Temel tasavvuf klasiklerinde dünyâ algısına toplu bir bakış
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Date
2006
Authors
Erginli, Zafer
Journal Title
Journal ISSN
Volume Title
Publisher
Uludağ Üniversitesi
Abstract
Tasavvuf düşüncesinde dünyâ kavramı, insan bilincinin farklı seviyelerine göre farklı şekillerde anlaşılmıştır. Sûfîlerin tasavvuftaki bilinç türleri olarak ortaya koydukları avâm, havâss ve ehass gruplamasına göre dünyâ karşısındaki tutumun da değiştiği görülmektedir. Sûfîlerin avâmın dünyâ algısını âfet, havâssın dünyâ algısını nîmet, ehassın dünyâ algısını âyet olarak gördükleri söylenebilir. Sûfîlerin hedefi bilinçte tevhîdin gerçekleşmesidir. Sûfîler verâ, zühd, sabır, şükür, tevekkül gibi terimlerin avâm, havâss ve ehassa mahsûs üç boyutunun varlığını kabul etmektedirler. Bu da, insan bilincinde yükselişe yardım eden hiçbir tavrın, hiçbir aşamada değer ve işlevselliğini yitirmediğini göstermektedir.
The conception of dunyā, in sufi thought, was understood in different senses for distinctive conscious phases. Human attitudes towards dunyā can change according to sufi classification as awām (ordinary people), khawāss (the noble in spiritual life) and ekhass (the best of the noble in spiritual life) about human conscious. It can be told that sufis regard perception of awām as āfah (calamity), perception of khawāss as ni‘mah (bestowing), and perception of ekhass as āyah (divine sign). Their aim is all about the realization of tawhīd (unicity) in conscious. Sufis admit all of the sufi terms such as warā (scrupulous abstention), zuhd (piety), sabr (patience), shukr (thanks giving) and tawakkul (confidence in God) as having three dimensions belonging to awām, khawāss and ekhass. This view indicates that the attitudes which help to human’s conscious ascend in spiritual life, yet, these attitudes never lose their values and functionallity in all phases.
The conception of dunyā, in sufi thought, was understood in different senses for distinctive conscious phases. Human attitudes towards dunyā can change according to sufi classification as awām (ordinary people), khawāss (the noble in spiritual life) and ekhass (the best of the noble in spiritual life) about human conscious. It can be told that sufis regard perception of awām as āfah (calamity), perception of khawāss as ni‘mah (bestowing), and perception of ekhass as āyah (divine sign). Their aim is all about the realization of tawhīd (unicity) in conscious. Sufis admit all of the sufi terms such as warā (scrupulous abstention), zuhd (piety), sabr (patience), shukr (thanks giving) and tawakkul (confidence in God) as having three dimensions belonging to awām, khawāss and ekhass. This view indicates that the attitudes which help to human’s conscious ascend in spiritual life, yet, these attitudes never lose their values and functionallity in all phases.
Description
Keywords
Dünyâ, Hayât, Afet, Nîmet, Ayet, İbret, Avâm, Havâss, Ehass, Zühd, Mârifet, Tevhîd, Temporal low life (dunya), Life, Calamity (afah), Bestowing (ni‘mah), Divine sign (ayah), Example lesson (‘ibrah), Ordinary people (avamm), The noble in spiritual life (khawass), The best of the noble in spiritual life (ekhass), Piety (zuhd), Gnosis (ma‘rifa), Unicity (tawhid)
Citation
Erginli, Z. (2006). "Temel tasavvuf klasiklerinde dünyâ algısına toplu bir bakış". Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 15(2), 117-182.