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Deizm başından beri kendini ana akım dinî kabullere karşı heterodoks dinî bir kimlik olarak konumlandırmış, felsefe ve teolojinin temel düşünce üretim alanları olan Tanrı tasavvurları, Allah-âlem ilişkisi, din-bilim ilişkisi, kötülük meselesinden kaynaklı ahlakî tartışmalarda geleneksel kabullere aykırı görüşler ileri sürmüştür. Bu yönüyle deizm, dinin kendi içinden bir eleştirisidir. İngiltere’de deizmin babası olarak isimlendirilen E. Herbert of Cherbury’nin deizmin beş ilkesi bu eleştirinin en başat örneğidir. Ona göre; 1. Yüce bir Tanrı vardır, 2. Bu yüce Varlığa ibadet edilmelidir, 3. Erdem ibadetin yarattığı bir değer olduğu için din ve ahlak arasında doğrudan bir ilişki vardır, 4. İnsanlar zayıf yaratıldıkları için tövbe ihtiyacındadırlar; bu da Tanrı’yla iletişime açıklık demektir, 5. Ölümden sonraki hayatta ceza ve mükâfat vardır. Deizmin iddiaları zaman içinde değişikliğe uğramıştır. Bu değişimi, farklı deizm iddialarını tasnif eden ve eleştiren Samuel Clarke’ta görmek mümkündür. Bununla birlikte, deistler şu konularda ortak fikre sahiptirler: imanın kurtarıcılığına karşı bilginin kurtarıcılığı esastır; kurumsal dinî yapılar reddedilmelidir; akıl ve insan doğası yüceltilmelidir; ahlak akılla temellendirilebilir; (vahyin imkânını kabul eden deistlere göre) vahyin doğrusu ile aklın doğrusu uyum içinde olmalıdır. Türkiye’de deistler dini reddetmekten daha çok onun akılla uyumunu talep etmekte, hurafelerden arındırılmasını ve radikal söylemlerden temizlenmesini istemektedirler. Kurumsal dinî otorilerin yerine, insanın aklına ve doğasına yaslanan doğruları önermektedirler. Bu doktrin temeline ek olarak Türkiye’de deizm ilginç veriler ve sonuçlar üretmektedir. Türkiye’de muhafazakâr bir yönetim iş başındayken deizmin artış kaydetmesi çok çarpıcıdır. Kamusal alanda dinin daha fazla görünür olmasına rağmen, deizmin ve sekülerleşmenin artması, din-siyaset ilişkisinin çok sıkı kurulduğu ülkelerde dine yabancılaşma gibi bir sonucun ortaya çıktığı tezini bir kez daha doğrulamış görünmektedir. Bu çalışma deizmin farklı iddialarını dikkate alarak ve Türkiye’de lise öğrencileri arasında yapılan araştırmalara dayanarak şu sonuçları okuyucuyla paylaşmaktadır: Mezhep farklılığının tetiklediği şiddet, radikal söylemler, buyurgan din dili, mitolojik anlatımlar genç zihinleri geleneksel olarak tevarüs ettikleri birikimi yeniden değerlendirmeye itmektedir. Kendilerini dinin dışında konumlandırmak istemeyen bu zihinler, yeni bir dini kimliği tercih etmektedirler. Bu kimlik bugün artık heterodoks bir kimlik olarak kendini göstermektedir. Bu aynı zamanda sekülerleşmiş bir ortodoksinin ortaya çıktığının da açık göstergesidir., Deism from the beginning has positioned itself as a heterodox religious identity contrary to orthodoxy. In this regard, it is the review of established classical theological presuppositions regarding the following headings: conception of God; God-world relationship; religion-science relationship; ethical considerations regarding the problem of evil, etc. In these contexts, deism could be seen as a sort of religious self-criticism. As arose in British philosophical-theological circles, deism sounds to have resisted some conventional Christian presuppositions as put forward by E. Herbert of Cherbury, the father of English deism, in the forthcoming articles: “There is a supreme God. This sovereign deity should be worshipped. Virtue arises from the piety created by this worship. As the man is filled with wickedness, he needs repentance, which means communication with this sovereign Being. There is reward or punishment in the life to come.” In the course of time, different kinds of deisms turned up, ranging from accepting God as a sublime creator alone and rejecting revelation, i.e., institutional religion, to those accepting religion on the condition that it should be compatible with reason. Samuel Clarke mentions the arguments of different kinds of deists and skillfully criticizes them. Historical and contemporary deism have the following in common: “The compromise between truth of revelation and truth of reason; saving knowledge versus saving faith; rejection of institutional structures; glorification of reason and human nature; ethical rationality.” With this doctrinal backdrop, hot debates on deism in Turkey have recently gotten new dimensions. Figures showing the rise of deism in recent years under an Islamist political rule makes the case all the more thought-provoking. The visibility of religion in the public sphere has increased, and the rate of religiosity would also be expected to increase. However, the result is quite the opposite. There is a widespread and remarkable secularization in conservative circles. After they got the political power and economic welfare, which enabled them to attain worldly glory, they have gradually left religious glory behind and glorified profanity. In this case, deism seems to take the form of secularized orthodoxy. Deists in Turkey, rather than rejecting revealed religion they want it to be compatible with reason, to demythologize it from supernatural narratives, and to find a way of getting rid of fanatical elements in the religion. They want to replace religious institutional authority with the authority of reason, which rests itself on innate ideas and a priori truths. They claim ethical rationality, which means ethical truths are accessible through reasoning. My study tackles some statistical data specifically signifying why youngsters tend to claim to be deists. Some surveys among high school students have been included in the study and due evaluations have been made. It seems sectarian identities, radical voices, authoritative religious language, blockades to freedom of speech, a dichotomy between religious and scientific facts in the curricula and mythological religious language are among the reasons counted by the youngster to reject conventional religion and embrace deism. The mainstream theological tradition of Islam is quite familiar with deistic claims. The discussions on deism will finally bring the enlightened minds together with the reasonable religious line.

Worship/ibādah is commonly defined as the innermost capability of cognizing of all rational beings of the existence of God and the sense of gratitude towards Him. The oft-quoted verse from the Qur’ān, Chapter al-Dhāriyāt, verse 56, is interpreted to this cause: “And tell them that I have not created the invisible beings and men to any end other than that they may (know and) worship me.” The intuitive knowledge requires them with conscious willingness to know His reality and conform their own existence to that of God. Analyzing worshipping act is to analyze the worshipper and his nature; so, it is necessary to engage in such a detailed probe of the composition of the human being as it is vital to our goal of showing how the personality of a human being is satisfied with the worshipping act. Therefore, analysis of human being as a worshipper brings us face-to-face such terms as intentionality (niyah), cognition (ma‘rifah) and freedom (hurriyah). Through his intentionality, human beings transcend the natural causal nexuses they are part of. We know that as part of nature and causal nexuses human beings have always been called to ponder about the created beings (how the sky is exalted, how celestial bodies are manifested as ornament, etc.), all of which are intended to affect his ‘will’ and orient it to this cause. Cognition, intentionality/willingness and freedom give the deepest meaning to what the Qur’ān describes as worship/ibādah, which is designed as an instrument for the inner development of the worshipper, who by the act of conscious/intentional self-surrender to the all-pervading Creative Will of God encounters with numinous One. Symbols in the worshipping act and the meaning every single act conveys during worship always remove the tension of this encounter, a phenomenological tide. Through this encounter, a worshipper transforms himself/herself into an ethical agent. The conditions that are necessary before, during and after prayer are intended to meet this essential end. The Qur’ānic verse, “Surely Prayer forbids indecency and evil” as post-condition of prayer is a call to create an ethical subject. And perseverance in prayer will turn this ethical subject into a subjected ethical subject which means ethical codes and norms willy-nilly arises from him. Al-amr bi’l ma’rūf and al-nahy ‘an al-munkar/enjoining the doing of what is right and avoiding doing of what is wrong is not but the manifestation of this exposed subject (determined or oriented subject), which means ethical behaviors necessarily become an indispensable part of him. Worship is a demand for recognition. It is a transpersonal act, aiming to satisfy the desire of finite being to transcend its finiteness. But at the end of worshipping act not unification, on the contrary a total clarification of the limits and borders between the two becomes much more evident.

Tarihin hiçbir belirleyici ve dönüştürücü olayı, her ne olursa olsun anlık kararların yarattığı sonuçların toplamı olarak görülemez. Her değişim ve dönüşümün derin kökleri ve süreçleri vardır. Dolayısıyla Cumhuriyetin modernizasyonu için kullanılan “yukarıdan aşağıya modernleşme” kavramı bu anlamda tartışmaya açıktır. 1808’de II. Mahmut döneminde başlayan modernizasyon çalışmaları, Cumhuriyet’in ilanıyla sonuçlanan birçok dönüştürücü çabanın özünü içerir. Yeniden yapılanma (Tanzimat) fermanı, 1876 Anayasası ile nihayet anayasacılığa (Meşrutiyet) yol açmıştı. İttihad-ı Terakki (İttihat ve Terakki) ve Cumhuriyet döneminde yapılan benzer çalışmalar Mecelle’nin ve bazı uygulamaların doğmasına neden oldu. Tanzimat sonrası eğitim faaliyetleri Rönesans, Reform ve Aydınlanma’dan başlayarak Batı ile Osmanlı İmparatorluğu arasındaki boşluğu doldurmayı amaçlayan modernleşme sürecinin bir parçasıydı. Modernleşme için birçok girişim Cumhuriyet döneminden çok önce başlamış, bu süreç etkisini Cumhuriyet döneminde göstermiş ve halen devam etmektedir. Şimdiye kadar birçok kesin olay ve tartışma din ve eğitim kurumları etrafında dönmüştür.

Every text is penned with an intention and semantical analysis is deciphering this intention. It attracts the addressee to uncover it and manifests itself in the forms of such acts as ‘promising’, ‘warning’, ‘reminding’, ‘informing’, ‘commanding’, ‘banning’, etc. But the author of the text does not just articulate all these but also wishes to create a realm of actions through these abstract words. So warning requires fear; and discussion requires conviction. Every word has an active counterpart in this process. In this case meaning is related to the text, and action is related to the reader. In other words we have one text but many manifestations of the text. These manifestations are activated through addressees in different contexts. The full interpretation/manifestation of the text is realized only with the full actualization of these contexts. And the semantic multiplicity of the text arises as the requirement of these conditions. Our presuppositions in terms of the Qur’an and its interpreter are as follow: 1-Any Qur’anic term creates a conception about God. For every discourse gives the clues about the author. 2-The term regards the addressee. This in the basis of the conception about the reader. 3-The term thirdly considers the outer reality which is the basis of objectivity. 4-And finally this term regards other Qur’anic terms which is the basis of internal compatibility and logic of the text, Her metin, içinde bir niyet barındırır. Semantik tahlil de bu niyetin açığa çıkarılmasının aracıdır. Bu niyet, ‘vaat’, ‘uyarı’, ‘hatırlatma’, ‘bilgi verme’, ‘emretme’, ‘yasaklama’ gibi formlar kullanır. Bu formları kullanan irade bununla sadece soyut bir kurguda bulunmaz aynı zamanda söz konusu formlar üzerinden bir eylemler alanı yaratmak ister. Zira uyarı korkuyu, müzakere iknayı getirir. Her soyut olanın somut sonuçları böylece tezahür eder. Bu durumda anlam metinle, eylem okuyucuyla ilgilidir. Başka bir ifadeyle ‘tek metin’, ‘çok tezahür’ söz konusudur. Bu tezahürler, muhatap tarafından farklı bağlamlarda etkinleştirilirler. Metnin tam yorumu/tezahürü onların etkinleşmesini sağlayan şartların yani bağlamların gelip çatmasıyla gerçekleşir. Metnin semantik çok katmanlılığı da bu çoklu şartların bir gereği olarak ortaya çıkar. Metin ve yorumcu ilişkisini Kur’an bağlamında ele aldığımızda temel varsayımlarımız şunlardır: 1-Bir Kur’an terimi, öncelikle bizde Allah hakkında bir tasavvur oluşturur. Zira her konuşma (ḫiṭāb), öncelikle konuşan (ḫaṭīb) hakkında ipucu verir. 2-Bir terim ikinci olarak, hedeflediği zihni/muhatabı dikkate alır. 3-Bir terim üçüncü olarak nesnelliğin temeli olan dış gerçekliği dikkate alır. 4-Dördüncü olarak bir terim, Kur’an’da başka bağlamlarda kullanılan terimleri de dikkate alır. Bu, metin mantığı/tutarlılığı dediğimiz şeydir

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The term ‘left’ or ‘leftism’ in Turkey has for long been contextualizing such Islamic terms as mustaz’af (proletariat), paradise (classless society), equality, justice, etc. and using them to build a common ground between Islam and socialist tradition. However, it must be kept in mind that when the Qur’anic terms are treated in this way, they lead us to many divergent world views both to leftism as well as to rightist ideology. To illustrate, such terms as profit, wage, maximum utility (nasīb) can easily lead us to rightist stance. Of course Qur’an is not totally closed to these approaches. But there should be a border showing us the possibility, risks and boundaries between Qur’an and differing ideologies. Taking these into account, the following remarks might be put forward with regard to prospective relationship between Islam and left, calling itself as leftist theology or leftist Islam. With its ontology, epistemology and eschatology, Islam has its own characteristics, which is quite the opposite of left, a pure ideology. Depriving of Islam from these values and contextualizing it within a political context will reduce it to political instrument. And no one knows how an instrumentalized religion could serve to destructive goals. Every ideology including left and right gives priority to society as the means of achieving its goals, while Islam takes individual as a starting point. The difference is that: every ideology taking society as a key corner will eventually create the term authority. Authority necessitates hegemony. On the contrary, the final goal of the holy Qur’an is to set individual free from all bondages and hegemonies. From these points as well Islam is quite the opposite of these ideologies. Considering all these points the following paper discusses the claims of leftist Islam or leftist theology in Turkey, The term ‘left’ or ‘leftism’ in Turkey has for long been contextualizing such Islamic terms as mustaz’af (proletariat), paradise (classless society), equality, justice, etc. and using them to build a common ground between Islam and socialist tradition. However, it must be kept in mind that when the Qur’anic terms are treated in this way, they lead us to many divergent world views both to leftism as well as to rightist ideology. To illustrate, such terms as profit, wage, maximum utility (nas?b) can easily lead us to rightist stance. Of course Qur’an is not totally closed to these approaches. But there should be a border showing us the possibility, risks and boundaries between Qur’an and differing ideologies. Taking these into account, the following remarks might be put forward with regard to prospective relationship between Islam and left, calling itself as leftist theology or leftist Islam.With its ontology, epistemology and eschatology, Islam has its own characteristics, which is quite the opposite of left, a pure ideology. Depriving of Islam from these values and contextualizing it within a political context will reduce it to political instrument. And no one knows how an instrumentalized religion could serve to destructive goals.Every ideology including left and right gives priority to society as the means of achieving its goals, while Islam takes individual as a starting point. The difference is that: every ideology taking society as a key corner will eventually create the term authority. Authority necessitates hegemony. On the contrary, the final goal of the holy Qur’an is to set individual free from all bondages and hegemonies. From these points as well Islam is quite the opposite of these ideologies.Considering all these points the following paper discusses the claims of leftist Islam or leftist theology in Turkey.&nbsp

Fitrat, insanin arzu, umit ve endiseleri uzerinden Islam’in teolojik antropolojisinin kurulmasina zemin hazirlayan anahtar bir terimdir. Fitrat butun yaratilmislarin icine dogduklari fiziksel cevrenin etkisine maruz kalmadan dogustan getirdikleri notr durumu tanimlamak icin kullanilmaktadir. Arapca’daki fa-ta-ra fiilinin isim hâlidir ve ‘ikiye ayirmak’, ‘yaratmak’, ‘icat etmek’ gibi anlamlara gelmektedir. Isim olarak kullanildiginda ise ‘bazi yeteneklere ve egilimlere sahip’ varlik’ anlaminda kullanilmaktadir. Aristo’nun yetenek, kapasite, egilim, potansiyel, uretkenlik, yeterlik anlamlarinda kullandigi ‘dunamis’ terimi fitrata karsilik gelmektedir. Metnimizde fitrat, insanin mahiyeti, karakteri/cibilliyeti/temel yapisi/mizaci anlaminda kullanilacaktir. Bu yazi, burada siralandigi gibi fitratin bircok anlam ve fonksiyon iceren yapisini analiz etmekte ve bilginlerin bu konudaki yorumlari uzerinden bir teolojik antropoloji denemesi yapmaktadir.

Yasami boyunca baskalarinin olumunu gozleyen ve kendisinin de bu surecin bir parcasi olacagindan hic suphe duymayan insanin hayatinda sorguladigi en ciddi mesele olum ve sonrasidir. Meselenin tecrubeye konu edilebilecek turden olmamasi, dogal ve hakli olarak, olumden sonraki hayatin nasilligina iliskin tartismalara Teoloji, Etik, Tip, Psikoloji vb. disiplinlerin mudahil olmasini gerektirmistir. Buna bagli olarak, insani olumden sonraya tasiyacak bir unsura (ornegin ruha) sahip olup olmadigi yahut varliga cikisinin mucize olusu gibi, olumden sonra da yine benzer bir yeniden dirilme mucizesiyle mi hayat bulacagi gorusleri, tartismanin odagini olusturmustur. Elinizdeki metin, bu meselenin Bati dusuncesinde nasil tartisildigini tanimlayici bir tarzda ortaya koymakta ve yeri geldiginde Islam dusuncesiyle karsilastirmalara gitmektedir

Islam dusunce tarihinde siyasal kuramlarla ilgili cok sayida eser kaleme alinmistir. Bunlardan bir kismi prenslere ayna (furstenspiegel) turu eserler olup yoneticilere yol gostermekte, kriz zamanlarinda halki nasil idare etmeleri gerektigi, iktidar mucadelesini nasil verecekleri gibi konularda onlara uyarilarda bulunmaktadir. Ibn Zafer’in Sulvânu’l-Mutâ’ fi ‘udvâni’l etbâ’i ve Turtusi’nin Sirâcu’l-mul.k’u bu turun en onemli ornekleridir. Eserlerden bir kismi ise siyasetin felsefesini yapmakta ve ideal yoneticinin nitelikleri uzerinde durmaktadir. Fârâbi’nin Fusulu’l-medeni ve el- Med.netu’l-fâdila’si; Cuveyn.’nin Giyâsu’l-umem fi’ltiyâsi’z-zulem’i, Devvâni’nin Ahlâk-i Celâli’si, Ibn Cemâ’a’nin Tahr.ru’l-ahkâm fi tedbiri ehli’l-Islam’i ve Ibn Firuz’un Gurretu’l-beydâ’si bu turdendir. Bazilari ise devletin burokratik organizasyonu dâhil cok daha kapsamli meseleleri ele almaktadirlar. Nizamulmulk’un Siyasetname’si, Yusuf Has Hâcib’in Kutadgu Bilig’i bunun orneklerindendir. Bunlarin disinda dogrudan siyaset felsefesiyle ilgili eser yazmamakla birlikte calismalarinda dolayli olarak meseleyi irdeleyen bilginler de vardir. Islam siyaset felsefesinin omurga kavramlari hâline gelen itaat, ulu’l-emr, sura/mesveret, emr-i bi’l-ma’ruf nehy-i ‘ani’l-munker, adalet, hukum, hilafet, biat/bey’at, velâyet, mulk, emn/emanet, ehliyet, liyakat, vb. terimleri yorumlarken bu bilginlerin konuyla ilgili g.ruslerini ogrenmekteyiz. Dogrudan siyaset felsefesiyle ilgili yazmayan ama yorumlarinda konuyla ilgili g.ruslerini beyan eden bir isim olarak Ibn Teymiye’yi bunun ornegi olarak anabiliriz. Bu yazida, etrafinda epeyce gurultu koparilan ulu’l-emr terimine M.tur.d.’nin nasil bir anlam yukledigi tartisilmaktadir. Kendisi devletle iliskilerinde mesafesini koruyan, bilginin temsil ettigi temel deger ve normlari herkesin kendisine gore hizalanacagi yasam normlari olarak savunan M.tur.d.’nin ulu’l-emr yorumunda da ayni duyarliligi gosterdigine sahit oluyoruz.

From the very beginning Islam and naturally Muslims have lived as fragmented entities in many parts of the world. As it is historically known, soon after the death of the prophet Muhammad the expansion of Muslims’ territorial dominance started. Although they were ruling elite and had territorial dominance, they lived as minority among other faiths and cultures and developed reflexes to survive among others. Currently they are experiencing similar conditions in many parts of the world including Europe with the exception that they do not have this territorial supremacy any more. Furthermore, they have to cope with such issues as identity, immigration, ethnicity, race, etc. With their strong religious sentiments Muslims do not have to entirely submit themselves to prevailing cultural codes, instead they need to treat these lands as free market of religions and cultures, and under the impact of modern and contemporary issues they need to develop a new mindset of contemporary Islam, individualized and voluntaristic. Within this new frame, Islam becomes something Muslims voluntarily join, rather than a tradition in which they live unless they choose to have it that way. This critical process makes Muslims active partners in the life they lead and in the thought they have in their mind. Only this kind of understanding can be competitive and far-reaching. Apart from this self-image of Muslims, the west has also to develop a new frame to evaluate situation of Muslims in their land which requires the Westerners to review the traditional orientalist approach and develop an anthropological one instead, which will deeply be dealt with in this paper, From the very beginning Islam and naturally Muslims have lived as fragmented entities in many parts of the world. As it is historically known, soon after the death of the prophet Muhammad the expansion of Muslims? territorial dominance started. Although they were ruling elite and had territorial dominance, they lived as minority among other faiths and cultures and developed reflexes to survive among others. Currently they are experiencing similar conditions in many parts of the world including Europe with the exception that they do not have this territorial supremacy any more. Furthermore, they have to cope with such issues as identity, immigration, ethnicity, race, etc. With their strong religious sentiments Muslims do not have to entirely submit themselves to prevailing cultural codes, instead they need to treat these lands as free market of religions and cultures, and under the impact of modern and contemporary issues they need to develop a new mindset of contemporary Islam, individualized and voluntaristic. Within this new frame, Islam becomes something Muslims voluntarily join, rather than a tradition in which they live unless they choose to have it that way. This critical process makes Muslims active partners in the life they lead and in the thought they have in their mind. Only this kind of understanding can be competitive and far-reaching. Apart from this self-image of Muslims, the west has also to develop a new frame to evaluate situation of Muslims in their land which requires the Westerners to review the traditional orientalist approach and develop an anthropological one instead, which will deeply be dealt with in this paper.

Shifting from individual life to that of social is a crucial turning point in human history. The idea of law and ethics came up with this societal stage. The common denomination forced people to follow these laws and ethical codes were common aims that brought these people to live together like surviving, sheltering, etc. In this stage humans sufficed to live on what is given to them. This is necessary anthropological stage humans had do undertake. The following stage required them to go after what is not given but to be created via their faculties and capabilities. This stage necessitated them to use their rational and empirical capacities to overcome the difficulties on the one hand and to fashion novelties on the other. This phase represents shifting from communal life to social one. Consequently, saved religious culture from the hegemonic corruption of politics can only create the spirit of unity.

Congregation for the Doctrine of Faith (Ýnanc Doktrini Kurumu) departma- nýndan sorumluydu. Bu kurum, bir anlamda Orta Cað’daki engizisyonun iþle- vini yerine getirmekte ve Katolik inanca zarar verdiði duþunulen her turlu faaliyet mahkum etmektedir. Congregation for the Doctrine of Faith, 7-8 Þu- bat 2005 tarihinde L’Osservatore Romano’da yayýnladýðý bir deklarasyonla Roger Haight’ýn Jesus the Symbol of God adlý eserinin Katolik inanc icin buyuk inanc oðretisi hatalarý taþýdýðýný iddia etmiþ ve kitabýn yazarýnýn neden kýnan- dýðýný ve Katolik eðitim kurumlarýnda ders vermekten nicin menedildiðini ge- rekcelendirmeye calýþmýþ ve bunu yedi maddede ozetlemiþtir

Kur’an insaný iki seviyede ele almaktadýr: Bunlardan ilki, insanýn maddi varlýk yapýsýný karþýlayan beþer, diðeri ise bu maddi yapýyý anlamlý kýlan ruhsal yönü temsil eden insandýr. Ýnsan, insansý bir varlýk olan beþer statüsünden çýkýp tam anlamýyla insanlýk niteliðini kazandýðý ana kadar tabiatýn iþleyiþ seyrine baðlý olan diðer varlýklarla ayný kaderi paylaþmýþtýr. Bu anlamda insan, biyolojik geliþimin en yüksek noktasý, akli düzenin geliþmesinin ise baþlangýcý durumundadýr: “Ýnsan üzerinden öyle bir zaman geçmiþtir ki; bu süre içinde anýlmayadeðer bir þey bile deðildi ...”1 ayetinde insanla ilgili olarak anýlmaya deðer görülmeyen yön, insanýn bu beþeri yönüdür. Ýnsanýn beþer yapýsý, onun zoolojik tarafý ve tabita baðlý olan yönüdür. Ýnsani yönü ise ‘zaman dýþý’dýr. Bu sebeple insan, kendini sürekli tabiatýn dýþýnda metafizik bir alanla irtibatlandýrmak zorunda hisseder. Bu özelliði, onun yapýsýna zerkedilen zamandýþýlýktan gelmektedir, God created world (final cause), beyond doubt, was humanity. Just as God has necessaryattributes to rule the world, so do human kinds to lead their lives on earth. God entrusted theworld to human beings’ care and to make this viable He provided them with ontic and epistemicdisposition, which are underscored in the Holy Qur’an as fýtra and hidaya. This paper providesvital Qur’anic concepts which are used to prove human capability of laying values for his own lifeby relying both his reason and experience and interpreting the Holy Qur’an accordingly