Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki derste, Taha Abdurrahman\u2019\u0131n tasavvuf \u00f6\u011fretisinden yola \u00e7\u0131karak, modern yakla\u015f\u0131mlar\u0131n insan nefsini ahlaktan ay\u0131rma \u00e7abas\u0131n\u0131 ve buna kar\u015f\u0131 tasavvufun ortaya koydu\u011fu ahlaki terbiyeyi ele ald\u0131. Bu ba\u011flamda, psikanaliz \u00fczerinden ileri s\u00fcr\u00fclen \u201cbilimsel\u201d iddialarla tasavvufun nefsi ar\u0131nd\u0131ran yakla\u015f\u0131m\u0131 aras\u0131ndaki fark\u0131 ortaya koydu; ayr\u0131ca nefsin hastal\u0131\u011f\u0131 ve tedavisi meselesi ile ahlak\u0131n nefisten uzakla\u015ft\u0131r\u0131lmas\u0131n\u0131n do\u011furdu\u011fu sonu\u00e7lar \u00fczerinde durdu.<\/p>\n\n\n\n
\u201cNefsi tedavi etti\u011fini iddia eden bir y\u00f6ntem, e\u011fer \u2018\u0130lahi Nazar\u2019\u0131 unutturuyorsa; asl\u0131nda hastal\u0131\u011f\u0131 tedavi etmiyor, onu daha b\u00fcy\u00fck ahlaki hastal\u0131klara d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor demektir.\u201d<\/em><\/p>\n\n\n\n \u00d6teki -Taha Abdurrahman\u2019\u0131n d\u00fc\u015f\u00fcncesinde \u00f6tekiden kas\u0131t kendisinden farkl\u0131 d\u00fc\u015f\u00fcnendir- dini hayattan ve ahlak\u0131 siyasetten tasfiye etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 gibi, bu kez insan\u0131n nefsini de ahlaktan ar\u0131nd\u0131rmaya y\u00f6nelmi\u015ftir. Ancak bu giri\u015fim, \u00f6nceki \u00e7abalar\u0131ndan farkl\u0131 olarak ideolojik bir s\u00f6ylem yerine \u201cbilimsel\u201d bir g\u00f6r\u00fcn\u00fcm alt\u0131nda ortaya konmu\u015ftur. Psikanaliz ve benzeri yakla\u015f\u0131mlar, ahlaki buyruklar\u0131n \u015fehvetler \u00fczerinde kurdu\u011fu bask\u0131n\u0131n nefsi hasta etti\u011fini iddia ederek, tedavinin ancak bu bask\u0131n\u0131n kald\u0131r\u0131lmas\u0131yla m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131 savunur. Buna g\u00f6re insan\u0131n manevi hastal\u0131klar\u0131, ancak arzular\u0131n serbest b\u0131rak\u0131lmas\u0131yla giderilebilir.<\/p>\n\n\n\n Buna kar\u015f\u0131l\u0131k tasavvuf\u00ee terbiye, nefsi ar\u0131nd\u0131rman\u0131n yolunu arzular\u0131 serbest b\u0131rakmakta de\u011fil, onlar\u0131 kontrol alt\u0131na almakta g\u00f6r\u00fcr. Bu iki yakla\u015f\u0131m aras\u0131ndaki fark, nefsin hastal\u0131\u011f\u0131n\u0131 nas\u0131l tan\u0131mlad\u0131klar\u0131nda ve nas\u0131l tedavi ettiklerinde a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kar. Psikanalitik yakla\u015f\u0131m, nefsi \u015fehvetin serbestli\u011fiyle tedavi etmeye \u00e7al\u0131\u015f\u0131rken; ahlaki terbiye, nefsin \u015fifas\u0131n\u0131 ilahi nazarla kurulan ba\u011fda arar. Bu sebeple biri hastal\u0131\u011f\u0131 derinle\u015ftirirken, di\u011feri onu k\u00f6kten tedavi eder.<\/p>\n\n\n\n Bu noktada \u201c\u0130lahi Nazar\u201d ile kurulan ili\u015fki belirleyici hale gelir. \u0130lahi nazar, Hak Te\u00e2l\u00e2\u2019n\u0131n mahlukata ku\u015fat\u0131c\u0131 ve rahim bir bak\u0131\u015fla y\u00f6nelmesini ifade eder. \u0130nsan bu nazarla ba\u011f kurdu\u011fu \u00f6l\u00e7\u00fcde rahmetten nasibini al\u0131r; bu ba\u011f g\u00fc\u00e7lendik\u00e7e \u015fifa artar, zay\u0131flad\u0131k\u00e7a eksilir. Rabbine bu bak\u0131\u015fla y\u00f6nelen kimse i\u00e7in en b\u00fcy\u00fck \u015fifa, O\u2019na yak\u0131nl\u0131k bilincinin kalpte yerle\u015fmesidir. Buna kar\u015f\u0131l\u0131k bu nazarla ba\u011f kurmayan kimse, b\u00fct\u00fcn arzular\u0131n\u0131 doyursa bile hastal\u0131\u011f\u0131n\u0131 art\u0131rmaktan ba\u015fka bir \u015fey elde edemez.<\/p>\n\n\n\n \u0130lahi nazarla kurulan bu ba\u011f, insanda haya duygusunu do\u011furur. Haya ortaya \u00e7\u0131kt\u0131\u011f\u0131nda, ahlaki emirler bir bask\u0131 olarak de\u011fil, bir yak\u0131nl\u0131k ve sayg\u0131 bilinci olarak tecr\u00fcbe edilir. Kul, Rabbinden haya etti\u011fi i\u00e7in O\u2019na itaat etmeye y\u00f6nelir; bunu zorunlulukla de\u011fil, g\u00f6n\u00fcl r\u0131zas\u0131yla ger\u00e7ekle\u015ftirir. Haya ahlak\u0131n asl\u0131d\u0131r; \u00f6yle ki her ahlaki de\u011ferin i\u00e7inde ondan bir pay vard\u0131r. Bu sayede insan yaln\u0131zca nefsini tezkiye etmekle kalmaz, ayn\u0131 zamanda kendisine mahsus bir rahmete mazhar olur; tezkiye \u00fczerine tezkiye, \u015fifa \u00fczerine \u015fifa elde eder.<\/p>\n\n\n\n \u0130lahi nazarla kurulan bu ili\u015fki, insan\u0131n e\u015fyaya bak\u0131\u015f\u0131n\u0131 da d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Art\u0131k insan, e\u015fyaya ba\u011f\u0131ms\u0131z bir varl\u0131k alan\u0131 olarak de\u011fil, ilahi nazar\u0131n tecelli etti\u011fi bir alan olarak y\u00f6nelir. B\u00f6ylece bakt\u0131\u011f\u0131 her \u015fey, onu Rabbine ba\u011flayan bir vas\u0131ta haline gelir. Bu idrak, nefis terbiyesinde b\u00fcy\u00fck bir mesafe kat edilmesini sa\u011flar. Buna kar\u015f\u0131l\u0131k nefsini \u015fehvet \u00fczerinden tedavi etti\u011fini zanneden kimse, kendi bak\u0131\u015f\u0131n\u0131n esiri haline gelir; rahim olan ilahi nazar\u0131n yerine, onu esfel-i safilin derekesine s\u00fcr\u00fckleyen bir bak\u0131\u015f\u0131n mahk\u00fbmu olur. Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki derste, Taha Abdurrahman\u2019\u0131n tasavvuf \u00f6\u011fretisinden yola \u00e7\u0131karak, modern yakla\u015f\u0131mlar\u0131n insan nefsini ahlaktan ay\u0131rma \u00e7abas\u0131n\u0131 ve buna kar\u015f\u0131 tasavvufun ortaya koydu\u011fu ahlaki terbiyeyi ele ald\u0131. Bu ba\u011flamda, psikanaliz \u00fczerinden ileri s\u00fcr\u00fclen \u201cbilimsel\u201d iddialarla tasavvufun nefsi ar\u0131nd\u0131ran yakla\u015f\u0131m\u0131 aras\u0131ndaki fark\u0131 ortaya koydu; ayr\u0131ca nefsin hastal\u0131\u011f\u0131 ve tedavisi meselesi ile ahlak\u0131n … <\/p>\n
Nihayetinde, ahlaki terbiye ile psikanalitik yakla\u015f\u0131m aras\u0131ndaki fark, yaln\u0131zca bir y\u00f6ntem fark\u0131 de\u011fildir; insan\u0131n hakikatine dair iki farkl\u0131 tasavvurun fark\u0131d\u0131r. Biri insan\u0131 arzular\u0131n\u0131n serbestli\u011fiyle tan\u0131mlarken, di\u011feri onu ilahi nazarla kurdu\u011fu ba\u011f \u00fczerinden anlamland\u0131r\u0131r. Bu sebeple nefis i\u00e7in ger\u00e7ek tedavi, ahlak\u0131n ortadan kald\u0131r\u0131lmas\u0131nda de\u011fil; bilakis ilahi \u015fahitlik bilinciyle yeniden in\u015fas\u0131nda bulunur; b\u00f6ylece insana e\u015fref-i mahl\u00fbkat vasf\u0131 da hakk\u0131yla teslim edilmi\u015f olur.<\/p>\n","protected":false},"excerpt":{"rendered":"