DİNDARLIĞIN KURUCU UNSURU OLARAK DOĞRULUK

Bu makale, doğruluğu, dindar bireyi ve dini hayatı ortaya çıkaran, iman ve hayat bütünleşmesini sağlayan temel bir faktör olarak ele alıp incelemektedir; çünkü ahlâkî norm ve değerler, insanın benliğini, güçlerini, yeteneklerini ve imkânlarını gerçekleştirmesi bakımından hayati bir önemi arz eder. Dindar bir kişilik hedefinin "doğruluk" olmadan hayata geçirilmesi beklenemeyeceği gibi ahlâkî sorunların tüm kişiliğin incelenmesinden ayrılamayacağı aşikârdır. Makalede önce doğrulukla ilgi Batı ve İslam literatüründe bulunan kavramlar ele alınıp incelenmiş daha sonra ise İslam dini açısından "doğruluğun neden imandan sonra gelen ve istenen bir durum olduğu" psikolojik ve felsefi bakış açısıyla açıklanmaya çalışılmıştır. Doğruluk, bütün ahlâkî vasıfları kendinde toplayan anahtar bir kavramdır. Bir eylem, doğruluk süzgecinden geçmemiş olan hiçbir eylemin dini-ahlaki bir değeri yoktur. Örneğin, bir eylem yapılış itibariyle doğru gözükse dahi niyet doğru değilse, inanç - hayat bütünleşmesi gerçekleşmeyecek, dindarlık süreci yara alacaktır. Dolayısıyla doğruluk, dıştan içe doğru kendi sorgulamasını kendisi yapan, sadece eylemde gözükmeyen, eylemi ortaya çıkaran niyete kadar uzanan ve dahası, niyeti besleyen karakteri kendine yuva yapan, kişiliği madden ve ruhen ayakta tutan, varoluşsal bir mayadır. İnsan bilincine düşen ve oradan eyleme dönüşen ne varsa, bu mayayla yoğrulmadan değerlendirilmeye tabi tutulduğunda, dindarlık anlam kazanmayacak, dini hayat denilen olgu sadece birtakım söz ve ritüellere hapsedilmiş olacaktır. Demek ki doğruluk, önce bireyin kendisinden başlamak üzere ilişkili olduğu bütün kişi ve çevrelere karşı, hatta yaratılan olmasından dolayı bütün varlıklara karşı dahi, davranış ve tutumlarını düzenleyen kuşatıcı bir değerdir

AS AN ESSENTIAL COMPONENT OF RELIGIOSITY: INTEGRITY

This study investigates integrity as an essential factor that creates a religious person and life and provides a combination of faith and life course because moral norms and values are highly important for human beings in terms of the development of self, strengths, abilities, and opportunities. As an aim of a religious personality may not be carried out without "integrity", moral issues cannot be taken apart from a personality inquiry. In this paper, first, we examine the concepts in Western and Islamic literature regarding integrity, and then, using psychological and philosophical perspectives, we explain why the integrity comes after from faith and it is a desirable trait in Islam. Honesty is such a keyword that includes many moral values within. No action has religious or moral value without honesty. Although an action, for instance, seems right, it does not mean right if the intention is not good and this hurts religiosity since religion and life did not go together. Thus, honesty is an existential disposition that makes selfjudgments from top to toe, not only seems right but actually is right, reaches out to intention and beyond, and nests in the characteristics which feed intention. Judging whatever comes and goes in the mind without looking at this disposition makes religiousness meaningless and religious life restrain to some words and rituals. Hence, honesty is a comprehensive phenomenon that regulates attitudes and behaviors of individuals towards every people starting from himself, and everything around, even the smallest creature just because it is created An investigation on honesty is equal to a research which aims to focus on the society and the individual. The language gives information about the society which lived in about what people think and how people understand and behave. However, value erosion or the level of value understanding may change. So, in this case, a concept related to the value may markedly have a meaning loss. The same situation matters for honesty. This concept referring to "the situation of being accurate and honest, a proper behavior, harmony between thought and reality, righteousness, and justice (TDK 2017)" in Turkish corresponds with integrity and authenticity in English as well as "being honest and truthful (OWD, 2012: 376)". Also, honesty is mentioned by "sıdk, istikamet, emin, vefa, adl, seva" in Arabic. In terms of linguistic, honesty is a rich concept as it has many behavioral aspects and uses various terms of own dimensions. Islamic literature discusses honesty as a considerable value which comes after faith and affects all actions based on emotion, thought, and behavior. Research matters this value examining several concepts such as "sıdk", "istikamet", "seva", "emin", "vefa" ve "adalet". The concept of "istikamet" (integrity) is a highly central term in Islamic perspective. In fact, the following hadith of the prophet Muhammed pointed out its characteristic within a diverse content of Islam: "Say that I have faith in Allah, and then become aboveboard (Müslim, İman:62; Tirmizi, Zühd: 61; İbn Mace, Fiten: 12)." Also, he indicated how difficult honesty, staying honest in every situation, and keeping honesty continuous is. The integrity that refers to such an extensive and arduous process for religiosity and religious life is mentioned by a verse in Quran as follows: "So remain on a right course as you have been commanded (Hud:112)". It is important to address how a psychological mood would arise, personality would be affected, and individuals would be removed from aimed society ideals when honesty not performed by people. Therefore, we should address the opposite concepts of honesty shortly. "Kezibe" is one of the important opposite concepts, meaning lie. It is a statement whose owner thinks differently. Not only a statement may be a lie, a behavior may also be a lie. A person behaving differently than the realities of his inner world is such an example. Dishonesty is contrary to "sıdk" (Migati, 2006:892). The prophet Muhammed stated that believers have some negative features as they are human beings; however, they would never be the liar (Muvatta, Kelam:19). This hadith is a remarkable clue, showing the most dangerous erosion shapes on lying. The mental and spiritual connection with Allah is not based on a coercion. This connection which runs with a voluntarist tendency is dynamic, not stable. So, the human being, who has a conscious relationship, aims to maintain his/her life by following His principles and to have a close relationship with him (Karaca, 2015: 71). As religious life and religiosity are phenomena happening in this world, limited life course and all happenings during this time matter. World life is not a primary goal in Islam, but this life is the sole way of the afterlife. Honesty is such a keyword that includes many moral values within. No action has religious or moral value without honesty. Although an action, for instance, seems right, it does not mean right if the intention is not good and this hurts religiosity since religion and life did not go together. Thus, honesty is an existential disposition that makes selfjudgments from top to toe, not only seems right but actually is right, reaches out to intention and beyond, and nests in the characteristics which feed intention. Judging whatever comes and goes in the mind without looking at this disposition makes religiousness meaningless and religious life restrain to some words and rituals. Hence, honesty is a comprehensive phenomenon that regulates attitudes and behaviors of individuals towards every people starting from himself, and everything around, even the smallest creature just because it is created. Since a religion calls itself as “straight path (Rum, 30:30; Beyyine, 98:5)” and the messenger of the religion is called by “trustworthy”, the answer is partially given to the question of “why honestly?In conclusion, if every negative behavior harbors bad intention and first address of that bad intention is himself, then there should be more focus on studies about why the concept of religion and religiosity built on honesty, and why a religious individual, or a human in general, must be on the path of honesty in order to be called as “human”. These studies could help us to better understand the religious life, which is a bipolar phenomenon but on honesty scale, based on the world and the afterlife. Otherwise, religiosity, which means merging the religion and worldly life, neither can be found in the survey papers nor can truly be understood in daily life

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