Varl\u0131\u011f\u0131 Alamet, Ayet ve Emanet Olarak Okumak
Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki derste, Taha Abdurrahman\u2019\u0131n tasavvuf \u00f6\u011fretisi \u00e7er\u00e7evesinde insan\u0131n \u00e2lemle kurdu\u011fu ili\u015fkinin mahiyetini, bu ili\u015fkinin varl\u0131k, ak\u0131l ve amel aras\u0131ndaki i\u00e7 i\u00e7e ili\u015fki \u00fczerinden nas\u0131l yeniden kuruldu\u011funu ve modern d\u00fc\u015f\u00fcncenin bu alanlar\u0131 birbirinden ay\u0131ran yakla\u015f\u0131m\u0131na kar\u015f\u0131 \u0130sl\u00e2m\u2019\u0131n b\u00fct\u00fcnc\u00fcl bak\u0131\u015f\u0131n\u0131 i\u015fledi.<\/p>\n\n\n\n
\u201cVarl\u0131k, al\u00e2met olarak okundu\u011funda Allah\u2019\u0131n y\u00fcce varl\u0131\u011f\u0131na delalet eder; ayet olarak okundu\u011funda birli\u011fine \u015fehadet eder; emanet olarak okundu\u011funda ise Esma-i H\u00fcsna\u2019dan ne\u015fet eden ahlaki de\u011ferlere dayal\u0131 bir mesuliyet h\u00e2line gelir.\u201d<\/p>\n\n\n\n
Taha Abdurrahman\u2019a g\u00f6re insan\u0131n \u00e2lemle kurdu\u011fu ili\u015fki, canl\u0131-cans\u0131z b\u00fct\u00fcn varl\u0131klar\u0131 ku\u015fatan bir ili\u015fki alan\u0131d\u0131r ve bu ili\u015fki \u00fc\u00e7 temel unsur etraf\u0131nda \u015fekillenir: varl\u0131k, ak\u0131l ve amel. Varl\u0131kla kurulan ili\u015fki ya nazar\u00ee bir idrak ya da amel\u00ee bir y\u00f6neli\u015f olarak ortaya \u00e7\u0131kar. Tasavvuf\u00ee tecr\u00fcbe ile ilm\u00ee birikimin etkile\u015fimi, bu \u00fc\u00e7 unsur aras\u0131nda derin bir tedah\u00fcl\/i\u00e7 i\u00e7elik meydana getirir; b\u00f6ylece akl\u00ee istidlal ile ula\u015f\u0131lan bilgisel etkiler ile kalb\u00ee istibsar ile elde edilen ruh\u00ee idrak birbirinden ayr\u0131lmaz h\u00e2le gelir. Delil-i burhan\u00ee ile fehm-i vicdan\u00ee ayn\u0131 zeminde bulu\u015fur; suret ile muhteva, ak\u0131l ile kalp, zahir ile bat\u0131n aras\u0131nda kurulan ayr\u0131mlar ortadan kalkar. Bu b\u00fct\u00fcnc\u00fcl idrak, modernizmin ak\u0131l ile kalp, fizik ile metafizik aras\u0131nda tesis etti\u011fi sun\u2019\u00ee farklar ve s\u0131n\u0131rlar\u0131n ge\u00e7ersizli\u011fini de ortaya koyar. Zira bu yapay ayr\u0131mlar\u0131n en a\u011f\u0131r neticesi, insan\u0131n par\u00e7alanmas\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k bu yakla\u015f\u0131mda zahir ile bat\u0131n, fikir ile f\u0131trat i\u00e7 i\u00e7e ge\u00e7mi\u015ftir.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede varl\u0131k tasavvuru k\u00f6kl\u00fc bir d\u00f6n\u00fc\u015f\u00fcme u\u011frar. Art\u0131k varl\u0131k yaln\u0131zca mer\u00e2tib\u00fc\u2019l-v\u00fcc\u00fbd \u00fczerinden de\u011fil, ayn\u0131 zamanda mer\u00e2tib\u00fc\u2019l-\u00eem\u00e2n \u00e7er\u00e7evesinde okunur. Taha Abdurrahman, bu okumay\u0131 \u00fc\u00e7 mertebede temellendirir: varl\u0131\u011f\u0131 al\u00e2met, ayet ve emanet olarak okumak.<\/p>\n\n\n\n
Varl\u0131\u011f\u0131 Alamet Olarak Okumak Varl\u0131\u011f\u0131 Ayet Olarak Okumak Varl\u0131\u011f\u0131 Emanet Olarak Okumak Nihayetinde, varl\u0131\u011f\u0131 al\u00e2metten ayete, ayetten emanete do\u011fru okumak; insan\u0131n \u00e2lemle kurdu\u011fu ili\u015fkiyi k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bu okuma, varl\u0131\u011f\u0131 m\u00fclkiyet konusu olmaktan \u00e7\u0131kar\u0131p emanet bilinciyle kavranan bir hakikat haline getirir.<\/p>\n","protected":false},"excerpt":{"rendered":" Varl\u0131\u011f\u0131 Alamet, Ayet ve Emanet Olarak OkumakProf. Dr. Mehmet G\u00f6rmez hocam\u0131z bu haftaki derste, Taha Abdurrahman\u2019\u0131n tasavvuf \u00f6\u011fretisi \u00e7er\u00e7evesinde insan\u0131n \u00e2lemle kurdu\u011fu ili\u015fkinin mahiyetini, bu ili\u015fkinin varl\u0131k, ak\u0131l ve amel aras\u0131ndaki i\u00e7 i\u00e7e ili\u015fki \u00fczerinden nas\u0131l yeniden kuruldu\u011funu ve modern d\u00fc\u015f\u00fcncenin bu alanlar\u0131 birbirinden ay\u0131ran yakla\u015f\u0131m\u0131na kar\u015f\u0131 \u0130sl\u00e2m\u2019\u0131n b\u00fct\u00fcnc\u00fcl bak\u0131\u015f\u0131n\u0131 i\u015fledi. \u201cVarl\u0131k, al\u00e2met olarak okundu\u011funda … <\/p>\n
<\/strong>Birinci mertebede varl\u0131k, al\u00e2met olarak idrak edilir. Bu d\u00fczeyde g\u00f6r\u00fcnen her \u015fey, g\u00f6r\u00fcnmeyen bir hakikate delalet eder. Bu delalet, f\u0131tratla uyumu nispetinde ya zann\u00ee ya da kat\u2019\u00ee bir mahiyet kazan\u0131r. Al\u00e2met, nihayetinde insan\u0131 delalet edilenin, yani K\u00e2in-i Al\u00e2 olan Allah\u2019\u0131n varl\u0131\u011f\u0131na ve hakkaniyetine g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n
<\/strong>\u0130kinci mertebede varl\u0131k, ayet olarak okunur. Bu mertebede varl\u0131k art\u0131k yaln\u0131zca bir i\u015faret de\u011fil, Hakk\u2019\u0131n vahdaniyetine \u015fehadet eden bir delil h\u00e2line gelir. Ayet, al\u00e2metin \u00f6tesine ge\u00e7erek insan\u0131 yaln\u0131zca varl\u0131\u011f\u0131n hakikatine de\u011fil, o hakikatin birli\u011fine g\u00f6t\u00fcr\u00fcr. B\u00f6ylece varl\u0131k, Hakk\u2019\u0131n birli\u011fini idrak etmeyi zorunlu k\u0131lan bir \u015fahitlik alan\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n
<\/strong>\u00dc\u00e7\u00fcnc\u00fc ve en ileri mertebede ise varl\u0131k, emanet olarak idrak edilir. Bu d\u00fczeyde g\u00f6r\u00fcnen her \u015fey, Hakk\u2019\u0131n Esma-i H\u00fcsna\u2019s\u0131ndan ne\u015fet eden ahlaki de\u011ferlere delalet eder. Emanet, insan\u0131 yaln\u0131zca vahdaniyete de\u011fil, zat-\u0131 ilahiye, s\u0131fat-\u0131 ilahiye ve amel-i ilahiyeden kaynaklanan de\u011ferlere ula\u015ft\u0131r\u0131r. Bu mertebede insan, yaln\u0131zca bilen de\u011fil, ayn\u0131 zamanda zikreden (z\u00e2kir) bir varl\u0131k h\u00e2line gelir; Hakk ise onun nezdinde mezk\u00fbr olur. B\u00f6ylece ilahi marifetin ufuklar\u0131; zat, s\u0131fat ve fiil boyutlar\u0131yla a\u00e7\u0131l\u0131r ve bu marifetten do\u011fan hakikatler insan\u0131n hayat\u0131nda ahlaki de\u011ferler olarak tecelli eder.<\/p>\n\n\n\n