\u201c\u0130lim, hakikate giden yolu kapatmaz.
Ama insan onu omzuna y\u00fck gibi al\u0131rsa, yolun kendisini unutur.\u201d<\/p>\n
\u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye atfedilen bu s\u00f6z, sade g\u00f6r\u00fcn\u00fcr; fakat insan\u0131 kolay b\u0131rakmaz. \u00c7\u00fcnk\u00fc burada ilim, yaln\u0131zca \u00f6\u011frenilen \u015feylerin toplam\u0131 olarak durmaz. \u0130lim, insan\u0131n hakikate nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131, kendini o yolculukta nereye koydu\u011funu ve bildi\u011fi kar\u015f\u0131s\u0131nda nas\u0131l bir h\u00e2l ta\u015f\u0131d\u0131\u011f\u0131n\u0131 da g\u00f6sterir. Bir kap\u0131 gibidir; ama her kap\u0131 gibi, onu a\u00e7an\u0131n niyetiyle anlam kazan\u0131r.<\/p>\n
\u0130nsan bazen bildik\u00e7e b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc san\u0131r. Oysa \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin i\u015faret etti\u011fi \u00e7izgide bilgi, insan\u0131 b\u00fcy\u00fctmek i\u00e7in de\u011fil, insan\u0131n haddini g\u00f6rmesi i\u00e7in vard\u0131r. Hakikate yakla\u015fan ki\u015fi, \u00e7o\u011fu zaman bildiklerinin \u00e7o\u011falmas\u0131ndan \u00f6nce bilmediklerinin geni\u015fledi\u011fini fark eder. \u00d6n\u00fcnde yeni bir alan a\u00e7\u0131l\u0131r; fakat bu a\u00e7\u0131kl\u0131k ayn\u0131 zamanda idrakin s\u0131n\u0131r\u0131n\u0131 da g\u00f6sterir. \u0130lim, burada bir zafer duygusu de\u011fil, bir edep meselesidir.<\/p>\n
Bu y\u00fczden \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de hakikat, insan\u0131n ele ge\u00e7irip cebine koyaca\u011f\u0131 bir nesne gibi d\u00fc\u015f\u00fcn\u00fclemez. Hakikat, yakla\u015f\u0131lacak ama t\u00fcketilemeyecek bir derinliktir. \u0130nsan onu kavramaya \u00e7al\u0131\u015f\u0131r; fakat kavrad\u0131\u011f\u0131 her \u015fey, hakikatin b\u00fct\u00fcn\u00fc de\u011fil, kendi idrakine a\u00e7\u0131lan payd\u0131r. Tecelli dedi\u011fimiz \u015fey de burada anlam kazan\u0131r. Varl\u0131kta g\u00f6r\u00fcnen her iz, Mutlak olan\u0131n bir i\u015faretidir; fakat i\u015faret, kayna\u011f\u0131n tamam\u0131 de\u011fildir.<\/p>\n
Agnostik d\u00fc\u015f\u00fcnceyle kurulabilecek temas tam bu noktada belirir. \u0130bn\u00fc\u2019l-Arab\u00ee agnostik de\u011fildir; o, \u0130slami d\u00fc\u015f\u00fcncenin i\u00e7inden konu\u015fur ve varl\u0131\u011f\u0131 ilahi tecelli olarak okur. Fakat insan bilgisinin s\u0131n\u0131r\u0131na dair sezgisi, agnostizmin ta\u015f\u0131d\u0131\u011f\u0131 tevazuyu hat\u0131rlat\u0131r. Panlektik bak\u0131\u015f da bu benzerli\u011fi \u00f6nemser: Mutlak Yarat\u0131c\u0131\u2019n\u0131n mahiyeti ve nihai niyeti insan taraf\u0131ndan b\u00fct\u00fcn\u00fcyle bilinemeyebilir. Yine de bu bilinemezlik, hakikat aray\u0131\u015f\u0131n\u0131 iptal etmez; sadece onu kibirden ar\u0131nd\u0131r\u0131r.<\/p>\n
\u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin b\u00fcy\u00fckl\u00fc\u011f\u00fc biraz da buradad\u0131r. O, bilginin de\u011ferini k\u00fc\u00e7\u00fcltmez; fakat bilgiyi mutlakla\u015ft\u0131ran insan\u0131 uyar\u0131r. \u0130lim, hakikate giden yolu kapatmaz. Yolu kapatan, insan\u0131n ilmi kendi benli\u011fine y\u00fck yapmas\u0131d\u0131r. Bilgi tevazuyla ta\u015f\u0131nd\u0131\u011f\u0131nda kalbi geni\u015fletir; gururla ta\u015f\u0131nd\u0131\u011f\u0131nda insan\u0131n \u00f6n\u00fcnde perde olur. B\u00f6ylece insan yolun kendisini de\u011fil, yoldaki kendi g\u00f6lgesini izlemeye ba\u015flar.<\/p>\n
Panlektik d\u00fc\u015f\u00fcnce, bu noktada \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin i\u015faret etti\u011fi edebi kendi diliyle yeniden okur. Bilgi son durak de\u011fildir; Mutlak G\u00fc\u00e7\u2019e y\u00f6nelen y\u00fcr\u00fcy\u00fc\u015fte bir vas\u0131tad\u0131r. \u0130nsan, elindeki par\u00e7ay\u0131 b\u00fct\u00fcn sanmad\u0131\u011f\u0131 s\u00fcrece bilgiden fayda g\u00f6r\u00fcr. Par\u00e7ay\u0131 k\u00fc\u00e7\u00fcmsemek de yanl\u0131\u015ft\u0131r; fakat onu b\u00fct\u00fcn yerine koymak daha b\u00fcy\u00fck bir yan\u0131lg\u0131d\u0131r. Hakikate yakla\u015fmak, par\u00e7ay\u0131 yerli yerine koyabilme olgunlu\u011fudur.<\/p>\n
Ak\u0131l ve ilham da bu y\u00fcr\u00fcy\u00fc\u015fte birbirini tamamlar. Yaln\u0131z ak\u0131l insan\u0131 kuru bir a\u00e7\u0131klamaya g\u00f6t\u00fcrebilir; yaln\u0131z ilham ise da\u011f\u0131n\u0131k bir sezgiye d\u00f6n\u00fc\u015febilir. Ak\u0131l yolu \u00e7izer, ilham yolun i\u00e7indeki i\u015fareti sezer. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin dili bu y\u00fczden yaln\u0131z kavramsal de\u011fildir; ayn\u0131 zamanda sezgisel, i\u00e7sel ve derin bir dildir. O, hakikati kuru bir bilgi konusu olmaktan \u00e7\u0131kar\u0131p insan\u0131n b\u00fct\u00fcn varl\u0131\u011f\u0131yla y\u00f6neldi\u011fi bir ufuk h\u00e2line getirir.<\/p>\n
\u0130nsan bildi\u011fiyle de kaybolabilir. Hatta \u00e7o\u011fu zaman en \u00e7ok bildi\u011fini sand\u0131\u011f\u0131 yerde kaybolur. Zihin kendine bir d\u00fczen kurar, sonra o d\u00fczenin i\u00e7inde g\u00fcvende oldu\u011funu san\u0131r. Fakat hakikat, insan\u0131n kurdu\u011fu d\u00fczenlerden daha geni\u015ftir. Bilgi ne kadar \u00e7o\u011fal\u0131rsa \u00e7o\u011fals\u0131n, onu ta\u015f\u0131yan kalpte tevazu yoksa yol daral\u0131r. \u0130nsan hakikate de\u011fil, kendi d\u00fc\u015f\u00fcncesinin \u00e7evresinde d\u00f6nmeye ba\u015flar.<\/p>\n
Stoac\u0131lar\u0131n erdem anlay\u0131\u015f\u0131yla \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin ilim edebi burada ayn\u0131 \u00e7izgide bulu\u015fur. Bilgi, insan\u0131 daha sert, daha h\u00fckmedici, daha kapal\u0131 biri h\u00e2line getiriyorsa eksik ta\u015f\u0131nm\u0131\u015ft\u0131r. \u00d6\u011frenilen her \u015fey insan\u0131 biraz daha uyan\u0131k, biraz daha dikkatli, biraz daha \u00f6l\u00e7\u00fcl\u00fc k\u0131lmal\u0131d\u0131r. Hakikate yakla\u015fan ki\u015fi sonunda b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc de\u011fil, yerini g\u00f6r\u00fcr. Bu fark edi\u015f k\u00fc\u00e7\u00fclmek de\u011fildir; insan\u0131n kendini do\u011fru yere koymas\u0131d\u0131r.<\/p>\n
\u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin s\u00f6z\u00fc bu y\u00fczden yaln\u0131zca ilme dair bir uyar\u0131 de\u011fildir. \u0130nsan\u0131n hakikat kar\u015f\u0131s\u0131ndaki duru\u015funu anlat\u0131r. Bilgi insana verilmi\u015f k\u0131ymetli bir ara\u00e7t\u0131r; fakat o ara\u00e7, insan\u0131n nefsine ba\u011fland\u0131\u011f\u0131nda yol g\u00f6stermez. Perdeye d\u00f6n\u00fc\u015f\u00fcr. Panlektik bak\u0131\u015f da ayn\u0131 yerden konu\u015fur: \u0130nsan, Mutlak G\u00fc\u00e7\u2019\u00fcn \u00f6n\u00fcnde bildikleriyle \u00f6v\u00fcnmek i\u00e7in de\u011fil, bildiklerini a\u015fan derinli\u011fi sezmek i\u00e7in durur.<\/p>\n
Sonunda mesele bilginin \u00e7oklu\u011fu de\u011fil, bilginin insanda neye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcd\u00fcr. \u0130lim insan\u0131 daha m\u00fctevaz\u0131, daha dikkatli ve daha derin yap\u0131yorsa yol a\u00e7ar. Gururu besliyorsa hakikatin \u00f6n\u00fcn\u00fc \u00f6rter. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin i\u015faret etti\u011fi edep de burada sakl\u0131d\u0131r: \u0130nsan, bildi\u011fi kadar de\u011fil; bildi\u011fini nas\u0131l ta\u015f\u0131d\u0131\u011f\u0131 kadar insand\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u201c\u0130lim, hakikate giden yolu kapatmaz.Ama insan onu omzuna y\u00fck gibi al\u0131rsa, yolun kendisini unutur.\u201d \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye atfedilen bu s\u00f6z, sade g\u00f6r\u00fcn\u00fcr; fakat insan\u0131 kolay b\u0131rakmaz. \u00c7\u00fcnk\u00fc burada ilim, yaln\u0131zca \u00f6\u011frenilen \u015feylerin toplam\u0131 olarak durmaz. \u0130lim, insan\u0131n hakikate nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131, kendini o yolculukta nereye koydu\u011funu ve bildi\u011fi kar\u015f\u0131s\u0131nda nas\u0131l bir h\u00e2l ta\u015f\u0131d\u0131\u011f\u0131n\u0131 da g\u00f6sterir. Bir kap\u0131 gibidir; […]<\/p>\n","protected":false},"author":1,"featured_media":72,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-71","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-varolusculuk"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/71","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/comments?post=71"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/71\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/72"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=71"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/categories?post=71"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/tags?post=71"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}