“Nefsini/Kendini Tanıyan Rabbini de Tanır” Sözünün Tasavvuf ve ʻİlmü’t- Teşrîh (Anatomi İlmi) Zâviyelerinden Şerhi

Hülya Küçük
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Abstract

The saying of “Man ʻarafa nafsah, fa-ḳad ʻarafa rabbah: He who knows himself, knows his Lord.” contains indications both to the body and the soul, since the human being’s self is formed as al-ḳālib/djism (body), and al-rūḥ (soul). This sentence is known from the ancient times in different styles. It is also referred frequently in Sufism, and even known as a Ḥadīth. This saying is important from the aspect of purification of the lower soul as well as from the aspect of the Science of Anatomy and unity of being. We can even say that in order to understand this saying, these three aspects should be considered together in a consequent form, and that is: Human being’s search for finding his Lord is bound to his practices of purification of his soul from bodily and worldly desires in a sufficient degree. When this is done, he will begin to see God even in his wordly body, since his body consists of extra-ordinary particulars, forms, organs and and their functions. After gaining this sight, he will also comprehend that his Lord is far from being known in His essence, since His essence is above all definitions and above limitations of human being’s intellect. He can only be known partly through his names and attributes.
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有句谚语说:“认识自己的人,认识他的主。”包含对身体和灵魂的指示,因为人类的自我形成为al-ḳālib/djism(身体)和al-rūḥ(灵魂)。这句话从古代就以不同的体裁流传开来。它在苏菲主义中也经常被提及,甚至被称为Ḥadīth。这句话无论是从净化低级灵魂的角度,还是从解剖学和存在的统一的角度来看,都是很重要的。我们甚至可以说,为了理解这句话,这三个方面应该以一个推论的形式一起考虑,那就是:人类对寻找他的主的追求,是与他的灵魂在足够程度上从肉体和世俗的欲望中净化的实践联系在一起的。当这样做了,他将开始看到上帝,甚至在他的世俗的身体,因为他的身体是由特别的细节,形式,器官和他们的功能。在获得了这个视野之后,他也会明白他的主在本质上是远未被认识的,因为他的本质超越了所有的定义,超越了人类智力的限制。我们只能通过他的名字和属性部分地了解他。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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