3 Mayıs 2015 Pazar


Islamic Sufism tells the story of Man's inner world. Should we consider our metaphysical or spiritual aspects such as the spirit, the self, the heart, the mind or the faith, which are all accepted as the common concepts of all monotheistic religions, as subjective concepts that are not worthy of giving any thought at all; or should we take these values into consideration as important moral properties which create the Man by means of continuous interaction inside a framework of life and its endless information.

Sufist resources assert that; all of these metaphysical aspects of ours have an identity while relating all figures that the Man interacts throughout his life with moral values of Man's inner world. These moral values and aforesaid relations, create the scenario of our lives.

We are often faced with a difficulty, when we are asked who the Man really is. When true combination of Man is considered; it can be at least sensed that, the Heart is the most apparent, the most definitive feature of Man, which is surely the most occupant property of its life. Because, when we try to look for an influential content that shapes the behaviors and other aspects of the Man's life, it will not be wrong to say that the Heart is the most active element in those terms. In Sufist perspective, the Man is the Heart. Of course, as the Man is also under the heavy influence of its ego, it can be undoubtedly said that; when humane properties of Man are in question; the identify of Man is absent.

It is possible to further explain this topic by means of a simple example. Let's think of an old but close friend of ours, whom we have not seen for a long time, yet we remember his words that remind us the reality and uniqueness of believing to a divine creator. Likewise let's assume us to be someone who reaches out for uniqueness and genuine aspects of life, a person who adopts the tendencies of our Hearts as the main guiding force. And finally, let's think of another person, who envies our sensitivity, and continuously to bully us and play without nerves to compensate his/her jealousness.

In such a case, a Sufist, someone who interprets these issues through the perspective of Islamic Sufism would say that; "our long-lasting beloved friend would be the port, our envious friend would be the Self, and we would be the Heart that reaches out for happiness. Therefore we should reach the port with our heart for happiness. Because, someone who positions faith on the throne of his heart will surely enables the Self to believe the divine owner of all realms. In other words, there's no other way to purify the Self.

The Self positions itself in a realm of superiorities and inferiorities. It recognizes the faith, yet it fails to establish a belief. Of course it would be needless to say that; the Man is capable of acknowledging that all superiorities are features of a divine higher power. In fact, the Divine creator already states that all inferior feelings in minds of Man are products of the Self. Therefore, the Man, or in an Islamic Sufist perspective, the Heart, shall always search for the Faith, and shall do its best to preserve the Faith, the true purpose of our being which awaits us.

Therefore, Islamic Sufism acquires its source from the Holy Quran, especially in terms of its efforts which try to explain the relationships between these aforesaid exclusive concepts by means of simple expressions and exemplifications.

Trying to create my articles inside this perspective and acknowledging the moral aspects of man as an effort to realize himself; I have been trying to designate the influence of the relationship among these moral aspects on the transformation and evolution of Man.


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