{"id":8623,"date":"2008-01-01T00:17:48","date_gmt":"2007-12-31T22:17:48","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8623"},"modified":"2017-07-17T13:43:16","modified_gmt":"2017-07-17T10:43:16","slug":"dogudan-batiya-bilim-ve-felsefe-koprusu-endulus-3-ibn-rusd","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2008\/01\/01\/dogudan-batiya-bilim-ve-felsefe-koprusu-endulus-3-ibn-rusd","title":{"rendered":"Do\u011fu\u2019dan Bat\u0131\u2019ya bilim ve felsefe k\u00f6pr\u00fcs\u00fc: End\u00fcl\u00fcs – 3 \u0130bn R\u00fc\u015fd"},"content":{"rendered":"

End\u00fcl\u00fcs\u2019te yeti\u015fen filozoflar ku\u015fa\u011f\u0131n\u0131n sonuncusu olan \u0130bn R\u00fc\u015fd\u2019\u00fcn, ya\u015fam\u0131 boyunca \u00e7al\u0131\u015fmalar\u0131na yaln\u0131zca iki gece, babas\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fc gece ile evlendi\u011fi gece ara verdi\u011fi s\u00f6ylenir. Aristo\u2019ya ba\u011fl\u0131 olan \u0130bn R\u00fc\u015fd, din bilginleriyle s\u00fcrekli \u00e7at\u0131\u015fm\u0131\u015ft\u0131r. Eserlerinde, felsefe etkinli\u011finin ve filozoflar\u0131n savunusu \u00f6ne \u00e7\u0131kar. Felsefi etkinli\u011fin din ve Kuran ile \u00e7eli\u015fmedi\u011fini g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/em><\/h4>\n

End\u00fcl\u00fcs\u2019te yeti\u015fen filozoflar ku\u015fa\u011f\u0131n\u0131n sonuncusu ve Bat\u0131 \u0130slam d\u00fcnyas\u0131nda hemen hemen hi\u00e7 tan\u0131nmayan \u0130bn R\u00fc\u015fd, 1126 y\u0131l\u0131nda Kurtuba\u2019da do\u011fdu. Bir f\u0131k\u0131h\u00e7\u0131lar ailesine mensuptu. Aile olarak inan\u00e7ta E\u015f\u2019ar\u0131, amelde ise Maliki mezhebine mensup idiler. Dedesi ve babas\u0131 Kurtuba\u2019da kad\u0131l\u0131k g\u00f6revinde bulundu. Kad\u0131l\u0131k g\u00f6revini daha sonra kendisi de s\u00fcrd\u00fcrd\u00fc. Tarih\u00e7iler dede \u0130bn R\u00fc\u015fd\u2019\u00fc \u201cel-cedd\u201d, baba \u0130bn R\u00fc\u015fd\u2019\u00fc \u201cel-ibn\u201d, torun \u0130bn R\u00fc\u015fd\u2019\u00fc de \u201cel-hafid\u201d diye tan\u0131t\u0131rlar. Ya\u015fam\u0131n\u0131n Muvahhidler saray\u0131na girmesine kadar ge\u00e7en d\u00f6nemi hakk\u0131nda pek az bilgiye sahibiz.<\/p>\n

E\u011fitimi<\/em><\/strong><\/p>\n

Bilindi\u011fi kadar\u0131yla \u0130bn R\u00fc\u015fd, do\u011fu ve bat\u0131 \u0130slam d\u00fcnyas\u0131nda yayg\u0131n olan bir e\u011fitim-\u00f6\u011fretimden ge\u00e7ti. F\u0131k\u0131h, us\u00fbl, dilbilim, kelam ve edebiyat dersleri ald\u0131. \u0130lk \u00f6\u011fretmeni babas\u0131 Ebu\u2019l Kas\u0131m\u2019d\u0131. Ondan f\u0131k\u0131h ve \u00e7e\u015fitli din bilimlerini \u00f6\u011frendi. Adet oldu\u011fu \u00fczere, Malik\u2019in Muvatta<\/em>\u2019s\u0131n\u0131 ezberledi. Ebu\u2019l Kas\u0131m\u00a0 b. Ba\u015fkuval, Ebu Mervan\u00a0 b. Meserre ve Ebu Bekr\u00a0 b.Samh\u00fbn gibi d\u00f6neminin \u00fcnl\u00fc f\u0131k\u0131h\u00e7\u0131lar\u0131ndan da dersler ald\u0131. \u00dcnl\u00fc Arap \u015fairlerinden Ebu Temam ve el-Mutenebbi\u2019den aktar\u0131lan b\u00fct\u00fcn \u015fiirler ezberindeydi.<\/p>\n

\u0130bn R\u00fc\u015fd gen\u00e7li\u011finde edindi\u011fi bu din ve dil \u00f6\u011fretimiyle yetinmedi. Matematik, t\u0131p ve \u00f6teki felsefi bilimlerde de dersler ald\u0131. Onun bu konularda bilinen tek \u00f6\u011fretmeni Ebu Ca\u2019fer\u00a0 b. Harun et-Tercali (Trujillo) idi.<\/p>\n

Onun \u0130bn Bacce\u2019nin ve \u0130bn Tufeyl\u2019in \u00f6\u011frencisi oldu\u011fu iddias\u0131, \u0130bn Bacce \u00f6ld\u00fc\u011f\u00fcnde (1139) kendisinin hen\u00fcz 12 ya\u015flar\u0131nda olmas\u0131 ve \u0130bn Tufeyl\u2019le ancak 40 ya\u015flar\u0131nda tan\u0131\u015fm\u0131\u015f olmas\u0131 nedeniyle do\u011fru de\u011fildir.<\/p>\n

Ya\u015fam\u0131 boyunca \u00e7al\u0131\u015fmalar\u0131na yaln\u0131zca iki gece, babas\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fc gece ile evlendi\u011fi gece ara verdi\u011fi s\u00f6ylenir.<\/p>\n

\u0130bn R\u00fc\u015fd\u2019\u00fc, tarih\u00e7ilerin anlatt\u0131klar\u0131na bak\u0131l\u0131rsa, 1153 y\u0131l\u0131nda Merake\u015f\u2019te Muvahhidler sultan\u0131 Abd el-M\u00fc\u2019min\u2019in yan\u0131nda g\u00f6r\u00fcyoruz. Bu s\u0131rada Merake\u015f\u2019te kurulacak olan medreseler ile ilgilenmektedir. Telhis es-Sem\u00e2 ve el-Alem<\/em> adl\u0131 eserindeki kendi ifadesinden anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere, bu g\u00f6revi y\u00fcr\u00fct\u00fcrken bir yandan da astronomik g\u00f6zlemlerle me\u015fgul oldu.<\/p>\n

\u0130bn Tufeyl ile tan\u0131\u015fma<\/em><\/strong><\/p>\n

Bundan sonra \u0130bn R\u00fc\u015fd\u2019\u00fcn ya\u015fam \u00f6yk\u00fcs\u00fcnde uzunca bir bo\u015fluk yer al\u0131r. Tarih\u00e7iler ve \u00f6zge\u00e7mi\u015f yazarlar\u0131 pek bir \u015fey yazmazlar. Ancak onun el-K\u00fclliyat<\/em> adl\u0131 t\u0131bba ili\u015fkin eserini yazd\u0131\u011f\u0131 bilinmektedir. Latince\u2019ye Colliget<\/em> ad\u0131yla \u00e7evrilen bu eserde \u0130bn R\u00fc\u015fd kendisinden de s\u00f6z etmektedir. Anlatt\u0131klar\u0131na bak\u0131l\u0131rsa, \u0130bn R\u00fc\u015fd, \u00fcnl\u00fc \u0130bn Z\u00fchr (Avenzoar) ailesiyle yak\u0131nl\u0131k kurmu\u015f, Ebu Mervan\u00a0 b. Z\u00fchr\u2019\u00fcn yak\u0131n arkada\u015f\u0131 olmu\u015ftu. Kendisi genel t\u0131p konular\u0131yla ilgili K\u00fclliyat<\/em>\u2019\u0131 yazarken, ona da b\u00fct\u00fcn hastal\u0131klar\u0131 ayr\u0131nt\u0131lar\u0131yla ele alan C\u00fcz\u2019iyyat<\/em>\u2019\u0131 yazmas\u0131n\u0131 \u00f6nermi\u015f; o da Teysir<\/em> adl\u0131 hastal\u0131klar\u0131n tedavisine ili\u015fkin kitab\u0131 yazm\u0131\u015ft\u0131r.<\/p>\n

Bu uzun bo\u015fluktan sonra tarih\u00e7iler ve \u00f6zge\u00e7mi\u015f yazarlar\u0131 onu \u0130bn Tufeyl ile tan\u0131\u015ft\u0131r\u0131rlar. Bu s\u0131rada \u0130bn Tufeyl, felsefe ve bilimlere kar\u015f\u0131 babas\u0131 Abd el-M\u00fc\u2019min gibi b\u00fcy\u00fck sevgisi olan Ebu Ya-kub Yusuf\u2019un (1163-1184) saray\u0131nda saray tabibi olarak g\u00f6rev yapmaktad\u0131r. Bilginleri saraya \u00e7eken ve halifeye tan\u0131\u015ft\u0131ran biri olarak tan\u0131nm\u0131\u015ft\u0131r. Hayy\u00a0 b. Yekzan<\/em> adl\u0131 eserinde kendi d\u00f6neminde yeti\u015fmi\u015f ve yeti\u015fmekte olan bilginleri anlat\u0131rken ad\u0131ndan hi\u00e7 s\u00f6z etmedi\u011fi \u0130bn R\u00fc\u015fd\u2019\u00fc halifeye tan\u0131tan da odur. \u00d6yle anla\u015f\u0131l\u0131yor ki, \u0130bn Tufeyl \u0130bn R\u00fc\u015fd ile \u00e7ok daha \u00f6nce tan\u0131\u015fm\u0131\u015f, onun bilgi ve yeteneklerinden emin olmu\u015ftur. Halifeyle bu tan\u0131\u015fma s\u0131ras\u0131nda, halifenin ortaya att\u0131\u011f\u0131 \u201cg\u00f6k k\u00fcrelerin \u00f6ncesizli\u011fi\u201d sorununu, halifenin tavr\u0131n\u0131 kestiremedi\u011fi i\u00e7in ba\u015flang\u0131\u00e7ta yan\u0131tlamaktan \u00e7ekinmi\u015f, ancak daha sonra halifenin a\u00e7\u0131k g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcn\u00fc g\u00f6rerek, \u0130bn Tufeyl\u2019le halifenin tart\u0131\u015fmalar\u0131na kendisi de kat\u0131lm\u0131\u015ft\u0131r. Tart\u0131\u015fmadan halife memnun kalm\u0131\u015f ve \u0130bn R\u00fc\u015fd\u2019\u00fc para, binek hayvan ve hil\u2019atla \u00f6d\u00fcllendirmi\u015ftir.<\/p>\n

Daha sonra \u0130bn R\u00fc\u015fd\u2019\u00fcn asl\u0131nda halife taraf\u0131ndan \u0130bn Tufeyl\u2019e y\u00fcklenen bir g\u00f6revle g\u00f6revlendirildi\u011fini g\u00f6r\u00fcyoruz. Bildirildi\u011fine g\u00f6re, emir el-m\u00fc\u2019mirin unvan\u0131n\u0131 da alm\u0131\u015f olan halife, Aristo\u2019nun ifadelerindeki bulan\u0131kl\u0131\u011f\u0131n ve ama\u00e7lardaki kapal\u0131l\u0131\u011f\u0131n a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmas\u0131 ve b\u00f6ylece halk taraf\u0131ndan kolayca anla\u015f\u0131labilmesi i\u00e7in \u00e7al\u0131\u015fmalar yap\u0131lmas\u0131 gerekti\u011fini \u0130bn Tufeyl\u2019e anlatm\u0131\u015f, ancak \u0130bn Tufeyl ya\u015fl\u0131l\u0131\u011f\u0131n\u0131, i\u015flerinin yo\u011funlu\u011funu ve dikkatini daha \u00f6nemli g\u00f6rd\u00fc\u011f\u00fc sorunlara vermesi gerekti\u011fini d\u00fc\u015f\u00fcnerek, bu i\u015fi kendisi \u00fcstlenmek yerine, kavray\u0131\u015f ve zekas\u0131na g\u00fcvendi\u011fi \u0130bn R\u00fc\u015fd\u2019e vermek istemi\u015ftir. Bu g\u00f6revi \u00fcstlenen \u0130bn R\u00fc\u015fd b\u00f6ylece \u201ctelhis\u201d ad\u0131 verilen orta \u015ferhlerini (e\u015f-\u015ferh el-vasit) yazmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

Din bilginleriyle \u00e7at\u0131\u015f\u0131yor<\/em><\/strong><\/p>\n

Bu s\u0131rada \u0130bn R\u00fc\u015fd\u2019\u00fcn kad\u0131l\u0131k g\u00f6revi de ba\u015flad\u0131. \u0130lkin 1169\u2019da \u0130\u015fbiliye (Sevil) kad\u0131l\u0131\u011f\u0131na atand\u0131. Burada bulundu\u011fu s\u00fcre i\u00e7inde kitaplar\u0131n\u0131 Kurtuba\u2019dan getirmedi\u011fi ve g\u00fcnl\u00fck i\u015flerle fazla me\u015fgul oldu\u011fu i\u00e7in \u00e7al\u0131\u015fmalar\u0131n\u0131 g\u00fc\u00e7l\u00fckle s\u00fcrd\u00fcrebildi\u011finden \u015fikayet eder. Ancak \u0130\u015fbiliye\u2019de \u00e7ok uzun s\u00fcre kalmaz. 1171 y\u0131l\u0131nda Kurtuba kad\u0131s\u0131 olarak do\u011fum yerine d\u00f6ner. Orta \u015ferhlerle ilgili \u00e7al\u0131\u015fmalar\u0131na burada devam eder. Bir s\u00fcre sonra da ba\u015f kad\u0131 (kadi el-kudat veya kadi el-cema\u2019at) olarak atan\u0131r. Bu arada onun, telhislerine koydu\u011fu baz\u0131 notlardan zaman zaman Merake\u015f\u2019e gitti\u011fini anl\u0131yoruz. Bu gezilerin halifenin iste\u011fi \u00fczerine ger\u00e7ekle\u015fti\u011fi anla\u015f\u0131l\u0131yor. \u0130\u015fte, Merake\u015f\u2019e yapt\u0131\u011f\u0131 gezilerinden birinde, ya\u015fl\u0131l\u0131\u011f\u0131 nedeniyle saray tabipli\u011fi g\u00f6revinden ayr\u0131lan \u0130bn Tufeyl\u2019in yerine atand\u0131 (1182).<\/p>\n

Bir s\u00fcre sonra \u00f6len Ebu Ya\u2019kub Yusuf\u2019un yerine ge\u00e7en o\u011flu Ebu Yusuf Ya\u2019kub el-Mansur d\u00f6neminde (1184-1199) de saraydaki g\u00f6revini, halifeye yak\u0131nl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. Ancak saraydaiki mevkii ve felsefeye olan ilgisi dolay\u0131s\u0131yla fakihler ve din bilginleri taraf\u0131ndan k\u0131skan\u00e7l\u0131k, kin ve nefret g\u00fcd\u00fcs\u00fcyle s\u00fcrekli izlenir; g\u00f6zden d\u00fc\u015f\u00fcr\u00fclmesi i\u00e7in uygun zaman beklenir. Bu uygun zaman\u0131, halifenin IX. Alphonse\u2019a kar\u015f\u0131 yapaca\u011f\u0131 sefer s\u0131ras\u0131nda elde ederler. Onlar\u0131n ba\u015far\u0131lar\u0131nda, halifenin H\u0131ristiyanlara kar\u015f\u0131 yapt\u0131\u011f\u0131 bu seferde halk\u0131n deste\u011fini sa\u011flamak \u00fczere fakihleri ve din bilginlerini arkas\u0131na almak istemesinin b\u00fcy\u00fck etkisi oldu\u011fu anla\u015f\u0131l\u0131yor.<\/p>\n

Fakihlerin ve din bilginlerinin \u0130bn R\u00fc\u015fd\u2019e kar\u015f\u0131 y\u00f6nelttikleri iddialar hakk\u0131nda tarih\u00e7iler birbirinden farkl\u0131 bilgiler veriyorlar. Bir g\u00f6r\u00fc\u015fe g\u00f6re, \u0130bn R\u00fc\u015fd halifeye kar\u015f\u0131 halifenin karde\u015fi Ebu Yahya ile i\u015fbirli\u011fi yapm\u0131\u015ft\u0131r. Bir ba\u015fka g\u00f6r\u00fc\u015fe g\u00f6re \u0130bn R\u00fc\u015fd, Kitab el-Hayav\u00e2n<\/em> \u015ferhinde \u201cBerber sultan\u0131n\u0131n \u00fclkesinde z\u00fcrafa g\u00f6rd\u00fcm\u201d diye yazd\u0131ktan sonra, adet oldu\u011fu \u00fczere, sultana \u00f6vg\u00fcler dizmemi\u015ftir. Kimileri de onun, \u201cdo\u011fuda ve End\u00fcl\u00fcs\u2019te bir f\u0131rt\u0131na \u00e7\u0131k\u0131p, buralardaki t\u00fcm insanlar\u0131 yok edece\u011fi s\u00f6ylentisi \u00fczerine ilgililerce kendisine ba\u015fvuruldu\u011funda, b\u00f6yle bir \u015feyin olas\u0131l\u0131k dahilinde olmad\u0131\u011f\u0131n\u0131; daha \u00f6nce ayn\u0131 \u015fekilde yok oldu\u011fu Kur\u2019an<\/em>\u2019da belirtilen Ad kavminin b\u00f6yle bir felaketle kar\u015f\u0131la\u015fm\u0131\u015f olmas\u0131n\u0131 ku\u015fku ile kar\u015f\u0131lad\u0131\u011f\u0131n\u0131, b\u00f6ylece inan\u00e7s\u0131zl\u0131k g\u00f6sterdi\u011fini (k\u00fcfre d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc) belirtirler. Bir ba\u015fka rivayete g\u00f6re ise, \u0130bn R\u00fc\u015fd, Aristo\u2019nun eserlerinden birine yazd\u0131\u011f\u0131 \u015ferhte \u201cZ\u00fchre (Ven\u00fcs) bir tanr\u0131d\u0131r\u201d ifadesini kullanm\u0131\u015ft\u0131r.<\/p>\n

\u00d6yle anla\u015f\u0131l\u0131yor ki, birbirini tutmayan bu rivayetler, \u0130bn R\u00fc\u015fd\u2019\u00fcn sultana yak\u0131nl\u0131\u011f\u0131n\u0131 ve sultan\u0131n yan\u0131ndaki \u00fcst\u00fcn yerini k\u0131skanan f\u0131k\u0131h ve kelam bilginlerinin onu sultan\u0131n g\u00f6z\u00fcnden d\u00fc\u015f\u00fcrmek i\u00e7in yo\u011fun bir iftira kampanyas\u0131na giri\u015ftiklerini g\u00f6stermektedir. Ba\u015flang\u0131\u00e7ta bu t\u00fcr giri\u015fimlere kulak asmayan sultan, Kastilyal\u0131 IX. Alphonse\u2019a kar\u015f\u0131 d\u00fczenledi\u011fi seferden hemen \u00f6nce, anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, halk\u0131n nabz\u0131n\u0131 elinde tutan bu ki\u015fileri yat\u0131\u015ft\u0131rmak ve b\u00f6ylesine \u00f6nemli bir seferde onlar\u0131n halk aras\u0131nda huzursuzluk \u00e7\u0131kmas\u0131n\u0131 \u00f6nlemek amac\u0131yla, \u0130bn R\u00fc\u015fd\u2019\u00fc yan\u0131ndan uzakla\u015ft\u0131rd\u0131 ve Kurtuba yak\u0131nlar\u0131ndaki Elisana\u2019ya (Lucena) s\u00fcrg\u00fcne g\u00f6nderdi. Bu s\u00fcrg\u00fcnden yak\u0131n dostlar\u0131 da nasibini ald\u0131. Bir rivayete g\u00f6re sultan, onun b\u00fct\u00fcn kitaplar\u0131n\u0131 inceleterek, zararl\u0131 olanlar\u0131n bir listesini \u00e7\u0131kartt\u0131rd\u0131 ve b\u00f6ylece zararl\u0131 bulunmayan t\u0131p, astronomi ve matematik kitaplar\u0131 d\u0131\u015f\u0131nda kalan kitaplar\u0131n yak\u0131larak yok edilmesi i\u00e7in \u00fclkenin her yan\u0131na buyruklar g\u00f6nderdi. Ancak bu rivayetin do\u011frulu\u011fu biraz tart\u0131\u015fma g\u00f6t\u00fcrmektedir; \u00e7\u00fcnk\u00fc bug\u00fcn h\u00e2l\u00e2 o sak\u0131ncal\u0131 g\u00f6r\u00fclen kitaplar\u0131n az da olsa bir b\u00f6l\u00fcm\u00fcn\u00fcn Arap\u00e7a el yazmalar\u0131 bulunmaktad\u0131r ve b\u00f6ylesine tehlikeli g\u00f6rd\u00fc\u011f\u00fc bir ki\u015fiyi, e\u011fer rivayet do\u011fru olsayd\u0131, sultan\u0131n k\u0131sa bir s\u00fcre sonra, Alarcos zaferi d\u00f6n\u00fc\u015f\u00fc, serbest b\u0131rakt\u0131r\u0131p, tekrar yan\u0131na almas\u0131 d\u00fc\u015f\u00fcn\u00fclemez.<\/p>\n

\u0130bn R\u00fc\u015fd serbest b\u0131rak\u0131ld\u0131ktan sonra fazla ya\u015famad\u0131. 1198 y\u0131l\u0131nda Merake\u015f\u2019te \u00f6ld\u00fc; Tagz\u00fbt kap\u0131s\u0131n\u0131n d\u0131\u015f\u0131na g\u00f6m\u00fcld\u00fc. Cesedi bir s\u00fcre sonra Kurtuba\u2019ya nakledildi. Cenazesinde \u00fcnl\u00fc mutasavv\u0131f Muhyiddin b. El-Arabi\u2019nin de bulundu\u011fu rivayet edilir. \u0130bn R\u00fc\u015fd\u2019\u00fcn \u00f6l\u00fcm\u00fcnden bir ay kadar sonra da sultan Ebu Y\u00fcsuf Ya\u2019kub \u00f6l\u00fcr. \u0130bn R\u00fc\u015fd\u2019\u00fcn \u00f6l\u00fcm\u00fcyle birlikte \u0130slam felsefesinin End\u00fcl\u00fcs\u2019teki ser\u00fcveni de noktalanm\u0131\u015f olur.<\/p>\n

Aristo\u2019ya ba\u011fl\u0131l\u0131\u011f\u0131<\/em><\/strong><\/p>\n

\u0130bn R\u00fc\u015fd, her \u015feyden \u00f6nce, Aristo\u2019ya yazd\u0131\u011f\u0131 \u015ferhlerle tan\u0131n\u0131r. Aristo\u2019nun Politika<\/em>\u2019s\u0131 d\u0131\u015f\u0131nda, hemen hemen b\u00fct\u00fcn eserlerini \u015ferh etmi\u015ftir. Politika<\/em>\u2019y\u0131 \u015ferh edemeyi\u015finin nedeni olarak, bu eseri elde edemeyi\u015fini g\u00f6stermekte ve kaynaklar\u0131n aksine bu eserin bir \u00e7evirisinin do\u011fuda bulundu\u011funa dikkat \u00e7ekmektedir. Aristo\u2019nun eserlerine \u0130slam d\u00fcnyas\u0131nda onun kadar \u015ferh yazan ve d\u00fc\u015f\u00fcncelerini onun kadar do\u011fru anlayan bir ba\u015fkas\u0131 yok gibidir. \u00d6nce Aristo\u2019nun eserlerine \u201cel-cevami\u201d ad\u0131n\u0131 verdi\u011fi k\u0131sa \u015ferhler (\u015ferh veciz) yazm\u0131\u015f; bunlar\u0131 \u201ctelhia\u201d ad\u0131n\u0131 verdi\u011fi orta \u015ferhler (\u015ferh vasit) izlemi\u015f ve son olarak \u201ctefsir\u201d ad\u0131n\u0131 verdi\u011fi uzun \u015ferhleri (\u015ferh mutavval) kaleme alm\u0131\u015ft\u0131r. Yaz\u0131l\u0131\u015f tarihleri bak\u0131m\u0131ndan da bu \u015ferhler grubu\u00a0 ayn\u0131 s\u0131ray\u0131 izlemektedir.<\/p>\n

\u00c7ok say\u0131da \u015ferhlerinden de anla\u015f\u0131laca\u011f\u0131 \u00fczere, \u0130bn R\u00fc\u015fd\u2019\u00fcn Aristo\u2019ya yak\u0131nl\u0131k duydu\u011fu; hatta hayranl\u0131k duygular\u0131yla yakla\u015ft\u0131\u011f\u0131 s\u00f6ylenebilir. Kimi \u015ferhlerinde bu hayranl\u0131\u011f\u0131n\u0131 dile getirmekte; Aristo\u2019yu Mant\u0131k, Tabi\u2019iyyat ve \u0130lahiyat bilimlerinin kurucusu, bu bilimlerde a\u015f\u0131lamayan, eserlerinde hi\u00e7 kimsenin hata bulamad\u0131\u011f\u0131 ki\u015fi olarak de\u011ferlendirmekte ve b\u00f6ylesine eri\u015filmez bir ba\u015far\u0131ya ula\u015fan kimsenin bir be\u015fer de\u011fil, ancak bir melek olabilece\u011fi gerek\u00e7esiyle ona \u201ctanr\u0131sal Aristo\u201d ad\u0131n\u0131n verildi\u011fini belirtmektedir. Buna kar\u015f\u0131l\u0131k baz\u0131 \u015ferhlerinde \u201cAristocular\u0131n d\u00fc\u015f\u00fcncelerini ifade etmekten ba\u015fka bir niyeti olmad\u0131\u011f\u0131n\u0131 ve Gazzali gibi, yaln\u0131zca filozoflar\u0131n sistemlerini anlatmay\u0131 ama\u00e7lad\u0131\u011f\u0131n\u0131\u201d belirterek, \u015ferh s\u0131ras\u0131nda ortaya koydu\u011fu ifadelerin sorumlulu\u011funu y\u00fcklenmekten ka\u00e7\u0131nmaktad\u0131r. Renan bunu, \u0130bn R\u00fc\u015fd\u2019\u00fcn f\u0131k\u0131h\u00e7\u0131lar\u0131n ve kelamc\u0131lar\u0131n \u00f6fkesinden kurtulma \u00e7abas\u0131na ba\u011fl\u0131yor. Renan\u2019\u0131n bu g\u00f6r\u00fc\u015f\u00fc bir \u00f6l\u00e7\u00fcde do\u011fru olarak kabul edilse bile, buna dayanarak \u0130bn R\u00fc\u015fd\u2019\u00fcn Aristo\u2019ya yeteri kadar ba\u011fl\u0131 g\u00f6r\u00fcnmedi\u011fi eserleri Fasl<\/em>, el-Ke\u015ff<\/em> ve Teh\u00e2fut et-Teh\u00e2fut<\/em>\u2019un M\u00e2liki f\u0131k\u0131h\u00e7\u0131lar\u0131 ve E\u015f\u2019ari kelamc\u0131lar\u0131 kand\u0131rmak ya da bask\u0131lar\u0131ndan kurtulmak amac\u0131yla yazd\u0131\u011f\u0131n\u0131 s\u00f6ylemek olduk\u00e7a g\u00fc\u00e7t\u00fcr. \u00c7\u00fcnk\u00fc daha sonra da g\u00f6rece\u011fimiz \u00fczere, bu eserlerde ifade edilen din ve felsefenin ayn\u0131 hakikatleri savundu\u011fu ve dolay\u0131s\u0131yla yan yana ya\u015fayabilece\u011fi d\u00fc\u015f\u00fcncesi, \u0130bn R\u00fc\u015fd de dahil, genellikle b\u00fct\u00fcn \u0130slam filozoflar\u0131n\u0131n genel kan\u0131s\u0131 olup, Aristo\u2019ya ba\u011fl\u0131l\u0131\u011f\u0131 zedeleyici bir unsur olarak g\u00f6r\u00fclmemi\u015ftir.<\/p>\n

Eserleri<\/em><\/strong><\/p>\n

Aristo\u2019ya yazm\u0131\u015f oldu\u011fu \u015ferhlerin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc \u0130branca ve Latince \u00e7evirileriyle bize kadar ula\u015fm\u0131\u015ft\u0131r. K\u00fc\u00e7\u00fck bir b\u00f6l\u00fcm\u00fc ise \u0130branca harflerle Arap\u00e7a olarak ya da do\u011frudan do\u011fruya Arap harfleriyle yaz\u0131lm\u0131\u015f olarak bulunmaktad\u0131r. \u015eerhlerin Arap\u00e7a n\u00fcshalar\u0131n\u0131n az say\u0131da olu\u015fu, \u0130spanya\u2019n\u0131n H\u0131ristiyanlar\u0131n eline ge\u00e7mesinden sonra, Escurial Manast\u0131r\u0131\u2019nda bulunan 80 bin kadar Arap\u00e7a kitab\u0131n Kardinal Ximenes taraf\u0131ndan G\u0131rnata meydan\u0131nda yak\u0131lmas\u0131na ba\u011flan\u0131r. Arap\u00e7a olarak bize kadar ula\u015fan \u015ferhler aras\u0131nda \u00f6nemli olarak Tefsir m\u00e2 ba\u2019de\u2019t-Tab\u00ee\u2019a<\/em>, Telhis m\u00e2 ba\u2019de\u2019t-Tab\u00ee\u2019a<\/em>, Telhis Kit\u00e2b en-Nefs<\/em>, Telhis el-Mek\u00fbl\u00e2t<\/em> bulunmaktad\u0131r.<\/p>\n

\u0130bn R\u00fc\u015fd\u2019\u00fcn \u015ferhler d\u0131\u015f\u0131nda kalan \u00f6zg\u00fcn eserleri ise, bize Arap\u00e7a olarak ula\u015fm\u0131\u015ft\u0131r. Bunlar yaz\u0131l\u0131\u015f s\u0131ras\u0131na g\u00f6re, Fasl el-mak\u00e2l ve Takr\u00eeb m\u00e2 beyne\u2019\u015f-\u015eer\u00ee\u2019a ve\u2019l-Hikme min el-ittis\u00e2l<\/em>, Ke\u015ff\u2019an Menahic el-Edille fi Ak\u00e2\u2019id el-Mille ve Ta\u2019rif m\u00e2 vaka\u2019a f\u00eeb\u00e2 bi-hasb et-Te\u2019v\u00eel m\u00een e\u015f-\u015fubeh el-m\u00fczeyyife ve\u2019l-bida\u2019e\u0131-mudille<\/em>, Teh\u00e2fut et-Teh\u00e2fut<\/em>\u2019tur. Bu eserlerinde din ve felsefe ili\u015fkisi a\u011f\u0131r basar ve kelamc\u0131lar\u0131n felsefeye y\u00f6nelttikleri ele\u015ftirilere verdikleri yan\u0131tlar yer al\u0131r.<\/p>\n

Bir f\u0131k\u0131h bilgini olarak en \u00fcnl\u00fc eseri ise bize kadar ula\u015fm\u0131\u015f olan Hid\u00e2yet el-M\u00fcctehid ve Nih\u00e2yet el-Muktesid<\/em>\u2019dir. Geni\u015f bir felsefe k\u00fclt\u00fcr\u00fc nedeniyle \u0130bn R\u00fc\u015fd\u2019\u00fcn bu eserinde taklide de\u011fil, ara\u015ft\u0131rma ve incelemeye, yarg\u0131lar\u0131n nedenlerini \u00f6\u011frenmeye \u00f6nem verdi\u011fi g\u00f6r\u00fcl\u00fcyor. \u0130bn R\u00fc\u015fd bu eserinde, bir \u00f6l\u00e7\u00fcde felsefi eserlerinde de oldu\u011fu gibi, dinin toplum i\u00e7in gerekli oldu\u011funu; \u00e7\u00fcnk\u00fc ibadet ve emirleriyle toplumun esenli\u011fi ve mutlulu\u011funu ama\u00e7lad\u0131\u011f\u0131n\u0131 vurgular. Ona g\u00f6re, dini emir ve yarg\u0131lardan kimileri zihinsel (nefsi) erdemlerin geli\u015ftirilmesine, kimileri de adalet duygusunun geli\u015ftirilmesine ve kimileri de insan ya\u015fam\u0131n\u0131n, eylemsel ve bilimsel erdemlerinin korunmas\u0131na yard\u0131mc\u0131 olur.<\/p>\n

Din-felsefe ili\u015fkisi hakk\u0131nda d\u00fc\u015f\u00fcnceleri<\/em><\/strong><\/p>\n

Daha \u00f6nce de ifade etti\u011fimiz gibi, felsefe alan\u0131nda \u0130bn R\u00fc\u015fd\u2019\u00fcn Aristo\u2019ya sayg\u0131s\u0131 sonsuz olmakla birlikte, bu sayg\u0131 onun zaman zaman Aristo\u2019dan ayr\u0131lmas\u0131na bir engel olu\u015fturmam\u0131\u015ft\u0131r. Bu durum hem baz\u0131 \u015ferhlerinde hem de Tah\u00e2f\u00fct et-Teh\u00e2fut<\/em>\u2019\u00fcnde a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. Ku\u015fkusuz bu, Aristo\u2019nun onun \u00fczerindeki g\u00fc\u00e7l\u00fc etkisini ortadan kald\u0131racak nitelikte de\u011fildir. \u0130bn Sina\u2019y\u0131 t\u0131pta otorite olarak g\u00f6rmekle birlikte, felsefede Aristo\u2019dan ayr\u0131ld\u0131\u011f\u0131 ve kelamc\u0131lara \u00f6d\u00fcn verdi\u011fi i\u00e7in ele\u015ftirir. Farabi\u2019nin Mant\u0131kla ilgili eserlerinden, Eflatun\u2019un ahlaki ve siyasi d\u00fc\u015f\u00fcncelerinden yararlan\u0131r. \u0130bn B\u00e2cce ile ba\u015flayan ve \u0130bn Tufeyl ile devam eden End\u00fcl\u00fcs felsefe gelene\u011fini s\u00fcrd\u00fcr\u00fcr; ancak onlar gibi g\u00f6r\u00fc\u015flerinde tasavvufa meyletmez. Her iki filozofun da eserlerine \u015ferh yazar.<\/p>\n

\u0130bn R\u00fc\u015fd, f\u0131k\u0131h\u00e7\u0131 ve kelamc\u0131lar\u0131n halk aras\u0131nda yayg\u0131nla\u015ft\u0131rd\u0131klar\u0131 felsefe d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 k\u0131rmak amac\u0131yla \u0130slam d\u00fcnyas\u0131nda do\u011fuda Kind\u00ee taraf\u0131ndan ba\u015flat\u0131lan ve Farabi taraf\u0131ndan s\u00fcrd\u00fcr\u00fcl\u00fcp, bat\u0131da \u0130bn Tufeyl taraf\u0131ndan yeniden ele al\u0131nan dinle felsefenin birlikte yan yana ya\u015fayabilece\u011fi, farkl\u0131 ama\u00e7lara hizmet etmedikleri, temelde ayn\u0131 \u015feyi savunduklar\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc geli\u015ftirerek, daha sistemli ve ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde ortaya koymaya \u00e7al\u0131\u015f\u0131r. Bu konunun, onun \u00f6zellikle Fasl el-Mak\u00e2l<\/em> adl\u0131 eserinde ele al\u0131nd\u0131\u011f\u0131, bu eserin devam\u0131 niteli\u011finde olan el-Ke\u015ff<\/em>\u2019te Fasl el-Mak\u00e2l<\/em>\u2019de yer alan g\u00f6r\u00fc\u015flerin \u00f6nemli \u00f6l\u00e7\u00fcde desteklendi\u011fi, Teh\u00e2fut<\/em>\u2019ta ise Fasl<\/em>\u2019\u0131n d\u00fc\u015f\u00fcncelerine zaman zaman yer verildi\u011fi g\u00f6r\u00fclmektedir.<\/p>\n

Felsefe \u00f6zelikle f\u0131k\u0131h\u00e7\u0131lar\u0131n ve ayn\u0131 zamanda bir f\u0131k\u0131h\u00e7\u0131 olan kelamc\u0131lar\u0131n sald\u0131r\u0131s\u0131na hedef oldu\u011fu i\u00e7in, \u0130bn R\u00fc\u015fd, kendisinin de ayn\u0131 zamanda bir f\u0131k\u0131h bilgini olmas\u0131 nedeniyle, soruna bir filozof oldu\u011fu kadar bir f\u0131k\u0131h\u00e7\u0131 olarak da yakla\u015f\u0131r ve felsefe \u00e7al\u0131\u015fman\u0131n dine uygunlu\u011fu, sa\u011flaml\u0131k a\u00e7\u0131s\u0131ndan benzeri konular\u0131 i\u015fleyen kelamdan \u00fcst\u00fcn oldu\u011funu saptamaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

Felsefeyi var olan nesneleri incelemeye tabi tutan ve bunlar\u0131 Yarat\u0131c\u0131n\u0131n kan\u0131tlar\u0131 olarak ele alan bir bilgi dal\u0131 bi\u00e7iminde tan\u0131mlayan \u0130bn R\u00fc\u015fd, dinde de, Tanr\u0131, evren ve ya\u015fam \u00fczerinde durmas\u0131 nedeniyle, felsefeyle ayn\u0131 konular\u0131 payla\u015ft\u0131\u011f\u0131n\u0131; ancak felsefeden, izledi\u011fi y\u00f6ntemler ve anlat\u0131m bi\u00e7imleri bak\u0131m\u0131ndan ayr\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Kur\u2019an<\/em>\u2019da insanlar\u0131 evren ve evrendeki nesneler \u00fczerinde d\u00fc\u015f\u00fcnmeye y\u00f6nelten Ha\u015fr (LIX), 2; A\u2019r\u00e2f (VII), 185 ve G\u00e2\u015fiye (LXXXVIII), 17 gibi ayetleri felsefenin yukar\u0131daki tan\u0131m\u0131na uygun bulur ve bu ayetlerin hem akli tas\u0131m y\u00f6ntemini hem de \u015fer\u2019i k\u0131yas\u0131 kullanmay\u0131 zorunlu (v\u00e2cib) k\u0131ld\u0131\u011f\u0131n\u0131 belirtir. B\u00f6ylece \u0130bn R\u00fc\u015fd, felsefenin \u201cahk\u00e2m-\u0131 hamse\u201d (v\u00e2cib, mend\u00fbb, m\u00fcbah, mekr\u00fbh ve har\u00e2m) i\u00e7indeki yerini belirlemi\u015f olur. Ayr\u0131ca Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>\u2019de ge\u00e7en (Bakara (II), 269) \u201chikmet\u201d terimini de felsefenin me\u015frulu\u011funa bir kan\u0131t olarak kullan\u0131r. Bilindi\u011fi gibi, \u0130slam d\u00fcnyas\u0131nda hikmet terimi genellikle felsefenin e\u015f anlaml\u0131s\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

\u0130nsan\u0131n akl\u0131n\u0131 kullanmas\u0131, bir ba\u015fka deyi\u015fle, felsefi bir ara\u015ft\u0131rma ve incelemeye y\u00f6nelmesi v\u00e2cib oldu\u011funa g\u00f6re, ister eylemsel alanda isterse kuramsal alanda olsun, daha \u00f6nceki bilginlerin ve ara\u015ft\u0131rmac\u0131lar\u0131n bilgi birikimlerinden yararlan\u0131lmas\u0131 do\u011fru olur, \u00e7\u00fcnk\u00fc bir kimsenin, s\u00f6zgelimi, t\u00fcm f\u0131k\u0131h ilmini tek ba\u015f\u0131na kendisinin olu\u015fturdu\u011funu ileri s\u00fcrmesi kadar aptalca bir iddia olamaz. O halde onlar\u0131n bilgi birikimlerinden do\u011fru olanlar\u0131n\u0131 alabilir ve yanl\u0131\u015f olanlar\u0131na da dikkati \u00e7ekerek, bu yanl\u0131\u015flardan sak\u0131n\u0131lmas\u0131na yard\u0131mc\u0131 olabiliriz.<\/p>\n

Bir \u015feyin benimsenebilmesi i\u00e7in mutlaka ilk M\u00fcsl\u00fcmanlar taraf\u0131ndan ortaya konmu\u015f olmas\u0131 gerekmez. Bilindi\u011fi gibi, ilk M\u00fcsl\u00fcmanlar d\u00f6neminde ne \u015fer\u2019i k\u0131yas ne de felsefe ve onun aleti olan akl\u00ee k\u0131yas bulunuyordu. Sonraki M\u00fcsl\u00fcmanlar akl\u00ee k\u0131yas bir yana, \u015fer\u2019i k\u0131yas\u0131 bile, ilk M\u00fcsl\u00fcmanlar\u0131n bulu\u015fu olmad\u0131\u011f\u0131, bir bid\u2019at (yenilik) oldu\u011fu halde benimsemekte bir sak\u0131nca g\u00f6rmemi\u015flerdir. Ayr\u0131ca yabanc\u0131 kaynakl\u0131 diye felsefeyi ve mant\u0131\u011f\u0131 reddetmek, abdest al\u0131rken kulland\u0131\u011f\u0131m\u0131z ibri\u011fin, bir M\u00fcsl\u00fcman\u2019a ait olmad\u0131\u011f\u0131 i\u00e7in, ald\u0131\u011f\u0131m\u0131z abdestin f\u00e2sid oldu\u011fu iddias\u0131na benzer.<\/p>\n

Yetersiz birinin felsefeden zarar g\u00f6rmesi, yeterli birini felsefe \u00e7al\u0131\u015fmaktan al\u0131koymak i\u00e7in bir neden olu\u015fturmaz; b\u00f6yle bir engellemede bulunmak, nefes borusunu t\u0131kay\u0131p, bir kimsenin bo\u011fulmas\u0131na neden oldu\u011fu i\u00e7in, susam\u0131\u015f birini buz gibi so\u011fuk suyu i\u00e7mekten al\u0131koymaya benzer. Asl\u0131nda ayn\u0131 zararl\u0131 etki, f\u0131k\u0131h \u00e7al\u0131\u015fmalar\u0131nda da s\u00f6z konusudur. Bir\u00e7ok f\u0131k\u0131h bilgini harem ve mekruhlar\u0131n k\u00f6kenini ara\u015ft\u0131r\u0131rken ya dinden \u00e7\u0131km\u0131\u015f ya da kendini b\u00fct\u00fcn\u00fcyle bu d\u00fcnyaya vermi\u015ftir.<\/p>\n

Din hakikati ortaya koydu\u011funa ve felsefe de kesin akli kan\u0131tlarla hakikati ortaya \u00e7\u0131karmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131na g\u00f6re, baz\u0131lar\u0131n\u0131n iddia ettikleri gibi felsefenin dine ayk\u0131r\u0131 \u015feyleri ileri s\u00fcrd\u00fc\u011f\u00fc s\u00f6ylenemez; \u00e7\u00fcnk\u00fc ger\u00e7ek ger\u00e7e\u011fe ayk\u0131r\u0131 olmay\u0131p, ona tan\u0131kl\u0131k eder.<\/p>\n

Filozoflar\u0131n savunusu<\/em><\/strong><\/p>\n

\u0130bn R\u00fc\u015fd\u2019\u00fcn bu s\u00f6zlerinden 13. y\u00fczy\u0131l Latin d\u00fcnyas\u0131nda iddia edildi\u011fi gibi \u201c\u00e7ifte hakikat\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsendi\u011fi s\u00f6ylenemez; \u00e7\u00fcnk\u00fc b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc benimsemi\u015f ve dini hakikatin dini alanda felsefi hakikatin de felsefi alanda ge\u00e7erli oldu\u011funu ileri s\u00fcrm\u00fc\u015f olsayd\u0131, felsefi hakikatle dini hakikat aras\u0131nda herhangi bir \u00e7at\u0131\u015fma olmad\u0131\u011f\u0131 s\u00f6ylenebilirdi. Oysa \u0130bn R\u00fc\u015fd, \u201chakikatin birli\u011fi\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc savunurken, \u0130slam d\u00fcnyas\u0131nda yayg\u0131n bir kan\u0131 olan \u201cfelsefe ile dinin \u00e7o\u011funlukla ayn\u0131 hakikatin farkl\u0131 anlat\u0131mlar\u0131n\u0131 ortaya koyduklar\u0131n\u0131\u201d ileri s\u00fcrmekte ve bu farkl\u0131 anlat\u0131mlar\u0131n \u00e7at\u0131\u015fma gibi g\u00f6r\u00fcnebilece\u011fi sonucuna varmaktad\u0131r. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, i\u015fte bu g\u00f6r\u00fcn\u00fc\u015fteki \u00e7eli\u015fkiler, kelamc\u0131lar\u0131n da hi\u00e7 \u00e7ekinmeden uygulad\u0131klar\u0131 \u201cte\u2019vil\u201d y\u00f6ntemiyle giderilebilir. Te\u2019v\u00eel ya da yorum bir ifadenin zahiri anlam\u0131ndan mecazi anlam\u0131na ula\u015fmak bi\u00e7iminde tan\u0131mlan\u0131r.<\/p>\n

Felsefe ve dinde g\u00f6r\u00fcn\u00fc\u015fte \u00e7eli\u015fkiye yol a\u00e7an anlat\u0131m farkl\u0131l\u0131\u011f\u0131n\u0131n nedeni, Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>\u2019in farkl\u0131 anlay\u0131\u015f ve kavray\u0131\u015f yetene\u011fine sahip insanlara seslenmi\u015f olmas\u0131d\u0131r. Tanr\u0131 b\u00f6ylece, Nahl (XVI), 125. ayette de belirtildi\u011fi \u00fczere, b\u00fct\u00fcn insan z\u00fcmrelerine ula\u015fmay\u0131 ama\u00e7lar. \u0130bn R\u00fc\u015fd, Aristo\u2019daki kan\u0131t t\u00fcrlerini bu ayetle birle\u015ftirerek insanlar\u0131 \u00fc\u00e7 s\u0131n\u0131fa ay\u0131r\u0131r: a) Kesin kan\u0131t taraftarlar\u0131 ( burhaniyy\u00fbn); b) Cedel taraftarlar\u0131 (cedeliyy\u00fbn); c) Hitabet taraftarlar\u0131 (hitabiyy\u00fbn). Birincileri filozoflar, ikincileri kelamc\u0131lar, \u00fc\u00e7\u00fcnc\u00fcleri de s\u0131radan insanlar olu\u015fturur. Birinciler; kesin, a\u00e7\u0131k, se\u00e7ik \u00f6nc\u00fclerden hareket ettikleri i\u00e7in kesin bilgiye ve hakikate ula\u015f\u0131rlar; bu nedenle onlar Kur\u2019\u00e2n<\/em>\u2019\u0131 en iyi anlayabilecek ve yorumlayabilecek ki\u015filerdir. Anla\u015f\u0131laca\u011f\u0131 \u00fczere, onlar\u0131n ortaya koyaca\u011f\u0131 yorum felsefi hakikatlere uygun d\u00fc\u015fen bir yorumdur. \u0130kinciler, yani kelamc\u0131lar ise, halk aras\u0131nda yayg\u0131n genel kan\u0131lara ba\u011fl\u0131 kan\u0131tlar ileri s\u00fcrd\u00fcklerinden, hakikate ve do\u011fru yorumlara ula\u015fmakta yetersizdirler. \u00dc\u00e7\u00fcnc\u00fcler, yani hitabet taraftarlar\u0131 da, ikinciler gibi, hakikate ve do\u011fru yorumlara ula\u015famazlar; ancak onlar\u0131n ikincilerden fark\u0131, benimsedikleri kan\u0131tlar\u0131n do\u011fruluk bak\u0131m\u0131ndan daha zay\u0131f bir olas\u0131l\u0131\u011fa sahip olmalar\u0131d\u0131r; \u00e7\u00fcnk\u00fc bu kan\u0131tlar, hasm\u0131n duygular\u0131na, tutkular\u0131na ve o anki e\u011filimlerine uygun d\u00fc\u015fer.<\/p>\n

\u0130bn R\u00fc\u015fd, a\u00e7\u0131k se\u00e7ik \u00f6nc\u00fclleri ve kesin kan\u0131tlar\u0131yla hakikate ve do\u011fru yoruma ula\u015fabilecek yeterlilikte sayd\u0131\u011f\u0131 filozoflara Kur\u2019\u00e2n<\/em>\u2019da Tanr\u0131 ile birlikte \u201cm\u00fcte\u015fabih ayetlerin yorumunu bilen\u201d er-r\u00e2sih\u00fbn f\u00ee\u2019l-ilm (ilimde derinle\u015fmi\u015f olanlar) bi\u00e7iminde i\u015faret edildi\u011fini belirtir. Ona g\u00fcre, cedel ve hitabet taraftarlar\u0131n\u0131n dini naslar\u0131n d\u0131\u015f anlamlar\u0131yla (z\u00e2hir); Tanr\u0131 ve el\u00e7isinin onlar i\u00e7in ortaya koydu\u011fu remz ve \u00f6rneklerle yetinmeleri ve bunlar\u0131n ayetlerin batin\u00ee (i\u00e7) anlamlar\u0131ndan uzak tutulmalar\u0131 gerekir. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, genel kural bu olmakla birlikte, onlardan kimiler nass\u0131n bat\u0131n\u00ee bir anlam oldu\u011fundan ku\u015fkuland\u0131\u011f\u0131 taktirde, onlar\u0131n anlayabilece\u011fi ve onlar\u0131 tatmin edebilecek bir a\u00e7\u0131klamada bulunmak gerekli olabilir. Gere\u011finden fazla a\u00e7\u0131klama k\u00fcf\u00fcr olarak nitelenir. \u0130bn R\u00fc\u015fd, gere\u011finden fazla a\u00e7\u0131klaman\u0131n halka zarar verece\u011fini; ba\u015fkalar\u0131 (filozoflar) i\u00e7in besin oldu\u011fu halde, halk i\u00e7in zehir durumunda olan bir \u015feyi onlara sunmak anlam\u0131na gelece\u011fini belirtir. Nitekim kelamc\u0131lar, \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, kendi yetersiz yorumlar\u0131n\u0131 halka a\u00e7\u0131klamak suretiyle, onlar aras\u0131nda kar\u0131\u015f\u0131kl\u0131klara ve \u00e7at\u0131\u015fmaya yol a\u00e7m\u0131\u015flard\u0131r. E\u011fer \u0130bn R\u00fc\u015fd, kendisi de, Teh\u00e2fut et-Teh\u00e2fut<\/em>\u2019ta oldu\u011fu gibi, a\u00e7\u0131klanmamas\u0131 gereken bir tak\u0131m \u015feyleri a\u00e7\u0131klam\u0131\u015fsa, bunun nedeni kelamc\u0131lar\u0131n, \u00f6zellikle Gazzali\u2019nin, bu t\u00fcrden a\u00e7\u0131klamalara halk i\u00e7in yazd\u0131\u011f\u0131 eserlerde yer vererek, filozoflar\u0131 k\u00fcf\u00fcrle (inan\u00e7s\u0131zl\u0131kla) su\u00e7lamas\u0131d\u0131r.<\/p>\n

\u0130bn R\u00fc\u015fd, filozoflar\u0131n k\u00fcf\u00fcrle su\u00e7lanmas\u0131ndaki haks\u0131zl\u0131k \u00fczerine \u00f6nemle durur. Bunun nedeni, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki, k\u00fcf\u00fcrle su\u00e7lanan kimselerin \u0130slam cemiyetinden soyutlanmas\u0131; \u015fahs\u0131n\u0131 ve mal\u0131n\u0131 korumadan mahrum b\u0131rak\u0131lmas\u0131d\u0131r. \u0130bn R\u00fc\u015fd, bu konuyla ilgili olarak, \u00f6nce \u0130slam d\u00fcnyas\u0131nda neyin dine uygun, neyin dine uygun olmad\u0131\u011f\u0131n\u0131n bilinmesinde ba\u015frol\u00fc oynayan \u201cicm\u00e2\u201d \u00fczerinde durur. Bilindi\u011fi gibi, \u0130slam\u2019da yan\u0131lmazl\u0131k \u00f6zelli\u011fi verilen icm\u00e2\u2019a \u00f6ylesine de\u011fer verilir ki, Kur\u2019\u00e2n<\/em>\u2019\u0131n mevcut metninin bile icm\u00e2 ile do\u011fruland\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr; akidenin ve f\u0131kh\u0131n belli ba\u015fl\u0131 dayana\u011f\u0131n\u0131 olu\u015fturur. \u0130bn R\u00fc\u015fd, icm\u00e2\u2019\u0131n olu\u015fmas\u0131 halinde, ona uyulmas\u0131 ve ona uymaman\u0131n k\u00fcf\u00fcr olaca\u011f\u0131n\u0131 kabul etmektedir. Ancak \u0130slam d\u00fcnyas\u0131nda akide ve f\u0131k\u0131h konusunda icm\u00e2\u0131n kesin olarak olu\u015ftu\u011funu s\u00f6ylemek zordur. \u0130cma muhtemel oldu\u011fu taktirde ise, ona uymayan ki\u015fiyi k\u00fcf\u00fcrle su\u00e7lamak do\u011fru de\u011fildir. Nitekim bunun b\u00f6yle oldu\u011funu E\u015f\u2019ar\u00ee kelamc\u0131lar\u0131ndan Eb\u00fb\u2019l-Me\u2019\u00e2l\u00ee el-Civeyn\u00ee ve Gazzali de s\u00f6ylemektedir. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, \u0130slam d\u00fcnyas\u0131nda her zaman kendi d\u00fc\u015f\u00fcncelerini gizleyen ve yaln\u0131zca kendi k\u00fc\u00e7\u00fck \u00e7evresine s\u00f6yleyen bilginler bulunmu\u015ftur. Bu nedenle ku\u015fkuya yer vermeyecek kesinlikte bir icmadan s\u00f6z edemeyiz. Hi\u00e7 de\u011filse \u0130slam bilginleri aras\u0131nda filozoflar kimi konularda \u00f6tekilerden farkl\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Bu nedenle Gazzali\u2019nin Teh\u00e2fut el-Fel\u00e2sife<\/em>\u2019de Farabi ve \u0130bn Sina\u2019y\u0131 \u00fc\u00e7 noktada k\u00fcf\u00fcrle su\u00e7lamas\u0131 kesin bir h\u00fck\u00fcm olmay\u0131p, muhtemel bir h\u00fck\u00fcmd\u00fcr.<\/p>\n

\u0130bn R\u00fc\u015fd, icma ve k\u00fcfre d\u00fc\u015fme konusunda bu genel yarg\u0131ya vard\u0131ktan sonra, Gazzali\u2019nin k\u00fcf\u00fcr sayd\u0131\u011f\u0131 \u00fc\u00e7 noktay\u0131 tekrar tekrar ele al\u0131r ve b\u00f6yle olmad\u0131klar\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015f\u0131r. K\u00fcf\u00fcrle su\u00e7lanan birinci nokta, \u0130bn Sina\u2019n\u0131n \u201cTanr\u0131\u2019n\u0131n tikelleri t\u00fcmel bir bi\u00e7imde bildi\u011fi\u201d g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, bu ifadeyle Tanr\u0131\u2019n\u0131n tikelleri bildi\u011fi inkar edilmemi\u015f; tersine O\u2019nun tikelleri bilmesinin insanlar\u0131n tikelleri bilmesinden farkl\u0131 oldu\u011fu belirtilmek istenmi\u015ftir.<\/p>\n

Filozoflar\u0131n k\u00fcf\u00fcrle su\u00e7land\u0131\u011f\u0131 ikinci nokta olan \u201cevrenin \u00f6ncesizli\u011fi\u201d konusunda \u0130bn R\u00fc\u015fd, filozoflarla kelamc\u0131lar aras\u0131nda bu su\u00e7lamay\u0131 gerektirecek \u00f6nemli bir ayr\u0131l\u0131k bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Ona g\u00f6re ayr\u0131l\u0131k yaln\u0131zca adland\u0131rmada, yani filozoflar\u0131n b\u00fct\u00fcn olarak evreni \u00f6ncesiz, kelamc\u0131lar\u0131n ise \u00f6nceli (h\u00e2dis) demelerinde ortaya \u00e7\u0131kar; \u00e7\u00fcnk\u00fc kelamc\u0131lara g\u00f6re, evren yarat\u0131lmadan \u00f6nce zamandan s\u00f6z edilemez; zaman cisme ve harekete ba\u011fl\u0131 bir \u015feydir. Nitekim filozoflar da \u201cevren \u00f6ncesizdir\u201d derken, zaman d\u0131\u015f\u0131 bir yarat\u0131l\u0131\u015ftan s\u00f6z etmek isterler. B\u00f6yle olunca, b\u00fct\u00fcn olarak evrenin varl\u0131\u011f\u0131, hem \u00f6ncesiz oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne, hem de \u00f6nceli oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne a\u00e7\u0131kt\u0131r. Ancak evrenin yarat\u0131lmas\u0131 konusundaki Kur\u2019\u00e2n<\/em> ayetlerinin d\u0131\u015f anlam\u0131 filozoflar\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemektedir. S\u00f6zgelimi, \u201cg\u00f6kler ve yery\u00fcz\u00fcn\u00fcn alt\u0131 g\u00fcnde yarat\u0131ld\u0131\u011f\u0131 ve bu s\u0131rada Tanr\u0131\u2019n\u0131n ar\u015f\u0131n\u0131n su \u00fczerinde bulundu\u011funu\u201d (H\u00fbd (XI), 7) ifade eden Kur\u2019\u00e2n<\/em> ayetinin d\u0131\u015f anlam\u0131 bu alemin varl\u0131\u011f\u0131ndan \u00f6nce hem bir varl\u0131\u011f\u0131n, yani ar\u015f ve suyun bulundu\u011funu hem de zaman\u0131n bulundu\u011funu, \u201cdaha sonra duman halindeki g\u00f6ky\u00fcz\u00fcne y\u00f6neldi\u201d (secde (XLI), 11) ayetinin d\u0131\u015f anlam\u0131 da yine g\u00f6klerin bir \u015feyden yarat\u0131ld\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Bu noktada filozoflar\u0131n de\u011fil, kelamc\u0131lar\u0131n bat\u0131n\u00ee yorum y\u00f6ntemi uygulad\u0131klar\u0131 a\u00e7\u0131kt\u0131r. Ayr\u0131ca onlar, bu g\u00f6r\u00fc\u015flerinde icma\u2019\u0131n deste\u011finden de yoksundurlar; \u00e7\u00fcnk\u00fc hi\u00e7 de\u011filse M\u00fcsl\u00fcmanlardan bir gurup, yani filozoflar, onlar\u0131n g\u00f6r\u00fc\u015flerine kat\u0131lmamaktad\u0131r.<\/p>\n

Filozoflar\u0131n k\u00fcf\u00fcrle su\u00e7land\u0131\u011f\u0131 \u00fc\u00e7\u00fcnc\u00fc nokta olan \u201ccismani ha\u015frin inkar\u0131\u201d hususuna gelince, \u0130bn R\u00fc\u015fd, \u00f6ncekilerde oldu\u011fu gibi, bu g\u00f6r\u00fc\u015f\u00fcn Kur\u2019\u00e2n<\/em>\u2019a uygunlu\u011fu \u00fczerinde durmaz; bunun yerine Tanr\u0131\u2019n\u0131n hangi hatalar\u0131 ya da g\u00fcnahlar\u0131 affetmeyece\u011fi, hangi hata ya da g\u00fcnahlar\u0131n k\u00fcf\u00fcr say\u0131labilece\u011fi \u00fczerinde durur. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re, Tanr\u0131, insanlar\u0131n sahip olduklar\u0131 ak\u0131l d\u00fczeyleriyle anlayabilecekleri ayetlerin yorumunda hatalar\u0131 ba\u011f\u0131\u015flamaz; buna kar\u015f\u0131l\u0131k anlam\u0131 a\u00e7\u0131k\u00e7a anla\u015f\u0131lmayan bir ayetin ehil biri taraf\u0131ndan yap\u0131lan yorumda d\u00fc\u015f\u00fclen hatalar\u0131 ise ba\u011f\u0131\u015flar. Bu t\u0131pk\u0131 bilgisiz (c\u00e2hil) kad\u0131n\u0131n yarg\u0131s\u0131ndaki hatadan \u00f6t\u00fcr\u00fc ba\u011f\u0131\u015flanmad\u0131\u011f\u0131 halde, bilgin kad\u0131n\u0131n ba\u011f\u0131\u015flanmas\u0131na benzer. \u0130bn R\u00fc\u015fd bu konuda Hz. Muhammed\u2019in \u015fu s\u00f6z\u00fcn\u00fc aktar\u0131r: \u201c\u0130\u00e7tihat yaparken do\u011fru yarg\u0131ya varan kad\u0131 bu yarg\u0131s\u0131ndan dolay\u0131 \u00e7ifte \u00f6d\u00fcle; hatal\u0131 yarg\u0131ya varan kad\u0131 ise bir tek \u00f6d\u00fcle nail olur\u201d. B\u00f6ylesi zor bir sorunda (cismani ha\u015fr sorununda) filozofun da yan\u0131lmas\u0131 imkans\u0131z de\u011fildir. Ger\u00e7ekte bu konuda k\u00fcf\u00fcrle su\u00e7lanacak davran\u0131\u015f, bir t\u00fcr ahiret ya\u015fam\u0131n\u0131n bulundu\u011funu yads\u0131makt\u0131r.<\/p>\n

Kur\u2019an\u2019\u0131n yap\u0131s\u0131na ili\u015fkin g\u00f6r\u00fc\u015f\u00fc<\/em><\/strong><\/p>\n

\u0130bn R\u00fc\u015fd bu g\u00f6r\u00fc\u015flerinin \u0131\u015f\u0131\u011f\u0131nda Kur\u2019\u00e2n-\u0131 Ker\u00eem<\/em>\u2019deki ayetleri \u00fc\u00e7 farkl\u0131 gruba ay\u0131r\u0131r: a) D\u0131\u015f anlam\u0131na herkes\u00e7e ba\u011fl\u0131 kal\u0131nmas\u0131 gereken ayetler; b) Kelamc\u0131lar ve halk taraf\u0131ndan d\u0131\u015f anlamlar\u0131na, fakat filozoflarca i\u00e7 anlamlar\u0131na ba\u011fl\u0131 kal\u0131nmas\u0131 gereken ayetler ve c) \u00d6ncekilerden hangisine sokulaca\u011f\u0131 kesin olarak bilinmeyen ayetler. Filozoflar\u0131n bu \u00fc\u00e7\u00fcnc\u00fc t\u00fcrden ayetleri yorumlar\u0131nda d\u00fc\u015ft\u00fckleri hatalar ba\u011f\u0131\u015flanabilir hatalard\u0131r. Birincileri yorumlamak k\u00fcf\u00fcrd\u00fcr. \u0130kincileri yorumlamak ise, filozoflar i\u00e7in zorunlu, halk ve kelamc\u0131lar i\u00e7in k\u00fcf\u00fcrd\u00fcr. Filozoflar\u0131n bu t\u00fcrde ayetleri yorumlamamalar\u0131 k\u00fcf\u00fcrd\u00fcr. Ancak bu t\u00fcr yorumlar\u0131n halka a\u00e7\u0131klanmamas\u0131 ve ehil olmad\u0131klar\u0131 i\u00e7in kelamc\u0131lar\u0131n da bu t\u00fcr yorumlarla u\u011fra\u015fmaktan men edilmeleri gerekir. S\u0131radan insanlar ve kelamc\u0131lar i\u00e7in bu t\u00fcrden ayetlerin d\u0131\u015f anlamlar\u0131yla yetinmek en do\u011fru yoldur. Bu, onlar\u0131 erdemli ve ahlakl\u0131 eylemlere y\u00f6neltmek i\u00e7in yeterlidir. S\u00f6zgelimi, Kur\u2019\u00e2n<\/em>\u2019da yap\u0131ld\u0131\u011f\u0131 gibi , cenneti \u201calt\u0131ndan \u0131rmaklar akan ve siyah g\u00f6zl\u00fc hurilerin ya\u015fad\u0131\u011f\u0131\u201d (Duhan (XLIV), 54; V\u00e2k\u0131\u2019a (LVI), 34-47) bir bah\u00e7e olarak anlatmak daha iyidir. Buna kar\u015f\u0131l\u0131k Hz. Muhammed, kesin kan\u0131t taraftarlar\u0131n\u0131 (filozoflar\u0131) d\u00fc\u015f\u00fcnerek, \u201cCennet, hi\u00e7bir g\u00f6z\u00fcn g\u00f6rmedi\u011fi, hi\u00e7bir kula\u011f\u0131n i\u015fitmedi\u011fi, hi\u00e7bir \u00f6l\u00fcml\u00fcn\u00fcn kalbinde yer almayan \u015feydir\u201d buyurmaktad\u0131r.<\/p>\n

\u00d6yle anla\u015f\u0131l\u0131yor ki, \u0130bn R\u00fc\u015fd, yaln\u0131zca felsefenin, hakikatin do\u011frudan bilgisine ula\u015fabildi\u011fini, Kur\u2019\u00e2n<\/em>\u2019\u0131n ise ayn\u0131 hakikati simgeler ve \u00f6rneklerle \u00f6rt\u00fcl\u00fc olarak verdi\u011fini ve bu t\u00fcrden bilgilerin hem s\u0131radan insanlar\u0131 erdemlili\u011fe ve ahlaka y\u00f6neltmesi a\u00e7\u0131s\u0131ndan hem de, t\u0131pk\u0131 \u0130bn Miskeveyh ve \u0130bn Tufeyl\u2019de oldu\u011fu gibi, filozofun e\u011fitim a\u015famalar\u0131 i\u00e7inde yer almas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131n\u0131 sergilemeye \u00e7al\u0131\u015fmaktad\u0131r. Nitekim ona g\u00f6re, Kur\u2019\u00e2n<\/em>\u2019daki g\u00f6r\u00fcn\u00fc\u015fte \u00e7eli\u015fkili ve kapal\u0131 ayetler, felsefeye y\u00f6nelmi\u015f ki\u015filerin zihinlerini uyar\u0131r ve hakikati i\u00e7eren i\u00e7 anlamlara ge\u00e7melerini sa\u011flar.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

End\u00fcl\u00fcs\u2019te yeti\u015fen filozoflar ku\u015fa\u011f\u0131n\u0131n sonuncusu olan \u0130bn R\u00fc\u015fd\u2019\u00fcn, ya\u015fam\u0131 boyunca \u00e7al\u0131\u015fmalar\u0131na yaln\u0131zca iki gece, babas\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fc gece ile evlendi\u011fi gece ara verdi\u011fi s\u00f6ylenir. Aristo\u2019ya ba\u011fl\u0131 olan \u0130bn R\u00fc\u015fd, din bilginleriyle s\u00fcrekli \u00e7at\u0131\u015fm\u0131\u015ft\u0131r. Eserlerinde, felsefe etkinli\u011finin ve filozoflar\u0131n savunusu \u00f6ne \u00e7\u0131kar. Felsefi etkinli\u011fin din ve Kuran ile \u00e7eli\u015fmedi\u011fini g\u00f6stermeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. End\u00fcl\u00fcs\u2019te yeti\u015fen filozoflar ku\u015fa\u011f\u0131n\u0131n sonuncusu ve […]<\/p>\n","protected":false},"author":487,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[85,224,221,28],"tags":[469,229,467,237,468],"class_list":["post-8623","post","type-post","status-publish","format-standard","hentry","category-47-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-sosyal-bilimler","tag-aristo","tag-din","tag-din-felsefesi","tag-felsefe","tag-ibn-rusd"],"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