{"id":90529,"date":"2025-03-08T11:56:04","date_gmt":"2025-03-08T11:56:04","guid":{"rendered":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/?p=90529"},"modified":"2025-03-08T11:56:04","modified_gmt":"2025-03-08T11:56:04","slug":"ibnul-arabinin-alem-ve-tabiat-gorusu","status":"publish","type":"post","link":"https:\/\/www.karakalem.avrupabelge.com\/karakalem\/ibnul-arabinin-alem-ve-tabiat-gorusu\/","title":{"rendered":"\u0130bn\u00fc’l-Arabi’nin Alem ve Tabiat G\u00f6r\u00fc\u015f\u00fc"},"content":{"rendered":"

Her\u015fey Canl\u0131d\u0131r ve Her\u015fey Tanr\u0131ya \u0130\u015faret Eden Bir Ayettir<\/b><\/span><\/p>\n

\u0130BN\u00dc\u2019L-ARAB\u0130’nin insan-\u00e2lem ili\u015fkilerini yorumlad\u0131\u011f\u0131 ve insan\u0131 \u00e2lemin anlam\u0131 ve sebebi sayd\u0131\u011f\u0131 varl\u0131k g\u00f6-r\u00fc\u015f\u00fcn\u00fcn ana fikrini insan\u0131n konumunu dikkate alarak \u00f6zetlemek isteseydik, bunun i\u00e7in se\u00e7ece\u011fimiz ifade herhalde yaln\u0131z de\u011filiz olabilirdi: Vak\u0131a, bu ifade bir yandan \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcncelerde ortaya \u00e7\u0131km\u0131\u015f ve ge\u00e7mi\u015fi de\u011ferlendiren bir anlam \u00e7er\u00e7evesi olarak insan\u0131n \u00e2lemdeki yaln\u0131zl\u0131\u011f\u0131, bo\u015f ve anlams\u0131z bir d\u00fcnyaya at\u0131lm\u0131\u015fl\u0131\u011f\u0131 fikri kadar, kadim \u00f6\u011fretilerden tevar\u00fcs edilen \u00e2lemin karanl\u0131k ve zulmet olmas\u0131 ve insan\u0131n zindan\u0131 gibi k\u00f6t\u00fcmser fikirlere kar\u015f\u0131 \u0130bn\u00fc’l-Arab\u00ee’nin cevab\u0131n\u0131 te\u015fkil eder. \u0130bn\u00fc’l-Arab\u00ee’nin her \u015feyin canl\u0131l\u0131\u011f\u0131 fikri, genel anlamda do\u011fa ve \u00e2lem g\u00f6r\u00fc\u015f\u00fcn\u00fc anlamam\u0131z\u0131 sa\u011flayan temel hususlardan birisi oldu\u011fu kadar, ayn\u0131 zamanda varl\u0131\u011f\u0131n birli\u011fi (vahdet-i v\u00fcc\u00fbd) ve bu meyanda il\u00e2h\u00ee isimler teorisiyle yak\u0131ndan ilgili ve onun istilzam etti\u011fi bir neticedir. \u0130bn\u00fc’l-Arab\u00ee, bu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00e2yetler, hadis-ler ya da tasavvuf\u00ee ke\u015fiflere dayanarak geli\u015ftirdi\u011fini s\u00f6yler. Bununla birlikte bu teoride en kadim inan\u00e7lardan ve evren anlay\u0131\u015flar\u0131ndan beri bilinegelen her \u015feyin canl\u0131l\u0131\u011f\u0131 ve her \u015feyde bir ruh bulundu\u011fu fikriyle benzerlikler ta\u015f\u0131r. Bu y\u00f6n\u00fcyle teori, insan\u0131n evrendeki konumunu ve Tanr\u0131-\u00e2lem ili\u015fkisindeki insan\u0131n biricik ve m\u00fcstesna konumunu da dikkate ald\u0131\u011f\u0131m\u0131zda, insan\u0131n \u00e2lemin bir par\u00e7as\u0131 olmas\u0131 ve \u00e2lem i\u00e7indeki her \u015fey ile yak\u0131ndan ili\u015fkili olmas\u0131n\u0131n da gerektirdi\u011fi bir sonu\u00e7tur.<\/p>\n

\u0130lk d\u00f6nemlerden itibaren s\u00fbf\u00eeler, Kuran-\u0131 Kerim’deki \u00e7e\u015fitli \u00e2yetlere bakarak, hayat\u0131n anlam\u0131, \u00e2lem ve i\u00e7indeki her bir \u015feyin mahiyeti ve Tanr\u0131 i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 de\u011fer, insan\u0131n \u00e2lemle ve Tanr\u0131 ile ili\u015fkisi vb. konular\u0131nda yorumlar getirmi\u015ftir. Bu meyanda Kuran-\u0131 Kerim’e bakt\u0131\u011f\u0131m\u0131zda g\u00f6kler, yerler, Ar\u015f, K\u00fcrsi ya da melekler, cinler, \u015feytanlar, hayvanlar, bitkiler, madenler, donuklar (cemadat) vs. pek \u00e7ok \u015feyin bir arada ve ayn\u0131 i\u015flev i\u00e7in yarat\u0131lm\u0131\u015f olarak zikredildi\u011fini g\u00f6rmekteyiz. Bu y\u00f6n\u00fcyle b\u00fct\u00fcn bunlar, irade sahibi ve kadir-i mutlak Tanr\u0131’n\u0131n yaratmas\u0131n\u0131n belirtileri ve alametleri say\u0131lm\u0131\u015f, her birisine genellikle hayat, bazen ise belirli bir bilin\u00e7 izafe edilmi\u015ftir. Bunun en me\u015fhur \u00f6rne\u011fi her \u015feyin Tanr\u0131n\u0131n hamdini tesbih etti\u011fine dair ifadedir ki , bu \u00e2yet \u0130bn\u00fc’l-Arab\u00ee ba\u015fta olmak \u00fczere vahdet-i v\u00fcc\u00fbdu benimseyen s\u00fcf\u00eelerin varl\u0131k ve \u00e2lem teorilerindeki temel kaynaklardan birisi haline gelmi\u015ftir. Baz\u0131 \u00e2yetlerin z\u00e2hirine bakt\u0131\u011f\u0131m\u0131zda, en az\u0131ndan \u0130bn\u00fc’l-Arab\u00ee’nin \u00e2lem ve do\u011fa hakk\u0131nda ortaya koydu\u011fu her \u015feyin canl\u0131l\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc dile getiren d\u00fc\u015f\u00fcncenin kayna\u011f\u0131n\u0131 bulabilmekteyiz. Ba\u015fka bir ifadeyle \u0130bn\u00fc’l-Arab\u00ee, teorisinin ayr\u0131nt\u0131s\u0131nda ne kadar farkl\u0131 hususlar\u0131 ele al\u0131rsa als\u0131n, esas itibariyle \u00e7e\u015fitli \u00e2yetlerdeki ana fikirlere irca edilebilecek bir hususu d\u00fc\u015f\u00fcncesinin esas\u0131 yapm\u0131\u015ft\u0131r. \u0130bn\u00fc’l-Arab\u00ee \u015f\u00f6yle der: “Allah \u015f\u00f6yle buyurmu\u015ftur: “Her \u015fey onun \u00f6vg\u00fcs\u00fcn\u00fc te\u015fbih eder.” \u015eey kelimesi belirsizdir ve sadece canl\u0131 ve d\u00fc\u015f\u00fcnen tesbih edebilir. Bir riv\u00e2yette m\u00fcezzinin sesinin ula\u015ft\u0131\u011f\u0131 her yerde bulunan kuru-ya\u015f e\u015fyan\u0131n onun lehinde tan\u0131kl\u0131k edece\u011fi bildirilmi\u015ftir. \u015eeriatlar ve riv\u00e2yetler bu tarz bilgilerle doludur. Biz ise rivayetlere inanmakla birlikte ke\u015ffi ekledik. Biz, ta\u015flar\u0131n Allah’\u0131 zikretti\u011fini duyduk. Kulakklar\u0131m\u0131z onu duydu ve her insan\u0131n iddr\u00e2k edemedi\u011fi \u015feyleri \u00e2rifler alg\u0131lam\u0131\u015ft\u0131r.” B\u00f6ylece bu d\u00fc\u015f\u00fcncenin \u0130bn\u00fc’l-Arab\u00ee bak\u0131m\u0131ndan kayna\u011f\u0131 \u00e2yetler, baz\u0131 hadisler ve din b\u00fcy\u00fcklerinin g\u00f6r\u00fc\u015fleri oldu\u011fu kadar ke\u015fif ve m\u00fc\u015fahede verileridir.<\/p>\n

\u0130bn\u00fc’l-Arab\u00ee, her \u015fey canl\u0131d\u0131r diye \u00f6zetleyebilece\u011fimiz fikrini en genel anlam\u0131yla s\u00f6z\u00fc ge\u00e7en \u00e2yetten \u00e7\u0131kart\u0131r. Bununla birlikte ba\u015fka \u00e2yet ve hadisleri zikreder, sahabenin, b\u00fcy\u00fck velilerin ve din b\u00fcy\u00fck-lerinin tecr\u00fcbelerine ve m\u00fc\u015fahedelerine at\u0131f yapar. B\u00fct\u00fcn bu veriler, her \u015feyin canl\u0131 oldu\u011fu fikrini teyit eden kan\u0131tlar olarak g\u00f6r\u00fcl\u00fcr. \u00d6te yandan, \u00e2yet-i kerimedeki a\u00e7\u0131k ifadeyi dikkate ald\u0131\u011f\u0131m\u0131zda, \u00e2yetin tevile m\u00fcsait olmad\u0131\u011f\u0131na dikkat \u00e7eker. \u00c7\u00fcnk\u00fc “E\u015fyan\u0131n Hakk’\u0131 te\u015fbihi, baz\u0131 ak\u0131lc\u0131 bilginlerinin zannetti\u011fi gibi hal te\u015fbihi olsayd\u0131, \u00e2yette ‘siz anlayamazs\u0131n\u0131z\u2019 demenin anlam\u0131 kalmazd\u0131\u201d \u0130nsan\u0131n vazifesi ise, bu gibi durumlarda te’vile ba\u015f vurmak yerine, \u0130bn\u00fc’l-Arab\u00ee’nin ifadesiyle kendini \u00e2lemi ke\u015ffe ve onun hakikatlerini \u00f6\u011frenmeye ula\u015ft\u0131ran \u015feylerde kullan\u0131p “Her\u015fey O’nun hamdini tesbih eder”\u00e2yetinin anlam\u0131n\u0131 kavramaya \u00e7al\u0131\u015fmak olmal\u0131d\u0131r.<\/p>\n

Bu meyanda s\u00f6z gelimi, e\u015fyan\u0131n Tanr\u0131’y\u0131 hal lisan\u0131yla te\u015fbih etmi\u015f olmas\u0131 \u0130bn\u00fc’l-Arab\u00ee’ye g\u00f6re \u00e2yetle uyu\u015fan do\u011fru bir yorum olamaz. \u00c7\u00fcnk\u00fc bu durumda “Siz onlar\u0131n te\u015fbihlerini anlayamazs\u0131n\u0131z” demenin anlam\u0131 kalmazd\u0131. \u0130bn\u00fc’l-Arab\u00ee \u015f\u00f6yle der: “Allah \u015f\u00f6yle der: ‘Her \u015fey O’nun hamdini tesbih eder, fakat siz onlar\u0131n tesbihini anlamazs\u0131n\u0131z.’ Allah sizden bu yarat\u0131klar\u0131n tesbihini gizlemi\u015ftir. Dolay\u0131s\u0131yla onu anlayamazs\u0131n\u0131z.” Ard\u0131ndan her \u015feyde canl\u0131l\u0131k ve bir bilin\u00e7 oldu\u011funu kan\u0131tlamak i\u00e7in ba\u015fka \u00f6rnekler verir. Azab\u0131 hak ederek \u00f6lenler i\u00e7in ‘g\u00f6k ve yer onlara a\u011flamam\u0131\u015ft\u0131r’ denilmi\u015ftir. B\u00f6ylece g\u00f6k ve yere belli bir bilin\u00e7 izafe edilmi\u015ftir. \u0130bn\u00fc’l-Arab\u00ee, bu konuda o kadar \u00e7ok riv\u00e2yet bulundu\u011funu belirtir ki, “M\u00fc’min her \u015feyin tesbih etti\u011finden ve her tesbih edenin canl\u0131 ve ak\u0131ll\u0131 oldu\u011fundan ku\u015fku duymaz.” Bir rivayette, av hayvan\u0131n\u0131n k\u0131yamet g\u00fcn\u00fc gelerek ‘Rabbim! Bu adama sor beni bo\u015f yere ne diye \u00f6ld\u00fcrd\u00fc?’ diyece\u011fi bildirilmi\u015ftir. Bir fayda olmaks\u0131z\u0131n her hangi bir a\u011fa\u00e7 kesen veya Allah’\u0131n yarat\u0131klar\u0131ndan birisine r\u00e2ci fayda olmaks\u0131z\u0131n bir ta\u015f\u0131 bir yerden ba\u015fka bir yere ta\u015f\u0131yan kimse de b\u00f6yledir. Ard\u0131ndan, d\u00fc\u015f\u00fcncesini kan\u0131tlamak i\u00e7in ba\u015fka riv\u00e2yetler zikreder: \u015e\u00f6yle der: “Sahabe ta\u015flar\u0131n te\u015fbihini duyuyordu.” \u0130bn\u00fc’l-Arab\u00ee’ye g\u00f6re b\u00fct\u00fcn bunlar, hikmet sahibi bir Tanr\u0131’n\u0131n fiilinde anlams\u0131zl\u0131\u011f\u0131n bulunmay\u0131\u015f\u0131ndan kaynaklan\u0131r ve \u00e2limler bunun fark\u0131nda olan kimselerdi.<\/p>\n

\u0130bn\u00fc’l-Arab\u00ee, zikredilen riv\u00e2yetlerden ve “g\u00f6klerde ve yerde olan her \u015feyin, g\u00fcne\u015fin, ay\u0131n, y\u0131ld\u0131zlar\u0131n, da\u011flar\u0131n, a\u011fa\u00e7lar\u0131n ve canl\u0131lar\u0131n Allah’a secde etti\u011fini g\u00f6rmez misin?” gibi ayetlerden \u015f\u00f6yle bir mant\u0131ksal sonu\u00e7 \u00e7\u0131kart\u0131r:<\/p>\n

Birinci \u00d6nc\u00fcl: Her \u015fey Allah’\u0131 te\u015fbih eder ya da Her \u015fey Allah’a secde eder.<\/p>\n

\u0130kinci \u00f6nc\u00fcl: Tesbih eden her \u015fey canl\u0131d\u0131r. Bu iki \u00f6nc\u00fclden \u00e7\u0131kan netice: Her \u015fey canl\u0131d\u0131r,<\/p>\n

B\u00f6ylelikle vahdet-i v\u00fcc\u00fbd ana fikrinden hareket ederek her \u015feyin bir hayat sahibi oldu\u011fu sonucuna ula\u015f\u0131r. Bu meyanda, k\u0131saca \u0130bn\u00fc’I-Arab\u00ee\u2019nin bu sonuca nas\u0131l ula\u015ft\u0131\u011f\u0131n\u0131 hat\u0131rlayabiliriz. \u0130bn\u00fc’l- Arab\u00ee’ de g\u00f6rd\u00fc\u011f\u00fcm\u00fcz en temel fikir, g\u00fcnl\u00fck dilde m\u00fc\u015fterek bir kavram olarak kulland\u0131\u011f\u0131m\u0131z varl\u0131k mefhumunu her t\u00fcrl\u00fc y\u00fcklem ve anlamdan soyutlad\u0131\u011f\u0131m\u0131zda Hak anlam\u0131na gelece\u011fidir. \u0130bn\u00fc’l-Arab\u00ee ve sonraki kuramc\u0131lar bunu Varl\u0131k olmak bak\u0131m\u0131ndan varl\u0131k Hakt\u0131r ya da “Herhangi bir kay\u0131t ve \u015fart dikkate al\u0131nmadan kendinde varl\u0131k Hakt\u0131r” \u015feklinde ifade etmi\u015ftir. Bu basit ifade, zaman i\u00e7inde bir ekol\u00fcn ana fikri haline geldi\u011fi gibi tahlil edildi\u011finde felsefeden kelama ve tasavvufa kadar pek \u00e7ok g\u00f6r\u00fc\u015f\u00fc ve kanaati i\u00e7eren ya da onlar\u0131 ele\u015ftiren bir ifadeyle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu g\u00f6r\u00fcr\u00fcz. Belki de, sadece bu c\u00fcmle vahdet-i v\u00fcc\u00fbdu anlamak ya da bu bahiste, bu ekoldeki s\u00fbf\u00eelere y\u00f6neltilen ele\u015ftirileri de\u011ferlendirmek i\u00e7in yeterli olabilirdi. \u00c7\u00fcnk\u00fc, Tanr\u0131\u2019n\u0131n isimlerinin tevfik\u00ee olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131 bir yana herhangi bir \u015fekilde Tanr\u0131’ya Varl\u0131k ya da Mutlak varl\u0131k demek ba\u015fl\u0131 ba\u015f\u0131na bir sorundu ve bu sorunun k\u0131sa zamanda ortaya \u00e7\u0131kan ele\u015ftirlerde yans\u0131mas\u0131n\u0131 buldu\u011funu g\u00f6rmekteyiz.<\/p>\n

Tanr\u0131\u2019n\u0131n Mutlak Varl\u0131k diye nitelenmesinin \u00f6nce anlam\u0131, buna ba\u011fl\u0131 olarak da, istilzam etti\u011fi sonu\u00e7lar kimi sorunlar\u0131 ve tart\u0131\u015fmalar\u0131 ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu noktada s\u00fbfiler- burada \u00f6zellikle \u0130bn\u00fc-l Arab\u00ee\u2019yle birlikte geli\u015fen ve Konev\u00ee, Cend\u00ee, Kayser\u00ee, Fenar\u00ee ve Fergan\u00ee gibi yazarlarca teorik bir dile ve \u00fcsluba ta\u015f\u0131nan tasavvufu temsil eden s\u00fbfileri kast etmekteyiz- \u00f6ncelikle Hak anlam\u0131nda kulland\u0131\u011f\u0131m\u0131z varl\u0131k’\u0131n duyularla alg\u0131lanan ve herhangi bir \u015feye y\u00fcklem yapt\u0131\u011f\u0131m\u0131z varl\u0131k olmad\u0131\u011f\u0131na dikkat \u00e7ekmi\u015ftir. Tanr\u0131 herhangi bir \u015fekilde varolan ya da varl\u0131k olsa bile, bunun duyular taraf\u0131ndan idrak edilmesi m\u00fcmk\u00fcn olamaz. Vahdet-i v\u00fcc\u00fbd yorumcular\u0131 bu durumu “mevcud” ve “v\u00fcc\u00fbd” aras\u0131ndaki biir ayr\u0131ma dayan-d\u0131r\u0131r.Bu ayr\u0131m\u0131 kimi kez ba\u015fka terimlerle ifade etseler bile her zaman birlik-\u00e7okluk, mutlakl\u0131k-mukayyetlik, basitlik-bile\u015fiklik, la-taayy\u00fcn-taayy\u00fcn, hakikat-g\u00f6lge ya da izaf\u00ee varl\u0131k gibi z\u0131t terimlerle iki varl\u0131k tarz\u0131 aras\u0131ndaki ayr\u0131m\u0131 muhaafaza ederler. Bu ana fikirden hareketle geli\u015fen d\u00fc\u015f\u00fcnce, zaman i\u00e7inde vahdet-i v\u00fcc\u00fbd terimiyle isimlendirilmi\u015f ve pek \u00e7ok alanda zengin bir literat\u00fcr ortaya \u00e7\u0131kartm\u0131\u015ft\u0131r. Vahdet-i v\u00fcc\u00fbd’un konumuzla ilgili y\u00f6n\u00fc ise, varl\u0131k ad\u0131n\u0131 alan her \u015feyin Mutlak Varl\u0131k’\u0131n bir g\u00f6r\u00fcn\u00fcm\u00fc, onun kemalinin yans\u0131mas\u0131, onu g\u00f6steren bir i\u015faret ya da alamet olmas\u0131, k\u0131saca \u00e2lem diye isimlendirdi\u011fimiz ve Tanr\u0131’dan ba\u015fka her \u015fey anlam\u0131na gelen g\u00f6reli varl\u0131k alan\u0131n\u0131n Mutlak Varl\u0131k’\u0131n tecellisinden ibaret olmas\u0131d\u0131r.<\/p>\n

Bu y\u00f6n\u00fcyle V\u00fcc\u00fbd-\u0131 Mutlak’\u0131n tecelli ve taayy\u00fcnlerinden s\u00f6z ederiz. Dikkate de\u011fer husus, her varl\u0131\u011f\u0131n belirli bir \u015fekilde bu il\u00e2h\u00ee tecellinin mazhar\u0131 ve sonucu oldu\u011fudur. Burada \u0130bn\u00fc’l-Arab\u00ee, herhangi bir mahiyet ayr\u0131m\u0131 yapmaz ve g\u00fcnl\u00fck dilde cans\u0131z ve hissiz diye niteledi\u011fimiz herhangi bir \u015fey ile bir melek ya da ba\u015fka bir ruhsal varl\u0131k ya da insan ayn\u0131d\u0131r. \u0130bn\u00fc’l-Arab\u00ee bunu ‘Her \u015fey Rabbinin hamdini tesbih eder’ ayetinin yorumu ve gere\u011fi sayar. Her \u015fey Rabbinin hamdini tesbih ediyorsa, buradan varaca\u011f\u0131m\u0131z sonu\u00e7, her \u015feyin Tanr\u0131’n\u0131n bir ismine tekab\u00fcl etti\u011fi ve onun kemalinin gere\u011fi olarak var oldu\u011fu, var olduktan sonra da s\u00fcrekli o isimle ili\u015fki i\u00e7inde oldu\u011fudur. Buradan ise \u0130bn\u00fc’l-Arab\u00ee, teorisinin en \u00f6nemli ve ayr\u0131nt\u0131l\u0131 bahsine ge\u00e7i\u015f yapar ki o da il\u00e2h\u00ee isimler g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u0130l\u00e2h\u00ee isimler konusu, tasavvufun en \u00f6nemli meselesidir. \u00c7\u00fcn\u00fc Tanr\u0131 insan\u0131n bilgisinin konusu olaca\u011f\u0131na g\u00f6re, biz Tanr\u0131\u2019y\u0131 ancak isimleriyle bilebiliriz. Bu y\u00f6n\u00fcyle il\u00e2h\u00ee isimler, Tanr\u0131y\u0131 bilme yolumuzdur ve O’nu bilmek isimlerden s\u00f6z etmek demektir. \u0130bn\u00fc’l-Arab\u00ee, bu meseleyi ayr\u0131nt\u0131l\u0131 olarak ele alm\u0131\u015ft\u0131r. Bu kapsamda en \u00f6nemli sorunlardan birisi, isimler aras\u0131 ili\u015fkiler ve isimlerin varl\u0131klarla ili\u015fkisinin tespitidir. \u0130bn\u00fc’l-Arab\u00ee bu bahiste ‘isim-m\u00fcsemma’ ili\u015fkisi diye niteleyebilece\u011fimiz ve her ismin di\u011fer isimlerle ve z\u00e2t ile ili\u015fkilerini belirleyen bir teori geli\u015ftirmi\u015ftir. Bu teori, \u0130bn\u00fc’l-Arab\u00ee’nin \u00f6ncelikle End\u00fcl\u00fcsl\u00fc s\u00fbf\u00ee \u0130bn Kas\u00ee’ye nispetle aktard\u0131\u011f\u0131, ancak daha \u00e7ok kendisiyle birlikte bir teoriye do\u011fru geli\u015fmi\u015f bir d\u00fc\u015f\u00fcncedir. Konumuzla ilgisi bak\u0131mdan teorinin ana \u00e7er\u00e7evesine bakabiliriz:<\/p>\n

\u0130bn Kas\u00ee, “De ki; ister Allah deyin, ister Rahman devin: Hangisiyle dua ederseniz edin en g\u00fczel isimler Allah’\u0131nd\u0131r” ayetinden hareket ederek, Tanr\u0131’n\u0131n isimlerinin ili\u015fkisini bir t\u00fcr i\u00e7lem-kaplam ili\u015fkisi \u015feklinde niteler. Teoriye g\u00f6re Tanr\u0131’n\u0131n isimleri say\u0131s\u0131zd\u0131r. Her isim Tanr\u0131 hakk\u0131nda bir bilgi verirken, ayn\u0131 zamanda kendi aralar\u0131nda belirli bir ili\u015fki i\u00e7erisindedir. S\u00f6zgelimi er-Rahman, bir yandan Tanr\u0131 hakk\u0131nda belirli bir bilgi verip bu sayede isim haline gelirken, ayn\u0131 zamanda er-Rahim ya da el-Hay gibi ba\u015fka bir ismin anlam\u0131n\u0131 bir \u015fekilde i\u00e7erir. \u00d6te yandan Tanr\u0131’n\u0131n isimleri \u00e7e\u015fitli bak\u0131mlardan tasnif edilir. Bu tasnif bir yandan zat-s\u0131fat ve fiil isimleri \u015feklinde bir derecelenmeye g\u00f6re yap\u0131labildi\u011fi gibi ayn\u0131 zamanda ana isimler-feri isimler \u015feklinde bir anlam derecelendirmesi \u015feklinde olabilir. Hangi tasnif tarz\u0131 olursa olsun, en \u00f6nemli ve ana isimlerden birisi-ki \u0130bn Kas\u00ee onu her durumda ilk isim diye niteler- el-Hay ismidir. el-Hay, Tanr\u0131’n\u0131n hayat sahibi olmas\u0131 demektir ve mutlak kemal sahibi Tanr\u0131’da herhangi bir ismin kemali ayn\u0131 zamanda onun ba\u015fka \u015feylere varl\u0131k vermesinin sebebidir. Ba\u015fka bir ifadeyle Tanr\u0131 s\u00f6z konusu oldu\u011funda kendili\u011finde ve ba\u015fkas\u0131na ula\u015fmayan bir kemal olamaz. Bu anlamda kemal, ba\u015fkas\u0131na kemal kazand\u0131rmak demektir ki -m\u00fckemmel olman\u0131n anlam\u0131 budur- bu durum ta\u015fma veya bereket terimiyle ifade edilir. Binaenaleyh el-Hay, kendisi nedeniyle hay, ba\u015fka \u015feylere de hayat veren ve hayat kayna\u011f\u0131 olan demekti r.<\/p>\n

Bu noktada vahdet-i v\u00fcc\u00fbd terminolojisindeki \u00f6nemli bir kavram, sir\u00e2yet etmek ifadesidir. \u0130bn\u00fc\u20191-Arab\u00ee’nin varl\u0131k g\u00f6r\u00fc\u015f\u00fcn\u00fc bir sud\u00fbr ya da ayn\u0131 anlama gelen zuhur teorisi diye hat\u0131rlad\u0131\u011f\u0131m\u0131zda, terimin anlam\u0131n\u0131 daha iyi kavrar\u0131z. Bu teoride her \u015fey her \u015feye yay\u0131l\u0131r, bir \u015feydeki \u00f6zellik ve h\u00fck\u00fcm, b\u00fct\u00fcn \u015feylerde bilkuvve veya bilfiil olarak bulunur ve n\u00fcfuz eder. Bir ismin h\u00fckm\u00fc ortaya \u00e7\u0131kt\u0131\u011f\u0131nda bu h\u00fck\u00fcm her \u015feye yay\u0131l\u0131r ve onlara sir\u00e2yet eder. Sir\u00e2yeti a\u00e7\u0131klayan ba\u015fka bir terim ise, as\u0131llar-ferler ya da \u00fcst \u00e2lemler-alt \u00e2lemler, sebepler-sonu\u00e7lar, m\u00fcessirler-m\u00fcteessirler gibi farkl\u0131 kavram \u00e7iftleriyle ifade edebilece\u011fimiz baba-ana, asli-ilk ana ve baba gibi terimleridir. B\u00fct\u00fcn bu terimler Tanr\u0131\u2019dan belirli bir silsile vas\u0131tas\u0131 ile -daha do\u011fru bir ifadeyle ise silsilenin vesilesi ile- meydana gelmi\u015f varl\u0131klar aras\u0131 ili\u015fkileri a\u00e7\u0131klad\u0131\u011f\u0131 gibi sonu\u00e7ta b\u00fct\u00fcn varl\u0131klar\u0131n ayn\u0131 gaye ve maksat i\u00e7in var oldu\u011funu g\u00f6sterir. Bina-enaleyh her \u015feyde hayat\u0131n bulunmas\u0131yla ilgili g\u00f6r\u00fc\u015f, el-Hay isminin ve bu ismin kendisinden t\u00fcretildi\u011fi hayat s\u0131fat\u0131n\u0131n b\u00fct\u00fcn varl\u0131k katmanlar\u0131na n\u00fcfuz ve sirayet etmi\u015f olmas\u0131d\u0131r. \u0130bn\u00fc’l-Arab\u00ee’nin ifadesiyle “Her \u015fey, canl\u0131d\u0131r. \u015eu var ki bu durum, d\u00fcnya hayat\u0131nda baz\u0131 insanlar\u0131n idr\u00e2kinden uzakt\u0131r. Ancak ahirette b\u00fct\u00fcn insanlara zahir olur. \u00c7\u00fcnk\u00fc oras\u0131, d\u00e2r-\u0131 hayev\u00e2n’d\u0131r. Asl\u0131nda d\u00fcnya da \u00f6yledir. Fakat \u00e2lemin hak\u00eekatlerden idr\u00e2k ettikleri \u015fey sebebiyle Allah’\u0131n kullar\u0131 aras\u0131nda farkl\u0131l\u0131\u011f\u0131n ve \u00fcst\u00fcnl\u00fc\u011f\u00fcn ortaya \u00e7\u0131kmas\u0131 i\u00e7in bu durum onlara gizli kalm\u0131\u015ft\u0131r.” Her \u015feyin canl\u0131 ve hayat sahibi olmas\u0131yla ba\u011f\u0131nt\u0131l\u0131 olarak, her \u015feyin il\u00e2h\u00ee kemali yans\u0131tan bir alamet ve mazhar olarak yorumland\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. Bu meyanda Tanr\u0131’n\u0131n d\u0131\u015f\u0131ndaki her \u015fey anlam\u0131na gelen \u00e2lem -alamet ile aras\u0131ndaki ili\u015fkiye dayanarak- \u0130bn\u00fc’l-Arab\u00ee taraf\u0131ndan Tanr\u0131’y\u0131 g\u00f6steren alamet ve \u00e2yet diye yorumlan\u0131r. \u00c2yet \u00f6ncelikle Tanr\u0131’n\u0131n kutsal kelam\u0131n\u0131 ifade ederken s\u00fbf\u00eelerin terime kazand\u0131rd\u0131klar\u0131 yeni boyutlarla \u2018var olan her \u015fey’ bir ayet ve i\u015faret haline gelmi\u015ftir. Ard\u0131ndan Kuran-\u0131 Kerim ayetleri hakk\u0131nda geli\u015ftirilmi\u015f yorum ve te’vil y\u00f6ntemi, s\u00fbf\u00eeler tarafindan b\u00fct\u00fcn varl\u0131\u011fa te\u015fmil edilmi\u015f ve her \u015fey Tanr\u0131’y\u0131 g\u00f6steren bir ayet olarak yorumlanm\u0131\u015ft\u0131r. Bu y\u00f6ntemsel geli\u015fimin en iyi ifadesi, Her \u015feyde O’nu g\u00f6steren bir ayet vard\u0131r \u015fek-linde dile getirilir. Bu hadiste ayetlerin d\u0131\u015f, i\u00e7, i\u00e7in i\u00e7i vs. yedi dereceye kadar (bazen bu anlam dereceleri yetmi\u015fe \u00e7\u0131kart\u0131l\u0131r) anlam derecelerine sahip oldu\u011fundan s\u00f6z edilir. \u0130bn\u00fc’l-Arab\u00ee bu ilkeyi b\u00fct\u00fcn varl\u0131\u011fa uyarlam\u0131\u015f ve her \u015feyin g\u00f6r\u00fcnen ve g\u00f6r\u00fcnmeyen y\u00f6n\u00fc oldu\u011funu s\u00f6ylemi\u015ftir. Bunun do\u011fal sonucu ise, b\u00fct\u00fcn varl\u0131\u011f\u0131n ve \u00e2lemin bir ayet olmas\u0131d\u0131r. \u0130bn\u00fc’l-Arab\u00ee ve onu takip eden s\u00fbf\u00ee kuramc\u0131lar ‘d\u00fcnyan\u0131n veya \u00e2lemin tabir edilmesinden, bu ayetlerinden \u00e7\u00f6z\u00fclmesinden ve tevil edilmesinden’ s\u00f6z eder. Bunun anlam\u0131, adeta bir r\u00fcya gibi, \u00e2lemin tabir ve tevil edilmesi gereken bir i\u015faret ve simge oldu\u011fu ve ancak asl\u0131na, ard\u0131nda gizlenmi\u015f hak\u00eekate ula\u015ft\u0131\u011f\u0131m\u0131zda anlaml\u0131 olabilece\u011fidir. O halde her \u015fey sadece canl\u0131 de\u011fildir, ayn\u0131 zamanda Mutlak Varl\u0131k’a bize ula\u015ft\u0131ran bir \u00e2yet ve alamettir.<\/p>\n

B\u00fct\u00fcn \u00e2lemin canl\u0131 olmas\u0131 ve kendi istidatlar\u0131 \u00f6l\u00e7\u00fcs\u00fcnde Hakk’\u0131 tesbih etmesi, insan\u0131n varl\u0131ktaki yerini anlamam\u0131zda ba\u015fka bir noktaya dikkatimizi \u00e7eker. Her \u015fey Rabbini tesbih etmekle birlikte insan\u0131n d\u0131\u015f\u0131ndaki \u015feylerin Tanr\u0131’y\u0131 takdis ve tesbihi eksiktir. \u0130nsan\u0131n son varl\u0131k olarak \u00e2leme gelmesi ve onu kemale erdirmesinin biricik anlam\u0131 da budur. Bu y\u00f6n\u00fcyle insan, ontolojik olarak ilk varl\u0131k olsa bile, tarihsel zuhuru itibariyle son varl\u0131kt\u0131r. \u0130bn\u00fc’l-Arab\u00ee \u015f\u00f6yle der: “Hakk’\u0131 en k\u00e2mil anlamda tesbih eden varl\u0131k, onun kem\u00e2llerini en \u00e7ok izh\u00e2r eden varl\u0131kt\u0131r ki, o da insand\u0131r. \u0130nsan, kendisinde ulv\u00ee ve s\u00fcfl\u00ee b\u00fct\u00fcn varl\u0131k hakikatlerini cem eden ve aynas\u0131na hazret-i il\u00e2hiyye s\u00fbretinin b\u00fct\u00fcn\u00fcyle yans\u0131d\u0131\u011f\u0131 de\u011ferli ve \u00f6zet varl\u0131kt\u0131r. ‘G\u00f6klerde ve yerde olan her \u015feyi size \u00e2m\u00e2de k\u0131lm\u0131\u015ft\u0131r’ (Casiye, 13) \u00e2yet-i ker\u00eeme’sinde belirtilen tesh\u00eer, b\u00fct\u00fcn varl\u0131k hakikatlerinin insanda izh\u00e2r edilmesidir. B\u00fct\u00fcn bu hakikatler insana \u00e2m\u00e2de k\u0131l\u0131nm\u0131\u015ft\u0131r; bunlar, ona boyun e\u011fmeleri anlam\u0131nda de\u011fil, mana ve hakikatleri ile insanda bulunmalar\u0131yla amade k\u0131l\u0131nm\u0131\u015ft\u0131r.” \u0130\u015fte bu, ‘\u00c2dem’e b\u00fct\u00fcn isimleri \u00f6\u011fretti’ \u00e2yetinin s\u0131rr\u0131d\u0131r. \u015eu halde, insan Tanr\u0131’ya ibadet eden ve O’nu bilen yeg\u00e2ne varl\u0131k de\u011fil, O’na ibadet eden ve O’nu bilen sonsuz varl\u0131klar i\u00e7inden birisi, ancak hepsindeki par\u00e7ac\u0131 bilgi ve ibadeti b\u00fct\u00fcnl\u00fc\u011fe kavu\u015fturan ve yetkinle\u015ftiren bir varl\u0131kt\u0131r.<\/p>\n

\u00c7\u00fcnk\u00fc, “Her \u015fey Rabbini te\u015fbih eder.”<\/p>\n

——<\/p>\n

    \n
  1. \u0130bn\u00fc’l-Arab\u00ee \u015f\u00f6yle der: ‘Allah baz\u0131 kullar\u0131n\u0131n g\u00f6zlerini var olan her \u015feye yay\u0131lm\u0131\u015f bu hayat\u0131 vve idr\u00e2ki g\u00f6rmekten mahrum b\u0131rakm\u0131\u015ft\u0131r. Canl\u0131l\u0131\u011f\u0131 ortaya \u00e7\u0131km\u0131\u015f \u015fey diri, canl\u0131 d\u00eeye isimlendirilirken, canl\u0131l\u0131\u011f\u0131 gizli kal\u0131p her g\u00f6ze g\u00f6z\u00fckmeyen ise bitki ve cemad [donuk] d\u00eeye isiimlendirilmi\u015ftir. B\u00f6ylelikle perdeli kimselerde i\u015f ikiye ayr\u0131lm\u0131\u015fken, ke\u015fif ehlinde ayr\u0131lmam\u0131\u015ft\u0131r. Ke\u015fif sahibi bu ba\u011flamda \u015f\u00f6yle der: ‘\u0130\u015fittik ve g\u00f6rd\u00fck,’ M\u00fcmin ise \u015f\u00f6yle der: ‘inand\u0131k ve onaylad\u0131k.’ Allah \u015f\u00f6yle buyurmu\u015ftur: ‘Her \u015fey Rabbinin \u00f6vg\u00fcs\u00fcn\u00fc tespih eder\u2019 (13:13). Her \u015fey canl\u0131 ve d\u00fc\u015f\u00fcnendir (F\u00fct\u00fbh\u00e2t, c. III, 258) Ba\u015fka bir ifadesinde ise \u015f\u00f6yle derr: ‘Allah bizim g\u00f6zlerimizi cemad [donuk] ve bitki diye isimlendirilen \u015feylerin canl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6rmekten al\u0131koymu\u015ftur. Bununla birlikte onlar\u0131n canl\u0131 olduklar\u0131na inan\u0131r\u0131z. \u00c7\u00fcnk\u00fc onlar da Allah’\u0131 tespih eder ve tespih eden her \u015fey canl\u0131 ve n\u00e2t\u0131kt\u0131r (d\u00fc\u015f\u00fcnen] (F\u00fctuhat, c. IV, 177).\n

    \n<\/li>\n

  2. \u0130bn\u00fc’I-Arab\u00ee’nin bu gibi ifadeleri \u00e7oktur. S\u00f6z gelimi el-F\u00fct\u00fbh\u00e2t\u00fc’l-mekkiyye’de \u015f\u00f6yle der: “Her \u015fey ya hay-n\u00e2t\u0131k [hayal sahibi d\u00fc\u015f\u00fcnen] veya hayvan-\u0131 n\u00e2t\u0131kt\u0131r [d\u00fc\u015f\u00fcnen canl\u0131]. Cemad [donuk] veya bitki veya \u00f6l\u00fc diye isimlendirilen her \u015fey b\u00f6yledir. \u00c7\u00fcnk\u00fc gerek kendi kendine ayakta duran ve gerekse varl\u0131\u011f\u0131 ba\u015fkas\u0131na ba\u011fl\u0131 her \u015fey, Allah’\u0131n \u00f6vg\u00fcs\u00fcn\u00fc tespih eder. Tespih etmek dirilik \u00f6zelli\u011fiyle nitelenmi\u015f kimseye ait olabilir (F\u00fct\u00fbh\u00e2t, c. III, 490-1). Ba\u015fka bir ifadesinde ise, ayn\u0131 d\u00fc\u015f\u00fcnceyi tekrarlar: ‘Her \u015fey canl\u0131d\u0131r. \u00c7\u00fcnk\u00fc her \u015fey Allah’\u0131n \u00f6vg\u00fcs\u00fcn\u00fc tespih eder, fakat onlar\u0131n tespihlerini Hakk\u0131n b\u00eeldirmesiyle anlayabiliriz. Sadece canl\u0131 tespih edebilir. O halde her \u015fey canl\u0131d\u0131r (Fus\u00fbs, 170).\n

    \n<\/li>\n

  3. \u0130bn\u00fc’l-Arab\u00ee hayat sahibi olmakla ruh ya da ruh sahibi olmay\u0131 da ay\u0131rt eder ve birinciyi cemad\u00e2t diye isimlendirdi\u011fimiz \u015feylere nispet etmekten sak\u0131n\u0131r. Bu anlamda, cemad\u00e2t belirli bir anlamda hayat sahibi olsa bile, ruh sahibi de\u011fildir. Burada \u0130bn\u00fc’l-Arab\u00ee, ruhun bedendeki i\u015flevi ve onunla ili\u015fkisine de temas eder. \u015e\u00f6yle der: ‘Hayvan\u0131n d\u0131\u015f\u0131ndakilerde bir \u015feyin ruhu onun hayat\u0131d\u0131r, ba\u015fka bir \u015fey de\u011fildir. B\u00f6ylelikle da\u011f [Hak kendisine tecelli edip de par\u00e7aland\u0131\u011f\u0131nda] da\u011f ad\u0131n\u0131 yitirmemi\u015f, Musa ise bay\u0131lmakla Musa ismini kaybetmedi\u011fi gibi, insan ismini de yitirmemi\u015ftir. \u00c7\u00fcnk\u00fc ruhlar\u0131n e\u015fyadaki h\u00fck\u00fcmleri, hayat\u0131n onlardaki h\u00fckm\u00fcyle bir de\u011fildir. Binaenaleyh hayat, her \u015feyde bulunur; ruhlar ise valilere benzer. Vali, bazen azledilir, bazen valilik yapar, bazen valilikten habersiz kald\u0131\u011f\u0131 halde valili\u011fi kal\u0131r. Valilik bu hayvan bedeni idare etti\u011fi s\u00fcrece, \u00f6l\u00fcm onu azleder. Uyku ise, vallik \u00f6zelli\u011fi kendisinde kalmak \u00fczere, ondan habersiz kal\u0131\u015f\u0131d\u0131r’ (F\u00fct\u00fbh\u00e2t, c. II, 540) diye de a\u00e7\u0131klar.\n

    \n<\/li>\n

  4. \u0130bn\u00fc’l-Arab\u00ee \u015f\u00f6yle der: “Allah bizim g\u00f6z ve kulaklar\u0131m\u0131z\u0131 cans\u0131z ve bitki diye isimlendirilen \u015feylerin konu\u015fmalar\u0131n\u0131 duymaktan perdelemistir. Hz. Peygamber \u015f\u00f6yle buyurmu\u015ftur: Ki\u015fi ayakkab\u0131s\u0131n\u0131n ba\u011f\u0131 ile konu\u015fmadan k\u0131yamet kopmaz.’ B\u00f6ylece Hz. Peygamber tam ke\u015fif sahibi olmu\u015f ve bizim g\u00f6rmediklerimizi g\u00f6rm\u00fc\u015ft\u00fcr. Hz. Peygamber Allah ehlinin kendisine g\u00f6re amel etti\u011fi ve do\u011fru oldu\u011funu g\u00f6rd\u00fckleri bir meseleye dikkat \u00e7ekmi\u015ftir: \u00c7ok konu\u015fmasayd\u0131n\u0131z ve kalplerinizdeki kar\u0131\u015f\u0131kl\u0131k olmasayd\u0131 Benim g\u00f6rd\u00fc\u011f\u00fcm\u00fc g\u00f6r\u00fcr, duydu\u011fumu duyard\u0131n\u0131z..
    \n
    \n<\/li>\n<\/ol>\n
    \n

    Kaynak:\u00a0Ke\u015fk\u00fcl Dergisi<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    Her\u015fey Canl\u0131d\u0131r ve Her\u015fey Tanr\u0131ya \u0130\u015faret Eden Bir Ayettir \u0130BN\u00dc\u2019L-ARAB\u0130’nin insan-\u00e2lem ili\u015fkilerini yorumlad\u0131\u011f\u0131 ve insan\u0131 \u00e2lemin anlam\u0131 ve sebebi sayd\u0131\u011f\u0131 varl\u0131k g\u00f6-r\u00fc\u015f\u00fcn\u00fcn ana fikrini insan\u0131n konumunu dikkate alarak \u00f6zetlemek isteseydik, bunun i\u00e7in se\u00e7ece\u011fimiz ifade herhalde yaln\u0131z de\u011filiz olabilirdi: Vak\u0131a, bu ifade bir yandan \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcncelerde ortaya \u00e7\u0131km\u0131\u015f ve ge\u00e7mi\u015fi de\u011ferlendiren bir anlam \u00e7er\u00e7evesi olarak insan\u0131n […]<\/p>\n","protected":false},"author":73,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[274],"class_list":["post-90529","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n\u0130bn\u00fc'l-Arabi'nin Alem ve Tabiat G\u00f6r\u00fc\u015f\u00fc - 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