{"id":22637,"date":"2015-01-01T16:30:37","date_gmt":"2015-01-01T14:30:37","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=22637"},"modified":"2018-04-18T13:38:07","modified_gmt":"2018-04-18T10:38:07","slug":"ortacag-islam-dunyasinda-bilim-ve-felsefe-neden-geri-kaldi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/01\/01\/ortacag-islam-dunyasinda-bilim-ve-felsefe-neden-geri-kaldi","title":{"rendered":"Orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda bilim ve felsefe neden geri kald\u0131?"},"content":{"rendered":"

\u0130slam d\u00fcnyas\u0131nda 12<\/em>. y\u00fczy\u0131ldan sonra bilimsel-d\u00fc\u015f\u00fcnsel etkinlikler giderek kaybolmu\u015f, \u0130slam toplumlar\u0131 ge\u00e7mi\u015fi tekrara ba\u015flam\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7taki at\u0131l\u0131mlar, Bat\u0131\u2019dakine benzer bir bilimsel ayd\u0131nlanma yaratamam\u0131\u015ft\u0131r. \u0130slam toplumunun feodal, merkeziyet\u00e7i dura\u011fan yap\u0131s\u0131 gereksinimleri s\u0131n\u0131rlam\u0131\u015f; bilim ve felsefeyi iktidarlar\u0131n \u0130slam hukuk\u00e7ular\u0131 ve \u0130slam din felsefecilerinin kaprislerine ba\u011f\u0131ml\u0131 k\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu toplumsal yap\u0131, itaate y\u00f6nelik din odakl\u0131, erekselci, ho\u015fg\u00f6r\u00fcden yoksun, bilgiyi tanr\u0131sal ayd\u0131nlanmaya indirgeyen ve bu y\u00fczden ezbercili\u011fi \u00f6n plana \u00e7\u0131kartan, her t\u00fcrden do\u011fal nedeni ink\u00e2r eden bir zihniyet\u00e7e s\u00fcrekli desteklenmi\u015f; bu zihniyet medreselerde peki\u015ftirilmi\u015ftir.<\/em><\/p>\n

Bat\u0131\u2019n\u0131n 14. y\u00fczy\u0131ldan sonra h\u0131zla, bilim, teknik, felsefe, sanat vb. alanlarda ilerlemesi, \u0130slam toplumlar\u0131n\u0131n ise g\u00fc\u00e7l\u00fc bir gerileme s\u00fcrecine girmeleri, 19. y\u00fczy\u0131l ve sonras\u0131nda, \u0130slam uluslar\u0131na mensup d\u00fc\u015f\u00fcn\u00fcrleri i\u00e7sel bir sorgulama s\u00fcreci i\u00e7erisine sokmu\u015ftur. Benzer bir sorgulaman\u0131n, d\u0131\u015ftan Bat\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fcrlerce yap\u0131ld\u0131\u011f\u0131na da tan\u0131k olmaktay\u0131z. Bu sorgulama s\u00fcrecinde, yan\u0131t\u0131 aranan temel soru \u015fu olmu\u015ftur: \u201cDo\u011fu\u2019da, \u0130slam toplumlar\u0131nda, bir zamanlar tutunan bilim ve felsefe, neden Bat\u0131\u2019dakine benzer toplumsal, bilimsel ve teknolojik devrime yol a\u00e7mad\u0131? Bir s\u00fcre bilimin \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapan Do\u011fu\u2019da ne oldu da bilim duraklamaya ba\u015flad\u0131?\u201d Bu sorulara h\u00e2l\u00e2 doyurucu bir yan\u0131t\u0131n verildi\u011fini s\u00f6ylemek olas\u0131 de\u011fildir.<\/p>\n

\u0130slam\u00ee duyarl\u0131l\u0131\u011f\u0131 a\u011f\u0131r basan d\u00fc\u015f\u00fcn\u00fcrler, uygarl\u0131\u011f\u0131 dinsel bir eksende de\u011ferlendirdiklerinden, gerilemenin nedenini \u0130slam\u2019dan ayr\u0131lmaya, ondan kopmaya ba\u011flam\u0131\u015flard\u0131r. Kimi Bat\u0131l\u0131 bilim ve uygarl\u0131k tarih\u00e7ileri ise, as\u0131l nedenin ekonomik ve toplumsal ko\u015fullarla ilintili oldu\u011funun alt\u0131n\u0131 \u00e7izmi\u015fler ve Bat\u0131\u2019n\u0131n toplumsal ko\u015fullar\u0131yla Do\u011fu\u2019nunkini kar\u015f\u0131la\u015ft\u0131rmaya giri\u015fmi\u015flerdir. Benzer \u00e7\u00f6z\u00fcmlemelerin, Cumhuriyet sonras\u0131 yeti\u015fen Ayd\u0131n Say\u0131l\u0131 gibi sayg\u0131n biliminsanlar\u0131m\u0131zca da yap\u0131ld\u0131\u011f\u0131, Do\u011fu ile Bat\u0131\u2019n\u0131n sosyo-k\u00fclt\u00fcrel ko\u015fullar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.[1]<\/a> Ku\u015fkusuz bu \u00e7\u00f6z\u00fcmlemelerin her birinin ortaya \u00e7\u0131kard\u0131\u011f\u0131 kimi ger\u00e7ekler s\u00f6z konusudur. Fakat sorunun karma\u015f\u0131k do\u011fas\u0131, farkl\u0131 ara\u015ft\u0131rmalar\u0131n katk\u0131s\u0131n\u0131 zorunlu k\u0131lmaktad\u0131r. Kan\u0131m\u0131zca, Do\u011fu\u2019 da bilimin belli bir y\u00fckseli\u015fin ard\u0131ndan duraklamaya ge\u00e7i\u015finin, altyap\u0131 ve \u00fcstyap\u0131dan kaynaklanan bir\u00e7ok nedeni vard\u0131r. Bu nedenler, yer yer i\u00e7-\u00e7eli\u015fkili bir g\u00f6r\u00fcn\u00fcm sergilerler. Bu nedenle, aldat\u0131c\u0131 bir g\u00f6r\u00fcn\u00fcmle ortaya \u00e7\u0131kabilmektedirler. \u00d6rne\u011fin, halifelerin bilimi desteklemeleri; bilimin \u00f6nemli bir geli\u015fim nedeni iken, iktidar eksenli bir bilime yol a\u00e7mas\u0131 ve \u00f6zg\u00fcr ara\u015ft\u0131rmay\u0131 k\u00f6steklemesi y\u00fcz\u00fcnden, ayn\u0131 zamanda, bilimsel ara\u015ft\u0131rman\u0131n gerilemesinin de \u00f6nemli bir nedeni olabilmektedir. Ayn\u0131 \u015fekilde, toplumun ihtiya\u00e7lar\u0131 bilimsel ara\u015ft\u0131rman\u0131n itici g\u00fcc\u00fc iken, toplumsal ihtiya\u00e7lara yan\u0131t veren birikim sa\u011flan\u0131nca, ara\u015ft\u0131rmalar\u0131n sona ermesi i\u00e7-\u00e7eli\u015fkili bir yap\u0131ya sahiptir. Biz, bu t\u00fcrden durumlar\u0131 da dikkate alarak, Do\u011fu\u2019da bilimin duraklama ve gerileme nedenini, altyap\u0131 ve \u00fcstyap\u0131 kurumlar\u0131ndan kaynaklanan nedenler olarak ikiye ay\u0131rarak inceleyece\u011fiz. \u0130nceleme s\u00fcreci i\u00e7erisinde Bat\u0131 ile Do\u011fu\u2019nun ko\u015fullar\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmaya giri\u015fmek yerine, do\u011frudan Do\u011fu\u2019nun kendi i\u00e7 dinamiklerini dikkate almaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

ALTYAPI KURUMLARINDAN KAYNAKLANAN NEDENLER<\/strong><\/h4>\n

Feodal yap\u0131 ve merkeziyet\u00e7ilik<\/strong><\/p>\n

\u0130slam toplumlar\u0131, Emevilerden itibaren, bir t\u00fcr hanedanl\u0131k y\u00f6netimine d\u00f6n\u00fc\u015fm\u00fc\u015f; Abbasilerle birlikte, \u0130ran \u00f6rnekli\u011finde geli\u015fen saray ya\u015fam\u0131, halkla y\u00f6netim aras\u0131na a\u015f\u0131lmas\u0131 olanaks\u0131z uzakl\u0131klar koymu\u015ftur. Bu durum, do\u011fal olarak, devletle halk aras\u0131ndaki uzakl\u0131\u011f\u0131 art\u0131rm\u0131\u015f, devletin ve hanedanlar\u0131n, halka, kendi saray ya\u015famlar\u0131n\u0131n giderlerini kar\u015f\u0131layan vergi kaynaklar\u0131 olarak bakmas\u0131na neden olmu\u015ftur. Tarih\u00e7ilere bak\u0131l\u0131rsa, halkla saray aras\u0131nda u\u00e7urumlar\u0131n olu\u015fmas\u0131nda, \u0130slam hukuku ve \u0130slam siyaset bilimcilerinin, halifeyi Tanr\u0131\u2019n\u0131n yery\u00fcz\u00fcndeki g\u00f6lgesi olarak nitelendirmeleri ve t\u0131pk\u0131 Tanr\u0131 gibi eylemlerinin sorgulanamaz do\u011fada oldu\u011funu kaydetmelerinin[2]<\/a> g\u00fc\u00e7l\u00fc bir rol\u00fc olmu\u015ftur. Bu t\u00fcr bir siyasal yap\u0131lanmada, Ortado\u011fu\u2019da yayg\u0131n bir kan\u0131 oldu\u011fu g\u00f6r\u00fclen, \u2018\u00e7oban-s\u00fcr\u00fc\u2019 benzetmesinin etkin bir i\u015flev y\u00fcklenece\u011fi[3]<\/a>; halktan, yani ke\u00e7i s\u00fcr\u00fcs\u00fc anlam\u0131na gelen \u2018re\u00e2y\u00e2\u2019dan vergi \u00f6demelerinin ve iktidara kay\u0131ts\u0131z ko\u015fulsuz itaat etmelerinin beklenece\u011fi ortadad\u0131r. Tarihi kay\u0131tlara bak\u0131l\u0131rsa, durumun hi\u00e7 de farkl\u0131 olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Zira tar\u0131mla ge\u00e7inen halk, sadece vergi toplan\u0131rken an\u0131msanm\u0131\u015f, kalan zamanlarda, valilerin, kad\u0131lar\u0131n keyfi uygulamalar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya b\u0131rak\u0131lm\u0131\u015ft\u0131r. Fethedilen b\u00f6lgelerde ya\u015fayan mevali ve z\u0131mmilerin, \u00e7o\u011fu kez bilin\u00e7siz toprak y\u00f6netimiyle ellerinden topraklar\u0131 al\u0131nm\u0131\u015f ya da a\u011f\u0131r vergi y\u00fck\u00fc alt\u0131nda ezilmelerine, hatta inan\u00e7lar\u0131 ve etnik k\u00f6kenleri y\u00fcz\u00fcnden hor g\u00f6r\u00fclmelerine neden olunmu\u015ftur. Ticaret yollar\u0131n\u0131n ele ge\u00e7irilmesiyle g\u00fc\u00e7lenen ticaret aristokrasisinin durumu da \u00e7ok i\u00e7 a\u00e7\u0131c\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc benzer olumsuzluklardan onlar da etkilenmi\u015flerdir. Ger\u00e7i, hemen her d\u00f6nemde y\u00f6netime daha yak\u0131n olduklar\u0131 ve saray aristokrasisiyle g\u00fc\u00e7l\u00fc ili\u015fkilerinin oldu\u011fu g\u00f6r\u00fcl\u00fcr. Fakat a\u011f\u0131r vergi y\u00fck\u00fcn\u00fcn, kanaat\u00e7i ve itaat\u00e7i zihniyetin \u00fcretimi olumsuz etkilemesi, genellikle k\u00f6yl\u00fclerin ve k\u00fc\u00e7\u00fck el at\u00f6lyelerinin \u00fcrettiklerini pazarlayan t\u00fcccarlar\u0131 zor durumda b\u0131rakm\u0131\u015ft\u0131r. Bu durum, Pervez Hoodbhoy\u2019un deyi\u015fiyle, \u201cy\u00f6netimsel sorunlarla birle\u015ferek, \u0130slam toplumlar\u0131nda, \u015fehrin k\u00f6ylere bir asalak gibi ba\u011fl\u0131 kalmas\u0131na neden olmu\u015f; \u015fehir kendi burjuvazisini olu\u015fturamam\u0131\u015ft\u0131r.\u201d[4]<\/a><\/p>\n

Merkezi y\u00f6netimin, mezhepsel kayg\u0131lara d\u00f6n\u00fck denetimi, a\u011f\u0131r vergi y\u00fck\u00fc, mevali, z\u0131mmi ve Arap as\u0131ll\u0131lar aras\u0131nda gittik\u00e7e k\u00f6kle\u015fen adaletsizlik ve e\u015fitsizlikler, k\u00f6kenleri \u00e7ok gerilere dayanan mezhep hareketleri arac\u0131l\u0131\u011f\u0131yla s\u0131k s\u0131k uyar\u0131lm\u0131\u015f ve i\u00e7 kavgalara neden olmu\u015ftur. Bunlara, atanan valilerin merkezi y\u00f6netime ba\u015f kald\u0131rmalar\u0131 ve iktidar\u0131 ele ge\u00e7irmeye y\u00f6nelik hanedanl\u0131k \u00e7eki\u015fmeleri de eklenmelidir. Bu kavgalar ve \u00e7eki\u015fmeler, bir yandan y\u00f6netimi zay\u0131flat\u0131rken, \u00f6te yandan d\u00fczenli bir ortama ihtiya\u00e7 duyan \u00fcretime d\u00f6n\u00fck \u00f6rg\u00fctlenmeleri engellemi\u015ftir. \u0130slam devletlerinin ba\u015flang\u0131\u00e7tan beri benimsedi\u011fi fetih ganimetine dayal\u0131 gelir anlay\u0131\u015f\u0131n\u0131n da gerek tar\u0131m gerekse ticari ya\u015fam\u0131 olumsuz y\u00f6nde etkiledi\u011fi g\u00f6r\u00fcl\u00fcr. Gelirlerin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fcn askeri ama\u00e7larla kullan\u0131lmas\u0131, vergilerin ise, saray\u0131n l\u00fcks ya\u015fam\u0131n\u0131n giderlerinde harcanmas\u0131, toplumun ekonomik d\u00fczeninim sarsm\u0131\u015f, s\u0131k s\u0131k belirsiz siyasal ve toplumsal ko\u015fullar\u0131n do\u011fmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n

\"\"Y\u00f6netimin, dinsel bir ideoloji benimsemesi, bir yandan farkl\u0131 inan\u00e7lar\u0131 ve mezhepleri benimseyen insanlar\u0131n, valilerin ve kad\u0131lar\u0131n uygulamalar\u0131na ku\u015fkuyla bakmalar\u0131na neden olurken, di\u011fer yandan da, devletin halka \u00e7o\u011fu kez ku\u015fkuyla bakmas\u0131na neden olmu\u015ftur. S\u00f6zgelimi, devlet Mu\u2019tezil\u00ee ideolojiyi benimsedi\u011finde S\u00fcnnileri ve \u015ei\u00eeleri, S\u00fcnni ideolojiyi benimsedi\u011finde de, Mu\u2019tezililik, \u015ei\u00eelik ve Haricilik vb. ak\u0131mlar\u0131 benimseyenleri su\u00e7lu olarak g\u00f6rm\u00fc\u015f, onlar\u0131n, \u00f6zg\u00fcrl\u00fck, ekonomik e\u015fitlik taleplerini hi\u00e7e sayarak, sapk\u0131n inan\u00e7 hareketleri olarak nitelemi\u015ftir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, farkl\u0131 inan\u00e7 ve mezheplere mensup insanlar\u0131n yer yer \u00f6ld\u00fcr\u00fclmeleri, lin\u00e7 edilmeleri gibi olumsuz sonu\u00e7lar do\u011furmu\u015ftur. Ku\u015fkusuz bilim ve felsefeyle u\u011fra\u015fan d\u00fc\u015f\u00fcn\u00fcrler de, bu uygulamalardan etkilenmi\u015ftir. F\u00e2r\u00e2b\u00ee, Ihv\u00e2n es-S\u00e2f\u00e2 toplulu\u011fu, \u015ei\u00ee olduklar\u0131 gerek\u00e7esiyle yer yer kovu\u015fturmalara u\u011fram\u0131\u015flar; Kind\u00ee Mu\u2019tezile mezhebine yak\u0131n durdu\u011fu i\u00e7in halife m\u00fctevekkil d\u00f6neminde bask\u0131larla kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r.[5]<\/a> Hall\u00e2c, Suhreverd\u00ee vb. d\u00fc\u015f\u00fcn insanlar\u0131, d\u00fc\u015f\u00fcncelerinin bedellerini hayatlar\u0131yla \u00f6demi\u015flerdir. \u00d6zellikle kad\u0131lar\u0131n ve hukuk\u00e7ular\u0131n (f\u0131k\u0131h\u00e7\u0131lar) bilim ve felsefeye ilgi duyanlar\u0131 dinsiz olarak g\u00f6stermeleri, \u00e7\u0131kar kavgalar\u0131 ve iktidara yaranma y\u00fcz\u00fcnden d\u00fc\u015f\u00fcn insanlar\u0131n\u0131n birbirlerini halifeye k\u00f6t\u00fclemeleri, kovu\u015fturmalar\u0131 yer yer daha da art\u0131rm\u0131\u015ft\u0131r. S\u00fcnni iktidarlar\u0131n s\u00f6zc\u00fcs\u00fc olarak konu\u015fan Gazz\u00e2l\u00ee\u2019nin bilim ve felsefe ile u\u011fra\u015fanlar\u0131 dinsizlikle su\u00e7lamas\u0131; hatta bu su\u00e7lamay\u0131, Mustahzir, Niz\u00e2m el-M\u00fclk, Melik \u015eah gibi siyasilerin deste\u011fiyle yapmas\u0131[6]<\/a>, merkezi y\u00f6netimin ve dinsel ideolojisinin sonu\u00e7lar\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan anlaml\u0131d\u0131r. Feodal toplumsal yap\u0131 ve merkeziyet\u00e7ilik nedeniyle, devlet kovu\u015fturmas\u0131na u\u011frad\u0131klar\u0131nda biliminsanlar\u0131n\u0131 savunup koruyabilecek sivil toplumsal kurumlar\u0131n olu\u015fmamas\u0131, \u00f6nemli bir eksiklik olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu durum, d\u00fc\u015f\u00fcn\u00fcrleri, bir halifenin bask\u0131s\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, ba\u015fka bir halifeye ya da valiye s\u0131\u011f\u0131nmaya zorlam\u0131\u015ft\u0131r. Tarihi verilere bak\u0131l\u0131rsa, biliminsanlar\u0131 S\u00fcnni iktidar\u0131n bask\u0131s\u0131ndan kurtulmak i\u00e7in, bilim ve felsefe ile ilgilenenleri koruyan \u015ei\u00ee halifelere (Fatimi halifeleri vb.) s\u0131\u011f\u0131nmaya itmi\u015ftir. Nitekim \u0130bn S\u00een\u00e2\u2019n\u0131n ya\u015fam\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fc, o halifeden bu halifeye s\u0131\u011f\u0131nmakla ge\u00e7mi\u015f, o bu stresli ya\u015fam\u0131n kurban\u0131 olmu\u015ftur. \u0130slam toplumlar\u0131, bilim ve felsefenin k\u0131smen geli\u015fti\u011fi d\u00f6nemlerle, \u015fehirlerde \u00fcretime y\u00f6nelip, Hoodbhoy\u2019un deyi\u015fiyle kendi burjuvazisini yaratmay\u0131 ba\u015farabilseydi toplumda \u00e7\u0131kar gruplar\u0131 aras\u0131nda belli bir ayr\u0131\u015fma ve sivil \u00f6rg\u00fctlenmeler olu\u015fabilirdi. B\u00f6ylesi bir ayr\u0131\u015fma, dinle devlet aras\u0131nda belirli bir ayr\u0131ma yol a\u00e7abilir; bask\u0131dan ka\u00e7an bilim insanlar\u0131m savunan ve koruyan sivil olu\u015fumlar do\u011fabilirdi.[7]<\/a> Dinsel ideoloji ile desteklenen feodal yap\u0131 ve merkeziyet\u00e7ilik bunu engellemi\u015f; Eb\u00fb el-Hasan el-E\u015f\u2019ar\u00ee, C\u00fcveyn\u00ee, Gazz\u00e2l\u00ee vb. \u00f6rneklerde oldu\u011fu gibi, n\u00fcfuzlu din adamlar\u0131 s\u00f6z konusu yap\u0131y\u0131, din ad\u0131na s\u00fcrekli desteklemi\u015flerdir.<\/p>\n

\"\"
D\u00fc\u015f\u00fcncelerinin bedelini hayat\u0131yla \u00f6deyen filozof Suhreverd\u00ee\u2019nin b\u00fcst\u00fc.<\/figcaption><\/figure>\n

Dura\u011fan toplum ve ihtiya\u00e7lardaki s\u0131n\u0131rl\u0131l\u0131k<\/strong><\/p>\n

Feodal toplumlar\u0131n, dura\u011fan bir yap\u0131ya sahip olduklar\u0131 bilinir. \u0130slam d\u00fcnyas\u0131nda bu yap\u0131, mutlak oldu\u011funa inan\u0131lan \u015feriat ilkeleriyle peki\u015ftirilmi\u015ftir. Zira \u015feriata g\u00f6re, mutlak olan Tanr\u0131, kutsal kitap arac\u0131l\u0131\u011f\u0131yla, \u00f6ncesiz ve sonras\u0131z, de\u011fi\u015fmez siyasal d\u00fczenin ilkelerini ortaya koymu\u015ftur.[8]<\/a> Ku\u015fkusuz bu dura\u011fan yap\u0131, insan ihtiya\u00e7lar\u0131ndaki \u00e7e\u015fitlenmeyi engellemekte; var olanla yetinen, kanaat\u00e7i ve \u015f\u00fck\u00fcrc\u00fc bir zihniyete yol a\u00e7maktad\u0131r. \u00c7\u00f6l ko\u015fullar\u0131n\u0131n zorluklar\u0131n\u0131n bir yans\u0131mas\u0131 olarak \u0130slam dinine etki eden kaderci zihniyeti, dura\u011fan toplumsal yap\u0131n\u0131n bir destek\u00e7isi olarak d\u00fc\u015f\u00fcnmek olas\u0131d\u0131r.<\/p>\n

\u0130slam d\u00fcnyas\u0131nda bilim ve felsefenin, fetih hareketlerine ba\u011fl\u0131 imparatorlukla\u015fma s\u00fcrecinde ortaya \u00e7\u0131kmas\u0131 ve belli bir toplumsal yap\u0131 olu\u015funca duraklamaya ba\u015flamas\u0131 dikkate de\u011ferdir. \u00d6yle g\u00f6r\u00fcn\u00fcyor ki, imparatorlukla\u015fma s\u00fcreci, planlama, \u015fehir kurma, ibadet zamanlar\u0131n\u0131 ve k\u0131bleyi ayarlama, miras hesaplamas\u0131, arazi \u00f6l\u00e7\u00fcm\u00fc, sa\u011fl\u0131k gereksinimleri, y\u0131ld\u0131zlara bakarak gelece\u011fe ili\u015fkin kehanette bulunma vb. pratik nedenlerle y\u00f6neticileri, an\u0131lan konularda bilgi elde etmeye; bu, konularla ilgilenen insanlar\u0131 desteklemeye itmi\u015ftir. Abbasiler d\u00f6neminde, bu konulara ili\u015fkin yeterli birikimi sa\u011flad\u0131klar\u0131 ve g\u00fc\u00e7l\u00fc d\u00fc\u015f\u00fcn sistemleri olu\u015fturduklar\u0131 inanc\u0131, ara\u015ft\u0131rmalar\u0131n s\u00fcreklili\u011fini ve derinle\u015fmesini engellemi\u015ftir. \u00d6zellikle, \u0130bn S\u00een\u00e2, F\u00e2r\u00e2b\u00ee vb. d\u00fc\u015f\u00fcn\u00fcrlerin sistemlerinin a\u015f\u0131lamayaca\u011f\u0131 inanc\u0131 \u00f6nemli bir duraklama nedenidir; \u00e7\u00fcnk\u00fc b\u00fcy\u00fck sistemler a\u015f\u0131lmazl\u0131\u011f\u0131 g\u00fcndeme getirmektedir.[9]<\/a><\/p>\n

\"\"
\u0130slam toplumlar\u0131, Emevilerden itibaren, bir t\u00fcr hanedanl\u0131k y\u00f6netimine d\u00f6n\u00fc\u015fm\u00fc\u015f; Abbasilerle birlikte geli\u015fen saray ya\u015fam\u0131, halkla y\u00f6netim aras\u0131na a\u015f\u0131lmas\u0131 olanaks\u0131z uzakl\u0131klar koymu\u015ftur.<\/figcaption><\/figure>\n

Bilim ve d\u00fc\u015f\u00fcn insanlar\u0131n\u0131n halifelerin korumalar\u0131nda \u00e7al\u0131\u015fma imk\u00e2n\u0131 bulmalar\u0131 ve daha \u00e7ok sa\u011fl\u0131k hizmetleri, rasathane kurma gibi pratik ama\u00e7l\u0131 i\u015flerde kullan\u0131lmalar\u0131, ihtiyac\u0131n bilimsel ara\u015ft\u0131rmalardaki g\u00fcd\u00fcleyici rol\u00fcn\u00fcn ilgin\u00e7 \u00f6rnekleridir. \u0130slam d\u00fcnyas\u0131nda t\u0131bb\u0131n her d\u00f6nemde ya\u015fama \u015fans\u0131 bulmas\u0131, pratik ihtiya\u00e7lar\u0131n bir uzant\u0131s\u0131d\u0131r. Matematik, simya, metafizik, vb. ile u\u011fra\u015fan d\u00fc\u015f\u00fcn\u00fcrlerin, ayn\u0131 zamanda astroloji, astronomi ve t\u0131p alanlar\u0131nda birikimlerinin bulunmas\u0131, saraylarda bar\u0131nma \u015fans\u0131 elde etmelerinin en \u00f6nemli nedenidir. \u0130bn S\u00een\u00e2, Eb\u00fb Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee, \u0130bn R\u00fc\u015fd gibi insanlar\u0131n, di\u011fer bilimler yan\u0131nda \u00f6zellikle t\u0131pla ilgilenmeleri bu a\u00e7\u0131dan olduk\u00e7a anlaml\u0131d\u0131r.[10]<\/a> Nas\u0131r ed-Din et-T\u00fbs\u00ee\u2019nin, \u0130slam d\u00fcnyas\u0131nda bilimin duraklamaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde, matematik, astronomi, astroloji konular\u0131nda geni\u015f bir bilgiye ula\u015fmas\u0131, Hulagu\u2019nun gelece\u011fe ili\u015fkin kehanette bulunma, ibadet vakitlerini ayarlama vb. nedenlerle, rasathane kurma g\u00f6revini ona vermesinin[11]<\/a> bir sonucu gibi g\u00f6z\u00fckmektedir.<\/p>\n

\u0130slam d\u00fcnyas\u0131ndaki s\u00f6z konusu dura\u011fan yap\u0131, daha \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fimiz ekonomik etmenler ve bu etmenleri az \u00e7ok belirleyen co\u011frafi ko\u015fullarla da ili\u015fkilidir. Zor co\u011frafi ko\u015fullara ek olarak, k\u00f6t\u00fc vergi politikas\u0131 y\u00fcz\u00fcnden, \u00e7ift\u00e7ilerin daha fazla \u00fcretme konusunda isteksiz davranmalar\u0131, t\u00fcccarlar\u0131n \u00fcretimi ve ya\u00adt\u0131r\u0131m\u0131 ciddiye almamalar\u0131, bilimin bir tak\u0131m teknik sonu\u00e7lar do\u011furmas\u0131n\u0131 da engellemi\u015f; bilim kendisini spek\u00fclasyonlardan bir t\u00fcrl\u00fc kurtaramam\u0131\u015ft\u0131r. B\u00f6ylelikle, t\u0131p, astronomi gibi alanlar\u0131n d\u0131\u015f\u0131nda bilimin do\u011frudan uygulama alan\u0131 bulamamas\u0131, bilim ve bilimsel ara\u015ft\u0131rmalar\u0131n sonunu haz\u0131rlam\u0131\u015ft\u0131r. Bu dura\u011fan yap\u0131, Abbasilerin son d\u00f6nemlerine do\u011fru kuramla\u015fan ve dinamizmini yitiren hukuksal yap\u0131yla[12]<\/a> da desteklenmi\u015ftir. Nitekim 10-11. y\u00fczy\u0131llarda, i\u00e7tihat kap\u0131s\u0131n\u0131n kapand\u0131\u011f\u0131, ge\u00e7mi\u015f hukuk ekollerinin art\u0131k a\u015f\u0131lamayaca\u011f\u0131 anlay\u0131\u015f\u0131[13]<\/a> benimsenmeye ba\u015flanm\u0131\u015ft\u0131r. Ku\u015fkusuz, de\u011fi\u015fime, geli\u015fime kapal\u0131, dinsel zeminde yap\u0131lanan bir toplumda hukuksal yap\u0131n\u0131n dura\u011fanla\u015fmas\u0131 olduk\u00e7a do\u011fald\u0131r. Dura\u011fanl\u0131k, dini bilimlerde de egemen olmu\u015ftur, \u00f6nceki bilginlerin a\u015f\u0131lamayaca\u011f\u0131, onlar\u0131n her \u015feyi halletmi\u015f olduklar\u0131 inanc\u0131 iyice peki\u015ftirilmi\u015ftir. Bu y\u00fczden, orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda yaz\u0131lm\u0131\u015f hangi esere bak\u0131l\u0131rsa bak\u0131ls\u0131n, yazarlar\u0131n kendi d\u00f6nemlerini yerdikleri, ge\u00e7mi\u015fi ise y\u00fccelttikleri g\u00f6r\u00fcl\u00fcr. Asl\u0131nda bu, ge\u00e7mi\u015fi gelece\u011fe ta\u015f\u0131may\u0131, ge\u00e7mi\u015fi gelece\u011fin zemini de\u011fil, \u015fekli yapmay\u0131 arzulayan bir tutumdur. Bu tutum, s\u00fcrekli Peygamber ve Hulef\u00e2-i R\u00e2\u015fid\u00een (se\u00e7kin halifeler) d\u00f6nemine d\u00f6nmeyi arzulam\u0131\u015ft\u0131r. Bu anlay\u0131\u015fa paralel olarak, her t\u00fcrden yenilik bidat ya da sapk\u0131nl\u0131k olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f; \u00f6zden sapma olarak de\u011ferlendirilmi\u015ftir. Bu y\u00fczden \u0130slam d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan her yenilik hareketi, orijinal bir d\u00fc\u015f\u00fcnce savunmaktan \u00e7ok ge\u00e7mi\u015f d\u00fc\u015f\u00fcnce gelene\u011fini ya\u015fama ge\u00e7irmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.[14]<\/a><\/p>\n

Ku\u015fkusuz, ticaret aristokrasisi, at\u00f6lyelere y\u00f6nelik, \u00fcretime d\u00f6n\u00fck bir at\u0131l\u0131ma girebilseydi, toplumsal yap\u0131daki dura\u011fanl\u0131k, kendili\u011finden k\u0131r\u0131labilirdi. Ticaret yollar\u0131n\u0131n uzun s\u00fcre M\u00fcsl\u00fcmanlar\u0131n elinde kalmas\u0131na ra\u011fmen, b\u00f6ylesi bir giri\u015fimin g\u00fc\u00e7l\u00fc bir yank\u0131 uyand\u0131rmamas\u0131, ticaret yollar\u0131n\u0131n g\u00fcvensizli\u011fi ile ili\u015fkilendirilebilir. \u0130\u00e7 karga\u015falar, ayaklanmalar, s\u00fcrekli sava\u015f halinde olu\u015fun vb. ticari ya\u015fam\u0131 olumsuz etkiledi\u011fi bilinmektedir.<\/p>\n

\u0130ktidar eksenli bilim<\/strong><\/p>\n

Bilimin, ancak pratik gereksinime ba\u011fl\u0131 olarak ya\u015fama imk\u00e2n\u0131 bulmas\u0131, \u00e7o\u011fu kez de, bu gereksinimlerin halifeler ve merkezi y\u00f6netimin temsilcisi olan valiler kanal\u0131yla giderilmeye \u00e7al\u0131\u015f\u0131lmas\u0131, \u0130slam d\u00fcnyas\u0131ndaki biliminsanlar\u0131n\u0131 halifeler ve valilere ba\u011f\u0131ml\u0131 k\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu ba\u011f\u0131ml\u0131l\u0131k bir yandan, biliminsanlar\u0131na k\u00fct\u00fcphane bulma, ekonomik a\u00e7\u0131dan refaha kavu\u015fma imk\u00e2n\u0131 vermi\u015fken; \u00f6te yandan, onlar\u0131, \u00f6zg\u00fcr ara\u015ft\u0131rma, bilgi i\u00e7in bilgi elde etme imk\u00e2n\u0131ndan yoksun b\u0131rakm\u0131\u015ft\u0131r. Halifelerin ve valilerin entrikalar y\u00fcz\u00fcnden s\u0131k s\u0131k de\u011fi\u015fmesi, bir \u00f6nceki halife ya da valinin korudu\u011fu biliminsan\u0131n\u0131, bir ba\u015fkas\u0131n\u0131n ideolojik, mezhepsel vb. nedenlerle cezaland\u0131rmas\u0131na ya da saraydaki itibar\u0131n\u0131 yok etmesine neden olmu\u015ftur. Kimi zaman hekimlerin ba\u015f\u0131, halifenin ailesinden birisi hastalan\u0131p, onu iyile\u015ftiremedi\u011finde b\u00fcy\u00fck belalara u\u011frayabilmi\u015ftir. Bu, iktidar eksenli bilimin tipik bir i\u00e7-\u00e7eli\u015fkisidir. Bu olguya dikkat \u00e7eken Pervez Hoodbooy \u015f\u00f6yle demektedir:<\/p>\n

\"\"
\u0130slam d\u00fcnyas\u0131nda dura\u011fan yap\u0131, mutlak oldu\u011funa inan\u0131lan \u015feriat ilkeleriyle peki\u015ftirilmi\u015ftir. Zira \u015feriata g\u00f6re, mutlak olan Tanr\u0131, kutsal kitap arac\u0131l\u0131\u011f\u0131yla, \u00f6ncesiz ve sonras\u0131z, de\u011fi\u015fmez siyasal d\u00fczenin ilkelerini ortaya koymu\u015ftur.<\/figcaption><\/figure>\n

\u201cY\u00f6neticiler, en iyi bilginleri saraylar\u0131na \u00e7ekmek i\u00e7in yar\u0131\u015f\u0131yorlard\u0131. Kind\u00ee, halife Me\u2019m\u00fbn\u2019un, Fahreddin R\u00e2z\u00ee de Sultan Mahm\u00fbd Ibn Tuku\u015f\u2019un saray\u0131ndayd\u0131. \u0130bn S\u00een\u00e2, \u00e7e\u015fitli \u015fehzadelere doktorluk, \u0130bn Heysem dan\u0131\u015fmanl\u0131k yapm\u0131\u015ft\u0131. \u0130bn R\u00fc\u015fd ise, el-Mens\u00fbr\u2019un hizmetindeydi. Hemen hemen orta\u00e7a\u011f\u0131n en b\u00fcy\u00fck bilginleri kendilerine mesleki \u00fcn, toplumsal sayg\u0131nl\u0131k, k\u00fct\u00fcphaneler ve rasathaneler sa\u011flayan ve belki de en \u00f6nemlisi, c\u00f6mert\u00e7e gelirler bah\u015feden hanedanl\u0131k saray\u0131yla ili\u015fki i\u00e7indeydiler. Halifenin himayesi, bilginleri, \u00e7al\u0131\u015fmalar\u0131n\u0131 dini gelenekten sapma olarak g\u00f6ren tutucular\u0131n \u015ferrinden uzak tutmada da son derece \u00f6nemliydi… H\u00fck\u00fcmdar\u0131n himayesine ba\u011fl\u0131l\u0131k, ayn\u0131 zamanda \u0130slam bilimi a\u00e7\u0131s\u0131ndan yap\u0131sal bir zaaft\u0131. Haminin ki\u015fisel e\u011filimleri, egemen hanedan\u0131n talihi, saray hayat\u0131n\u0131n entrikalar\u0131, desteklenen \u00f6\u011frenim t\u00fcr\u00fcn\u00fc ve bilginlerin kaderini belirleyen \u00f6nemli etkenlerdi. Y\u00f6neticilerin de\u011fi\u015fmesi, saray mensuplar\u0131 ve eski saray bilginleri i\u00e7in genellikle felaket demekti. \u00d6rne\u011fin, Kind\u00ee gibi, Me\u2019m\u00fbn\u2019un saray\u0131nda yeti\u015fen ak\u0131lc\u0131 bilginler, tutucu el-M\u00fctevekkil\u2019in halifeli\u011fi devralmas\u0131yla ka\u00e7arak hayatlar\u0131n\u0131 zor kurtard\u0131lar… Ama her bilginin saraydan alelacele ayr\u0131l\u0131\u015f\u0131n\u0131n nedenleri her zaman ideolojik de\u011fildi. \u0130bn S\u00een\u00e2\u2019n\u0131n ya\u015fam \u00f6yk\u00fcs\u00fc, bir hekimin hayat\u0131n\u0131n pamuk ipli\u011fine ba\u011fl\u0131 oldu\u011funu g\u00f6stermektedir. \u00d6zellikle de, sultan\u0131n ailesinden birisi tedavi edilemeyecek kadar hastaysa. \u0130bn S\u00een\u00e2\u2019n\u0131n gece yar\u0131s\u0131 at \u00fcst\u00fcnde ka\u00e7mas\u0131, bazen bir dervi\u015f k\u0131l\u0131\u011f\u0131na girmesi, saraydan saraya ka\u00e7arken ya\u015fad\u0131\u011f\u0131 maceralar, bir gerilim roman\u0131 gibi okunabilir. Fakat \u0130bn S\u00een\u00e2\u2019n\u0131n d\u00f6nemda\u015flar\u0131, onun kadar \u015fansl\u0131 de\u011fillerdi. Bu y\u00fczden de, bu d\u00fcnyadan beklediklerinden erken ayr\u0131ld\u0131lar.\u201d[15]<\/a><\/p>\n

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B\u00fcy\u00fck \u0130slam bilgini \u0130bn S\u00een\u00e2\u2019n\u0131n gece yar\u0131s\u0131 at \u00fcst\u00fcnde ka\u00e7mas\u0131, bazen bir dervi\u015f k\u0131l\u0131\u011f\u0131na girmesi, saraydan saraya ka\u00e7arken ya\u015fad\u0131\u011f\u0131 maceralar, bir gerilim roman\u0131 gibi okunabilir.<\/figcaption><\/figure>\n

Mo\u011fol istilas\u0131 ve Ha\u00e7l\u0131 Seferleri<\/strong><\/p>\n

Mo\u011fol istilas\u0131 ve Ha\u00e7l\u0131 Seferlerinin \u0130slam d\u00fcnyas\u0131ndaki bilimsel geli\u015fmeleri k\u0131smen de olsa engelledi\u011fi s\u00f6ylenebilir. Toplumun sava\u015f halinde olu\u015funun, k\u00fct\u00fcphaneler, bilim kurulu\u015flar\u0131, hastaneler, toplumun ekonomisi, ticari ya\u015fam vb.ye zarar vermesi y\u00fcz\u00fcnden bilim ve bilimsel ara\u015ft\u0131rmalar \u00fczerinde olumsuz bir etkisinin s\u00f6z konusu oldu\u011fu bilinmektedir. Fakat bu etkiyi, en az\u0131ndan orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131 i\u00e7in abartmamak gerekir. \u00c7\u00fcnk\u00fc \u0130slam toplumunda sava\u015f\u0131n, i\u00e7 ayaklanmalar\u0131n eksik oldu\u011fu d\u00f6nem neredeyse yok gibidir. Bu olgu, Emeviler, Abbasiler, Sel\u00e7uklular hatta Osmanl\u0131lar i\u00e7in de ge\u00e7erlidir. Bir ad\u0131m daha ileriye giderek, \u0130slam d\u00fcnyas\u0131nda bilimin y\u00fckseldi\u011fi d\u00f6nemlerde de, sava\u015flar\u0131n eksik olmad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izebiliriz. Fakat o d\u00f6nemlerde \u0130slam devleti g\u00fc\u00e7l\u00fcd\u00fcr; sava\u015flarda ba\u015far\u0131 elde etmekte ve hazineyi ganimetlerle doldurmaktad\u0131r. T\u00fcm bunlara ra\u011fmen, Hulagu\u2019nun, Abbasilerin bilim merkezi olan Ba\u011fdat\u2019\u0131 ele ge\u00e7irmesi ve k\u00fct\u00fcphanelerdeki kitaplar\u0131 Dicle nehrine d\u00f6kt\u00fcrmesi tarihsel a\u00e7\u0131dan olduk\u00e7a \u00f6nemli bir olayd\u0131r[16]<\/a> Fakat bu ba\u011flamda, ayn\u0131 Hulagu\u2019nun Azerbaycan\u2019daki Maraga \u015fehrinde N\u00e2s\u0131r ed-D\u00een et-T\u00fbs\u00ee\u2019ye rasathane kurdurmas\u0131 ve bir biliminsan\u0131 olarak onu korumas\u0131[17]<\/a> olgusunun alt\u0131 \u00e7izilmelidir. Burada, iki z\u0131t tutumun bir y\u00f6neticide bir araya gelmesi gibi bir durum s\u00f6z konusudur ki, bu t\u00fcrden z\u0131t tutumlar \u0130slam d\u00fcnyas\u0131ndaki y\u00f6neticilerde, neredeyse hi\u00e7 eksik olmam\u0131\u015ft\u0131r. Belki h\u00fck\u00fcmdarlar\u0131n bu \u00e7eli\u015fkili tutumlar\u0131, bilime salt yarar ve pratik gereksinim a\u00e7\u0131s\u0131ndan y\u00f6nelmeleri olgusuyla anlaml\u0131 bir temele oturtulabilir. Bu anlay\u0131\u015f, \u0130slam hukukunda bile ifade bulmu\u015ftur. Nitekim \u00fcnl\u00fc hukuk\u00e7u \u015eatib\u00ee \u015f\u00f6yle demektedir:<\/p>\n

\u201cEylemle ili\u015fkisi bulunmayan her t\u00fcrden bilgi ile u\u011fra\u015fmak haramd\u0131r.\u201d[18]<\/a><\/p>\n

\u00dcST YAPI KURUMLARINDAN KAYNAKLANAN NEDENLER<\/strong><\/h4>\n

Din odakl\u0131 ve erekselci d\u00fc\u015f\u00fcnce<\/strong><\/p>\n

\u0130slam d\u00fcnyas\u0131nda ba\u015flang\u0131\u00e7tan beri din odakl\u0131 bir d\u00fc\u015f\u00fcnce yap\u0131s\u0131 egemen olmu\u015f; ancak bu yap\u0131 tarihsel verilerden anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla belli bir evrim ge\u00e7irmi\u015ftir. Ba\u015flang\u0131\u00e7ta, dinsel d\u00fc\u015f\u00fcncenin ve inan\u00e7 sisteminin hen\u00fcz tam yap\u0131lanmam\u0131\u015f olmas\u0131 dinin neye olumlu neye olumsuz bakt\u0131\u011f\u0131n\u0131 saptamada kimi sorunlara yol a\u00e7m\u0131\u015ft\u0131r. Fakat Emevilerin son d\u00f6nemlerinde ba\u015flayan ve Abbasi iktidar\u0131n\u0131n g\u00fc\u00e7lendi\u011fi d\u00f6nemde olgunla\u015fan dinsel sistem ve \u00f6zellikle \u0130slam din felsefesi (kel\u00e2m) ve \u0130slam hukuku (f\u0131k\u0131h) \u0130slam d\u00fcnyas\u0131ndaki t\u00fcm d\u00fc\u015f\u00fcncenin yasal (me\u015fru) s\u0131n\u0131rlar\u0131n\u0131 belirleyen araca d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bilimsel d\u00fc\u015f\u00fcncenin geli\u015fim evresinde \u0130slam din felsefesi ve \u0130slam hukukunun hen\u00fcz yap\u0131lanma i\u00e7erisinde olmas\u0131 duraklama ve gerilemeye ba\u015flad\u0131\u011f\u0131 d\u00f6nemde ise sistemle\u015fme s\u00fcre\u00e7lerini tamamlam\u0131\u015f olmalar\u0131 bu a\u00e7\u0131dan olduk\u00e7a anlaml\u0131d\u0131r.<\/p>\n

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Bilim ve felsefe ile u\u011fra\u015fanlar\u0131n dinsizlikle su\u00e7lanmas\u0131, Melik \u015eah gibi siyasilerin deste\u011fini de alm\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Hi\u00e7 ku\u015fkusuz, din odakl\u0131 bir d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131n feodal toplumsal yap\u0131 ile olduk\u00e7a uyumlu oldu\u011fu s\u00f6ylenebilir. Zira sultan ya da halife \u00e7o\u011fu kez Tanr\u0131 ad\u0131na hareket etti\u011fini ya da Tanr\u0131\u2019n\u0131n yery\u00fcz\u00fcndeki g\u00f6lgesi oldu\u011funu ifade etmekte; bu anlay\u0131\u015f\u0131 itaati k\u00f6kle\u015ftirmek i\u00e7in yerle\u015ftirmeye \u00e7al\u0131\u015fmaktad\u0131r. Emevilerde ve Abbasilerde hatta Sel\u00e7uklu ve Osmanl\u0131larda y\u00f6neticilerin s\u00f6z konusu anlay\u0131\u015f\u0131 destekledikleri ve kendilerini kutsal sayd\u0131klar\u0131[19]<\/a> bilinmektedir. Bilim ve felsefeyle ilgilenen insanlar\u0131n yap\u0131tlar\u0131nda bilim ve felsefenin caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmalar\u0131 ve g\u00f6r\u00fc\u015flerini dinsel bildirilerden al\u0131nt\u0131larla desteklemeye \u00e7al\u0131\u015fmalar\u0131 feodal yap\u0131n\u0131n iktidar\u0131n \u0130slam din felsefesi ve \u0130slam hukukunun hatta halk bask\u0131s\u0131n\u0131n bi\u00e7imlendirdi\u011fi din odakl\u0131 d\u00fc\u015f\u00fcncenin bir g\u00f6stergesidir. \u0130lk yarat\u0131c\u0131 Arap filozofu ve biliminsan\u0131 olarak an\u0131lan Kind\u00ee\u2019nin, \u0130slam dinsel bildirilerine referansla felsefe ve bilimle u\u011fra\u015fman\u0131n caiz oldu\u011funu g\u00f6sterdikten sonra, ikinci ad\u0131m olarak felsefe ve bilimle dinin \u00e7eli\u015fmedi\u011fini kan\u0131tlamaya \u00e7al\u0131\u015fmas\u0131, \u0130slam d\u00fcnyas\u0131nda, bilim ve felsefeyi me\u015frula\u015ft\u0131rmak i\u00e7in at\u0131lm\u0131\u015f ilk ad\u0131md\u0131r. Kind\u00ee, bu giri\u015fiminde, \u0130slam dinsel bildirilerini bilim ve felsefeye \u00fcst\u00fcn tutmakta; t\u00fcm bilim ve felsefeyi dinin destek\u00e7isi olarak sunmaktad\u0131r.[20]<\/a> Ayn\u0131 anlay\u0131\u015f, k\u0131smi de\u011fi\u015fikliklerle, F\u00e2r\u00e2b\u00ee, \u0130bn S\u00een\u00e2 ve \u0130bn R\u00fc\u015fd taraf\u0131ndan da savunulmaktad\u0131r. F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2\u2019ya g\u00f6re, \u201chakikat hakikate z\u0131t olamaz\u201d, bu y\u00fczden, din, bilim ve felsefe ayn\u0131 do\u011frular\u0131 dile getirir. Fakat din, halka seslendi\u011fi i\u00e7in simgesel bir dil kullan\u0131r; oysa bilim, felsefe yal\u0131n anlat\u0131m\u0131 ye\u011fler. \u00c7\u00fcnk\u00fc onun muhatab\u0131 halk de\u011fil se\u00e7kinlerdir.[21]<\/a> \u0130bn R\u00fc\u015fd \u0130slam dinsel bildirilerinin \u201chatab\u00ee, cedel\u00ee ve burh\u00e2n\u00ee\u201d t\u00fcm kan\u0131tlar\u0131 i\u00e7erdi\u011fine inanmakta; onun, simgesel anlat\u0131m\u0131n yan\u0131nda do\u011frudan anlat\u0131ml\u0131 bilimsel ve felsefi yarg\u0131lar\u0131 da kapsad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir.[22]<\/a><\/p>\n

Ge\u00e7 bir d\u00f6neme ait olmas\u0131na kar\u015f\u0131n \u0130bn R\u00fc\u015fd\u2019\u00fcn h\u00e2l\u00e2 bilim ve felsefeyle u\u011fra\u015fman\u0131n caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmas\u0131, din, bilim ve felsefeyi uzla\u015ft\u0131rma giri\u015fiminin toplumda \u0130slam din felsefecileri ve \u0130slam hukuk\u00e7ular\u0131 aras\u0131nda tutmad\u0131\u011f\u0131n\u0131n ilgin\u00e7 bir g\u00f6stergesi olsa gerektir. Onun bu konudaki d\u00fc\u015f\u00fcnceleri olduk\u00e7a ayd\u0131nlat\u0131c\u0131d\u0131r. \u0130bn R\u00fc\u015fd \u015f\u00f6yle demektedir:<\/p>\n

\u201cAcaba \u015feriat felsefeyi farz k\u0131lm\u0131\u015f m\u0131d\u0131r? Bu sorudan kas\u0131t, felsefe ve mant\u0131kla ilgili bilgileri… incelemek ve bunlar\u0131 ezberlemek \u015feriata g\u00f6re, mubah m\u0131, haram m\u0131, yoksa farz m\u0131 k\u0131l\u0131nm\u0131\u015ft\u0131r, sorusunu din ekseninde ele al\u0131p incelemektir. Deriz ki; e\u011fer felsefenin yapt\u0131\u011f\u0131 i\u015f, varl\u0131klar\u0131 ara\u015ft\u0131rmak ve bu varl\u0131klar\u0131n yarat\u0131c\u0131s\u0131na nas\u0131l i\u015faret ettiklerini g\u00f6stermek ve onlar\u0131n var olmalar\u0131 a\u00e7\u0131s\u0131ndan yarat\u0131c\u0131n\u0131n kan\u0131t\u0131 oldu\u011funu ara\u015ft\u0131rmaktan \u00f6te de\u011filse, o halde… felsefe ve mant\u0131\u011f\u0131n i\u00e7eri\u011fi \u015feriata g\u00f6re, ya vacip ve farzd\u0131r ya da menduptur, yani tavsiye ve te\u015fvik edilen bir husustur. Hi\u00e7 ku\u015fkusuz, varl\u0131klar s\u0131rf kendilerine var olan sanat\u0131 bilmek ve tan\u0131mak suretiyle Tanr\u0131\u2019n\u0131n kan\u0131t\u0131 olurlar. Bu sanat ne \u00f6l\u00e7\u00fcde m\u00fckemmel bilinir ve tan\u0131n\u0131rsa, yarat\u0131c\u0131 hakk\u0131nda elde edilen bilgi de o \u00f6l\u00e7\u00fcde m\u00fckemmel olur.\u201d[23]<\/a><\/p>\n

\u0130bn R\u00fc\u015fd bundan sonra, \u0130slam dinsel bildirilerinde, d\u00fc\u015f\u00fcnmek, ibret almak vb.ye \u00e7a\u011f\u0131ran ayetleri s\u0131ralar ve ard\u0131ndan da eski bilimlerle u\u011fra\u015fman\u0131n caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015farak, \u0130slam din felsefecilerini ve \u0130slam hukuk\u00e7ular\u0131n\u0131, halife ve halk\u0131 bunun caiz oldu\u011fu konusunda ikna etmeye \u00e7al\u0131\u015f\u0131r. Verdi\u011fi \u00f6rnekleri f\u0131k\u0131htan se\u00e7mesi, \u0130slam hukukunun egemenli\u011fi ve d\u00fc\u015f\u00fcnsel me\u015frulu\u011fun \u00f6l\u00e7\u00fct\u00fc oldu\u011funu g\u00f6stermesi a\u00e7\u0131s\u0131ndan anlaml\u0131d\u0131r. O \u015f\u00f6yle demektedir:<\/p>\n

\u201c\u015eu halde y\u00fcr\u00fcd\u00fc\u011f\u00fcm\u00fcz yolda bizden \u00f6ncekilerin bu konuda s\u00f6ylediklerinden yararlanmam\u0131z ve yard\u0131mlar\u0131na ba\u015fvurmam\u0131z\u0131n \u00fczerimize d\u00fc\u015fen bir g\u00f6rev oldu\u011fu gayet a\u00e7\u0131kt\u0131r. Bizden \u00f6ncekiler ile kastetti\u011fimiz kimselerle, ayn\u0131 dinden olup olmamam\u0131z bir \u015fey de\u011fi\u015ftirmez. Zira kesilen hayvan\u0131n temiz olmas\u0131n\u0131 sa\u011flayan b\u0131\u00e7a\u011f\u0131n, bizimle ayn\u0131 dinde bulunan insanlar taraf\u0131ndan yap\u0131lmas\u0131 ile ba\u015fka dinden olan kimseler taraf\u0131ndan yap\u0131lm\u0131\u015f olmas\u0131 aras\u0131nda hi\u00e7bir fark yoktur.\u201d[24]<\/a><\/p>\n

\u0130bn R\u00fc\u015fd, bu noktada durmaz, d\u00fc\u015f\u00fcncenin me\u015fru \u00e7er\u00e7evesini belirleme iddias\u0131nda bulunan \u0130slam hukukunun bile, k\u0131yas vb. unsurlar\u0131yla Eski Yunan d\u00fc\u015f\u00fcncesiyle ili\u015fkili oldu\u011funu[25]<\/a> kaydeder. \u015eu halde ona g\u00f6re, eski bilginlerin bilgi birikiminden yararlanmak, felsefe ve bilimle u\u011fra\u015fmak zorunludur.<\/p>\n

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Bilimi de i\u00e7eren felsefe \u0130mam Gazz\u00e2l\u00ee ile birlikte b\u00fct\u00fcn\u00fcyle saf d\u0131\u015f\u0131 edildi.<\/figcaption><\/figure>\n

\u0130slam d\u00fc\u015f\u00fcn\u00fcrlerince savunulan s\u00f6z konusu din odakl\u0131 d\u00fc\u015f\u00fcnsel \u00e7er\u00e7eve, \u0130slam d\u00fcnyas\u0131nda bilimsel d\u00fc\u015f\u00fcnce gelene\u011fini olumsuz y\u00f6nde etkilemi\u015ftir. Bunun en g\u00fc\u00e7l\u00fc g\u00f6stergesi, \u0130slam din felsefecileri ile \u0130slam hukuk\u00e7ular\u0131n\u0131n, din ve felsefe uzla\u015ft\u0131rmas\u0131na duyduklar\u0131 tepkidir. Bu tepki, bilimi de i\u00e7eren felsefeyi Gazz\u00e2l\u00ee ile birlikte b\u00fct\u00fcn\u00fcyle saf d\u0131\u015f\u0131 etmi\u015ftir. Din odakl\u0131 d\u00fc\u015f\u00fcncenin, din, felsefe ve bilimi uzla\u015ft\u0131rmaya \u00e7al\u0131\u015fman\u0131n vahim sonu\u00e7lar\u0131n\u0131 g\u00f6rmek i\u00e7in Gazz\u00e2l\u00ee\u2019yi dinlemek yeterlidir. Gazz\u00e2l\u00ee din ad\u0131na matemati\u011fi mahk\u00fbm ederek \u015f\u00f6yle der:<\/p>\n

\u201cMatematik, say\u0131lar, geometri ve astronomi ile ili\u015fkilidir. Bu bilimin, dinsel i\u015flerle olumlu ve olumsuz hi\u00e7bir ili\u015fkisi yoktur. Aksine bu bilim, anla\u015f\u0131l\u0131p \u00f6\u011frenildikten sonra, ink\u00e2ra olanak b\u0131rakmayan kesinli\u011fe sahiptir. Ne var ki, s\u00f6z konusu bilimin iki sak\u0131ncas\u0131 vard\u0131r: \u0130lki, onu ara\u015ft\u0131ran kimsenin, onun inceliklerine ve kesinli\u011fi i\u00e7ermesine hayran olmas\u0131d\u0131r. Bu hayranl\u0131k, onun filozoflara inanc\u0131n\u0131 g\u00fc\u00e7lendirir ve onlar\u0131n b\u00fct\u00fcn bilgilerinin a\u00e7\u0131kl\u0131k ve kesinlik bak\u0131m\u0131ndan bu bilim gibi oldu\u011funu d\u00fc\u015f\u00fcnmesine yol a\u00e7ar. Filozof1ar\u0131n k\u00e2fir olduklar\u0131n\u0131, Tanr\u0131\u2019y\u0131 ink\u00e2r ettiklerini ve \u015feriata ili\u015fkin olarak dillerde dola\u015fan baz\u0131 konular\u0131 k\u00fc\u00e7\u00fcmsediklerini duyar ve b\u00f6ylece s\u0131rf \u00f6yk\u00fcnme ile k\u00e2fir olur. \u015e\u00f6yle d\u00fc\u015f\u00fcn\u00fcr: Din ge\u00e7erli olsayd\u0131, matematikte ara\u015ft\u0131rma yapan bu insanlar, bunu bilirlerdi. Bu tehlikeden dolay\u0131 s\u00f6z konusu bilimle \u00e7ok fazla me\u015fgul olanlar\u0131 engellemek gerekir. \u00c7\u00fcnk\u00fc bu bilimin dinle ilgisi yoksa da, felsefeye ait bilimlerin ba\u015flang\u0131c\u0131 oldu\u011fundan, felsefenin k\u00f6t\u00fcl\u00fc\u011f\u00fc ona da ge\u00e7er. Bu bilimlerle \u00e7ok fazla me\u015fgul olup da dinden \u00e7\u0131kmayan ve takvadan uzakla\u015fmayan \u00e7ok azd\u0131r.\u201d[26]<\/a><\/p>\n

Matematik, cebir, geometri, astronomi vb. bilimleri dine zarar verebilece\u011fi inanc\u0131yla ele\u015ftiren Gazz\u00e2l\u00ee, bu bilimlerle hi\u00e7 ilgilenilmemesi gerekti\u011fini s\u00f6ylememektedir. Ku\u015fkusuz toplumun, dinsel ve pratik gereksinimlerini kar\u015f\u0131lamak i\u00e7in, bu bilimlere asgari d\u00fczeyde gereksinim vard\u0131r. Bu a\u00e7\u0131dan bu bilimlerle belli a\u00e7\u0131lardan ilgilenilmeli, a\u015f\u0131r\u0131ya ka\u00e7anlar ve b\u00f6ylece dinden uzakla\u015fanlar engellenmeli; bu bilimler halka da \u00f6\u011fretilmemelidir.[27]<\/a> Gazz\u00e2l\u00ee, her \u015feyi Tanr\u0131\u2019ya ve dine hizmet etti\u011fi, insanlar\u0131 dine y\u00f6nlendirdi\u011fi s\u00fcrece anlaml\u0131 bulur.[28]<\/a><\/p>\n

Gazz\u00e2l\u00ee\u2019nin, Abbasilerin son d\u00f6nemi ve Sel\u00e7uklular\u0131n ilk d\u00f6nemlerinde, iktidarlarca desteklenmesi, \u015ei\u00ee medreselere alternatif olarak kurulan Niz\u00e2miye Medresesinin ba\u015f\u0131na getirilmesi, son d\u00f6nemlerdeki iktidarlar\u0131n bilim ve felsefe kar\u015f\u0131s\u0131ndaki tutumlar\u0131n\u0131n ve medreselerde \u00f6\u011fretilen ve yayg\u0131nla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan anlay\u0131\u015f\u0131n ne denli bilim kar\u015f\u0131t\u0131 oldu\u011funu g\u00f6stermesi a\u00e7\u0131s\u0131ndan olduk\u00e7a hayati \u00f6neme sahiptir. 14. y\u00fczy\u0131lda \u0130bn Hald\u00fbn\u2019un ya\u015fam\u0131n\u0131 yitirmi\u015f olan felsefeyi zararl\u0131 bulmas\u0131, bilim ve felsefeyle ilgilenecek kimsenin \u015feriat\u0131n ilkelerini iyice ezberleyip benimsemi\u015f olmas\u0131 gerekti\u011fini s\u00f6ylemesi,[29]<\/a> Gazz\u00e2l\u00eeci anlay\u0131\u015f\u0131n\u0131n \u0130slam\u2019\u0131n bat\u0131s\u0131nda bile ne denli g\u00fc\u00e7l\u00fc bir yank\u0131 uyand\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

Ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck ve dinsizlikle su\u00e7lama<\/strong><\/p>\n

Gerek \u0130slam filozoflar\u0131n\u0131n gerekse \u0130slam din felsefecilerinin ve \u0130slam hukuk\u00e7ular\u0131n\u0131n din odakl\u0131 ve erekselci bir d\u00fc\u015f\u00fcnceye vurgu yapmalar\u0131, halk\u0131 dizginleme, itaat ettirme ve y\u00f6nlendirmede, y\u00f6neticilerin deste\u011fini alsa da, ho\u015fg\u00f6r\u00fcs\u00fcz bir toplum yaratm\u0131\u015ft\u0131r. Filozoflar\u0131n bu durumdan kimi kez zarar g\u00f6rmelerine kar\u015f\u0131n, s\u00f6z konusu anlay\u0131\u015f\u0131, Ebu Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee, \u0130bn er\u00adRavend\u00ee[30]<\/a> gibi birka\u00e7\u0131 hari\u00e7 terk etmemeleri, iktidar eksenli bilimin ve bu nedenle iktidara yaranman\u0131n zorunlulu\u011funun bir sonucu olsa gerektir.<\/p>\n

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Ebu Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee, d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden h\u00fck\u00fcmdar\u0131n kitapla kafas\u0131na vurmas\u0131 sonucu g\u00f6zlerini yitirdi.<\/figcaption><\/figure>\n

\u0130slam hukuk\u00e7usu \u0130bn es-Sal\u00e2h\u2019\u0131n felsefe ve mant\u0131kla u\u011fra\u015fman\u0131n caiz olmad\u0131\u011f\u0131na ili\u015fkin fetvas\u0131 ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn boyutlar\u0131n\u0131 g\u00f6stermesi a\u00e7\u0131s\u0131ndan anlaml\u0131d\u0131r. Fetva \u015f\u00f6yledir:<\/p>\n

\u201cFelsefe \u00f6\u011fretileri ile u\u011fra\u015ft\u0131\u011f\u0131na dair kan\u0131t bulunan herkes, a\u015fa\u011f\u0131daki se\u00e7enekler1e kar\u015f\u0131 kar\u015f\u0131ya kalacakt\u0131r: K\u0131l\u0131\u00e7la idam ya da \u0130slam\u2019a d\u00f6n\u00fc\u015f; ancak bu \u015fekilde, memlekette ya\u015fama hakk\u0131 elde edebilecekler ve b\u00f6ylelikle bilimlerinin k\u00f6k\u00fc kaz\u0131nabilecektir.\u201d[31]<\/a><\/p>\n

Ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck fetvalarla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f, kimi d\u00fc\u015f\u00fcn\u00fcrlerin \u00f6ld\u00fcr\u00fclmesine, lin\u00e7 edilmesine ve i\u015fkence g\u00f6rmesine de neden olmu\u015ftur. Cad b. Dirhem, Cehm b. Safv\u00e2n, Hallac-\u0131 Mens\u00fbr, Suhreverd\u00ee, \u0130bn Mukaff\u00e2, Be\u015f\u015f\u00e2r b. B\u00fcrd vb.leri d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden hayatlar\u0131ndan olmu\u015flard\u0131r. Ayn\u0131 ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck y\u00fcz\u00fcnden, Kind\u00ee\u2019nin elinden kitaplar\u0131 al\u0131narak yak\u0131lm\u0131\u015f, b\u00fcy\u00fck bir halk y\u0131\u011f\u0131n\u0131n\u0131n \u00f6n\u00fcnde, 60 ya\u015flar\u0131nda iken k\u0131rba\u00e7lanm\u0131\u015f; bu olay \u00fczerine en verimli d\u00f6neminde depresyona girmi\u015f ve sessizli\u011fe g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Ebu Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee, d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden h\u00fck\u00fcmdar\u0131n kitapla kafas\u0131na vurmas\u0131 sonucu g\u00f6zlerini yitirmi\u015ftir. Bu durum onun ya\u015fam sevincini k\u0131rm\u0131\u015f; bir hekim dostu, g\u00f6zlerini tedavi edebilece\u011fini s\u00f6yleyince, \u201cbu d\u00fcnyay\u0131 yeterince g\u00f6rd\u00fcm\u201d deyip tedaviyi reddetmi\u015ftir.[32]<\/a> \u0130bn R\u00fc\u015fd, Kuran<\/em>\u2019da ge\u00e7en Ad kavminin ya\u015famam\u0131\u015f oldu\u011funu s\u00f6ylemesi, Ven\u00fcs\u2019\u00fcn tanr\u0131sal bir varl\u0131k oldu\u011funu iddia etmesi y\u00fcz\u00fcnden kitaplar\u0131 elinden al\u0131n\u0131p yak\u0131lm\u0131\u015f, sonra da Luceyna\u2019ya s\u00fcrg\u00fcne g\u00f6nderilmi\u015ftir.[33]<\/a> Benzer durumlar\u0131n, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi d\u00fc\u015f\u00fcn\u00fcrlerin de ba\u015f\u0131na geldi\u011fi bilinmektedir. Bu ba\u011flamda S\u00fcnn\u00ee iktidarlarla \u015ei\u00ee iktidarlar aras\u0131nda bir ayr\u0131m yapmak gerekir. \u015ei\u00ee y\u00f6netimlerde ve \u015ei\u00ee toplumlarda, bilim ve felsefeye S\u00fcnniler kadar ho\u015fg\u00f6r\u00fcs\u00fcz yakla\u015f\u0131lmam\u0131\u015ft\u0131r. Bunun nedeni, b\u00fcy\u00fck bir olas\u0131l\u0131kla, \u015ei\u00ee inan\u00e7 sisteminin, ba\u015flang\u0131\u00e7tan beri bat\u00een\u00ee (i\u00e7sel) yorum gelene\u011fi ve felsefeyle ili\u015fki i\u00e7erisinde olmas\u0131d\u0131r. Bu y\u00fczden, S\u00fcnn\u00ee \u00e7evrelerde bask\u0131ya u\u011frayan kimi d\u00fc\u015f\u00fcn\u00fcrler, \u015ei\u00ee iktidarlara s\u0131\u011f\u0131nm\u0131\u015flar ve orada \u00e7al\u0131\u015fma imk\u00e2n\u0131 bulmu\u015flard\u0131r. Bu nedenle S\u00fcnniler aras\u0131nda felsefe kayboldu\u011funda, \u015ei\u00eeler aras\u0131nda belli \u00f6l\u00e7\u00fclerde ya\u015famaya devam etmi\u015ftir.[34]<\/a><\/p>\n

S\u00fcnn\u00ee Gazz\u00e2l\u00ee\u2019nin t\u00fcm filozoflar\u0131, maddi dirili\u015fi ink\u00e2r etmeleri, evrenin \u00f6ncesizli\u011fini benimsemeleri, Tanr\u0131 tikelleri t\u00fcmel bir bi\u00e7imde bilir demeleri y\u00fcz\u00fcnden, iktidar\u0131n deste\u011fini de alarak, dinsizlikle su\u00e7lamas\u0131 (tekf\u00eer)[35]<\/a>, ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn u\u00e7 noktas\u0131n\u0131 temsil eder. Dinsizlikle su\u00e7lama (tekf\u00eer), orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda, bir cedel y\u00f6ntemidir ve hasm\u0131 yenmek ya da susturmak a\u00e7\u0131s\u0131ndan \u00f6nemli bir i\u015fleve sahiptir. \u00c7\u00fcnk\u00fc dinsizlikle su\u00e7lama halk\u0131 k\u0131\u015fk\u0131rtmada \u00f6nemli bir ara\u00e7t\u0131r. \u00d6te yandan \u015fer\u2019\u00ee a\u00e7\u0131dan da \u00f6nemli sonu\u00e7lar\u0131 vard\u0131r. Gazz\u00e2l\u00ee\u2019nin, felsefe ve biliminsanlar\u0131n\u0131n dinsiz oldu\u011funu, onlar\u0131n yap\u0131tlar\u0131n\u0131n dinsizli\u011fe yol a\u00e7t\u0131\u011f\u0131n\u0131 Niz\u00e2miye Medresesinde \u00f6\u011fretmesi, ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn peki\u015fmesinde ve yayg\u0131nla\u015fmas\u0131nda etkili olmu\u015ftur. Birisine orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda dinsiz demenin hukuksal sonu\u00e7lar\u0131n\u0131 g\u00f6rmek i\u00e7in Gazz\u00e2l\u00ee\u2019yi dinlemekte yarar vard\u0131r:<\/p>\n

\u201cDinsizlikle (k\u00fcfr) itham etme, dinsizlikle su\u00e7lanan\u0131n mal\u0131n\u0131n al\u0131nmas\u0131, kan\u0131n\u0131n d\u00f6k\u00fclmesi, cehennemde ebedi olarak kalmas\u0131na h\u00fckmedilmesi gibi \u00f6nemli hukuksal sonu\u00e7lar do\u011furan \u015fer\u2019\u00ee bir h\u00fck\u00fcmd\u00fcr.\u201d[36]<\/a><\/p>\n

Felsefe savunucusu olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan ve Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct el-Fel\u00e2sife<\/em> adl\u0131 yap\u0131t\u0131na Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct<\/em> adl\u0131 yap\u0131t\u0131yla yan\u0131t veren \u0130bn R\u00fc\u015fd\u2019\u00fcn, yer yer has\u0131mlar\u0131n\u0131 dinsizlikle su\u00e7lamas\u0131 ve dine olumsuz bakan d\u00fc\u015f\u00fcnceleri olan z\u0131nd\u0131klar\u0131n \u00f6ld\u00fcr\u00fclmesi gerekti\u011fini s\u00f6ylemesi[37]<\/a>, ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn ne denli peki\u015fmi\u015f oldu\u011funun ilgin\u00e7 bir g\u00f6stergesi olsa gerektir.<\/p>\n

Bilginin tanr\u0131sal ayd\u0131nlanmaya indirgenmesi ve ezberci e\u011fitim<\/strong><\/p>\n

Ku\u015fkusuz bilim ve bilimsel ara\u015ft\u0131rma, insan akl\u0131 ve deneyimlerini temel alan ku\u015fkucu bir bilgikuramsal temele dayan\u0131r. Ancak, orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda egemen olan bilgikuramsal anlay\u0131\u015f, toplumsal ve y\u00f6netimsel yap\u0131ya ko\u015fut bir bi\u00e7imde, \u0130slam dinsel bildirileri ve Aristoteles\u2019in Yeni Platoncu yorumlar\u0131 kanal\u0131yla, gizemci bir temele oturtulmu\u015ftur. Aristoteles\u2019in etkin akl\u0131, Yeni Platoncu yorumcular\u0131n elinde, tanr\u0131sal bir kimli\u011fe b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015f, Kind\u00ee, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi filozoflar taraf\u0131ndan ayn\u0131 gelenek s\u00fcrd\u00fcr\u00fclerek, peygamberi ayd\u0131nlatt\u0131\u011f\u0131 s\u00f6ylenen Cebrail\u2019le \u00f6zde\u015fle\u015ftirilmi\u015ftir. B\u00f6ylelikle, an\u0131lan filozoflarca, filozoflar ve biliminsanlar\u0131yla peygamberlerin bilgisi ayn\u0131 kayna\u011fa ba\u011flanm\u0131\u015ft\u0131r.[38]<\/a><\/p>\n

Onlara g\u00f6re kuramsal bilgi, t\u0131pk\u0131 dinsel bildiriler gibi kesinlik ve de\u011fi\u015fmezlik \u00f6zelli\u011fine sahiptir. \u0130nsanlar\u0131n duyular\u0131 arac\u0131l\u0131\u011f\u0131yla elde etti\u011fi \u00f6nsel bilgi ise, sadece bir san\u0131d\u0131r; ger\u00e7ek bilginin, yani kuramsal bilginin ortaya \u00e7\u0131kmas\u0131 i\u00e7in, etkin ak\u0131lla ili\u015fki kurulmas\u0131 gerekmektedir. Bu ili\u015fkiyi herkes kuramaz, sadece se\u00e7kinler, bir di\u011fer deyi\u015fle, peygamberler, filozoflar ve veliler kurabilir.[39]<\/a> B\u00f6ylesi bir ili\u015fkiyle elde edilen bilgiye, yer yer halid\u00ee hikmet (de\u011fi\u015fmez-kal\u0131c\u0131 bilgi) ad\u0131 da verilir.[40]<\/a> \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re, insan\u0131n kendisinin kuramsal de\u011feri olan bilimsel bir bilgi elde etmesi olanaks\u0131zd\u0131r; bu t\u00fcrden bilgiler ilah\u00ee k\u00f6kenlidir. Onlar\u0131, Eski Yunan filozoflar\u0131n\u0131 yer yer bir peygamber gibi sunmalar\u0131[41]<\/a>, hatta Socrates, Platon ve Aristoteles gibi se\u00e7kin simalar\u0131 ilah\u00ee niteliklerle donatmalar\u0131, s\u00f6z konusu bilgi anlay\u0131\u015f\u0131n\u0131n bir uzant\u0131s\u0131d\u0131r. \u0130slam filozoflar\u0131n\u0131n kan\u0131s\u0131na g\u00f6re, peygamberler bilgiyi simgelerle, filozoflar ise yal\u0131n halde al\u0131rlar.[42]<\/a> Sadece kuramsal bilginin temel \u00f6nc\u00fclleri de\u011fil, \u00e7\u0131kar\u0131ma ve sonu\u00e7lamaya dayal\u0131 bilgiler de tanr\u0131sal k\u00f6kenlidir. Zira k\u0131yastaki orta terimin bulunmas\u0131, tanr\u0131sal esinin bir sonucudur. Nitekim \u0130bn S\u00een\u00e2 \u015f\u00f6yle demektedir:<\/p>\n

\"\"
Bilgi tanr\u0131sal ve de\u011fi\u015fmezse, \u00f6\u011frenim g\u00f6ren insanlara, ge\u00e7mi\u015ftekilerin elde etti\u011fi ya da kutsal kitapta yer alan \u00f6\u011frenileri ezberlemek ve yorumlamaktan ba\u015fka bir se\u00e7enek kalmamaktad\u0131r.<\/figcaption><\/figure>\n

\u201cBilinmeyen \u015feylerin tas\u0131mdaki orta terimle bilinir hale gelece\u011fi a\u00e7\u0131kt\u0131r. Orta terim ise \u015f\u00f6yle meydana gelmektedir: Orta terim \u00e7abuk kavray\u0131\u015fla olu\u015fur; b\u00f6yle bir durumda, ak\u0131lsal sezgi (hads), orta terimi nefse f\u0131rlat\u0131r. Bunun nedeni ise, nefsin sahip oldu\u011fu yetene\u011fin etkin ak\u0131ldan etkilenmesidir. Ya da orta terim, etkin ak\u0131lla ili\u015fki kurmu\u015f bir \u00f6\u011fretici arac\u0131l\u0131\u011f\u0131yla \u00f6\u011frenilir\u2026 Ger\u00e7ekte bu konuyu irdelersen, her sorunun sezgi arac\u0131l\u0131\u011f\u0131yla \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcrs\u00fcn.\u201d[43]<\/a><\/p>\n

\u0130slam din felsefecilerinin (kel\u00e2mc\u0131lar) bilgiye ili\u015fkin g\u00f6r\u00fc\u015fleri de filozoflar\u0131nkiyle hemen hemen ayn\u0131d\u0131r. Onlar\u0131n felsefi formasyonlar\u0131 c\u0131l\u0131z oldu\u011fu i\u00e7in, g\u00f6r\u00fc\u015flerini daha basit terimlerle ifade ederler. Mu\u2019tezile de dahil, t\u00fcm \u0130slam din felsefesi ekollerine g\u00f6re, \u00f6nsel (zar\u00fbr\u00ee) ve kazan\u0131lm\u0131\u015f (m\u00fckteseb) olarak ikiye ayr\u0131lan insan bilgisi[44]<\/a> duyum-idrak ayr\u0131m\u0131na ba\u011fl\u0131 olarak tanr\u0131sal yaratmayla ili\u015fkilendirilmi\u015ftir. Onlarca duyumlardan idrakin kendisi anla\u015f\u0131lmaz, bilgiyi sa\u011flayan hi\u00e7bir nesnel ko\u015fula ba\u011fl\u0131 olmayan idraktir ve bu idrak do\u011frudan tanr\u0131 taraf\u0131ndan yarat\u0131l\u0131r. Nitekim Pezdev\u00ee \u015f\u00f6yle demektedir:<\/p>\n

\u201cDuyum m\u00fcmk\u00fcn olarak meydana gelmektedir. (Dolay\u0131s\u0131yla) onun meydana gelmesi i\u00e7in, duyu organlar\u0131 \u015fart de\u011fildir. Zira onun, duyu organlar\u0131 olmaks\u0131z\u0131n meydana gelmesi tasavvur edilemez de\u011fildir. Bu, t\u0131pk\u0131 eylemlerin m\u00fcmk\u00fcn olarak nesnelerden \u00e7\u0131kmas\u0131na benzer; nesnelerden eylemlerin \u00e7\u0131kmas\u0131 \u015fart de\u011fildir. [Bunlar hem olabilir, hem de olmayabilir]. Kalpte ve zihinde bilginin meydana gelmesi de aynen bunun gibidir. Kalp ve zihin olmaks\u0131z\u0131n da bilginin ortaya \u00e7\u0131kmas\u0131 olas\u0131d\u0131r\u2026 \u0130\u015fitmenin meydana gelmesi i\u00e7in, kulak \u015fart olmad\u0131\u011f\u0131 gibi, sesin kula\u011fa ula\u015fmas\u0131 ve hatta ses bile \u015fart de\u011fildir. Bunlar olmasa da Tanr\u0131 i\u015fitmeyi yarat\u0131r\u2026 G\u00f6rme i\u00e7in g\u00f6z \u015fart olmad\u0131\u011f\u0131 gibi g\u00f6z\u00fcn \u0131\u015f\u0131\u011f\u0131n\u0131n nesneye ili\u015fmesi de \u015fart de\u011fildir. G\u00f6rme de ayn\u0131 \u015fekilde (zorunlu olarak de\u011fil), m\u00fcmk\u00fcn olarak meydana gelmektedir. Bu da Tanr\u0131\u2019n\u0131n yaratmas\u0131yla ger\u00e7ekle\u015fmektedir.\u201d [45]<\/a><\/p>\n

\u0130slam felsefecileri ve \u0130slam din felsefecilerince benimsenen s\u00f6z konusu bilgi anlay\u0131\u015f\u0131n\u0131n, insanlar\u0131 do\u011fay\u0131 incelemek ve g\u00f6zlem yapmak yerine, kutsal kitaplara ya da \u00f6nceki bilginlerin tanr\u0131sal esinle olu\u015fturduklar\u0131na inan\u0131lan yap\u0131tlar\u0131 incelemeye, onlar\u0131 yorumlamaya (tefsirler-\u015ferhler-ha\u015fiyeler) itece\u011fi ortadad\u0131r. S\u00f6z konusu anlay\u0131\u015f\u0131n, bir kenara \u00e7ekilip tanr\u0131sal ayd\u0131nlanmay\u0131 (vehb\u00ee-led\u00fcnn\u00ee bilgi) beklemeyi sal\u0131k veren \u0130slam tasavvuf\u00e7ular\u0131n\u0131n bilgikuramsal anlay\u0131\u015flar\u0131yla[46]<\/a> hemen hi\u00e7bir fark\u0131 yoktur. Nitekim \u0130slam d\u00fcnyas\u0131nda bilim ve felsefenin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ba\u015flad\u0131\u011f\u0131 d\u00f6nemlerde, tasavvuf ve tarikatlar\u0131n yay\u0131l\u0131\u015f\u0131 ve Gazz\u00e2l\u00ee\u2019nin filozoflar\u0131n bilgikuramsal sistemlerini tasavvufa bir alt yap\u0131 olu\u015fturmak i\u00e7in kullanmas\u0131 bu a\u00e7\u0131dan olduk\u00e7a anlaml\u0131d\u0131r. \u00d6te yandan, Eski Yunan ve di\u011fer toplumlardan yap\u0131lan \u00e7evirilerin neden g\u00fc\u00e7l\u00fc bir bilim ve felsefe gelene\u011fi yaratamad\u0131\u011f\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin bilgikuramsal yakla\u015f\u0131mlar\u0131yla ili\u015fkilidir. Bu anlay\u0131\u015f onlar\u0131, eskilerin kitaplar\u0131n\u0131 birer dogma gibi okumaya y\u00f6neltmi\u015f; ele\u015ftiri ve ku\u015fku gelene\u011fi bu nedenle tutunamam\u0131\u015ft\u0131r. Ayr\u0131ca felsefenin sokulmad\u0131\u011f\u0131 medreselerde, ezbercili\u011fin yayg\u0131nla\u015fmas\u0131 da ayn\u0131 gelene\u011fin bir uzant\u0131s\u0131d\u0131r. Zira bilgi tanr\u0131sal ve de\u011fi\u015fmezse, filozof ve peygamber d\u0131\u015f\u0131nda bilgiyi elde edecek birisi de yoksa, \u00f6\u011frenim g\u00f6ren insanlara, ge\u00e7mi\u015ftekilerin elde etti\u011fi ya da kutsal kitapta yer alan \u00f6\u011frenileri ezberlemek ve yorumlamaktan ba\u015fka bir se\u00e7enek kalmamaktad\u0131r. Bu edilgin, y\u00fcz\u00fcn\u00fc g\u00f6ky\u00fcz\u00fcne d\u00f6nm\u00fc\u015f, kay\u0131ts\u0131z ko\u015fulsuz gelene\u011fe teslim olan bir insan imgesi demektir ki, b\u00f6ylesi bir insan imgesinin feodal toplumsal yap\u0131n\u0131n ve siyasal iktidarlar\u0131n i\u015fine gelece\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n

Do\u011fal nedenselli\u011fin ink\u00e2r\u0131 ve aranedencilik<\/strong><\/p>\n

\u0130slam d\u00fcnyas\u0131nda etkili olan \u0130slam din felsefesi ekolleri, Mu\u2019tezile ile birlikte, t\u00f6z-ilinek (cevher-araz) metafizi\u011fini benimseyerek, evrende belli bir s\u00fcreklili\u011fin ve do\u011fal bir i\u015fleyi\u015fin oldu\u011funu yads\u0131m\u0131\u015ft\u0131r.[47]<\/a> Onlara g\u00f6re, s\u00fcreklili\u011fi olan bir evren imgesi, Tanr\u0131\u2019n\u0131n anl\u0131k yarat\u0131c\u0131l\u0131\u011f\u0131, kudreti, iradesi ve mucizev\u00ee olgular\u0131n olurlulu\u011fu ile \u00f6rt\u00fc\u015fmemektedir.[48]<\/a> E\u015f\u2019ar\u00ee gelene\u011fine ba\u011fl\u0131 \u00f6nc\u00fcleri ile ayn\u0131 endi\u015feleri payla\u015fan Gazz\u00e2l\u00ee, filozoflar\u0131 ele\u015ftirdi\u011fi ve onlar\u0131 dinsizlikle su\u00e7lad\u0131\u011f\u0131 Teh\u00e2f\u00fct el-Fel\u00e2sife<\/em> adl\u0131 yap\u0131t\u0131nda, konuyu enine boyuna tart\u0131\u015f\u0131r. Ona g\u00f6re \u0130slam filozoflar\u0131, g\u00f6k k\u00fcrelerinin ya da ayr\u0131k ak\u0131llar\u0131n yery\u00fcz\u00fcndeki olu\u015f ve bozulu\u015fta etkisinin oldu\u011funu s\u00f6ylemekle, do\u011fal nedenselli\u011fi kabul etmi\u015fler ve mucizeyi ink\u00e2r etmi\u015flerdir. Gazz\u00e2l\u00ee\u2019nin anlay\u0131\u015f\u0131na g\u00f6re benzer bir anlay\u0131\u015f\u0131n izlerini Mu\u2019tezilenin tevell\u00fcd (do\u011fu\u015f) kuram\u0131nda da yakalamak olas\u0131d\u0131r.[49]<\/a> Oysa ona g\u00f6re b\u00f6ylesi bir anlay\u0131\u015f, din\u00ee ve felsef\u00ee a\u00e7\u0131dan kabul edilemez. Gazz\u00e2l\u00ee do\u011fal neden-sonu\u00e7 ili\u015fkisini yads\u0131yarak \u015f\u00f6yle demektedir:<\/p>\n

\"\"
Felsefeyi savunan d\u00fc\u015f\u00fcnceler geli\u015ftiren \u0130bn R\u00fc\u015fd, Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct el-Fel\u00e2sife adl\u0131 yap\u0131t\u0131na Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct adl\u0131 yap\u0131t\u0131yla yan\u0131t verir.<\/figcaption><\/figure>\n

\u201cDo\u011fada neden olarak d\u00fc\u015f\u00fcn\u00fclen \u015fey ile sonu\u00e7 olarak d\u00fc\u015f\u00fcn\u00fclen \u015fey aras\u0131ndaki ili\u015fki bizce zorunlu bir ili\u015fki de\u011fildir. Asl\u0131nda bu her iki \u015feyden biri \u00f6teki olmad\u0131\u011f\u0131 gibi, onlardan birinin kabul\u00fc \u00f6tekinin kabul\u00fcn\u00fc, birinin yads\u0131nmas\u0131 da \u00f6tekinin yads\u0131nmas\u0131n\u0131 gerektirmez. Ayr\u0131ca onlardan birinin varl\u0131\u011f\u0131 \u00f6tekinin varl\u0131\u011f\u0131n\u0131, birinin yoklu\u011fu da \u00f6tekinin yoklu\u011funu zorunlu k\u0131lmaz. Nitekim susuzlu\u011fu gidermekle su i\u00e7mek, doymakla yemek yemek, yanmakla ate\u015fin ili\u015fmesi, ayd\u0131nl\u0131kla g\u00fcne\u015fin do\u011fmas\u0131, \u00f6l\u00fcmle boynun kesilmesi, iyile\u015fme ile ilac\u0131n i\u00e7ilmesi, ishal ile ishal ilac\u0131n\u0131n kullan\u0131lmas\u0131 aras\u0131nda ve buna benzer t\u0131pta, astronomide, sanatlarda ve \u00e7e\u015fitli mesleklerdeki g\u00f6zleme dayal\u0131 ili\u015fkilerde bir zorunluluk yoktur. \u00c7\u00fcnk\u00fc aralar\u0131nda ili\u015fki bulunan olgular\u0131 Tanr\u0131 birbiri ard\u0131nca yaratmakta olup, bunlar aras\u0131nda kendi \u00f6z\u00fcnde ayr\u0131lmay\u0131 kabul etmeyen zorunlu bir ili\u015fki bulunmamaktad\u0131r. Tersine yemek yemeden doymay\u0131, boyun kesilmeksizin \u00f6l\u00fcm\u00fc, boyun kesildi\u011fi halde ya\u015fam\u0131 s\u00fcrd\u00fcrmek ve buna benzer t\u00fcm ili\u015fkileri meydana getirmek, Tanr\u0131\u2019n\u0131n g\u00fcc\u00fc dahilindedir ve takdirinin bir sonucudur.\u201d[50]<\/a><\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re, \u0130slam filozoflar\u0131, mant\u0131ksal alanda, \u00f6zde\u015flik, i\u00e7lem, kaplam, ayk\u0131r\u0131l\u0131k gibi kategorilere \u00f6zg\u00fc olan zorunlulu\u011fu d\u0131\u015f d\u00fcnyadaki olumsal ili\u015fkilere ta\u015f\u0131m\u0131\u015flard\u0131r. Onlar\u0131 b\u00f6ylesi bir yan\u0131lg\u0131ya g\u00f6t\u00fcren, neden ve sonucun daima birbiri ard\u0131ndan ya da birlikte ortaya \u00e7\u0131mas\u0131d\u0131r. Bu, Tanr\u0131\u2019n\u0131n anl\u0131k yarat\u0131mlar\u0131na ba\u011fl\u0131 bir durumdur. Neden ve sonucu yan yana ve birlikte g\u00f6zlemlemek, bizde bir al\u0131\u015fkanl\u0131k do\u011furur; bu al\u0131\u015fkanl\u0131k y\u00fcz\u00fcnden, biz nedeni g\u00f6r\u00fcnce sonucu beklemeye ba\u015flar\u0131z. Hi\u00e7bir kimse, neden ile sonu\u00e7 aras\u0131ndaki ili\u015fkinin kendisini g\u00f6zleyemez; bu nedenle, bu konuda deneyimi kan\u0131t olarak sunan filozoflar, derin bir bilgisizlik i\u00e7indedirler.[51]<\/a> \u0130ngiliz filozofu David Hume gibi neden-sonu\u00e7 ili\u015fkisini al\u0131\u015fkanl\u0131\u011fa indirgeyerek yads\u0131yan Gazz\u00e2l\u00ee, evrendeki s\u00fcreklilik ve d\u00fczenlilik san\u0131s\u0131n\u0131 da, Tanr\u0131\u2019n\u0131n s\u00fcrekli, yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 imleyen \u2018adetine\u2019 ba\u011flar. Ona g\u00f6re evrendeki hangi olgu ya da ili\u015fki ara\u015ft\u0131r\u0131l\u0131rsa ara\u015ft\u0131r\u0131ls\u0131n, kar\u015f\u0131m\u0131za Tanr\u0131 \u00e7\u0131kmaktad\u0131r. Her \u015feyi O yaratmaktad\u0131r; tek \u00f6zne O\u2019dur.[52]<\/a> Bu nedenle O, diledi\u011finde adetinde de\u011fi\u015fiklik yapabilir. Mucizev\u00ee olgular yaratabilir.[53]<\/a> Gazz\u00e2l\u00ee\u2019nin bu anlay\u0131\u015f\u0131, bilim ve felsefeye indirilmi\u015f son darbedir. E\u011fer her t\u00fcrden olgunun ve ili\u015fkinin nedeni Tanr\u0131\u2019ysa, hi\u00e7bir ili\u015fkilerin do\u011fas\u0131n\u0131 ara\u015ft\u0131rmaya gerek yoktur. Ya\u011fmuru ya\u011fd\u0131ran, g\u00fcne\u015fi do\u011furan, depreme neden olan Tanr\u0131\u2019d\u0131r. Tanr\u0131 diledi\u011finde adetini de\u011fi\u015ftirebilece\u011fine g\u00f6re, evrende belli bir d\u00fczen ve bu d\u00fczene dayal\u0131 de\u011fi\u015fmez do\u011fa yasalar\u0131 da yok demektir.<\/p>\n

\u0130bn R\u00fc\u015fd, Gazz\u00e2l\u00ee\u2019den yakla\u015f\u0131k bir as\u0131r sonra, Gazz\u00e2l\u00ee\u2019nin ele\u015ftirilerini \u00e7\u00fcr\u00fctmek i\u00e7in Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct<\/em> adl\u0131 yap\u0131t\u0131n\u0131 kaleme al\u0131r ve Gazz\u00e2l\u00ee kar\u015f\u0131s\u0131nda filozoflar\u0131 savunmaya y\u00f6nelir. Ona g\u00f6re nedenselli\u011fin ink\u00e2r\u0131 bir safsatad\u0131r ve \u00f6nemli sorunlar do\u011furmaktad\u0131r.[54]<\/a> Nitekim yap\u0131t\u0131n\u0131n \u2018tabi\u2019at\u2019 b\u00f6l\u00fcm\u00fcnde, neden-sonu\u00e7 ili\u015fkisini yads\u0131man\u0131n, akl\u0131n, bilginin, nesnelerin \u00f6z\u00fcn\u00fcn, hatta Tanr\u0131\u2019n\u0131n ve d\u0131\u015f d\u00fcnyan\u0131n yads\u0131nmas\u0131n\u0131 gerektirdi\u011fini s\u00f6yler. Ona g\u00f6re bu yolu tutan kimse, sofistler gibi bir ku\u015fkunun pe\u015findedir[55]<\/a> ve kalbinde olan\u0131 diliyle gizlemektedir. Nitekim \u0130bn R\u00fc\u015fd \u015f\u00f6yle der:<\/p>\n

\u201cNedenselli\u011fi reddeden kimsenin, her eylemin mutlaka bir \u00f6znesi bulundu\u011funu kabul etmesi m\u00fcmk\u00fcn de\u011fildir… Ak\u0131l, nesnelerin nedenleri ile kavran\u0131lmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir… O halde, nedenleri yads\u0131yan kimse, akl\u0131 reddetmi\u015f olur… Bu \u015feyleri reddetmek, bilgiyi ge\u00e7ersiz k\u0131lmak ve reddetmektir.\u201d[56]<\/a><\/p>\n

\u0130bn R\u00fc\u015fd\u2019e g\u00f6re, nedenselli\u011fin ink\u00e2r\u0131, dinsel a\u00e7\u0131dan da sak\u0131ncal\u0131d\u0131r; \u00e7\u00fcnk\u00fc Tanr\u0131\u2019y\u0131 diledi\u011fini yapan \u201ckeyfi bir varl\u0131\u011fa\u201d ve \u201czalim bir krala\u201d d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.[57]<\/a> Bu ise evrende d\u00fczenli bir i\u015fleyi\u015fin olmayaca\u011f\u0131 anlam\u0131na gelir; \u00e7\u00fcnk\u00fc Tanr\u0131 aklen olursuz olmayan her \u015feyi yapabilmektedir. \u0130bn R\u00fc\u015fd\u2019\u00fcn kan\u0131s\u0131na g\u00f6re, Tanr\u0131\u2019n\u0131n adetini mucize gibi ola\u011fand\u0131\u015f\u0131 durumlarda de\u011fi\u015ftirdi\u011fini s\u00f6ylemek de bir \u00e7\u00f6z\u00fcm de\u011fildir. Zira Tanr\u0131\u2019y\u0131 belli t\u00fcrden davranmaya y\u00f6neltecek hi\u00e7bir g\u00fc\u00e7 yoktur. Gazz\u00e2l\u00ee\u2019nin evrendeki g\u00f6r\u00fcn\u00fcr d\u00fcze\u00adni kurtarmak i\u00e7in \u201cTanr\u0131\u2019n\u0131n adeti\u201d anlay\u0131\u015f\u0131na sar\u0131lmas\u0131 da \u0130bn R\u00fc\u015fd\u2019ce sorunu \u00e7\u00f6zememektedir. \u00c7\u00fcnk\u00fc adet al\u0131\u015fkanl\u0131\u011f\u0131 ve sonradan kazan\u0131lmay\u0131 ifade eder, bu y\u00fczden de Tanr\u0131\u2019ya ili\u015ftirilemez.[58]<\/a><\/p>\n

\u0130bn R\u00fc\u015fd\u2019\u00fcn Gazz\u00e2l\u00ee\u2019ye y\u00f6neltti\u011fi ele\u015ftiriler olduk\u00e7a anlaml\u0131d\u0131r, ama bu ele\u015ftirilere bakarak onun ve di\u011fer \u0130slam filozoflar\u0131n\u0131n do\u011fal nedenselli\u011fi ger\u00e7ek anlamda benimsedikleri, s\u00f6ylemek olduk\u00e7a g\u00fc\u00e7t\u00fcr. Zira \u0130bn R\u00fc\u015fd, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi filozoflar\u0131n evren kurgusu Aristoteles\u00e7i ve Yeni Platoncu izler ta\u015f\u0131r. Bu evren imgesine g\u00f6re, evrendeki her \u015fey ilk neden olan Tanr\u0131\u2019dan \u00e7\u0131km\u0131\u015ft\u0131r (sud\u00fbr).[59]<\/a> Hatta kimi filozoflara g\u00f6re bu bir t\u00fcr s\u00fcrekli a\u00e7\u0131nlanma ya da s\u00fcrekli tecelli anlam\u0131na gelir. Bu anlay\u0131\u015f, \u0130slam tasavvuf\u00e7ular\u0131nca da aynen payla\u015f\u0131l\u0131r. Tanr\u0131sal sud\u00fbr ya da a\u00e7\u0131nlanma s\u00fcrecinde, \u00f6nce g\u00f6k k\u00fcreleri olu\u015fmu\u015ftur; bunlar akla ve nefse sahiptirler; bu nedenle ahlaksal niteliklere bile sahiptirler. Ay alt\u0131ndaki hava, ate\u015f, toprak, su gibi \u00f6\u011feler, g\u00f6ksel hareketlere ba\u011fl\u0131 olarak \u00e7\u00f6z\u00fcl\u00fcr ve birle\u015firler; uygun s\u00fbreti (bi\u00e7imi) alacak ko\u015fullar ya da kar\u0131\u015f\u0131mlar olu\u015funca, Tanr\u0131 onlara ikincil nedenler arac\u0131l\u0131\u011f\u0131yla s\u00fbret (bi\u00e7im) g\u00f6nderir; b\u00f6ylece yery\u00fcz\u00fcndeki t\u00fcrler olu\u015fur. Nitekim onlara g\u00f6re Tanr\u0131\u2019n\u0131n bir di\u011fer ad\u0131 da bi\u00e7im vericidir (v\u00e2hib es-suver).[60]<\/a> Tanr\u0131sal k\u00f6kenli bu s\u00fbretler (bi\u00e7imler) t\u00fcrlerin do\u011fas\u0131n\u0131 belirler. \u00d6rne\u011fin ate\u015fin do\u011fas\u0131 yak\u0131c\u0131l\u0131k, insan\u0131nki ak\u0131lsall\u0131kt\u0131r vb. Bu do\u011falar\u0131 nesnelere ve varl\u0131klara Tanr\u0131 yerle\u015ftirdi\u011fi i\u00e7in, do\u011fal san\u0131lan d\u00f6n\u00fc\u015f\u00fcmler ve eylemler, tanr\u0131sal varl\u0131klar olan g\u00f6k k\u00fcreleri ve onlar arac\u0131l\u0131\u011f\u0131yla Tanr\u0131\u2019yla ili\u015fkilidir. Nitekim t\u0131pk\u0131 \u0130slam din felsefecileri gibi, filozoflara g\u00f6re de iradesi olmayan hi\u00e7bir varl\u0131\u011f\u0131n eylemde ya da kendili\u011finden bir etkinlikte bulunmas\u0131 s\u00f6z konusu de\u011fildir. Do\u011fa cans\u0131zd\u0131r; o halde, do\u011fal bir hareket olmayaca\u011f\u0131 gibi do\u011fal bir neden de olamaz. S\u00f6zgelimi, buhar elde etmek i\u00e7in hararet verecek ate\u015f veya buhar olacak su gibi vas\u0131talara gerek yoktur[61]<\/a>; tek vas\u0131ta, ayr\u0131k ak\u0131llar ve onlar arac\u0131l\u0131\u011f\u0131yla da \u201c\u0130lk Neden\u201d olan Tanr\u0131\u2019d\u0131r. Bu nedenle \u00fcnl\u00fc tabip Eb\u00fb Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee\u2019nin \u00e7e\u015fitli maddeleri bir araya getirerek, uzun s\u00fcre alt\u0131n olmas\u0131 i\u00e7in bekledi\u011fi kaydedilir. Yine \u0130slam d\u00fcnyas\u0131ndaki astrolojik uygulamalar da ayn\u0131 nedene dayal\u0131d\u0131r. \u015eu halde, Gazz\u00e2l\u00ee ve \u00f6nc\u00fclerine g\u00f6re evrendeki etkin neden Tanr\u0131 ya da meleklerdir; ancak Tanr\u0131 \u00f6zg\u00fcr iradeli bir varl\u0131kt\u0131r; sa\u00e7ma olmad\u0131k\u00e7a evrende her \u015feyi yapabilir. Filozoflara g\u00f6re ise, Tanr\u0131 evrendeki olu\u015f ve bozulu\u015fun \u201c\u0130lk Nedeni\u201ddir. O evrene do\u011frudan m\u00fcdahale etmek yerine ikincil nedenler olarak g\u00f6r\u00fclen g\u00f6k k\u00fcreleri ya da ayr\u0131k ak\u0131llar (yani dindeki melek simgesinin yal\u0131n ya da do\u011frudan anlat\u0131m\u0131) arac\u0131l\u0131\u011f\u0131yla m\u00fcdahale eder. Bu durumda, filozoflara g\u00f6re de do\u011fay\u0131 ara\u015ft\u0131ran herkes orada, ikincil nedenler olan g\u00f6k k\u00fcrelerinin ve onlar arac\u0131l\u0131\u011f\u0131yla da Tanr\u0131\u2019n\u0131n etkinli\u011fini g\u00f6r\u00fcr. \u0130bn Hald\u00fbn\u2019un deyi\u015fiyle, bizim g\u00f6rd\u00fc\u011f\u00fcm\u00fcz zahiri nedenler, s\u00f6zde nedenlerdir, oysa ger\u00e7ek neden Tanr\u0131\u2019d\u0131r.[62]<\/a><\/p>\n

\"\"
Kay\u0131ts\u0131z ko\u015fulsuz gelene\u011fe teslim olan bir insan imgesinin feodal toplumsal yap\u0131n\u0131n ve siyasal iktidarlar\u0131n i\u015fine gelece\u011fi a\u00e7\u0131kt\u0131r.<\/figcaption><\/figure>\n

Bilim do\u011fal nedenleri ara\u015ft\u0131rd\u0131\u011f\u0131na ve ondan hareketle evreni a\u00e7\u0131klay\u0131c\u0131 genel yasalara ula\u015fmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131na g\u00f6re, yukar\u0131da sunulan anlay\u0131\u015f\u0131n bilimsel bir anlay\u0131\u015fla \u00f6rt\u00fc\u015fmeyece\u011fi a\u00e7\u0131kt\u0131r. \u00d6te yandan, do\u011fal neden-sonu\u00e7 ili\u015fkisini d\u0131\u015flayan bir anlay\u0131\u015f\u0131n, insan ile eylemleri ve bu eylemlerden do\u011fan di\u011fer zincirleme eylemler aras\u0131ndaki ili\u015fkileri ask\u0131ya al\u0131p, kaderci bir \u00f6\u011fretiyi benimsemeye itece\u011fi ortadad\u0131r. Bilgiyi tanr\u0131sal ayd\u0131nlanmaya ba\u011flayan, do\u011fal nedenselli\u011fi, yani neden-sonu\u00e7 ili\u015fkisini yads\u0131yan ve kadercili\u011fi benimseyen bir felsefi anlay\u0131\u015f, ku\u015fkusuz \u00fcreticili\u011fi d\u0131\u015flayan, insan\u0131n kendine g\u00fcvenini yok eden, itaati, boyun e\u011fmeyi talep eden bir sosyal yap\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr ve bu yap\u0131 da, krall\u0131k y\u00f6netimleriyle olduk\u00e7a uyumludur. Bu yap\u0131, Abbasilerle birlikte sistemle\u015ftirilmi\u015f; Sel\u00e7uklular ve Osmanl\u0131lar taraf\u0131ndan da aynen s\u00fcrd\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

\"\"
\u0130slam filozoflar\u0131 da orijinal, sek\u00fcler bir paradigma geli\u015ftirememi\u015f, bu y\u00fczden de \u00fcretken, zihniyet de\u011fi\u015fimi yaratan bir anlay\u0131\u015f ortaya koyamam\u0131\u015flard\u0131r.<\/figcaption><\/figure>\n

Sonu\u00e7: bilim ve felsefenin tarihe kar\u0131\u015fmas\u0131<\/strong><\/p>\n

Orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda, 9-10. y\u00fczy\u0131llarda \u00e7eviri etkinlikleriyle ba\u015flayan ve imparatorlukla\u015fma s\u00fcrecinin g\u00fcd\u00fclemesiyle toplumun pratik ihtiya\u00e7lar\u0131n\u0131 gidermeyi ama\u00e7layan salt yararc\u0131, bilimsel ve felsefi bir ba\u015far\u0131n\u0131n var oldu\u011fu g\u00f6r\u00fcl\u00fcr. 12. y\u00fczy\u0131ldan sonra bu etkinlik giderek kaybolmu\u015f, \u0130slam toplumlar\u0131 ge\u00e7mi\u015fi tekrara ba\u015flam\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7taki geli\u015fmeler, Bat\u0131\u2019dakine benzer bir bilimsel ayd\u0131nlanma yaratamam\u0131\u015ft\u0131r. Bu nedensiz de\u011fildir; \u00e7\u00fcnk\u00fc \u0130slam toplumunun feodal, merkeziyet\u00e7i dura\u011fan yap\u0131s\u0131 gereksinimleri s\u0131n\u0131rlam\u0131\u015f; bilim ve felsefeyi iktidarlar\u0131n \u0130slam hukuk\u00e7ular\u0131 ve \u0130slam din felsefecilerinin kaprislerine ba\u011f\u0131ml\u0131 k\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu toplumsal yap\u0131, itaate y\u00f6nelik din odakl\u0131, erekselci, ho\u015fg\u00f6r\u00fcden yoksun, bilgiyi tanr\u0131sal ayd\u0131nlanmaya indirgeyen ve bu y\u00fczden ezbercili\u011fi \u00f6n plana \u00e7\u0131kartan, her t\u00fcrden do\u011fal nedeni ink\u00e2r eden bir zihniyet\u00e7e s\u00fcrekli desteklenmi\u015f; bu zihniyet medreselerde peki\u015ftirilmi\u015ftir. S\u00f6z konusu zihniyete yer yer muhalefet ediyor gibi g\u00f6z\u00fcken Mu\u2019tezil\u00ee d\u00fc\u015f\u00fcn\u00fcrler ile \u0130slam filozoflar\u0131, san\u0131lan\u0131n aksine, orijinal, sek\u00fcler bir paradigma ortaya koyamam\u0131\u015f, bu y\u00fczden de \u00fcretken, zihniyet de\u011fi\u015fimi yaratan bir anlay\u0131\u015f ortaya koyamam\u0131\u015flard\u0131r. Bu do\u011fald\u0131r; \u00e7\u00fcnk\u00fc onlar da, toplumu Tanr\u0131 ad\u0131na y\u00f6netti\u011fini savunan halife-sultanlar\u0131n koruyuculu\u011fu alt\u0131nda \u00e7al\u0131\u015fma imk\u00e2n\u0131 bulmu\u015flar; iktidardan uzak kald\u0131klar\u0131nda da, onun deste\u011fini almaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. \u00d6te yandan d\u00fc\u015f\u00fcncelerinde \u00e7o\u011fu kez bir dogma gibi izledikleri ge\u00e7mi\u015f k\u00fclt\u00fcrlerin felsefi anlay\u0131\u015flar\u0131 da, idealist \u00f6\u011feler ile doludur ve bu \u00f6\u011felerin, materyalist nitelikli bilim ve ku\u015fkuyu gerektiren bilimsel d\u00fc\u015f\u00fcnce ile pek \u00f6rt\u00fc\u015fmedi\u011fi bilinmektedir.<\/p>\n

Dipnotlar<\/strong><\/p>\n

[1]<\/a> Bkz. Ayd\u0131n Say\u0131l\u0131, \u201cOrta\u00e7a\u011f \u0130s\u00adlam D\u00fcnyas\u0131nda \u0130lmi \u00c7al\u0131\u015fma Temposundaki A\u011f\u0131rla\u015fman\u0131n Baz\u0131 Temel Sebepleri (Avrupa ile Mukayese)\u201d, DTCFFAE Dergisi, cilt: I, Ankara 1963, ss.4-69.<\/p>\n

[2]<\/a> Kr\u015f. Eb\u00fb Mans\u00fbr es-Sealib\u00ee, Adab’ul-Muluk (H\u00fck\u00fcmdarl\u0131k Sanat\u0131), \u00e7eviren: Sait Aykut, \u0130nsan Yay\u0131nlar\u0131, \u0130stanbul 1997, ss.34 vdd.<\/p>\n

[3]<\/a> Bkz. Eb\u00fb Mans\u00fbr es-Sealib\u00ee, age., s.33. Y\u00f6neticilerin \u00e7oban, y\u00f6netilenlerin s\u00fcr\u00fc olarak nitelendirildi\u011fi bir s\u00f6z Hz. Muhammed’e de ili\u015ftirilir. Bu motif, S\u00fcmerli\u00adlerden beri Ortado\u011fu’da yayg\u0131n bir motiftir; H\u0131ristiyanl\u0131kta da yank\u0131 bulmu\u015ftur.<\/p>\n

[4]<\/a> Bkz. Pervez Hoodbhoy, \u0130slam ve Bilim, \u00e7eviren: Eser Birey, Cem\/K\u00fclt\u00fcr, \u0130stanbul 1993, ss.142 vdd.<\/p>\n

[5]<\/a> Bkz. Pervez Hoodbhoy, age.,s.1 42.<\/p>\n

[6]<\/a> Kr\u015f. Henry Corbin, \u0130slam Fel\u00adsefesi Tarihi (Ba\u015flang\u0131\u00e7tan \u0130bn R\u00fc\u015fd’\u00fcn \u00d6l\u00fcm\u00fcne), \u00e7eviren: H\u00fcseyin Hatemi, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 1994, ss.319 vdd.<\/p>\n

[7]<\/a> Bkz. Pervez Hoodbhoy, age., s.189.<\/p>\n

[8]<\/a> Bkz. Pervez Hoodbhoy, age., ss.186-189. Bu konuda ele\u015ftirel bir \u00e7\u00f6z\u00fcmleme i\u00e7in bkz. Hasan Ayd\u0131n, \u201c\u0130slam Dinsel Bildirileri Mutlak m\u0131?\u201d, Bilim ve \u00dctopya, say\u0131:37, \u0130stanbul Temmuz 1997, ss.14-18.<\/p>\n

[9]<\/a> Bkz. Ayd\u0131n Say\u0131l\u0131, agm., s.22.<\/p>\n

[10]<\/a> Kr\u015f. Macit Fahri; age., ss.97 vdd..<\/p>\n

[11]<\/a> Bkz. A. Adnan Ad\u0131var, Tarih Boyunca \u0130lim ve Din., s.90.<\/p>\n

[12]<\/a> Kr\u015f. Joseph Schacht, \u0130slam Hukukuna Giri\u015f, \u00e7eviren: Mehmet Da\u011f ve Abdulkadir \u015eener, A\u00dc\u0130F Yay\u0131nlar\u0131, Ankara 1986, ss.59 vdd.<\/p>\n

[13]<\/a> Kr\u015f. Joseph Schatcht, age., ss.78 vdd.<\/p>\n

[14]<\/a> Bkz. Bemard Lewis, \u201cSome Observations on the Signification of Heresy in the History of Islam\u201d, Studia Islamica I, 1953, s.52 vd…<\/p>\n

[15]<\/a> Pervez Hoodbhoy, age., s.141\u00ad<\/p>\n

[16]<\/a> Bkz. A. Adnan Ad\u0131var, age., s.90.<\/p>\n

[17]<\/a> Bkz. A. Adnan Ad\u0131var, age., ss.90-92.<\/p>\n

[18]<\/a> Fazlur Rahman, \u0130slam, \u00e7eviren: Mehmet Da\u011f ve Mehmet Ayd\u0131n, Sel\u00e7uk Yay\u0131nlar\u0131, \u0130stanbul 1993, s.259.<\/p>\n

[19]<\/a> Kan\u00fbni-i Esasi’nin 5. maddesi \u015f\u00f6yle demek\u00adtedir: ‘\u201dZat-\u0131 hazret-i padi\u015fahinin nefsi h\u00fcma\u00adyunu mukaddes ve gayr-i mes\u00fcld\u00fcr.\u201d Kanun-i Esasi, T\u00fcrk Anayasalar\u0131 \u0130\u00e7inde, haz\u0131rlayan: Suna Kili, Tekin Yay\u0131nlar\u0131 \u0130stanbul 1982. s.9.<\/p>\n

[20]<\/a> Bkz. Ahmet Fuad el-Ehv\u00e2n\u00ee, \u201cKind\u00ee\u201d, \u0130s\u00adlam D\u00fc\u015f\u00fcnce Tarihi i\u00e7inde, cilt: II, \u00e7eviren: Osman<\/p>\n

Bilen., \u0130nsan Yay\u0131nlan, \u0130stanbul 1990. ss.39-42.<\/p>\n

[21]<\/a> Bkz. Ibrahim Medk\u00fbr, \u201cF\u00e2r\u00e2b\u00ee\u201d, Islam D\u00fc\u00ad\u015f\u00fcnce Tarihi i\u00e7inde, cilt: II, \u00e7eviren: Osman Bilen. \u0130nsan Yay\u0131nlar\u0131, Istanbul 1990, ss.74-75; Mehmet Da.\u011f, \u201c\u0130slam Felsefesinin Baz\u0131 Temel Sorunlar\u0131 \u00dczerinde D\u00fc\u015f\u00fcnceler\u201d, OMUIF Dergisi, say\u0131: 5, Samsun 1991, ss.1l-12.<\/p>\n

[22]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Faslu’I-Mak\u00e2l, Felsefe-Din \u0130li\u015fkileri \u0130\u00e7inde, haz\u0131rlayan: S\u00fcleyman Uluda\u011f, Dergah Yay\u0131nlar\u0131, \u0130stanbul 1985, ss.135 vd.<\/p>\n

[23]<\/a> \u0130bn R\u00fc\u015fd, Faslu ‘I-Mak\u00e2l, s.96<\/p>\n

[24]<\/a> \u0130bn R\u00fc\u015fd. Faslu’I-Mak\u00e2l, s.103.<\/p>\n

[25]<\/a> \u0130bn R\u00fc\u015fd, Faslu’I-Mak\u00e2l, ss.101-102.<\/p>\n

[26]<\/a> Gazz\u00e2l\u00ee, el-Munkizu Min ed-Dal\u00e2l, \u00e7eviren ve Arap\u00e7as\u0131yla ne\u015freden: A. Subhi Furat, \u015eamil Yay\u0131nlar\u0131, \u0130stanbul 1978, s.8.<\/p>\n

[27]<\/a> Bkz. Gazz\u00e2l\u00ee, el-Munkiz, ss.9 vd..<\/p>\n

[28]<\/a> Gazz\u00e2l\u00ee, el-Munkiz, s.10.<\/p>\n

[29]<\/a> Bkz. \u0130bn Hald\u00fbn, Mukaddime, cilt: III. S. 12; Hasan Ayd\u0131n, \u201cBast\u0131\u011f\u0131 Dal\u0131 Kesen Adam: \u0130bn Hald\u00fbn\u201d, Bilim ve \u00dctopya Dergisi, ay\u0131:58, \u0130stanbul Nisan 1999, s.82.<\/p>\n

[30]<\/a> Bkz. Mehmet Da\u011f, agm. ss.8-9.<\/p>\n

[31]<\/a> Pervez Hoodbhoy, age., s.156<\/p>\n

[32]<\/a> Pervez Hoodbhoy, age., s.166-167. Eb\u00fb Bekr Zekeriyy\u00e2 er-R\u00e2z\u00eenin k\u00f6r olmas\u0131yla il\u00adgili ba\u015fka rivayetlerde aktanl\u0131r. Bkz. The Spiritual Physick of Rhazes, \u00d6ns\u00f6z, Ingi\u00adlizceye \u00e7eviren A. J. Arberry, London, 1950, s.6.<\/p>\n

[33]<\/a> Bkz. Ahmed Fuadel-Ehvani, \u201c\u0130bn R\u00fc\u015fd\u201d, \u0130slam Felsefesi Tarihi i\u00e7inde. Cilt:II, \u00e7eviren: \u0130lhan Kutluer, \u0130nsan Yav\u0131nlar\u0131, \u0130stanbul 1990, ss.166-167.<\/p>\n

[34]<\/a> Kr\u015f. Henry Corbin, age., 63 vd..<\/p>\n

[35]<\/a> Bkz. Gazz\u00e2l\u00ee, el-Mur\u0131kiz, ss.7-8.<\/p>\n

[36]<\/a> Gazz\u00e2l\u00ee, Faysalu’t-Tefrika Beyn’el-\u0130slam Ve’z-Zendeka (\u0130slamda M\u00fcsamaha), \u00e7eviren: S\u00fcleyman Uluda\u011f, Marifet Yay\u0131nlan, \u0130stanbul 1990, s.56.<\/p>\n

[37]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct (Tutars\u0131zl\u0131\u011f\u0131n Tutars\u0131zl\u0131\u011f\u0131), cilt:II, \u00e7eviren: Kemal I\u015f\u0131k ve Mehmet Da\u011f, K\u0131rkambar Yay\u0131nlar\u0131 \u0130stanbul 1998, ss.638-639.<\/p>\n

[38]<\/a> Bkz. Mehmet Da\u011f, \u201cKuran’daki Temelleri I\u015f\u0131\u011f\u0131nda \u0130slam K\u00fclt\u00fcr\u00fcnde Bilgi Anlay\u0131\u015f\u0131\u201d, Bilim ve \u00dctopya Dergisi, say\u0131: 42, \u0130stanbul 1992 ss.46-47.<\/p>\n

[39]<\/a> Bkz. F\u00e2r\u00e2b\u00ee, \u015eeriat el-Yak\u00een, ne\u015freden: Muba\u00adhat T\u00fcrker, DTCFFAE Dergisi, cilt: I, TTK Bas\u0131\u00admevi, Ar\u0131kara 1969, ss.195 vd.<\/p>\n

[40]<\/a> Bkz. \u0130lhan Kutluer, \u0130sl\u00e2m\u2019\u00een Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru, \u0130z Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1996, ss. Ss. 27 vd..<\/p>\n

[41]<\/a> Bkz. Henry Corbin, age., s.15; Mehmet Da\u011f, \u201c\u0130slam Felsefesinin Baz\u0131 Temel Sorunlar\u0131 \u00dc zerinde D\u00fc\u015f\u00fcnceler\u201d, ss.11-12.<\/p>\n

[42]<\/a> Bkz. Mehmet Da\u011f, \u201cKuran’daki Temelle\u00adri I\u015f\u0131\u011f\u0131nda \u0130slam K\u00fclt\u00fcr\u00fcnde Bilgi Anlay\u0131\u015f\u0131\u201d, ss.46 vd.<\/p>\n

[43]<\/a> Bilal Ku\u015fp\u0131nar, \u0130bn S\u00een\u00e2\u2019n\u0131n De Livre Science adl\u0131 yap\u0131t\u0131ndan aktarmaktad\u0131r. Bkz. Bilal Ku\u015fp\u0131nar, \u0130bn S\u00een\u00e2\u2019da Bilgi Teorisi, MEB Yay\u0131nlar\u0131, \u0130stanbul 1995, s. 126.<\/p>\n

[44]<\/a> Hasan Ayd\u0131n, \u201c\u0130slam Orta\u00e7a\u011f\u0131nda Ak\u0131l Kavram\u0131 ve Ak\u0131lc\u0131l\u0131k\u201d, \u0130nsanc\u0131l Dergisi, say\u0131: 100, \u0130stanbul \u015eubat 1999, ss. 5 vd..<\/p>\n

[45]<\/a> Pezdev\u00ee, Us\u00fbl., ss. 32-33.<\/p>\n

[46]<\/a> \u00d6rne\u011fin bkz. M.uhyiddin \u0130bn’\u00fcI Arabi, el-Futuh\u00e2t el-Mekkiyye, haz\u0131rlayan: Nihat Keklik, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara 1990, ss.41 vd.<\/p>\n

[47]<\/a> Bkz. Mehmet Da\u011f, \u201c\u0130m\u00e2m el-Haramyn el-C\u00fcveyn\u00ee’de Nedensellik Kuram\u0131\u201d, OM\u00dc\u0130F Dergisi i\u00e7inde, say\u0131: 2, Samsun, 1987, ss.35 vd..<\/p>\n

[48]<\/a> Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, ne\u015freden: Maurice Bouyges, Beyrut 1928. s.192.<\/p>\n

[49]<\/a> Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, s.191; Gazz\u00e2l\u00ee, \u0130tikadda Orta Yol, \u00e7eviren: Kemal I\u015f\u0131k, A\u00dc\u0130F Yay\u0131nlar\u0131, Ankara 1971, s.73.<\/p>\n

[50]<\/a> Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, s.195.<\/p>\n

[51]<\/a> Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, s.196.<\/p>\n

[52]<\/a> Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, s.192.<\/p>\n

[53]<\/a> Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct el-Fel\u00e2sife, ss.192 vd.<\/p>\n

[54]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, s.631.<\/p>\n

[55]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, ss.657-658.<\/p>\n

[56]<\/a> \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, ss.631-634.<\/p>\n

[57]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, s.643.<\/p>\n

[58]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, ss.634-635.<\/p>\n

[59]<\/a> \u00d6rne\u011fin bkz. F\u00e2r\u00e2b\u00ee, el-Medinet\u00fc’l F\u00e2z\u0131la, \u00e7eviren: Nafiz Dan\u0131\u015fman, MEB Yay\u0131nlar\u0131, \u0130stanbul 1990, ss.28 vd.<\/p>\n

[60]<\/a> Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, cilt: II, s.639.<\/p>\n

[61]<\/a> F\u00e2r\u00e2b\u00ee, age., s. 30.<\/p>\n

[62]<\/a> Bkz. \u0130bn Haldun, age., cilt: II, s.518.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130slam d\u00fcnyas\u0131nda 12. y\u00fczy\u0131ldan sonra bilimsel-d\u00fc\u015f\u00fcnsel etkinlikler giderek kaybolmu\u015f, \u0130slam toplumlar\u0131 ge\u00e7mi\u015fi tekrara ba\u015flam\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7taki at\u0131l\u0131mlar, Bat\u0131\u2019dakine benzer bir bilimsel ayd\u0131nlanma yaratamam\u0131\u015ft\u0131r. \u0130slam toplumunun feodal, merkeziyet\u00e7i dura\u011fan yap\u0131s\u0131 gereksinimleri s\u0131n\u0131rlam\u0131\u015f; bilim ve felsefeyi iktidarlar\u0131n \u0130slam hukuk\u00e7ular\u0131 ve \u0130slam din felsefecilerinin kaprislerine ba\u011f\u0131ml\u0131 k\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu toplumsal yap\u0131, itaate y\u00f6nelik din odakl\u0131, erekselci, ho\u015fg\u00f6r\u00fcden yoksun, bilgiyi […]<\/p>\n","protected":false},"author":483,"featured_media":23573,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[168,224,221,222],"tags":[229,599,237,2757,556,946,881],"class_list":["post-22637","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-131-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-tarih","tag-din","tag-dinler-tarihi","tag-felsefe","tag-feodalizm","tag-islam","tag-islam-tarihi","tag-ortacag"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t