{"id":8479,"date":"2006-02-01T01:03:18","date_gmt":"2006-01-31T23:03:18","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8479"},"modified":"2017-07-17T10:59:34","modified_gmt":"2017-07-17T07:59:34","slug":"gecmisten-gunumuze-islam-felsefe-geleneginde-oncesiz-tasarimcilik","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2006\/02\/01\/gecmisten-gunumuze-islam-felsefe-geleneginde-oncesiz-tasarimcilik","title":{"rendered":"Ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze \u0130slam felsefe gelene\u011finde “\u00d6ncesiz Tasar\u0131mc\u0131l\u0131k”"},"content":{"rendered":"

Evrenin \u00f6ncesiz bir tasar\u0131m\u0131n, tanr\u0131sal tasar\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6ylemek, evrenin nas\u0131l ve neden var oldu\u011fu sorusuna s\u0131nanabilir ve doyurucu bir yan\u0131t vermedi\u011fi gibi, olu\u015fun varl\u0131\u011f\u0131na, neli\u011fine ve i\u00e7 i\u015fleyi\u015fine ili\u015fkin herhangi bir yoklanabilir veriyi de i\u00e7ermez. Bu a\u00e7\u0131dan \u00f6ncesiz tasar\u0131m\u0131 ya da onun evrilmi\u015f bi\u00e7imi olan bilin\u00e7li tasar\u0131m\u0131, bilimsel bir kuram gibi sunmak, pireyi deve sanmak kadar sa\u00e7mad\u0131r. <\/em><\/h4>\n

Dinler tarihi ile dinsel d\u00fc\u015f\u00fcnceden esin alan teolog ve filozoflar\u0131n yap\u0131tlar\u0131 irdelendi\u011finde, evren ve evrendeki varl\u0131k, nesne ve olaylar\u0131n, yaratma etkinli\u011fi ile var oldu\u011funun savunuldu\u011fu g\u00f6r\u00fcl\u00fcr. Bu yaratma etkinli\u011finin \u00f6znesi, \u00e7ok tanr\u0131c\u0131 anlay\u0131\u015f\u0131n egemen oldu\u011fu d\u00f6nemlerde, tanr\u0131lar ve onlar\u0131n i\u015fbirli\u011fi; tek tanr\u0131c\u0131 anlay\u0131\u015f\u0131n egemen oldu\u011fu d\u00f6nemlerde ise, tek olan Tanr\u0131 olarak kabul edilmi\u015ftir.<\/p>\n

Gerek \u00e7ok tanr\u0131c\u0131 gerekse tek tanr\u0131c\u0131 anlay\u0131\u015flar -bu anlay\u0131\u015flar niteliksel a\u00e7\u0131dan belli konularda birbirinden ayr\u0131\u015fsa da- en az\u0131ndan yaratma etkinli\u011finin planl\u0131l\u0131\u011f\u0131 konusunda ortak bir g\u00f6r\u00fc\u015fte birle\u015firler. Bu nedensiz de\u011fildir; \u00e7\u00fcnk\u00fc yaratma etkinli\u011finin insansal d\u00fczeyde \u00f6n \u00f6rne\u011fi, insan yap\u0131p etmeleridir ve insan bilin\u00e7li bir varl\u0131k oldu\u011fu i\u00e7in, yap\u0131p etmelerinin ard\u0131nda bir tasar\u0131m ve tasar\u0131m\u0131n uzanmay\u0131 ama\u00e7lad\u0131\u011f\u0131 bir hedef bulunur. Bu\u00a0 haliyle insan yap\u0131p etmelerinden tanr\u0131sal alana yans\u0131t\u0131lm\u0131\u015f olan yaratma etkinli\u011finin, neden planl\u0131 ve erekselci bir temele oturtuldu\u011funu kavramak hi\u00e7 de zor de\u011fildir. Nitekim \u00e7ok tanr\u0131c\u0131 bir anlay\u0131\u015f\u0131n savunuldu\u011fu S\u00fcmer mitolojisinde, evrendeki varl\u0131k, nesne ve olaylar, tanr\u0131lar arac\u0131l\u0131\u011f\u0131yla var edilmeden, “kader levhas\u0131<\/strong>“na \u00e7izildi\u011fi; bir ba\u015fka deyi\u015fle, tanr\u0131lar taraf\u0131ndan tasarlan\u0131p, bir levha \u00fczerine yaz\u0131ld\u0131\u011f\u0131 ifade edilmekte; evrene egemen olmak i\u00e7in tanr\u0131lar\u0131n, kader levhas\u0131n\u0131 ele ge\u00e7irmek amac\u0131yla birbirleriyle sava\u015ft\u0131\u011f\u0131 ileri s\u00fcr\u00fclmektedir (1). Benzer bir \u015fekilde Eski M\u0131s\u0131r\u2019da, varolma etkinli\u011finin belli bir plan dahilinde y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fcn, her \u015feyin belli bir ere\u011fi yerine getirmek i\u00e7in planl\u0131 olarak tanr\u0131lar taraf\u0131ndan var edildi\u011finin alt\u0131n\u0131n \u00e7izildi\u011fi, s\u00f6z gelimi, insan\u0131n, tanr\u0131 Khnum taraf\u0131ndan \u00e7\u00f6mlek\u00e7i \u00e7ark\u0131nda belli bir ama\u00e7 do\u011frultusunda var edildi\u011finin s\u00f6ylendi\u011fi\u00a0 g\u00f6r\u00fcl\u00fcr (2). Ayn\u0131 anlay\u0131\u015f\u0131n izlerine, felsef\u00ee d\u00fc\u015f\u00fcncenin do\u011fdu\u011fu yer olarak kabul edilen Eski Yunan\u2019da da rastlan\u0131r. S\u00f6z gelimi, Parmenides\u2019in \u00f6ncesiz ve yetkinlik nitelikleriyle donatt\u0131\u011f\u0131 olu\u015fun etkin ilkesi varl\u0131k<\/strong>\u2019\u0131; Herakleitos\u2019un, d\u00fczeni simgeleyen logos<\/strong>\u2019u; varl\u0131k ve olu\u015fu \u00e7o\u011fulcu bir anlay\u0131\u015fla a\u00e7\u0131klamaya y\u00f6nelen Empodokles\u2019in, hava-toprak-su ve ate\u015f<\/strong>\u2019ten olu\u015fan d\u00f6rt unsuru ve bunlar\u0131n, varl\u0131k ve olu\u015fu ger\u00e7ekle\u015ftirebilmeleri i\u00e7in kar\u0131\u015f\u0131p ayr\u0131\u015fmalar\u0131n\u0131 sa\u011flayan ve tanr\u0131sal olarak g\u00f6r\u00fclen sevgi ve nefret<\/strong> ilkesi, bir bi\u00e7imde, varl\u0131k ve olu\u015fta bilin\u00e7li ve planl\u0131 bir yap\u0131lanman\u0131n var oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir (3). Bu anlay\u0131\u015f,\u00a0 Aristoteles\u2019te daha yal\u0131nd\u0131r; \u00e7\u00fcnk\u00fc o, \u0130lk Neden\u2019e ba\u011fl\u0131 olarak her \u015feyin belli ere\u011fe g\u00f6re var edildi\u011fini s\u00f6ylemekte; ama\u00e7 neden ilkesi gere\u011fi,\u00a0 “do\u011fada hi\u00e7bir \u015fey bo\u015funa var edilmi\u015f de\u011fildir” (4) demektedir.<\/p>\n

\u0130slam dinsel bildirileri: \u00d6ncesiz tasar\u0131mc\u0131l\u0131k ve planl\u0131l\u0131k<\/em><\/strong><\/p>\n

Ulusal dinlere ait mitolojilerde, nispeten Eski Yunan felsefe gelene\u011finde ve Yahudilik ve H\u0131ristiyanl\u0131k gibi tek tanr\u0131l\u0131 dinlerde kar\u015f\u0131m\u0131za \u00e7\u0131kan yaratman\u0131n planl\u0131 bir etkinlik oldu\u011fu d\u00fc\u015f\u00fcncesi, \u0130slam dinsel bildirilerinde de \u00f6nemli bir yer tutar. \u0130slam dinsel bildirileri bu konuda \u00f6nceki geleneklerden daha tutarl\u0131 bir tutum tak\u0131n\u0131r. \u00c7\u00fcnk\u00fc onun seslendi\u011fi ilk insanlar, yani Araplar, MS 7. y\u00fczy\u0131lda ya\u015fayan insanlard\u0131r ve bu insanlar, S\u00fcmer, M\u0131s\u0131r, Yahudi ve H\u0131ristiyan \u00f6\u011fretilerinin seslendi\u011fi insanlara g\u00f6re olduk\u00e7a ge\u00e7 d\u00f6nemde ya\u015fam\u0131\u015flard\u0131r. Bu zamansal farkl\u0131l\u0131k, insanl\u0131\u011f\u0131n zihinsel ve k\u00fclt\u00fcrel geli\u015fimi dikkate al\u0131nd\u0131\u011f\u0131nda, d\u00fczen, ama\u00e7l\u0131l\u0131k, planl\u0131l\u0131k vb. konularda duyarl\u0131l\u0131\u011f\u0131 art\u0131rm\u0131\u015ft\u0131r. Bu y\u00fczden \u0130slam dinsel bildirileri, yaratma olgusunu kompleks bir ba\u011flama ta\u015f\u0131yarak, an\u0131lan kavramlar\u0131 hem tanr\u0131sal hem de insansal ba\u011flamda ele al\u0131r. Tanr\u0131sal ba\u011flamda ele ald\u0131\u011f\u0131nda, onlar\u0131, tanr\u0131sal bilgi, tanr\u0131sal kudret, tanr\u0131sal adalet, tanr\u0131sal s\u00f6z (kel\u00e2m) ile ilintilendirmekte; S\u00fcmer\u2019deki kader levhalar\u0131 motifi anlay\u0131\u015f\u0131n\u0131 s\u00fcrd\u00fcrerek, Tanr\u0131\u2019n\u0131n kurucu-\u00f6ncesiz bilgisinin levh-i mahf\u00fbz\u2019da (korunmu\u015f levha) ya da bir kitapta kay\u0131tl\u0131 oldu\u011funu, bu bilgilerin de\u011fi\u015fmeden d\u0131\u015f d\u00fcnyada nesnellik kazand\u0131\u011f\u0131n\u0131 ima etmektedir. Konuyu insansal d\u00fczeyde ele ald\u0131\u011f\u0131nda ise, d\u00fczen, ama\u00e7l\u0131l\u0131k, inayet (tanr\u0131sal g\u00f6zetim) gibi kavramlara g\u00f6nderme yapar. Zira \u0130slam dinsel bildirileri, yerde ve g\u00f6kte bir d\u00fczensizli\u011fin bulunmad\u0131\u011f\u0131ndan, g\u00f6ky\u00fcz\u00fcn\u00fcn y\u0131ld\u0131zlarla s\u00fcslendi\u011finden, orada bir \u00e7atla\u011f\u0131n bulunmad\u0131\u011f\u0131ndan, da\u011flar\u0131n, y\u0131ld\u0131zlar\u0131n, g\u00fcne\u015fin, ay\u0131n, denizin, hayvanlar\u0131n, sular\u0131n vb. insan i\u00e7in, insan yarar\u0131na, insanlar\u0131n gereksinimlerine uygun olarak Tanr\u0131 taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131ndan s\u00f6z etmekte ve insanlar\u0131, d\u0131\u015f d\u00fcnyada ve kendi nefislerinde hem Tanr\u0131\u2019n\u0131n kudretini hem de inayetini g\u00f6zlemlemeye \u00e7a\u011f\u0131rmaktad\u0131r (5). Ku\u015fkusuz \u0130slam dinsel bildirilerinin insansal d\u00fczeyde an\u0131lan kavramlara g\u00f6nderme yapmas\u0131, seslendi\u011fi insanlar\u0131, Tanr\u0131\u2019ya y\u00f6nlendirmek, O\u2019na \u015f\u00fckretmeye sevketmek, her olgunun ard\u0131nda Tanr\u0131 ve niteliklerini aramaya g\u00fcd\u00fclemek, Tanr\u0131\u2019n\u0131n y\u00fcceli\u011fini d\u00fc\u015f\u00fcnd\u00fcrmeye iletmek gibi \u00e7e\u015fitli dinsel i\u015flevleri yerine getirme ere\u011fine d\u00f6n\u00fckt\u00fcr (6).<\/p>\n

\u0130slam d\u00fc\u015f\u00fcnce gelene\u011fi: Varl\u0131k ve olu\u015fa ili\u015fkin \u00e7e\u015fitli kuramlar <\/em><\/strong><\/p>\n

\u0130slam’\u0131n, Helenistik k\u00fclt\u00fcr\u00fcn yayg\u0131n oldu\u011fu Kuzey b\u00f6lgelerine yay\u0131lmas\u0131n\u0131 sa\u011flayan fetih hareketleri ve Beyt el-Hikme\u2019de y\u00fcr\u00fct\u00fclen sistemli \u00e7eviri etkinlikleriyle, felsef\u00ee k\u00fclt\u00fcr\u00fc geli\u015fen \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, \u0130slam dinsel bildirilerinde g\u00fcndeme gelen yaratma etkinli\u011finin planl\u0131 bir etkinlik oldu\u011fu anlay\u0131\u015f\u0131n\u0131 geli\u015ftirmi\u015fler; bu anlay\u0131\u015f\u0131 kuramsal bir dizgeye d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015flerdir. \u0130slam din felsefecileri (kel\u00e2mc\u0131lar), \u00f6zellikle E\u015f\u2019ariler ve Maturidiler, sistemlerinde salt\u0131k olan ve hi\u00e7bir ilke ve kuralla s\u0131n\u0131rland\u0131r\u0131lamayan tanr\u0131sal kudrete a\u011f\u0131rl\u0131k verdikleri ve Tanr\u0131\u2019n\u0131n hi\u00e7bir ama\u00e7 g\u00fctmedi\u011fini ileri s\u00fcrd\u00fckleri i\u00e7in, insansal d\u00fczeyde g\u00f6zlemlenen d\u00fczen, inayet, ama\u00e7sall\u0131k, planl\u0131l\u0131k gibi kavramlar\u0131n i\u00e7eri\u011fini belli bir anlam kayb\u0131na u\u011fratm\u0131\u015flar; bu ba\u011flamda yarat\u0131l\u0131\u015fa ili\u015fkin bir “yoktan yaratma<\/strong>” kuram\u0131 geli\u015ftirmi\u015flerdir. Onlar an\u0131lan kuramlar\u0131 gere\u011fi, evreni, bir b\u00fct\u00fcn olarak Tanr\u0131\u2019n\u0131n yarat\u0131s\u0131 olarak g\u00f6r\u00fcld\u00fcklerinden, evrendeki varl\u0131k nesne ve olaylar\u0131 Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n g\u00f6stergesi (\u00e2y\u00e2t) saym\u0131\u015flar; insansal d\u00fczeyde g\u00f6zlemlendi\u011fini s\u00f6yledikleri, ama tanr\u0131sal d\u00fczeyde Tanr\u0131\u2019n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne feda ettikleri evrendeki d\u00fczenlili\u011fi, ama\u00e7l\u0131l\u0131\u011f\u0131 ve inayeti, paradoksal bir bi\u00e7imde, O\u2019nun bilgi, adalet, kudret gibi niteliklerinin bir \u00fcr\u00fcn\u00fc saym\u0131\u015flard\u0131r. Ayn\u0131 anlay\u0131\u015f\u0131n izlerini Mu\u2019tezili d\u00fc\u015f\u00fcn\u00fcrlerin yaratma anlay\u0131\u015f\u0131nda da bulmak olas\u0131d\u0131r. Her ne kadar onlar, yaratmay\u0131, E\u015f\u2019ari ve Maturidilerin aksine, imkan halindeki maddedeki olanaklar\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131 olarak alg\u0131lasalar da, bu olana\u011f\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131n\u0131 tanr\u0131sal bilgiyle ko\u015fullu tanr\u0131sal irade ve kudretin \u00fcr\u00fcn\u00fc olarak kabul ederler. Bilgiyle ko\u015fullu bu irade ve kudret ise, sadece akli imkans\u0131zl\u0131klarla s\u0131n\u0131rl\u0131d\u0131r. Yeni Platoncu felsef\u00ee k\u00fclt\u00fcre ilgi duyan filozoflar ve \u0130slam tasavvuf\u00e7ular\u0131 ise, E\u015f\u2019ar\u00ee ve Maturidilerin yoktan yaratma kuram\u0131n\u0131n tersine, t\u0131pk\u0131 Plotinus\u2019ta oldu\u011fu gibi bir t\u00fcr\u00fcm (sud\u00fbr) kuram\u0131 geli\u015ftirmi\u015fler; bu kuramlar\u0131n\u0131n temeline tanr\u0131sal bilgi, hikmet ve adaleti oturtmu\u015flard\u0131r. Tanr\u0131sal bilgi ve kudretin, ikincil nedenler arac\u0131l\u0131\u011f\u0131yla d\u0131\u015fsalla\u015ft\u0131\u011f\u0131na inanan an\u0131lan ak\u0131mlara ba\u011fl\u0131 d\u00fc\u015f\u00fcn\u00fcrler, d\u0131\u015f d\u00fcnyadaki olu\u015f ve bozulu\u015fun k\u00f6kenine Empedokles\u2019in d\u00f6rt unsurunu, yani hava, toprak, su ve ate\u015fi yerle\u015ftirirler. Onlara g\u00f6re d\u00f6rt unsurun g\u00f6ksel etkilerle \u00e7e\u015fitli oranlarda kar\u0131\u015fmas\u0131 sonucu imkan halindeki maddede her hangi bir varl\u0131\u011f\u0131n ya da nesnenin bi\u00e7imini alma yetene\u011fi (istidad\u0131) ortaya \u00e7\u0131kt\u0131\u011f\u0131nda, \u0130lk Neden olan Tanr\u0131 ve g\u00f6ksel ayr\u0131k ak\u0131llar -dindeki ad\u0131yla melekler- arac\u0131l\u0131\u011f\u0131yla suretler g\u00f6nderilmekte ve b\u00f6ylece varl\u0131k ve nesneler meydana gelmektedir (7). Kimi tasavvuf\u00e7ular ve kimi filozoflarca, Eski Yunanl\u0131 Anaksagoras\u2019\u0131n etkisiyle evrimci bir var olu\u015f kuram\u0131n\u0131n da ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00f6zlenir. \u00d6zde t\u00fcr\u00fcm kuram\u0131n\u0131n dayand\u0131\u011f\u0131 metafizik temele dayanan bu evrimci kuram, t\u00fcrlerin birbirine d\u00f6n\u00fc\u015fmesine izin vermez. \u00c7\u00fcnk\u00fc \u0130slam d\u00fcnyas\u0131nda\u00a0 geli\u015fen evrimci olu\u015f tasar\u0131m\u0131, sadece ara t\u00fcrlerden s\u00f6z etmekte, ara t\u00fcrleri de dura\u011fan say\u0131p, Tanr\u0131 ve ikincil neden say\u0131lan ayr\u0131k ak\u0131llar taraf\u0131ndan belirlendi\u011fini belirtmektedir (8). \u0130hv\u00e2n es-S\u00e2f\u00e2, F\u00e2r\u00e2b\u00ee, \u0130bn S\u00een\u00e2, \u0130bn R\u00fc\u015fd gibi \u0130slam filozoflar\u0131nda, hatta Gazz\u00e2l\u00ee gibi \u0130slam felsefe gelene\u011fine ele\u015ftirel bir a\u00e7\u0131dan yakla\u015fan d\u00fc\u015f\u00fcn\u00fcrlerde, t\u00fcr\u00fcm s\u00fcreci, planl\u0131 bir s\u00fcre\u00e7tir ve gayet sistematik ve \u015fematiktir. Bunun temel nedeni, Kur\u2019an<\/em>\u2019\u0131n “biz hi\u00e7bir \u015feyi bo\u015funa yaratmad\u0131k” (9) s\u00f6ylemi ve tanr\u0131sal bilginin bir yans\u0131mas\u0131 g\u00f6r\u00fcn\u00fcm\u00fcnde olan levh-i mahf\u00fbz kavram\u0131na yer vermesidir. Nitekim \u0130slam filozoflar\u0131nca, evren Tanr\u0131\u2019n\u0131n sanat belirtileriyle doludur ve bu Tanr\u0131\u2019n\u0131n bilgisini yans\u0131tan levh-i mahf\u00fbzun d\u0131\u015f d\u00fcnyada nesnellik kazanmas\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr. S\u00f6z gelimi F\u00e2r\u00e2b\u00ee, \u0130slam dinsel bildirilerindeki levh, kalem, yaz\u0131, kitap gibi kavramlar\u0131 de\u011ferlendirerek \u015f\u00f6yle der:<\/p>\n

\u201cSanma ki, kalem kat\u0131 bir alet; levha d\u00fczlem bi\u00e7iminde bir \u015fey; kitap, \u00fczerine i\u015faretler i\u015flenmi\u015f bir \u015feydir; tersine kalem ruhani bir melek, yaz\u0131 ger\u00e7eklerin betimlenmesidir. Kalem emr\u2019de bulunan\u0131 kavrar ve levhay\u0131 ruhani bir yaz\u0131yla doldurur; kaza kalemden; takdir levhadan kaynaklan\u0131r.\u201d (10)<\/p>\n

Yaratmadaki planl\u0131l\u0131k yer yer Tanr\u0131\u2019y\u0131 her hangi bir nesneyi icad eden mucide, ya da bir binan\u0131n projesini \u00e7izen m\u00fchendise benzetilerek de anlat\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r. \u0130slam filozoflar\u0131n\u0131n yap\u0131tlar\u0131n\u0131 ele\u015ftirirken \u00f6zellikle \u0130bn S\u00een\u00e2 ve F\u00e2r\u00e2b\u00ee\u2019nin d\u00fc\u015f\u00fcncelerinden etkilendi\u011fi anla\u015f\u0131lan Gazz\u00e2l\u00ee, F\u00e2r\u00e2b\u00ee\u2019de ifadesini bulan bir \u00f6rne\u011fi, ona olduk\u00e7a yak\u0131n ifadelerle tekrar ederek, evrendeki d\u00fczenli ve planl\u0131 var olu\u015fu m\u00fchendis \u00f6rne\u011fiyle \u015f\u00f6yle ifadelendirir:<\/p>\n

\u201cS\u00f6z gelimi, evin iki t\u00fcr varl\u0131\u011f\u0131ndan s\u00f6z edilir. Onun \u00f6ncelikle, m\u00fchendisin zihninde bir varl\u0131\u011f\u0131 s\u00f6z konusudur; bu varl\u0131k, evin bi\u00e7imini (s\u00fbret) g\u00f6sterir. Evin, bir de zihnin d\u0131\u015f\u0131nda, d\u0131\u015f d\u00fcnyada varl\u0131\u011f\u0131 vard\u0131r. Zihinsel varl\u0131k, i\u00e7seldir ve d\u0131\u015f d\u00fcnyadaki varl\u0131\u011f\u0131n, nedenidir. Zihinsel varl\u0131k, d\u0131\u015f d\u00fcnyadaki varl\u0131ktan \u00f6ncedir; bunun aksi d\u00fc\u015f\u00fcn\u00fclemez. Bil ki, Tanr\u0131, t\u0131pk\u0131 bunun gibi, \u00f6nce takdir eder (planlar); ard\u0131ndan, ikinci olarak, takdire (plana) uygun olarak var eder. Takdir, m\u00fchendisin evin plan\u0131n\u0131 ka\u011f\u0131da \u00e7izdi\u011fi gibi, levh-i mahf\u00fbza (korunmu\u015f levhaya) \u00e7izilmi\u015ftir. B\u00f6ylece, evin bi\u00e7iminin ortaya \u00e7\u0131kmas\u0131yla, bir t\u00fcr varl\u0131\u011f\u0131 olmu\u015f olur. Bu varl\u0131k ger\u00e7ek varl\u0131\u011f\u0131n nedenidir. Nas\u0131l m\u00fchendis, evin bi\u00e7imini, ka\u011f\u0131da kalemle \u00e7iziyorsa, t\u0131pk\u0131 bunun gibi, korunmu\u015f levhada, her \u015fey kalemle (tanr\u0131sal) bilgi do\u011frultusunda \u00e7izilmi\u015ftir. Bu \u015fekilde, tanr\u0131sal i\u015flerin bi\u00e7imlerinin takdiri, \u00f6nce\u00a0 korunmu\u015f levhaya kalem arac\u0131l\u0131\u011f\u0131yla \u00e7izilir ve oraya i\u015flenir. Kalem bilgiye uyar. Korunmu\u015f levha ise, kendisine bi\u00e7imlerin nak\u015fedildi\u011fi bir varl\u0131kt\u0131r. Kaleme gelince o, i\u015flenen levhaya, varl\u0131\u011f\u0131n bi\u00e7imini ak\u0131t\u0131r (feyz). Kalemin tan\u0131m\u0131, bi\u00e7imleri nak\u015fedendir. Ne kalem ne de levha cisimdir\u2026 Bunlar ruhsal t\u00f6zlerdir.\u201d (11)<\/p>\n

\u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde \u00d6ncesiz Tasar\u0131mc\u0131l\u0131\u011f\u0131n iki versiyonu: Gazz\u00e2l\u00ee \u00f6rne\u011fi<\/em><\/strong><\/p>\n

Olu\u015fu \u00f6ncesiz-planl\u0131 bir tasar\u0131m\u0131n \u00fcr\u00fcn\u00fc olarak g\u00f6ren ve bunu tanr\u0131sal bilgi ve bu bilginin levh-i mahf\u00fbza yans\u0131m\u0131\u015f bi\u00e7imiyle ilintili g\u00f6ren \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, bu olguyu \u0130slam dinsel bildirilerinden yola \u00e7\u0131karak iki a\u00e7\u0131dan ele al\u0131rlar. \u0130lki, insansal d\u00fczeyde g\u00f6zlemlenen d\u00fczen kavram\u0131ndan; ikincisi ise, tanr\u0131sal g\u00f6zetimden (inayet) yola \u00e7\u0131kmaktad\u0131r. Bu anlay\u0131\u015f en sistematik ifadesini, kendisinden \u00f6nceki d\u00fc\u015f\u00fcn geleneklerini sentezlemi\u015f bir d\u00fc\u015f\u00fcn\u00fcr olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan Gazz\u00e2l\u00ee\u2019de bulur (12); bu y\u00fczden konuyu onun d\u00fc\u015f\u00fcnceleri ekseninde a\u00e7makta yarar vard\u0131r.<\/p>\n

A) D\u00fczenden yola \u00e7\u0131kan \u00d6ncesiz Tasar\u0131mc\u0131l\u0131k<\/em><\/strong><\/p>\n

\u0130slam d\u00fc\u015f\u00fcn\u00fcrleri evrenin her par\u00e7as\u0131n\u0131n sa\u011flam ve d\u00fczenli bir eylem oldu\u011funu, onun ise, bilgeli\u011fi, kudreti ve s\u00fcsleyicili\u011fi\u00a0 olan bir varl\u0131\u011fa i\u015faret etti\u011fini s\u00f6ylerler. Nitekim Gazz\u00e2l\u00ee \u015f\u00f6yle der:<\/p>\n

\u201cEvren, zihinleri hayrette b\u0131rakacak, bir tak\u0131m harika ve g\u00f6stergelerden (\u00e2y\u00e2t) meydana gelmi\u015f, sa\u011flam, tertipli ve \u00fcst\u00fcn bir nizama, e\u015fsiz bir d\u00fczene sahip bir varl\u0131kt\u0131r. Bu ise, ku\u015fkusuz \u00fcst\u00fcn bir kudrete (ve bilgiye) kan\u0131tl\u0131k eder.\u201d (13)<\/p>\n

Gazz\u00e2l\u00ee\u2019de dile gelen an\u0131lan uslamlamadan hareket eden \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, evrende g\u00f6zlemledikleri her d\u00fczenli olguyu, tanr\u0131sal bilgi ve kudretten yola \u00e7\u0131karak a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rlar. Bu d\u00fczeni onlar, \u00e7o\u011fu kez, tanr\u0131sal \u00e2daletle de ili\u015fkilendirirler (14). Bu y\u00fczden, s\u00f6z gelimi Gazz\u00e2l\u00ee, evrendeki d\u00fczeni g\u00f6rmezden geleni k\u00f6re benzetir ve \u015f\u00f6yle der:<\/p>\n

\u201cEvrendeki her \u015feyi O yaratm\u0131\u015ft\u0131r. Yarat\u0131klar\u0131n\u0131 \u00f6yle yaratm\u0131\u015ft\u0131r ki, ondan daha iyisi ve g\u00fczeli olamaz\u2026 (\u0130nsanlar), O\u2019nun i\u015finin ve hikmetinin s\u0131rr\u0131n\u0131 anlayamazlar. B\u00f6yle olanlar k\u00f6re benzer. K\u00f6r bir odaya girer, orada her \u015fey yerli yerindedir; ama o g\u00f6rmez. Bir \u015feye \u00e7arp\u0131nca, bir \u015feyi devirince, \u2018bunu niye yol \u00fcst\u00fcne, ayak alt\u0131na koyarlar\u2019 der. Halbuki o \u015fey ayak alt\u0131nda de\u011fildir. Fakat o, yolu g\u00f6rmemektedir.\u201d \u00a0(15)<\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re, ay, g\u00fcne\u015f ve y\u0131ld\u0131zlar\u0131n \u015fa\u015fmaz hareketleri, mevsimlerin birbiri ard\u0131nca gelmesi, varl\u0131klar\u0131n biri di\u011ferinin gereksinimini kar\u015f\u0131layacak bir bi\u00e7imde s\u0131radizime sahip olu\u015fu, yetkinden yetkin olmayana do\u011fru ini\u015fi, insan\u0131n kendisi ve sahip oldu\u011fu organlar\u0131, Tanr\u0131\u2019n\u0131n planl\u0131 etkinli\u011fini imleyen g\u00f6stergeler olarak yorumlanmal\u0131d\u0131r (16). \u015e\u00f6yle der:<\/p>\n

\u201cEvrenin par\u00e7alar\u0131n\u0131n yar\u0131s\u0131na g\u00f6z gezdirsek, ve sonra o par\u00e7alardaki hikmetleri saymaya kalksak, Tanr\u0131\u2019n\u0131n s\u00fcsleyici (m\u00fczeyyin) ismini daha iyi kavrar\u0131z. Bu d\u00fczen ve g\u00fczellik, evrenin her par\u00e7as\u0131nda, hatta kar\u0131ncan\u0131n organlar\u0131nda bile vard\u0131r. Hayvan\u0131n en k\u00fc\u00e7\u00fck organ\u0131 olan g\u00f6zdeki hikmetleri a\u00e7\u0131klamaya kalksak, s\u00f6z uzar ve anlatmakla bitiremeyiz. G\u00f6z\u00fcn tabakalar\u0131n\u0131, bi\u00e7imlerini, \u00f6l\u00e7\u00fcs\u00fcn\u00fc, renklerini, onda bulunan hikmetleri bilmeyen, onun g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn \u00f6tesini bilmiyor demektir; onun bi\u00e7imlendiricisini bilmeyen, g\u00f6r\u00fcn\u00fc\u015f\u00fc a\u015famam\u0131\u015ft\u0131r. Bu s\u00f6z\u00fcm\u00fcz, hayvan ve bitkiler ile, onlar\u0131n her par\u00e7as\u0131 i\u00e7in ge\u00e7erlidir.\u201d (17)<\/p>\n

Gazz\u00e2l\u00ee, ak\u0131llar\u0131n\u0131n olmad\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi hayvanlar\u0131n d\u00fczenli eylemlerini de, t\u0131pk\u0131 \u0130bn S\u00een\u00e2 (18) gibi Tanr\u0131\u2019n\u0131n bir g\u00f6stergesi sayar; \u00e7\u00fcnk\u00fc onlar, bu eylemleri kendi ba\u015f\u0131na yapamazlar; bu ancak tanr\u0131sal ilhamla olas\u0131d\u0131r (19). Nitekim, ku\u015flar\u0131n kulu\u00e7ka s\u00fcresince yumurta \u00fczerinde yatmalar\u0131, taneleri kolayca bulmalar\u0131, insan\u0131 hayrette b\u0131rakan yuvalar yapmalar\u0131, kanatlar\u0131yla kulu\u00e7ka d\u00f6neminde yumurtalar\u0131 sarmalar\u0131, yavrular\u0131na a\u011f\u0131zlar\u0131yla yiyecek ta\u015f\u0131malar\u0131 (20), di\u015fi ve erkek g\u00fcvercinlerin yard\u0131mla\u015fmalar\u0131 (21), yarasa, bayku\u015f\u00a0 ve huma ku\u015funun sadece gece d\u0131\u015far\u0131 \u00e7\u0131kmalar\u0131 (22), kelebe\u011fin havada ya\u015famas\u0131 (23), k\u00f6pe\u011fin sahibine zarar vermemesi (24), kargalar\u0131n \u00f6l\u00fclerini g\u00f6mmeleri (25), ar\u0131lardaki ve kar\u0131ncalardaki hiyerar\u015fik yap\u0131, toplu ya\u015famalar\u0131 (26), ipek b\u00f6ce\u011finin yapraklar\u0131 yemesi (27) vb.yi Tanr\u0131\u00a0 ilham etmektedir (28). T\u00fcm bunlar d\u00fczenli eylemlerdir; akl\u0131 olmayan bir varl\u0131\u011f\u0131n bunlar\u0131 yapmas\u0131 olanaks\u0131zd\u0131r. Ona g\u00f6re, ayn\u0131 durum, akl\u0131 olmayan bebe\u011fin do\u011far do\u011fmaz, karanl\u0131kta bile olsa, annesinin memesini bulmas\u0131 olgusu i\u00e7in de ge\u00e7erlidir. O, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u0130bn S\u00een\u00e2\u2019dan esinlenerek (29) \u015f\u00f6yle der:<\/p>\n

\u201c\u00c7ocuk ana rahmini terk eder etmez, kendi se\u00e7imiyle hemen annesinin memesine sar\u0131larak onu emer. Kedi yavrusu, do\u011far do\u011fmaz, daha g\u00f6zleri kapal\u0131yken, derhal annesinin memesine h\u00fccum eder. \u00d6r\u00fcmce\u011fin \u00f6rd\u00fc\u011f\u00fc, acayip bi\u00e7imli a\u011flar\u0131n d\u00fczg\u00fcnl\u00fc\u011f\u00fc, kenarlar\u0131n\u0131n birbirine e\u015fitli\u011fi ve uyumlulu\u011fu, m\u00fchendisleri bile hayrette b\u0131rakacak denli \u00fcst\u00fcn bir sanat\u0131 temsil etmektedir. M\u00fchendislerin dahi bilmedi\u011fi ve onlar\u0131 bu konuda aciz b\u0131rakan bu hususun, bilginin d\u0131\u015f\u0131nda, ondan tamamen ayr\u0131 bir y\u00f6n\u00fcn\u00fcn bulundu\u011funun kesin olarak bilinmesi gerekir. Ayn\u0131 \u015fekilde, ar\u0131lar\u0131n evlerini alt\u0131 k\u00f6\u015feli olarak yapmalar\u0131, bir ger\u00e7ektir. Bunlar i\u00e7inde, d\u00f6rt k\u00f6\u015feli, yuvarlak, yedi k\u00f6\u015feli veya herhangi bir \u015fekle rastlanmamaktad\u0131r. Bunun nedeni, ku\u015fkusuz, alt\u0131 k\u00f6\u015feli \u015fekilde, geometrik kan\u0131tlar\u0131n i\u015faret etti\u011fi ve ba\u015fka hi\u00e7bir \u015fekilde bulunmayan ay\u0131r\u0131c\u0131 bir \u00f6zelli\u011finin olmas\u0131d\u0131r\u2026Tanr\u0131, peteklerini yapmalar\u0131nda, kendilerine alt\u0131 kenarl\u0131 \u015fekli tercih etmelerini sa\u011flam\u0131\u015ft\u0131r. \u015eimdi, acaba bu ar\u0131lar, \u00fcst\u00fcn bir zekaya sahip insanlar\u0131n \u00e7o\u011fununun alg\u0131lamalar\u0131n\u0131n \u00fcst\u00fcnde olan bu incelikleri, kendi kendilerine mi bildiler ya da yapmak zorunda olduklar\u0131 bu \u015feyler, kendilerine h\u00fckmetmekte tek olan yarat\u0131c\u0131 taraf\u0131ndan m\u0131 \u00f6\u011fretildi? Oysa onlar\u0131n, gerek bu petek \u00fczerindeki ve gerekse i\u00e7indeki b\u00fct\u00fcn eylemleri, onlar bilmeseler dahi, yaln\u0131zca Tanr\u0131\u2019n\u0131n takdiri ve dilemesiyle meydana gelmekte ve kendilerinin, asla\u00a0 bu eylemlerden ka\u00e7\u0131nma konusunda kudretleri bulunmamaktad\u0131r.\u201d (30)<\/p>\n

B) G\u00f6zetimden (in\u00e2yet) yola \u00e7\u0131kan \u00d6ncesiz Tasar\u0131mc\u0131l\u0131k<\/em><\/strong><\/p>\n

\u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re, bir b\u00fct\u00fcn olarak evren, hem i\u00e7inde bulunan varl\u0131k ve nesnelerin hem de insan\u0131n gereksinimlerine uygundur (31). Bu durum kendi ba\u015f\u0131na ve tesad\u00fcfen ger\u00e7ekle\u015fmi\u015f olamaz; bir planlay\u0131c\u0131 gereklidir (32). \u0130\u015fte bu gereksinime uygunluk, Kur\u2019an<\/em>\u2019\u0131n da dedi\u011fi gibi, hi\u00e7bir \u015feyin bo\u015fu bo\u015funa yarat\u0131lmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir (33). Gazz\u00e2l\u00ee an\u0131lan gereksinime uygunlu\u011fu insansal a\u00e7\u0131dan \u015f\u00f6yle dillendirir:<\/p>\n

\u201cBil ki, evrenin, \u00fczerinde akl\u0131n\u0131 kullanarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnde, gereksinimin olan her \u015feyin\u00a0 i\u00e7inde\u00a0 var edildi\u011fi bir eve benzedi\u011fini g\u00f6r\u00fcrs\u00fcn. G\u00f6k tavan gibi y\u00fckseltilmi\u015f; yery\u00fcz\u00fc yayg\u0131 gibi uzat\u0131lm\u0131\u015f; y\u0131ld\u0131zlar kandil gibi as\u0131lm\u0131\u015f; madenler hazine gibi saklanm\u0131\u015ft\u0131r. Bunlar\u0131n her biri, niteli\u011fine g\u00f6re, insanlar i\u00e7in haz\u0131rlanm\u0131\u015ft\u0131r. \u0130nsan sanki, eski bir evin sahibi gibidir. Bu evde bulunan \u00e7e\u015fitli bitkiler ve de\u011fi\u015fik hayvanlar, insan\u0131n yarar\u0131na, onlar\u0131n gereksinimlerini kar\u015f\u0131lamak i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r.\u201d (34)<\/p>\n

Gazz\u00e2l\u00ee, tanr\u0131sal inayete ve onun ard\u0131nda yatan \u00f6ncesiz-planl\u0131 tasar\u0131ma dikkatleri \u00e7ekmek i\u00e7in, hemen t\u00fcm insanlar\u0131n ilgisini \u00e7ekebilecek olan cinsellikten se\u00e7ilmi\u015f bir \u00f6rnek vermeyi de ihmal etmez:<\/p>\n

\u201c\u015eu i\u015flerin hepsini, kusursuz ve zaman\u0131nda yerine getiren, hi\u00e7bir \u015fey yokken, onlar\u0131 yoktan var eden, onlar\u0131n \u00fczerine y\u00fcceli\u011finin g\u00f6stergelerini yayan, nimetleri ihsan eden, Tanr\u0131\u2019dan ba\u015fka kim olabilir? Neslin devam\u0131 i\u00e7in gerekli olan, birle\u015fmedeki \u015fehvetin hazz\u0131n\u0131, spermi rahme ula\u015ft\u0131ran, cinsel organ\u0131n yap\u0131l\u0131\u015f\u0131n\u0131, spermin d\u0131\u015far\u0131 \u00e7\u0131kabilmesi i\u00e7in, gerekli olan \u00f6zel hareketi ve bunlardaki tedbiri d\u00fc\u015f\u00fcn. Sonra bedenin t\u00fcm organlar\u0131n\u0131 ve her organ\u0131n kendisinden istenen g\u00f6revi yap\u0131\u015f\u0131n\u0131 d\u00fc\u015f\u00fcn. G\u00f6zler, bak\u0131\u015flarla do\u011fruyu bulmada, eller \u00e7e\u015fitli i\u015fleri yapmada, vurma ve savunmada, ayaklar y\u00fcr\u00fcmede, mide besini \u00f6z\u00fcmsemede, ci\u011fer, kan\u0131 temizlemede, nefes ya\u015famada, a\u011f\u0131z konu\u015fma ve yemek yemede, \u00f6n ve arka idrar yollar\u0131, idrar ve at\u0131klar\u0131 d\u0131\u015far\u0131 atmada, g\u00f6revlendirilmi\u015ftir. G\u00f6revini eksiksiz yapan bunca organ\u0131 d\u00fc\u015f\u00fcn. Bunlar bir hikmete ba\u011fl\u0131 olarak en do\u011fru \u015fekilde yarat\u0131lm\u0131\u015flard\u0131r. B\u00fct\u00fcn bunlar bo\u015fu bo\u015funa, rastgele yarat\u0131lmam\u0131\u015ft\u0131r. Hepsi varl\u0131klar\u0131n ihtiya\u00e7lar\u0131na uygun olarak, yerli yerince\u00a0 yarat\u0131lm\u0131\u015ft\u0131r ve bununla evrenin iyili\u011fi g\u00f6zetilmi\u015ftir.\u201d (35)<\/p>\n

Yine o, nesnelerdeki hikmetleri sayd\u0131ktan sonra, “t\u00fcm bunlar, hakim, bilge ve bilgisi s\u0131n\u0131rs\u0131z olan, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na seni ula\u015ft\u0131r\u0131r” demektedir (36). Bu saptamay\u0131 yapt\u0131ktan sonra, Kur\u2019an<\/em> ayetlerinden, d\u00f6neminin biliminden ve g\u00fcndelik g\u00f6zlemlerinden hareketle, varl\u0131k ve nesnelerin, hem birbiri a\u00e7\u0131s\u0131ndan hem de insan a\u00e7\u0131s\u0131ndan yararlar\u0131n\u0131 saymaya ba\u015flar. Kur\u2019an<\/em> ayetlerini en ba\u015fa almas\u0131n\u0131n, konuyu dinsel a\u00e7\u0131dan temellendirmek gibi bir i\u015flevi olsa da, s\u00f6ylemi Kur\u2019an<\/em>\u2019\u0131n deyi\u015flerini a\u015ft\u0131\u011f\u0131 i\u00e7in, d\u00f6neminin bilimini ve g\u00fcndelik deneyimlerini onda okumas\u0131 olarak alg\u0131lanabilir. S\u0131k s\u0131k, Tanr\u0131\u2019y\u0131 y\u00fcceltmek ad\u0131na, sayd\u0131\u011f\u0131 yararlar\u0131n asl\u0131nda \u00e7ok az oldu\u011funu, insan\u0131n kavrayamayaca\u011f\u0131 nice yararl\u0131 ve hikmetli olgular\u0131n bulundu\u011funu hat\u0131rlat\u0131r (37).<\/p>\n

\u00d6nce g\u00f6ky\u00fcz\u00fcn\u00fcn ve oradaki nesnelerin, ard\u0131ndan yery\u00fcz\u00fcn\u00fcn ve oradaki varl\u0131k ve nesnelerin insansal yarar\u0131n\u0131 ele al\u0131r. Ona g\u00f6re, g\u00f6ky\u00fcz\u00fcn\u00fcn, muhte\u015fem g\u00fczelli\u011finin, \u00fcz\u00fcnt\u00fcleri ve kederleri azaltmak, kalpteki vesveseleri kald\u0131rmak, korku ve endi\u015feyi yok etmek, Tanr\u0131\u2019y\u0131 an\u0131msatmak, kalbe O\u2019nun b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc yerle\u015ftirmek, zihinlerdeki s\u0131radan d\u00fc\u015f\u00fcnceleri yok etmek, a\u015fk hastal\u0131\u011f\u0131 olanlara \u015fifa, \u00f6zlemi olanlara teselli, sevenlere arkada\u015f, Tanr\u0131\u2019ya dua edenlere dergah olmak gibi bir dizi i\u015flevi bulunmaktad\u0131r (38). Orada bulunan g\u00fcne\u015fin ise, gece ve g\u00fcnd\u00fcz\u00fcn olu\u015fmas\u0131na arac\u0131 olmak, dinsel g\u00f6revlerin vaktini bildirmek, insanlar\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 sa\u011flamak, nesneleri ayd\u0131nlatmak, \u0131s\u0131nmay\u0131 sa\u011flamak gibi g\u00f6revleri bulunmaktad\u0131r. Tanr\u0131 mevsimleri olu\u015ftururken, onu e\u011fmekte, k\u0131\u015f\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131 azaltmakta, yaz\u0131n da art\u0131rmaktad\u0131r. O, bunlar\u0131, insan ve bitkilerin yarar\u0131 i\u00e7in yapmaktad\u0131r (39). Gazz\u00e2l\u00ee, g\u00fcne\u015fin \u00f6nemini belirtmek i\u00e7in, “e\u011fer Tanr\u0131 geceyi k\u0131yamete de\u011fin s\u00fcrd\u00fcrse, size O\u2019ndan ba\u015fka kim \u0131\u015f\u0131k verir” (40) ayetini anar. Gece, ay ve y\u0131ld\u0131zlar da bo\u015funa yarat\u0131lmam\u0131\u015ft\u0131r. Tanr\u0131 geceyi, insanlar dinlensin diye var etmi\u015ftir (41). Ay\u0131 ise, i\u015fi olanlar\u0131n gece \u00e7al\u0131\u015fabilmeleri i\u00e7in yaratm\u0131\u015f ve onun \u0131\u015f\u0131\u011f\u0131n\u0131 \u00e7al\u0131\u015fanlar\u0131 rahats\u0131z etmesin diye, az var etmi\u015ftir. Ayr\u0131ca Tanr\u0131 ay\u0131, y\u0131llar\u0131n ve aylar\u0131n bilinmesinin bir arac\u0131 k\u0131lm\u0131\u015ft\u0131r. Onun \u015fekilden \u015fekile girmesi, kimi zaman tutulmas\u0131, Tanr\u0131\u2019n\u0131n y\u00fcceli\u011fini hat\u0131rlatmak i\u00e7indir (42). Y\u0131ld\u0131zlar, hem insan\u0131n i\u00e7ini rahatlatan g\u00f6ky\u00fcz\u00fcn\u00fcn s\u00fcsleri\u00a0 olarak hem m\u00fcneccimlik yapanlara arac\u0131 olmak hem de kara ve denizde insanlar\u0131 yollar\u0131n\u0131 bulmalar\u0131 i\u00e7in var edilmi\u015flerdi (43).<\/p>\n

\u201cG\u00f6kler, g\u00fcne\u015f, ay, y\u0131ld\u0131zlar ve bur\u00e7lar\u0131n s\u00fcrekli olarak y\u0131l\u0131n d\u00f6rt mevsiminde d\u00fcnya \u00fczerinde d\u00f6nmeleri, yery\u00fcz\u00fcnde bulunan, bitkiler, hayvanlar ve insanlar gibi varl\u0131klar\u0131n iyili\u011fi i\u00e7indir. Bunu Tanr\u0131 planlam\u0131\u015ft\u0131r (takdir). (44)<\/p>\n

Tanr\u0131\u2019n\u0131n hikmetlerinin en b\u00fcy\u00fcklerinden birisi de, O\u2019nun, felekleri (efl\u00e2k) yaratmas\u0131d\u0131r. Bu felekler, yery\u00fcz\u00fcn\u00fcn sabit ve sa\u011flam bir bi\u00e7imde durmas\u0131n\u0131 sa\u011flamay\u0131 ama\u00e7lar (45).<\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re, yery\u00fcz\u00fcn\u00fcn yarat\u0131l\u0131\u015f hikmetiyse, canl\u0131lar i\u00e7in bar\u0131nak olmak, onlar\u0131n yiyece\u011fini, insanlar\u0131 rahats\u0131z eden le\u015flerin g\u00f6m\u00fclmesini sa\u011flamakt\u0131r (46). Tanr\u0131, “yeri biz d\u00f6\u015fedik; ne g\u00fczel d\u00f6\u015feyiciyiz” (47); “biz yery\u00fcz\u00fcn\u00fc, hem dirilere hem de \u00f6l\u00fclere toplanma yeri, yapt\u0131k” (48); “ondan suyunu otla\u011f\u0131n\u0131 \u00e7\u0131kard\u0131k, t\u00fcm bunlar\u0131 size ve hayvanlar\u0131n\u0131za faydal\u0131 olsun diye var ettik” (49) diyerek bu olgulara i\u015faret etmektedir (50). Ayr\u0131ca, Tanr\u0131\u2019n\u0131n yer y\u00fcz\u00fcn\u00fc s\u00fcrekli sallamamas\u0131, bunu arada bir yapmas\u0131 da tanr\u0131sal hikmete i\u015faret eder. Nitekim, Tanr\u0131 yery\u00fcz\u00fcn\u00fc s\u00fcrekli sallasayd\u0131 orada ya\u015fanmazd\u0131; O, bunu, arada bir yapmakta ve insanlar\u0131 bununla uyarmaktad\u0131r, demektedir (51). Gazz\u00e2l\u00ee\u2019ye g\u00f6re, hikmeti gere\u011fi yery\u00fcz\u00fcn\u00fcn hazineleri olan madenleri insanlar i\u00e7in var eden Tanr\u0131 (52), yine hikmeti gere\u011fi onlar\u0131 nas\u0131l bulup i\u015fleyeceklerini de onlara \u00f6\u011fretmi\u015ftir (53).<\/p>\n

Tanr\u0131 da\u011flar\u0131, Kur\u2019\u00e2n<\/em>\u2019da bildirdi\u011fi gibi, sapasa\u011flam dikmi\u015f, yerin sars\u0131lmas\u0131n\u0131 \u00f6nlemek i\u00e7in a\u011f\u0131rl\u0131k yapm\u0131\u015f, suyun merkezi olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Da\u011flar, kerestelik a\u011fa\u00e7lar\u0131n, yaban hayvanlar\u0131n\u0131n ya\u015fam alanlar\u0131d\u0131r. Ayr\u0131ca Gazz\u00e2l\u00ee, da\u011flar\u0131n kavimlerin do\u011fal korunma yeri olduklar\u0131n\u0131, d\u00fc\u015fman sald\u0131r\u0131s\u0131nda mevzi g\u00f6revi g\u00f6rd\u00fcklerini, madenlerin \u00e7o\u011funun orada yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler (54) ve ekler:<\/p>\n

\u201cT\u00fcm bunlar, abes olarak, rasgele yarat\u0131lm\u0131\u015f de\u011fildir. Hepsi varl\u0131klar\u0131n gereksinimine uygun olarak yerli yerince yarat\u0131lm\u0131\u015f ve bununla evrenin iyili\u011fi g\u00f6zetilmi\u015ftir.\u201d (55)<\/p>\n

Denizler de bo\u015funa yarat\u0131lmam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc, Kur\u2019an<\/em>, onlar\u0131n, insanlar\u0131n taze etler yemeleri, inci ve mercan gibi s\u00fcs e\u015fyas\u0131 \u00e7\u0131karmalar\u0131, gemilerle seyahat etmeleri ve y\u00fck ta\u015f\u0131malar\u0131 i\u00e7in yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler (56). Ona g\u00f6re, Tanr\u0131, denizdeki hayvanlar\u0131 karadan \u00e7ok yaratm\u0131\u015f; insanlara, anber bal\u0131\u011f\u0131n\u0131n derisinden kalkan yapmay\u0131 \u00f6\u011fretmi\u015f; gemiler denizlerde y\u00fczebilsin diye, a\u011fac\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131 sudan daha hafif yaratm\u0131\u015f ve insanlara y\u00fcklerini ta\u015f\u0131malar\u0131 i\u00e7in gemi yapmay\u0131 \u00f6\u011fretmi\u015ftir (57).<\/p>\n

Tanr\u0131\u2019n\u0131n varl\u0131klar i\u00e7in yaratt\u0131\u011f\u0131 en yararl\u0131 \u015feylerden birisi de, Gazz\u00e2l\u00ee\u2019ye g\u00f6re, sudur. \u00c7\u00fcnk\u00fc su, hem insan, bitki ve hayvanlar\u0131n ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmede hem de topra\u011f\u0131 \u00e7amur haline getirip ev yapmada gereklidir (58). Hava, varl\u0131klar\u0131n ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmek (59), ya\u011fmur bitkileri bitirmek (60), ate\u015f yemek pi\u015firmek, \u0131s\u0131nmak, madenleri eritip i\u015flemek, geceleyin ayd\u0131nlanmak ve \u0131s\u0131nmak i\u00e7in var edilmi\u015ftir (61). O, hayvanlar\u0131n yarat\u0131l\u0131\u015f amac\u0131n\u0131n ise, insanlara etiyle, s\u00fct\u00fcyle, y\u00fcn\u00fcyle, y\u00fck ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131 ile yard\u0131m etmek oldu\u011funu s\u00f6yler (62). Tanr\u0131 hayvanlar\u0131 insan\u0131n hizmetine verdi\u011fi i\u00e7in, onlara\u00a0 ak\u0131l vermemi\u015ftir. E\u011fer, Tanr\u0131 file, deveye, ata ak\u0131l verseydi, insandan daha g\u00fc\u00e7l\u00fc olduklar\u0131ndan, kendilerini kulland\u0131rmazlard\u0131 (63). Tanr\u0131\u2019n\u0131n inekten s\u00fct, ar\u0131dan \u015fifa olan bal \u00e7\u0131karmas\u0131, insanlara en b\u00fcy\u00fck nimetidir (64). Bitkilerin var edilmesi de, insan\u0131n ihtiya\u00e7lar\u0131na d\u00f6n\u00fckt\u00fcr ve onlar olmasa insan g\u0131das\u0131z kal\u0131r (65). Gazz\u00e2l\u00ee, insan\u0131n kendi organlar\u0131n\u0131n da, t\u0131pk\u0131 hayvanlar\u0131nki gibi, gereksinimlerine uygun oldu\u011funu belirtir. Nitekim ona g\u00f6re Tanr\u0131, nesli s\u00fcrd\u00fcrmek i\u00e7in cinsel organlar\u0131 var etmi\u015f; yemek i\u00e7in a\u011f\u0131z, koklamak i\u00e7in burun, kendini korumak ve i\u015f yapmak i\u00e7in el, y\u00fcr\u00fcmek i\u00e7in ayak, g\u00f6rmek i\u00e7in g\u00f6z, kan\u0131 temizlemek i\u00e7in ci\u011fer, kalbi korumak i\u00e7in kalp kafesi, onu hayvanlardan ay\u0131rmak i\u00e7in akl\u0131, g\u00fczel g\u00f6r\u00fcnmek i\u00e7in t\u0131rnaklar\u0131, sa\u00e7lar\u0131 ve kirpikleri vb. yaratm\u0131\u015ft\u0131r (66). Gazz\u00e2l\u00ee, insan\u0131n organlar\u0131n\u0131 Tanr\u0131\u2019n\u0131n ni\u00e7in yaratt\u0131\u011f\u0131n\u0131 ayr\u0131 ayr\u0131 ele ald\u0131ktan sonra \u015f\u00f6yle der:<\/p>\n

\u201cSize \u015fu ger\u00e7e\u011fi a\u00e7\u0131klam\u0131\u015f bulunuyoruz: Organlar\u0131n her birisi, bir gereksinime ve bir i\u015fe kar\u015f\u0131l\u0131k gelmektedir. E\u011fer bu organlarda bir fazlal\u0131k veya bir\u00a0 noksanl\u0131k olsa, gereksinime ve i\u015fe kar\u015f\u0131l\u0131k gelmezdi. \u0130\u015fte t\u00fcm bunlar, yarg\u0131s\u0131nda \u00fcst\u00fcn olan ve her \u015feyi bilen Tanr\u0131\u2019n\u0131n bir planlamas\u0131d\u0131r (takd\u00eer).\u201d (67)<\/p>\n

Modern d\u00f6nem \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinde \u00d6ncesiz Tasar\u0131mc\u0131l\u0131k: Orta\u00e7a\u011f\u0131n tekrar\u0131<\/em><\/strong><\/p>\n

Orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinde dile gelen tanr\u0131sal yarat\u0131m\u0131n \u00f6ncesiz-planl\u0131 bir tasar\u0131ma dayand\u0131\u011f\u0131 anlay\u0131\u015f\u0131, modern d\u00f6nem \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerince de aynen yinelenir. \u00d6rne\u011fin S\u00fcleyman Ate\u015f \u015f\u00f6yle demektedir:<\/p>\n

\u201c\u2026 Allah\u2019\u0131n ezeli ilmi levh-i mahfuzudur. Bu kainat, ezeli bilgisi ve tasar\u0131s\u0131 uyar\u0131nca yarat\u0131lm\u0131\u015ft\u0131r. Allah yarat\u0131klar\u0131n\u0131 bilgisi uyar\u0131s\u0131nca yaratm\u0131\u015ft\u0131r. Yarat\u0131klar hen\u00fcz varl\u0131k sahnesinde g\u00f6r\u00fcnmeden \u00f6nce, Allah\u2019\u0131n ilminde b\u00fct\u00fcn detay\u0131yla mevcut idi. Allah\u2019\u0131n bilgisinde bulunanlar, zaman\u0131 gelince varl\u0131k sahnesinde g\u00f6r\u00fcn\u00fcr.\u201d \u00a0(68)<\/p>\n

Varl\u0131k ve olu\u015fu, \u00f6ncesiz tasar\u0131m\u0131n bir \u00fcr\u00fcn\u00fc olarak g\u00f6ren modern \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, do\u011fadaki d\u00fczenlili\u011fi buna ba\u011fl\u0131 olarak a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131rlar. Bu y\u00fczden onlar, Tanr\u0131\u2019n\u0131n g\u00f6stergeleri olarak g\u00f6rd\u00fckleri do\u011fadaki d\u00fczenlili\u011fi ayr\u0131 ayr\u0131 ele alarak buradaki tanr\u0131sal g\u00f6stergeleri (\u00e2y\u00e2t) ve hikmetleri g\u00f6stermeye y\u00f6nelirler. Onlara g\u00f6re Kur\u2019an<\/em>, evrendeki unsurlar aras\u0131nda bir gaye, plan ve d\u00fczen bulundu\u011funu belirterek, insan\u0131 Tanr\u0131\u2019ya y\u00f6nlendirmektedir. Nitekim Abd el-Fettah et-Tabb\u00e2ra an\u0131lan olguyu \u015f\u00f6yle ifadelendirir:<\/p>\n

\u201cB\u00fct\u00fcn mahluklar\u0131n yarat\u0131l\u0131\u015f\u0131ndaki hikmetin, yarat\u0131c\u0131n\u0131n sonsuz ilim ve hikmetine delalet etti\u011fine, Kur\u2019an<\/em> \u2018bu her \u015feyi m\u00fckemmel yapan Allah\u2019\u0131n i\u015fidir\u2019 (69); \u2018O, yaratt\u0131\u011f\u0131 her \u015feyi g\u00fczel yaratand\u0131r\u2026\u2019 (70)\u00a0 ayetleri ile dikkat \u00e7ekmektedir. O halde tesad\u00fcf, kendisinde ilim, hikmet, m\u00fckemmellik, sa\u011flaml\u0131k bulunduran bir varl\u0131k yaratamaz.\u201d (71)<\/p>\n

An\u0131lan uslamlamaya dayanan modern d\u00f6nem \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri, Gazz\u00e2l\u00ee \u00f6rnekli\u011finde sundu\u011fumuz gibi, orta\u00e7a\u011f d\u00fc\u015f\u00fcn\u00fcrlerini takip ederek g\u00fcne\u015fin, ay\u0131n, y\u0131ld\u0131zlar\u0131n, bitkilerin, hayvanlar\u0131n\u00a0 vb. yarat\u0131l\u0131\u015flar\u0131ndaki d\u00fczen ve planl\u0131l\u0131\u011f\u0131, hem Kur\u2019an<\/em> ayetleri hem de modern bilimsel verileri dikkate alarak tart\u0131\u015fmaya \u00e7al\u0131\u015f\u0131rlar (72). Tart\u0131\u015fmalar\u0131nda kulland\u0131klar\u0131 bilimsel bilgileri, basit bit forma sokup, sa\u011fduyu bilgisine indirgerler. Bunun temel nedeni, bilimsel bilgi konusunda yeterli donan\u0131ma sahip olmamalar\u0131d\u0131r. Bu sav\u0131m\u0131z\u0131, Abd el-Fettah et-Tabb\u00e2ra\u2019dan\u00a0 bir \u00f6rnekle daha nesnel hale getirebiliriz:<\/p>\n

\u201cB\u00fct\u00fcn dikkatleri kendine \u00e7eviren bu gaye ve planl\u0131l\u0131k Kur\u2019an<\/em>\u2019\u0131n bir\u00e7ok ayetlerinde g\u00f6r\u00fclmektedir: \u2018\u015e\u00fcphesiz, g\u00f6klerin ve yerin yarat\u0131l\u0131\u015f\u0131nda, gece ile g\u00fcnd\u00fcz\u00fcn birbirini takip edi\u015finde, insanlara fayda ve kazan\u00e7 veren \u015feylerle denizlerde giden gemilerde, Allah\u2019\u0131n bulutundan su indirip onunla kurumu\u015f topraklar\u0131 diriltmesinde, onun \u00fczerinde her t\u00fcrl\u00fc hayvan\u0131 yaymas\u0131nda, r\u00fczgarlar\u0131 estirmesinde, yer ile g\u00f6k aras\u0131nda s\u00fcz\u00fclen bulutlarda akl\u0131 olanlar i\u00e7in ibretler vard\u0131r.\u2019 (73)\u2026 E\u011fer ya\u011fmur olmasayd\u0131 yery\u00fcz\u00fc her t\u00fcrl\u00fc hayattan tamamen mahrum, kupkuru bir yer olurdu. B\u00f6ylece Allah ilmi ile toprakta bir tak\u0131m unsurlar yaratm\u0131\u015ft\u0131r ki, bitkiler onu \u00f6z\u00fcmleyerek yeti\u015fir, canl\u0131lar\u0131n muhta\u00e7 olduklar\u0131 \u00e7e\u015fitli g\u0131dalar\u0131 tahvil eder. Bunlar yery\u00fcz\u00fcndeki hayat s\u0131rr\u0131n\u0131n ilm\u00ee ger\u00e7ekleridir. Biraz \u00f6nce belirtti\u011fimiz ayet, tabiattaki unsurlar aras\u0131nda bir gaye, plan ve d\u00fczenin bulundu\u011funu belirtmektedir. Nitekim bunlar Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n apa\u00e7\u0131k akl\u00ee delilleridir. Ayetin, \u2018\u015f\u00fcphesiz bunda akl\u0131 olanlar i\u00e7in ibretler vard\u0131r\u2019 b\u00f6l\u00fcm\u00fcnde istenen de budur… Bilmeyen, da\u011flar\u0131 yery\u00fcz\u00fcnde l\u00fczumsuz, fazlal\u0131k zanneder; halbuki \u00e7ok b\u00fcy\u00fck faydalar\u0131 vard\u0131r. Ya\u011fan kar tepelerinde kal\u0131r, insanlar\u0131n i\u00e7ecekleri su temin edilmi\u015f olur. Daha sonra tedricen eriyerek nehirleri doldurur. Sudan \u00e7e\u015fitli meyveler yeti\u015fir. Bu meyvelerin hayatta kalmas\u0131, gece ve g\u00fcnd\u00fcz\u00fcn halihaz\u0131rda d\u00fczenle devam\u0131na ba\u011fl\u0131d\u0131r. Gece ve g\u00fcnd\u00fcz m\u00fcddeti e\u011fer on kat uzun olsayd\u0131, yaz g\u00fcne\u015fi g\u00fcnd\u00fcz b\u00fct\u00fcn bitkileri kavurur, her gece de yery\u00fcz\u00fcndeki b\u00fct\u00fcn bitkiler donmu\u015f olurdu. Bunlar, ayetin belirtti\u011fi, kainatta bir gayelilik oldu\u011funu, hikmete dayanan ilah\u00ee bir iradenin bulundu\u011funu ifade eden ger\u00e7eklerdir.\u201d (74)<\/p>\n

Modern \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerince, t\u0131pk\u0131 Orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinde, \u00f6zellikle \u0130bn S\u00een\u00e2 ve Gazz\u00e2l\u00ee\u2019de oldu\u011fu gibi, hayvanlar\u0131n d\u00fczenli eylemleri de Tanr\u0131\u2019ya ba\u011flan\u0131r ve O\u2019nun bir g\u00f6stergesi olarak g\u00f6r\u00fcl\u00fcr. Nitekim \u0130smail Kara\u00e7am, Maurice Bucaille\u2019den aktararak \u015f\u00f6yle der:<\/p>\n

\u201cTecr\u00fcbe g\u00f6rmemi\u015f k\u00f6rpe ku\u015flar\u0131n hi\u00e7bir k\u0131lavuza ihtiya\u00e7 duymadan \u00e7\u0131k\u0131\u015f noktas\u0131na belli tarihlerde geri d\u00f6nmek \u00fczere \u00e7ok uzun ve girift olan yolculuk mesafelerini katetmeye kadir olduklar\u0131n\u0131 ispat etmeleri ve ancak hayvan\u0131n genetik koduna (sinir h\u00fccresine) i\u015flemi\u015f bir g\u00f6\u00e7 program\u0131 ile izah edilebilmektedir. La Puissace et la Fragilite<\/em> adl\u0131 eserinde Prof. Hamburger, \u00f6rnek olarak Pasifik Okyanusu\u2019nda ya\u015fayan mutton-bird isimli ku\u015fun me\u015fhur olan durumunu ve ku\u015fun katetti\u011fi 25000 km uzunlu\u011funda 8 rakam\u0131 \u015feklindeki yolculu\u011funu zikretmektedir\u2026 B\u00f6yle bir yolculuk i\u00e7in verilen \u00e7ok karma\u015f\u0131k direktiflerin ku\u015fun sinir h\u00fccrelerinde zaruri olarak kaydedilmi\u015f bulundu\u011fu kabul edilir. Elbette bu h\u00fccreler programlanm\u0131\u015flard\u0131r. \u00d6yleyse bunlar\u0131n programlay\u0131c\u0131s\u0131 kimdir? Elbette bu, ilim ve kudreti her \u015feyi kucaklayan y\u00fcce Mevl\u00e2\u2019d\u0131r.\u201d (75)<\/p>\n

Modern \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re, tabiattaki d\u00fczenlili\u011fin Tanr\u0131\u2019n\u0131n g\u00f6stergesi olu\u015funun yan\u0131nda ikinci bir temel amac\u0131 daha vard\u0131r ve bu ama\u00e7, orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerince dillendirildi\u011fi gibi, \u00f6zde insan odakl\u0131d\u0131r. \u00c7\u00fcnk\u00fc d\u00fczenlilik insan\u0131n yarar\u0131nad\u0131r ve onun Tanr\u0131 taraf\u0131ndan kayr\u0131ld\u0131\u011f\u0131n\u0131, g\u00f6zetildi\u011fini (inayet) ifade eder (76). Bu olguyu \u0130slam modernizminin \u00f6nc\u00fcleri aras\u0131nda say\u0131lan Fazlur Rahman \u015f\u00f6yle dillendirir:<\/p>\n

\u201cYine bunun gibi tabiat\u0131n d\u00fczenlili\u011fini ispat eden delil, s\u0131k s\u0131k tabiat\u0131n insana olan faydalar\u0131n\u0131 g\u00f6stermek i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. \u0130nsan\u0131n ama\u00e7lar\u0131 do\u011frultusunda kullanmas\u0131 i\u00e7in tabiat vard\u0131r. Ama insan\u0131n gayesi ise, Allah\u2019a kulluk etmek; O\u2019na \u015f\u00fckretmek ve yaln\u0131z ona ibadet etmekten ba\u015fka bir \u015fey de\u011fildir. Tabiat\u0131n insan taraf\u0131ndan kullan\u0131lmas\u0131, istifade edilmesi ve i\u015flenmesi bir \u00e7ok ayetlerde zikredilmi\u015ftir\u2026 Tabiat Kadiri Mutlak\u2019\u0131n b\u00fcy\u00fck bir sanat\u0131d\u0131r. Fakat tabiat sadece Allah\u2019\u0131n g\u00fc\u00e7 ve kudretini g\u00f6stermek i\u00e7in var de\u011fildir. \u0130nsan\u0131n hayat\u00ee ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamas\u0131 i\u00e7in tabiat ona hizmet etmeye haz\u0131rd\u0131r.\u201d (77)<\/p>\n

\u00d6ncesiz Tasar\u0131mc\u0131l\u0131\u011f\u0131n evrimle\u015fmi\u015f versiyonu: Amerikan k\u00f6kenli Bilin\u00e7li Tasar\u0131mc\u0131l\u0131k<\/em><\/strong><\/p>\n

Yukar\u0131da \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin g\u00f6r\u00fc\u015flerinden \u00f6rnekler vererek ayr\u0131nt\u0131s\u0131yla tart\u0131\u015ft\u0131\u011f\u0131m\u0131z \u00f6ncesiz-planl\u0131 tasar\u0131m, asl\u0131nda hem Yahudi hem de H\u0131ristiyan teolojisinde de \u00f6nemli bir yer tutar. Zira an\u0131lan dinler, evreni tanr\u0131sal yarat\u0131m\u0131n bir \u00fcr\u00fcn\u00fc sayarak, bu yarat\u0131m\u0131n temeline tanr\u0131sal bilgi ve kudreti yerle\u015ftirirler. Son on y\u0131lda, \u00f6zellikle Amerika\u2019da dinsel d\u00fc\u015f\u00fcnceye ilgi duyan bilim insanlar\u0131 ve filozoflarca \u00f6ncesiz-planl\u0131 tasar\u0131m\u0131n yeni bir versiyonunun ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcyor. Bilin\u00e7li Tasar\u0131m kavram\u0131yla ifade edilen s\u00f6z konusu anlay\u0131\u015f, \u00f6ncesiz-planl\u0131 tasar\u0131m\u0131n evrim ge\u00e7irmi\u015f bir versiyonudur ve bu a\u00e7\u0131dan, en az\u0131ndan dayand\u0131\u011f\u0131 kuramsal temel a\u00e7\u0131s\u0131ndan hi\u00e7 de \u00f6zg\u00fcn de\u011fildir. Ortaya at\u0131l\u0131\u015f\u0131n\u0131n temelinde yatan ana neden, \u00f6ncesiz-planl\u0131 tasar\u0131ma bir par\u00e7a bilimsel bir nitelik kazand\u0131r\u0131p, evrim kuram\u0131n\u0131n kar\u015f\u0131s\u0131na alternatif olarak sunmak ve bir manevrayla dinsel g\u00fcd\u00fcyle hareket eden insanlar\u0131n duygular\u0131na seslenmek ve bunu e\u011fitimin bir par\u00e7as\u0131 haline getirmektir. Bilim\u00e7li tasar\u0131m\u0131 savunan d\u00fc\u015f\u00fcn\u00fcrler gibi evrendeki s\u00fcre\u00e7lerin temeline ve gerisine bilinci ya da ne oldu\u011fu a\u00e7\u0131k\u00e7a s\u00f6ylenmeyen ancak Tanr\u0131\u2019y\u0131 ima etti\u011fi anla\u015f\u0131lan\u00a0 bir varl\u0131\u011f\u0131 yerle\u015ftirmek ve modern bilimsel bulgular\u0131 bilin\u00e7li tasar\u0131m kavram\u0131 \u00e7er\u00e7evesinde yeniden \u00f6rg\u00fctlemek, bilimsel d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan bir yenilik de\u011fil, aksine, bilimi orta\u00e7a\u011f paradigmas\u0131na mahkum etme \u00e7abas\u0131d\u0131r. Zira bilin\u00e7li tasar\u0131m, varl\u0131k ve olu\u015f ile evrendeki s\u00fcre\u00e7lere ili\u015fkin do\u011frulanabilir ve yanl\u0131\u015flanabilir bir veri sunmad\u0131\u011f\u0131 gibi, \u00fcst\u00fc \u00f6rt\u00fck bir bi\u00e7imde Tanr\u0131\u2019ya g\u00f6nderme yapt\u0131\u011f\u0131ndan, bilimdeki s\u00fcrekli ele\u015ftiri mant\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan da sorun \u00e7\u0131karabilecek; bilimin ge\u00e7mi\u015fte a\u015fmak i\u00e7in bedeller \u00f6dedi\u011fi salt\u0131k\u00e7\u0131 bir paradigman\u0131n i\u00e7erisine yeniden d\u00fc\u015fme tehlikesine yol a\u00e7abilecek niteliktedir.<\/p>\n

Sonu\u00e7 ve de\u011ferlendirme<\/em><\/strong><\/p>\n

Yukar\u0131daki \u00e7\u00f6z\u00fcmlemelerden \u00f6yle anla\u015f\u0131l\u0131yor ki, t\u0131pk\u0131 orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinde oldu\u011fu gibi g\u00fcn\u00fcm\u00fcz \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re de, \u00f6ncesiz-planl\u0131 tasar\u0131mc\u0131l\u0131k ve buna dayanan g\u00f6stergecilik, tanr\u0131 odakl\u0131l\u0131k ve erekselcilik metafizik sistemlerinin ana \u00e7at\u0131s\u0131 olarak kabul edilmekte. Bu nedensiz de\u011fil; H\u00fcseyin Ayd\u0131n\u2019\u0131n deyi\u015fiyle, \u00f6ncesiz-planl\u0131 tasar\u0131m\u0131n bir uzant\u0131s\u0131 olan “erekselcilik insan\u0131 Tanr\u0131\u2019ya g\u00f6t\u00fcrmekte; bu y\u00fczden erekselcili\u011fin reddi, tanr\u0131tan\u0131mazl\u0131kla ayn\u0131 \u015fey say\u0131lmaktad\u0131r.” (78) Modern \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re, insan evrene bak\u0131nca oradaki g\u00f6stergeleri ya da kendi gereksinimlerine uygunlu\u011fu ve erekselli\u011fi g\u00f6r\u00fcp Tanr\u0131\u2019ya ula\u015fmal\u0131 ve O\u2019na \u015f\u00fckretmelidir (79). T\u0131pk\u0131 orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerince dile getirildi\u011fi gibi, onlara g\u00f6re de kurtulu\u015f, yani insan\u0131n sonsuz mutlulu\u011fa ula\u015fmas\u0131, tanr\u0131sal tasar\u0131m\u0131n bir \u00fcr\u00fcn\u00fc olan g\u00f6stergeleri g\u00f6r\u00fcp Tanr\u0131\u2019ya ula\u015fmada ve ona \u015f\u00fckredip, boyun e\u011fmededir.<\/p>\n

Ku\u015fkusuz, \u00f6ncesiz-planl\u0131 tasar\u0131m\u0131 ya da onun evrim ge\u00e7irmi\u015f Amerikan versiyonu olan bilin\u00e7li tasar\u0131m\u0131 \u00f6rnek al\u0131p, evrene erekselci bir bak\u0131\u015fla y\u00f6nelmek dinsel a\u00e7\u0131dan, \u00f6zellikle insan\u0131n duygu d\u00fcnyas\u0131 a\u00e7\u0131s\u0131ndan belli bir de\u011fere sahip olmakla birlikte, an\u0131lan anlay\u0131\u015f\u0131n, T. Gomperz\u2019in de belirtti\u011fi gibi bilimsel a\u00e7\u0131dan, kimi sak\u0131ncalar\u0131n\u0131n oldu\u011fu bilinmelidir.<\/p>\n

Bunlar\u0131n en \u00f6nemlileri, “tasarlanan erekler pe\u015finde ko\u015fman\u0131n, insan\u0131n kolayca elde edebilece\u011fi yak\u0131n nedenleri g\u00f6rmesini engellemesi, olgular\u0131n kendilerini do\u011fru bir bi\u00e7imde alg\u0131lanmas\u0131n\u0131n \u00f6n\u00fcnde perde olmas\u0131\u00a0 ve acele sonu\u00e7lar \u00fcretmeyi desteklemesidir.” (80)<\/p>\n

Gomperz\u2019in an\u0131lan deyi\u015flerine, \u00f6ncesiz-planl\u0131 tasar\u0131m ya da bilin\u00e7li tasar\u0131m, erekselli\u011fi tetiklemenin yan\u0131nda, evrendeki varl\u0131k ve olu\u015fu tanr\u0131sal ya da \u00f6ncesiz bir bilin\u00e7 temelinde a\u00e7\u0131klamaya y\u00f6neldi\u011fi i\u00e7in, varl\u0131k ve olu\u015fu nesnel s\u00fcre\u00e7leri dikkate alarak, nesneler aras\u0131 ili\u015fkileri kendi i\u00e7 \u00f6rg\u00fcs\u00fcyle a\u00e7\u0131klama \u00e7abas\u0131n\u0131n \u00f6n\u00fcnde de \u00f6nemli bir engel olu\u015fturmaktad\u0131r. Zira evrenin \u00f6ncesiz-planl\u0131 bir tasar\u0131m\u0131n, bir ba\u015fka deyi\u015fle tanr\u0131sal tasar\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6ylemek ya da bilin\u00e7li tasar\u0131mc\u0131lar\u0131n iddia ettikleri gibi \u00f6ncesiz bir bilincin sonucu oldu\u011funu s\u00f6ylemek, evrenin nas\u0131l ve neden var oldu\u011fu sorusuna doyurucu bir yan\u0131t vermedi\u011fi gibi, olu\u015fun i\u00e7 i\u015fleyi\u015fine ili\u015fkin herhangi bir veriyi de i\u00e7ermemektedir. Bu a\u00e7\u0131dan \u00f6ncesiz-planl\u0131 tasar\u0131m\u0131 ve bilin\u00e7li tasar\u0131m\u0131, bilimsel bir kuram gibi sunmak, pireyi deve sanmak kadar sa\u00e7mad\u0131r.<\/p>\n

Teologlar\u0131n ve dinsel d\u00fc\u015f\u00fcnceden esinlenen filozoflar\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc bi\u00e7imiyle \u00f6ncesiz-planl\u0131 tasar\u0131m ve onun yeni versiyonu olan bilin\u00e7li tasar\u0131m, evrendeki d\u00fczenlili\u011fe dikkatleri y\u00f6neltmekte, d\u00fczensizlikleri ise g\u00f6z ard\u0131 etmektedir. Ku\u015fkusuz evrende gereksiz say\u0131labilecek ve insan ya\u015fam\u0131n\u0131 olumsuz y\u00f6nde etkileyen pek \u00e7ok unsur bulunmaktad\u0131r ve nesnel bak\u0131\u015f, bu olumsuzluklara da dikkat \u00e7ekmeyi gerektirmektedir.<\/p>\n

Teologlar\u0131n ve dinsel d\u00fc\u015f\u00fcnceden esinlenen filozoflar\u0131n ya da bilin\u00e7li tasar\u0131mc\u0131l\u0131\u011f\u0131 savunan d\u00fc\u015f\u00fcn\u00fcrlerin kulland\u0131klar\u0131 d\u00fczenlilik, planl\u0131l\u0131k, tasar\u0131m, inayet gibi kavramlar, insansal d\u00fcnyaya ait kavramlard\u0131r ve bu kavramlar\u0131n tanr\u0131sal alana ta\u015f\u0131nmalar\u0131 ya da \u00f6ncesiz bilince yans\u0131t\u0131lmalar\u0131 en az\u0131ndan felsef\u00ee a\u00e7\u0131dan, insanbi\u00e7imci (antropomorfist-te\u015fbih\u00ee) bir Tanr\u0131 anlay\u0131\u015f\u0131na ya da insan bi\u00e7imci bir \u00f6ncesiz bilince kaymak olarak nitelendirilmeye olduk\u00e7a yatk\u0131nd\u0131r. Kald\u0131 ki, s\u00f6z gelimi d\u00fczen kavram\u0131, Kant\u2019\u0131n da i\u015faret etti\u011fi gibi, d\u0131\u015f d\u00fcnyadan \u00e7ok bizim zihnimizin (anl\u0131\u011f\u0131m\u0131z\u0131n) yap\u0131s\u0131yla ilintili olabilir ve bu haliyle insan t\u00fcr\u00fcne g\u00f6reli say\u0131labilir. Hatta daha ileriye gidilerek, d\u00fczenlilik, planl\u0131l\u0131k, tasar\u0131m ve yararl\u0131l\u0131k (inayet) alg\u0131s\u0131n\u0131n, do\u011fal \u00e7evreye uyum s\u00fcrecinin bir par\u00e7as\u0131 oldu\u011fu ileri s\u00fcr\u00fclebilir ve bunun b\u00f6yle oldu\u011funu g\u00f6steren pek \u00e7ok somut veri g\u00f6sterilebilir.<\/p>\n

D\u0130PNOTLAR<\/strong><\/p>\n

1) Bkz. S. H. Hooke, Ortado\u011fu Mitolojisi (Mezopotamya, M\u0131s\u0131r, Filistin, Hitit, Musev\u00ee, H\u0131ristiyan Mitoslar\u0131), \u00e7eviren: A. \u015eenel, \u0130mge Kitabevi, Ankara 1993, ss.29 vd..<\/p>\n

2) Hasan Ayd\u0131n, Kur\u2019an\u2019da \u00c7e\u015fitli Yaratma Kavramlar\u0131, Bilim ve \u00dctopya Dergisi, say\u0131: 30, \u0130stanbul 1996, ss.10 vd..<\/p>\n

3) Wolter Kranz, Antik Felsefe (Metinler\u00a0 ve A\u00e7\u0131klamalar), \u00e7eviren: Suad Y. Baydur, Sosyal Yay\u0131nlar\u0131, \u0130stanbul 1984, ss.27 vd..<\/p>\n

4) Mehmet Da\u011f, F\u00e2r\u00e2b\u00ee\u2019nin \u0130ki Yap\u0131t\u0131, OM\u00dc \u0130lahiyat Fak\u00fcltesi Dergisi, say\u0131: 14-15, Samsun 2003, s.57, dipnot: 143.<\/p>\n

5) \u00d6rne\u011fin bkz. Nebe S\u00fbresi, 6-16; Bakara S\u00fbresi, 164; N\u00fbh S\u00fbresi, 15-18; V\u00e2k\u0131\u2019a S\u00fbresi, 58-73; Fussilet S\u00fbresi, 53; Z\u00e2riy\u00e2t S\u00fbresi, 20-21; K\u00e2f S\u00fbresi, 6; Furk\u00e2n S\u00fbresi, 61; En\u2019\u00e2m S\u00fbresi, 97; N\u00e2zi\u2019\u00e2t S\u00fbresi, 31-33; M\u00fclk S\u00fbresi, 15.<\/p>\n

6) Bkz. Hasan Ayd\u0131n, \u0130slam D\u00fc\u015f\u00fcnce Gelene\u011finde Bilgi Kuram\u0131 (Ele\u015ftirel Bir Yakla\u015f\u0131m), Naturel Yay\u0131nlar\u0131, Ankara 2005, ss. 49 vd..<\/p>\n

7) Hasan Ayd\u0131n, \u0130slam D\u00fc\u015f\u00fcnce Gelene\u011finde Din-Felsefe ve Bilim, Naturel Yay\u0131nlar\u0131, Ankara, 2005, ss.68 vd..<\/p>\n

8) Hasan Ayd\u0131n, Kur\u2019an\u2019da \u00c7e\u015fitli Yaratma Kavramlar\u0131, s.11.<\/p>\n

9) S\u00e2d S\u00fbresi, 27.<\/p>\n

10) F\u00e2r\u00e2b\u00ee, Felsefenin Temel \u00d6nermeleri (Kit\u00e2b\u00a0 el-Fus\u00fbs f\u00ee\u2019l-Hikme), \u00e7eviren: Mehmet Da\u011f, F\u00e2r\u00e2b\u00ee\u2019nin \u0130ki Yap\u0131t\u0131, OM\u00dc \u0130lahiyat Fak. Dergisi, say\u0131: 14-15, Samsun 2003, s.69.<\/p>\n

11) Gazz\u00e2l\u00ee,\u00a0 el-Ecvibe el-Gazz\u00e2liyye f\u00ee el-Mes\u00e2\u2019il el-Uhreviyye (el-Medn\u00fbn es-Sa\u011f\u00eer), Mecmu’a Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee, cilt: III; Beyr\u00fbt 1986, ss. 180-181.<\/p>\n

12) Gazz\u00e2li\u2019nin Tanr\u0131 ve evren tasar\u0131m\u0131, \u00f6ncesiz-bilin\u00e7li tasar\u0131mc\u0131l\u0131k vb. konulardaki g\u00f6r\u00fc\u015fleri i\u00e7in bkz. Hasan Ayd\u0131n, Gazz\u00e2l\u00ee\u2019de Tanr\u0131 ve Evren Tasar\u0131m\u0131 ve G\u00fcn\u00fcm\u00fcze Yans\u0131malar\u0131, OM\u00dc Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, Samsun, 2004, ss. 90 vd.. Bu makalede Gazz\u00e2l\u00ee\u2019nin g\u00f6r\u00fc\u015fleri tart\u0131\u015f\u0131l\u0131rken an\u0131lan doktora \u00e7al\u0131\u015fmamdan etkin bir bi\u00e7imde yararlan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

13) Gazz\u00e2l\u00ee, el-\u0130ktis\u00e2d f\u00ee el-\u0130\u2018tik\u00e2d, tahkik: \u0130. Agah \u00c7ubuk\u00e7u ve H\u00fcseyin Atay, N\u00fbr Matbaas\u0131, Ankara 1962, s. 80. Ayn\u0131 anlay\u0131\u015f\u0131 Gazz\u00e2l\u00ee di\u011fer yap\u0131tlar\u0131nda da yineler. Bkz. el-Maksad el-Esn\u00e2 f\u00ee \u015eerh Esm\u00e2\u2019 Allah el-Husn\u00e2, tahkik: Ahmed Kabb\u00e2n\u00ee, Beyr\u00fbt, tarihsiz, s. 54; el-Hikme f\u00ee Mahl\u00fbk\u00e2t Allah Azze ve Celle, Mecmu\u2018a Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee, cilt: III; Beyr\u00fbt 1986, ss.3-4.<\/p>\n

14) Bkz. Gazz\u00e2l\u00ee, el-Maksad., ss. 72 vd.; Me\u2018\u00e2ric el-Kuds f\u00ee Medarici Ma\u2019rife en-Nefs, Beyrut 1986, s.99.<\/p>\n

15) Gazz\u00e2l\u00ee, el-Medn\u00fbn bihi al\u00e2 Gayri Ehlihi (el-Medn\u00fbn el-Keb\u00eer), Mecmu\u2018a Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee, cilt: II; Beyr\u00fbt 1986, s. 136. Benzer deyi\u015fler i\u00e7in bkz. Kimya-y\u0131 Sa\u00e2det, \u00e7eviren: A. Faruk Meyan, Bedir Yay\u0131nevi, \u0130stanbul 1979, s.81.<\/p>\n

16) Bkz. Gazz\u00e2l\u00ee, el-Maksad., s.54 ve 72 vd.; el-Hikme., s.5 vdd.; Kimyay\u0131 Sa\u00e2det, s.563 vd.; el-Medn\u00fbn el-Keb\u00eer, s.136 vd.<\/p>\n

17) Gazz\u00e2l\u00ee, el-Maksad., s.54.<\/p>\n

18) Bkz. Mehmet Da\u011f, \u0130bn S\u00een\u00e2\u2019n\u0131n Psikolojisi, \u0130bn S\u00een\u00e2, \u00d6l\u00fcm\u00fcn\u00fcn Bininci Y\u0131l\u0131 Arma\u011fan\u0131 1984, TTK Bas\u0131mevi, Ankara 1984, ss.364 vd..<\/p>\n

19) Bkz. Gazz\u00e2l\u00ee, el-\u0130ktis\u00e2d., ss. 87-90; el-Hikme., ss.42-67; Kimya-y\u0131 Sa\u00e2det, ss.567-568.<\/p>\n

20) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.53 vd.; Kimyay\u0131 Sa\u00e2det, s.567.<\/p>\n

21) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.50 vd..<\/p>\n

22) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.49.<\/p>\n

23) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.49.<\/p>\n

24) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.53 vd..<\/p>\n

25) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.55.<\/p>\n

26) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.58 vd.; Kimya-y\u0131 Sa\u00e2det, s.567.<\/p>\n

27) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.60 vd..<\/p>\n

28) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.60 vd.; Kimya-y\u0131 Sa\u00e2det, ss.567-558.<\/p>\n

29) Gazz\u00e2l\u00ee \u0130bn S\u00een\u00e2\u2019n\u0131n s\u00f6ylediklerini aynen tekrar eder. Bkz. Mehmet Da\u011f, \u0130bn S\u00een\u00e2\u2019n\u0131n Psikolojisi, ss.364 -365.<\/p>\n

30) Gazz\u00e2l\u00ee, el-\u0130ktis\u00e2d., ss.88-89. Ayn\u0131 deyi\u015fler i\u00e7in bkz. el-Hikme., ss.60 vd.; Kimya-y\u0131 Sa\u00e2det, s.567.<\/p>\n

31) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.5 vd.; Kimya-y\u0131 Sa\u00e2det, ss.563 vd.;<\/p>\n

32) Bkz. Gazz\u00e2l\u00ee, el-Maksad., s.54.<\/p>\n

33) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.32. Kur\u2019an hi\u00e7bir \u015feyin gereksiz yarat\u0131lmad\u0131\u011f\u0131 anlay\u0131\u015f\u0131n\u0131 \u015f\u00f6yle dillendirir: \u201cG\u00f6\u011f\u00fc, yeri ve ikisinin aras\u0131nda bulunanlar\u0131 bo\u015funa yaratmad\u0131k.\u201d S\u00e2d S\u00fbresi, 27.<\/p>\n

34) Gazz\u00e2l\u00ee, el-Hikme., s.5.<\/p>\n

35) Gazz\u00e2l\u00ee, el-Hikme.,\u00a0 s.34.<\/p>\n

36) Gazz\u00e2l\u00ee, el-Hikme., ss.8 ve 74 ve 76. Evrendeki varl\u0131klar\u0131n, insan yarar\u0131na yarat\u0131lmas\u0131 d\u00fc\u015f\u00fcncesinden hareket etmek, nesnelerin kendinde de\u011ferlerinin oldu\u011fu anlay\u0131\u015f\u0131n\u0131 ortadan kald\u0131rmakta ve insan zarar\u0131na olan, onun hayat\u0131n\u0131 tehlikeye sokan, hayat\u0131na son veren bir\u00e7ok olguyu g\u00f6rmezden gelmektedir. Bu ko\u015fulda, her \u015fey insan yarar\u0131na yarat\u0131lm\u0131\u015ft\u0131r \u00f6nermesi, iyi temellendirilmemi\u015f; se\u00e7meci bir anlay\u0131\u015fla olu\u015fturulmu\u015f bir \u00f6nerme gibi g\u00f6r\u00fcnmektedir. Kald\u0131 ki, Gazz\u00e2l\u00ee\u2019ye g\u00f6re Tanr\u0131 bir ama\u00e7 g\u00fctmeden diledi\u011fini yaratan ve yapt\u0131klar\u0131ndan sorumlu olmayan bir varl\u0131kt\u0131r. \u0130bn R\u00fc\u015fd\u2019\u00fcn de dedi\u011fi gibi, (bkz. el-Ke\u015ff an Minh\u00e2ci\u2019l-Edille, Felsefe-Din \u0130li\u015fkileri i\u00e7inde, haz\u0131rlayan: S\u00fcleyman Uluda\u011f, Dergah Yay\u0131nlar\u0131 1985, s.297) b\u00f6ylesi bir varl\u0131\u011f\u0131n eylemlerinin hikmete dayand\u0131\u011f\u0131n\u0131 ve insansal inayeti g\u00f6zetti\u011fini s\u00f6ylemek ne \u00f6l\u00e7\u00fcde do\u011frudur? Zira inayet ve hikmet, belli bir amaca g\u00f6re hareket etmeyi gerektirir. Ama\u00e7s\u0131z bir varl\u0131\u011f\u0131n eylemlerinde inayet ve hikmet aramak \u00e7eli\u015fik bir tutum gibi g\u00f6r\u00fcnmektedir.<\/p>\n

37) Gazz\u00e2l\u00ee \u015f\u00f6yle der: \u201cTanr\u0131\u2019n\u0131n t\u00fcm varl\u0131klar\u0131n\u0131 ya da onlardan birisindeki t\u00fcm hikmetleri saymaya kalksak, aciz kal\u0131r\u0131z. \u0130nsanlar\u0131n hikmetler konusunda kavrayabilece\u011fi, sadece Tanr\u0131\u2019n\u0131n onlara bildirdi\u011fi kadar\u0131d\u0131r.\u201d el-Hikme., ss.4-5. Ayn\u0131 anlay\u0131\u015f i\u00e7in bkz. Kimya-y\u0131 Sa\u00e2det, ss.563-564.<\/p>\n

38) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.5-6.<\/p>\n

39) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.7 vdd..<\/p>\n

40) Kasas S\u00fbresi, 71.<\/p>\n

41) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.9 vd..<\/p>\n

42) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.10.<\/p>\n

43) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.10-11.<\/p>\n

44) Gazz\u00e2l\u00ee, el-Hikme., s.11.<\/p>\n

45) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.11.<\/p>\n

46) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.12 vd.; Kimya-y\u0131 Sa\u00e2det., s.566.<\/p>\n

47) Z\u00e2riy\u00e2t S\u00fbresi, 48.<\/p>\n

48) M\u00fcrsel\u00e2t S\u00fbresi, 25-26.<\/p>\n

49) N\u00e2zi\u2019\u00e2t S\u00fbresi, 31-33.<\/p>\n

50) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.12.<\/p>\n

51) Bkz. Gazz\u00e2l\u00ee, el-Hikme., s.13.<\/p>\n

52) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.13-14; Kimya-y\u0131 Sa\u00e2det., s.566.<\/p>\n

53) Gazz\u00e2l\u00ee, el-Hikme., s.15.<\/p>\n

54) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.15-17; Kimya-y\u0131 Sa\u00e2det., s.566.<\/p>\n

55) Gazz\u00e2l\u00ee, el-Hikme., s.16.<\/p>\n

56) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.17 vd.; Kimya-y\u0131 Sa\u00e2det., ss.568-569.<\/p>\n

57) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.18-19.<\/p>\n

58) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.19 vd..<\/p>\n

59) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.21 vd.; Kimya-y\u0131 Sa\u00e2det., s.569.<\/p>\n

60) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.22 vd..<\/p>\n

61) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.23 vd..<\/p>\n

62) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.51 vd..<\/p>\n

63) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.53 vdd..<\/p>\n

64) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.58 vd..<\/p>\n

65) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.67 vd..<\/p>\n

66) Bkz. Gazz\u00e2l\u00ee, el-Hikme., ss.26 vdd.; Kimya-y\u0131 Sa\u00e2det, ss.563-566.<\/p>\n

67) Gazz\u00e2l\u00ee, el-Hikme., s.36.<\/p>\n

68) S\u00fcleyman Ate\u015f, Yeni \u0130slam \u0130lmihali, \u00c7elik Yay\u0131nevi, \u0130stanbul 1989, ss.58-59.<\/p>\n

69) Neml S\u00fbresi, 88.<\/p>\n

70) Secde S\u00fbresi, 7.<\/p>\n

71) Afif Abd\u00fclfettah Tabb\u00e2ra, \u0130lmin I\u015f\u0131\u011f\u0131nda \u0130slamiyet, \u00e7eviren: Mustafa \u00d6z, \u0130stanbul 1981, s.103.<\/p>\n

72) Bkz. S\u00fcleyman Ate\u015f, \u0130slama \u0130tirazlar ve Kur\u2019an-\u0131 Kerim\u2019den Cevaplar, Ar\u0131san Matbaac\u0131l\u0131k, Ankara, tarihsiz, ss.211 vdd.; Abdul Fettah Tabbara, age., ss.81 vdd..<\/p>\n

73) Bakara S\u00fbresi, 165.<\/p>\n

74) Afif Abd\u00fclfettah Tabbara, age., s.87.<\/p>\n

75) \u0130smail Kara\u00e7am, age., s.298.<\/p>\n

76) Bkz. Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an, \u00e7eviren: Alparslan A\u00e7\u0131kgen\u00e7, Fecr Yay\u0131nlar\u0131, Ankara 1993, ss.164 vd..<\/p>\n

77) Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an, ss.164-165.<\/p>\n

78) H\u00fcseyin Ayd\u0131n, \u0130lim, Felsefe Ve Din A\u00e7\u0131s\u0131ndan Yarat\u0131l\u0131\u015f ve Gayelilik (Teleoloji), TDV Yay\u0131nlar\u0131, Ankara 2002, s.150.<\/p>\n

79) Bkz. Fazlur Rahman, Ana Konular\u0131yla Kur\u2019an, ss.93.<\/p>\n

80) Gomperz\u2019in ereksellik\u00a0 konusundaki g\u00f6r\u00fc\u015fleri, Mehmet Da\u011f taraf\u0131ndan \u00f6zetlenmi\u015f; \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin erekselci anlay\u0131\u015flar\u0131 k\u00f6kenleri ile birlikte ortaya konmu\u015ftur. Bkz. Mehmet Da\u011f, F\u00e2r\u00e2b\u00ee\u2019nin \u0130ki Yap\u0131t\u0131, s.57, dipnot: 143.<\/p>\n","protected":false},"excerpt":{"rendered":"

Evrenin \u00f6ncesiz bir tasar\u0131m\u0131n, tanr\u0131sal tasar\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu s\u00f6ylemek, evrenin nas\u0131l ve neden var oldu\u011fu sorusuna s\u0131nanabilir ve doyurucu bir yan\u0131t vermedi\u011fi gibi, olu\u015fun varl\u0131\u011f\u0131na, neli\u011fine ve i\u00e7 i\u015fleyi\u015fine ili\u015fkin herhangi bir yoklanabilir veriyi de i\u00e7ermez. Bu a\u00e7\u0131dan \u00f6ncesiz tasar\u0131m\u0131 ya da onun evrilmi\u015f bi\u00e7imi olan bilin\u00e7li tasar\u0131m\u0131, bilimsel bir kuram gibi sunmak, pireyi deve […]<\/p>\n","protected":false},"author":483,"featured_media":8483,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[62,224,221,28,218,29],"tags":[440,446,229,200,237,439,447,441,438,442],"class_list":["post-8479","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-24-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-sosyal-bilimler","category-sosyoloji","category-toplum","tag-akilli-tasarim","tag-aristoteles","tag-din","tag-evrim","tag-felsefe","tag-gazzali","tag-herakleitos","tag-islam-felsefesi","tag-islamiyet","tag-yaratilis"],"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