![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/09\/2-22-300x225.jpg\")
Yeni tezler, kelam, tart\u0131\u015fmalar, itirazlar da esas olarak bu y\u00fczy\u0131llara aittir\u2026 Ve ideolojik kap\u0131\u015fmalar\u2026<\/p>\n
Dolay\u0131s\u0131yla s\u00f6z konusu iki muazzam y\u00fczy\u0131l ayn\u0131 zamanda, kavramlar\u0131n netle\u015fti\u011fi, ama ayn\u0131 zamanda gelenek ve g\u00f6reneklerin sorguland\u0131\u011f\u0131; olgular\u0131n yeniden ve farkl\u0131 \u015fekilde yorumland\u0131\u011f\u0131, s\u00fcrd\u00fcr\u00fclegelen iddialar\u0131n akl\u0131n s\u00fczgecinden ge\u00e7irildi\u011fi en \u00f6zg\u00fcr tart\u0131\u015fma ortam\u0131n\u0131n oldu\u011fu y\u00fczy\u0131llard\u0131. Bunun nedeni \u201csalt \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ortam\u0131n\u201d sa\u011flanmas\u0131 de\u011fil, fakat toplumsal-ekonomik ve siyasi ko\u015fullar\u0131n gere\u011fidir. Bu ko\u015fullar ortadan kalkt\u0131\u011f\u0131nda da s\u00f6z konusu \u00f6zg\u00fcr tart\u0131\u015fma ortam\u0131 kendili\u011finden ortadan kalkm\u0131\u015ft\u0131r.<\/p>\n
O g\u00fcn\u00fcn siyasi-k\u00fclt\u00fcrel iklimini anlamak bak\u0131m\u0131ndan y\u00fczy\u0131llarca \u00f6nce aktar\u0131lan \u015fu \u00f6rnek \u00e7ok \u00f6nemlidir.<\/p>\n
Skandal toplant\u0131! \u201c\u0130ki kez toplant\u0131lara kat\u0131ld\u0131m, ama \u00fc\u00e7\u00fcnc\u00fcs\u00fcne gitmeye do\u011frusu \u00e7ekindim. Ni\u00e7in mi? D\u00fc\u015f\u00fcn\u00fcn bir kere, ilk toplant\u0131da koyu (ortodoks) M\u00fcsl\u00fcmanlar\u0131n ve ana ilkelerden farkl\u0131 d\u00fc\u015f\u00fcnen (Heterodoks) M\u00fcsl\u00fcmanlar\u0131n yan\u0131 s\u0131ra, ate\u015fe tapanlar [Mecusiler], materyalistler, tanr\u0131tan\u0131mazlar [z\u0131nd\u0131klar], Yahudi ve H\u0131ristiyanlar\u2026 K\u0131sacas\u0131 toplant\u0131da, her \u00e7e\u015fit dinsiz vard\u0131.<\/p>\n \u201cHer mezhebin kendine has g\u00f6r\u00fc\u015flerini savunan bir konu\u015fmac\u0131s\u0131 bulunuyordu ve bunlardan birinin \u015feyhi, kap\u0131dan i\u00e7eri girdi\u011finde herkes sayg\u0131yla aya\u011fa kalk\u0131yor ve mezhebin \u00f6nderi yerine oturmadan kimse yerine oturam\u0131yordu. Salon neredeyse t\u0131ka basa dolmu\u015fken dinsizlerden biri s\u00f6z ald\u0131 ve \u015f\u00f6yle konu\u015ftu: \u2018Bilimsel konularda tart\u0131\u015fmak amac\u0131yla toplanm\u0131\u015f bulunuyoruz. Herkes \u00f6nko\u015fulumuzu biliyor. Siz M\u00fcsl\u00fcmanlar, kendi din kitab\u0131n\u0131zdan al\u0131nm\u0131\u015f ya da peygamberinize atfedilen s\u00f6zlere dayanarak bize kar\u015f\u0131 kan\u0131tlar ileri s\u00fcrmeye kalk\u0131\u015famazs\u0131n\u0131z, \u00e7\u00fcnk\u00fc biz ne s\u00f6z konusu kitab\u0131n\u0131za ne de peygamberinize inan\u0131yoruz; buradaki herkes yaln\u0131zca insan\u0131n ak\u0131l ve mant\u0131\u011f\u0131nda temellendirilebilen nedenlere dayanabilir.\u2019<\/p>\n \u201cBu s\u00f6zler, genel bir alk\u0131\u015fla kar\u015f\u0131land\u0131. Bu ve benzeri s\u00f6zleri duyduktan sonra b\u00f6yle toplant\u0131lara neden kat\u0131lmak istemedi\u011fimi art\u0131k anlars\u0131n\u0131z. Ba\u015fka bir toplant\u0131ya gitmeye beni ikna ettiler; dayanamad\u0131m gittim, gene ayn\u0131 skandalla kar\u015f\u0131la\u015ft\u0131m\u201d.(1)<\/p>\n Nas\u0131l haberdar olabildik? Ne yaz\u0131k ki felsefi ve siyasi tart\u0131\u015fmalar\u0131 yans\u0131tan eserlerin, risalelerin ve rubailerin (Al-Maari, \u00d6mer Hayyam vb.) \u00e7ok k\u00fc\u00e7\u00fck bir k\u0131sm\u0131 g\u00fcn\u00fcm\u00fcze kadar gelebilmi\u015ftir.<\/p>\n Bunlar\u0131n bir k\u0131sm\u0131 hen\u00fcz geni\u015f kesimler taraf\u0131ndan okunmadan yok edilmi\u015f, bir k\u0131sm\u0131 ise adeta unutulmaya terk edilmi\u015ftir. \u00d6zellikle ayk\u0131r\u0131 d\u00fc\u015f\u00fcnce ifade eden, muhalif g\u00f6r\u00fc\u015fte olan ve \u00f6zellikle de \u00f6zg\u00fcr d\u00fc\u015f\u00fcnceli olan Mutezile ak\u0131m\u0131na mensup yazarlar\u0131n eserleri yok olup gitmi\u015ftir.(2)<\/p>\n Bu eserlerin bir\u00e7o\u011funun adlar\u0131n\u0131, i\u00e7erdikleri konular\u0131, nelerden s\u00f6z ettiklerini k\u0131smen o da ba\u015fka yazarlar\u0131n eserlerinden biliyoruz. Ancak buna ra\u011fmen bu kitaplar\u0131 okuyabilmek veya en az\u0131ndan baz\u0131 b\u00f6l\u00fcmlerinden haberdar olmak kimi zaman bir mucize sayesinde olmu\u015ftur. Baz\u0131 yazarlar\u0131n s\u00f6z konusu kitaplardan s\u00f6z ettikleri veya bunlardan geni\u015f al\u0131nt\u0131lar yapt\u0131klar\u0131 veya bunlar\u0131n \u00f6zetlerini verdikleri olmu\u015ftur. Ancak \u00e7o\u011funlukla bu al\u0131nt\u0131lar, s\u00f6z konusu d\u00fc\u015f\u00fcn\u00fcrlerin g\u00f6r\u00fc\u015flerini alaya almak veya ileri s\u00fcrd\u00fc\u011f\u00fc arg\u00fcmanlar\u0131 \u00e7\u00fcr\u00fctmek veya onu karalamak i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin B\u00fcy\u00fck Sel\u00e7uklu veziri Nizam\u00fcl M\u00fclk\u2019\u00fcn Siyasetname<\/em>\u2019si b\u00f6yle bir eserdir. Nizam\u00fcl M\u00fclk eserinde \u00e7e\u015fitli mezhep ve tarikatlardan; \u015fahsiyetlerden ve ideolojik ak\u0131mlardan s\u00f6z eder, onlar\u0131n g\u00f6r\u00fc\u015flerini aktar\u0131r ama bunu daima olgular\u0131 \u00e7arp\u0131tarak, tek tarafl\u0131 aktararak ve karalamak amac\u0131yla yapar.<\/p>\n Fakat bu bile bilim d\u00fcnyas\u0131 a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck bir nimettir, \u00e7\u00fcnk\u00fc aksi takdirde bu eserlerden, mezhep ve ak\u0131mlardan haberdar olmak hi\u00e7 m\u00fcmk\u00fcn olamayacakt\u0131. Siyasetname<\/em> gibi eserler bu a\u00e7\u0131dan \u00e7ok de\u011ferlidir, \u00e7\u00fcnk\u00fc bu sayede kaybolmu\u015f eserlerden, onlar\u0131n i\u00e7eriklerinden ve yazarlar\u0131ndan da haberdar oluyoruz.<\/p>\n Er-Ravendi hakk\u0131ndaki bilgiler nereden geliyor? Fakat ondan \u00f6nce H. S. Nyberg de 1925 y\u0131l\u0131nda, Ebul H\u00fcseyin el-Hayyat\u2019\u0131n Kitab al-\u0130ntisar<\/em> adl\u0131 eserini yay\u0131mlam\u0131\u015ft\u0131 ki bu eser, radikal bir \u015eii perspektifinden \u0130bn er-Ravendi\u2019nin kaleme ald\u0131\u011f\u0131 Kitab fad\u0131hat al-Mu\u2019tazila<\/em>\u2019\u0131n bir ele\u015ftirisiydi. \u015eunu da belirtelim ki el-Hayyat\u2019\u0131n kitab\u0131, Cahiz\u2019in yazd\u0131\u011f\u0131 fad\u0131lat al-Mu\u2019tazila<\/em>\u2019ya bir yan\u0131tt\u0131. El-Hayyat\u2019\u0131n kitab\u0131ndan edindi\u011fimiz bilgilerle al-Muayyad\u2019\u0131n kitab\u0131ndaki bilgiler bire bir \u00f6rt\u00fc\u015fmektedir.<\/p>\n Ayn\u0131 \u015fekilde er-Ravendi\u2019nin \u00f6zellikle de Kuran<\/em>\u2019a y\u00f6nelik ele\u015ftirilerini i\u00e7eren Kitab al-Dami\u011f<\/em>\u2019den baz\u0131 pasajlara al-Cavzi\u2019nin kaleme ald\u0131\u011f\u0131 ve bir tarih kitab\u0131 olan Kitab al-Muntazam fi\u2019t-Tarih<\/em>\u2019te rastl\u0131yoruz ki bu kitap da \u00fcnl\u00fc Orientalist Helmut Ritter taraf\u0131ndan ve tabii ki ba\u015fka bir\u00e7ok risaleyle birlikte \u0130stanbul k\u00fct\u00fcphanelerinde bulunmu\u015f ve Almancaya \u00e7evrilerek bilim d\u00fcnyas\u0131na kazand\u0131r\u0131lm\u0131\u015ft\u0131r.(4) Bu sayede \u0130bn en-Nedim\u2019in Fihrist<\/em>\u2019te yer verdi\u011fi er-Ravendi hakk\u0131ndaki bilgiler de anlam kazanm\u0131\u015ft\u0131r. Ancak er-Ravendi\u2019ye ait pasajlar\u0131n ve al\u0131nt\u0131lar\u0131n 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ke\u015ffedilmesinden sonra bile onun hakk\u0131nda \u00e7ok fazla bilgiye ula\u015f\u0131lm\u0131\u015f de\u011fildir. Yazarlar onun g\u00f6r\u00fc\u015flerinden bahsetmekte ancak hayat\u0131na dair \u00e7ok az bilgi vermektedirler. Belki onlar da bu bilgilere sahip de\u011fillerdi.<\/p>\n Ebu\u2019l H\u00fcseyin Ahmed bin Yahya bin \u0130shak er-Ravendi, 9.-10. y\u00fczy\u0131llarda ya\u015fam\u0131\u015f heterodoks d\u00fc\u015f\u00fcn\u00fcrler i\u00e7inde en \u00f6nemlilerinden biridir. \u0130bn Nedim\u2019in verdi\u011fi bilgilere g\u00f6re Er-Ravendi,\u00a0 Horasan\u2019n\u0131n Merverr\u00fcz kentinde do\u011fmu\u015f(5), ancak ne do\u011fum tarihi ne de \u00f6l\u00fcm tarihi biliniyor. Bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcrde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi uzun ya\u015famad\u0131\u011f\u0131, 30-40 ya\u015flar\u0131 civar\u0131nda \u00f6ld\u00fc\u011f\u00fc (857 veya 913 senesi) tahmin edilmektedir.(6) Hayat\u0131n\u0131n sonuna do\u011fru Kuran<\/em> ve di\u011fer semavi dinler hakk\u0131ndaki ele\u015ftirileri ve peygamberi a\u00e7\u0131ktan a\u015fa\u011f\u0131layan risaleleri dolay\u0131s\u0131yla tepki g\u00f6rm\u00fc\u015f ve Ba\u011fdat\u2019\u0131 terk etmek zorunda kalm\u0131\u015ft\u0131r. Sonraki y\u00fczy\u0131llarda ise ulema ve baz\u0131 muhafazak\u00e2r \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri taraf\u0131ndan sapk\u0131n g\u00f6r\u00fc\u015fl\u00fc olarak nitelendirilmi\u015f ve g\u00f6r\u00fc\u015flerinden dolay\u0131 z\u0131nd\u0131k olmakla su\u00e7lanm\u0131\u015ft\u0131r.<\/p>\n Er-Ravendi hakk\u0131ndaki tarihsel kay\u0131tlar muhtelif i\u00e7eriktedir. Kimi onun Mutezile, kimi Brahmanc\u0131 kimi de bir \u015eii daisi oldu\u011funu iddia etmi\u015ftir. G\u00fcn\u00fcm\u00fczde etkin olan \u0130slam ara\u015ft\u0131rmac\u0131lar\u0131 ve tarih\u00e7ileri de aradan bu kadar zaman ge\u00e7mesine ra\u011fmen er-Ravendi hakk\u0131nda ortak bir g\u00f6r\u00fc\u015fe sahip de\u011fillerdir. \u0130srailli \u0130slam k\u00fclt\u00fcr\u00fc uzman\u0131 Sarah Stroumsa, er-Ravendi\u2019yi \u00f6zg\u00fcr d\u00fc\u015f\u00fcnceli bir d\u00fc\u015f\u00fcn\u00fcr olarak nitelendirirken, Josef van Ess onun \u201cg\u00f6r\u00fc\u015flerinde sa\u011flam olmayan\u201d baz\u0131 unsurlar ke\u015ffetmekte ve onu \u201ci\u015fin e\u011flencesinde olan\u201d biri olarak tasvir etmektedir.(7)<\/p>\n Kraus\u2019a g\u00f6reyse er-Ravendi \u201ch\u0131rsl\u0131\u201d biriydi ve \u201cMutezile \u00e7evresinin ona dar gelmesi\u201d nedeniyle \u00f6nce onlardan uzakla\u015fm\u0131\u015f veya bu \u00e7evreden d\u0131\u015flanm\u0131\u015f; sonraki y\u0131llardaysa Mutezile ak\u0131m\u0131na kar\u015f\u0131 sert ele\u015ftiriler i\u00e7eren risaleler kaleme alm\u0131\u015ft\u0131r.<\/p>\n Peki, er-Ravendi neler s\u00f6ylemi\u015f ve neleri ele\u015ftirmi\u015ftir? Bu konuya da gelecek hafta de\u011finece\u011fiz\u2026<\/p>\n Dipnotlar<\/strong><\/p>\n 1) A. Bebel, Hz. Muhammed ve Arap K\u00fclt\u00fcr\u00fc<\/em>, Alan Yay., \u0130stanbul 1997, s.108-109.<\/p>\n 2) Paul Kraus, \u201cBeitraege zur islamischen Ketzergeschichte: Das Kitap az-zumurrud des Ibn ar-Rawandi\u201d, Rivista degli studi orientali<\/em>, Vol. 14, Fasc. 2 (Agosto 1933), Universita di Roma, s.1\/2.<\/p>\n 3) Fatimi halifesi Eb\u016b Tam\u012bm El-Mustensir Bill\u0101h Ma\u0101\u1e0f Bin a\u1e93-Z\u0101hir (1029-1094). Ad\u0131, Allaha kendisini zafere erdirmesi i\u00e7in yakaran\u00a0anlam\u0131na gelmektedir.<\/p>\n 4) H. Ritter, \u201cPhilologica\u201d, V, Der Islam<\/em>, XIX (1930\/, s. 1 vd.<\/p>\n 5) Mehmet Da\u011f, Hasan Ayd\u0131n, Orta\u00e7a\u011f \u0130slam K\u00fclt\u00fcr\u00fcnde Felsefe<\/em>, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, \u0130stanbul, 2017, s.104.<\/p>\n 6) \u0130slam Ansiklopedisi<\/em>, Ravendi Maddesi, MEB Yay\u0131nlar\u0131, Eski\u015fehir, 1997, c.9, s.639.<\/p>\n 7) Josef van Ess, Theologie und Gesellschaft im 2. Und 3. Jh. Hidschra, Eine Geschichte des religi\u00f6sen Denkens im fr\u00fch. Islam<\/em>, Bd.4, Walter de Gruyter, Berlin, 1997, s.336.<\/p>\n","protected":false},"excerpt":{"rendered":" \u0130slam tarihi ara\u015ft\u0131rmac\u0131lar\u0131n\u0131n en \u00e7ok merak ettikleri ve dolay\u0131s\u0131yla da \u00f6nem verdikleri d\u00f6nem 9. ve 10. y\u00fczy\u0131ld\u0131r. Nedeni \u00e7ok basit: M\u00fcsl\u00fcman toplumlar\u0131n, devlet ve toplumsal kurumlar\u0131n\u0131n, bilim alanlar\u0131n\u0131n ve hen\u00fcz olu\u015fmakta olan M\u00fcsl\u00fcman ki\u015filik yap\u0131s\u0131n\u0131n esas olarak bu y\u00fczy\u0131llarda \u015fekillenmi\u015f olmas\u0131. S\u00f6z konusu y\u00fczy\u0131llar ayn\u0131 zamanda co\u011frafi geni\u015flemenin sa\u011fland\u0131\u011f\u0131, yeni halk ve k\u00fclt\u00fcrlerle kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131, kadim […]<\/p>\n","protected":false},"author":681,"featured_media":29670,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[224,222],"tags":[4115,4117,946,4116],"class_list":["post-29668","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din-ve-dinler-tarihi","category-tarih","tag-er-ravendi","tag-hikmet-evi","tag-islam-tarihi","tag-nizamul-mulk"],"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
\n<\/strong>End\u00fcl\u00fcs\u2019ten Ba\u011fdat\u2019a giden bir din adam\u0131 orada ya\u015fad\u0131klar\u0131n\u0131 yak\u0131nlar\u0131na, \u015f\u00f6yle anlat\u0131r:<\/p>\n
\n<\/strong>Bu y\u00fczy\u0131llar hem verimli tart\u0131\u015fmalar\u0131n yap\u0131ld\u0131\u011f\u0131 hem de siyasi ve k\u00fclt\u00fcrel a\u00e7\u0131dan muazzam de\u011fi\u015fikliklerin, alt \u00fcst olu\u015flar\u0131n ya\u015fand\u0131\u011f\u0131, ama en \u00e7ok da bilimin temellerinin at\u0131ld\u0131\u011f\u0131 d\u00f6nemdir.<\/p>\n
\n<\/strong>Haberdar olmam\u0131z, i\u00e7eri\u011fini bilmemiz gereken \u00f6nemli eserlerden biri de \u0130bn er-Ravendi\u2019nin Z\u00fcmr\u00fct Kitab\u0131<\/em> (Kitab az-Zumurrud)\u2019d\u0131r. Bu kitap da muhtemelen yok edilmi\u015f veya \u00e7\u0131kar\u0131lan kopyalar\u0131 bir k\u00f6\u015feye at\u0131larak unutulmaya terk edilmi\u015ftir. Fakat \u015fu talihe bak\u0131n ki er-Ravendi\u2019nin kitapta dile getirdi\u011fi d\u00fc\u015f\u00fcncelerin \u00f6nemli k\u0131sm\u0131, Fatimi halifesi al-Mustansir[(3)\u2019in h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc y\u0131llarda ya\u015fam\u0131\u015f \u015eiilerin en \u00f6nde gelen \u00f6nderinden biri olan al-Muayyad fi d-Din as-Shirazi\u2019nin kaleme ald\u0131\u011f\u0131 kitapta yer almaktad\u0131r. Al-Muayyad\u2019in, er-Ravendi\u2019yi ele\u015ftirmek amac\u0131yla onun kitab\u0131ndan kendi kitab\u0131na ald\u0131\u011f\u0131 uzun pasajlar (bunlar\u0131n k\u0131smen tahrifata u\u011frad\u0131\u011f\u0131n\u0131 kabul etmeliyiz) sayesinde kitap hakk\u0131nda \u00f6nemli bilgilere sahip oluyoruz. El-Muayyad\u2019\u0131n kitab\u0131, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda \u00f6zel bir k\u00fct\u00fcphanede bulunmu\u015f, Alman bilim adam\u0131 Paul Kraus taraf\u0131ndan bilim d\u00fcnyas\u0131na kazand\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2018\/09\/3-16-300x225.jpg\")