorate, Ankara 2004.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[13]<\/a>  2:148.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[14]<\/a>  5:48.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[15]<\/a> International Conference on Unity of Faiths. Background Paper, PP.2-3.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t<\/a>16 30:30<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[17]<\/a> http:\/\/www.writespirit.net\/spirituality\/the_spiritual_life\/sprituality_and_surrender<\/a><\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[18]<\/a> 2: 111; 4: 123-124.<\/p>\n<\/p><\/div>\n

\n

\n\t\t\t\t\t[19]<\/a> 2: 62; 5: 69.<\/p>\n<\/p><\/div>\n

\n\t\t\t\t[20]<\/u> \u0130bn Manzûr, Lisânu’l-Arab<\/em><\/strong>,<\/em>I,107-108, Beyrut, without date.<\/div>\n
\n\t\t\t\t[21]<\/u> \u0130bn Kesîr, Tefsîru’l Kur’ânil-Azîm<\/em><\/strong>, I,149, Kâhire, without date.<\/div><\/div><\/div>\n<\/div>\n

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

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  \u0130nsan\u0131n toplumsal boyutunu iyice anlayabilmek için Alex Carel’in deyimiyle insan denen bu meçhulün do\u011fru olarak anla\u015f\u0131labilmesi çok büyük bir önem arz eder. E\u011fer biz onu do\u011fru bir biçimde anlamak ister isek onu iki boyutta ele almam\u0131z gerekir. Nitekim Kur’an-\u0131 Kerim de \u0130bn Arabî ve onu izleyen Sufilerden çok önce […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[67],"tags":[],"class_list":["post-6212","post","type-post","status-publish","format-standard","hentry","category-salih-akdemir"],"_links":{"self":[{"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/posts\/6212","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/comments?post=6212"}],"version-history":[{"count":0,"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/posts\/6212\/revisions"}],"wp:attachment":[{"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/media?parent=6212"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/categories?post=6212"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/astrolojiokulu.com\/tr\/wp-json\/wp\/v2\/tags?post=6212"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}