{"id":60784,"date":"2023-12-01T00:00:06","date_gmt":"2023-11-30T21:00:06","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=60784"},"modified":"2023-11-30T14:47:59","modified_gmt":"2023-11-30T11:47:59","slug":"felsefi-antropolojinin-isiginda-hz-muhammed-ve-kuran-ucuncu-baskiya-onsoz","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2023\/12\/01\/felsefi-antropolojinin-isiginda-hz-muhammed-ve-kuran-ucuncu-baskiya-onsoz","title":{"rendered":"Felsefi Antropolojinin I\u015f\u0131\u011f\u0131nda Hz. Muhammed ve Kuran \u00dc\u00e7\u00fcnc\u00fc bask\u0131ya \u00f6ns\u00f6z"},"content":{"rendered":"

Hasan Ayd\u0131n<\/strong><\/p>\n

Felsefi Antropolojinin I\u015f\u0131\u011f\u0131nda Hz. Muhammed ve Kuran<\/em> adl\u0131 yap\u0131t\u0131n ilk bask\u0131s\u0131 Eyl\u00fcl 2014’de, ikinci bask\u0131s\u0131 ise Mart 2018\u2019de yap\u0131lm\u0131\u015ft\u0131. Geni\u015fletilmi\u015f ikinci bask\u0131da, kitab\u0131n sonuna bir s\u00f6yle\u015fi eklenmi\u015f, baz\u0131 yaz\u0131m hatalar\u0131 d\u00fczeltilmi\u015f, ba\u015fka bir de\u011fi\u015fikli\u011fe gidilmemi\u015fti. Bu yeni bask\u0131da ise sadece bili\u015f-dil-k\u00fclt\u00fcr ili\u015fkileri b\u00f6l\u00fcm\u00fcne birka\u00e7 pasaj\u0131 ge\u00e7meyen k\u00fc\u00e7\u00fck eklemeler yap\u0131lm\u0131\u015ft\u0131r. Kitap, bilimsel ve ele\u015ftirel d\u00fc\u015f\u00fcnceyle bak\u0131ld\u0131\u011f\u0131nda, kutsalla\u015ft\u0131r\u0131lan metinlerin nas\u0131l antropolojik ve yerel, tarihsel ve k\u00fclt\u00fcrel metinlere d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6stermesi bak\u0131m\u0131ndan bir hayli ilgin\u00e7tir. \u0130lk bask\u0131da s\u00f6ylendi\u011fi gibi, kitap farkl\u0131 zamanlarda kaleme al\u0131nm\u0131\u015f, \u00e7e\u015fitli yaz\u0131lar\u0131n, belli bir y\u00f6ntembilimsel ve kuramsal \u00e7er\u00e7evede yeniden \u00f6rg\u00fctlenmesiyle olu\u015fturulmu\u015ftur. Bu a\u00e7\u0131dan yaz\u0131lar\u0131n ilk n\u00fcvelerini Bilim ve \u00dctopya<\/em> ile Bilim ve Gelecek<\/em> dergilerinde yay\u0131nlanan yaz\u0131larda bulmak olas\u0131d\u0131r. Bunlardan birisi de, g\u00f6zden ge\u00e7irilerek bu kitapta yer verilen \u201cKur\u2019an\u2019a G\u00f6re Hz. Muhammed\u2019e Y\u00f6neltilen Ele\u015ftiriler\u201d adl\u0131 hacimli bir yaz\u0131d\u0131r. Eski notlar\u0131 kar\u0131\u015ft\u0131r\u0131rken, o yaz\u0131yla ilgili Prof. Dr. Mehmet Da\u011f\u2019\u0131n, \u201cKur\u2019an\u2019a G\u00f6re Hz. Muhammed\u2019e Y\u00f6neltilen Ele\u015ftiriler\u201d Konulu Yaz\u0131 \u00dczerine Birka\u00e7 S\u00f6z<\/em> adl\u0131 bir yaz\u0131s\u0131yla kar\u015f\u0131la\u015ft\u0131m. Yaz\u0131, Kur\u2019an<\/em>\u2019a y\u00f6nelik y\u00fcr\u00fctt\u00fc\u011f\u00fcm\/y\u00fcr\u00fctt\u00fc\u011f\u00fcm\u00fcz tart\u0131\u015fmalar\u0131n amac\u0131n\u0131 ve i\u00e7eri\u011fini o kadar yal\u0131n bir bi\u00e7imde \u00f6zetliyordu ki, bu \u00fc\u00e7\u00fcnc\u00fc bak\u0131n\u0131n \u00f6ns\u00f6z\u00fcnde onu buraya aynen almak gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fcm. Mehmet Da\u011f hoca s\u00f6yle diyor:<\/p>\n

\u201c\u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel geli\u015fimine bakt\u0131\u011f\u0131m\u0131zda, bu geli\u015fimin, ba\u015flang\u0131c\u0131ndan bug\u00fcne de\u011fin giderek olgunla\u015farak ve de\u011fi\u015fim ge\u00e7irerek \u00e7e\u015fitli zorlu a\u015famalardan ge\u00e7ti\u011fini g\u00f6rmekteyiz. Her a\u015famada belli k\u00fclt\u00fcrel normlar, modeller, \u00e7er\u00e7eveler olu\u015fmakta; bu normlar, modeller ve \u00e7er\u00e7eveler, \u00f6zellikle ele\u015ftirel d\u00fc\u015f\u00fcncenin bulunmad\u0131\u011f\u0131, otoriteye ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n egemen oldu\u011fu ortamlarda insanl\u0131\u011f\u0131 tutsak etmekte; kullan\u0131lan kavramlardan davran\u0131\u015flara de\u011fin her \u015feyi etkilemektedir. Hz. Muhammed de i\u00e7inde ya\u015fad\u0131\u011f\u0131 k\u00fclt\u00fcr\u00fcn bir bireyi olarak, o k\u00fclt\u00fcr\u00fcn belirledi\u011fi, s\u0131n\u0131rlar\u0131n\u0131 \u00e7izdi\u011fi bir \u00e7er\u00e7eve i\u00e7inde hareket etmi\u015f; Arap toplumunun siyasal birli\u011fini ve devletle\u015fme s\u00fcrecini ba\u015flatacak de\u011fi\u015fimin ilk tohumlar\u0131n\u0131 atarken k\u00f6kl\u00fc bir k\u00fclt\u00fcrel d\u00f6n\u00fc\u015f\u00fcmden \u00e7ok Yahudi ve Hristiyan \u00e7er\u00e7evelere ko\u015fut bir k\u00fclt\u00fcrel \u00e7er\u00e7eve ortaya koyma\u011fa \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunu biraz a\u00e7mak gerekirse, Hz. Muhammed\u2019in zaman i\u00e7inde olu\u015fturma\u011fa \u00e7al\u0131\u015ft\u0131\u011f\u0131 d\u00fc\u015f\u00fcnsel ve toplumsal projenin Tanr\u0131 merkezli olmas\u0131, Tevrat<\/em> ve \u0130ncil<\/em>\u2019den, hatta Ortado\u011fu\u2019da var olan \u00e7e\u015fitli d\u00fc\u015f\u00fcnsel ve toplumsal geleneklerden \u00f6geler ta\u015f\u0131mas\u0131, genel k\u00fclt\u00fcrel \u00e7er\u00e7evenin pek de\u011fi\u015fmedi\u011fini ortaya koymaktad\u0131r. Nitekim Hz. Muhammed, ba\u015fkalar\u0131 bir yana, Hz. Musa ve Hz. \u0130sa gibi, peygamberlik \u00f6ncesi en az 40-45 y\u0131ll\u0131k ya\u015fam deneyimlerini yok sayarak, asl\u0131nda bu deneyimlerin bir sonucu olan her \u015feyi, toplumun da yatk\u0131n oldu\u011fu bir anlay\u0131\u015fla Tanr\u0131\u2019ya ba\u011flamaktad\u0131r. Bug\u00fcn \u00e7o\u011fu modern toplumlarda bu paradigma de\u011fi\u015fti\u011fi i\u00e7indir ki, peygamberlik kurumu ge\u00e7mi\u015fte kalm\u0131\u015f bir an\u0131 olarak de\u011ferlendirilmekte; Tanr\u0131\u2019n\u0131n g\u00fcd\u00fcm\u00fcnde, t\u00fcm benli\u011fiyle Tanr\u0131\u2019ya teslim olmu\u015f birey anlay\u0131\u015f\u0131 kabul g\u00f6rmemektedir. \u00dclkemizde Atat\u00fcrk d\u00f6nemi d\u0131\u015f\u0131nda paradigma de\u011fi\u015fikli\u011fi \u00fclkeyi y\u00f6netenlerce tehlikeli g\u00f6r\u00fcld\u00fc\u011f\u00fc ya da fark\u0131na var\u0131lmad\u0131\u011f\u0131 i\u00e7in, bu paradigma de\u011fi\u015fikli\u011fini yaratacak e\u011fitim kurumlar\u0131 orta\u00e7a\u011f\u0131n k\u00fclt\u00fcrel paradigmas\u0131yla modern k\u00fclt\u00fcrel paradigma aras\u0131nda b\u0131rak\u0131larak yozla\u015ft\u0131r\u0131lm\u0131\u015f; bug\u00fcn siyasete de damgas\u0131n\u0131 vuran bir T\u00fcrkiye tablosu ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

\u201cK\u00fclt\u00fcrel paradigma, yukar\u0131da belirtti\u011fim gibi, kullan\u0131lan kavramlar\u0131n ve s\u00f6zc\u00fcklerin anlamlar\u0131n\u0131 da belirlemekte; k\u00f6kl\u00fc bir d\u00f6n\u00fc\u015f\u00fcme u\u011fram\u0131\u015f ba\u015fka k\u00fclt\u00fcrel paradigmalarda, ayn\u0131 s\u00f6zc\u00fckler kullan\u0131l\u0131yor olsa da, k\u00f6kl\u00fc bir anlam de\u011fi\u015fikli\u011fine u\u011framaktad\u0131r. S\u00f6zgelimi, Araplarla ortakla\u015fa olarak kulland\u0131\u011f\u0131m\u0131z, Kur\u2019an<\/em>\u2019da da ge\u00e7en \u2018adalet<\/em>\u2019 s\u00f6zc\u00fc\u011f\u00fc, siyasal \u0130slamc\u0131lar\u0131n yan\u0131ltmacalar\u0131n\u0131n tersine, bug\u00fcn ayn\u0131 anlam ve i\u00e7eri\u011fi ta\u015f\u0131mamaktad\u0131r. Orta\u00e7a\u011flarda adalet<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn i\u00e7eri\u011fini, toplumsal-siyasal yap\u0131 (\u00f6zg\u00fcr-k\u00f6le, kad\u0131n-erkek, M\u00fcsl\u00fcman-M\u00fcsl\u00fcman olmayan ay\u0131r\u0131m\u0131), ahlaki duyarl\u0131l\u0131k derecesi belirlemektedir. Bug\u00fcn b\u00fct\u00fcn bunlar k\u00f6kl\u00fc bir de\u011fi\u015fime u\u011fram\u0131\u015f ve adalet<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn i\u00e7eri\u011fi buna ba\u011fl\u0131 olarak de\u011fi\u015fmi\u015ftir. Bu nedenledir ki kimi siyasal \u0130slamc\u0131lar bu s\u00f6zc\u00fc\u011f\u00fcn ba\u011fl\u0131 oldu\u011fu toplumsal ve k\u00fclt\u00fcrel \u00e7er\u00e7eveyi g\u00f6z ard\u0131 ederek, bu s\u00f6zc\u00fc\u011fe \u00e7a\u011fda\u015f anlamlar y\u00fckleme\u011fe ve b\u00f6ylece kendi benlerini tatmine \u00e7al\u0131\u015f\u0131rlar; bu tutumun kendilerini izleyen y\u0131\u011f\u0131nlara zarar verebilece\u011fini d\u00fc\u015f\u00fcnmezler. Yine Araplar\u0131n kulland\u0131\u011f\u0131 Kur\u2019an<\/em>\u2019da da ge\u00e7en \u2018ilm<\/em>\u2019 s\u00f6zc\u00fc\u011f\u00fc de bug\u00fcn \u00e7a\u011fda\u015f geli\u015fmeler \u0131\u015f\u0131\u011f\u0131nda anlam de\u011fi\u015ftirmi\u015ftir. Orta\u00e7a\u011flarda Tanr\u0131\u2019n\u0131n bir l\u00fctfu ve vergisi olarak g\u00f6r\u00fclen ve diledi\u011fine verebilece\u011fi tamam\u0131yla \u00f6zel ki\u015filere (peygamber ve kimi \u00e7evrelere g\u00f6re filozoflara) \u00f6zg\u00fc s\u0131rl\u0131 salt kuramsal nitelikli \u2018ilm<\/em>\u2019 (bilgi), bug\u00fcn her insan\u0131n kendi g\u00fcc\u00fc ve yetene\u011fiyle do\u011fayla, kendisiyle ve ba\u015fka insanlarla ili\u015fkisi sonucu nedensel ba\u011flant\u0131lar kurarak elde edebilece\u011fi ve pratik sonu\u00e7lar\u0131ndan herkesin yararlanabilece\u011fi bir olanak haline gelmi\u015f ve \u00f6zel ki\u015filerin tekelinden kurtar\u0131lm\u0131\u015ft\u0131r.<\/p>\n

\u201c\u0130leriki sayfalarda kutsal ve g\u00f6ksel diye nitelenen bir bildirinin bilimsel bir incelemeye tabi tutuldu\u011funda nas\u0131l s\u0131radanla\u015ft\u0131\u011f\u0131 ve yerselle\u015fti\u011fini; Hz. Muhammed\u2019in Arabistan dahil \u00e7e\u015fitli Ortado\u011fu \u00fclkelerindeki 40 y\u0131l\u0131 a\u015fk\u0131n deneyimi, bu deneyim sonucu elde etti\u011fi bilgi birikimi, bildirisini sunarken ba\u015fkalar\u0131yla ya\u015fad\u0131\u011f\u0131 olumlu-olumsuz ili\u015fkilerin bildirilerin olu\u015fumuna nas\u0131l katk\u0131 sa\u011flad\u0131\u011f\u0131n\u0131; bu ili\u015fkilerde ya\u015fad\u0131\u011f\u0131 ruhsal durumlar\u0131n bildirilere nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131; ba\u015fkalar\u0131yla tart\u0131\u015fmalarda \u00e7o\u011fu cedel (diyalektik) t\u00fcr\u00fcnden tamam\u0131yla insan kaynakl\u0131 zay\u0131f bir ikna (kand\u0131rma, inand\u0131rma) y\u00f6nteminin nas\u0131l tanr\u0131sal bir y\u00f6ntem olarak sunuldu\u011funu okuyacaks\u0131n\u0131z. \u00c7al\u0131\u015fma, T\u00fcrkiye\u2019de din \u00f6\u011fretimi program\u0131n\u0131 yeniden d\u00fczenlemede nelere dikkat edilmesi, nas\u0131l bir yol ve y\u00f6ntem izlenmesi gerekti\u011fi a\u00e7\u0131s\u0131ndan da yol g\u00f6stericidir.\u201d<\/p>\n

Umar\u0131m kitap, T\u00fcrk ayd\u0131nlanmas\u0131na katk\u0131 yapmay\u0131 s\u00fcrd\u00fcr\u00fcr ve daha fazla okuyucuyla bulu\u015fur.<\/p>\n","protected":false},"excerpt":{"rendered":"

Hasan Ayd\u0131n Felsefi Antropolojinin I\u015f\u0131\u011f\u0131nda Hz. Muhammed ve Kuran adl\u0131 yap\u0131t\u0131n ilk bask\u0131s\u0131 Eyl\u00fcl 2014’de, ikinci bask\u0131s\u0131 ise Mart 2018\u2019de yap\u0131lm\u0131\u015ft\u0131. Geni\u015fletilmi\u015f ikinci bask\u0131da, kitab\u0131n sonuna bir s\u00f6yle\u015fi eklenmi\u015f, baz\u0131 yaz\u0131m hatalar\u0131 d\u00fczeltilmi\u015f, ba\u015fka bir de\u011fi\u015fikli\u011fe gidilmemi\u015fti. Bu yeni bask\u0131da ise sadece bili\u015f-dil-k\u00fclt\u00fcr ili\u015fkileri b\u00f6l\u00fcm\u00fcne birka\u00e7 pasaj\u0131 ge\u00e7meyen k\u00fc\u00e7\u00fck eklemeler yap\u0131lm\u0131\u015ft\u0131r. Kitap, bilimsel ve ele\u015ftirel […]<\/p>\n","protected":false},"author":1933,"featured_media":60786,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9432,38,513,510],"tags":[5106,9447,6033],"class_list":["post-60784","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-236-sayi","category-dergi-sayilari","category-kitapcil","category-surekli-bolumler","tag-bilim-ve-gelecek-kitapligi","tag-hz-muhammed-ve-kuran","tag-prof-dr-hasan-aydin"],"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