Atıf Sayısı
1
Görüntüleme
91
İndirme
11
Sesli Dinleme
1
Felsefede önemli tartışmalara konu olan Tanrı dinde merkezi öneme sahiptir. İnsan da hem felsefe hem din için varlık şartı olacak kadar önemlidir. Zira insan olmadan ne felsefeden ne de dinden söz edilebilir. Bununla beraber felsefe ve dine ihtiyaç duyan da yine insanın kendisidir. Genelde varlığın, özelde kendi varlığının kökeni, nedeni, değeri konusunda sorgulama yaparak anlam arayışına giren insana din aradığını -Tanrı eksenli olarak- hazır verir. Tanrı’nın gerek zihinsel gerekse sezgisel olarak varlığından haberdar olunabileceği kimi düşünürlerce dile getirilmiş olsa da O vahiyle kendinden haberdar etmiştir. Kendini vahyin son ve evrensel temsilcisi olarak tanıtan Kur’an’a bakıldığında, ilâh olarak Allah’ın, kul olarak insanın öne çıktığı ve birbirleriyle karşılıklı münasebetlerinin olduğu görülür. Bu münasebetin Allah’tan insana yönelik olanı “ulûhiyyet”; insandan Allah’a yönelik olanı da “ubûdiyyet” olarak kavramsallaşmıştır. Biz bunlardan ilkini konu edinerek, tabi ki insana yönelik bağlamıyla ve Allah’ın şu sıfatları üzerinden ele aldık: Allah hayat veren, hayatta tutan, hayata yön veren ve hesap görendir. Anahtar Kelimeler: Din Felsefesi, Allah, İnsan, Münasebet, Ulûhiyyet, Ubûdiyyet.
God, which is the subject of important discussions in philosophy, has a central importance in religion. The human being is as important as the condition of existence for both philosophy and religion. For without man, no philosophy or religion can be spoken. The one who needs religion and philosophy is the one who needs religion. Usually, the person who enters in the search for meaning by questioning the origin, cause, value of the existence, in particular of its own existence, prepares that the religion is seeking – God as an axis – to the person who enters the search for meaning. Though the thinkers have spoken that God can be aware of his existence both mental and intuitively, He has been aware of himself with the revelation. When you look at the Qur’an that reveals itself as the last and universal representative of the revelation, it appears that God as a god, as a servant, is the person who comes out and has mutual relationships with each other. This is the meaning of God’s command to man, and the meaning of God’s command to man, and the meaning of God’s command to man. We discussed the first of these, of course, with the context towards man and the following characteristics of Allah: Allah is the living, the living, the guidance, and the accounting. The words are: God, man, religion, religion, religion, religion.
God, subject to important problems in philosophy, is central to the religion. The human being is also indispensable for both philosophy and religion. Because without him, neither philosophy nor religion can be discussed. However, it is still human who needs philosophy and religion. Theocentrically, the religion gives to the man readily, who searches for meaning by making inquiries about the origin, reason and value of the being in general and his own existence in particular, what he looks for. Although some experts have stated that God can be known both mentally and intuitively, he informed human being about himself by revelation. When the Qurʾān, which introduces itself as the last and universal representative of revelation, is examined it is seen that God as deity and man as servant stand out and have mutual relations with each other. This relationship is conceptualized as “divinity” from God to man and as “worship” from man to God. We dealt with the first one within the context of human and through the following certain acts, which are the signs of God’s divinity: God is he who gives life, keeps alive, di-rects life, and judges. Keywords: Philosophy of religion, God, man, relationship, divinity, worship
Alan : İlahiyat
Dergi Türü : Ulusal
Makale Detay 
Atıf Yapanlar
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Bu Sayfayı Yazdırın
Paylaş
Mendeley
