{"id":90517,"date":"2025-03-08T11:46:10","date_gmt":"2025-03-08T11:46:10","guid":{"rendered":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/?p=90517"},"modified":"2025-03-08T11:47:08","modified_gmt":"2025-03-08T11:47:08","slug":"ustun-insan-insan-i-kamile-karsi","status":"publish","type":"post","link":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/ustun-insan-insan-i-kamile-karsi\/","title":{"rendered":"\u2018\u00dcst\u00fcn insan\u2019 \u2018insan-\u0131 k\u00e2mil\u2019e kar\u015f\u0131"},"content":{"rendered":"

Antik Yunan ve Roma\u2019dan s\u00fcz\u00fcl\u00fcp gelen \u2018\u00fcst\u00fcn insan\u2019 anlay\u0131\u015f\u0131 ile bug\u00fcn\u00fcn Bat\u0131 kaynakl\u0131 \u2018ki\u015fisel geli\u015fim\u2019 k\u00fclt\u00fcr\u00fcn\u00fcn \u015fekillendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 insan modeli aras\u0131nda neredeyse birebir paralellikler g\u00f6ze \u00e7arp\u0131yor. Mevcut ki\u015fisel geli\u015fim k\u00fclt\u00fcr\u00fc, ayn\u0131 zamanda bir sek\u00fcler ahl\u00e2k\u0131n in\u015fas\u0131d\u0131r.<\/p><\/blockquote>\n

MEDEN\u0130YET DEMEK, \u00e7o\u011fu kere, insan demektir. Hem medeniyetin mayas\u0131n\u0131 karmak bak\u0131m\u0131ndan, hem de te\u015fekk\u00fcl eden medeniyetin ba\u015f akt\u00f6r\u00fc olmas\u0131 bak\u0131m\u0131ndan, insan\u0131n yeri tart\u0131\u015f\u0131lmazd\u0131r. Kadim geleneklerin de vurgulad\u0131\u011f\u0131 gibi, yarat\u0131l\u0131\u015f\u0131n\u0131n kapsaml\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, her bir insan\u0131n kendi ba\u015f\u0131na potansiyel bir medeniyet oldu\u011fu bile s\u00f6ylenebilir.<\/p>\n

\u0130nsanl\u0131k tarihi, her medeniyetin teorik temelleri ve pratik ya\u015fama bi\u00e7imi ile in\u015fa etti\u011fi ve \u00f6ng\u00f6rd\u00fc\u011f\u00fc bir insan tipi oldu\u011funu g\u00f6stermektedir. \u00dcnl\u00fc tarih\u00e7i Arnold Toynbee\u2019nin belirtti\u011fi \u00fczere, yery\u00fcz\u00fcnde tarih boyunca her millet medeniyet kuramam\u0131\u015f, kurulan medeniyetlerin pek \u00e7o\u011fu da \u2018\u00f6l\u00fc\u2019 hale gelmi\u015ftir. Kurulan bu medeniyetler aras\u0131nda canl\u0131l\u0131\u011f\u0131n\u0131, bug\u00fcne aktard\u0131\u011f\u0131 miras\u0131 ile devam ettiren medeniyetlerin ba\u015f\u0131nda ise, birbirinin takip\u00e7isi olan Yunan ve Roma (elbette Yunan ve Roma\u2019n\u0131n bug\u00fcnk\u00fc temsilcisi olan Bat\u0131) uygarl\u0131klar\u0131 ile \u0130sl\u00e2m ve \u00f6zelde Osmanl\u0131 medeniyeti gelmektedir.<\/p>\n

S\u00f6zkonusu medeniyetler, varl\u0131klar\u0131n\u0131 ve kollar\u0131n\u0131 g\u00fcn\u00fcm\u00fcze kadar uzatabilmelerini bir \u2018insan modeli\u2019 in\u015fa etmi\u015f olmalar\u0131na bor\u00e7ludurlar. Bir insan modelinin in\u015fa edilmesinde gerekli en temel fakt\u00f6r ise, i\u00e7inde ya\u015fan\u0131lan medeniyet havzas\u0131n\u0131n, insanlar\u0131n kendilerini ve i\u00e7inde bar\u0131nd\u0131klar\u0131 k\u00e2inat\u0131 anlay\u0131p a\u00e7\u0131klamalar\u0131n\u0131 sa\u011flayacak, hayat\u0131n temel sorular\u0131na cevap bulmalar\u0131na yard\u0131mc\u0131 olacak, k\u00fclt\u00fcr ve teknik \u00fcretmelerine yol a\u00e7acak, kendi \u015fahs\u00ee ve kurumsal geli\u015fimlerini ger\u00e7ekle\u015ftirmelerine yarayacak bir \u00e2lem tasavvuru (ya da d\u00fcnya g\u00f6r\u00fc\u015f\u00fc) sunabilmesidir.<\/p>\n

Konuyu daha da somutla\u015ft\u0131rmak i\u00e7in, yukar\u0131da isimlerini belirtti\u011fimiz medeniyetlerin sunduklar\u0131 \u00e2lem tasavvuru ve insan modeline ili\u015fkin k\u0131sa bir tasvirden sonra, s\u00f6z\u00fc bug\u00fcne getirerek, antik Yunan ve Roma k\u00fclt\u00fcr\u00fcn\u00fcn kendisinde ilgin\u00e7 bir terkibini buldu\u011fu Friedrich Nietzsche\u2019nin \u2018\u00fcst\/\u00fcst\u00fcn insan\u2019 (\u00fcber mensch) modeliyle, \u0130slam ve Osmanl\u0131 tefekk\u00fcr\u00fcn\u00fcn en parlak simalar\u0131ndan Abd\u00fclkerim el-C\u00eel\u00ee ve Aziz\u00fcddin Nesef\u00ee\u2019de kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulan \u2018insan-\u0131 k\u00e2mil\u2019 anlay\u0131\u015f\u0131na kar\u015f\u0131la\u015ft\u0131rmak istiyorum. Zira, \u00f6zellikle antik Yunan ve Roma\u2019dan s\u00fcz\u00fcl\u00fcp gelen \u2018\u00fcst\u00fcn insan\u2019 anlay\u0131\u015f\u0131 ile bug\u00fcn\u00fcn Bat\u0131 kaynakl\u0131 \u2018ki\u015fisel geli\u015fim\u2019 k\u00fclt\u00fcr\u00fcn\u00fcn \u015fekillendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 insan modeli aras\u0131nda neredeyse birebir paralellikler g\u00f6ze \u00e7arp\u0131yor. Mevcut ki\u015fisel geli\u015fim k\u00fclt\u00fcr\u00fc, ayn\u0131 zamanda bir sek\u00fcler ahl\u00e2k\u0131n in\u015fas\u0131d\u0131r. Modern insana evde, sokakta, i\u015fyerinde bir ya\u015fama stili sunmaktad\u0131r. \u0130sl\u00e2m ve Osmanl\u0131\u2019da billurla\u015fan \u2018insan-\u0131 k\u00e2mil\u2019 ideali ise, bu zaman\u0131n \u015fartlar\u0131nda yeniden \u00fcretilmesi gerekti\u011fini bir s\u00fcredir vurgulad\u0131\u011f\u0131m \u2018insan\u00ee geli\u015fim\u2019 ile yak\u0131n irtibat\u0131 bulunuyor. Ki, insan\u00ee geli\u015fim, \u00f6ncelikle dikey bir boyutta insan\u0131 b\u00fct\u00fcn k\u00e2inata, ruhuna, \u00e2hirete, \u0131slah-\u0131 nefse ve bir ahl\u00e2k-a\u2019l\u00e2\u2019ya nisbet etmeyi \u00f6ng\u00f6rmektedir.<\/p>\n

Ku\u015fbak\u0131\u015f\u0131 bak\u0131ld\u0131\u011f\u0131nda, antik Yunan ve onun devam\u0131 olan Roma\u2019da d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn omurgas\u0131n\u0131 daima mitolojinin olu\u015fturdu\u011fu g\u00f6r\u00fcl\u00fcr. Mitolojinin temelini ise, tanr\u0131lar, yar\u0131-tanr\u0131lar ve tanr\u0131la\u015fmak isteyen insanlar \u015feklinde s\u0131ralanan katmanl\u0131 bir model belirlemi\u015ftir. Yani, mitolojinin \u015fekillendirdi\u011fi d\u00fcnya g\u00f6r\u00fc\u015f\u00fc i\u00e7inde, insan, yap\u0131p etmeleriyle bir \u015fekilde tanr\u0131la\u015fmak isteyen bir varl\u0131kt\u0131r. Buna kar\u015f\u0131l\u0131k, ta en ba\u015f\u0131ndan beri, \u0130slam medeniyetinin \u00e2lem tasavvuru \u2018esm\u00e2\u00fc\u2019l-h\u00fcsn\u00e2\u2019ya, tek olan Allah\u2019\u0131n sonsuz g\u00fczel isimlerine dayanmaktad\u0131r. B\u00fct\u00fcn varl\u0131k \u00e2lemi s\u00fcrekli yarat\u0131l\u0131\u015f i\u00e7inde esm\u00e2\u00fc\u2019l-h\u00fcsn\u00e2n\u0131n bir yans\u0131mas\u0131d\u0131r. \u0130nsan bu il\u00e2h\u00ee isimlerin kendisinde en yo\u011fun bi\u00e7imde yans\u0131d\u0131\u011f\u0131 varl\u0131kt\u0131r ve \u2018Allah\u2019\u0131n ahl\u00e3k\u0131yla ahl\u00e2klanmak,\u2019 yani O\u2019nun isimlerinin cilvesini kendi \u00fczerinde yans\u0131tmak, O\u2019nun g\u00fczel isimlerine bir ayna olmak suretiyle, be\u015fer\u00eelikten kurtulup kemale do\u011fru y\u00fcr\u00fcmelidir.<\/p>\n

Osmanl\u0131 toplumuna bak\u0131ld\u0131\u011f\u0131nda, esm\u00e2\u00fc\u2019l-h\u00fcsn\u00e2 merkezli bu insan\u00ee geli\u015fim anlay\u0131\u015f\u0131n\u0131n, Tanzimat\u2019la birlikte y\u00fckseli\u015fe ge\u00e7en Bat\u0131dan ithal h\u00fcmanizm ak\u0131m\u0131n\u0131n etkisini hissettirmesine kadar h\u00e2kim oldu\u011fu g\u00f6r\u00fclmektedir. Oysa Bat\u0131da, Roma\u2019n\u0131n MS 312\u2019de H\u0131ristiyanl\u0131k\u2019la evlili\u011fe raz\u0131 olmas\u0131ndan sonra mitoloji yerini yine mitolojinin tesirinde geli\u015fen Teslis\u2019e b\u0131rakm\u0131\u015ft\u0131r. Teslis akidesi, t\u0131pk\u0131 mitolojinin \u00fc\u00e7l\u00fc yap\u0131s\u0131nda oldu\u011fu gibi (tanr\u0131lar, yar\u0131-tanr\u0131lar, tanr\u0131la\u015fmak isteyen \u0130nsanlar), \u00fc\u00e7l\u00fc ve vas\u0131tal\u0131 bir model (Baba, O\u011ful ve Ruhu\u2019l-Kuds) sunuyordu. Bu minvalde Hz. \u0130sa\u2019n\u0131n tanr\u0131la\u015ft\u0131r\u0131lmas\u0131, di\u011fer insanlar\u0131n da tanr\u0131la\u015fabilece\u011fi gibi bir imay\u0131 i\u00e7inde bar\u0131nd\u0131r\u0131yordu.<\/p>\n

Bug\u00fcnden geriye bakarak, s\u00f6zkonusu medeniyetlerin \u00e2lem tasavvuruna, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne ve sunduklar\u0131 insan modeline ili\u015fkin temel k\u0131r\u0131lma noktalar\u0131n\u0131 irdeleyecek olursak, Bat\u0131 medeniyetine nisbetle \u0130sl\u00e2m medeniyetinde:<\/p>\n

\u2022 mitolojinin kar\u015f\u0131s\u0131nda esm\u00e2\u00fc\u2019l-h\u00fcsn\u00e2\u2019n\u0131n,<\/p>\n

\u2022 teslisin kar\u015f\u0131s\u0131nda tevhidin,<\/p>\n

\u2022 Tanr\u0131ya benzeme (te\u015febb\u00fch\u00fc bi\u2019l-vacib) \u00e7abas\u0131n\u0131n kar\u015f\u0131s\u0131nda ise Allah\u2019\u0131n ahl\u00e2k\u0131yla ahl\u00e2klanman\u0131n (tahallik-\u0131 bi ahl\u00e2killah),<\/p>\n

\u2022 d\u00fcnya eksenli ya\u015fay\u0131\u015fa kar\u015f\u0131l\u0131k ahiret odakl\u0131 ya\u015faman\u0131n,<\/p>\n

\u2022 her\u015feyi prati\u011fe indirgeyip k\u00e2inata egemen olma \u00e7abas\u0131n\u0131n yerine, k\u00e2inat\u0131n \u00e2hengine kat\u0131lmaya dayal\u0131 bir tema\u015fa anlay\u0131\u015f\u0131n\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc s\u00f6ylenmelidir.<\/p>\n

\u015eimdi, geldi\u011fimiz noktadan yirminci y\u00fczy\u0131la s\u0131\u00e7rayarak, felsefesini antik Yunan, pagan Roma ve Zerd\u00fc\u015ft\u2019\u00fcn \u015fahs\u0131nda sembolize edilen vahiyden m\u00fccerred Do\u011fu mistisizmi \u00fczerine kuran Nietzsche\u2019nin \u00e7a\u011fda\u015f Bat\u0131 ad\u0131na co\u015fkuyla sundu\u011fu \u2018\u00fcst\u00fcn insan\u2019\u0131 ile \u0130sl\u00e2m medeniyetinin sebebi ve sonucu olan \u2018insan-\u0131 k\u00e2mil\u2019in temel temel \u00f6zelliklerini ve ay\u0131r\u0131c\u0131 vas\u0131flar\u0131n\u0131 belirgin k\u0131lmam\u0131z gerekiyor.<\/p>\n

Nietzsche\u2019ye g\u00f6re, \u2018g\u00fc\u00e7l\u00fc insan,\u2019 g\u00fc\u00e7l\u00fc iradesi olan insand\u0131r. \u0130rade g\u00fcc\u00fc, g\u00fc\u00e7l\u00fc olman\u0131n yeg\u00e2ne g\u00f6stergesidir. O, irade g\u00fcc\u00fcn\u00fc her\u015feyin \u00fcst\u00fcne koymakla b\u00fct\u00fcn geleneksel de\u011ferler d\u0131\u015flanarak bireysel \u00f6zg\u00fcrl\u00fc\u011fe giden yolun a\u00e7\u0131laca\u011f\u0131n\u0131 savunur. Bu y\u00fczden, sadece irade g\u00fcc\u00fcne sahip olan insan\u0131 \u00e2deta yeniden olu\u015fturmak ister. Ona g\u00f6re, iyi insan, politik anlamda g\u00fc\u00e7l\u00fc olan insan de\u011fil; metafizik ve ahl\u00e2k (elbette, dind\u0131\u015f\u0131 ahl\u00e2k) anlam\u0131nda g\u00fc\u00e7l\u00fc olan insand\u0131r. Fakat, irade g\u00fcc\u00fcn\u00fcn y\u00f6n\u00fcn\u00fcn \u00e7ok kolay bir \u015fekilde politik g\u00fcce \u00e7evrilebilece\u011fini g\u00f6rmez. \u00dcst\u00fcn insan, ona g\u00f6re, hi\u00e7bir zaman kendini k\u00fc\u00e7\u00fck ve zay\u0131f hissetmez. (Ki tam da bu noktada, insan\u0131n en temel iki varolu\u015fsal yaras\u0131 ve yasas\u0131 olarak acziyet ve fakr\u0131yetin ink\u00e2r\u0131 s\u00f6zkonusudur. Nietzscche i\u00e7in, y\u00f6n\u00fcn\u00fc bulamam\u0131\u015f acz ve fakr\u0131 reddetmekten ba\u015fka \u00e7are kalmam\u0131\u015f gibidir.) Ona g\u00f6re, ahl\u00e2k\u0131n i\u015fareti, iradenin g\u00fcc\u00fcd\u00fcr. Ahl\u00e2kl\u0131 olmak, kendisinin efendisi olmakt\u0131r. Kendisinin efendisi olmaya giden yolun ilk ad\u0131m\u0131 ise Tanr\u0131y\u0131 \u00f6ld\u00fcrmekten ge\u00e7er. Bir di\u011fer ad\u0131mda ise, onun \u2018s\u00fcr\u00fc ahl\u00e2k\u0131n\u0131n temeli\u2019 olarak g\u00f6rd\u00fc\u011f\u00fc geleneksel ahl\u00e2k y\u0131k\u0131lmal\u0131d\u0131r.<\/p>\n

Nietzsche, bu g\u00f6r\u00fc\u015f\u00fcn\u00fc B\u00f6yle Buyurdu Zerd\u00fc\u015ft\u2019teki \u201c\u00dc\u00e7 D\u00f6n\u00fc\u015f\u00fcm\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda etrafl\u0131ca a\u00e7\u0131kl\u0131yor. Buna g\u00f6re, hayvanla \u00dcst\u00fcn \u0130nsan aras\u0131nda gerilmi\u015f bir ip olan insan\u0131n \u015fu \u00fc\u00e7 basama\u011f\u0131 a\u015fmas\u0131 gerekir:<\/p>\n

(1) \u0130nsan \u00f6nce bir deve olacakt\u0131r. Deve hayvanlar\u0131n en fazla y\u00fck ta\u015f\u0131yan\u0131d\u0131r. \u201cSen m\u00fcstahak oldu\u011fun i\u00e7in bu y\u00fck\u00fc ta\u015f\u0131mal\u0131s\u0131n.\u201d Ba\u015fkalar\u0131n\u0131n ortaya \u00e7\u0131karm\u0131\u015f oldu\u011fu geleneksel de\u011ferleri y\u00fck gibi ta\u015f\u0131r. Bu devrede, gururunu k\u0131rabilmek i\u00e7in a\u015fa\u011f\u0131lanmay\u0131 arzu eder. Deve de g\u00fcd\u00fclmeye isteklidir. \u201cEvet\u201d der. Bu \u2018evet\u2019in anlam\u0131, d\u00fc\u015f\u00fcnmeden itaat edip g\u00f6revini yapmakt\u0131r. Bu ise insan i\u00e7in bir t\u00fcr esaret tablosudur. Ya\u015famak i\u00e7in ba\u015fkas\u0131n\u0131n yard\u0131m\u0131na ihtiyac\u0131 olanlar\u0131n g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr.<\/p>\n

(2) \u0130kinci basamakta deve aslana d\u00f6n\u00fc\u015f\u00fcr. Aslan, geleneksel de\u011ferlere kar\u015f\u0131 isyan\u0131n g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. Aslan \u201cHay\u0131r\u201d der. De\u011ferlerin de\u011fi\u015fmesini ister. Tanr\u0131lar\u0131n d\u00fc\u015fman\u0131 olur.<\/p>\n

(3) \u00dc\u00e7\u00fcn\u00fc basama\u011fa ge\u00e7ince, aslan \u00e7ocuk olur. \u00c7ocuk da \u201cEvet\u201d der. Fakat bu \u2018evet\u2019 itaat etme iste\u011finden gelmez. Kendinin efendisi olma arzusunun \u2018evet\u2019idir. \u00c7ocuk oyun oynayabilme iradesinin g\u00fcc\u00fcyle ve \u00e7ocuk safl\u0131\u011f\u0131yla \u2018evet\u2019 der.<\/p>\n

Nietzsche, \u2018\u00fcst\u00fcn insan\u2019\u0131n, ayn\u0131 zamanda \u00fcst k\u00fclt\u00fcre sahip olmas\u0131 gerekti\u011fini de d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. B\u00f6yle Buyurdu Zerd\u00fc\u015ft\u2019te bir ip cambaz\u0131 hik\u00e2yesi vard\u0131r: Cambaz ip \u00fczerinde y\u00fcr\u00fcrken, di\u011ferleri yukar\u0131 do\u011fru ona bakar. \u0130p cambaz\u0131 kayar ve d\u00fc\u015fer. \u00d6lmek \u00fczere son nefesini verirken, Zerd\u00fc\u015ft yan\u0131na gelir ve ona do\u011fru yolda oldu\u011funu s\u00f6yler. \u00c7\u00fcnk\u00fc ip, \u00fcst\u00fcn insan olmaya do\u011fru y\u00fcr\u00fcmeyi simgelemektedir. \u00d6zg\u00fcrl\u00fc\u011fe tam bir g\u00fcvenlik i\u00e7inde y\u00fcr\u00fcnemez. G\u00fc\u00e7l\u00fc insan, riskleri seven, riskleri g\u00f6ze alan insand\u0131r. (\u0130\u015fte burada, ki\u015fisel ve kurumsal geli\u015fim \u00fczerine yaz\u0131p konu\u015fanlar\u0131n \u2018risk alma\u2019 vurgusunu hat\u0131rlayal\u0131m.) Zay\u0131f insan ise g\u00fcvenli\u011fi i\u00e7in s\u00fcrekli dayanak noktalar\u0131 arar. G\u00fcvenlik garantisi arar. \u0130p cambaz\u0131 simgesi ayn\u0131 zamanda kendisinin efendisi olma iste\u011finin simgesidir. Bunun i\u00e7in de ip \u00fczerinde y\u00fcr\u00fcme gibi deneyler gereklidir. \u0130p cambaz\u0131 ip \u00fcst\u00fcnde y\u00fcr\u00fcrken zay\u0131flar sadece onu seyredebilirler; meleyen kuzular s\u00fcr\u00fcs\u00fc gibi. \u00d6rnekte cambaz d\u00fc\u015f\u00fcyor. Sonuca ula\u015fam\u0131yor. Fakat Nietzsche i\u00e7in bunun \u00f6nemi yoktur. Ona g\u00f6re, cambaz do\u011fru yoldayd\u0131, ilerlemek i\u00e7in ipte y\u00fcr\u00fcmesi gerekiyordu. Zaten \u2018her zaman \u00f6l\u00fcnmez\u2019 ve \u2018bizi \u00f6ld\u00fcrmeyen bizi g\u00fc\u00e7l\u00fc k\u0131lar.\u2019 (Nietzsche\u2019nin ilerleme i\u00e7in ip metaforunu se\u00e7mesi de bir tesad\u00fcf olmasa gerektir. \u00c7\u00fcnk\u00fc ip mecaz\u0131, Bat\u0131n\u0131n do\u011frusal ilerleme anlay\u0131\u015f\u0131n\u0131n Nietzsche\u2019de insana uyarlanm\u0131\u015f kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Ki, Bat\u0131 kaynakl\u0131 ki\u015fisel geli\u015fim k\u00fclt\u00fcr\u00fc de insan i\u00e7in yatay ve do\u011frusal bir geli\u015fim \u00f6nermektedir.)<\/p>\n

Nietzsche, \u2018\u00fcst\u00fcn insan\u2019a giden yolda en b\u00fcy\u00fck engelin s\u00fcr\u00fc ahl\u00e2k\u0131 oldu\u011funu s\u00f6yl\u00fcyor ve ahl\u00e2k\u0131 ikiye ay\u0131r\u0131yordu: (1) Efendi ahl\u00e2k\u0131: aristokratik \u0131rklar\u0131n, \u00f6rne\u011fin Romal\u0131lar\u0131n ahl\u00e2k\u0131; (2) K\u00f6le ahl\u00e2k\u0131: aristokratik s\u0131n\u0131fa boyun e\u011ferek ya\u015fam\u0131\u015f s\u0131n\u0131flar\u0131n, \u00f6rne\u011fin Yahudilerin ahl\u00e2k\u0131. \u00dcst\u00fcn insan, ona g\u00f6re, iyinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesindedir; mevcut ahl\u00e2k\u00ee d\u00fczeni yads\u0131yarak kendi de\u011ferlerini silba\u015ftan olu\u015fturur.<\/p>\n

Tablonun Bat\u0131 taraf\u0131nda bu \u015fekilde idealize edilen \u2018\u00fcst\u00fcn insan\u2019a kar\u015f\u0131, \u0130sl\u00e2m medeniyetinin kemali hedefleyen insan\u0131, Allah’\u0131n hem yery\u00fcz\u00fcndeki halifesi (bkz. Bakara: 30) ve O\u2019nun kuludur (bkz. Z\u00e2riy\u00e2t: 56). Bu iki kavram aras\u0131ndaki ili\u015fkinin, \u0130sl\u00e2m\u2019\u0131n ortaya koydu\u011fu insan anlay\u0131\u015f\u0131n\u0131n do\u011fru anla\u015f\u0131labilmesi i\u00e7in vazge\u00e7ilmez bir \u00f6nemi vard\u0131r. Bu anlay\u0131\u015fta insan geli\u015fimini, yani kemalini ancak ve ancak tevhidin g\u00f6lgesinde bulur. Her yeri ve her \u015feyi O\u2019nun eseri olarak g\u00f6r\u00fcp Allah\u2019\u0131 birleyen insan, her\u015feyi tanr\u0131la\u015ft\u0131rman\u0131n y\u00fcklerinden kurtularak y\u00fckselir. (Z\u00fcmer s\u00fbresindeki \u015fu \u00e2yeti hat\u0131rlaman\u0131n tam s\u0131ras\u0131: \u201cAllah, \u00e7eki\u015fip duran bir\u00e7ok orta\u011f\u0131n sahip oldu\u011fu bir k\u00f6le ile sadece bir ki\u015fiye ba\u011fl\u0131 olan bir adam\u0131 misal verir. Bu ikisi e\u015fit midir? Hamd Allah\u2019a mahsustur. Fakat onlar\u0131n \u00e7o\u011fu bilmezler.\u201d)<\/p>\n

Bu noktada, Risale-i Nur m\u00fcellifi, m\u00fcthi\u015f bir isabetle \u015f\u00f6yle demektedir:<\/strong><\/p>\n

\u201cEvet, s\u0131rr-\u0131 vahdet ile insan, b\u00fct\u00fcn mahlukat i\u00e7inde b\u00fcy\u00fck bir kemal sahibi ve k\u00e2inat\u0131n en k\u0131ymetdar meyvesi ve mahlukat\u0131n en nazenini ve m\u00fckemmeli ve zihayat\u0131n en bahtiyar\u0131 ve en mesudu ve H\u00e2l\u0131k-\u0131 \u00c2lemin muhatab\u0131 ve dostu olabilir. Hatta, b\u00fct\u00fcn kem\u00e2l\u00e2t-\u0131 insaniye ve be\u015ferin ulv\u00ee maksatlar\u0131 tevhid ile ba\u011fl\u0131d\u0131r. Ve s\u0131rr-\u0131 vahdetle v\u00fccut bulur. Yoksa, e\u011fer vahdet olmazsa, insan mahlukat\u0131n en bedbaht\u0131 ve mevcudat\u0131n en s\u00fcfl\u00eesi ve hayvanat\u0131n en bi\u00e7aresi ve zi\u015fuurun en h\u00fcz\u00fcnl\u00fcs\u00fc ve azabl\u0131s\u0131 ve gaml\u0131s\u0131 olur.\u201d (bkz. \u201c\u0130kinci \u015eua\u201d)<\/p><\/blockquote>\n

Hayat\u0131n\u0131 tevhid ekseninde bir kul ve halife olarak alg\u0131layan insan ile, il\u00e2h\u00ee olana ba\u015fkald\u0131rm\u0131\u015f insan aras\u0131ndaki fark a\u00e7\u0131kt\u0131r. Birinci insan tipi, haklar\u0131 itibar\u0131yla kendisini bir halife olarak g\u00f6r\u00fcrken, sorumluluklar\u0131 itibar\u0131yla kendisini bir kul olarak g\u00f6r\u00fcr. B\u00fct\u00fcn \u00e2lem ve i\u00e7indekiler onun nazar\u0131nda birer emanet olarak kendisine verildi\u011finden ve dahas\u0131 Allah\u2019\u0131n \u00e2yetleri oldu\u011fundan, o, \u00e7evresiyle, k\u00e2inatla, di\u011fer insanlarla, kendisiyle ve as\u0131l \u00f6nemlisi Rabbi ile bar\u0131\u015f\u0131kt\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n bir neticesi olarak, M\u00fcsl\u00fcman m\u00fctefekkirler, modern bilim ve felsefenin tersine, \u00e2leme cans\u0131z nesnelerden ibaret bir y\u0131\u011f\u0131n olarak de\u011fil, canl\u0131 ve anlaml\u0131 birer varl\u0131k olarak yakla\u015f\u0131rlar. Bu y\u00fczden, ku\u015flarla, a\u011fa\u00e7larla, r\u00fczg\u00e2rla, ya\u011fmurla konu\u015fmay\u0131 \u00f6\u011frenmi\u015flerdir. Sar\u0131 \u00c7i\u00e7ek\u2019le s\u00f6yle\u015fen Yunus\u2019u, insan\u0131n\u0131n serencam\u0131n\u0131 Ney sembol\u00fcyle anlatan Mevl\u00e2n\u00e2\u2019y\u0131, insanlar\u0131n ebed\u00ee saadeti i\u00e7in d\u00fcnyas\u0131n\u0131 da ahiretini de feda etmeye haz\u0131r oldu\u011funu s\u00f6yleyen Said Nurs\u00ee\u2019yi, b\u00fct\u00fcn var\u0131n\u0131 yo\u011funu il\u00e2h\u00ee irade kar\u015f\u0131s\u0131nda ya\u011fma eyleyen Niyazi-i M\u0131sr\u00ee\u2019yi bu manev\u00ee \u00e7er\u00e7eveyi bilmeden anlamak m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Kendisini d\u00fcnyaya adam\u0131\u015f insan, normal bir ruh halinden mahrumdur. Zira, kendisini bir taraftan s\u0131radan bir canl\u0131, arzu ve g\u00fcd\u00fclerine esir olmu\u015f bir varl\u0131k olarak g\u00f6r\u00fcrken \u00f6te yandan yery\u00fcz\u00fcn\u00fcn efendisi ilan etmek, anormal bir ruh halini g\u00f6sterir. Buna mukabil, kendisini hem kul hem de halife olarak g\u00f6ren denge insan\u0131, hayat\u0131n anlam ve hedefi konusunda tutarl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahiptir.<\/p>\n

Yarad\u0131l\u0131\u015f\u0131n niha\u00ee gayesi d\u00fcnyaya h\u00fckmetme de\u011fil, Yarat\u0131c\u0131n\u0131n r\u0131zas\u0131na y\u00fckselme oldu\u011fundan, denge insan\u0131 olman\u0131n yolu \u2018insan-\u0131 k\u00e2mil\u2019 yoludur. \u0130l\u00e2h\u00ee isim ve s\u0131fatlar\u0131n kendisinde tecelli etti\u011fi insan-\u0131 k\u00e2mil, insan olu\u015fun standard\u0131n\u0131 belirleyen \u00f6rnek modeldir. Bir ba\u015fka ifadeyle, insan-\u0131 k\u00e2mil, y\u00fccelikle acziyetin, halife ile kulun, irade ile teslimiyetin, cel\u00e2l ile cemalin birle\u015fti\u011fi model insan\u0131 ifade eder.<\/p>\n

\u0130sl\u00e2m ve Bat\u0131 medeniyetlerinin ta\u015f\u0131y\u0131c\u0131s\u0131 olan iki insan tipine ili\u015fkin yorumlarda, genellikle modern Bat\u0131l\u0131n\u0131n aktif ve \u00fcretken, geleneksel Do\u011fulunun ise pasif ve taklit\u00e7i oldu\u011fu s\u00f6ylenegelir. Oysa, bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn alt\u0131n\u0131 \u00e7izdi\u011fi gibi, Do\u011fu muazzam bir miras\u0131n \u00fczerinde uyuyarak pasif bir \u015fekilde \u00e7\u00f6kmekte, Bat\u0131 ise s\u00fcrekli hareket slogan\u0131yla aktif bir \u015fekilde \u00e7\u00f6kmektedir. Ger\u00e7ekte, hareketten yoksun tefekk\u00fcr ve teslimiyet ne kadar faydas\u0131z ise, s\u00fck\u00fbnet ve teslimiyetten ar\u0131nd\u0131r\u0131lm\u0131\u015f hareket de o kadar y\u0131k\u0131c\u0131d\u0131r.<\/p>\n

Kur\u2019\u00e2n\u2019\u0131n tasvir etti\u011fi insan, kendi varl\u0131\u011f\u0131nda e\u015fyan\u0131n z\u0131t kutuplar\u0131n\u0131 birle\u015ftirebilen, b\u00f6ylece onlar\u0131 a\u015farak kem\u00e2l, yani insan-\u0131 k\u00e2mil mertebesine ula\u015fmaya aday olan insand\u0131r. Bir yandan aktif, ke\u015ffe d\u00f6n\u00fck (burada \u201cVazifemiz vaz\u2019-\u0131 cedid de\u011fil, ke\u015ff-i kadimdir\u201d d\u00fcsturunu hat\u0131rlayal\u0131m), se\u00e7ici ve di\u011ferg\u00e2m, yani cel\u00e2l s\u0131fatlar\u0131n\u0131n tecellig\u00e2h\u0131; di\u011fer yandan cemal s\u0131fatlar\u0131n\u0131n bir tecellig\u00e2h\u0131 olarak, il\u00e2h\u00ee irade kar\u015f\u0131s\u0131nda al\u0131c\u0131, tema\u015fa edici ve teslimiyet sahibi. Bu y\u00fczden, m\u00fc\u2019min ge\u00e7ici olan ile ebed\u00ee olan aras\u0131nda, yer ile g\u00f6k aras\u0131nda, d\u00fcnya ile \u00e2hiret aras\u0131nda denge kurabilmi\u015f insand\u0131r. Yani itidal \u00fczere ya\u015famas\u0131n\u0131 bilen insand\u0131r. Ve insan-\u0131 k\u00e2mil anlay\u0131\u015f\u0131 en billurla\u015fm\u0131\u015f \u00f6rne\u011fini bu dengeyi en m\u00fckemmel bi\u00e7imde kurmu\u015f ve sergilemi\u015f olan Res\u00fblullah\u2019ta bulmaktad\u0131r.<\/p>\n

\u0130nsano\u011flunun ger\u00e7ek m\u00e2n\u00e2da insan olmas\u0131, ancak Rabbine y\u00f6nelmi\u015f bir seyr-i s\u00fcl\u00fbk i\u00e7inde olmas\u0131 ile m\u00fcmk\u00fcnd\u00fcr. Bu y\u00fczden, \u0130sl\u00e2m\u2019\u0131n anlay\u0131\u015f\u0131na g\u00f6re, tarih geride ve arkam\u0131zda de\u011fil, \u00f6n\u00fcm\u00fczdedir. Peygamberler, evliyalar, alimler, arifler, k\u00e2mil insanlar bu y\u00f6n\u00fcyle birer \u00f6n-der\u2019dir. Hz. Peygamber aleyhissal\u00e2tu vesselam\u0131n \u201c\u0130ki g\u00fcn\u00fc bir olan ziyandad\u0131r\u201d hadisi de, bu \u00e7er\u00e7evede hi\u00e7 \u015f\u00fcphesiz yery\u00fcz\u00fcnde yalanc\u0131 bir cennetin kurulmas\u0131na de\u011fil, dikey, manev\u00ee ve ahl\u00e2k\u00ee bir y\u00fckseli\u015fe i\u015faret eder. Bu dikey y\u00fckseli\u015f, insan-\u0131 k\u00e2mile giden yolun ana caddesidir.<\/p>\n

\u0130nsan, s\u00f6zkonusu ana cadde \u00fczerinde, Aziz\u00fcddin Nesef\u00ee\u2019nin \u0130nsan-\u0131 K\u00e2mil\u2019inde ele ald\u0131\u011f\u0131 d\u00f6rt \u00f6zelli\u011fi ku\u015fanmak durumundad\u0131r: \u0130yi akv\u00e2l (\u201cYa hay\u0131r s\u00f6yle ya da sus\u201d hadisinden beslenen bir \u00e7izgide, ya hakikat \u00fczere konu\u015fmak ya da susmak); iyi ef\u2019\u00e2l (amel-i salih esas\u0131ndan filizlenen iyi fiiller); iyi ahl\u00e2k (hilkatteki, her bir mahluktaki edep ve terbiyeye yaslanan, iman\u0131n somutla\u015fm\u0131\u015f bi\u00e7imi olan g\u00fczel ahl\u00e2k); ve maarif (her\u015feyden Allah\u2019a giden bir yol bulan bir marifet ve irfan).<\/p>\n

\u0130sl\u00e2m medeniyetinin temel \u00f6nc\u00fcllerine yaslanan bu insan-\u0131 k\u00e2mil anlay\u0131\u015f\u0131, Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n \u2018\u00fcst\u00fcn insan\u2019\u0131n\u0131n \u2018ki\u015fisel geli\u015fim\u2019den medet umdu\u011fu ama umdu\u011funu bulamad\u0131\u011f\u0131 \u015fu \u00e7a\u011fda, yeniden \u00fcretilmeyi bekliyor…<\/p>\n","protected":false},"excerpt":{"rendered":"

Antik Yunan ve Roma\u2019dan s\u00fcz\u00fcl\u00fcp gelen \u2018\u00fcst\u00fcn insan\u2019 anlay\u0131\u015f\u0131 ile bug\u00fcn\u00fcn Bat\u0131 kaynakl\u0131 \u2018ki\u015fisel geli\u015fim\u2019 k\u00fclt\u00fcr\u00fcn\u00fcn \u015fekillendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 insan modeli aras\u0131nda neredeyse birebir paralellikler g\u00f6ze \u00e7arp\u0131yor. Mevcut ki\u015fisel geli\u015fim k\u00fclt\u00fcr\u00fc, ayn\u0131 zamanda bir sek\u00fcler ahl\u00e2k\u0131n in\u015fas\u0131d\u0131r. MEDEN\u0130YET DEMEK, \u00e7o\u011fu kere, insan demektir. Hem medeniyetin mayas\u0131n\u0131 karmak bak\u0131m\u0131ndan, hem de te\u015fekk\u00fcl eden medeniyetin ba\u015f akt\u00f6r\u00fc olmas\u0131 […]<\/p>\n","protected":false},"author":72,"featured_media":90519,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[272],"class_list":["post-90517","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yazarlar"],"yoast_head":"\n\u2018\u00dcst\u00fcn insan\u2019 \u2018insan-\u0131 k\u00e2mil\u2019e kar\u015f\u0131 - Karakalem<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u2018\u00dcst\u00fcn insan\u2019 \u2018insan-\u0131 k\u00e2mil\u2019e kar\u015f\u0131 - Karakalem\" \/>\n<meta property=\"og:description\" content=\"Antik Yunan ve Roma\u2019dan s\u00fcz\u00fcl\u00fcp gelen \u2018\u00fcst\u00fcn insan\u2019 anlay\u0131\u015f\u0131 ile bug\u00fcn\u00fcn Bat\u0131 kaynakl\u0131 \u2018ki\u015fisel geli\u015fim\u2019 k\u00fclt\u00fcr\u00fcn\u00fcn \u015fekillendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 insan modeli aras\u0131nda neredeyse birebir paralellikler g\u00f6ze \u00e7arp\u0131yor. Mevcut ki\u015fisel geli\u015fim k\u00fclt\u00fcr\u00fc, ayn\u0131 zamanda bir sek\u00fcler ahl\u00e2k\u0131n in\u015fas\u0131d\u0131r. MEDEN\u0130YET DEMEK, \u00e7o\u011fu kere, insan demektir. 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