{"id":4681,"date":"2020-02-29T21:50:35","date_gmt":"2020-02-29T21:50:35","guid":{"rendered":"https:\/\/metinizeti.com\/?p=4681"},"modified":"2020-03-22T01:03:12","modified_gmt":"2020-03-22T01:03:12","slug":"metin-izeti-farklilikta-ayniyyet-cagdas-donemde-akl-ve-gelenek","status":"publish","type":"post","link":"https:\/\/metinizeti.com\/?p=4681","title":{"rendered":"METIN IZETI &#8211; FARKLILIKTA AYN\u0130YYET: \u00c7A\u011eDA\u015e D\u00d6NEMDE AKL VE GELENEK"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Tarih s\u00fcrecinde veya belirli bir tarih d\u00f6neminde d\u00fcnyan\u0131n\nherhangi bir b\u00f6lgesinde insan\u00ee d\u00fc\u015f\u00fcncenin, ister ferd\u00ee ister toplumsal a\u00e7\u0131dan,\nbir toplumun kendine yetecek kadar ayr\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterecek bir durumu g\u00f6zetmek\nimkans\u0131zd\u0131r. \u0130nsan kemale ve erdeme olan a\u00e7\u0131kl\u0131\u011f\u0131ndan dolay\u0131 her zaman\nde\u011fi\u015fikli\u011fe ve tamamlanmaya a\u00e7\u0131kt\u0131r. Onun kendisi, toplum ve d\u00fcnya\nhakk\u0131ndaki&nbsp; bilinci, Mutlak Hak\u00eekat\u0131n\ninsana yans\u0131malar\u0131n\u0131 ifade etmektedir. \u0130nsanda birle\u015fen Hakikat ve yans\u0131malar\u0131\naras\u0131nda mevcut olan ili\u015fki insan\u0131 devaml\u0131 d\u00fc\u015f\u00fcnmeye ve farkl\u0131 farkl\u0131 \u015fekilde\ntemsil edilmeye itmektedir. Bazan insan bu yans\u0131malar\u0131n te\u015fvik etti\u011fi\nde\u011fi\u015fimlerin \u00f6n\u00fcne say\u0131s\u0131zca engel koymaya veya onlar\u0131 s\u0131n\u0131rland\u0131rmaya \u00e7al\u0131\u015fsa\nda, Hak\u0131kat yans\u0131malar\u0131n\u0131n t\u00fckenmeyen g\u00fcc\u00fc b\u00fct\u00fcn bu engelleri a\u015f\u0131p insan ve\nd\u00fcnyaya kemalin ve erdemin daha g\u00fczel ya\u015fanabilece\u011fi ortam\u0131 yaratmaya do\u011fru\nh\u0131zla ko\u015fmaktad\u0131r.<a href=\"#_ftn1\">[1]<\/a>\n\u0130nsan\u00ee varl\u0131k s\u00fbretinin devaml\u0131 de\u011fi\u015fim i\u00e7erisinde olmas\u0131 onun merkezinde\nKemalin oldu\u011funu ifade eder. Di\u011fer taraftan Kemal&nbsp; de\u011fi\u015fmezli\u011fin, ezel\u00ee ve ebed\u00ee ayniyyetin\nifadesidir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda farkl\u0131l\u0131k ayniyyetin fonksiyonel (bilfiil)\ndurumu ile ilgilidir, de\u011fi\u015fmezlik ise ayniyyetin potansiyel (bilkuvve) olu\u015fuyla\nba\u011flant\u0131l\u0131d\u0131r.<a href=\"#_ftn2\">[2]<\/a>\n<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Gelenek, varl\u0131\u011f\u0131 varl\u0131ksal boyutta basamak basamak\nizlemekte, yukar\u0131dan a\u015fa\u011fa do\u011fru hareket etmektedir, yani Kemal\u2019den yarat\u0131l\u0131\u015fa\nveya yans\u0131maya, \u00fcstten- alta, gayb\u00ee birlikten -\u00e7oklu\u011fa, &#8230;. Fakat gelene\u011fin\ndi\u011fer taraf\u0131nda s\u00fbretin tam ters g\u00fczergahda gitmesi de imkan dahili\ni\u00e7erisindedir, yani altan-\u00fcstte, k\u00fc\u00e7\u00fckten-b\u00fcy\u00fc\u011fe, s\u00fcfl\u00ee olandan ulv\u00ee olana &#8230;.Kemalin\nyans\u0131malar\u0131 olarak gelenek ve onun hareketlili\u011fi ile akl\u0131n ortaya koydu\u011fu\nfarkl\u0131l\u0131k, kaynaklar\u0131 a\u00e7\u0131s\u0131ndan ayniyyeti ifade ederler. Farkl\u0131l\u0131klar ise Kemal\nyans\u0131malar\u0131n\u0131n co\u015fkusundan f\u0131\u015fk\u0131ran k\u00f6p\u00fcklerdir.<a href=\"#_ftn3\">[3]<\/a> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00c7a\u011fda\u015f d\u00f6nemde gelenek kavram\u0131 hakikat\u0131n\u0131 tam manas\u0131yla\nyans\u0131tmayan ve yanl\u0131\u015f yorumlara yol a\u00e7an \u015fekillerde yorumlanm\u0131\u015ft\u0131r. Felsef\u00ee\npostmodernizm ve XX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru ortaya \u00e7\u0131kan d\u00een\u00ee hareketlerden\nsonra d\u00eene ve topluma yakla\u015f\u0131m a\u00e7\u0131lar\u0131nda gelenek \u00f6nemli bir paradigma te\u015fkil\netmeye ba\u015flam\u0131\u015ft\u0131r. G\u00f6r\u00fcnen o ki bug\u00fcn gelenek her zamandan daha \u00e7ok\nara\u015ft\u0131r\u0131lmas\u0131 gereken konulardan biri haline gelmi\u015ftir. Gelenek kavram\u0131 ve onun\ninsan akl\u0131yla iki\u015fkisi \u00e7a\u011fda\u015f d\u00fcnyada d\u00eeni anlaman\u0131n en karma\u015f\u0131k ve en\n\u00f6nemli&nbsp; sorular\u0131ndand\u0131r. Ayn\u0131 zamanda bu\niki kavram ve onlar\u0131n dindarl\u0131\u011f\u0131n \u00e7er\u00e7evesi i\u00e7erisindeki yorumlanmas\u0131 dinin\ntoplum hayat\u0131nda ayakta kalabilmesi, geli\u015fmesi ve gelece\u011finin ba\u015far\u0131l\u0131 olmas\u0131\ni\u00e7in olduk\u00e7a \u00f6nemlidir.<a href=\"#_ftn4\">[4]<\/a> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130slam d\u00fc\u015f\u00fcnce tarihinde akl olduk\u00e7a y\u00fckl\u00fc bir manaya\nsahiptir. Bu kavram&nbsp; bazan saf akl\u0131\n(ratio) yu&nbsp; ifade eder, \u00e7o\u011fu defa da\nm\u00fcsl\u00fcman alimler, filozoflar ve d\u00fc\u015f\u00fcn\u00fcrlerde insan\u0131n hikmeti alg\u0131lama ve\nyorumlama g\u00fc\u00e7\u00fcn\u00fc, yani akl ile kalb kar\u0131\u015f\u0131m\u0131n\u0131 ifade etmektedir.Gelenek ise,\ns\u00fcnnet a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda d\u00eenin d\u00f6rt kayna\u011f\u0131ndan birini olu\u015fturan Hazreti\nPeygamber\u2019den nakl edilen haberleri ifade eder, hayat felsefesi a\u00e7\u0131s\u0131ndan\nbak\u0131ld\u0131\u011f\u0131nda da de\u011fi\u015fik tarih evrelerinde vahiy perspektifinin toplumsal\nyorumlanmas\u0131n\u0131 ortaya koymaktad\u0131r. Son d\u00f6nemlerd bir\u00e7ok \u00e7evrede, hem ak\u0131l hem\ngelenek daha \u00e7ok bu de\u011ferlendirmede yap\u0131lan ikinci manalar\u0131 ile \u00f6nem\nkazanm\u0131\u015ft\u0131r.<a href=\"#_ftn5\">[5]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130slam d\u00fc\u015f\u00fcnce tarihinde iki kavram da birbirini te\u015fvik\neden ve yak\u0131n ili\u015fkide bulunan bir konum arzetmektedirler. Bir taraftan d\u00fc\u015f\u00fcnen\nve ilm\u00ee olarak gelene\u011fin temel unsurlar\u0131n\u0131 sistematize eden akl, di\u011fer taraftan\nda akla devaml\u0131 malzeme sa\u011flayan ve \u0130slam inanc\u0131n\u0131n kurumayan kayna\u011f\u0131n\u0131 temsil\neden vahiy ve s\u00fcnnet, yani gelenek.&nbsp;\n\u0130slam\u0131n yorumlama gelene\u011fi, ister rasyonel (akl\u00ee) ister tradisyonel(\nhaber\u00ee) a\u00e7\u0131dan, ele al\u0131nd\u0131\u011f\u0131nda&nbsp; i\u00e7inde\nsaf vahyi ve saf akl\u0131, daha do\u011frusu d\u00fc\u015f\u00fcnmeyi ve inanmay\u0131 bir arada\nbar\u0131nd\u0131rmakatd\u0131r. Her ne kadar akl veya vahy birinde \u00f6n plana \u00e7\u0131k\u0131yorsa da sonu\u00e7\nolarak bu iki marifet kayna\u011f\u0131ndan hi\u00e7biri reddedilmemektedir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">S\u00fcnnet veya gelenek m\u00fcsl\u00fcman tefekk\u00fcr zekas\u0131n\u0131n tarih ve\ntoplum i\u00e7erisinde tardisyonel de\u011ferlerini ve \u0130slam maneviyat\u0131n\u0131n geneti\u011fini\ntemsil etmektedir. Ayn\u0131 zamanda s\u00fcnnet, m\u00fcsl\u00fcman d\u00fc\u015f\u00fcnce gelene\u011finin <em>(Traditia interpretativa)<\/em> genel\nsimgesidir. Yani, Hazreti Peygamberin manev\u00ee \u015fahsiyetinde temsil edilen, vahiy ve\ng\u00fczel bir terbiye ile yo\u011furulan m\u00fcsl\u00fcman manev\u00ee zekas\u0131n\u0131n&nbsp; g\u00fcc\u00fcyle, Kur\u2019an vahy\u0131 ve \u0130slam inanc\u0131 temel ger\u00e7eklerinin\nyorumlanmas\u0131d\u0131r. Bu anlam\u0131 ile s\u00fcnnet, modernitenin di\u011fer taraf\u0131nda duran ve\nbir de\u011ferler sistemini daire i\u00e7erisine alan boyutu ortaya koymaktad\u0131r. S\u00fcnnetin\nbu boyutu bir \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnce terkibidir ve R\u00e9n\u00e9 Guenon\u2019un ifadesiyle,&nbsp; karanl\u0131k&nbsp;\nevrelerin i\u015faretlerini veren kozmik dairenin geni\u015flemeye, yeni\na\u00e7\u0131l\u0131\u015fa&nbsp; do\u011fru f\u0131\u015fk\u0131rmas\u0131n\u0131 temsil\netmektedir. \u00c7a\u011fda\u015f insan\u0131n i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc bunal\u0131m\u0131n kurtulu\u015f \u0131\u015f\u0131nlar\u0131 gelenek\naynas\u0131n\u0131n&nbsp; bu boyutundan yans\u0131yan\nsuretlerle elde edilebilir. Ba\u015fta&nbsp; R\u00e9n\u00e9\nGuenon,ondan sonra da Fr\u0131thjof Schuon ve Seyyed Hossein Nasr a\u00e7\u0131k ve net bir\n\u015fekilde modernitenin d\u00fcnyada sa\u011fl\u0131kl\u0131 ya\u015famak ve sistemli d\u00fc\u015f\u00fcnmek i\u00e7in\nihtiyac\u0131 olan iki \u00f6nemli manev\u00ee unsuru hat\u0131rlatmaktad\u0131r. Birincisi, d\u00een\u00ee\nzekan\u0131n metafizik bahar\u0131d\u0131r (<em>mebde\u2019<\/em>)\ndi\u011feri de eskatolojik sonbahar\u0131 <em>(me\u00e2d<\/em>).\n\u0130kisi beraber insan\u00ee ya\u015faman\u0131n ve var olman\u0131n niha\u00ee hedeflerinin varl\u0131ksal\nperspektifini ortaya koymaktad\u0131rlar. Bir ya\u015fama ve d\u00fc\u015f\u00fcnme modeli olan s\u00fcnnetin\nbu iki boyutundan dolay\u0131, geleneksel d\u00fc\u015f\u00fcn\u00fc\u015f ve ya\u015fay\u0131\u015f, ezel\u00ee din (<em>religio perennis<\/em>), ezel\u00ee gelenek <em>(traditia primordialis)<\/em> olarak ifade\nedilmektedir. <a href=\"#_ftn6\">[6]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu \u015fekliyle gelenek ve din asla ge\u00e7mi\u015fte vuk\u00fb bulan bir\nolay olarak alg\u0131lanamaz. \u00c7\u00fcnk\u00fc e\u011fer bir \u015fey sadece ge\u00e7mi\u015fte kal\u0131yorsa o bir\nde\u011fer ifade etmez. De\u011ferler ba\u011flam\u0131nda ge\u00e7mi\u015fin, \u015fimdinin ve gelece\u011fin pek\nanlam\u0131 yoktur. Meselenin il\u00e2h\u00ee y\u00f6n\u00fcne bakt\u0131\u011f\u0131m\u0131zda bizim anlay\u0131\u015f\u0131m\u0131zdaki\nzaman\u0131n anlam\u0131 yoktur. Onun d\u00fcn\u00fc ve bug\u00fcn\u00fc veya gecesi ve g\u00fcnd\u00fcz\u00fc yoktur. \u0130l\u00e2h\u00ee\nkaynakl\u0131 unsurlar\u0131n da de\u011feri \u0131\u015f\u0131k ald\u0131klar\u0131 \u0130l\u00e2h\u00ee n\u00fbrun de\u011fi\u015fik tarihi evrelerde\nm\u00fchtelif yans\u0131malarla ortaya \u00e7\u0131kan ezel\u00ee hakikatte sakl\u0131d\u0131r. \u0130nsan tabiat\u0131\ngere\u011fi d\u00fcnyaya geli\u015finden g\u00fcn\u00fcm\u00fcze kadar birbirinden farkl\u0131 tarih d\u00f6nemlerinden\nge\u00e7erek gelmi\u015ftir. Ezel\u00ee hakikat her d\u00f6nemde belirli bir rengiyle topluma ve\nd\u00fc\u015f\u00fcnce sistemine yans\u0131m\u0131\u015ft\u0131r. \u00c7a\u011fda\u015f d\u00f6nem hari\u00e7 insan her zaman d\u00fcnyay\u0131 \u0130l\u00e2h\u00ee\nn\u00fbrun bir tecell\u00eesi olarak g\u00f6rm\u00fc\u015ft\u00fcr. Modernitede ise&nbsp; d\u00fcnya insan\u00ee \u00eecatlar do\u011frultusunda\nyorumlanmaktad\u0131r. Daha do\u011frusu k\u00e2inat\u0131n merkezine insan yerle\u015ftirilerek <em>antropocentrik<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">hayat\nanlay\u0131\u015f\u0131 \u00f6nem kazanmaktad\u0131r. \u00cecat edilenlerin \u00eecat edilmeyenlere nazaran \u00e7ok\ndaha az olmalar\u0131 veya kainatta varl\u0131ksal kapasitelerinin \u00e7ok az bir y\u00fczdenin\nkullan\u0131lmakta oldu\u011funu bilinmesine ra\u011fmen, c\u00fcz\u00ee olan\u0131 k\u00fcll\u00ee olandan tercih\netmek ak\u0131lvar\u00ee bir hareket olmasa gerek. Burada akl, gelene\u011fin \u00e7er\u00e7evesi\ni\u00e7erisnde yer al\u0131p d\u00fcnyay\u0131 il\u00e2h\u00ee bir s\u00fbret&nbsp;\nolarak alg\u0131lamal\u0131d\u0131r. B\u00f6ylece ya\u015fama ve d\u00fc\u015f\u00fcnce sisteminin g\u00fc\u00e7l\u00fc ve\nkurumayan bir kayna\u011f\u0131 olacakt\u0131r. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kutsiyyet, h\u00fcrmet, haram, dokunulmaz&nbsp; gibi kavramlar\u0131n yeri olmayan bir anlay\u0131\u015f\u0131n,\nbu anlay\u0131\u015fta ya\u015fay\u0131p yeti\u015fenlerin gelene\u011fin az\u00eezli\u011fini anlamalar\u0131 kolay bir i\u015f\nde\u011fildir. Bat\u0131 d\u00fc\u015f\u00fcncesi&nbsp; Descartes\u2019a\nkadar d\u00een\u00ee-felsef\u00ee konularda yunan efsanelerinden (<em>mithos<\/em>) ve incilin kelimesinden (<em>logos)<\/em> s\u0131yr\u0131lm\u0131\u015f de\u011fildi. O d\u00f6neme kadar h\u0131ristiyanl\u0131\u011f\u0131n bir\u00e7ok\nkonulardaki kutsiyyeti d\u00fc\u015f\u00fcnce platformlar\u0131nda hen\u00fcz mevcuttu. Ancak bundan\nsonra Tanr\u0131 radikal bir s\u0131\u00e7rama ile ( <em>salto\nmortale<\/em>) geleneksel de\u011ferlerin kayna\u011f\u0131 olma konumundan uzakla\u015ft\u0131r\u0131ld\u0131. D\u00een\u00ee-\nvarl\u0131ksal s\u00fcbje olan Tanr\u0131 antropolojik s\u00fcbje olan insanla de\u011fi\u015ftirilmi\u015ftir.\n\u0130nsan her \u015feyin \u00f6l\u00e7\u00fcs\u00fc, tarih ve tabiat\u0131n efendisi olmu\u015ftur. Belirli \u00e7evrelerde\nd\u00eeni temeli olmayan bir h\u0131ristiyanl\u0131k veya modern insan\u0131n \u00f6l\u00e7\u00fcs\u00fcne uygun olan \u201c<em>\u00d6len Tanr\u0131<\/em>\u201d<a href=\"#_ftn7\">[7]<\/a> niha\u00ee bir hakikat olarak\nsergilenmektedir.<a href=\"#_ftn8\">[8]<\/a>\nArt\u0131k insan\u0131n nazar\u0131nda kutsal bilim yoktur, tam tersine onun \u00e7abas\u0131 ahlakiyeti\nolmayan, tek kulan\u0131\u015fl\u0131, ruhsuz teknoloji pe\u015finde ko\u015fmakt\u0131r.<a href=\"#_ftn9\">[9]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Geleneksel sistem ise bir elinde ahlakiyeti ve kutsiyeti\ndi\u011fer elinde de akl\u0131 tutarak insan\u00ee asla uygun \u015fekilde yeniden yap\u0131lanmay\u0131\nhedeflemektedir. \u0130slam d\u00eeninde zihinsel faaliyet ve akl\u00ee \u00e7abadan mahrum olan\nbir gelenek sistemi&nbsp;\nd\u00fc\u015f\u00fcn\u00fclemez.Geleneksel de\u011ferler sistemi iki \u015feye dayanmaktad\u0131r: <em>Kutsiyyete <\/em>e\u011fer onunla il\u00e2hi vahiy\nkastediliyorsa ve kayna\u011f\u0131 il\u00e2h\u00ee nefhada olan ilham ve ikinci olarak ta manev\u00ee\na\u00e7\u0131dan kutsall\u0131\u011fa, Hakikata, Fazilete ba\u011fl\u0131 olan <em>akla<\/em>. Vahiy ve Akl, d\u00fcnyev\u00ee ve uhrev\u00ee olan ezel\u00ee hikmeti insan\nboyutuna ta\u015f\u0131yan <em>Vahiy Mele\u011fi<\/em> ve <em>Marifet Mele\u011fi<\/em> manev\u00ee \u015fahsiyetlerinin\niki y\u00fcz\u00fcn\u00fcn ifadeleridir. \u0130kisi de her zamanda Allah ve Onun sonsuz iradesinin\n\u0131\u015f\u0131nlar\u0131yla \u015feffaf hale gelmektedirler.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Geleneksel akl kavram\u0131 ezel\u00ee hikmet anlay\u0131\u015f\u0131nda s\u0131k\u00e7a\nzikredilen&nbsp; <em>a\u015fk\u0131n zihinle<\/em> e\u015f anlaml\u0131d\u0131r. Bu kavramla gelenekselli\u011fin i\u00e7inde\ns\u00fcnnet veya vahiy akl\u0131 kastedilmektedir. Geleneksel zihin veya s\u00fcnnet akl\u0131n\u0131\n\u00e7a\u011fda\u015fl\u0131k tan\u0131mamaktad\u0131r. O, ezel\u00ee hikmet anlay\u0131\u015f\u0131 i\u00e7erisinde kutsal olan\u0131n, <em>takdis<\/em> ve <em>tekaddus<\/em>\u2019un kayna\u011f\u0131d\u0131r. Geleneksel zihin akla ula\u015fabilece\u011fi son\nnoktay\u0131 g\u00f6sterip&nbsp; orada s\u0131n\u0131r \u00e7izgisini\n\u00e7ekmektedir. \u00c7izgiyi \u00e7ekmekle insana o \u00e7izginin di\u011fer taraf\u0131nda , tecell\u00eeler\nolarak o d\u00fcnnyadan i\u00e7imizde bir\u00e7ok \u015fey bar\u0131nd\u0131rmam\u0131za ra\u011fmen, dokunulmaz bir\nd\u00fcnyan\u0131n oldu\u011funu s\u00f6yleyip dikkat \u00e7ekmektedir. Y\u0131ld\u0131zlar\u0131n bu taraf\u0131ndaki alem\nile irtibata ge\u00e7ti\u011fimiz veya elde etti\u011fimiz gibi o alemi elde edemeyiz. O alem\nile bizim \u00e7a\u011fda\u015f veya geleneksel olarak alg\u0131lad\u0131\u011f\u0131m\u0131z bu alem aras\u0131nda madd\u00ee ve\n\u00fczerinde performansa ge\u00e7ilemeyen bir perde vard\u0131r. Perdenin di\u011fer taraf\u0131ndaki\nkarl\u0131 y\u00fczey bas\u0131lamaz ve madd\u00ee izler b\u0131rak\u0131lamaz bir y\u00fczeydir. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Modernite ile Gelenekselli\u011fin&nbsp; birbirine paralel olan iki tarihi evre veya\ntarihin \u015fu veya bu d\u00f6neminde iki d\u00f6nem olarak g\u00f6rmek te do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc\ngelenek peygamber \u015fahsiyetinde toplanan teorik ve pratik en \u00fcst d\u00een\u00ee de\u011ferlerin\nbirle\u015fiminden olu\u015fmaktad\u0131r ve bu de\u011ferler kal\u0131c\u0131 ve ezel\u00ee kaliteyi\ni\u00e7ermektedirler. Daha do\u011frusu bu manev\u00ee m\u00eeras tarihi tecr\u00fcbenin par\u00e7alanmas\u0131na\nizin vermemektedir. \u0130\u00e7eri\u011fini il\u00e2hi kaynaktan, h\u0131z\u0131n\u0131 da &nbsp;peygamber\u00ee kaliteden&nbsp; alan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve hayat anlay\u0131\u015f\u0131\nolarak gelenekselcilik insan tarihinin de\u011fi\u015fik yans\u0131malar\u0131ndan olu\u015fan g\u00fczel\nkokusunu ve olmazsa olmaz temel ta\u015f\u0131n\u0131 i\u00e7inde bar\u0131nd\u0131rmaktad\u0131r. Orada\nfarklar\u0131n, farkl\u0131 k\u00fclt\u00fcr ve medeniyetlerin temelinde ayniyyet vard\u0131r. Farklar\u0131n\ntemelinde ayniyyetin g\u00f6r\u00fclmesi din dili perspektifinde gelenekselli\u011fin\nmodernitesini olu\u015fturmaktad\u0131r. <a href=\"#_ftn10\">[10]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong><em>Bir zaman dilimi olarak de\u011fil de\nbir ezel\u00ee ve kal\u0131c\u0131 de\u011fer olan s\u00fcnnete (gelene\u011fe) d\u00f6n\u00fc\u015f imkan\u0131 var m\u0131d\u0131r&#8230;<\/em><\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">E\u011fer gelenek ilkelerinin talebine hayat ve fiillerimizle\ncevap vermeye haz\u0131r isek, bu soruya, <em>m\u00fcmk\u00fcnd\u00fcr<\/em>,\ncevab\u0131 verilebilir. Teorik a\u00e7\u0131dan \u0130l\u00e2h\u00ee vahy\u0131 ve Peygamber efendimizin\ns\u00fcnnetini, hadisini kal\u0131c\u0131, harcolmayan ve kurumayan kaynak olarak kabul\nett\u00fckten sonra onlara ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemde en iyi ya\u015fay\u0131\u015f ve anlay\u0131\u015f modellerini\nve \u015fekillerini olu\u015fturmam\u0131z gerekecektir. Hayat\u0131m\u0131z her anda o m\u00e2nalardan\netkilenip geli\u015fti\u011fini \u015fahitlendirmek zorunday\u0131z. Hi\u00e7 \u015f\u00fcphe yok ki bu bir\ns\u00fcre\u00e7tir ve an meselesi de\u011fildir. Tam tersine akl\u0131n ve m\u00eeras\u0131n d\u00fczg\u00fcn kulan\u0131m\u0131 ile&nbsp; il\u00e2hi ve peygamber\u00ee kaynakl\u0131 kal\u0131c\u0131\nhakikatleri&nbsp; belirli zaman dilimine uzun\nve kaliteli bir s\u00fcre\u00e7 i\u00e7erisinde sergilemektir. B\u00f6ylece tarihin her d\u00f6neminde\ngeleneksel manalar\u0131n varl\u0131ksal a\u00e7\u0131dan t\u00fckenmez olduklar\u0131 ve her nesil i\u00e7in yeni\nve uygulan\u0131r olmalar\u0131 ortaya \u00e7\u0131kar. Hayat\u0131m\u0131z vahiy ve s\u00fcnnet ruhunda\n\u015fekillenmelidir. Geleneksel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn ruhuyla ya\u015farken, biz ya\u015fant\u0131m\u0131z\u0131n\nher g\u00fcn\u00fcnde insanl\u0131ktan kaybetti\u011fimiz \u015feyleri bulur ve toplumumuzda unutulan\niyi, g\u00fczel, faziletli, m\u00fcte\u00e2l kavramlar\u0131n yeniden yap\u0131lanmas\u0131n\u0131 sa\u011flam\u0131\u015f\noluruz. Gelene\u011fe, vahiy ve s\u00fcnnete, d\u00f6nmek s\u00fcreci i\u00e7erisinde hayat ritmimizi\nil\u00e2h\u00ee irade ve bilgiye g\u00f6re ahenkli duruma getirmek ve Peygamberin ruhaniyet\ndolu mesajlar\u0131n\u0131 hayat\u0131m\u0131z\u0131n kal\u0131c\u0131 paradigmalar\u0131 olarak kabul etmek zorunday\u0131z.\nGelene\u011fe d\u00f6n\u00fc\u015f \u00e7a\u011fda\u015f medeniyetin iyi, g\u00fczel ve m\u00fcsbet ak\u0131mlar\u0131ndan uzakla\u015fmak\ndemek de\u011fil, onlar\u0131 kabul ederek \u00f6z zeka ve zihnimizin yard\u0131m\u0131yla do\u011falar\u0131na\nuygun olarak kavramla\u015ft\u0131rmak ve her g\u00fcnl\u00fck hayat\u0131n \u00e7\u00f6z\u00fcmleri olarak g\u00f6rmektir.\nGeleneksel insan ile \u00e7a\u011fda\u015f insan anlay\u0131\u015f\u0131 aras\u0131ndaki denge Allah\u0131 kainat\u0131n ve\ntarihin tek efendisi olarak kabul etmek ve ferd\u00ee ile toplumsal a\u00e7\u0131dan ya\u015fam\nfelsefemizin eskatolojik sonbahar\u0131n\u0131 (mead) olu\u015fturdu\u011funu kabul ederek,\nkurulabilir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00c7a\u011fda\u015f insan, gelene\u011fe d\u00f6n\u00fc\u015f, derken genelde ge\u00e7mi\u015fte\nvuk\u00fb bulan zaman ve zemine d\u00f6nmeyi anlamaktad\u0131r. Fakat burada s\u00f6z, ba\u015fka bir\nyere veya zamana gitmekte de\u011fil, insan\u0131n kendisine d\u00f6n\u00fcp, madd\u00ee surlarla\n\u00e7er\u00e7evelenen hayat anlay\u0131\u015f\u0131ndan kurtularak varl\u0131\u011f\u0131n\u0131n as\u0131l konumuna d\u00f6nmesidir.\nAsl\u0131na uygun olmayan y\u00fczeysel kavram ve durumlarla kar\u015f\u0131 kar\u015f\u0131ya kalan modern\ninsan\u0131n mutlaka d\u00een\u00ee ve kal\u0131c\u0131l\u0131\u011f\u0131 olan mefhumlara kucak a\u00e7mas\u0131 gerekmektedir\nBu kucak a\u00e7mak bir\u00e7ok a\u00e7\u0131dan onun d\u00fcnya hayat\u0131n\u0131 kolayla\u015ft\u0131racakt\u0131r. Konuyu bu\nger\u00e7e\u011fin i\u00e7inde yeti\u015fip, u\u00e7urumu hisseden <strong>Huston Sm\u0131th<\/strong>\u2019in <em>Why Religion Matters: The Fate of the Human\nSpirit in an Age of Disbelief<\/em> &nbsp;( <em>Din Neden \u00d6nemlidir : \u0130nsan Ruhunun\nInan\u00e7s\u0131zl\u0131k D\u00f6nemindeki&nbsp; Kaderi)<\/em> adl\u0131\nkitab\u0131n\u0131n son sayfalar\u0131ndan bir aktarma ile tamamlayaca\u011f\u0131m:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c Din a\u00e7\u0131s\u0131ndan m\u00fczikal olmak din\u00ee hissiyata sahip olmak\ndemektir. D\u00een\u00ee hissiyata sahip olmak birbirine ba\u011fl\u0131 ve ayr\u0131lmayan &nbsp;par\u00e7alardan olu\u015fmaktad\u0131r:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">1. \u0130nsano\u011flunun kendi kendisine sormu\u015f oldu\u011fu: <em>Varl\u0131\u011f\u0131n anlam\u0131 nedir? Ac\u0131 ve \u00d6l\u00fcm neden\nvard\u0131r? Hayat\u0131 ya\u015famaya neden de\u011fer? Hakikat nelerden olu\u015fur ve amac\u0131 nedir?<\/em>,\nsorular\u0131, insan, d\u00een\u00ee hissiyat vas\u0131tas\u0131yla insan olman\u0131n gerek\u00e7eleri olarak\ng\u00f6r\u00fcr. Onlar sadece spek\u00fclatif d\u00fc\u015f\u00fcnceye merakl\u0131 olan insanlar\u0131n icat edip\nortaya att\u0131\u011f\u0131&nbsp; unsurlar de\u011fildir. Onlar\ninsano\u011flunu insan k\u0131lan manalard\u0131r. D\u00een\u00ee hisler insan\u0131 Aristonun onu\nnitelendirdi\u011finin \u00f6tesine ta\u015f\u0131maktad\u0131r. D\u00eeni ba\u011flamda insan ak\u0131l vas\u0131tas\u0131yla\nyukar\u0131da zikredilen sorular\u0131 y\u00f6neltebilen bir canl\u0131d\u0131r. Bu sorular\u0131n bizim\nbilincimizde yer almas\u0131 bize&nbsp; a\u00e7\u0131k ve\nse\u00e7ik olarak nas\u0131l yarat\u0131klar oldu\u011fumuzu anlatmaktad\u0131r. \u0130nsan olu\u015fumuz o kadar\ngeni\u015fliyor ki biz o sorular\u0131n i\u00e7ine dal\u0131yoruz, de\u011ferlendiriyoruz, onlarla\nilgileniyoruz ve o ilginin bizi harcamas\u0131na izin veriyoruz.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">2. \u0130nsan bazan bu sorular\u0131n ve cevaplar\u0131n\u0131n uzak olu\u015fundan\ndolay\u0131 \u00fcz\u00fcl\u00fcr ve korkuyla dolar. Ancak sorular b\u00fcy\u00fcy\u00fcnce onlara verilebilecek\ncevap imkanlar\u0131n\u0131n \u00e7ok oldu\u011funu da g\u00f6r\u00fcr.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">3. \u0130nsan d\u00een\u00ee hissiyatla bu sorulara her zaman cevap\nvermeye \u00e7al\u0131\u015f\u0131r ve onlar\u0131 yok saymaktan uzak durur. Niha\u00ee cevaplar\u0131 uzak g\u00f6rsede\nonlara do\u011fru ad\u0131m ad\u0131m yakla\u015fmay\u0131 erdemli\u011fin ufuklar\u0131na do\u011fru a\u00e7\u0131l\u0131\u015f olarak\ng\u00f6rmektedir. Ufuklara do\u011fru a\u00e7\u0131l\u0131\u015fta bizden \u00f6ncekilerin tecr\u00fcbelerinden de\nfayadalaniyoruz.<br><\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref1\">[1]<\/a>\nZihninizde \u015f\u00f6yle bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc\ncanland\u0131r\u0131n\u0131z, diyor \u0130zutsu: Ger\u00e7ekte ucu buca\u011f\u0131 bulunmayan bir derya\u2019dan ba\u015fka\nbir \u015fey olmayan fakat kendi ba\u015f\u0131na var olabilen bir su damlac\u0131\u011f\u0131 oldu\u011fu\n\u015feklindeki as\u0131ls\u0131z belirlenimi kendi kendine empoze edip inand\u0131ran bir su\npar\u00e7as\u0131, ans\u0131z\u0131n ay\u0131l\u0131p kendine gelmi\u015f ve i\u015fin do\u011frusunun fark\u0131na varm\u0131\u015ft\u0131r&#8230;.\nFena ve beka tecr\u00fcbelerinden kazan\u0131lan d\u00fcnya g\u00f6r\u00fc\u015f\u00fc su par\u00e7an\u0131n en sonunda\nkazand\u0131\u011f\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne benzemektedir&#8230;. Olu\u015fum ve de\u011fi\u015fimlerle \u00e7alkalan\u0131p\nkaynayan d\u00fcnya, onun g\u00f6z\u00fcnde , Mutlak Ger\u00e7ekli\u011fin sonsuz \u00e7okluktaki farkl\u0131\nformlar i\u00e7erisinde tezah\u00fcr edip kendini a\u00e7\u0131\u011fa vurdu\u011fu u\u00e7suz bucaks\u0131z bir alan\nhalini al\u0131r. Bu ger\u00e7eklik g\u00f6r\u00fc\u015f\u00fc, \u0130slamda kesret ile vahdet aras\u0131nda\nger\u00e7ekle\u015fen dinamik, hassas ve zarif bir etkile\u015fim temelini olu\u015fturmaktad\u0131r&#8230;\n\u0130zutsu, Toshihiko<em>, \u0130slam Mistik D\u00fc\u015f\u00fcncesi\n\u00dczerine Makalele<\/em>r, \u00e7ev. Ramazan ert\u00fcrk, \u0130stanbul 2002, s.28.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref2\">[2]<\/a>\nAlemdeki \u015feylerin varl\u0131\u011f\u0131 ve\ndolay\u0131s\u0131yla onlar\u0131n g\u00f6reli ger\u00e7ekli\u011fi Mutlak\u2019tan ne\u015fet eder; onlar\u0131n formlar\u0131,\n\u00e7e\u015fitlili\u011fi ve kesreti yani zaman, mekan, form ve say\u0131 Sonsuzdan gelir; nihayet\nonlar\u0131n nitelikleri- cevheri yahut arazi nitelikleri- de Kemal\u2019den gelir. Kemal\nyani Y\u00fcce \u0130yi \u00fc\u00e7 Tarz, ilahi \u0130\u015flev i\u00e7erir: Ak\u0131l yahut bilin\u00e7 ya da hikmet, g\u00fc\u00e7\nya da kudret ve g\u00fczellik ile saadetle \u00f6rt\u00fc\u015fen iyilik. Y\u00fcce Niteliklerini\nayr\u0131\u015f\u0131p yaratan, vahyeden ve faaliyette bulunan Tanr\u0131\u2019n\u0131n yani ki\u015fisel\nTanr\u0131\u2019n\u0131n Niteliklerini meydana getirdi\u011fi yer izafiyettir; t\u00fcm sonsuz derece ve\n\u00e7e\u015fitlikleriyle kozmik nitelikler O\u2019ndan ne\u015fet eder. Frithjof Schuon, <em>Varl\u0131k, Bilgi ve Din<\/em>,\u0130stanbul 1997,\ns.28.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref3\">[3]<\/a>\nY\u00fcce bilimle u\u011fra\u015fan \u0130slam\nmetafizi\u011finin ilkeleri vahiyden istinbat edilip tevhid ilkesine\ndayand\u0131r\u0131lmaktad\u0131rlar. \u0130nsan d\u00fcnyas\u0131n\u0131 t\u00fcm y\u00f6nleriyle ku\u015fatan kapsay\u0131c\u0131 bir\nd\u00een\u00ee gelenek olarak \u0130slam, ki\u015finin yaln\u0131zca ne yapmas\u0131 ya da yapmamas\u0131\ngerekti\u011fiyle ilgilenmekle kalmaz onun ne bilmesi gerekti\u011fi ile de ilgilenir.\n\u0130slam bilgiyi ruhun kurtulu\u015funu sa\u011flayan ahiret hayat\u0131nda oldu\u011fu kadar bu d\u00fcnya\nhayat\u0131nda da insan\u0131 refaha ve mutlulu\u011fa eri\u015ftiren en merkez\u00ee ara\u00e7 olarak\ng\u00f6rmektedir. M\u00fcsl\u00fcmanlar tabi\u00ee, sosyal ve di\u011fer bilimleri Allah\u0131n birli\u011fi yani tevhid\nprensibine dayand\u0131rmaktad\u0131rlar. \u0130slamda d\u00een\u00ee \u015fuur, \u00f6z\u00fcnde Allah\u2019\u0131n Birli\u011fi\n\u015fuurudur. Bilimsel ruh, bu din\u00ee \u015fuuru kar\u015f\u0131s\u0131na almaz; \u00e7\u00fcnk\u00fc o, dini \u015fuurun\nb\u00fct\u00fcnleyici bir par\u00e7as\u0131d\u0131r&#8230; . Kr\u015f. Stenberg, Leif, <em>\u201c The Quest for a Sacred Science- the Position of Seyyed Hossein Nasr<\/em>\u201d,\n<strong>The \u0130slamization of Science:Four Muslim Positions Developing an \u0130slamic\nModernity<\/strong>, Lund 1996, s.147 ile Bakar Osman, <em>Gelenek ve Bilim<\/em>, \u00e7ev. Erc\u00fcment Asil, \u0130stanbul 2003, s. 17-18.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref4\">[4]<\/a>\nModern d\u00fcnyada dinin \u00e7e\u015fitli y\u00f6nlerinin g\u00f6rmezlikten gelinmesi veya modern\nama\u00e7lar do\u011frultusunda yorumlanmas\u0131, dine bi\u00e7ilen de\u011fer ve dinin alan\u0131n\u0131n\ndaralt\u0131lmas\u0131, dinin ger\u00e7ek manada alg\u0131lan\u0131\u015f\u0131na ters d\u00fc\u015fmektedir. Sosyal d\u00fczeni,\nkendi b\u00fct\u00fcn\u00fc i\u00e7inde dini t\u00fcreten, t\u00fcretti\u011fi bu dine baz\u0131 k\u0131s\u0131tlamalar getiren\nve kendi prensibini kendi i\u00e7inde ta\u015f\u0131yan bir dozen olarak g\u00f6rmek yerine, diyor\nGuenon, bug\u00fcn, sosyal d\u00fczenin \u00f6teki unsurlar\u0131 aras\u0131nda ve onlara denk bir\nunsurun da din oldu\u011funun d\u00fc\u015f\u00fcn\u00fclmesi istenmektedir. Bu durum ruhani olan\u0131n\nmaddi olan\u0131n i\u00e7inde eritilmesi anlam\u0131na gelmektedir. Meselelerin bu \u015fekilde ele\nal\u0131nmas\u0131 dinin be\u015ferile\u015fmesi ve humanistic bir hale gelmesi demektir\u2026. Guenon\nR\u00e9n\u00e9, <em>Maddi \u0130ktidar Ruhani Otorite,<\/em>\n\u00e7ev. Birsel Uzma, \u0130stanbul 1992, s.50-51.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref5\">[5]<\/a>\nR\u00e9n\u00e9 Guenon taraf\u0131ndan gelenek, a\u00e7\u0131k\nbir bi\u00e7imde, ilahi kaynakl\u0131 ilkeler ve bu ilkelerin geleneksel medeniyetlerdeki\nmetafizikten \u015fiire, m\u00fczikten siyasete kadar bir\u00e7ok alandaki uygulamalar\u0131n\u0131,\nas\u0131rlar boyu i\u00e7ine alan bir kavram \u015febekesi i\u00e7inde adland\u0131r\u0131lm\u0131\u015ft\u0131r. Bkz.\nY\u0131lmaz, H\u00fczeyin, <em>Ezeli Hikmet ve Dinler<\/em>,\n\u0130stanbul 2003, s. 30.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref6\">[6]<\/a>\nKahteran, Nevad, <em>Perenijalna Filozof\u0131ja (Sophia Perennis) u\nmi\u015fljenju R\u00e9n\u00e9 Guenona, Fr\u0131thjofa Schuona i Seyyeda Hosseina Nasra<\/em>,\nSarajevo 2002, s. 37-38.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref7\">[7]<\/a>\nDeli, elinde bir fenerle Tanr\u0131y\u0131\narar ve \u00e7evresindeki inanmayanlara \u015f\u00e7yle hayk\u0131r\u0131r: \u201c Tanr\u0131 kay\u0131p m\u0131 oldu? Yoksa\nbir \u00e7ocuk gibi yolunu mu \u015fa\u015f\u0131rd\u0131? Ya da bizden mi korkuyor? Mutlaka bir gemi\nile yollanm\u0131\u015ft\u0131r veya g\u00f6\u00e7 etmi\u015ftir!..\u201d Sonra deli, \u201c Tanr\u0131 nereye gitti?\u201d diye\ntekrar seslenir ve kar\u015f\u0131l\u0131k almay\u0131nca: \u201c Tanr\u0131y\u0131 biz \u00f6ld\u00fcrd\u00fck\u201d&#8230; diye\nba\u011f\u0131r\u0131r.Sena, Cemil, <em>Tanr\u0131 Anlay\u0131\u015f\u0131<\/em>,\u0130stanbul\n1978, s. 441.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref8\">[8]<\/a>\nModern Bat\u0131\u2019n\u0131n h\u0131ristiyan oldu\u011fu\ns\u00f6ylenir. Bu bir hatad\u0131r. Modern zihniyet h\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 (antichr\u00e9tien)\nd\u0131r. \u00c7\u00fcnk\u00fc temelde \u201c an\u2019ane\u201d ye (tradition), dine kar\u015f\u0131d\u0131r. \u015e\u00fcphesiz H\u0131ristiyanl\u0131k\u2019tan\nbaz\u0131 \u015feylerin, \u00e7a\u011f\u0131m\u0131z\u0131n bu \u201c antichretien\u201d medeniyetine ister istemez ve\ndolayl\u0131 yollardan ge\u00e7ti\u011fi &#8230;. Bat\u0131 Orta\u00e7a\u011f\u2019da h\u0131ristiyan olmu\u015ftur, art\u0131k \u015fimdi\nde\u011fildir. Bkz. Tahral\u0131, Mustafa, \u201c <em>Bat\u0131daki\n\u0130htid\u00e2 H\u00e2diselerinde Tasavvufun Rol<\/em>\u00fc\u201d <strong>Uluslararas\u0131 Birinci \u0130slam\nAra\u015ft\u0131rmalar\u0131 Sempozyumu,<\/strong> 9 Eyl\u00fcl \u00dcniversitesi, 16-18 Eyl\u00fcl 1985, \u0130zmir, s.\n151.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref9\">[9]<\/a>\nEdith Wyschogrod \u201c\u2026 Modernizim\nantiseptik atmosferi azizlerin nefes almas\u0131na m\u00fcsade etmez&#8230; derken bu ger\u00e7e\u011fi\n\u00e7ok g\u00fczel bir \u015fekilde ifade etmi\u015ftir. Wyschogrod, Edith, <em>Azizler ve Postmodernizm<\/em>, \u0130stanbul 2002, s. 13.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref10\">[10]<\/a> \u201cAyniyyet\u201d ve \u201cGayriyyet\u201d konular\u0131 \u0130bn Arab\u00ee taraf\u0131ndan <em>Fus\u00fbs<\/em>\u2019ta i\u015flenen konular\u0131n aras\u0131nda da yer almaktad\u0131r. Bkz. Ahmed Avni Konuk, <em>Fus\u00fbsu\u2019l-Hikem Terc\u00fcme ve \u015eerhi<\/em> I, haz. Mustafa Tahral\u0131- Sel\u00e7uk Erayd\u0131n, \u0130stanbul 1999s. 40-41.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tarih s\u00fcrecinde veya belirli bir tarih d\u00f6neminde d\u00fcnyan\u0131n herhangi bir b\u00f6lgesinde insan\u00ee d\u00fc\u015f\u00fcncenin, ister ferd\u00ee ister toplumsal a\u00e7\u0131dan, bir toplumun kendine yetecek kadar ayr\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterecek bir durumu g\u00f6zetmek imkans\u0131zd\u0131r. \u0130nsan kemale ve erdeme olan a\u00e7\u0131kl\u0131\u011f\u0131ndan dolay\u0131 her zaman de\u011fi\u015fikli\u011fe ve tamamlanmaya a\u00e7\u0131kt\u0131r. Onun kendisi, toplum ve d\u00fcnya hakk\u0131ndaki&nbsp; bilinci, Mutlak Hak\u00eekat\u0131n insana yans\u0131malar\u0131n\u0131 ifade etmektedir. [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":4446,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"nf_dc_page":"","om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[39,73,58,55],"tags":[],"class_list":["post-4681","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-39","category-kopru","category-revista","category-shkrime"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.0 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>METIN IZETI - FARKLILIKTA AYN\u0130YYET: \u00c7A\u011eDA\u015e D\u00d6NEMDE AKL VE GELENEK<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/metinizeti.com\/?p=4681\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"METIN IZETI - FARKLILIKTA AYN\u0130YYET: \u00c7A\u011eDA\u015e D\u00d6NEMDE AKL VE GELENEK\" \/>\n<meta property=\"og:description\" content=\"Tarih s\u00fcrecinde veya belirli bir tarih d\u00f6neminde d\u00fcnyan\u0131n herhangi bir b\u00f6lgesinde insan\u00ee d\u00fc\u015f\u00fcncenin, ister ferd\u00ee ister toplumsal a\u00e7\u0131dan, bir toplumun kendine yetecek kadar ayr\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterecek bir durumu g\u00f6zetmek imkans\u0131zd\u0131r. \u0130nsan kemale ve erdeme olan a\u00e7\u0131kl\u0131\u011f\u0131ndan dolay\u0131 her zaman de\u011fi\u015fikli\u011fe ve tamamlanmaya a\u00e7\u0131kt\u0131r. 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