The Relationship Between the Divine Revelation and Commom Ontological Reality of Humanity

Hayati Aydın

Makale detayları

The Relationship Between the Divine Revelation and Commom Ontological Reality of Humanity

Yazarlar:

Hayati Aydın

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.220-241

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319260

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 In the article, it is pointed out that divine revelation does not ignore the ontological reality of man, but gives a message to people through his ontological reality. This situation has been tried to be proven by the dreams and difference between sharīas in order to refute the ideas of orientalists such as Montgomery Watt, who tend to counter against this plain truth and adopt a negative standpoint towards the Qurʾān. In this manuscript , first, some examples were given to understand the subconscious, and then the cultural elements dominant in dream symbols were touched upon. Explanations and dream interpretations of Muslim scholars who examine the logical connection in the formation of symbols in dreams are also included. As understood from these interpretations, it has been manifested that the symbols common to humans are formed by the subconscious alphabet, which consists of the codes of a kind of culture, which Jung calls archetypes and Islamic scholars call the dress of mental patterns and meanings. Since religious values and expressions are the most dominant elements in Muslim culture, Muslim interpreters have generally tried to interpret dream symbols with words from the Qurʾān and hadith or expressions that evoke these symbols. In this context, the incident of Abraham Ibrāhīm al-Khalīl PBUH sacrificing his son Ishmael Ismāʾīl, which has a greatly challenging in interpretation, is discussed and how it should be understood is emphasized. It has been stated that this is a dream symbolized by the influence of the dominant culture, and that it is aimed to correct the mistake in the environment in which children are sacrificed to the gods and to change the ritual in the same way that the order to slaughter baqar cattle to the te aims to eliminate the mistake of the culture they live in. Then, the relationship between sharīʿa and ontological reality was examined, and it was emphasized that religion is based on the common nature of all people and therefore religion is an unchanging phenomenon for all people, while sharīʿa is the collective subconscious where culture is dominant and therefore has a relationship with one aspect. In the Qurʾān, the basic principles of religion and the comprehensive sharīʿa laws on which the prophets agreed are expressed. In general terms, religion includes the commandments created by Allah for the beings that are pleasing to all creatures based on the collective unchangeability of the nature of human beings, enjoining what is good and forbidding what is evil, halalizing clean things and forbidding harmful things. According to Muslim scholars, the main thing in all heavenly religions is to believe in Allah, His angels, His messengers, His books and the afterlife, and to commit acts that will make a person a Muslim if he does them. This faith naturally requires turning away from this world, turning towards the afterlife, acquiring good morals and avoiding bad morals. However, sharīʿa laws may differ from each other. Because sharīʿa varies based on the conditions and interests of the society in which the religion is revealed. In order to show that the collective subconscious is not ignored in the differentiation of sharīʿa, the thesis defended has been tried to be proven by giving examples from the Qurʾān. One of these is that some cultural elements and hatreds among Arab are taken as basis in the verses of the Qurʾān, and the other is the use of foreigner names as expressed by the Arab and in accordance with the unlettered understanding. In addition, on this subject, the prohibition of some halal foods for Jews and some differences in other sharīʿas are emphasized. Regarding the prohibition of halal foods, Jacobs PBUH warning not to eat the foods he likes if he recovers from a serious illness, and accordingly, he will not eat or drink camel meat and milk when he recovers. As a result of his children and his ummah also avoiding these foods, the example of them being made haram in the Torah was emphasized. It is emphasized that the reason for the differentiation of these sample sharīʿas is the result of the attitude towards something becoming collective. Regarding some differences in other sharīʿa, it is emphasized that although fasting was made obligatory for the previous ones, its quality is different. Likewise, it has been explained with examples that although prayer, zakāt and pilgrimage are present in all monotheistic religions, their quality varies. It has been stated that the lifestyles and therefore the collective subconscious of nations play a role in the differences in sharīʿa. As a matter of fact, the statement that those who follow the Prophet Jesus made priesthood obligatory for themselves in order to obtain the consent of Allah, even though it was not commanded to them, and continued to do so, and that Allah respected this and paid their wages to those who were in the priesthood, reinforces this situation.

 In the article, it is pointed out that divine revelation does not ignore the ontological reality of man, but gives a message to people through his ontological reality. This situation has been tried to be proven by the dreams and difference between sharīas in order to refute the ideas of orientalists such as Montgomery Watt, who tend to counter against this plain truth and adopt a negative standpoint towards the Qurʾān. In this manuscript , first, some examples were given to understand the subconscious, and then the cultural elements dominant in dream symbols were touched upon. Explanations and dream interpretations of Muslim scholars who examine the logical connection in the formation of symbols in dreams are also included. As understood from these interpretations, it has been manifested that the symbols common to humans are formed by the subconscious alphabet, which consists of the codes of a kind of culture, which Jung calls archetypes and Islamic scholars call the dress of mental patterns and meanings. Since religious values and expressions are the most dominant elements in Muslim culture, Muslim interpreters have generally tried to interpret dream symbols with words from the Qurʾān and hadith or expressions that evoke these symbols. In this context, the incident of Abraham Ibrāhīm al-Khalīl PBUH sacrificing his son Ishmael Ismāʾīl, which has a greatly challenging in interpretation, is discussed and how it should be understood is emphasized. It has been stated that this is a dream symbolized by the influence of the dominant culture, and that it is aimed to correct the mistake in the environment in which children are sacrificed to the gods and to change the ritual in the same way that the order to slaughter baqar cattle to the te aims to eliminate the mistake of the culture they live in. Then, the relationship between sharīʿa and ontological reality was examined, and it was emphasized that religion is based on the common nature of all people and therefore religion is an unchanging phenomenon for all people, while sharīʿa is the collective subconscious where culture is dominant and therefore has a relationship with one aspect. In the Qurʾān, the basic principles of religion and the comprehensive sharīʿa laws on which the prophets agreed are expressed. In general terms, religion includes the commandments created by Allah for the beings that are pleasing to all creatures based on the collective unchangeability of the nature of human beings, enjoining what is good and forbidding what is evil, halalizing clean things and forbidding harmful things. According to Muslim scholars, the main thing in all heavenly religions is to believe in Allah, His angels, His messengers, His books and the afterlife, and to commit acts that will make a person a Muslim if he does them. This faith naturally requires turning away from this world, turning towards the afterlife, acquiring good morals and avoiding bad morals. However, sharīʿa laws may differ from each other. Because sharīʿa varies based on the conditions and interests of the society in which the religion is revealed. In order to show that the collective subconscious is not ignored in the differentiation of sharīʿa, the thesis defended has been tried to be proven by giving examples from the Qurʾān. One of these is that some cultural elements and hatreds among Arab are taken as basis in the verses of the Qurʾān, and the other is the use of foreigner names as expressed by the Arab and in accordance with the unlettered understanding. In addition, on this subject, the prohibition of some halal foods for Jews and some differences in other sharīʿas are emphasized. Regarding the prohibition of halal foods, Jacobs PBUH warning not to eat the foods he likes if he recovers from a serious illness, and accordingly, he will not eat or drink camel meat and milk when he recovers. As a result of his children and his ummah also avoiding these foods, the example of them being made haram in the Torah was emphasized. It is emphasized that the reason for the differentiation of these sample sharīʿas is the result of the attitude towards something becoming collective. Regarding some differences in other sharīʿa, it is emphasized that although fasting was made obligatory for the previous ones, its quality is different. Likewise, it has been explained with examples that although prayer, zakāt and pilgrimage are present in all monotheistic religions, their quality varies. It has been stated that the lifestyles and therefore the collective subconscious of nations play a role in the differences in sharīʿa. As a matter of fact, the statement that those who follow the Prophet Jesus made priesthood obligatory for themselves in order to obtain the consent of Allah, even though it was not commanded to them, and continued to do so, and that Allah respected this and paid their wages to those who were in the priesthood, reinforces this situation.

 In the article, it is pointed out that divine revelation does not ignore the ontological reality of man, but gives a message to people through his ontological reality. This situation has been tried to be proven by the dreams and difference between sharīas in order to refute the ideas of orientalists such as Montgomery Watt, who tend to counter against this plain truth and adopt a negative standpoint towards the Qurʾān. In this manuscript , first, some examples were given to understand the subconscious, and then the cultural elements dominant in dream symbols were touched upon. Explanations and dream interpretations of Muslim scholars who examine the logical connection in the formation of symbols in dreams are also included. As understood from these interpretations, it has been manifested that the symbols common to humans are formed by the subconscious alphabet, which consists of the codes of a kind of culture, which Jung calls archetypes and Islamic scholars call the dress of mental patterns and meanings. Since religious values and expressions are the most dominant elements in Muslim culture, Muslim interpreters have generally tried to interpret dream symbols with words from the Qurʾān and hadith or expressions that evoke these symbols. In this context, the incident of Abraham Ibrāhīm al-Khalīl PBUH sacrificing his son Ishmael Ismāʾīl, which has a greatly challenging in interpretation, is discussed and how it should be understood is emphasized. It has been stated that this is a dream symbolized by the influence of the dominant culture, and that it is aimed to correct the mistake in the environment in which children are sacrificed to the gods and to change the ritual in the same way that the order to slaughter baqar cattle to the te aims to eliminate the mistake of the culture they live in. Then, the relationship between sharīʿa and ontological reality was examined, and it was emphasized that religion is based on the common nature of all people and therefore religion is an unchanging phenomenon for all people, while sharīʿa is the collective subconscious where culture is dominant and therefore has a relationship with one aspect. In the Qurʾān, the basic principles of religion and the comprehensive sharīʿa laws on which the prophets agreed are expressed. In general terms, religion includes the commandments created by Allah for the beings that are pleasing to all creatures based on the collective unchangeability of the nature of human beings, enjoining what is good and forbidding what is evil, halalizing clean things and forbidding harmful things. According to Muslim scholars, the main thing in all heavenly religions is to believe in Allah, His angels, His messengers, His books and the afterlife, and to commit acts that will make a person a Muslim if he does them. This faith naturally requires turning away from this world, turning towards the afterlife, acquiring good morals and avoiding bad morals. However, sharīʿa laws may differ from each other. Because sharīʿa varies based on the conditions and interests of the society in which the religion is revealed. In order to show that the collective subconscious is not ignored in the differentiation of sharīʿa, the thesis defended has been tried to be proven by giving examples from the Qurʾān. One of these is that some cultural elements and hatreds among Arab are taken as basis in the verses of the Qurʾān, and the other is the use of foreigner names as expressed by the Arab and in accordance with the unlettered understanding. In addition, on this subject, the prohibition of some halal foods for Jews and some differences in other sharīʿas are emphasized. Regarding the prohibition of halal foods, Jacobs PBUH warning not to eat the foods he likes if he recovers from a serious illness, and accordingly, he will not eat or drink camel meat and milk when he recovers. As a result of his children and his ummah also avoiding these foods, the example of them being made haram in the Torah was emphasized. It is emphasized that the reason for the differentiation of these sample sharīʿas is the result of the attitude towards something becoming collective. Regarding some differences in other sharīʿa, it is emphasized that although fasting was made obligatory for the previous ones, its quality is different. Likewise, it has been explained with examples that although prayer, zakāt and pilgrimage are present in all monotheistic religions, their quality varies. It has been stated that the lifestyles and therefore the collective subconscious of nations play a role in the differences in sharīʿa. As a matter of fact, the statement that those who follow the Prophet Jesus made priesthood obligatory for themselves in order to obtain the consent of Allah, even though it was not commanded to them, and continued to do so, and that Allah respected this and paid their wages to those who were in the priesthood, reinforces this situation.

 Makalede İlâhî vahyin insanın ontolojik gerçekliğini göz ardı etmediğini, ontolojik gerçekliği üzerinden insanlara mesaj verdiği konusu ele alınmıştır. Bu durum, rüya ve şeriatlerin farklılığıyla ispat edilmeye, bu fikre temayül gösteren ancak Kurân hakkında olumsuz bir argüman olarak kullanan Montgomery Watt gibi müsteşriklere de cevap verilmeye çalışılmıştır. Bu yapılırken ilk önce bilinçaltının anlaşılması hususunda bazı örnekler verilmiş sonra rüya sembollerinde baskın olan kültürel unsurlara temas edilmiştir. Rüyalardaki sembollerin şekillenmesinde mantıksal bağı irdeleyen İslam ulemasının açıklamalarına ve rüya tevillerine de yer verilmiştir. Bu yorum ve tevillerden anlaşıldığı kadarıyla insanlarda ortak görülen sembollerin Jungun arketip, İslam ulemasının ise zihinsel kalıp ve manaların elbisesi dediği bir nevi kültürün kodlarından oluşan bilinçaltı alfabesi tarafından formlaştığı anlaşılmaktadır. Dini değer ve ifadeler Müslüman kültürde en dominant öğeler olduğundan Müslüman yorumcular genelde rüya sembollerini Kuran ve hadisteki sözler veya bu sembolleri çağrıştıran ifadelerle yorumlamaya çalışmışlardır. Bu mantıktan hareketle tefsirde büyük problem olarak görülen Hz. İbrahimin, oğlu İsmaili kurban etme olayı ele alınmış ve nasıl anlaşılmasının gerektiği üzerinde durulmuştur. Bunun, baskın kültür altında sembolleşen bir rüya olduğu ve İsrail Oğullarına Bakar kesme emriyle toplumun yanlış algısının değiştirilmesinin amaçlanması gibi çocukların tanrılara kurban edildiği ortamdaki yanlışlığın giderilmesi, kurban ritüelini tebdil edilmesinin amaçlandığı ifade edilmiştir. Daha sonra şeriat-ontolojik gerçeklik ilişkisi irdelenmiş, dinde bütün insanların ortak fıtratının esas alındığı ve bundan dolayı dinin bütün insanlar için değişmeyen bir olgu, şeriatlerin ise kültürün baskın olduğu ve dolayısıyla bir yönüyle ilişki içinde olduğu toplumsal bilinçaltı olduğu vurgulanmıştır. Kurânda, dinin temel prensipleri ve resullerin üzerine birleştikleri kapsamlı şeriat kanunları dile getirilmiştir. Genel hatlarıyla din, Allahın varlıkları üzerine yarattığı insanın tabiatının kolektif değişmezliğine dayalı ve bütün mahlûkata sevimli geleni, marufu emretmeyi, münkerden nehyi, temiz şeyleri helal eden, zararlı olan şeyleri haramı eden emirleri içermektedir. İslam ulemasına göre bütün semavi dinlerde esas olan Allaha, meleklerine, resullerine, kitaplarına ve ahiret gününe iman etmek, insanın yaptığı takdirde Müslüman olacağı fiilleri işlemektir. Bu iman da doğal olarak dünyadan yüz çevirmeyi, ahirete yönelmeyi, güzel ahlakı edinmeyi ve kötü ahlaktan da kaçınmayı gerektirir. Ancak şeriatlar ise birbirinden farklılık gösterebilir. Çünkü şeriatlar dinin indiği toplumun hallerini ve maslahatlarını esas aldığından değişiklik arz eder. Şeriatların farklılaşmasında toplumsal bilinçaltının göz ardı edilmediğini göstermek bağlamında Kurândan örnekler verilmek suretiyle savunulan tez ispat edilmeye çalışılmıştır. Bunlardan birisi, Kurânda Arapların ortak duygularının esas alınması, kültürel bazı unsurların kullanılması, bir diğeri de yabancı isimlerin Arapların ifade ettiği şekliyle, ümmi anlayışa uygun kullanılmasıdır. Ayrıca bu konuda bazı helal yiyeceklerin Yahudilere haram kılınması ve diğer şeriatlerde yer alan bazı farklılıklar üzerinde durulmuştur. Helal yiyeceklerin haram kılınması konusunda Hz. Yakubun yakalandığı ağır hastalıktan iyileştiği takdirde sevdiği yiyecekleri yememeyi nezretmesi, buna bağlı olarak iyileşince deve eti ve sütünü yiyip içmemesi, daha sonra çocukları ve ümmetinin de bu yiyeceklerden uzak durması sonucunda Tevratta bunların haram kılınması örneği üzerinde durulmuştur. Bu örnek, şeriatlerin farklılaşmasının nedeninin bir şeye karşı tavrın toplumsal bir alışkanlık halini almasının sonucu olduğu ifade edilmiştir. Nitekim teravih namazının Müslümanlarca toplu kılınması ve buna devam edilmesi durumunda farz kılınır endişesiyle evlerinde kılmalarını tavsiye eden Allah Resulünün endişesinin de bunu pekiştirdiği dile getirilmiştir. Diğer şeriatlerde bazı farklılıklar konusunda ise orucun öncekilere farz kılınmasına rağmen keyfiyetinin farklı olması üzerinde durulmuştur. Aynı şekilde namaz, zekât ve haccın semavî dinlerinin hepsinde olmasına rağmen keyfiyetinin değiştiği örneklerle izah edilmiştir. Bu doğrultuda milletlerin yaşam tarzlarının ve kültürünün dolayısıyla toplumsal bilinçaltı şeriatlerin farklılığında gözönüne alındığı ifade edilmiştir. Nitekim İsâ peygambere tabi olanların kendilerine emredilmemekle birlikte Allahın rızasını elde etmek için ruhbanlığı kendilerine farz kılmaları ve buna devam etmeleri karşısında Allahın buna itibar ederek, ruhbanlıkta bulunanlara ücretlerini verdiğini ifade etmesi de bu durumu pekiştirmektedir. Sonuç olarak din ve dine taalluk eden her şeyin insanlığın ortak fıtratını esas aldığını, şeriatten şeriate değişiklik gösteren unsurların da kültürel ve bir yönüyle toplumsal bilinçaltıyla ilgili olan hususlar olduğu ortaya konulmaya çalışılmıştır.

Makale detayları

The Relationship Between the Divine Revelation and Commom Ontological Reality of Humanity

Yazarlar:

Hayati Aydın

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.220-241

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319260

pISSN:

2528-9861

Tafsir

Religion

Dream

Sharia

Collective Subconscious.Tefsir

Din

Rüya

Şeriat

Toplumsal Bilinçaltı.

Sayı

Makale detayları

Yazarlar: Hayati Aydın

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: Tefsir

Dergi: Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.220-241

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319260

pISSN: 2528-9861

Sayı

Yazarlar:

Hayati Aydın

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

Tefsir

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.220-241

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319260

pISSN:

2528-9861