İsmâilîlik’te nefsânî diriliş ve tenasüh inancı
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Date
2022-05-16
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Bursa Uludağ Üniversitesi
Abstract
Neoplatonik felsefenin ve İslam filozoflarının da etkisiyle İsmâilîler, Müslüman çoğunluktan farklı olarak ölümden sonra bedenin toprağa karışacağı, nefsin ise olgunlaşarak aslî mekânı olan ulvî aleme döneceği konusunda ittifak etmişlerdir. Bu anlayışa göre nefsin tekâmül süreci, maddeden uzaklaşma ve dolayısıyla da en mukaddes olana (Külli Akıl) yaklaşma ile paralel olarak gerçekleşmektedir. Bu nedenle kurtuluş, nefsleri dünyevi ve uhrevi mutluluğa erdirecek batınî bilgiyi uhdelerinde bulunduran nâtıkları ve imamları tanıyıp, onlara tabi olmaya bağlanmıştır. Zira insanın kendi devrindeki imamı tanıması onun ulvî alemle kuracağı bağı ifade etmektedir. Bu bağlamda ceza ya da cehennem de imamlardan öğrenilen bu batıni bilgiyi reddetme yahut görmezden gelmenin bir sonucudur. Bu sebeple, Külli Akıl’dan taşan batınî bilgiden uzak kalan ruhlar, gerek dünyada gerekse Büyük Kıya- met’ten sonra mânevî alemde, gerçek ilmi zevki tadamamanın acısını yaşayacaklardır. Bunlara Allah’a ve peygambere inanan zahir ehli de dahildir. Bu cezanın yeri, keyfiyeti ve ebedi olup olmadığı meseleleri ise muğlaktır. İsmâilîler’in tenasüh inancına sahip bir fırka olarak görülmelerine neden olan etmenlerin başında, Gazzâlî, İbn Haldûn ve Bîrûnî gibi kendilerine muhalif olan Müslüman yazarların bu yöndeki ifadeleri olduğunu söylemek mümkündür. Binaenaleyh makalede, İsmâilî öğretinin mimarları sayılabilecek Sicistânî, Hamîdüddîn el- Kirmânî, Nâsır-ı Hüsrev ve Nasîrüddîn et-Tûsî’nin bu konulardaki fikirleri ele alınmış; iddia edildiği gibi bir tenasüh inancına sahip olup olmadıkları sorgulanmıştır. Söz konusu isimlerin eserlerinde, tenasüh inancını kabul etmediklerine dair açık ifadeler bulunmakla birlikte, yeniden dirilmenin (baʿs̱) Kıyamet’ten sonra değil de bu dünyada gerçekleşmesi, dünyanın bir tür cehenneme benzetilmesi ve saf olmayan ruhların nihaî sonları hakkındaki belirsizlik tenasühün reddiyle ilgili ifadelerini tartışmalı kılmaktadır.
With the influence of Neoplatonic philosophy and Islamic philosophers, Ismaʿilis, unlike the Muslim majority, agreed on the view that after death the body will merge with the soil, whereas the nafs (psyche), in its matured state, will return to the sublime realm (al- ʿālam al-rū ḥ ānī ), which is its original place. According to this understanding, the process of spiritual growth of the nafs takes place in parallel with moving away from matter and thus getting closer to the most sacred one (the Universal Intellect). For this reason, salvation is seen as depending on recognizing and following preachers and imams who bear the responsibility to carry and transmit the esoteric knowledge that will bring souls to worldly and otherworldly happiness; for recognizing the imam represents the bond that the person will establish with the divine realm. In this context, punishment or hell is the result of denying or ignoring this esoteric knowledge learned from the imams. For this reason, souls who stay away from the esoteric knowledge overflowing from the Universal Intellect will experience the pain of not being able to taste the pleasure of true knowledge, both in this world and, after the Great Resurrection (al-Qıyāma al-Kubrā), in the spiritual realm. These include people who, while believing in Allah and the Prophet, focus on the obvious rather than hidden. Matters such as the place of this punishment, its nature, and whether it is eternal or not are ambiguous. It is possible to say that the leading factor causing the Ismaʿilis to be seen as a sect holding the reincarnation belief is the statements made by Muslim writers such as Abū Ḥ āmid al-Ghazālī (d. 505/1111), Ibn Khaldūn ( d. 808/1406) and al-Bīrūnī (d. 973/1048), who maintained views, conflicting with those of the Ismaʿilis. Therefore, in this article the ideas of Abū Yaʿqū b al-Sijistānī (d. after 361/971), Ḥ amī d al-Dī n al-Kirmānī (d. after 411/1020), Nāsir-i Khusraw (d. after 465/1073) and Naṣīr al -Dīn al -Ṭūsī ( d. 672/1274), who can be considered the architects of Ismaʿili teaching, are discussed and it is questioned whether they had the belief of reincarnation as claimed. Although there are clear statements in the works of these scholars expressing that they do not accept the reincarnation belief, the fact that the resurrection (baʿth) takes place in this world rather than after the Apocalypse, and the world itself is likened to a kind of hell along with the lack of certainty regarding the final end of impure souls all make their statements concerned with the denial of reincarnation extremely controversial.
With the influence of Neoplatonic philosophy and Islamic philosophers, Ismaʿilis, unlike the Muslim majority, agreed on the view that after death the body will merge with the soil, whereas the nafs (psyche), in its matured state, will return to the sublime realm (al- ʿālam al-rū ḥ ānī ), which is its original place. According to this understanding, the process of spiritual growth of the nafs takes place in parallel with moving away from matter and thus getting closer to the most sacred one (the Universal Intellect). For this reason, salvation is seen as depending on recognizing and following preachers and imams who bear the responsibility to carry and transmit the esoteric knowledge that will bring souls to worldly and otherworldly happiness; for recognizing the imam represents the bond that the person will establish with the divine realm. In this context, punishment or hell is the result of denying or ignoring this esoteric knowledge learned from the imams. For this reason, souls who stay away from the esoteric knowledge overflowing from the Universal Intellect will experience the pain of not being able to taste the pleasure of true knowledge, both in this world and, after the Great Resurrection (al-Qıyāma al-Kubrā), in the spiritual realm. These include people who, while believing in Allah and the Prophet, focus on the obvious rather than hidden. Matters such as the place of this punishment, its nature, and whether it is eternal or not are ambiguous. It is possible to say that the leading factor causing the Ismaʿilis to be seen as a sect holding the reincarnation belief is the statements made by Muslim writers such as Abū Ḥ āmid al-Ghazālī (d. 505/1111), Ibn Khaldūn ( d. 808/1406) and al-Bīrūnī (d. 973/1048), who maintained views, conflicting with those of the Ismaʿilis. Therefore, in this article the ideas of Abū Yaʿqū b al-Sijistānī (d. after 361/971), Ḥ amī d al-Dī n al-Kirmānī (d. after 411/1020), Nāsir-i Khusraw (d. after 465/1073) and Naṣīr al -Dīn al -Ṭūsī ( d. 672/1274), who can be considered the architects of Ismaʿili teaching, are discussed and it is questioned whether they had the belief of reincarnation as claimed. Although there are clear statements in the works of these scholars expressing that they do not accept the reincarnation belief, the fact that the resurrection (baʿth) takes place in this world rather than after the Apocalypse, and the world itself is likened to a kind of hell along with the lack of certainty regarding the final end of impure souls all make their statements concerned with the denial of reincarnation extremely controversial.
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Keywords
Mezhepler tarihi, İsmâilîlik, Tenasüh (reenkarnasyon), Cennet, Cehennem, Baʿs (diriliş), Kıyamet, Nefsin kurtuluşu, Islamic sects, Ismaʿilism, Transmigration (Tanāsukh), Heaven, Hell, Baʿth (resurrection), Doomsday, Salvation of the soul
Citation
Tığlı, A. (2022). "İsmâilîlik’te nefsânî diriliş ve tenasüh inancı". Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 31(1), 1-37.