{"id":8944,"date":"2013-09-01T22:34:06","date_gmt":"2013-09-01T19:34:06","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8944"},"modified":"2017-05-13T22:55:56","modified_gmt":"2017-05-13T19:55:56","slug":"islam-kulturunde-felsefenin-krizi-ve-aydinlanma-sorunu","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2013\/09\/01\/islam-kulturunde-felsefenin-krizi-ve-aydinlanma-sorunu","title":{"rendered":"\u0130slam k\u00fclt\u00fcr\u00fcnde felsefenin krizi ve ayd\u0131nlanma sorunu"},"content":{"rendered":"

\u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda felsefenin krize girmesine yol a\u00e7an i\u00e7 ve d\u0131\u015f nedenler, felsefenin otonom varl\u0131\u011f\u0131n\u0131 korumas\u0131na engel olu\u015fturdu, kel\u00e2m ve Gazz\u00e2l\u00ee\u2019nin elinde S\u00fcnnile\u015fen tasavvuf taraf\u0131ndan yutulmas\u0131 sonucunu do\u011furdu. D\u00fc\u015f\u00fcn\u00fcr ve bilimciler dinsizlikle su\u00e7land\u0131, hatta \u015f\u00f6yle fetvalar bile verildi: \u201cFilozoflar\u0131n inanc\u0131na ba\u011fl\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6yleyen, \u0130sl\u00e2m ve k\u0131l\u0131\u00e7 aras\u0131nda tercihe zorlanmal\u0131d\u0131r.\u201d Benzer bir \u0130slamile\u015ftirme tehlikesini bug\u00fcn de ya\u015f\u0131yoruz. <\/em><\/p>\n

 <\/p>\n

Sunu\u015f<\/strong><\/p>\n

Ankara \u00dcniversitesi Siyasal Bilgiler Fak\u00fcltesi ile M\u00fclkiyeliler Birli\u011fi\u2019nin ortakla\u015fa d\u00fczenledi\u011fi, 26-27 Nisan 2012 tarihinde ger\u00e7ekle\u015ftirilen \u201cTarih Boyunca \u00c7a\u011fda\u015fla\u015fma M\u00fccadelemiz\u201d konulu \u00e7al\u0131\u015ftayda sunulan bildiri metnidir.<\/p>\n

Tarihsel deneyimler, felsefi d\u00fc\u015f\u00fcnce ile k\u00fclt\u00fcrlerin ayd\u0131nlanmas\u0131 aras\u0131nda, k\u00f6kl\u00fc bir ili\u015fkinin oldu\u011funu g\u00f6sterir. Bir k\u00fclt\u00fcrde, felsefi d\u00fc\u015f\u00fcnce bir bi\u00e7imde k\u00f6k salabiliyorsa, o k\u00fclt\u00fcrde belli bir ayd\u0131nlanma s\u00fcreci ya\u015fan\u0131r, felsefi d\u00fc\u015f\u00fcnce krize girdi\u011finde ya da \u00e7\u00f6kt\u00fc\u011f\u00fcnde ise, bir b\u00fct\u00fcn olarak k\u00fclt\u00fcr dinamizmini yitirir, dura\u011fanla\u015f\u0131r ve bir s\u00fcre sonra da kendini yeniden \u00fcretemez hale gelir. Bu g\u00f6zlemi, Eski Yunan\u2019da, Bat\u0131 H\u0131ristiyan d\u00fcnyas\u0131nda ve Do\u011fu \u0130slam d\u00fcnyas\u0131nda do\u011frulayan pek \u00e7ok veri bulunur. Bu neden b\u00f6yledir? Ku\u015fkusuz sorunun yan\u0131t\u0131, \u00fcretim ili\u015fkilerine de\u011fin uzanan karma\u015f\u0131k \u00e7\u00f6z\u00fcmlemeleri gerektirmekle birlikte, ilk bak\u0131\u015fta \u015funlar\u0131 s\u00f6ylemek olas\u0131d\u0131r: Felsefi d\u00fc\u015f\u00fcncede \u00f6ne \u00e7\u0131kan ele\u015ftirel yakla\u015f\u0131m, dogmatik d\u00fc\u015f\u00fcnceyi saf d\u0131\u015f\u0131 etmekte, d\u00fc\u015f\u00fcncelerin serbest\u00e7e tart\u0131\u015f\u0131labilece\u011fi demokratik bir ortam\u0131n olu\u015fumuna katk\u0131 sa\u011flamakta, refleksif d\u00fc\u015f\u00fcnme bi\u00e7imiyle ortaya konan s\u00f6ylemlerin k\u00f6kl\u00fc bir analizini yapmay\u0131 olanakl\u0131 k\u0131lmakta, kavramsal \u00e7\u00f6z\u00fcmlemeler ve mant\u0131ksal uslamlamalar yoluyla var olan d\u00fc\u015f\u00fcncelerin kritik edilmesine olanak sa\u011flamakta, daha da \u00f6nemlisi, bilgi ve de\u011fer \u00fcretiminin \u00f6n\u00fcndeki engelleri kald\u0131rmaktad\u0131r. Bu s\u00fcre\u00e7, ele\u015ftirel d\u00fc\u015f\u00fcnen, sorgulayan, analiz eden, k\u00f6r\u00fc k\u00f6r\u00fcne itaat etmeyen, de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm\u00fc talep eden bireylerin ya\u015fam bulmas\u0131n\u0131 olanakl\u0131 k\u0131lar. Bu anlamda, bir k\u00fclt\u00fcrde felsefi d\u00fc\u015f\u00fcnce k\u00f6k sald\u0131\u011f\u0131nda, do\u011fal bir bi\u00e7imde o k\u00fclt\u00fcrde bilim, estetik, etik, siyaset, edebiyat vb. etkinlikler \u00e7ok boyutlu bir perspektifle ya\u015fam bulur ve ciddi geli\u015fmeler g\u00f6sterir.<\/p>\n

Felsefe ile k\u00fct\u00fcrde ya\u015fanan ayd\u0131nlama aras\u0131ndaki bu s\u0131k\u0131 ili\u015fki ba\u011flam\u0131nda \u0130slam k\u00fclt\u00fcr\u00fcne tarihsel bir s\u00fcre\u00e7 olarak bak\u0131ld\u0131\u011f\u0131nda, iki \u00f6nemli tarihsel k\u0131r\u0131lma ile kar\u015f\u0131la\u015f\u0131l\u0131r. \u0130lki, kabaca bir belirlenimde bulunmak gerekirse, 8-12. y\u00fczy\u0131llar aras\u0131nda Hint, \u0130ran ve Eski Yunan d\u00fc\u015f\u00fcncesi ve \u00f6zellikle felsefi d\u00fc\u015f\u00fcnce ile etkile\u015fim sonucu ya\u015fanan k\u00f6kl\u00fc d\u00fc\u015f\u00fcnsel d\u00f6n\u00fc\u015f\u00fcm; ikincisi ise, etkisini ve a\u011f\u0131rl\u0131\u011f\u0131n\u0131 19. y\u00fczy\u0131ldan itibaren g\u00f6steren geli\u015fmi\u015f Bat\u0131 d\u00fc\u015f\u00fcncesiyle temas sonucu ortaya \u00e7\u0131kan d\u00fc\u015f\u00fcnsel k\u0131m\u0131ldamalard\u0131r. Bu iki s\u00fcre\u00e7 aras\u0131nda, hem benzerlikler hem de farkl\u0131l\u0131klar bulunur. Her iki s\u00fcre\u00e7te benzer olan, k\u00fclt\u00fcrel-d\u00fc\u015f\u00fcnsel dinamizmin olu\u015fumunda, farkl\u0131 k\u00fclt\u00fcrlerle etkile\u015fim ve farkl\u0131 k\u00fclt\u00fcrlerin d\u00fc\u015f\u00fcnsel \u00fcr\u00fcnlerinin \u0130slam d\u00fcnyas\u0131na aktar\u0131lmas\u0131, aktar\u0131lan birikimin i\u015flenmesiyle bir d\u00fc\u015f\u00fcnsel geli\u015fimin ortaya \u00e7\u0131kmas\u0131d\u0131r. Bu deneyim asl\u0131nda, hi\u00e7bir k\u00fclt\u00fcr\u00fcn kendi ba\u015f\u0131na yeterli olmad\u0131\u011f\u0131n\u0131, bir k\u00fclt\u00fcr\u00fcn farkl\u0131 k\u00fclt\u00fcrlerle diyalektik bir ili\u015fki i\u00e7erisine girmesinin k\u00fclt\u00fcrel ayd\u0131nlanmadaki \u00f6nemine i\u015faret etmesi a\u00e7\u0131s\u0131ndan da anlaml\u0131 olsa gerektir. An\u0131lan iki s\u00fcre\u00e7te kar\u015f\u0131la\u015f\u0131lan farkl\u0131l\u0131klar ise, birincisinde, M\u00fcsl\u00fcmanlar\u0131n g\u00fc\u00e7l\u00fc olu\u015fu, fetihlere y\u00f6nelimi, ikincisinde ise s\u00f6m\u00fcrgele\u015fmenin oda\u011f\u0131na oturtulup fethedilmeleri; birincisinin M\u00fcsl\u00fcmanlar\u0131n uygarl\u0131\u011fa k\u00f6kl\u00fc katk\u0131lar sa\u011flad\u0131\u011f\u0131 olmu\u015f bitmi\u015f, ikincisinin ise halen devam eden bir s\u00fcre\u00e7 olu\u015fudur.<\/p>\n

Burada irdelememin oda\u011f\u0131na ilk s\u00fcreci alaca\u011f\u0131m; ilk s\u00fcre\u00e7te k\u0131sa bir s\u00fcrede do\u011fup geli\u015fen felsefenin ve dolay\u0131s\u0131yla d\u00fc\u015f\u00fcnsel \u00e7o\u011fulculu\u011fun neden krize girdi\u011fini, hangi dinamiklerin felsefenin ve ondan do\u011fan ayd\u0131nlanma giri\u015fiminin k\u00f6kle\u015fmesini engelledi\u011fini belirlemeye y\u00f6nelece\u011fim. Bu belirlenin \u0131\u015f\u0131\u011f\u0131nda, ikinci s\u00fcrece, h\u00e2l\u00e2 devam etti\u011fi i\u00e7in, uyar\u0131c\u0131 olmas\u0131 a\u00e7\u0131s\u0131ndan \u00e7e\u015fitli yans\u0131tmalarda bulunaca\u011f\u0131m. Sosyal fenomenlerin kendilerini ayn\u0131 bi\u00e7imiyle yinelemedi\u011fi d\u00fc\u015f\u00fcncesi genel kabul g\u00f6rmekle birlikte, benzer hatalar\u0131n k\u0131smen de olsa birbirine benzeyen sonu\u00e7lar do\u011furmas\u0131 olana\u011f\u0131n\u0131 mant\u0131ksal bak\u0131mdan b\u00fct\u00fcn\u00fcyle saf d\u0131\u015f\u0131 etmek olanaks\u0131zd\u0131r. Bu anlamda, \u0130slam k\u00fclt\u00fcr\u00fcne y\u00f6nelik d\u00fc\u015f\u00fcnsel tarih irdelemeleri hi\u00e7 olmazsa, gelece\u011fe y\u00f6nelik kimi \u00f6ndeyiler ve tahminlerde bulunmak i\u00e7in i\u015flevsel olarak kullan\u0131labilir diye d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n

\"\"<\/p>\n

\u0130SLAM K\u00dcLT\u00dcR\u00dcNDE ORTAYA \u00c7IKAN D\u00dc\u015e\u00dcNSEL AKIMLAR <\/strong><\/p>\n

\u0130slam 7. y\u00fczy\u0131lda Hicaz b\u00f6lgesinde ortaya \u00e7\u0131km\u0131\u015f, y\u00fczy\u0131l gibi k\u0131sa bir s\u00fcre i\u00e7erinde, \u201cPirenelerin kuzeyinden, kuzey Afrika\u2019ya, Irak\u2019\u0131n tamam\u0131ndan Orta Asya\u2019ya ve Pencap\u2019a\u201d (1) de\u011fin uzanan u\u00e7suz bucaks\u0131z topraklara yay\u0131lm\u0131\u015ft\u0131r. (2) Ku\u015fkusuz \u0130slam\u2019\u0131n kuzeye yay\u0131l\u0131m\u0131, beraberinde, k\u00fclt\u00fcrel ve d\u00fc\u015f\u00fcnsel etkile\u015fimi de g\u00fcndeme getirmi\u015f, \u2018fethedenler fethedilir\u2019 ifadesinde a\u00e7\u0131\u011fa \u00e7\u0131kan ilgin\u00e7 bir durum ya\u015fanm\u0131\u015ft\u0131r. Bedevi Araplar, fethettikleri b\u00f6lgelerin felsefi-d\u00fc\u015f\u00fcnsel birikimiyle k\u00f6kl\u00fc d\u00f6n\u00fc\u015f\u00fcme u\u011fram\u0131\u015flar, felsefi-d\u00fc\u015f\u00fcnsel anlamda yeni bire\u015fim ve sentezlere ula\u015fm\u0131\u015flard\u0131r. Bu etkile\u015fimin niteli\u011fi konusunda kabaca da olsa bir fikir edinebilmek i\u00e7in, \u0130slam\u2019\u0131n erken d\u00f6nemde yay\u0131ld\u0131\u011f\u0131 b\u00f6lgelerin genel d\u00fc\u015f\u00fcnsel yap\u0131s\u0131na bak\u0131ld\u0131\u011f\u0131nda, iki \u00f6nemli \u00f6\u011feyle kar\u015f\u0131la\u015f\u0131l\u0131r.<\/p>\n

\u0130lki, fethedilen b\u00f6lgelerdeki dinsel anlay\u0131\u015flard\u0131r. Bu anlay\u0131\u015flar i\u00e7erisinde Maniheizm, Zerd\u00fc\u015ftl\u00fck, H\u0131ristiyanl\u0131k, Yahudilik ve bunlara ili\u015fkin \u00e7e\u015fitli mezhepler yer al\u0131r. (3) \u0130kincisi, fethedilen b\u00f6lgelerin felsef\u00ee-d\u00fc\u015f\u00fcnsel birikimidir. Nitekim fethedilen, M\u0131s\u0131r, Suriye ve Irak gibi b\u00f6lgeler, daha B\u00fcy\u00fck \u0130skender d\u00f6neminden itibaren Yunan k\u00fclt\u00fcr\u00fcyle kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015f ve bu k\u00fclt\u00fcr\u00fcn yay\u0131lmas\u0131na katk\u0131 sa\u011flayan \u0130skenderiye, Cundi\u015fapur, Antakya, Harran, Kinnesrin, Nusaybin gibi yerlerde felsefi e\u011fitim veren okullar olu\u015fmu\u015ftu. (4) M\u00fcsl\u00fcmanlar fetihlerle birlikte, daha \u00e7ok pratik kayg\u0131larla bu okullar\u0131n birikimlerini de kendilerine mal etmek zorunda kald\u0131lar. (5) \u0130slam d\u00fcnyas\u0131n\u0131n fetih hareketlerine ba\u011fl\u0131 olarak, Hz. Muhammed\u2019in kurdu\u011fu \u015fehir devletinden imparatorlukla\u015fma s\u00fcrecine girmesi ve pratik gereksinimlerin \u00e7e\u015fitlenmesi nedeniyle olduk\u00e7a erken bir d\u00f6nemde, Halid b. Yezid (\u00f6. 704) arac\u0131l\u0131\u011f\u0131yla M\u00fcsl\u00fcmanlar\u0131n fethettikleri b\u00f6lgelerin k\u00fclt\u00fcrlerine ve Eski Yunan d\u00fc\u015f\u00fcncesine ilgi duyduklar\u0131 (6), bu ilginin, el-Mans\u00fbr (\u00f6. 775), Harun er-Re\u015fid (\u00f6. 809) gibi halifeler d\u00f6neminde artarak devam etti\u011fi, Me\u2019mun (\u00f6. 833) d\u00f6neminde ise, yakla\u015f\u0131k 830\u2019da Ba\u011fdat\u2019ta Beyt el-Hikme\u2019nin kurulmas\u0131yla sistemle\u015ferek zirvesine ula\u015ft\u0131\u011f\u0131 bilinir. (7) Tarihsel verilerden anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla \u00e7eviriler salt S\u00fcryaniler eliyle H\u0131ristiyan bir kimli\u011fe sokulmu\u015f Eski Yunan felsefesiyle s\u0131n\u0131rl\u0131 kalmam\u0131\u015f, do\u011frudan Eski Yunancadan, Hint ve \u0130ran dillerinden de \u00e7eviriler yap\u0131lm\u0131\u015ft\u0131r. (8) \u00c7evirileri yapanlar Araplardan \u00e7ok, farkl\u0131 dinlere mensup insanlard\u0131r. Fetihlerle birlikte \u00e7eviri etkinlikleri \u0130slam k\u00fclt\u00fcr\u00fcnde d\u00fc\u015f\u00fcnsel bir \u00e7o\u011fulculu\u011fun do\u011fmas\u0131na yol a\u00e7m\u0131\u015f, i\u00e7 ve d\u0131\u015f etkilerin tetiklemesiyle dini ve felsefi bilimler do\u011fup sistemle\u015fmeye ba\u015flam\u0131\u015ft\u0131r. \u0130slam d\u00fc\u015f\u00fcnce tarihi ara\u015ft\u0131rmalar\u0131yla \u00fcnl\u00fc Macit Fahri, fetih ve \u00e7evirilere at\u0131f yaparak, e\u011fer M\u00fcsl\u00fcmanlar kadim uygarl\u0131klar ve eskilerin birikimleriyle kar\u015f\u0131la\u015fmasayd\u0131, \u0130slam d\u00fc\u015f\u00fcncesinde herhangi bir d\u00fc\u015f\u00fcnsel geli\u015fimin ya\u015fanmas\u0131 m\u00fcmk\u00fcn olamazd\u0131, yarg\u0131s\u0131n\u0131 ileri s\u00fcrmektedir. (9) Bu yarg\u0131da, ilk bak\u0131\u015fta oryantalizm koktu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir ve \u00e7ok kat\u0131 bulunabilir; ancak Macit Fahri bir H\u0131ristiyan olsa da Arap as\u0131ll\u0131d\u0131r; \u00f6te yandan, \u0130slami bilimler denilen disiplinlerin, yani, f\u0131k\u0131h, kel\u00e2m, tasavvuf vb. olu\u015fumunda bile fetihlerin ve \u00e7evirilerin etkisi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, yarg\u0131n\u0131n hi\u00e7 de temelsiz olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ortaya \u00e7\u0131kan bu dinsel bilimlerin kimilerine de\u011finmek gerekiyor; zira \u0130slam d\u00fcnyas\u0131nda felsefenin ve ayd\u0131nlanma giri\u015fimlerinin krize girmesinde onlar\u0131n k\u00f6kl\u00fc bir etkisinin oldu\u011fu anla\u015f\u0131l\u0131yor.<\/p>\n

\u0130lk beliren disiplin f\u0131k\u0131h ve geli\u015fimi<\/em><\/strong><\/p>\n

Fetih hareketlerine ba\u011fl\u0131 olarak \u0130slam\u2019\u0131n \u015fehir devletinden imparatorlukla\u015fmaya uzand\u0131\u011f\u0131 s\u00fcre\u00e7te, d\u00fc\u015f\u00fcnsel geli\u015fim a\u00e7\u0131s\u0131ndan, ilk beliren disiplinlerden birisinin f\u0131k\u0131h<\/strong> oldu\u011fu anla\u015f\u0131l\u0131yor. Bu nedensiz de\u011fildir; imparatorlukla\u015fmaya y\u00f6nelen \u0130slam devletinin siyasal ve hukuksal problemlerini \u00e7\u00f6zmek i\u00e7in yeni stratejilere gereksinim vard\u0131 ve anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla bu s\u00fcre\u00e7, Kuran<\/em>\u2019\u0131n derlenip kitapla\u015ft\u0131r\u0131lmas\u0131nda oldu\u011fu kadar, Hz. Muhammed\u2019in uygulamalar\u0131n\u0131 i\u00e7eren hadislerin de derlenmesine yol a\u00e7m\u0131\u015ft\u0131r. Hadis kitaplar\u0131n\u0131n b\u00f6l\u00fcmlenmesindeki f\u0131khi d\u00fczen bunun bir kan\u0131t\u0131 olsa gerekir. Kuran<\/em>\u2019\u0131n yan\u0131nda hadis kitaplar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, geli\u015fen toplumun siyasal ve hukuksal sorunlar\u0131n\u0131 \u00e7\u00f6zmeye yetmemi\u015f, icma, k\u0131yas, istihsan, istihlab, maslahat, rey ve i\u00e7tihat gibi ussal temele dayal\u0131 yeni yakla\u015f\u0131mlar ortaya konmu\u015f, dinsel metinlerin literal anlamlar\u0131 bu ara\u00e7larla a\u015f\u0131lmaya, ussal yorumlar ortaya konmaya ba\u015flanm\u0131\u015ft\u0131r.<\/p>\n

Bu yeni yakla\u015f\u0131mlar\u0131n ortaya \u00e7\u0131kmas\u0131 gereksinimlerden kaynaklansa da, geli\u015fimi kabullenemeyen selefi kesimler, sahabe ve Hz. Muhammed\u2019in an\u0131s\u0131na sad\u0131k kalmay\u0131 savunmu\u015flar; k\u0131yas, icma ve reyden yana tav\u0131r alanlar\u0131 bidatle\/yenilik icat etmekle su\u00e7lam\u0131\u015flard\u0131r. (10) Tarihsel s\u00fcre\u00e7 i\u00e7erisinde bidat su\u00e7lamas\u0131, selefin ve tutucu kesimlerin her yenili\u011fe kar\u015f\u0131 g\u00f6sterdikleri moda bir tepkiye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu anlamda erken d\u00f6nem f\u0131k\u0131h tarihi, gelenek\u00e7ilerle yenilik\u00e7iler aras\u0131ndaki m\u00fccadelelere y\u00f6nelik \u00f6nemli veriler sunar. Gelenek\u00e7i tepkilere ra\u011fmen pratik ya\u015fam\u0131n dayatmas\u0131, S\u00fcnni \u00e7evrelerde hemen hemen bir uzla\u015f\u0131 ile kitap, s\u00fcnnet, icma ve k\u0131yas d\u00f6rtl\u00fcs\u00fcn\u00fcn genel bir kabul g\u00f6rmesine, siyasal ve hukuksal problemlerin bu kaynaklar \u0131\u015f\u0131\u011f\u0131nda \u00e7\u00f6z\u00fcm\u00fcne olanak sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

\u0130bn R\u00fc\u015fd\u2019\u00fcn de kaydetti\u011fi gibi, f\u0131kh\u0131n en temel ilkelerinden birisi olan k\u0131yas, yabanc\u0131 k\u00fclt\u00fcrlerden etkiler ta\u015f\u0131r. (11) Schacht\u2019a g\u00f6re, yabanc\u0131 etki salt k\u0131yasla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f, \u0130slam hukuku Roma ve Bizans hukukundan, Do\u011fu Kiliseleri hukukundan, Talmut ve Rabbaniler hukuku ile Sasani hukukundan pek \u00e7ok kavram ve kaideyi devralm\u0131\u015ft\u0131r. S\u00f6zgelimi icma, Roma hukukunun Opinio Prudentium kavram\u0131ndan, istislah, istishab gibi hukuksal i\u00e7tihat metotlar\u0131 Yahudi hukukundan al\u0131nm\u0131\u015ft\u0131r. (12)<\/p>\n

F\u0131k\u0131h, 10. y\u00fczy\u0131llara gelindi\u011finde, kuramsal alt yap\u0131s\u0131n\u0131 tamamlar, sadece insan ili\u015fkileri ve tanr\u0131-insan ili\u015fkisi sorununda de\u011fil, d\u00fc\u015f\u00fcncelerin me\u015fruiyetini de sorgulayan bir sisteme d\u00f6n\u00fc\u015f\u00fcr. Bu anlamda \u0130slam\u2019\u0131n ve \u0130slam uygarl\u0131\u011f\u0131n\u0131n \u00f6z\u00fcn\u00fcn f\u0131k\u0131h oldu\u011fu d\u00fc\u015f\u00fcncesi savunulmu\u015f (13) ve f\u0131k\u0131htan cevaz almayan bir eylemin, bir kurumun ya da bir d\u00fc\u015f\u00fcncenin \u0130slam k\u00fclt\u00fcr\u00fcnde bar\u0131nmas\u0131 nerdeyse imk\u00e2ns\u0131z hale gelmi\u015ftir. Zerrin Kurto\u011flu\u2019nun deyi\u015fiyle, \u0130slam ulemas\u0131 taraf\u0131ndan \u0130lahi Yasa olarak alg\u0131lanan \u0130slam vahyi, insanlar\u0131n hem \u00f6zel, hem de kamusal ya\u015fam alanlar\u0131n\u0131 d\u00fczenleyen, \u0130lahi Yasa\u2019dan ba\u011f\u0131ms\u0131z olarak ger\u00e7ekle\u015febilecek hi\u00e7bir etkinli\u011fe, ku\u015fkusuz bu arada akl\u0131n, kendisinden ba\u011f\u0131ms\u0131z olarak i\u015f g\u00f6rece\u011fi herhangi bir etkinlik alan\u0131na imk\u00e2n tan\u0131mayan, izin vermeyen bir sosyal d\u00fczen olarak yorumlanm\u0131\u015ft\u0131r. (14) Daha sonra de\u011finece\u011fimiz, Kind\u00ee\u2019den ba\u015flayarak felsefe yapman\u0131n caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fan fel\u00e2sife (15), f\u0131k\u0131h\u00e7\u0131lar\u0131n felsefeyi helal ve me\u015fru bir etkinlik olarak g\u00f6rmemelerine f\u0131kh\u0131n terminolojisiyle yan\u0131t vermeye \u00e7al\u0131\u015fmaktad\u0131r. Yine Gazz\u00e2l\u00ee bilimleri vacip, s\u00fcnnet, m\u00fcstehab, haram vb. a\u00e7\u0131dan s\u0131n\u0131fland\u0131r\u0131rken f\u0131kh\u0131n kategorileri ile d\u00fc\u015f\u00fcn\u00fcyordu. (16) Bu anlamda, daha sonra \u00f6rneklerine de\u011finece\u011fimiz gibi \u015feriat ya da \u0130slam f\u0131kh\u0131, \u0130slam d\u00fcnyas\u0131ndaki d\u00fc\u015f\u00fcnsel geli\u015fimin ve ayd\u0131nlanman\u0131n \u00fcst\u00fcnde daima Demokles\u2019in k\u0131l\u0131c\u0131 gibi durmu\u015f ve \u0130slam\u2019a uymad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc kurum, d\u00fc\u015f\u00fcnce ve etkinliklerin aleyhine fetvalar vermekten \u00e7ekinmemi\u015ftir.<\/p>\n

Kel\u00e2m (\u0130slam teolojisi) ve farkl\u0131 ak\u0131mlar<\/em><\/strong><\/p>\n

F\u0131kha paralel olarak \u0130slam d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan di\u011fer dogmatik disiplin kel\u00e2m<\/strong>, yani \u0130slam teolojisidir. Anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla kel\u00e2m\u0131n do\u011fu\u015funda da i\u00e7 nedenler kadar ve belki de daha fazla fetih hareketlerinin k\u00f6kl\u00fc bir rol\u00fc bulunur. (17) \u0130slam farkl\u0131 k\u00fclt\u00fcrler ve inan\u00e7larla kar\u015f\u0131la\u015f\u0131nca, \u0130slam\u2019a y\u00f6nelen ele\u015ftirileri g\u00f6\u011f\u00fcslemek i\u00e7in bir diyalektik disipline ihtiya\u00e7 duyulur, bu s\u00fcre\u00e7 i\u00e7erisinde, dinsel metinlerin yorumlanmas\u0131na kar\u015f\u0131 \u00e7\u0131kan ve sahabe gelene\u011fini s\u00fcrd\u00fcrmek isteyen Selefili\u011fi savunan yakla\u015f\u0131m\u0131n yan\u0131nda, \u015eii, M\u00fcrci, Kaderi ve Mutezili diye nitelenen \u00e7e\u015fitli hareketler ortaya \u00e7\u0131kar. \u015eii hareket imamet sorununa e\u011filmi\u015f, M\u00fcci hareket, iman\u0131n neli\u011fi sorununu irdelemi\u015f, Kaderi hareket ise irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunsal\u0131n\u0131 tart\u0131\u015fm\u0131\u015f, kimi \u00f6nc\u00fcleri siyasal a\u00e7\u0131dan tehlikeli bulunup fetvalarla \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. (18) Anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla \u015eii hareketin Yahudilikle ili\u015fkilendirilmesi bir kenara b\u0131rak\u0131l\u0131rsa, Kaderi hareket ve irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc, H\u0131ristiyanl\u0131k ve felsefi d\u00fc\u015f\u00fcnceyle ba\u011flant\u0131l\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Fakat bu durum, sonucu pek de\u011fi\u015ftirmemi\u015f, Mutezili hareket teolojik d\u00fczlemde geli\u015ferek varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

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\u0130bn R\u00fc\u015fd<\/figcaption><\/figure>\n

Mutezili hareket<\/em><\/strong><\/p>\n

\u00d6nceleri \u0130slam\u2019a muhalif olan gruplara reddiyeler yazan Mutezili d\u00fc\u015f\u00fcn\u00fcrler, Maniheizm, H\u0131ristiyanl\u0131k ve Yahudilik gibi dinlerden ve felsefecilerden \u0130slam\u2019a y\u00f6nelen ele\u015ftirileri g\u00f6\u011f\u00fcslemeye \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Bu hareket, felsefecileri ele\u015ftirirken felsefi d\u00fc\u015f\u00fcnceden, \u00f6zellikle Hint ve \u00f6n-sokratesci Yunan d\u00fc\u015f\u00fcncesinden de yararlanarak, atomcu bir metafizik kurmu\u015f, bu metafizik \u00e7er\u00e7evesinde insan\u0131 \u00f6zg\u00fcr bir varl\u0131k k\u0131lmak i\u00e7in irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc sorunsal\u0131n\u0131 temellendirmeye y\u00f6nelmi\u015f, nesnelci bir de\u011fer teorisi geli\u015ftirmi\u015f ve anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla dinin rasyonel yorumuna olanak sa\u011flayan bir epistemoloji de in\u015fa etmi\u015ftir. (19) Erken d\u00f6nem Mutezili d\u00fc\u015f\u00fcn\u00fcrlere ait temel kaynaklar\u0131n yok olmas\u0131, onlar\u0131n d\u00fc\u015f\u00fcncelerine tam olarak n\u00fcfuz etmeyi engellese de, klasik mezhepler tarihi yap\u0131tlar\u0131 ile ge\u00e7 d\u00f6nem Mutezili d\u00fc\u015f\u00fcn\u00fcrlerin yap\u0131tlar\u0131, onlar\u0131n \u0130slam\u2019\u0131n derli toplu ilk dogmatik teolojisini olu\u015fturduklar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. (20)<\/p>\n

Bu itikadi mezhep, Me\u2019mun d\u00f6neminde Abbasilerin deste\u011fini yan\u0131na alm\u0131\u015f, Kuran<\/em> mahluk mudur, de\u011fil midir, tart\u0131\u015fmas\u0131n\u0131 ortaya atarak muhaliflerine bask\u0131 uygulanmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Nitekim Selefi \u00f6nc\u00fclerden Ahmet b. Hanbel\u2019e bask\u0131 uyguland\u0131\u011f\u0131, mihne olay\u0131n\u0131n ya\u015fand\u0131\u011f\u0131, Kuran<\/em> mahluk de\u011fildir demesi y\u00fcz\u00fcnden hapse at\u0131ld\u0131\u011f\u0131n\u0131 biliyoruz. (21) Mutezilenin, Selefi d\u00fc\u015f\u00fcn\u00fcrlere bask\u0131 uygulanmas\u0131na \u00f6n ayak olmas\u0131na kar\u015f\u0131n, onlar\u0131n siyasal destek\u00e7isi olan Harun er-Re\u015fid, Mansur ve Me\u2019mun\u2019un felsefe ve felsefi d\u00fc\u015f\u00fcnceyi \u0130slam k\u00fclt\u00fcr\u00fcne aktarma \u00e7abas\u0131 olduk\u00e7a anlaml\u0131d\u0131r. Bu anlamda Beyt el-Hikme\u2019nin sistemle\u015fmesinde etkisi olan Me\u2019mun\u2019a \u00f6zel olarak de\u011finmek gerekir. Toplumun dinsel bask\u0131s\u0131 y\u00fcz\u00fcnden olsa gerek, Me\u2019mun\u2019un Eski Yunan felsefesini Arap\u00e7aya aktarma giri\u015fimi, bir r\u00fcya motifiyle efsanevi bir temele de oturtulmaya \u00e7al\u0131\u015f\u0131l\u0131r. R\u00fcyas\u0131nda Me\u2019mun Aristoteles\u2019i g\u00f6r\u00fcr ve ona iyi nedir diye sorar. Yan\u0131tlara bak\u0131ld\u0131\u011f\u0131nda, Aristoteles iyi olan\u0131, akla, dine, halk\u0131n fikrine uygun olan bi\u00e7iminde tan\u0131mlar ve Me\u2019mun\u2019a Allah\u2019\u0131n birli\u011fini ilan etme ve yayma g\u00f6revi verir. (22)<\/p>\n

E\u015farilik ak\u0131m\u0131<\/em><\/strong><\/p>\n

Mutezile geli\u015fim s\u00fcrecinde, kendi kar\u015f\u0131t\u0131n\u0131 yine kendi i\u00e7inden yaratm\u0131\u015f, ba\u015flang\u0131\u00e7ta Mu\u2019tezili iken bu ekolden ayr\u0131lan Ebu el-Hasan el-E\u015fari ile birlikte E\u015farilik ak\u0131m\u0131 olu\u015fmu\u015ftur. E\u015far\u00ee, el-\u0130bane\u2019de, Mutezileyi terk edip, Selefili\u011fe, yani Ahmet b. Hanbel\u2019in yoluna d\u00f6nd\u00fc\u011f\u00fcn\u00fc ileri s\u00fcrm\u00fc\u015f, Mutezileye cephe alm\u0131\u015ft\u0131r. Mu\u2019tezili arg\u00fcmanlar\u0131n k\u00f6kl\u00fc bir ele\u015ftirisini yaparak, dinsel metinlerin dogmalardan ba\u011f\u0131ms\u0131z rasyonel yorumlan\u0131\u015f\u0131n\u0131 reddetmi\u015f, Mutezili irade \u00f6zg\u00fcrl\u00fc\u011f\u00fc ilkesini ele\u015ftirmi\u015f, nesnelci de\u011fer \u00f6\u011fretilerini de dine ayk\u0131r\u0131 bulmu\u015ftur. (23) \u00d6\u011frencisi \u0130bn Furek\u2019in aktard\u0131klar\u0131na bak\u0131l\u0131rsa, Mutezili epistemolojiyi revize ederek kabul etmi\u015f, ancak akl\u0131 dinsel metinlerin hizmetine sokmu\u015f, yine Mutezili atomcu d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc kabul etmi\u015f, ancak, onun nesneler d\u00fcnyas\u0131nda do\u011fal nedensellik bulundu\u011funu ima eden Mutezili do\u011fu\u015f teorisi gibi \u00e7e\u015fitli y\u00f6nlerini yads\u0131m\u0131\u015ft\u0131r. (24) Bu arada E\u015fari\u2019nin Risale fi \u0130stihsan el-Havz fi \u0130lmi Kel\u00e2m<\/em> adl\u0131 risalesine de de\u011finmek gerekir, risale selef kar\u015f\u0131nda kel\u00e2mla u\u011fra\u015fman\u0131n me\u015fru olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015f\u0131r. Bu durum, kel\u00e2m hareketinin de ba\u015flang\u0131\u00e7larda olumlu kar\u015f\u0131lanmad\u0131\u011f\u0131na i\u015faret etmesi a\u00e7\u0131s\u0131ndan anlaml\u0131d\u0131r. (25) E\u015farilik ekol\u00fc, Bakillani, Ba\u011fdadi, C\u00fcveyni, Gazz\u00e2l\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrler eliyle geli\u015ftirilmi\u015f, kurucusunun yorumu yads\u0131yan anlay\u0131\u015f\u0131 a\u015f\u0131larak, Selef ile Mutezile aras\u0131nda konumlanan orta yolu takip eden bir harekete d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Ona paralel bir bi\u00e7imde, Arap d\u00fcnyas\u0131nda genelde g\u00f6rmezden gelinse de Maturidilik diye an\u0131lan bir di\u011fer ak\u0131mdan da s\u00f6z etmek gerekir. Fakat Maturidilik geli\u015fen s\u00fcre\u00e7te \u00f6zellikle Sel\u00e7uklular d\u00f6neminde E\u015farilik ile b\u00fcy\u00fck \u00f6l\u00e7\u00fcde uyumlula\u015ft\u0131r\u0131l\u0131r.<\/p>\n

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E\u015farilik kanal\u0131yla, yakla\u015f\u0131k 10. y\u00fczy\u0131lda kel\u00e2m hareketi geli\u015fiminin zirvesini ya\u015far, Hint ve Yunan d\u00fc\u015f\u00fcncesinden etkiler ta\u015f\u0131yan t\u00f6z-ilinek metafizi\u011fi \u00e7er\u00e7evesinde \u0130slam dinsel bildirilerini akli bir temelde sistemle\u015ftirerek, belli bir epistemoloji, ontoloji ve aksiyolojiyi i\u00e7eren bir \u0130slami d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olu\u015fturur. Bu anlamda E\u015fari kel\u00e2mc\u0131lar savunmac\u0131 tutumla yetinmezler, dini-felsefi bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olu\u015fturular. Bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, selef taraf\u0131ndan, sak\u0131ncal\u0131 bulunup s\u0131k s\u0131k ele\u015ftirilse de, f\u0131k\u0131hla kendi aras\u0131nda bir ba\u011f kurmu\u015f -nitekim f\u0131k\u0131hta m\u00fctekellimun metodu diye bir metot olu\u015fturmu\u015ftur-, \u0130slam\u2019a di\u011fer dinlerden gelen tehlikeleri ve S\u00fcnnili\u011fi ele\u015ftiren yakla\u015f\u0131mlar\u0131 g\u00f6\u011f\u00fcslemek i\u00e7in gerekli bir disiplin olma niteli\u011fini kazanm\u0131\u015ft\u0131r. (26) S\u00f6zgelimi Gazz\u00e2l\u00ee, avam\u0131 kel\u00e2mda uzak tutmaya \u00e7al\u0131\u015fsa da, her \u015fehirde bir kel\u00e2mc\u0131n\u0131n bulunmas\u0131n\u0131 zorunlu g\u00f6r\u00fcr, ona ku\u015fkuya d\u00fc\u015fenleri iyile\u015ftirecek bir ila\u00e7 ve S\u00fcnnili\u011fi ve \u0130slam\u2019\u0131 yabanc\u0131 sald\u0131r\u0131lardan koruyacak s\u00fcvarilik g\u00f6revi verir. Yine Gazz\u00e2l\u00ee el-\u0130ktisad fil \u0130tikad<\/em>, Kavaid el-Akaid<\/em> gibi yap\u0131tlar\u0131yla halk\u0131n spek\u00fclatif tart\u0131\u015fmalara kat\u0131lmadan kel\u00e2m\u0131n ortaya koydu\u011fu itikadi doktrini benimsemesini zorunlu g\u00f6rm\u00fc\u015ft\u00fcr. (27) Bu haliyle kel\u00e2m, bir M\u00fcsl\u00fcman\u0131n nelere inanmas\u0131 gerekti\u011fini belirleyen bir disiplin olma niteli\u011fini geli\u015ftirerek s\u00fcrd\u00fcrm\u00fc\u015f; f\u0131kh\u0131n teolojik boyutunu temellendirmi\u015ftir. 11. y\u00fczy\u0131lda E\u015farilik ekol\u00fc \u0130slam d\u00fcnyas\u0131nda Mutezile ve \u015eiilik kar\u015f\u0131s\u0131nda, Nizamiye medresesinin teolojik ideolojik doktrini haline gelmeyi ba\u015farm\u0131\u015ft\u0131r.<\/p>\n

Kimi modern ara\u015ft\u0131rmac\u0131lara g\u00f6re, kel\u00e2m\u0131n olu\u015fturdu\u011fu teolojik-akli sistem, \u0130slam\u2019\u0131n ger\u00e7ek felsefesini temsil eder. E\u015fari kel\u00e2m\u0131n olu\u015fturdu\u011fu d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn epistemolojik, ontolojik ve aksiyolojik temellerine bak\u0131ld\u0131\u011f\u0131nda, Tanr\u0131 odakl\u0131 bir d\u00fc\u015f\u00fcnceyle kar\u015f\u0131la\u015f\u0131l\u0131r. Yap\u0131tlar\u0131n ilk b\u00f6l\u00fcm\u00fc b\u00fcy\u00fck olas\u0131l\u0131kla Mutezili d\u00fc\u015f\u00fcn\u00fcrlerin etkisiyle epistemolojiye ayr\u0131lm\u0131\u015f, ard\u0131ndan t\u00f6z-ilinek metafizi\u011fi ekseninde nesneler d\u00fcnyas\u0131n\u0131n teosentrik bir yorumu sunulmu\u015f, ard\u0131ndan nesneler d\u00fcnyas\u0131ndan hareketle Tanr\u0131 ve s\u0131fatlar\u0131 sorunu \u00e7\u00f6z\u00fcmlenmi\u015f, insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc, peygamberlik, ahiret ve hatta siyaset (imamet) kitaplarda \u00f6nemli bir yer edinmi\u015ftir. (28)<\/p>\n

E\u015fari kel\u00e2m\u0131n epistemolojisi<\/em><\/strong><\/p>\n

Kel\u00e2m\u0131n olu\u015fturdu\u011fu ontoloji, epistemoloji ve aksiyoloji, felsefe kar\u015f\u0131nda \u0130slam\u2019\u0131n ger\u00e7ek d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc temsil etti\u011fi ve felsefe ile \u00e7at\u0131\u015ft\u0131\u011f\u0131 i\u00e7in kabaca E\u015farilik ekseninde ona de\u011finmek gerekir. Kel\u00e2m kitaplar\u0131n\u0131n epistemoloji b\u00f6l\u00fcmlerine bak\u0131ld\u0131\u011f\u0131nda, bilginin nesnelli\u011fine vurgu yapan bilgi tan\u0131mlamalar\u0131 ortaya konulup, bu tan\u0131mlardan yola \u00e7\u0131k\u0131larak bilginin imkans\u0131z oldu\u011funu savunan sofistlerin g\u00f6r\u00fc\u015flerinin bir ele\u015ftirisi yap\u0131ld\u0131ktan sonra, bilginin kadim ve hadis olarak ikiye ayr\u0131ld\u0131\u011f\u0131; kadim bilginin tanr\u0131ya, hadis bilginin ise yarat\u0131klara \u00f6zg\u00fc k\u0131l\u0131nd\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Tanr\u0131n\u0131n bilgisinin aksine hadis bilgi hem yarat\u0131lm\u0131\u015f bir bilgidir hem de k\u0131s\u0131mlar\u0131 vard\u0131r. Yayg\u0131n yakla\u015f\u0131ma g\u00f6re, hadis bilgi, bilginin kaynaklar\u0131 ve bilinen nesnenin niteli\u011fine g\u00f6re zar\u00fbr\u00ee\/\u00f6nsel (29)-kesb\u00ee\/kazan\u0131lm\u0131\u015f bi\u00e7iminde ikiye ayr\u0131l\u0131r.<\/p>\n

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Gazzali<\/figcaption><\/figure>\n

Zar\u00fbr\u00ee\/\u00f6nsel bilgi, \u00fc\u00e7 unsuruyla dikkat \u00e7eker: \u0130lki, bilen \u00f6znenin, bu t\u00fcr bilgiler s\u00f6z konusu oldu\u011funda kendinde herhangi bir \u015fek ve \u015f\u00fcphe duymamas\u0131d\u0131r. \u0130kincisi, bu t\u00fcr bilgilerin, bilen \u00f6znede, fikir ve ak\u0131l y\u00fcr\u00fctmeden (nazar) \u00f6nce ortaya \u00e7\u0131kmas\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise, bu t\u00fcr bilgilerin nesnelerinin (ma\u2019l\u00fbmihi) g\u00f6r\u00fcnen d\u00fcnyaya (\u015f\u00e2hid) ait olmas\u0131d\u0131r. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, zar\u00fbr\u00ee\/\u00f6nsel bilginin ilk iki ko\u015fulu bilen \u00f6zne, \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise bilinen nesne ile ilgilidir. \u015eu halde kel\u00e2mc\u0131lara g\u00f6re genel anlamda bilgi, \u00f6zne-nesne ili\u015fkisinde ortaya \u00e7\u0131kar; g\u00f6r\u00fcn\u00fcr d\u00fcnyaya (\u015f\u00e2hid) ait, \u015fek ve \u015f\u00fcphe i\u00e7ermeyen, vas\u0131tas\u0131z elde edilen bilgi, zar\u00fbr\u00ee\/\u00f6nsel bilgi olmak durumundad\u0131r. Ontolojik anlamda g\u00f6r\u00fcnen d\u00fcnyadaki nesnelere ait zar\u00fbr\u00ee\/\u00f6nsel bilgi, kaynaklar\u0131 a\u00e7\u0131s\u0131ndan, be\u015f duyu ve ak\u0131l ile idrake dayan\u0131r. Ak\u0131ldan kaynaklanan zar\u00fbr\u00ee\/\u00f6nsel bilgilere, bir insan\u0131n ayn\u0131 anda hem hareket hem s\u00fck\u00fbn, hem oturan hem ayakta, hem sa\u011fl\u0131kl\u0131 hem de hasta olamayaca\u011f\u0131 \u00f6rnekleri verilir. B\u00f6ylelikle bu bilgilerin \u00f6zde\u015flik ve \u00e7eli\u015fmezlik ilkelerine dayanan mant\u0131ksal bilgiler oldu\u011fu ima edilir. Zar\u00fbr\u00ee\/\u00f6nsel bilginin duyularla olu\u015fan k\u0131sm\u0131na gelindi\u011finde onun, be\u015f duyuya ve onlar sebebiyle elde edilen bilgilere g\u00f6nderme yapt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Duyu organlar\u0131 sa\u011flam olan kimselerde duyular\u0131n verdi\u011fi bilgiler zar\u00fbr\u00eedir\/\u00f6nseldir. S\u00f6zgelimi, tatma organ\u0131yla bir \u015feyin ac\u0131l\u0131\u011f\u0131 ve tatl\u0131l\u0131\u011f\u0131, g\u00f6zle renkler, cisimler, kulakla sesler vb. zar\u00fbr\u00ee\/\u00f6nsel olarak bilinir. Kimi kel\u00e2mc\u0131lar, ki\u015finin kendi varl\u0131\u011f\u0131n\u0131 ve \u00f6z\u00fcnde ger\u00e7ekle\u015fen a\u00e7l\u0131k, susuzluk vb. halleri bilmesi gibi kimi vicdan\u00ee bilgilerden, yani i\u00e7 duyularla elde edilen bilgilerden de s\u00f6z ederler. Kel\u00e2mc\u0131lar, duyusal bir temele dayand\u0131rd\u0131klar\u0131 m\u00fctevatir haberleri de zar\u00fbr\u00ee\/\u00f6nsel bilgi kapsam\u0131na sokarlar. S\u00f6zgelimi d\u00fcnyada Mekke, Hindistan, M\u0131s\u0131r ve \u00c7in gibi yerlerin varl\u0131\u011f\u0131 ve orada \u00fcmmetlerin ya\u015fad\u0131\u011f\u0131 zar\u00fbr\u00ee\/\u00f6nsel olarak bilinir. Kel\u00e2mc\u0131lar\u0131n m\u00fctevatir haberi zar\u00fbr\u00ee\/\u00f6nsel bilgi i\u00e7erisine sokma nedeni, sadece be\u015fer\u00ee d\u00fczlemde tarihsel bilgiyi temellendirmeyi de\u011fil, ayn\u0131 zamanda din\u00ee bilgileri de epistemik bir zemine oturtmay\u0131 ama\u00e7lar. Zira kel\u00e2mc\u0131larda peygamberin peygamberli\u011fi, mucizeleri ve kutsal kitap sonraki ku\u015faklara tevat\u00fcr haber yoluyla aktar\u0131lm\u0131\u015ft\u0131r. B\u00f6ylelikle kel\u00e2mc\u0131lar, akl\u00ee zorunluluklar\u0131, akl\u00ee imk\u00e2ns\u0131zl\u0131klar\u0131, duyular\u0131n verdi\u011fi bilgileri ve duyusal bir temele -g\u00f6rme ve i\u015fitme- oturttuklar\u0131 tevat\u00fcr haberleri kendisinde \u015fek ve \u015f\u00fcphe duyulamayacak, vas\u0131tas\u0131z, zorunlu, kesin bilgiler konumuna sokarlar. Ku\u015fkusuz bu bilgiler, kel\u00e2m gelene\u011finden bildi\u011fimiz \u015fekliyle, ak\u0131l y\u00fcr\u00fctme, akli inceleme ve k\u0131yas gibi etkinliklerde kendilerine dayan\u0131lacak temel \u00f6nc\u00fcllerin kayna\u011f\u0131n\u0131 olu\u015ftururlar. Bu \u00f6nc\u00fcller, anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, akliyy\u00e2t-bedihiyy\u00e2t, hissiyy\u00e2t ve m\u00fctevatir\u00e2ttan olu\u015fmaktad\u0131r.<\/p>\n

Kel\u00e2mc\u0131lar kayna\u011f\u0131 ve nesneleri a\u00e7\u0131s\u0131ndan zar\u00fbr\u00ee\/\u00f6nsel bilgiden ay\u0131rd\u0131klar\u0131 kesb\u00ee\/kazan\u0131lm\u0131\u015f bilgiyi, istidl\u00e2l ve nazar arac\u0131l\u0131\u011f\u0131yla ortaya \u00e7\u0131kan ve duyularla bilinmeyen \u00e2leme (g\u00e2\u2019ib) ait \u015feylere ili\u015fkin bilgiler olarak g\u00f6r\u00fcrler. Onlara g\u00f6re bu anlamda, peygamberin haberi ile do\u011frulu\u011fu konusunda ak\u0131lsal inceleme gerektiren tek ki\u015fi ve yayg\u0131n haberler de kazan\u0131lm\u0131\u015f bilgi kapsam\u0131nda de\u011ferlendirilir. Fakat buradaki g\u00f6r\u00fcnmeyeni\/g\u00e2\u2019ibi bilmenin, g\u00f6r\u00fcnenin\/\u015f\u00e2hidin delaletiyle\/kan\u0131tl\u0131\u011f\u0131yla oldu\u011funu kaydetmeye b\u00fcy\u00fck bir \u00f6zen g\u00f6sterirler. Ba\u015fka bir deyi\u015fle g\u00f6r\u00fcneni\/\u015fahidi g\u00f6r\u00fcnmeyene\/g\u00e2\u2019ibe kan\u0131t g\u00f6sterme ilkesinin alt\u0131n\u0131 \u00e7izerler. Bu ilke bilindi\u011fi gibi kel\u00e2m\u0131n en temel ilkesidir ve klasik \u0130slam k\u00fclt\u00fcr\u00fcnde k\u00f6kl\u00fc bir yer edinir. (30) Dolay\u0131s\u0131yla onlar\u0131n epistemolojisi, akli ilkeler ve duylar\u0131n verdi\u011fi bilgilerden yola \u00e7\u0131karak, teolojik yap\u0131lar\u0131n\u0131 olu\u015fturmak ve desteklemek amac\u0131ndad\u0131r. Ancak kel\u00e2mc\u0131lar\u0131n epistemolojisine de\u011finirken \u00f6zellikle \u00fc\u00e7 hususu anmak gerekir: \u0130lki, onlar\u0131n duyumla alg\u0131y\u0131 birbirinden ay\u0131rmalar\u0131, alg\u0131 i\u00e7in nesnel ko\u015fullar\u0131n varl\u0131\u011f\u0131n\u0131n zorunlu olmad\u0131\u011f\u0131n\u0131n ileri s\u00fcr\u00fclmesidir. Dolay\u0131s\u0131yla onlara g\u00f6re, her duyum alg\u0131ya yol a\u00e7mamakta; duyum olmadan da alg\u0131 olabilmektedir. Nesnesi olmayan bir alg\u0131 fikri ilk bak\u0131\u015fta olduk\u00e7a sa\u00e7ma g\u00f6r\u00fcnebilir; ancak E\u015fari kel\u00e2mc\u0131s\u0131, ahirette Tanr\u0131\u2019n\u0131n nesnel bir duyum olmadan alg\u0131lanaca\u011f\u0131 inanc\u0131n\u0131 gerek\u00e7elendirmek i\u00e7in bunu yapar. Onlara g\u00f6re, alg\u0131 i\u00e7in s\u0131rf varl\u0131k yeterlidir. \u0130kincisi, akli inceleme ve ak\u0131l y\u00fcr\u00fctmenin bilgiyi do\u011furmamas\u0131d\u0131r; bu anlay\u0131\u015f, neden sonu\u00e7 ili\u015fkisinin zorunlulu\u011funun yads\u0131nmas\u0131ndan kaynaklan\u0131r. Bir mant\u0131ksal tas\u0131mda b\u00fcy\u00fck \u00f6nc\u00fcl, k\u00fc\u00e7\u00fck \u00f6nc\u00fcl s\u0131ralanabilir, ancak sonuca gitmek i\u00e7in Tanr\u0131\u2019n\u0131n ola\u011fan adeti gere\u011fi sonucu yaratmas\u0131 gerekir; yoksa bilgi ortaya \u00e7\u0131kmaz. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, bilgiler kesbi ve kazan\u0131lm\u0131\u015f olarak ikiye ayr\u0131lsa da, t\u00fcm insani bilgileri anl\u0131k olarak Tanr\u0131 yaratt\u0131\u011f\u0131 i\u00e7in, zaruriyi\/\u00f6nseli kesbi\/kazan\u0131lm\u0131\u015f, kesbiyi de zaruri bilgi haline sokabilir.<\/p>\n

 <\/p>\n

E\u015farili\u011fin ontolojisi: B\u00fct\u00fcn ipler Tanr\u0131\u2019da<\/em><\/strong><\/p>\n

E\u015fari kel\u00e2mc\u0131n\u0131n geli\u015ftirdi\u011fi ontolojiye bak\u0131ld\u0131\u011f\u0131nda, yine ikili bir yakla\u015f\u0131mla kar\u015f\u0131la\u015f\u0131l\u0131r, bir yanda \u00f6ncesiz olan Tanr\u0131, di\u011fer yanda ise hadis olan varl\u0131klar vard\u0131r. Evren tanr\u0131n\u0131n d\u0131\u015f\u0131ndaki hadis olan varl\u0131klar toplam\u0131d\u0131r. Evrendeki hangi nesne, varl\u0131k ya da olay\u0131 ele al\u0131rsak alal\u0131m, onlar t\u00f6z ve ilinekten meydana gelmi\u015ftir. T\u00f6z, genelde, kendi ba\u015f\u0131na var olan, ilinek ise ba\u015fkas\u0131nda var olan \u015feklinde tan\u0131mlan\u0131r. Fakat ne t\u00f6z\u00fcn ne de iline\u011fin birbirinden ba\u011f\u0131ms\u0131z kalamayacaklar\u0131 d\u00fc\u015f\u00fcncesi benimsenir. Bu ba\u011flamda, nesneler d\u00fcnyas\u0131nda g\u00f6zlemledi\u011fimiz de\u011fi\u015fimin, ilineklerin yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 oldu\u011fu, yarat\u0131lm\u0131\u015f ilineklerden yoksun olamayan t\u00f6z\u00fcn de yarat\u0131lm\u0131\u015f olmas\u0131 gerekti\u011fi fikri ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Zira yarat\u0131lm\u0131\u015f \u015feyleri \u00f6nceleyemeyen ya da yarat\u0131lm\u0131\u015flara mahal\/konu\/mekan olan \u015fey de yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu metafizik, ilinek ile t\u00f6z\u00fc birbirine ba\u011f\u0131ml\u0131 k\u0131ld\u0131\u011f\u0131 ve iline\u011fin de, s\u00fcrekli de\u011fi\u015fti\u011fi i\u00e7in s\u00fcreklili\u011fe sahip olamayaca\u011f\u0131 anlay\u0131\u015f\u0131n\u0131 benimsedi\u011fi i\u00e7in, Tanr\u0131\u2019n\u0131n evrene s\u00fcrekli m\u00fcdahalesini \u015fart ko\u015far. Bu haliyle Tanr\u0131 evreni ilk yarat\u0131l\u0131\u015fla yaratmakla kalmam\u0131\u015f, ona her an m\u00fcdahale etmektedir. (31) Tanr\u0131sal bir \u00fcr\u00fcn olan evren ayn\u0131 zamanda, Tanr\u0131\u2019n\u0131n \u00e2detine, s\u00fcnnetine g\u00f6nderme yapar; bu \u00e2det ve s\u00fcnnet, ayn\u0131 zamanda onun evrendeki g\u00f6stergeleri konumundad\u0131r.<\/p>\n

E\u015farilerin t\u00f6z-ilinek metafizi\u011finin s\u00fcrekli yaratma anlay\u0131\u015f\u0131n\u0131 daha anla\u015f\u0131l\u0131r k\u0131lmak i\u00e7in, \u0130bn Meym\u00fbn\u2019un verdi\u011fi iki \u00f6rne\u011fe de\u011finmek yararl\u0131 olabilir. \u0130lkine g\u00f6re, s\u00f6zgelimi, bir giysiyi k\u0131rm\u0131z\u0131ya boyad\u0131\u011f\u0131m\u0131zda, onu boyayan biz olmay\u0131p Tanr\u0131\u2019d\u0131r. Tanr\u0131 bu rengi, giysi k\u0131rm\u0131z\u0131 boyaya ili\u015fince, giyside yaratmaktad\u0131r. D\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz\u00fcn aksine, giysiye n\u00fcfuz eden boya de\u011fildir. Tanr\u0131, \u00f6rne\u011fin, siyah rengin, boya giysiye ili\u015fmedik\u00e7e, ortaya \u00e7\u0131kmamas\u0131 bi\u00e7imindeki \u00e2detini yerine getirmektedir. Ancak giysideki bu renk de, s\u00fcrekli kalmay\u0131p her an yarat\u0131lmaktad\u0131r. \u0130kinci \u00f6rnek olarak ise \u0130bn Meym\u00fbn, yazma s\u0131ras\u0131nda kalemin hareketini verir. Bu i\u015flem E\u015farilere g\u00f6re, aralar\u0131nda hi\u00e7bir neden-sonu\u00e7 ili\u015fkisi olmayan d\u00f6rt par\u00e7aya ya da iline\u011fe b\u00f6l\u00fcn\u00fcr: \u0130lki kalemi hareket ettirme iradesi, ikincisi onu hareket ettirme g\u00fcc\u00fc, \u00fc\u00e7\u00fcnc\u00fcs\u00fc yazma s\u0131ras\u0131nda elin hareketi, d\u00f6rd\u00fcnc\u00fcs\u00fc ise kalemin hareketidir. (32) B\u00fct\u00fcn bu par\u00e7alar ya da ilinekler, anl\u0131k olarak Tanr\u0131 taraf\u0131ndan yarat\u0131l\u0131r; zira ilineklerin varl\u0131\u011f\u0131 s\u00fcrekli de\u011fildir. Bilgi elde etme dahil t\u00fcm insani davran\u0131\u015flarda durum bu \u015fekildedir. Elin kalemle birlikte bulunmas\u0131, Tanr\u0131\u2019n\u0131n al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 ya da \u00e2detini (\u00e2detu\u2019llah=s\u00fcnnetul\u2019lah) yerine getirmesinden ba\u015fka bir \u015fey de\u011fildir. Ancak bu, daima Tanr\u0131\u2019n\u0131n al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 ya da \u00e2detini yerine getirece\u011fi anlam\u0131na gelmemektedir. \u00c7\u00fcnk\u00fc onlarca Tanr\u0131, olduk\u00e7a keyfi hareket eden, diledi\u011fini yapan, diledi\u011fini yaratan ve yapt\u0131klar\u0131ndan y\u00fck\u00fcml\u00fc olmayan bir varl\u0131kt\u0131r. (33) Ayn\u0131 anlay\u0131\u015f\u0131n k\u0131sm\u00ee farkl\u0131l\u0131klarla M\u00e2turid\u00ee d\u00fc\u015f\u00fcn\u00fcrlerce de benimsendi\u011fi g\u00f6r\u00fclmektedir. (34)<\/p>\n

Bu kabul nedensiz de\u011fildir, zira bu kabul\u00fcn mucize gibi \u00e2detin yar\u0131lmas\u0131 ya da Tanr\u0131\u2019n\u0131n \u00e2detini kesintiye u\u011fratmas\u0131 anlam\u0131na gelen olaylar\u0131 me\u015fru bir zemine oturtmada g\u00fc\u00e7l\u00fc bir i\u015flevi bulunur. \u015eu halde, kel\u00e2mc\u0131lara g\u00f6re, Tanr\u0131 evreni s\u0131rf yokluktan yaratmakla kalmamakta, evrendeki ola\u011fan s\u00fcreci anl\u0131k yaratmas\u0131yla y\u00f6netmektedir. Bu ontoloji, evren \u00fczerinde tek hakim varl\u0131k olarak fail-i muhtar (\u00f6zg\u00fcr etkin) Tanr\u0131\u2019y\u0131 g\u00f6rmekte, evrendeki de\u011fi\u015fimleri Tanr\u0131\u2019n\u0131n g\u00f6stergesi olarak nitelemekte; neden-sonu\u00e7 ili\u015fkisini Tanr\u0131\u2019n\u0131n anl\u0131k yarat\u0131m\u0131yla ba\u011flant\u0131l\u0131 hale getirmekte, olumsal ve kendinde indeterminist bir evren imgesi sunmaktad\u0131r. Bu anlamda, nesneler d\u00fcnyas\u0131ndaki her \u015fey gibi, insan\u0131n etkinlikleri de Tanr\u0131\u2019n\u0131n hi\u00e7bir ilke ve kuralla s\u0131n\u0131rlanamayan anl\u0131k yarat\u0131m\u0131na indirgenir. (35) Bu ontolojinin, evreni s\u00fcreksizle\u015ftirdi\u011fi, nedensel ba\u011flar\u0131 ask\u0131ya ald\u0131\u011f\u0131 ve sanalla\u015ft\u0131rd\u0131\u011f\u0131, insan\u0131 mecazi \u00f6zne konumuna indirgeyerek edilgin k\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Ontolojik anlamda, b\u00fct\u00fcn ipler, Hacivat-Karag\u00f6z g\u00f6lge oyunundaki gibi, d\u0131\u015f bir g\u00fcce, yani Tanr\u0131\u2019ya ba\u011fl\u0131d\u0131r. Kel\u00e2m\u0131n bu yakla\u015f\u0131m\u0131n\u0131n, tasavvufun s\u00fcrekli tecelli anlay\u0131\u015f\u0131, ger\u00e7ek varl\u0131k olarak Tanr\u0131\u2019y\u0131 g\u00f6r\u00fcp, di\u011fer varl\u0131klar\u0131n kendinde varl\u0131\u011f\u0131n\u0131n yads\u0131mas\u0131 anlay\u0131\u015f\u0131yla, farkl\u0131 terminoloji kullanmalar\u0131 d\u0131\u015f\u0131nda hi\u00e7bir fark yok gibidir. Gazz\u00e2l\u00ee tasavvufu, E\u015farilikle uyumlula\u015ft\u0131r\u0131rken bu a\u00e7\u0131dan ciddi bir s\u0131k\u0131nt\u0131yla kar\u015f\u0131la\u015fmam\u0131\u015ft\u0131r denilebilir.<\/p>\n

Mutezilenin nesnelci de\u011fer teorisi bir kenara b\u0131rak\u0131l\u0131rsa, kel\u00e2mda tanr\u0131sal \u00f6znelcili\u011fi savunan bir de\u011fer \u00f6\u011fretisiyle kar\u015f\u0131la\u015f\u0131l\u0131r. Bu \u00f6\u011fretiye g\u00f6re, bir \u015fey iyi ve g\u00fczelse, Tanr\u0131 ona iyi ve g\u00fczel dedi\u011fi i\u00e7indir. Yoksa hi\u00e7bir \u015fey, kendi ba\u015f\u0131na ne iyi ne de g\u00fczeldir. S\u00f6zgelimi, yalan\u0131n k\u00f6t\u00fc oldu\u011funu ne ak\u0131l ne de duyular ne de i\u00e7sel bir sezgi ile bilmek olanakl\u0131d\u0131r; Tanr\u0131 yalana k\u00f6t\u00fc demeseydi yalan iyi olacakt\u0131, o k\u00f6t\u00fc dedi\u011fi i\u00e7in k\u00f6t\u00fcd\u00fcr. (36) Bu de\u011fer \u00f6\u011fretisi, t\u00fcm de\u011ferleri tanr\u0131sal istence ve onun bir yans\u0131mas\u0131 olarak g\u00f6r\u00fclen kutsal kitaba ba\u011flamada olduk\u00e7a i\u015flevsel bir rol \u00fcstlenmi\u015f, f\u0131k\u0131h\u00e7\u0131n\u0131n dinsel odakl\u0131 \u015feriat anlay\u0131\u015f\u0131n\u0131 desteklemi\u015f ve peki\u015ftirmi\u015ftir. Gazz\u00e2l\u00ee\u2019nin \u0130slam filozoflar\u0131n\u0131 ele\u015ftirdi\u011fi Tehaf\u00fct el-Felasife<\/em> adl\u0131 yap\u0131t\u0131nda kulland\u0131\u011f\u0131 arg\u00fcmanlar\u0131n geri plan\u0131na bak\u0131ld\u0131\u011f\u0131nda, E\u015farili\u011fin s\u00f6z konusu etti\u011fimiz d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn egemen oldu\u011fu g\u00f6zlenir. Bu anlamda kel\u00e2m\u0131n d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, felsefecilerinkiyle daima \u00e7eki\u015fme ve \u00e7at\u0131\u015fma i\u00e7inde olmu\u015ftur.<\/p>\n

 <\/p>\n

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

\u0130slam k\u00fclt\u00fcr\u00fcnde yabanc\u0131 etkilerle, \u00f6zellikle Hint ve Yeni Platonculuk etkisiyle ortaya \u00e7\u0131km\u0131\u015f bir di\u011fer disiplin tasavvuf<\/strong>tur. Ba\u015flang\u0131\u00e7ta bireysel ahlaki ya\u015fam\u0131 esas almas\u0131na kar\u015f\u0131n, Hudayl b. \u0130yad, \u015eekik Belhi, Abdullah et-Tisteri gibi d\u00fc\u015f\u00fcn\u00fcrler arac\u0131l\u0131\u011f\u0131yla kuramsal ve yaz\u0131nsal hale gelmi\u015f, Hallac-\u0131 Mansur\u2019un ene\u2019l-hakk (ben tanr\u0131y\u0131m) s\u00f6ylemiyle vahdeti v\u00fccut \u00f6\u011fretisine y\u00f6nelmi\u015f, onun dinsizlikle su\u00e7lan\u0131p \u00f6ld\u00fcr\u00fclmesinden sonra, teorik geli\u015fimi bir par\u00e7a sekteye u\u011frasa da, geli\u015fimini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

Tasavvuf geli\u015fim seyrinde a\u015fka ve ke\u015ffe dayal\u0131 bir epistemoloji, g\u00f6r\u00fcnen varl\u0131\u011f\u0131 Tanr\u0131 kar\u015f\u0131s\u0131nda sanalla\u015ft\u0131ran ve g\u00f6lgeye indirgeyen bir ontoloji ve d\u00fcnyadan el etek \u00e7ekmeyi ve manevi ar\u0131nmay\u0131 \u00f6neren mistik de\u011ferler sistemini temel alan bir aksiyoloji olu\u015fturmu\u015ftur. Bu ontoloji, epistemoloji ve aksiyoloji, kimilerince \u015feyh ekber (en b\u00fcy\u00fck \u015feyh), kimilerince de \u015feyh ekfer (en kafir \u015feyh) diye nitelenen Muhyittin \u0130bn Arabi\u2019de zirvesine ula\u015fm\u0131\u015ft\u0131r. (37)<\/p>\n

Tasavvufun, \u0130slam\u2019\u0131n f\u0131k\u0131h ve ilahi yasa olarak alg\u0131lan\u0131\u015f\u0131na ve kel\u00e2m\u0131n rasyonel uslamlamalar\u0131na daha ba\u015f\u0131ndan beri muhalefet etti\u011fini belirtmek gerekir. Bu anlamda, tasavvufta, f\u0131khi ve teolojik olana kar\u015f\u0131 \u00f6rt\u00fck bir isyanla kar\u015f\u0131la\u015f\u0131l\u0131r. Bu nedenle olsa gerek, en az felsefe kadar onun da f\u0131k\u0131h\u00e7\u0131 ve kel\u00e2mc\u0131 kar\u015f\u0131s\u0131nda me\u015fruiyet sorunu ya\u015fad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Tasavvuf i\u00e7erisinde, dinsel pratikleri yads\u0131yan ehl-i ibaha, Tanr\u0131\u2019yla birle\u015fmeyi savunan hululiyye gibi gruplarla kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131 gibi, arifin dini olmaz s\u00f6yleminden yola \u00e7\u0131karak dinler \u00fcst\u00fc insani bir yakla\u015f\u0131m geli\u015ftirenlerle de kar\u015f\u0131la\u015f\u0131l\u0131r. Hatta kimi tasavvuf\u00e7ularda tevil y\u00f6ntemiyle dinsel metinlerin zahiri\/literal anlamlar\u0131n\u0131n t\u00fcm\u00fcyle a\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

Tasavvuf\u2019un \u015feriat kar\u015f\u0131s\u0131nda neden sorunlu bir etkinlik haline geldi\u011fini \u00f6rneklemek i\u00e7in baz\u0131 deyi\u015flere de\u011finmekte yarar olabilir. S\u00f6zgelimi Bayazit Bistami\u2019ye \u015fu \u015fathiyeler ili\u015ftirilir: \u201cBen \u00f6yle bir denize dald\u0131m ki, peygamberler onun sahilinde kalm\u0131\u015ft\u0131; cehennem dedi\u011fin de nedir? H\u0131rkam\u0131n ucuyla s\u00f6nd\u00fcr\u00fcr\u00fcm onu; kendimi tenzih ve tesbih ederim; benim \u015fan\u0131m ne y\u00fccedir; benim bayra\u011f\u0131m Muhammed\u2019in bayra\u011f\u0131ndan b\u00fcy\u00fckt\u00fcr; ona ula\u015fmadan Kabe\u2019nin etraf\u0131nda d\u00f6ner dururdum, O\u2019na ula\u015f\u0131nca g\u00f6rd\u00fcm ki, Kabe benim etraf\u0131mda d\u00f6ner durur; ilk hacc\u0131mda evi (Kabe), ikincisinde ev sahibini, \u00fc\u00e7\u00fcnc\u00fcs\u00fcnde ise ne evi g\u00f6rd\u00fcm, ne de sahibini; Hz. Musa Tanr\u0131\u2019y\u0131 g\u00f6rmek istedi; ben \u00f6yle bir \u015fey istemiyorum, fakat Tanr\u0131 beni g\u00f6rmek istiyor.\u201d (38) Benzer deyi\u015flerin, M\u00fcsl\u00fcmanl\u0131\u011f\u0131 a\u015fma, k\u00fcf\u00fcrle iman\u0131 e\u015fitleme noktas\u0131na da ta\u015f\u0131nd\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

Tasavvufi yap\u0131tlarda, \u015fu t\u00fcrden deyi\u015flerle de kar\u015f\u0131la\u015f\u0131l\u0131r: Tanr\u0131 ile evren aras\u0131nda hi\u00e7bir ili\u015fki yoktur; \u00f6n\u00fcndeki perde kalkt\u0131 m\u0131, ne mezhebin h\u00fckm\u00fc kal\u0131r ne de dinin; medreseyle minare y\u0131k\u0131lmad\u0131k\u00e7a kalenderlik halleri d\u00fczene girmez; iman k\u00fcf\u00fcr, k\u00fcf\u00fcr de iman olmad\u0131k\u00e7a hi\u00e7bir Tanr\u0131 kulu ger\u00e7ekten M\u00fcsl\u00fcman olmaz; a\u015fk mezhebinde k\u00fcf\u00fcrle iman yoktur; a\u015fkta ne beden vard\u0131r ne de ak\u0131l; ne can vard\u0131r ne g\u00f6n\u00fcl; kim b\u00f6yle de\u011filse a\u015f\u0131k de\u011fildir. (39) Bu anlay\u0131\u015flar, asl\u0131nda tasavvuf i\u00e7erisinde kimi d\u00fc\u015f\u00fcn\u00fcrlerin, \u015feriata dayal\u0131 halk inan\u00e7lar\u0131n\u0131 ele\u015ftirip, bireysel-vicdani ve a\u015fka dayal\u0131 bir dinsel inan\u0131\u015f in\u015fa etme \u00e7abas\u0131 i\u00e7inde olduklar\u0131 bi\u00e7iminde yorumlanabilir. Bu anlay\u0131\u015fta hakikat tektir; ona ne halk\u0131n \u015fer\u2019i uygulamalar\u0131, ne de kel\u00e2mc\u0131 ve filozofun akl\u0131yla ula\u015f\u0131labilir; o ancak bireysel deneyim ve a\u015fk yoluyla elde edilebilir.<\/p>\n

\"\"<\/p>\n

Fel\u00e2sife ve felsefi-akli bilimler sahas\u0131<\/em><\/strong><\/p>\n

\u0130slam k\u00fclt\u00fcr\u00fcnde ortaya \u00e7\u0131kan bir di\u011fer d\u00fc\u015f\u00fcnsel ak\u0131m, fel\u00e2sife<\/strong> olarak adland\u0131r\u0131lan gruptur. Bu grupla \u0130slam k\u00fclt\u00fcr\u00fcnde dinsel bilimlerin kar\u015f\u0131nda konumland\u0131r\u0131lan felsefi-akli bilimler sahas\u0131 ortaya \u00e7\u0131kar. Bu grup ilk \u00f6nderini Kind\u00ee\u2019de bulur. Yunan tarz\u0131nda felsefe yapar ve g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re tek bi\u00e7imci de\u011fildir. Nitekim klasik \u0130slam d\u00fc\u015f\u00fcncesinde, Gazz\u00e2l\u00ee\u2019de de g\u00f6r\u00fclece\u011fi gibi, onlar\u0131n, dehriler, naturalistler ve ilahiyat\u00e7\u0131lar olarak s\u0131n\u0131fland\u0131r\u0131ld\u0131klar\u0131 anla\u015f\u0131l\u0131r. (40) Ancak bu s\u0131n\u0131flaman\u0131n eksiklikler bar\u0131nd\u0131rd\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; \u00e7\u00fcnk\u00fc \u0130slam k\u00fclt\u00fcr\u00fcndeki felsefi etkinli\u011fi tam olarak yans\u0131tmaz.<\/p>\n

Kind\u00ee ile ba\u015flayan felsefe, daha ba\u015flang\u0131\u00e7ta Yeni Platoncu etkiler g\u00f6sterir; bu etki, F\u00e2r\u00e2b\u00ee ve ondan esin alan ekolde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr; \u0130bn S\u00een\u00e2\u2019n\u0131n ikinci d\u00f6nemiyle me\u015friki felsefeye d\u00f6n\u00fc\u015f\u00fcr ve bu yakla\u015f\u0131m Suhreverdi\u2019nin i\u015fraki felsefesinde g\u00fc\u00e7l\u00fc bir yank\u0131 uyand\u0131r\u0131r. Me\u015friki felsefe ve i\u015fraki ekolle felsefe tasavvufi bir k\u0131l\u0131\u011fa sokulur. Bu anlamda \u0130bn S\u00een\u00e2\u2019n\u0131n el-\u0130\u015farat ve et-Tembihat<\/em> adl\u0131 yap\u0131t\u0131 \u00f6nemli veriler sunar. Ayn\u0131 ekol, yani me\u015f\u015failik diye bilinen ekol, \u0130bn R\u00fc\u015fd ile birlikte Aristoteles felsefesine daha yak\u0131n bir yoruma d\u00f6n\u00fc\u015f\u00fcr. Bunlar\u0131n d\u0131\u015f\u0131nda, dinsel d\u00fc\u015f\u00fcnceye ele\u015ftirel yakla\u015fan etki uyand\u0131ramam\u0131\u015f \u0130bn er-Ravendi, Serahsi ve Ebu Bekr Zekariyya er-Razi\u2019de kar\u015f\u0131m\u0131za \u00e7\u0131kan bir ba\u015fka ak\u0131m daha vard\u0131r. Burada F\u00e2r\u00e2b\u00ee ekol\u00fcne mensup oldu\u011fu ileri s\u00fcr\u00fclen, Sicistani ve Tevhidi gibi d\u00fc\u015f\u00fcn\u00fcrlerde yank\u0131 uyand\u0131ran, ama me\u015fai ekolden Tanr\u0131 sorununa ve din felsefe ili\u015fkisine bak\u0131\u015f\u0131nda farkl\u0131l\u0131k g\u00f6steren bir di\u011fer ak\u0131mdan da s\u00f6z etmek gerekir. (41) Bu ekoller, \u0130slam k\u00fclt\u00fcr\u00fcnde, Yunan tarz\u0131 bir epistemoloji, ontoloji ve aksiyoloji olu\u015fturmu\u015flar; alternatif bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ileri s\u00fcrm\u00fc\u015flerdir. Felsefe daha ba\u015flang\u0131c\u0131nda, Kind\u00ee\u2019den anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, f\u0131k\u0131h ve kel\u00e2m\u0131n ele\u015ftirileriyle kar\u015f\u0131la\u015fm\u0131\u015f; \u00f6zellikle kel\u00e2mdan gelen ele\u015ftiri, Gazz\u00e2l\u00ee\u2019de ilk meyvesini veren me\u015fhur tehaf\u00fct gelene\u011fine yol a\u00e7m\u0131\u015ft\u0131r. (42)<\/p>\n

Genel anlam\u0131yla kel\u00e2m ve f\u0131k\u0131hla tart\u0131\u015fma i\u00e7inde geli\u015fen bu felsefe etkinli\u011fine bak\u0131ld\u0131\u011f\u0131nda, \u00fc\u00e7 hususla kar\u015f\u0131la\u015f\u0131l\u0131r. \u0130lki, onun bir bilimler sistemi olu\u015fudur. Bu sistem, daha \u00e7ok felsefenin arac\u0131 olarak g\u00f6r\u00fclen mant\u0131kla ba\u015flar, oradan matematik bilimlere y\u00f6nelir, ard\u0131ndan fizik bilimlerine ve metafizi\u011fe ge\u00e7er. (43) Bu anlamda, me\u015f\u015fai ekol\u00fcne ba\u011fl\u0131 kalarak s\u00f6ylersek, ilahiyat da felsefi bir bilim olarak konumland\u0131r\u0131l\u0131r.<\/p>\n

\u0130kincisi, \u0130slam k\u00fclt\u00fcr\u00fcnde felsefe gelene\u011fi, bir e\u011fitim program\u0131 olarak da kar\u015f\u0131m\u0131za \u00e7\u0131kar ve felsefi bilimler bu e\u011fitim program\u0131n\u0131n \u00f6z\u00fcn\u00fc olu\u015fturur. Bilim s\u0131n\u0131flamalar\u0131na ait yap\u0131tlar bu e\u011fitim program\u0131n\u0131n i\u00e7eri\u011fi konusunda \u00f6nemli ipu\u00e7lar\u0131 verir. Bu felsefi e\u011fitim programlar\u0131 aras\u0131nda k\u0131smi farkl\u0131l\u0131klar olmakla birlikte, bir fikir edinmek i\u00e7in genel kabul g\u00f6ren \u015fablona de\u011finmek gerekir. Bu \u015fablona g\u00f6re felsefe, Aristoteles\u2019te oldu\u011fu gibi teorik ve pratik olarak ikiye ayr\u0131l\u0131r; teorik felsefe, ontolojik bir d\u00fczlemde, \u00f6nce maddi varl\u0131klar\u0131 ele al\u0131r; bu b\u00f6l\u00fcm tabiiyyat olarak adland\u0131r\u0131l\u0131r. Tabiiyyat, genelde sekiz kitaba ayr\u0131l\u0131r: Semaut-Tabii, Kitab es-Sema ve el-Alem, Kevn ve Fesad, el-Eser el-Ulviyye, Kitab en-Nebat, Kitab el-Hayvan, en-Nefs, el-His ve el-Mahsus. Teorik felsefenin ikinci b\u00f6l\u00fcm\u00fc, maddeden s\u0131yut olarak tasavvur edilen ama maddeyle bir bi\u00e7imde ili\u015fkileri olan bilimleri kapsar. Bu k\u0131s\u0131mda say\u0131lar, \u015fekiller ve hendese yer al\u0131r ve bunlar\u0131 kendine konu alan felsefe dal\u0131 riyaziyyat olarak adland\u0131r\u0131l\u0131r. Riyaziyyat da d\u00f6rt kitap i\u00e7erir: Adet kitab\u0131, Hendese kitab\u0131, Tencim kitab\u0131, Musiki kitab\u0131. \u00dc\u00e7\u00fcnc\u00fc k\u0131s\u0131m maddeden ba\u011f\u0131ms\u0131z ruhani varl\u0131klar\u0131 ele al\u0131r; bu ba\u011flamda varl\u0131k olarak ayr\u0131k ak\u0131llar ve Tanr\u0131 konu edinilir. Bunlarla u\u011fra\u015fan felsefe dal\u0131na da ilahiyat ad\u0131 verilir. \u0130lahiyat eski Yunancada \u2018metafizika\u2019n\u0131n tam kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.<\/p>\n

Felsefenin ameli k\u0131sm\u0131na geldi\u011fimizde, onun da genelde \u00fc\u00e7e ayr\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr; nefsi d\u00fczenlemeyi konu olan ahlak ilmi, evin d\u00fczenini konu alan tedbir el-menzil, \u015fehrin y\u00f6netimini ve d\u00fczenini ele alan genel siyaset. Kimileri bu \u00fc\u00e7\u00fcnc\u00fc k\u0131sm\u0131 da kendi i\u00e7inde ikiye ay\u0131r\u0131r: ilki peygamberlere \u00f6zg\u00fc olan \u015feriatlar ve gelenekler (s\u00fcnenler) koymak; ikincisi ise, peygamberin koydu\u011fu adetleri geli\u015ftirmeyi hedefleyen sultanl\u0131kt\u0131r. Mant\u0131k, Aristocu gelenek izlenerek genelde ameli ve nazari felsefeye dahil edilmez; o felsefenin arac\u0131d\u0131r. Dil de ara\u00e7 bilimler aras\u0131ndad\u0131r. (44)<\/p>\n

Felsefe \u00fc\u00e7\u00fcnc\u00fc olarak \u0130slam d\u00fcnyas\u0131nda bir d\u00fc\u015f\u00fcnme bi\u00e7imi olarak da g\u00f6r\u00fcn\u00fcr. Bu d\u00fc\u015f\u00fcnce bi\u00e7imi, halka d\u00f6n\u00fck olan hatabi (s\u00f6ylevsel) uslamlamay\u0131 ve kel\u00e2mc\u0131lara d\u00f6n\u00fck cedeli uslamlamay\u0131 bir kenara b\u0131rak\u0131r ve apriori temellerden yola \u00e7\u0131kan burhani bir uslamlama y\u00f6ntemini benimser. (45) Bu haliyle, Aristoteles\u00e7i t\u00fcmdengelimin bir versiyonu olarak belirir.<\/p>\n

Felsefecilerin onto-kozmolojisi kel\u00e2ma ayk\u0131r\u0131<\/em><\/strong><\/p>\n

Aralar\u0131nda k\u0131smi farkl\u0131l\u0131klar olmakla birlikte, felsefeciler, ontolojik d\u00fczlemde, varl\u0131\u011f\u0131 zorunlu ve imk\u00e2ns\u0131z olarak ikiye ay\u0131ran ve m\u00fcmk\u00fcn varl\u0131\u011f\u0131n Bir\u2019den sud\u00fbr etti\u011fini savunan bir onto-kozmoloji ortaya koyarlar. Sudur \u00f6\u011fretisiyle onlar, nedenli varl\u0131klar\u0131n nedensiz olan zorunlu varl\u0131ktan, yani Tanr\u0131\u2019dan nas\u0131l \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bir di\u011fer deyi\u015fle, \u00e7oklu\u011fun Bir\u2019den yani Tanr\u0131\u2019dan nas\u0131l meydana geldi\u011fini ve kozmik hiyerar\u015fik d\u00fczenin nas\u0131l olu\u015fup i\u015fledi\u011fini bir sistem dahilinde ortaya koymaya \u00e7al\u0131\u015f\u0131rlar.<\/p>\n

Felsefeciler, Plotinus\u2019tan gelen bir anlay\u0131\u015fla \u2018birden ancak bir \u00e7\u0131kar\u2019 ilkesini genel ge\u00e7er bir ilke sayarak, Tanr\u0131 ile maddi d\u00fcnya aras\u0131na felsefede \u201cak\u0131l\u201d, dinde melek ad\u0131 verilen ikincil varl\u0131klar\u0131 (sev\u00e2n\u00ee) koyarak sud\u00fbr sistemiyle yarat\u0131l\u0131\u015f\u0131 ve kozmosu temellendirmeye \u00e7al\u0131\u015f\u0131rlar. (46) Onlara g\u00f6re nedensiz ilk varl\u0131ktan, \u2018birden bir \u00e7\u0131kar\u2019 ilkesi gere\u011fi ilk sud\u00fbr eden \u015fey, kozmik bir ilke olan ilk ak\u0131ld\u0131r. Tanr\u0131\u2019dan do\u011frudan, arac\u0131s\u0131z sud\u00fbr eden tek varl\u0131k odur ve onlar\u0131n sisteminde birlikten \u00e7oklu\u011fa, ruhsal olandan maddesel olana uzanan s\u00fcre\u00e7te merkez\u00ee bir i\u015flev y\u00fcklenir. Tanr\u0131\u2019n\u0131n kendi \u00f6z\u00fcn\u00fc bilmesi, bu ilk varl\u0131\u011f\u0131n do\u011frudan O\u2019ndan \u00e7\u0131kmas\u0131na neden olmu\u015ftur. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n bilmesi nesnesini var etmesi anlam\u0131na gelmektedir. \u015eu halde filozoflar\u0131n d\u00fc\u015f\u00fcnce sisteminde bilme ile yaratma ayn\u0131 anlama gelmektedir ve bu sav, evreni zamanda \u00f6ncesiz k\u0131lmakta; Tanr\u0131\u2019n\u0131n evrene olan \u00f6nceli\u011fini \u00f6zsel bir \u00f6ncelik olarak g\u00f6rmektedir. (47)<\/p>\n

\"\"
Farabi<\/figcaption><\/figure>\n

\u0130lk akl\u0131n kendisini ve varl\u0131k nedeni olan Tanr\u0131\u2019y\u0131 zorunlu olarak d\u00fc\u015f\u00fcnmesinden ikinci ak\u0131l, ondan \u00fc\u00e7\u00fcnc\u00fcs\u00fc sud\u00fbr eder ve bu s\u00fcre\u00e7, ay k\u00fcresinin akl\u0131yla \u00f6zde\u015fle\u015ftirilen onuncu akla kadar devam eder. (48) \u0130slam filozoflar\u0131nda ilk ak\u0131l, dokuz fele\u011fin ve gezegenlerin ak\u0131llar\u0131 da d\u00e2hil olmak \u00fczere ak\u0131llar\u0131n say\u0131s\u0131 konusunda yer yer tutars\u0131zl\u0131klar olsa da, genel olarak on olduklar\u0131 anla\u015f\u0131l\u0131r. (49) \u00d6yle anla\u015f\u0131l\u0131yor ki onlar Yunan astronomlar\u0131n\u0131n \u00f6zellikle de Batlamyus\u2019un benimsedi\u011fi evrenin yery\u00fcz\u00fc etraf\u0131nda \u00f6ncesiz olan dairesel hareketle d\u00f6nmekte olan dokuz g\u00f6k k\u00fcresinden olu\u015ftu\u011fu \u015feklindeki kuram\u0131 takip etmektedirler.<\/p>\n

Ak\u0131llar ve nefsler, t\u0131pk\u0131 Aristoteles\u2019te kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z gibi, Tanr\u0131\u2019ya duyduklar\u0131 a\u015fk ve sevgi nedeniyle, bu hareketi ba\u015flatm\u0131\u015flard\u0131r. Nefs, fele\u011fin do\u011frudan hareket ettiricisidir. Ama o, g\u00fcc\u00fcn\u00fc ak\u0131ldan al\u0131r, akla duydu\u011fu arzuyla hareket eder. Olgunlu\u011fa ve Tanr\u0131\u2019ya ula\u015fma aray\u0131\u015f\u0131 bu akl\u0131n fele\u011fini harekete ge\u00e7irir. \u00c7\u00fcnk\u00fc o, sureti gere\u011fi olgunlu\u011fa ve Tanr\u0131\u2019ya ula\u015fma arzusu duymaktad\u0131r. \u0130slam filozoflar\u0131n\u0131n sisteminde bir b\u00fct\u00fcn olarak a\u015fa\u011f\u0131 olan \u00fcst\u00fcn olana ve hepsi birden \u201ckendisi hareket etmedi\u011fi halde hareket ettirici olan Bir\u2019e\u201d arzu duyarlar. Her bir fele\u011fin kendi akl\u0131 ve nefsi vard\u0131r. Onuncu ak\u0131l, Ay k\u00fcresinin akl\u0131d\u0131r ve ay-alt\u0131 evrendeki i\u015fleri idare eder. Bu ba\u011flamda Ay k\u00fcresinin akl\u0131n\u0131 Cebrail\u2019le ili\u015fkilendiren F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi filozoflar, ona ay-alt\u0131 evrende, hem insan\u0131n bilgiye ula\u015fmas\u0131nda hem de olu\u015f ve bozulu\u015fta, yani d\u00f6rt unsur (hava, toprak, su ve ate\u015f), madenler, bitkiler ve ak\u0131l sahibi olan (insanlar)-olmayan hayvanlar\u0131 idare etmede etkin bir i\u015flev y\u00fckler ve ona v\u00e2hib es-suver (bi\u00e7im verici) ad\u0131n\u0131 da verirler. (50)<\/p>\n

Onlara g\u00f6re, bu etkin ak\u0131l, bir y\u00f6n\u00fcyle yer y\u00fcz\u00fcndeki nefislerin, bir y\u00f6n\u00fcyle de g\u00f6kler arac\u0131l\u0131\u011f\u0131yla d\u00f6rt unsurun var olu\u015funun nedenidir. Hava, toprak, su ve ate\u015ften olu\u015fan d\u00f6rt unsurdan ve bunlar\u0131n nitelikleri olan ya\u015fl\u0131k, kuruluk, s\u0131cakl\u0131k ve nemlikten \u00e7e\u015fitli kar\u0131\u015f\u0131mlar meydana gelir. Ay-alt\u0131 evrenin varl\u0131k nedeni, t\u00f6z olmalar\u0131 bak\u0131m\u0131ndan bu d\u00f6rt unsurdur, ve bunlar g\u00f6ksel etkilerle, yetene\u011fin ve ko\u015fullar\u0131n belirledi\u011fi oranlarda, maddi kar\u0131\u015f\u0131m\u0131 meydana getirirler ve bu kar\u0131\u015f\u0131m, bitki, hayvan ve insan nefsini kabul edecek bir k\u0131vama gelince onlara t\u00fcrsel bi\u00e7imleri etkin ak\u0131l, yani bi\u00e7im verici arac\u0131l\u0131\u011f\u0131yla iletilir. Yine ayn\u0131 ak\u0131ldan, yani etkin ak\u0131ldan cisimleri meydana getirmek \u00fczere madde ile birle\u015fen \u00e7e\u015fitli bi\u00e7imler sud\u00fbr eder. Ay-alt\u0131 evren, sadece bir dizi de\u011fi\u015fik t\u00fcrden bi\u00e7imin madde ile birle\u015fmesi veya maddeden ayr\u0131lmas\u0131 sonucu olu\u015fmaktad\u0131r. De\u011fi\u015fme i\u00e7in gerekli s\u0131cakl\u0131\u011f\u0131 ve so\u011fuklu\u011fu g\u00f6ksel etkiler, \u00f6zellikle G\u00fcne\u015f sa\u011flar. B\u00fct\u00fcn ak\u0131llar ayr\u0131 ayr\u0131 ay-alt\u0131 evrene uygun hareketler meydana getirirler. Bu \u015fekilde, \u0130slam filozoflar\u0131n\u0131n d\u00fc\u015f\u00fcncesinde fizik, kozmoloji ile kayna\u015fm\u0131\u015f, ay-\u00fcst\u00fc, ay-alt\u0131 evrene ba\u011flanm\u0131\u015f olur.<\/p>\n

\u015eu halde \u0130slam filozoflar\u0131na g\u00f6re, \u0130lk Neden\u2019den ba\u015flayan ve ay-alt\u0131 evrene de\u011fin uzanan sud\u00fbr s\u00fcrecinin, ay-\u00fcst\u00fc evren b\u00f6l\u00fcm\u00fc zorunluluk i\u00e7eren determinist bir s\u00fcre\u00e7tir ve bu s\u00fcre\u00e7te neden-sonucunu zorunlu k\u0131lmakta ve her \u015fey dikey bir hiyerar\u015fi i\u00e7inde yetkinli\u011fi ve ruhsall\u0131\u011f\u0131 gittik\u00e7e azalan bir s\u00fcre\u00e7 i\u00e7erisinde var olmaktad\u0131r. (51) Ay-\u00fcst\u00fc evrenin aksine ay-alt\u0131 d\u00fcnyada hem dikey hem de yatay nedensel bir s\u00fcre\u00e7 s\u00f6z konusudur. Dikey s\u00fcre\u00e7te ilk neden ve g\u00f6ksel etkiler, yatay nedensel s\u00fcre\u00e7te ise, nesnelerin t\u00fcrsel suretini belirleyen do\u011fa\/tabiat ve canl\u0131lardaki nefs etKind\u00eer. (52) Bu onto-kozmoloji, kel\u00e2m\u0131n anl\u0131k yarat\u0131ma yer veren ontolojisi ve kozmolojisiyle \u00e7eli\u015fmektedir; her \u015feyden \u00f6nce, Tanr\u0131\u2019n\u0131n iradesini pasifize etmekte, ikincil nedenleri onaylayarak neden-sonu\u00e7 ili\u015fkisinin zorunlulu\u011funu ima etmektedir. Yine g\u00f6ksel olaylar\u0131n yery\u00fcz\u00fc \u00fczerindeki etkisine de\u011finerek astrolojiye kuramsal bir temel sa\u011flamakta; hepsinden \u00f6nemlisi, evreni \u00f6ncesiz saymaktad\u0131r. Ku\u015fkusuz an\u0131lan sonu\u00e7lar kel\u00e2mc\u0131n\u0131n evren tasar\u0131m\u0131yla \u00f6rt\u00fc\u015fmemektedir ve Gazz\u00e2l\u00ee, filozoflar\u0131n onto-kozmolojisini mucizeyi reddetmek, neden-sonu\u00e7 ili\u015fkisini zorunlu saymak, Tanr\u0131y\u0131 pasif k\u0131lmak vb. a\u00e7\u0131s\u0131ndan ele\u015ftirir. (53)<\/p>\n

 <\/p>\n

Filozoflar\u0131n epistemolojisi dini s\u0131n\u0131rl\u0131yor<\/em><\/strong><\/p>\n

Filozoflar\u0131n epistemolojilerine bak\u0131ld\u0131\u011f\u0131nda, ikili bir yakla\u015f\u0131mla kar\u015f\u0131la\u015f\u0131l\u0131r; bir yanda, mant\u0131k yap\u0131tlar\u0131nda Aristoteles mant\u0131\u011f\u0131na dayal\u0131 burhan odakl\u0131 bir epistemoloji, di\u011fer yanda ise, Aristoteles\u2019in De Anima<\/em>\u2019s\u0131 ve onun Yeni Platoncu \u015ferhleri \u0131\u015f\u0131\u011f\u0131nda ortaya konmu\u015f bir bilgi psikolojisi s\u00f6z konusudur. Mant\u0131k do\u011fru d\u00fc\u015f\u00fcnmenin bi\u00e7imsel ko\u015fullar\u0131n\u0131 ortaya koyarken, psikoloji, insan nefsinde bilginin nas\u0131l olu\u015ftu\u011funu ele almaya y\u00f6nelir. Kabaca s\u00f6ylemek gerekirse, bu bilgi psikolojisi \u00e7er\u00e7evesinde, d\u0131\u015f duyular\u0131n (dokunma=lems, tat alma=zevk, koklama=\u015femm, g\u00f6rme=basar ve i\u015fitme=sem\u2019) verdi\u011fi tikel san\u0131sal bilginin, i\u00e7 duyulardan (ortak duyu= el-hiss el-m\u00fc\u015fterek, tasarlama=musavvira, bellek=haf\u0131za, imgeleme=m\u00fctehayyile ve kuruntu=m\u00fctevehhime) ge\u00e7erek soyutland\u0131\u011f\u0131, i\u00e7 ve d\u0131\u015f duyularda ger\u00e7ekle\u015fen bulan\u0131k soyutlaman\u0131n ger\u00e7ek bilgiye d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u00e7in etkin ak\u0131lla ili\u015fki kurulmas\u0131 gerekti\u011fi tezi ileri s\u00fcr\u00fcl\u00fcr; ancak etkin ak\u0131l insan nefsine ait bir ilke olarak d\u00fc\u015f\u00fcn\u00fclmez, metafizik bir ilke olarak konumland\u0131r\u0131l\u0131r. (54) Bunu daha yak\u0131ndan g\u00f6rmek i\u00e7in \u0130slam filozoflar\u0131n\u0131n, Aristoteles k\u00f6kenli olan \u2018gizil halde olan\u0131 edimsel hale ge\u00e7irmek i\u00e7in bir d\u0131\u015f ilke gereklidir\u2019 d\u00fc\u015f\u00fcncesinin \u0130slam felsefesinde nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131 irdelemek gereklidir. Kind\u00ee bu ilke konusunda \u015f\u00f6yle der:<\/p>\n

\u201cNefis, varl\u0131\u011f\u0131n t\u00fcrlerini (k\u00fcllileri) bilen bu akl\u0131, fiil halindeki ilk ak\u0131ldan (etkin ak\u0131l) alm\u0131\u015ft\u0131r. Etkin ak\u0131l verici, nefis ise al\u0131c\u0131d\u0131r. \u00c7\u00fcnk\u00fc nefsin akletmesi g\u00fc\u00e7 halinde, etkin akl\u0131nki ise, fiil halindedir. Al\u0131c\u0131 olan bir \u015fey, verici olana kar\u015f\u0131 fiil halinde de\u011fil, g\u00fc\u00e7 halinde olmak zorundad\u0131r. Bir \u015fey kar\u015f\u0131s\u0131nda al\u0131c\u0131 durumunda bulunan her \u015fey, kendili\u011finden fiil alan\u0131na \u00e7\u0131kamaz. E\u011fer kendili\u011finden bunu yapabilseydi, o da s\u00fcrekli fiil halinde bulunurdu. Demek oluyor ki, g\u00fc\u00e7 halinde bulunan her \u015fey, fiil durumunda olan bir ba\u015fka \u015fey kanal\u0131yla fiil alan\u0131na \u00e7\u0131kmaktad\u0131r. O halde nefis kuvve halinde akledici olup, etkin ak\u0131l sayesinde bu durumdan \u00e7\u0131kmakta ve bilfiil akledici duruma ge\u00e7mektedir.\u201d (55)<\/p>\n

\u00d6yle anla\u015f\u0131l\u0131yor ki, \u0130slam filozoflar\u0131nca, ne duyular\u0131n verdi\u011fi san\u0131lar\u0131n bilgi haline gelmesi ne de yetenek halde akl\u0131n eylemsel hale ge\u00e7mesi, insan\u0131n kendi \u00e7abas\u0131yla de\u011fil, dindeki melekle \u00f6zde\u015fle\u015ftirilen etkin ak\u0131lla olas\u0131d\u0131r. Onlar bu durumu anlat\u0131rken genellikle Aristoteles\u2019in G\u00fcne\u015f-\u0131\u015f\u0131k benzetmesine ba\u015fvururlar. Benzetmeyi F\u00e2r\u00e2b\u00ee\u2019nin dilinden aktaral\u0131m:<\/p>\n

\u201c\u0130nsanda etkin akl\u0131n yeri, g\u00f6z kar\u015f\u0131s\u0131nda G\u00fcne\u015fin ald\u0131\u011f\u0131 yere benzer. Nas\u0131l ki G\u00fcne\u015f, g\u00f6ze \u0131\u015f\u0131k verir, b\u00f6ylece g\u00f6z G\u00fcne\u015ften ald\u0131\u011f\u0131 bu \u0131\u015f\u0131kla, bilkuvve g\u00f6r\u00fcc\u00fc iken bilfiil (fiil halinde) g\u00f6ren olur. Gene, bu \u0131\u015f\u0131kla, g\u00f6z, bilfiil g\u00f6rme\u011fe sebep olan G\u00fcne\u015fin kendisini de g\u00f6r\u00fcr. Bilkuvve g\u00f6r\u00fclen renkler, gene bu \u0131\u015f\u0131kla, bilfiil g\u00f6r\u00fclen renkler olur. Bilkuvve olan g\u00f6z de, bilfiil g\u00f6z olur. Ayn\u0131 \u015fekilde, Etkin Ak\u0131l, insana, d\u00fc\u015f\u00fcnme g\u00fcc\u00fcnde tasarlad\u0131\u011f\u0131 bir \u015feyi kazand\u0131r\u0131r. \u0130\u015fte bu \u015feyin d\u00fc\u015f\u00fcnen nefste g\u00f6rd\u00fc\u011f\u00fc i\u015f, \u0131\u015f\u0131\u011f\u0131n g\u00f6zden yana g\u00f6rd\u00fc\u011f\u00fc i\u015fe benzer. Gene bu \u015feyle, d\u00fc\u015f\u00fcnen nefs (en-nefs en-n\u00e2t\u0131ka) Etkin Akl\u0131 bilir (d\u00fc\u015f\u00fcn\u00fcr); bilkuvve d\u00fc\u015f\u00fcn\u00fcl\u00fcr olan \u015feyler, bilfiil d\u00fc\u015f\u00fcn\u00fcl\u00fcr olur.\u201d (56)<\/p>\n

Benzetmenin de g\u00f6sterdi\u011fi gibi, etkin akl\u0131n insan\u0131n d\u0131\u015f\u0131na yerle\u015ftirilmesi ve peygambere vahiy getirmekle g\u00f6revli oldu\u011funa inan\u0131lan cebraille \u00f6zde\u015fle\u015ftirilmesi, filozoflar\u0131n epistemolojisini tasavvuftaki ke\u015ffe dayal\u0131 epistemolojiye yakla\u015ft\u0131r\u0131r. Bu bilgi g\u00f6r\u00fc\u015f\u00fc ekseninde, din-felsefe ili\u015fkisinin de tart\u0131\u015f\u0131ld\u0131\u011f\u0131, etkin akl\u0131n insan\u0131n hayal g\u00fcc\u00fcn\u00fc ayd\u0131nlat\u0131rsa peygamberli\u011fin, akl\u0131n\u0131 ayd\u0131nlat\u0131rsa filozoflu\u011fun ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinin gene kabul g\u00f6rd\u00fc\u011f\u00fc anla\u015f\u0131l\u0131r. B\u00f6ylelikle din sembollere indirgenmi\u015f, halka \u00f6zg\u00fc k\u0131l\u0131nm\u0131\u015f; felsefe ise ussal ve yal\u0131n anlat\u0131mla se\u00e7kinlere \u00f6zg\u00fc bir etkinlik say\u0131lm\u0131\u015ft\u0131r. Ku\u015fkusuz bunlar\u0131n d\u0131\u015f\u0131nda, dinin insanl\u0131\u011fa zarar verdi\u011fini savunan ve dini yok etmek gerekti\u011fini d\u00fc\u015f\u00fcnen \u0130bn er-Ravendi, Ebu Bekr er-Razi gibi d\u00fc\u015f\u00fcn\u00fcrler yan\u0131nda, din ve felsefenin birbirinden ayr\u0131 ve farkl\u0131 oldu\u011funu, birbirine kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gerekti\u011fini savunan Tevhidi ve Sicistani gibi d\u00fc\u015f\u00fcn\u00fcrler de yeti\u015fmi\u015ftir; ancak felsefede etki merkezi olu\u015fturan ak\u0131m, ilki olmu\u015ftur. Bu ilk ak\u0131m, dini simgelere indirgeyip, bu yolla Helen felsefi miras\u0131n\u0131 \u0130slam dinsel metinleri arac\u0131l\u0131\u011f\u0131yla \u0130slamile\u015ftirmeye y\u00f6nelmi\u015ftir.<\/p>\n

Aksiyoloji a\u00e7\u0131s\u0131ndan \u0130slam felsefesinde neredeyse t\u00fcrde\u015f bir yakla\u015f\u0131m s\u00f6z konusudur; Aristoteles\u2019in ahlak, ev y\u00f6netimi konusundaki g\u00f6r\u00fc\u015fleri ile Platon\u2019un siyaset anlay\u0131\u015f\u0131 F\u00e2r\u00e2b\u00ee, \u0130bn Miskeveyh, \u0130bn R\u00fc\u015fd gibi d\u00fc\u015f\u00fcn\u00fcrlerde k\u00f6kl\u00fc bir yer edinmi\u015ftir. \u00d6zellikle ahlakta, eski Yunan\u2019\u0131n d\u00f6rt erdemi, bilgelik, adalet, cesaret ve iffet, ayn\u0131 bi\u00e7imiyle yinelenmi\u015f, bunlar\u0131n kar\u015f\u0131tlar\u0131n\u0131 da ele alan bir erdem teorisi olu\u015fturulmu\u015ftur. (57) Siyaset a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, \u00f6zellikle F\u00e2r\u00e2b\u00ee\u2019nin \u015feriat\u0131 a\u015fmaya d\u00f6n\u00fck bir \u00e7abas\u0131yla kar\u015f\u0131la\u015fmak olas\u0131d\u0131r. O, Platon\u2019dan esinlenerek kaleme ald\u0131\u011f\u0131 el-Medine el- Faz\u0131la<\/em> ve es-Siy\u00e2se el-Medeniyye<\/em> adl\u0131 eserlerinde, y\u00f6neticinin bilge olmas\u0131 gerekti\u011fini vurgular; bilge h\u00fck\u00fcmdar\u0131 hem filozof hem peygamber olarak sundu\u011fu Hz. Muhammed\u2019in nitelikleriyle dona\u0131r. Bilge h\u00fck\u00fcmdar, her d\u00fczeyde insan\u0131n y\u00f6netimini sa\u011flayan kurallar (yasalar) koyma yetkisine sahip oldu\u011funa, hatta kendisinden \u00f6nceki h\u00fck\u00fcmdar\u0131n koydu\u011fu yasalar\u0131 de\u011fi\u015ftirebildi\u011fine g\u00f6re, onun etkin ak\u0131lla ili\u015fki kurabilmesi temel ko\u015fuldur. (58) F\u00e2r\u00e2b\u00ee\u2019nin din-felsefe ili\u015fkisi ba\u011flam\u0131nda siyasal g\u00f6r\u00fc\u015flerini de\u011ferlendiren Mehmet Da\u011f, onun g\u00f6r\u00fc\u015flerinin g\u00f6t\u00fcrece\u011fi mant\u0131ksal sonu\u00e7lar konusunda \u015f\u00f6yle der:<\/p>\n

\u201cO halde F\u00e2r\u00e2b\u00ee\u2019nin, Hz. Muhammed\u2019den sonra, \u0130slam inanc\u0131na g\u00f6re, peygamber g\u00f6nderilmeyece\u011fi i\u00e7in, onun kuramsal ve eylemsel g\u00f6revini filozofun yerine getirmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcnde oldu\u011fu s\u00f6ylenebilir. Ku\u015fkusuz F\u00e2r\u00e2b\u00ee\u2019nin bu g\u00f6r\u00fc\u015f\u00fc bizi, anlay\u0131\u015f ve kavray\u0131\u015f d\u00fczeyi iyice geli\u015fmi\u015f filozoflardan olu\u015fan bir toplumda kuramsal olarak dine ihtiya\u00e7 kalmayaca\u011f\u0131, \u00e7\u00fcnk\u00fc onun i\u015flevini art\u0131k felsefenin yerine getirece\u011fi sonucuna iletebilir.\u201d (59)<\/p>\n

 <\/p>\n

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

1) W. M. Watt, M\u00fcsl\u00fcman Ayd\u0131n (Gaz\u00e2l\u00ee Hakk\u0131nda Bir Ara\u015ft\u0131rma), \u00e7ev.: Hanefi \u00d6zcan, DE\u00dc Yay\u0131nlar\u0131, \u0130zmir 1989, s.5.<\/p>\n

2) Bkz. Carl Brockelmann, \u0130sl\u00e2m Uluslar\u0131 ve Devletleri Tarihi, \u00e7ev.: Ne\u015fet \u00c7a\u011fatay, TTK Yay\u0131nlar\u0131, Ankara 1992, s.37 vd.<\/p>\n

3) Ira M. Lapidus, \u0130sl\u00e2m Toplumlar\u0131 Tarihi, cilt I, \u00e7eviren: Yasin Aktay, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 2003, s.34.<\/p>\n

4) Bkz. Macit Fahri, \u0130sl\u00e2m Felsefesi, Kel\u00e2m\u0131 ve Tasavvufu, \u00e7ev.: \u015eahin Filiz, \u0130nsan Yay\u0131nlar\u0131, \u0130stanbul 2000, s.19-20.<\/p>\n

5) Bkz. Macit Fahri, \u0130sl\u00e2m Felsefesi, Kel\u00e2m\u0131 ve Tasavvufu, 12.<\/p>\n

6) Bkz. \u0130bn Ned\u00eem, Kit\u00e2b el-Fihrist, Kahire, trs., s.511-512<\/p>\n

7) Bkz. Y. Kumeyr, \u0130sl\u00e2m Felsefesinin Kaynaklar\u0131, \u00e7ev.: Fahrettin Olguner, Dergah Yay\u0131nlar\u0131, \u0130stanbul 1992, s.141-147<\/p>\n

8) Bkz. Mustafa Demirci, Beyt\u00fc\u2019l Hikme, \u0130nsan Yay\u0131nlar\u0131, \u0130stanbul 1996, s.7 vd.<\/p>\n

9) Bkz. Macit Fahri, \u0130slam Felsefesi Tarihi, \u00e7ev.: Kas\u0131m Turhan, \u0130klim Yay\u0131nlar\u0131, \u0130stanbul 1992, s.34.<\/p>\n

10) Bkz. Joseph Schacth, \u0130slam Hukuna Giri\u015f, \u00e7ev.: M. Da\u011f-A. \u015eener, Ankara \u00dcniversitesi Yay\u0131nlar\u0131, Ankara 1986, s.39 vd.<\/p>\n

11) Bkz \u0130bn R\u00fc\u015fd, Fasl\u2019l-Makal, Felsefe-Din \u0130li\u015fkileri, haz.: S. Uluda\u011f, Dergah Yay\u0131nlar\u0131, \u0130stanbul 1985, s.101-102.<\/p>\n

12) Bkz. Joseph Schacth, \u0130slam Hukuna Giri\u015f, s.31-32.<\/p>\n

13) Bu konuda geni\u015f bir de\u011ferlendirme i\u00e7in bkz. Zerrin Kurto\u011flu, \u0130slam D\u00fc\u015f\u00fcncesinin Siyasal Ufku, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 1999, s.27 vd.<\/p>\n

14) Bkz. Zerrin Kurto\u011flu, \u0130slam D\u00fc\u015f\u00fcncesinin Siyasal Ufku, s.27.<\/p>\n

15) Bkz. Kind\u00ee, Fi el-Felsefe el-Ula, Resail el-Kind\u00ee el-Felsefiyye, tah.: Ebu Ride, Kahire 1950, s.102 vd.; \u0130hvan es-Safa, Resail \u0130hv\u00e2n es-Safa, ne\u015fr.: B. Bustani, cilt: I, Beyrut 1957, s.158 vd.; \u0130bn R\u00fc\u015fd, \u0130bn R\u00fc\u015fd, Fasl\u2019ul-Makal, s.252.<\/p>\n

16) Bkz. Gazz\u00e2l\u00ee, \u0130hya, Ulum ed-Din, cilt: I, Beyrut, trs., s.42 vd.<\/p>\n

17) Bkz. Georges C. Anawati, \u201cKal\u00e2m\u201d, trs.: R. J. Scotts The Encyclopedia of Religion i\u00e7inde, cilt: VIII, London, 1987, s.233 vd.; Hasan Mahmud e\u015f-\u015eafii, \u00e7ev.: S\u00fcleyman Akku\u015f, De\u011fi\u015fim Yay\u0131nlar\u0131, \u0130stanbul 2009, s.61.<\/p>\n

18) Bkz. Watt, \u0130slam D\u00fc\u015f\u00fcncesinin Te\u015fekk\u00fcl Devri, \u00e7ev.: E.R. F\u0131\u011flal\u0131, Umran Yay\u0131nlar\u0131, Ankara 1981, s.106-107<\/p>\n

19) Bkz. \u015eehristani, el-Milel ve Nihal, \u00e7ev.: Mustafa \u00d6z, Litera Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2008, s.57 vd.<\/p>\n

20) Erken d\u00f6neme ait elimizdeki en temel yap\u0131t, Hayyat\u2019\u0131n el-\u0130ntisar<\/em>\u2019\u0131d\u0131r.<\/p>\n

21) Bkz. W.M. Watt, The Political Attitudes of the Mu\u2019tazilah, Jurnal ol the Royal Asitaic Society, 1963, s.38 vd.<\/p>\n

22) R\u00fcyan\u0131n farkl\u0131 versiyonlar\u0131 i\u00e7in Bkz. Dimitri Gutas, Yunanca D\u00fc\u015f\u00fcnce Arap\u00e7a K\u00fclt\u00fcr, \u00e7ev.: L\u00fctf\u00fc \u015eimsek, Kitap Yay\u0131nevi, \u0130stanbul 2003, s.99-100.<\/p>\n

23) Ebu el-Hasan el-E\u015f\u2019ar\u00ee, el-\u0130b\u00e2ne an Usul ed-Diyane, tah.: M. H. El-Huseyn, Beyrut 1991, s.22-23<\/p>\n

24) \u0130bn Furek, M\u00fccerred Makalat e\u015f-\u015eeyh Ebu el-Hasan el-E\u015fari, tah.: D. G\u0131maret, Beyrut 1987, s. 202 vd; \u0130bn Furek, Kitanb el-Hudud fi el-usul, Beyrut 1999, s.86 vd.<\/p>\n

25) Bkz. Ebu el-Hasan el-E\u015fari, Risale fi \u0130stihsan el-Havz fi ilm Kel\u00e2m, Theology of al-A\u015fari, ne\u015fr.: R. J. McCarthy, Beyrut 1952, s.87 vd.<\/p>\n

26) Bkz. H. A. Wolfson, Kel\u00e2m Felsefeleri, \u00e7ev.: Kas\u0131m Turhan, Kitabevi Yay\u0131nlar\u0131, \u0130stanbul 2001, s.1 vd.<\/p>\n

27) Bkz. Hasan Ayd\u0131n, Gazz\u00e2l\u00ee, Felsefesi ve \u0130slam Modernizmine Etkileri, Naturel Yay\u0131nlar\u0131, Ankara 2006, s.31-34.<\/p>\n

28) S\u00f6zgelimi bkz. Abd el-K\u00e2hir el-Ba\u011fd\u00e2di, Us\u00fbl ed-D\u00een, \u0130stanbul 1346\/1928, s.6 vd.; Eb\u00fb Bekr \u0130bn F\u00fbrek, M\u00fccerred Mak\u00e2l\u00e2t e\u015f-\u015eeyh Eb\u00ee el-Hasan el-E\u015f\u2019ar\u00ee, tah.: Daniel G\u0131maret, Beyrut 1987, s.10 vd.; Eb\u00fb Bekr Muhammed b. et-Tayyib el-B\u00e2kill\u00e2n\u00ee, el-\u0130ns\u00e2f f\u00eem\u00e2 Yecibu \u0130\u2019tik\u00e2duh\u00fb ve l\u00e2 Yec\u00fbzu el-Cehl bih\u00ee, tah.: \u0130m\u00e2d ed D\u00een Haydar, K\u00e2hire 1986, s.22 vd.; B\u00e2kill\u00e2n\u00ee, et-Temh\u00eed ve f\u00ee er-Red al\u00e2 el-Mulhide el-Mu\u2019a\u0131tla ve e-R\u00e2fiza ve el-Hav\u00e2ri\u00e7 ve el-Mu\u2019tezile, ne\u015fr.: Mahm\u00fbd Muhammed el-Hudayr\u00ee ve Muhammed Abd el-H\u00e2d\u00ee Eb\u00fb R\u00eede, K\u00e2hire 1947, s.34 vd.; \u0130m\u00e2m el-Herameyn el-C\u00fcveyn\u00ee, el-\u0130r\u015f\u00e2d il\u00e2 Kav\u00e2ti el-Edille f\u00ee Us\u00fbl el-\u0130\u2019tik\u00e2d, tah.: Muhammed Y\u00fbsuf M\u00fbs\u00e2 ve Al\u00ee Abd el-Mun\u2019im Abd el-H\u00e2m\u00eed, M\u0131s\u0131r 1950, ss.12 vd.<\/p>\n

29) \u0130lm el-zaruri s\u00f6zc\u00fc\u011f\u00fcn\u00fc \u00f6nsel bilgi diye \u00e7evirmemiz, bu bilginin ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131na vurgu yapmak i\u00e7indir; bu nedenle, a priori terimiyle kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Zaten biz bu kar\u0131\u015f\u0131kl\u0131\u011f\u0131 engellemek i\u00e7in, \u00f6nsel bilgi deyi\u015fini kulland\u0131\u011f\u0131m\u0131z her yerde zaruri s\u00f6zc\u00fc\u011f\u00fcn\u00fc de kulland\u0131k.<\/p>\n

30) Bu konuda geni\u015f bir \u00e7\u00f6z\u00fcmleme i\u00e7in bkz. Mehmet Da\u011f, E\u015fari Kel\u00e2m\u0131nda Bilgi Problemi, A\u00dc\u0130F \u0130slam \u0130limleri Enstit\u00fcs\u00fc Yay\u0131nlar\u0131, cilt: 4, Ankara 19890, s.102 vd.<\/p>\n

31) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, Bilim ve Gelecek Yay\u0131nlar\u0131, \u0130stanbul 2009, s.65 vd.<\/p>\n

32) Bkz. \u0130bn Meym\u00fbn, Dal\u00e2l\u00e2t el-Harr\u00een, ne\u015fr.: H. Atay, Ankara 1975, s.205 vd.<\/p>\n

33) Bkz. \u0130bn Meym\u00fbn, Del\u00e2let el-Hair\u00een, tah.: H\u00fcseyin Atay, Ankara 1974, s.205 vd.<\/p>\n

34) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, s.94-105.<\/p>\n

35) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, s.65 vd.<\/p>\n

36) S\u00f6zgelimi bkz. el-E\u015f\u2019ar\u00ee, Eb\u00fb el-Hasan., Kit\u00e2b el-Luma\u2019 f\u00ee er-Red al\u00e2 Ehl ez-Zeyg ve el-Bid\u2019a, The Theology of al-Ash\u2019ar\u00ee i\u00e7inde, ne\u015fr. ve trs.: R. J. McCarthy, Beyrut 1952, s.70 vd.<\/p>\n

37) Bkz. Fazlur Rahman, \u0130slam, \u00e7ev.: M. Da\u011f-M. Ayd\u0131n, Sel\u00e7uk yay\u0131nlar\u0131, Ankara 1993, 196 vd.<\/p>\n

38) Bkz. Mustafa Kara, Tasavvuf ve Tarikatlar Tarihi, Dergah yay\u0131nlar\u0131, \u0130stanbul 2990, s.169.<\/p>\n

39) Bkz. Mustafa Kara, Tasavvuf ve Tarikatlar Tarihi, s.324 vd.<\/p>\n

40) Bkz. Gazz\u00e2l\u00ee, el-Munkiz min ed-Dalal, Kakikat Kitabevi, \u0130stanbul 1984, s.11-12.<\/p>\n

41) Bkz. Hilmi Ziya \u00dclken, \u0130slam Felsefesi, Kaynaklar\u0131 ve Etkileri, Cem\/K\u00fclt\u00fcr Yay\u0131nlar\u0131, \u0130stanbul 2993, s.32 vd.<\/p>\n

42) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, s. 157 vd.<\/p>\n

43) Bkz. \u0130lhan Kutluer, \u0130slam\u0131n Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru, \u0130z Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1996, s.147 vd.<\/p>\n

44) S\u00f6zgelimi bkz. Kind\u00ee, Fi Kemiyye K\u00fct\u00fcb Arist\u00fb, Resail el-Kind\u00ee el-Felsefiyye, tah.: Ebu Ride, Kahire 1950, s.362 vd.; F\u00e2r\u00e2b\u00ee, Tahsi es-Saade, tah.: Ali Ebu Mulhim, Beyrut 1995, s.99 vd.; \u0130bn Hindu, Mukaddifat min er-Risale el-M\u00fc\u015fevvika fi el-Felsefe, \u0130bn el-Hindu, \u00dcrd\u00fcn 1995, s.192 vd.<\/p>\n

45) Bkz. \u0130lhan Kutluer, \u0130slam\u0131n Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru, s.177 vd.<\/p>\n

46) Bkz. F\u00e2r\u00e2b\u00ee, Uy\u00fbn el-Mes\u00e2\u2019il f\u00ee el-Mant\u0131k ve Meb\u00e2d\u00ee\u2019 el-Felsefe el-Kad\u00eeme, Kahire 1910, s. 6 vd.; F\u00e2r\u00e2b\u00ee, es-Siy\u00e2se el-Medeniyye, Beyrut 1994, s.21 vd.; F\u00e2r\u00e2b\u00ee, Er\u00e2 Ehl el-Med\u00eene el-F\u00e2d\u0131la, Beyrut 1995, s.45 vd; Bkz. \u0130bn S\u00een\u00e2, \u015eif\u00e2, Metafizik, cilt: I, hz.: E. Demirli-\u00d6. T\u00fcrker, Litera Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2004, s.35 vd.; \u0130bn S\u00een\u00e2, er-Ris\u00e2le el-Ar\u015fiyye f\u00ee H\u00e2ik et-Tevh\u00eed ve \u0130sb\u00e2t en-N\u00fcb\u00fcvve, tahkik: \u0130. Hilal, Kahire, trs, s.16 vd.<\/p>\n

47) Bkz. \u0130bn S\u00een\u00e2, \u015eif\u00e2, Metafizik, cilt: II, s. ; \u0130bn S\u00een\u00e2, er-Ris\u00e2le el-Ar\u015fiyye, s.34 vd<\/p>\n

48) Bkz. F\u00e2r\u00e2b\u00ee, Er\u00e2 Ehl el-Med\u00eene el-F\u00e2d\u0131la, s.52-54; \u0130bn S\u00een\u00e2, \u015eif\u00e2, Metafizik, cilt: II; \u0130bn S\u00een\u00e2, er-Ris\u00e2le el-Ar\u015fiyye, s.34 vd<\/p>\n

49) Bkz. Mehmet Da\u011f, \u201cF\u00e2r\u00e2b\u00eenin \u0130ki Yap\u0131t\u0131\u201d, OM\u00dc \u0130lahiyat Fak\u00fcltesi Dergisi, say\u0131: 14-15, Samsun 2003, s.38 vd.<\/p>\n

50) Bkz. F\u00e2r\u00e2b\u00ee, Uy\u00fbn el-Mes\u00e2\u2019il, s. 8; F\u00e2r\u00e2b\u00ee, es-Siy\u00e2se el-Medeniyye, s.23 vd.; F\u00e2r\u00e2b\u00ee, Er\u00e2 Ehl el-Med\u00eene el-F\u00e2d\u0131la, s.55 vd; \u0130bn S\u00een\u00e2, er-Ris\u00e2le el-Ar\u015fiyye, s.36 vd.<\/p>\n

51) F\u00e2r\u00e2b\u00ee, el-Cem Beyn er-Re\u2019yey el-Hak\u00eemeyn, s.64.<\/p>\n

52) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, s.130 vd.<\/p>\n

53) Bkz. Hasan Ayd\u0131n, Neden Kavram\u0131 ve Nedensellik Sorunu, s.181 vd.<\/p>\n

54) \u0130slam filozoflar\u0131 epistemolojilerinde R\u00fbh el-Kuds\u2019e \u00f6nemli bir yer vermi\u015flerdir. Nitekim, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi filozoflarca, Aristo\u2019nun etkin akl\u0131, er-R\u00fbh el-Kuds\u2019le (Cebra\u2019il) \u00f6zde\u015fle\u015ftirilmi\u015ftir. S\u00f6zgelimi, F\u00e2r\u00e2b\u00ee, es-Siy\u00e2set el-Medeniyye<\/em>\u2019de (yay\u0131na haz\u0131rlayan F. M. Neccar, Beyrut,1964, s.32) i\u015flevi, insan\u0131 kendi d\u00fczeyine ula\u015ft\u0131rmak ve onun y\u00fcce mutlulu\u011fa eri\u015ftirmek olan etkin ak\u0131la, er-R\u00fbh el-Emin ve R\u00fbh el-Kuds adlar\u0131n\u0131 vermektedir. \u0130bn S\u00een\u00e2 da, sezgi g\u00fcc\u00fcn\u00fcn derecelerinden s\u00f6z ettikten sonra, baz\u0131 kimselerde, bu g\u00fcc\u00fcn, etkin ak\u0131lla ili\u015fki kurmak i\u00e7in fazla bir \u00e7abaya, e\u011fitim ve \u00f6\u011fretime gerek b\u0131rakmayacak kadar g\u00fc\u00e7l\u00fc oldu\u011funu; bu kimselerin, salt gizil akl\u0131n yetene\u011fi yan\u0131nda, ak\u0131lsal kavramlar\u0131 alma yetene\u011fine sahip olduklar\u0131n\u0131 ve her \u015feyi do\u011fu\u015ftan kendi \u00f6zlerinden biliyorlarm\u0131\u015f gibi g\u00f6rd\u00fcklerini ve b\u00f6ylece sezginin en y\u00fcksek d\u00fczeyine ula\u015ft\u0131klar\u0131n\u0131 ileri s\u00fcrer. \u0130bn S\u00een\u00e2, bu d\u00fczeydeki akla, Kutsal Ak\u0131l (Akl Kuds\u00ee) ya da Kutsal Ruh (R\u00fbh Kuds\u00ee) ad\u0131n\u0131 verir. Ona g\u00f6re bu ak\u0131l, yetenek halindeki ak\u0131l cinsinden olup, herkeste bulunmayacak kadar y\u00fcksek d\u00fczeydedir. Bu akla ait eylemlerden kimilerinin g\u00fc\u00e7l\u00fc ve \u00fcst\u00fcn olmalar\u0131 dolay\u0131s\u0131yla, hayal g\u00fcc\u00fcne akmalar\u0131 ve orada duyulur ve i\u015fitilir g\u00f6r\u00fcnt\u00fcler ve simgeler olu\u015fturmalar\u0131 da olanaks\u0131z de\u011fildir. (Bkz. Avicenna\u2019s De Anima, Yay. Haz.: F. Rahman, Oxford University Press, 1970, ss.248-249; en-Nec\u00e2t, Yay. Haz.: Kurdi, Kahire, 1912, s.272). Bkz.Mehmet Da\u011f, F\u00e2r\u00e2b\u00ee\u2019nin \u0130ki Yap\u0131t\u0131, OM\u00dc\u0130F Dergisi, say\u0131\u00a0: 14-15, Samsun 2003, s.62, dipnot, 153<\/p>\n

55) Kind\u00ee, Ak\u0131l \u00dczerine, Felsefi Risaleler, \u00e7ev.: M. Kaya, \u0130z Yay\u0131nc\u0131l\u0131k, \u0130stanbul 1994, s.150-151.<\/p>\n

56) F\u00e2r\u00e2b\u00ee, es-Siy\u00e2se el-Medeniyye, s.5.<\/p>\n

57) Bkz. Cavit Sunar, \u0130bn Miskeveyh ve Yunan\u2019da ve \u0130slam\u2019da Ahlak G\u00f6r\u00fc\u015fleri, A\u00dc\u0130F Yay\u0131nlar\u0131, Ankara 1980, s.37 vd.<\/p>\n

58) Bkz. F\u00e2r\u00e2b\u00ee, es-Siyasa el-Medeniyye, \u00e7eviren: Mehmet Ayd\u0131n ve di\u011ferleri, KB Yay\u0131nlar\u0131, \u0130stanbul 1980, s.46.<\/p>\n

59) Mehmet Da\u011f, \u0130slam Felsefesinin Baz\u0131 Temel Sorunlar\u0131 \u00dczerinde D\u00fc\u015f\u00fcnceler, OM\u00dc\u0130F Dergisi, say\u0131: 5, Samsun 1991, s.13.<\/p>\n

GAZZ\u00c2L\u00ceC\u0130 SENTEZ VE HAK\u0130M \u0130DEOLOJ\u0130<\/strong><\/p>\n

Geneli g\u00f6rmeye odakl\u0131 ve ayr\u0131nt\u0131lar\u0131 saf d\u0131\u015f\u0131 eden bir yakla\u015f\u0131mla ortaya koydu\u011fumuz yukar\u0131daki \u00e7\u00f6z\u00fcmleme, \u0130slam d\u00fcnyas\u0131n\u0131n klasik \u00e7a\u011f\u0131ndaki Gazz\u00e2l\u00ee \u00f6ncesi genel manzaran\u0131n bir resmini ortaya koymaya, o d\u00f6nemde ya\u015fanan d\u00fc\u015f\u00fcnsel \u00e7o\u011fulculu\u011fu \u00f6rneklemeye d\u00f6n\u00fckt\u00fc. Bu resimde elbette \u00f6nemli eksiklikler vard\u0131r; alt ak\u0131mlara yer verilmedi\u011fi gibi \u015eiilik t\u00fcm\u00fcyle bir kenara b\u0131rak\u0131lm\u0131\u015ft\u0131r. Felsefenin krizi daha \u00e7ok S\u00fcnni \u00e7evrelerde ya\u015fand\u0131\u011f\u0131, \u015eii ak\u0131mlar i\u00e7inde en az\u0131ndan \u0130\u015fraki felsefenin varl\u0131\u011f\u0131 kesintisiz devam etti\u011fi i\u00e7in bunu bilerek yapt\u0131k.<\/p>\n

\"\"<\/p>\n

\u0130slam d\u00fcnyas\u0131nda ortaya \u00e7\u0131kan f\u0131k\u0131h, kel\u00e2m, tasavvuf ve Yunan tarz\u0131 felsefe gibi d\u00fc\u015f\u00fcnsel ak\u0131mlar, f\u0131kh\u0131 bir kenara b\u0131rak\u0131rsak, farkl\u0131 sosyal tabandan destek bulmu\u015flard\u0131r. Kel\u00e2m daha \u00e7ok genel halk kitlelerinin ideolojisinin belirlenmesinde, tasavvuf ve felsefe ise se\u00e7kin s\u0131n\u0131flar\u0131n ideolojisinde bir i\u015flev y\u00fcklenmi\u015f gibi g\u00f6z\u00fck\u00fcr. Ancak felsefeciler daha \u00e7ok saray \u00e7evresindedir, tasavvuf\u00e7ular ise siyasetten uzak bir g\u00f6r\u00fcn\u00fcm arz ederler. Dolay\u0131s\u0131yla \u0130slam k\u00fclt\u00fcr\u00fcnde halk ideolojisi ile se\u00e7kinci ideoloji aras\u0131nda, gelenek\u00e7iler ile yenilik\u00e7iler aras\u0131nda daima iktidar\u0131 yan\u0131na \u00e7ekmeye d\u00f6n\u00fck \u00e7at\u0131\u015fma ve \u00e7eki\u015fme s\u00f6z konusu olmu\u015ftur. Bu ideolojik \u00e7at\u0131\u015fma, Gazz\u00e2l\u00ee\u2019nin \u015fahs\u0131nda g\u00fc\u00e7l\u00fc bir temel bulur ve o, se\u00e7kinci ideolojileri yani felsefe ve tasavvufu kritize ederek yeni bir senteze ula\u015f\u0131r. Bu sentez, a\u00e7\u0131k\u00e7as\u0131 \u0130slam k\u00fclt\u00fcr\u00fcnde felsefenin krizinde bir d\u00f6n\u00fcm noktas\u0131 olu\u015fturur ve Gazz\u00e2l\u00eeci sentez iktidarlar\u0131n ve se\u00e7kinlerin ideolojisini d\u00f6n\u00fc\u015f\u00fcr. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn, halk i\u00e7erisinde meydana gelen siyasal b\u00f6l\u00fcnmeleri ortadan kald\u0131rmak ve ku\u015fat\u0131c\u0131 bir ideoloji olu\u015fturmak a\u00e7\u0131s\u0131ndan da \u00f6nemli bir i\u015flevi bulunur. Bunun daha sonra de\u011finece\u011fimiz ba\u015fka sosyo-k\u00fclt\u00fcrel nedenleri de vard\u0131r. D\u00f6n\u00fc\u015f\u00fcm\u00fc g\u00f6rmek i\u00e7in Gazz\u00e2l\u00ee\u2019nin kendi s\u00f6yleminden \u0130slam d\u00fcnyas\u0131ndaki d\u00fc\u015f\u00fcnsel-ideolojik ak\u0131mlara bak\u0131\u015f\u0131n\u0131 ele almakta yarar var. Gazz\u00e2l\u00ee ile olu\u015fan d\u00f6n\u00fc\u015f\u00fcm\u00fc ve yeni se\u00e7kinci ideolojik s\u00f6ylemin ipu\u00e7lar\u0131n\u0131 g\u00f6rmek i\u00e7in bu zorunludur. Bu y\u00fczden, Gazz\u00e2l\u00ee\u2019nin el-Munkiz<\/em>\u2019da ortaya koydu\u011fu hakikat ara\u015ft\u0131rmas\u0131na kabaca bakal\u0131m.<\/p>\n

\u0130\u00e7inde do\u011fdu\u011fu toplumun ve o toplumda yer edinen d\u00fc\u015f\u00fcncelerin ele\u015ftirisinden hareket eden Gazz\u00e2l\u00ee, toplumda yay\u0131lmaya y\u00fcz tutan ve s\u0131radan insanlar\u0131 olumsuz etkileyen, \u0130slam \u00fcmmetinin birli\u011fini par\u00e7alayan d\u00fc\u015f\u00fcnsel ak\u0131mlarla hesapla\u015fmaya girer. el-Munkiz<\/em>\u2019da dile gelen bu hesapla\u015fma, orada ifade edilenin aksine, \u00f6znel bir hesapla\u015fmay\u0131 de\u011fil, ayn\u0131 zamanda, belli bir toplumsal kriti\u011fi de g\u00fcndeme getirir. Gazz\u00e2l\u00ee, ara\u015ft\u0131rmas\u0131na \u00f6znel deneyimlerin ifadesi gibi g\u00f6r\u00fcnen bilgikuramsal bir \u015f\u00fcpheyle ba\u015flar; bu bilgikuramsal \u015f\u00fcphe, onun tart\u0131\u015fmas\u0131z kabul edilmesini istedi\u011fi hareket noktalar\u0131n\u0131 g\u00f6stermeye d\u00f6n\u00fckt\u00fcr. \u015e\u00fcphe sonucunda vard\u0131\u011f\u0131 netice, mistik bir ayd\u0131nlanmad\u0131r. Ard\u0131ndan, hakikati arayanlar\u0131 d\u00f6rt s\u0131n\u0131fta toplar. Bunlar kel\u00e2m bilginleri, B\u00e2t\u0131n\u00eeler (Ta\u2019limiye), filozoflar ve sufilerdir. (60)<\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re kel\u00e2m ve kel\u00e2mc\u0131lar<\/em><\/strong><\/p>\n

Gazz\u00e2l\u00ee\u2019nin irdelemeye y\u00f6neldi\u011fi ilk grup, kel\u00e2m bilginleri ve kel\u00e2m bilimidir. Ona g\u00f6re kel\u00e2m bilimi, s\u00fcnnete uyanlar\u0131n (ehl es-s\u00fcnne) inan\u00e7lar\u0131n\u0131 savunma ve onu yenilikler ortaya atanlar\u0131n (ehl el-bid\u2019a) tehlikesinden korumay\u0131 ama\u00e7lar. Ancak, kel\u00e2m bilginlerinden bir grup bu amac\u0131 ger\u00e7ekle\u015ftirmeyi bir s\u00fcre ba\u015farm\u0131\u015f; sonra kel\u00e2m bozulmaya y\u00fcz tutmu\u015ftur. \u00c7\u00fcnk\u00fc kel\u00e2m, eyti\u015fime (cedel) dayand\u0131\u011f\u0131 i\u00e7in, kel\u00e2mc\u0131lar kar\u015f\u0131tlar\u0131ndan ald\u0131klar\u0131 \u00f6nc\u00fclleri hareket noktas\u0131 se\u00e7mi\u015fler ve sonunda bunlar\u0131 kabul etmek zorunda kalm\u0131\u015flard\u0131r. Dolay\u0131s\u0131yla, kel\u00e2m\u0131n do\u011frudan hakikati aramak gibi bir kayg\u0131s\u0131 yoktur; o sadece, kar\u015f\u0131tlar\u0131n \u00e7eli\u015fkilerini bulup \u00e7\u0131kartmakla, kabul ettikleri ilkelerin do\u011furdu\u011fu yanl\u0131\u015f sonu\u00e7lar\u0131 g\u00f6stermekle yetinir. (61)<\/p>\n

Kel\u00e2m tarihinin geli\u015fim s\u00fcreci, kel\u00e2m bilginlerini de hakikati ara\u015ft\u0131rmaya itmi\u015f; Ehli S\u00fcnnetin inan\u00e7lar\u0131n\u0131 savunman\u0131n yan\u0131 s\u0131ra nesnelerin hakikatini anlamak i\u00e7in t\u00f6z, ilinek, cisim ve bunlar\u0131n \u00f6zelliklerini ara\u015ft\u0131rm\u0131\u015flard\u0131r. Fakat kel\u00e2m\u0131n amac\u0131 bu olmad\u0131\u011f\u0131 i\u00e7in, Gazz\u00e2l\u00ee\u2019ye g\u00f6re buna ula\u015famam\u0131\u015flard\u0131r. O, kel\u00e2m ve kel\u00e2m bilginleriyle ilgili yarg\u0131s\u0131n\u0131, \u201ckendi amac\u0131n\u0131 ifadeye yeter ve fakat benim amac\u0131m i\u00e7in yetersiz buldum\u201d (62) \u015feklinde belirler; ancak bu yarg\u0131s\u0131na ra\u011fmen, t\u00fcmden mahkum etmez. \u00c7\u00fcnk\u00fc ona g\u00f6re, \u015fifa ila\u00e7lar\u0131, hastal\u0131\u011f\u0131n \u00e7e\u015fidine g\u00f6re de\u011fi\u015fir; nice ila\u00e7lar vard\u0131r ki, bir hastaya fayda, di\u011ferine zarar verir. (63) Ancak aralad\u0131\u011f\u0131 bu kap\u0131, hakikate a\u00e7\u0131lan bir kap\u0131 olmaktan uzakt\u0131r ve pragmatik temele dayan\u0131r. Bu y\u00fczden Gazz\u00e2l\u00ee, gerek \u0130hy\u00e2 ve gerekse \u0130lc\u00e2m el-Av\u00e2mm\u2019da, normal ko\u015fullarda, halk\u0131 kel\u00e2mdan ve kel\u00e2m bilginlerinden uzak tutmaya \u00e7al\u0131\u015f\u0131r; \u00e7\u00fcnk\u00fc kel\u00e2m onlar\u0131n taklid\u00ee inan\u00e7lar\u0131nda \u015f\u00fcphe uyand\u0131rabilir; inan\u00e7lar\u0131n\u0131 y\u0131kabilir. (64) Buna ra\u011fmen Gazz\u00e2l\u00ee, paradoksal bir bi\u00e7imde, inanc\u0131nda \u015f\u00fcphe uyanm\u0131\u015f biri varsa, o zaman kel\u00e2m\u0131n \u015fifa olabilece\u011fini de s\u00f6yler. Ona g\u00f6re kel\u00e2m\u0131n ana g\u00f6revi d\u0131\u015fsald\u0131r; \u0130slam\u2019a y\u00f6nelen ve ona bula\u015ft\u0131r\u0131lan bid\u2019atleri yok etmek; bunlar\u0131n halka sirayet etmesini engellemektir. Bu g\u00f6revi, hac yolundaki muhaf\u0131zlar\u0131n g\u00f6revine benzetir. (65) Bu y\u00fczden Gazz\u00e2l\u00ee, her \u015fehirde an\u0131lan g\u00f6revi yerine getirmek i\u00e7in bir kel\u00e2m bilgininin bulunmas\u0131n\u0131 yeterli sayar. (66) B\u00f6ylece Gazz\u00e2l\u00ee, kel\u00e2ma i\u015flevsel bir rol vererek kel\u00e2mla ilgili yazm\u0131\u015f oldu\u011fu eserlere de belli bir me\u015fruluk zemini kazand\u0131r\u0131r. Fakat onun temel \u00e7abas\u0131, kel\u00e2m\u0131 son tahlilde akait haline d\u00f6n\u00fc\u015ft\u00fcrmeye d\u00f6n\u00fckt\u00fcr.<\/p>\n

Gazz\u00e2l\u00ee\u2019ye g\u00f6re felsefeciler z\u0131nd\u0131k ve dinsiz<\/em><\/strong><\/p>\n

Gazz\u00e2l\u00ee\u2019nin hakikat ara\u015ft\u0131rmas\u0131nda irdeledi\u011fi ikinci grup, felsefe ve felsefecilerdir. Ona g\u00f6re, felsefe ve felsefeciler, halk\u0131n inan\u00e7lar\u0131na ve dinsel edimlere zarar vermi\u015flerdir. Bu y\u00fczden tart\u0131\u015f\u0131lmay\u0131 hak ederler. Daha \u00f6nce bu konunun ciddi bi\u00e7imde ele de al\u0131nmad\u0131\u011f\u0131n\u0131 saptayarak s\u00f6yle der:<\/p>\n

\u201cBen, \u0130slam bilginleri i\u00e7inde dikkat ve \u00e7abas\u0131n\u0131 buna y\u00f6nlendirmi\u015f olan birini g\u00f6rmedim. Kel\u00e2m bilginlerinin kitaplar\u0131nda, sadece filozoflar\u0131 yads\u0131maya y\u00f6nelik, \u00e7eli\u015fkili ve \u00f6nemsiz ifadeler vard\u0131r. Bunlarla, bilimlerin inceliklerini bildiklerini iddia edenler \u015f\u00f6yle dursun, s\u0131radan (av\u00e2mm) birinin bile ikna edilmesi d\u00fc\u015f\u00fcn\u00fclemez. Nihayet anlad\u0131m ki, bir mezhebi anlamadan ve inceliklerini bilmeden reddetmek, karanl\u0131\u011fa ta\u015f atmakt\u0131r.\u201d (67)<\/p>\n

Gazz\u00e2l\u00ee bu gerek\u00e7elerle, Ba\u011fdat Niz\u00e2miye Medresesi\u2019nde e\u011fitim-\u00f6\u011fretim faaliyetini y\u00fcr\u00fct\u00fcrken iki y\u0131l\u0131n\u0131 felsefeye ay\u0131r\u0131r; \u00f6nce Mak\u00e2s\u0131d el-Felasife<\/em>\u2019yi ard\u0131ndan da Teh\u00e2f\u00fct el-Felasife<\/em>\u2019yi kaleme al\u0131r. Onun felsefeye ve felsefecilere y\u00f6nelik ele\u015ftirisi, (68) kendi deyi\u015fiyle \u00f6nyarg\u0131l\u0131 ve dinsel endi\u015felerle y\u00fckl\u00fc \u015fu sorularla g\u00fcd\u00fcmlenmi\u015ftir:<\/p>\n

\u201cFelsefenin k\u00f6t\u00fc olan ve olmayan k\u0131s\u0131mlar\u0131 hangileridir; filozoflar hangi s\u00f6zlerinde dinsizlikle su\u00e7lan\u0131rlar, hangisinde su\u00e7lanmazlar; hangi hususlarda bid\u2019at ehlinden say\u0131l\u0131rlar, hangilerinde say\u0131lmazlar; hakikat ehlinin s\u00f6zlerinden \u00e7al\u0131p ge\u00e7ersiz iddialar\u0131n\u0131 kabul ettirmek i\u00e7in kendi s\u00f6zlerinin aras\u0131na katt\u0131klar\u0131 nedir; halk onlar\u0131n hakikat diye iddia ettikleri \u015feyden nas\u0131l nefret etmi\u015ftir; hakikat sarraf\u0131 olanlar, onlar\u0131n s\u00f6zlerinden saf hakikati sahtesinden nas\u0131l ay\u0131rt etmi\u015flerdir?\u201d (69)<\/p>\n

Gazz\u00e2l\u00ee, bu sorulara yan\u0131t bulmak i\u00e7in, gelenekteki tasnifleri dikkate alarak, filozoflar\u0131 \u00fc\u00e7 gruba ay\u0131r\u0131r. Bunlar, Dehriler (Dehriyy\u00fbn), Tabiat\u00e7\u0131lar (Tabi\u2019iyy\u00fbn) ve \u0130lahiyat\u00e7\u0131lard\u0131r (\u0130l\u00e2hiyy\u00fbn). (70) \u00dc\u00e7 grubun g\u00f6r\u00fc\u015flerini de ayr\u0131 ayr\u0131 ele al\u0131r ve g\u00f6r\u00fc\u015flerini bir par\u00e7a sapt\u0131rarak ele\u015ftirilecek bir formda aktar\u0131r. Ona g\u00f6re Dehriler, filozoflar\u0131n en eski grubudur ve evreni idare eden ve her \u015feye kadir olan bir yarat\u0131c\u0131n\u0131n bulundu\u011funu yads\u0131m\u0131\u015flard\u0131r. Evrenin bir yarat\u0131c\u0131 taraf\u0131ndan var edilmedi\u011fini, \u00f6teden beri kendili\u011finden mevcut oldu\u011funu, canl\u0131n\u0131n spermden, spermin canl\u0131dan meydana geldi\u011fini; bu s\u00fcrecin, \u00f6ncesiz oldu\u011funu ve ebed\u00ee olarak devam edece\u011fini iddia etmi\u015flerdir. (71) Gazz\u00e2l\u00ee, bu grubu, z\u0131nd\u0131kl\u0131kla su\u00e7lar. (72) Bu, geli\u015fi g\u00fczel bir su\u00e7lamad\u0131r ve kendi g\u00f6r\u00fc\u015flerine uymayan her gruba y\u00f6neltilmi\u015ftir.<\/p>\n

\u0130kinci grubu olu\u015fturan Tabiat\u00e7\u0131lar, Gazz\u00e2l\u00ee\u2019ye g\u00f6re, do\u011fay\u0131, hayvan ve bitkilerin dikkate de\u011fer taraflar\u0131n\u0131 ara\u015ft\u0131ran filozoflard\u0131r. En \u00e7ok u\u011fra\u015ft\u0131klar\u0131 i\u015f hayvan anatomisidir (te\u015fr\u00eeh). Bu \u00e7al\u0131\u015fmalar\u0131 s\u0131ras\u0131nda, canl\u0131larda Tanr\u0131\u2019n\u0131n hikmetini, d\u00fczenini ve ere\u011fini g\u00f6rm\u00fc\u015fler; hayvan ve bilhassa insan v\u00fccudunu yaratan Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na ve y\u00fcceli\u011fine kani olmu\u015flard\u0131r. Ancak, do\u011fay\u0131 \u00e7ok fazla incelediklerinden, miza\u00e7 dengesinin, hayvansal yetilerin olu\u015fumu \u00fczerinde b\u00fcy\u00fck bir etkisinin oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015flerdir. Sonra da, insan\u0131n ussal yetisinin mizac\u0131na ba\u011fl\u0131 oldu\u011funu; mizac\u0131n bozulmas\u0131yla bozuldu\u011funu; yok olunca, tekrar var olmayaca\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015flerdir. Bu iddia, onlar\u0131, ahireti reddetmeye g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. Onlara g\u00f6re, ibadet i\u00e7in sevap; g\u00fcnah i\u00e7in ceza yoktur. Gazz\u00e2l\u00ee\u2019ye g\u00f6re, bunlar, hayvanlar gibi \u015fehev\u00ee arzular\u0131na dalm\u0131\u015flard\u0131r ve Tanr\u0131\u2019y\u0131 onaylamalar\u0131na ra\u011fmen, ahireti yads\u0131d\u0131klar\u0131 i\u00e7in z\u0131nd\u0131kt\u0131rlar. (73)<\/p>\n

Filozoflar\u0131n \u00fc\u00e7\u00fcnc\u00fc grubuna gelince, Gazz\u00e2l\u00ee\u2019ye g\u00f6re bunlar, sonraki filozoflard\u0131r. Aralar\u0131nda Sokrates, Platon ve Aristoteles yer almaktad\u0131r. Bu filozoflar, Dehrilerin ve Tabiat\u00e7\u0131lar\u0131n g\u00f6r\u00fc\u015flerini reddetmi\u015fler ve \u00e7eli\u015fkilerini ve yetersizliklerini ba\u015fkalar\u0131na s\u00f6z b\u0131rakmayacak bi\u00e7imde ortaya koymu\u015flard\u0131r. Gazz\u00e2l\u00ee, bu filozoflar\u0131n da birbirini yads\u0131d\u0131\u011f\u0131n\u0131 ifade ettikten sonra, bunun Tanr\u0131\u2019n\u0131n bir hikmeti oldu\u011funu s\u00f6yler; \u00e7\u00fcnk\u00fc Tanr\u0131, d\u00fc\u015fman\u0131 d\u00fc\u015fmanla savm\u0131\u015ft\u0131r. (74) Onlar\u0131n felsefelerini, \u0130slam d\u00fcnyas\u0131na F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 en do\u011fru \u015fekilde aktarm\u0131\u015flard\u0131r. F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2\u2019n\u0131n aktard\u0131\u011f\u0131 bi\u00e7imiyle, bu felsefenin bir k\u0131sm\u0131 k\u00fcfr\u00fc, bir k\u0131sm\u0131 bid\u2019ati i\u00e7erir, bir k\u0131sm\u0131 da \u00f6zde inkar\u0131 gerektirmez. (75) Gazz\u00e2l\u00ee, filozoflar\u0131n bilimlerini, matematiksel bilimler (riy\u00e2ziyye), mant\u0131ksal bilimler (mant\u0131k\u0131yye), do\u011fa bilimleri (tabi\u2019iyye), tanr\u0131sal bilimler (il\u00e2hiyye), siyasal bilimler (siy\u00e2siyye)ve ahlaksal bilimler (ahl\u00e2kiyye) olarak alt\u0131 k\u0131sma ay\u0131rarak, onlar\u0131n k\u00fcf\u00fcr ve bid\u2019at i\u00e7eren y\u00f6nlerini ve reddi gerektirmeyen k\u0131s\u0131mlar\u0131n\u0131 belirlemeye \u00e7al\u0131\u015f\u0131r. (76) Matematiksel ve mant\u0131ksal bilimleri, ihtiyatla, fazla \u00f6\u011frenmemeyi \u00f6neren ve dinsel ya\u015fam i\u00e7in gerekli olan\u0131 a\u015fmayacak kadar\u0131n\u0131 onaylayan (77) Gazz\u00e2l\u00ee, do\u011fa bilimlerini, do\u011fal nedenselli\u011fi savundu\u011fu i\u00e7in ele\u015ftirir. (78) Ahlaksal ve siyasal bilimlerin, velilerin kitaplar\u0131ndan ve peygamberlerin s\u00f6zlerinden dev\u015firildi\u011fini ve onlara bid\u2019atlerin kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yler. (79) Ona g\u00f6re, bu filozoflar\u0131n en b\u00fcy\u00fck hatas\u0131, tanr\u0131sal bilimlerdedir. \u00c7\u00fcnk\u00fc onlar, mant\u0131kta \u015fart ko\u015ftuklar\u0131 kesinlik i\u00e7eren hususlara, bu bilimde sad\u0131k kalamam\u0131\u015flard\u0131r. (80) Bu bilimde, yirmi temel hata yapm\u0131\u015flard\u0131r; bu hatalardan, \u00fc\u00e7\u00fc dinsizli\u011fi, on yedisi de bid\u2019ati i\u00e7erir. Dinsizli\u011fi gerektiren \u00fc\u00e7 mesele, \u201ccesetler dirilemez; ceza ve sevap g\u00f6recek olan ruhlard\u0131r; azap ruhsal olup bedensel de\u011fildir; Tanr\u0131 t\u00fcmelleri bilir, tikelleri bilmez ve evren \u00f6ncesiz ve ezelidir\u201d s\u00f6zlerinde ifadesini bulur. (81) Gazz\u00e2l\u00ee, halk\u0131 onlar\u0131n etkisinden korumak i\u00e7in filozoflarla ilgili sonul yarg\u0131s\u0131n\u0131 \u015fu \u015fekilde verir:<\/p>\n

\u201cOnlara, \u00e7okluklar\u0131na ve eskileri ile yenileri aras\u0131nda hakka yak\u0131nl\u0131k ve uzakl\u0131k fark\u0131na ra\u011fmen, k\u00fcf\u00fcr ve dinsizlik damgas\u0131n\u0131 vurmak laz\u0131md\u0131r.\u201d (82)<\/p>\n

B\u00e2t\u0131n\u00eelik ele\u015ftirisi<\/em><\/strong><\/p>\n

Gazz\u00e2l\u00ee felsefeyi ele\u015ftirdikten ve onlar\u0131n k\u00fcfr\u00fc gerektiren g\u00f6r\u00fc\u015flerini ortaya koyduktan sonra, akl\u0131n b\u00fct\u00fcn sorunlar\u0131 kavramada m\u00fcstakil ve b\u00fct\u00fcn m\u00fc\u015fk\u00fclleri halledecek durumda olmad\u0131\u011f\u0131n\u0131 anlad\u0131\u011f\u0131n\u0131 belirterek, (83) hakikat ara\u015ft\u0131rmas\u0131na Ta\u2019limiye mezhebinin g\u00f6r\u00fc\u015flerini irdeleyerek s\u00fcrd\u00fcr\u00fcr. (84) Ta\u2019l\u00eemiye (B\u00e2t\u0131n\u00eelik) onun ya\u015fad\u0131\u011f\u0131 d\u00f6nemde etkin bir propaganda y\u00fcr\u00fctmekte ve halk\u0131 etkilemektedir. \u00d6te yandan, M\u0131s\u0131r\u2019da egemen olan \u015ei\u2019\u00ee F\u00e2t\u0131m\u00eeler ve onlar ad\u0131na \u00e7al\u0131\u015fan, Hasan Sabb\u00e2h taraf\u0131ndan desteklenen, ta\u2019limilik g\u00f6r\u00fc\u015f\u00fc, insanlar\u0131 etkilemenin yan\u0131nda ter\u00f6r eylemlerine de bula\u015fm\u0131\u015ft\u0131r. Ta\u2019limili\u011fin bu siyasal y\u00f6n\u00fc, el-Mustazhir\u00ee\u2019yi, Gazz\u00e2l\u00ee\u2019den bu konuda eser yazmas\u0131n\u0131 istemesine de neden olur. (85) Bu konuda eserler kaleme olan Gazz\u00e2l\u00ee, onlar\u0131n g\u00f6r\u00fc\u015flerinin \u00f6z\u00fcn\u00fcn, masum imama inanmak; akl\u0131 ve bireysel g\u00f6r\u00fc\u015f\u00fc (rey) reddetmek oldu\u011funu \u00f6\u011frenmi\u015f; bunun ise, Hz. Muhammed\u2019in ortaya koydu\u011fu bildirilere, yani Kuran<\/em> ve s\u00fcnnete ters oldu\u011funu g\u00f6stermeye giri\u015fmi\u015ftir. (86) Gazz\u00e2l\u00ee\u2019ye g\u00f6re onlar\u0131n masum imamdan \u00f6\u011frendiklerini iddia ettikleri bilgiler Pythagoras\u2019\u0131n zay\u0131f felsefesinin kal\u0131nt\u0131lar\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Filozoflar\u0131n en eskilerinden olan bu ki\u015finin g\u00f6r\u00fc\u015flerini Aristoteles bile \u00e7ok zay\u0131f bulmu\u015f ve reddetmi\u015ftir. (87) Gazz\u00e2l\u00ee, onlar\u0131n masum imam\u0131n saptanmas\u0131 hususunda da, kan\u0131t g\u00f6stermekten aciz olduklar\u0131n\u0131; her sorunlu durumla kar\u015f\u0131la\u015f\u0131nca, onu masum imama havale ettiklerini belirtir; \u00f6m\u00fcrlerini, masum \u00f6\u011fretici aramak ve onu bularak kurtulu\u015fa ermek u\u011fruna ziyan etmelerini garip bulur. (88) Onca, asl\u0131nda Ta\u2019l\u00eemiyenin hakikati aramak ve bulmak gibi halisane bir gayesi bulunmamaktad\u0131r; as\u0131l gayesi, halk\u0131 ve d\u00fc\u015f\u00fcnemeyenleri masum \u00f6\u011freticiye ihtiya\u00e7 oldu\u011funa inand\u0131rmak ve bunu yaparken de Kuran<\/em> ayetlerini \u00e7evirtilerle (te\u2019v\u00eel) tahrif etmek (89); buna gereksinim olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyenleri, kuvvetle ve susturucu s\u00f6zlerle ikna etmeye \u00e7al\u0131\u015fmakt\u0131r; siyasal propaganda yapmakt\u0131r. (90)<\/p>\n

Gazz\u00e2l\u00ee\u2019nin sentezi<\/em><\/strong><\/p>\n

Gazz\u00e2l\u00ee, hakikat ara\u015ft\u0131rmas\u0131n\u0131 tasavvuf ve sufilerle noktalar. Bu nedensiz de\u011fildir; o, \u00e7ocuklu\u011funda sufi bir ortamda bulunmu\u015f, el-Farmad\u00ee\u2019den tasavvuf dersleri alm\u0131\u015ft\u0131r. Bunlara ek olarak, tasavvufla ilgili Eb\u00fb T\u00e2lib el-Mekk\u00ee\u2019nin K\u00fbt el-Kul\u00fbb<\/em>\u2019unu, el-H\u00e2ris el-Muh\u00e2sib\u00ee\u2019nin kitaplar\u0131n\u0131, C\u00fcneyd, \u015eibl\u00ee, Eb\u00fb Yez\u00eed el-Bist\u00e2m\u00ee\u2019nin ve di\u011fer sufilerin s\u00f6zlerini okudu\u011funu kaydeder. (91) Hallac-\u0131 Mans\u00fbr\u2019da ortaya \u00e7\u0131kan, \u2018ene\u2019l-hakk\u2019 (ben Tanr\u0131\u2019y\u0131m) anlay\u0131\u015f\u0131n\u0131, hul\u00fbl (Tanr\u0131\u2019ya girip yerle\u015fme), ittis\u00e2l (Tanr\u0131 ile birlenme) gibi tasavvuf\u00ee g\u00f6r\u00fc\u015fleri ve \u015fathiyeleri (kendinden ge\u00e7me halinde s\u00f6ylenen \u015feriata ayk\u0131r\u0131 s\u00f6zler) ele\u015ftirir (92); ger\u00e7ek tasavvufun d\u0131\u015f\u0131na \u00e7\u0131kt\u0131klar\u0131n\u0131 s\u00f6yledi\u011fi, Ehl el-\u0130b\u00e2ha\u2019y\u0131 reddeder. (93) Onu S\u00fcnn\u00eelikle; \u00f6zellikle E\u015f\u2019ar\u00eelikle uyumlu hale getirerek yeniden yap\u0131land\u0131r\u0131r ve sufilerin yolunun en do\u011fru yol oldu\u011funu belirtir. \u00c7\u00fcnk\u00fc onlar s\u00f6z de\u011fil hal sahibidirler ve hakikati i\u00e7sel bir tecr\u00fcbeyle bizzat arac\u0131s\u0131z elde ederler. (94) Dolay\u0131s\u0131yla hakikat ne kel\u00e2mda ne felsefede ne de ta\u2019l\u00eemiyededir. Hakikat sufilerin yolundad\u0131r. Fakat yinelemek gerekir, Gazz\u00e2l\u00ee sufilikte karar k\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylese de onu d\u00f6n\u00fc\u015ft\u00fcr\u00fcr; onunla felsefenin a\u015fk\u0131nc\u0131 epistemolojisi aras\u0131ndaki ba\u011f\u0131 g\u00fc\u00e7lendirir; tasavvufun gerisine E\u015fari itikadi doktrini yerle\u015ftirir. Yani, yeni bir senteze ula\u015f\u0131r. Bu sentez, Gazz\u00e2l\u00ee sonras\u0131 \u0130slam k\u00fclt\u00fcr\u00fcndeki d\u00fc\u015f\u00fcnsel geli\u015fimin a\u00e7\u0131k\u00e7a belirleyicisi haline gelir; iktidardan da g\u00fc\u00e7l\u00fc bir destek bulur.<\/p>\n

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

60) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.8.<\/p>\n

61) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.9.<\/p>\n

62) \u0120azz\u00e2l\u00ee, el-Munkiz, s.8.<\/p>\n

63) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.9-10; \u0130hy\u00e2, cilt: I, s.93.<\/p>\n

64) Bkz. Gazz\u00e2l\u00ee, \u0130hy\u00e2, cilt: I, s.91 vd.; \u0130lc\u00e2m el-Av\u00e2mm, s.60 vd.<\/p>\n

65) Bkz. Gazz\u00e2l\u00ee, \u0130hy\u00e2, cilt: I, s.27.<\/p>\n

66) Gazz\u00e2l\u00ee, \u0130hy\u00e2., cilt: I, s.93.<\/p>\n

67) Gazz\u00e2l\u00ee, el-Munkiz, s.10. Gazz\u00e2l\u00ee\u2019nin an\u0131lan deyi\u015fini, kendisinden \u00f6nce filozoflar\u0131n hi\u00e7 ele\u015ftirilmedi\u011fi anlam\u0131na almamak gerekir; \u00e7\u00fcnk\u00fc gerek Mu\u2019tezil\u00ee gerekse E\u015far\u00ee kel\u00e2m gelene\u011fi i\u00e7inde, filozoflar\u0131n d\u00fc\u015f\u00fcnceleri daima ele\u015ftiri konusu olmu\u015ftur. Kimi erken d\u00f6nem Mu\u2019tezil\u00ee d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u0130bn er-Ravend\u00ee, Kind\u00ee, Eb\u00fb Beker Zekeriyy\u00e2 er-R\u00e2z\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin kimi g\u00f6r\u00fc\u015flerini ele\u015ftiren yap\u0131tlar\u0131 bir kenara b\u0131rak\u0131l\u0131rsa, filozoflar\u0131n g\u00f6r\u00fc\u015flerinin b\u00fct\u00fcnsel ele\u015ftirisine ayr\u0131lm\u0131\u015f ciddi m\u00fcstakil eserler, bilebildi\u011fimiz kadar\u0131yla Gazz\u00e2l\u00ee\u2019den \u00f6nce yoktur. O, filozoflar\u0131n g\u00f6r\u00fc\u015flerini b\u00fct\u00fcnsel olarak ele\u015ftiren m\u00fcstakil eser yazan ilk ki\u015fi olsa da, ele\u015ftirileri, E\u015far\u00ee gelene\u011fi ve \u00f6zellikle \u00f6\u011fretmeni C\u00fcveyn\u00ee\u2019nin d\u00fc\u015f\u00fcncelerinden g\u00fc\u00e7l\u00fc etkiler ta\u015f\u0131r; bir ba\u015fka deyi\u015fle filozoflara y\u00f6neltti\u011fi ele\u015ftiriler \u00f6zg\u00fcn de\u011fildir.<\/p>\n

68) Bkz. Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct, s.37 vd.<\/p>\n

69) Gazz\u00e2l\u00ee, el-Munkiz, s.10.<\/p>\n

70) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.11-12.<\/p>\n

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

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

73) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.11-12.<\/p>\n

74) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.12; Teh\u00e2f\u00fct, s. 40.<\/p>\n

75) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.12-13; Teh\u00e2f\u00fct, s. 40.<\/p>\n

76) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.13 vd..<\/p>\n

77) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.13-15.<\/p>\n

78) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.15-16; Teh\u00e2f\u00fct, s. 190 vd.<\/p>\n

79) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.17-18.<\/p>\n

80) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.16.<\/p>\n

81) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.16-17; Teh\u00e2f\u00fct, s. 46 vdd.; el-\u0130ktis\u00e2d, s.249-250; Faysal et- Tefrika, Mecmu\u2019a Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee i\u00e7inde, cilt: I, Beyr\u00fbt 1986, s.132-133.<\/p>\n

82) Gazz\u00e2l\u00ee, el-Munkiz, s.11; ayn\u0131 yarg\u0131 i\u00e7in bkz. el-\u0130ktis\u00e2d., s.249; Faysal et-Tefrika., s.133.<\/p>\n

83) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.21.<\/p>\n

84) G\u00e2zz\u00e2l\u00ee\u2019nin, filozoflardan sonra g\u00f6r\u00fc\u015flerini ele\u015ftirmek i\u00e7in en \u00e7ok eser kaleme ald\u0131\u011f\u0131 bir di\u011fer grup da budur. Bunun temel nedeni, an\u0131lan grubun, siyasal bir g\u00fc\u00e7 olmas\u0131 ve \u0130slam d\u00fcnyas\u0131n\u0131n siyasal g\u00fcc\u00fcn\u00fc elinde toplamak i\u00e7in m\u00fccadele etmesidir. Bu durum Gazz\u00e2l\u00ee\u2019yi onlar\u0131n temel g\u00f6r\u00fc\u015flerini \u00f6\u011frenmeye, onlar\u0131n y\u00f6ntemlerini halka anlat\u0131p uyarmaya itmi\u015ftir. Bu konuda S\u00fcnn\u00ee siyasal yap\u0131 onu desteklemi\u015f, yap\u0131tlar kaleme almaya te\u015fvik etmi\u015ftir. Gazz\u00e2l\u00ee an\u0131lan grupla ilgili olarak, el-Mustazhir\u00ee<\/em>, Huccet el-Hakk<\/em>, Mufassal el-Hil\u00e2f<\/em>, Kit\u00e2b ed-Durc<\/em>, el-K\u0131st\u00e2s el-M\u00fcstak\u00eem<\/em> adl\u0131 yap\u0131tlar\u0131 kaleme ald\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.26-27.<\/p>\n

85) Bkz. Gazz\u00e2l\u00ee, el-Munkiz., s.21 ve 27. Gazz\u00e2l\u00ee, sultandan ald\u0131\u011f\u0131 emri \u015fu s\u00f6zleriyle aktar\u0131r: \u201cB\u00e2t\u0131n\u00eelerin reddine dair bir kitap yazarak hizmet etmeme i\u015faret eden, \u015ferefli, kutsal, peygamber\u00ee\u2026 emirler \u00e7\u0131kt\u0131.\u201d Gaz\u00e2l\u00ee, B\u00e2t\u0131n\u00eeli\u011fin \u0130\u00e7y\u00fcz\u00fc (Fed\u00e2ihu\u2019l B\u00e2t\u0131niyye\/el-Mustazhir\u00ee), \u00e7eviren: Avni \u0130lhan, TDV Yay\u0131nlar\u0131, Ankara 1993, s.2.<\/p>\n

86) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.22-23; Fed\u00e2ihu\u2019l B\u00e2t\u0131niye, s.23 vd.<\/p>\n

87) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.27.<\/p>\n

88) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.27; Fed\u00e2ihu\u2019l B\u00e2t\u0131niye, s. 45 vd..<\/p>\n

89) Bkz. Gazz\u00e2l\u00ee, Minh\u00e2c el-\u00c2rif\u00een, Mecmu\u2019a Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee, cilt: I, Beyr\u00fbt 1986, s.72 vdd..<\/p>\n

90) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, ss.27-28; Fed\u00e2ihu\u2019l B\u00e2t\u0131niye., s.10 vdd..<\/p>\n

91) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.28.<\/p>\n

92) Bkz. Gazz\u00e2l\u00ee, el-Maksad el-Esn\u00e2 f\u00ee \u015eerh Esm\u00e2\u2019 Allah el-Husn\u00e2, tahkik: Ahmed Kabb\u00e2n\u00ee, Beyr\u00fbt, tarihsiz, s.120-124.<\/p>\n

93) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.40-41; Kimya-y\u0131 Sa\u00e2det, \u00e7eviren: A. Faruk Meyan, Bedir Yay\u0131nevi, \u0130stanbul 1979, s.47 vdd.; \u0130hy\u00e2., cilt: I, s.39; Ravd<\/u>a et-T\u00e2lib\u00een, Mecmu\u2019a er-Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee i\u00e7inde, cilt: IV, Beyr\u00fbt 1986, s.25-27; Mi\u015fk\u00e2t el-Env\u00e2r, Mecmu\u2019a er-Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee i\u00e7inde, cilt: IV, Beyr\u00fbt 1986, s.18 vd.; el-Maksad, s.120-124.<\/p>\n

94) Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.28.<\/p>\n

FELSEF\u0130 KR\u0130Z\u0130N DI\u015e NEDENLER\u0130<\/strong><\/p>\n

Buraya de\u011fin ortaya koydu\u011fumuz \u00e7\u00f6z\u00fcmleme, \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda, se\u00e7kinci bir temelde yap\u0131lanan ve saray \u00e7evresinde boy g\u00f6steren felsefenin daha giri\u015finden itibaren bir krizle kar\u015f\u0131la\u015ft\u0131\u011f\u0131na, f\u0131k\u0131h ve kel\u00e2m kar\u015f\u0131nda varl\u0131\u011f\u0131n\u0131 gerek\u00e7elendirmede zorland\u0131\u011f\u0131na y\u00f6nelik \u00f6nemli ipu\u00e7lar\u0131 i\u00e7ermektedir. Kan\u0131mca felsefenin saray \u00e7evresinde kabul g\u00f6rmesi, halk\u0131 k\u00fc\u00e7\u00fcmseyen se\u00e7kinci s\u00f6ylemi, onun muhalefetle kar\u015f\u0131la\u015fmas\u0131n\u0131n en temel nedenleri aras\u0131ndad\u0131r ve bu durumun kriz ya\u015fanmas\u0131ndaki rol\u00fc inkar edilemez. Ancak bu krizin nedenlerini daha yak\u0131ndan g\u00f6rmek i\u00e7in felsefe d\u0131\u015f\u0131 ve felsefe i\u00e7i nedenlerini irdeleyerek \u00e7\u00f6z\u00fcmlememizi s\u00fcrd\u00fcrmemiz gerekiyor. \u00d6ncelikle d\u0131\u015f nedenlere g\u00f6z atal\u0131m.<\/p>\n

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  1. a) \u0130deolojik \u00e7at\u0131\u015fma ve me\u015fruiyet sorunu<\/em><\/strong><\/li>\n<\/ol>\n

    D\u0131\u015f nedenlerden ilki ve belki de en \u00f6nemlisi, felsefenin \u0130slam k\u00fclt\u00fcr\u00fcnde ya\u015fad\u0131\u011f\u0131 me\u015fruiyet sorunudur. Bu sorunun temelinde ku\u015fkusuz, felsefenin yabanc\u0131 bir disiplin olarak g\u00f6r\u00fclmesi, filozoflar\u0131n, se\u00e7kincilik-s\u0131radanc\u0131l\u0131k \u00f6\u011fretileri uyar\u0131nca, felsefeyi se\u00e7kinlerin, dini ise halk\u0131n hakikati bi\u00e7iminde konumland\u0131rmalar\u0131, yer yer F\u00e2r\u00e2b\u00ee \u00f6rne\u011finde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, filozofu peygamberden \u00fcst\u00fcn tutmalar\u0131, batini yorumlara y\u00f6nelmeleri, dinsel bir ya\u015fam s\u00fcrmemeleri, savunduklar\u0131 onto-kozmolojinin evreni \u00f6ncesiz saymas\u0131, determinist bir s\u00fcre\u00e7 \u00f6ng\u00f6rmesi, Tanr\u0131\u2019y\u0131 \u00f6zg\u00fcr bir varl\u0131k olarak de\u011fil, kurallara uyan ilkeli bir varl\u0131k olarak tasarlamalar\u0131 gibi kimi unsurlar\u0131n\u0131n kel\u00e2mi ve \u0130slami doktrinlerin dokusuyla uyu\u015fmamas\u0131 gibi durumlar yatmaktad\u0131r. Bu durumlara tan\u0131kl\u0131k eden 10. y\u00fczy\u0131la ait bir metinde felsefe ve filozoflarla ilgili \u015f\u00f6yle denilmektedir:<\/p>\n

    \u201c\u0130slam\u2019\u0131n ilk asr\u0131nda yani sahabe d\u00f6neminde felsefe mi vard\u0131? Tabi\u00eenin (sahabeleri takip edenlerin) felsefeyle ne ili\u015fkisi var? An\u0131lan kurtulu\u015f ve mutluluk d\u00f6neminde, nas\u0131l oldu da, \u00f6nemli bir sorun birinci, ikinci, \u00fc\u00e7\u00fcnc\u00fc nesillere ve g\u00fcn\u00fcm\u00fcze kadar \u0130slam toplumunda gizli kald\u0131? Halbuki onlar aras\u0131nda fakihler, zahit, \u00e2bid ve takv\u00e2 sahipleri, d\u00fcnya ve ahiret hakk\u0131nda k\u0131l\u0131 k\u0131rk yaran d\u00fc\u015f\u00fcn\u00fcrler vard\u0131. Ger\u00e7ek niyetinizi gizlediniz, kovas\u0131z, ipsiz su \u00e7ekmeye kalk\u0131\u015ft\u0131n\u0131z, zay\u0131f ve tutars\u0131z g\u00f6r\u00fc\u015flerinizi kan\u0131tlamaya \u00e7al\u0131\u015ft\u0131n\u0131z. Tanr\u0131\u2019n\u0131n de\u011fersiz k\u0131ld\u0131\u011f\u0131n\u0131 y\u00fcceltmek, O\u2019nun y\u00fcceltti\u011finin de\u011ferini d\u00fc\u015f\u00fcrmek istediniz. Tanr\u0131\u2019ya \u00fcst\u00fcn gelinemez, tam tersine O, her i\u015fi (emr) yerine getirmeye kadirdir, O kesinlikle diledi\u011fini yapar. (\u2026) Aran\u0131zda kim Musa\u2019n\u0131n asas\u0131n\u0131n y\u0131lana d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, denizin yar\u0131ld\u0131\u011f\u0131n\u0131, koltu\u011fun alt\u0131ndaki elin kusursuz bir bi\u00e7imde bembeyaz \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bir be\u015ferin topraktan yarat\u0131ld\u0131\u011f\u0131n\u0131, bir insan\u0131n tutu\u015fturulmu\u015f ate\u015fe at\u0131ld\u0131\u011f\u0131 halde o ate\u015fin serin ve esenlik haline geldi\u011fini\u2026 kabul ediyor? Hile ve aldatmay\u0131 b\u0131rak\u0131n, zahir ve bat\u0131n ayr\u0131m\u0131ndan vazge\u00e7in. (\u2026) Bununla birlikte hi\u00e7bir dinin dindar\u0131ndan, o dinin kurucusunun felsefeye davet etti\u011fini, onun Yunanl\u0131lardan \u00f6\u011frenilmesini istedi\u011fini duymad\u0131k. Musa, \u0130sa, \u0130brahim, Davut, S\u00fcleyman, Zekeriyy\u00e2 ve Yahya\u2019dan Hz. Peygamber\u2019e gelinceye kadar bu konuda filozoflara g\u00f6nderme yapanlarla kar\u015f\u0131la\u015fmad\u0131k.\u201d (95)<\/p>\n

    Ayn\u0131 tutumun \u00f6rneklerini Gazz\u00e2l\u00ee\u2019de de g\u00f6rmek olas\u0131d\u0131r. Onun daha \u00f6nce de\u011findi\u011fimiz felsefecilere ili\u015fkin \u00e7\u00f6z\u00fcmlemesi, kel\u00e2m ve f\u0131k\u0131hla, felsefe aras\u0131ndaki ideolojik k\u0131r\u0131lmalara i\u015faret etmesi a\u00e7\u0131ndan olduk\u00e7a anlaml\u0131d\u0131r. D\u00f6neminin felsefesini 20 konuda ele\u015ftirmekte, 3 konuda dinsizlik, 17 konuda bidatle su\u00e7lamaktad\u0131r. Onun kulland\u0131\u011f\u0131 terminoloji f\u0131khi bir terminoloji olsa da, tart\u0131\u015fmalar\u0131n i\u00e7eri\u011fi, kel\u00e2mi d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ile felsefi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u00e7at\u0131\u015fmas\u0131n\u0131n k\u00f6kl\u00fc ipu\u00e7lar\u0131n\u0131 verir. \u00c7\u00fcnk\u00fc tart\u0131\u015fmalardaki son \u00fc\u00e7 konu nedensellik, bilim s\u0131n\u0131flamas\u0131 ve nefs \u00f6\u011fretisiyle ilgili olmas\u0131na ra\u011fmen ilk on yedisi tamamen filozoflar\u0131n ilahiyata ve onto-kozmolojiye ili\u015fkin g\u00f6r\u00fc\u015flerini kapsar. O, filozoflar\u0131, evreni \u00f6ncesiz saymalar\u0131, Tanr\u0131 t\u00fcmelleri tikel bir bi\u00e7imde bilir, maddi dirili\u015f yoktur savlar\u0131 y\u00fcz\u00fcnden dinsizlikle su\u00e7lar; bu t\u00fcrden bir felsefenin dokusunun \u0130slam\u2019la uyu\u015fmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Bu belirlenimlere ra\u011fmen, Gazz\u00e2l\u00ee, kel\u00e2mc\u0131larla felsefeciler aras\u0131nda cereyan eden, nahiv mi, mant\u0131k m\u0131 sorunsal\u0131nda, mant\u0131ktan yana tav\u0131r al\u0131r; filozoflar\u0131n tasavvuf\u00e7ularca da benimsenen epistemolojilerini onaylar, ahlak ve siyasete ili\u015fkin kimi do\u011fru g\u00f6r\u00fc\u015flerinin zaten dinlerden \u00e7al\u0131nd\u0131\u011f\u0131n\u0131 iddia etti\u011fi i\u00e7in onlar\u0131 da s\u00f6ylemine dahil eder. Gazz\u00e2l\u00ee\u2019den sonra kel\u00e2m gelene\u011fi, S\u00fcnnile\u015ftirilmi\u015f tasavvufa ek olarak felsefenin S\u00fcnni teolojiye ayk\u0131r\u0131 olmayan di\u011fer g\u00f6r\u00fc\u015flerini de ku\u015fatarak Fahrettin er-Razi, \u0130ci vb. d\u00fc\u015f\u00fcn\u00fcrlerde geli\u015fimini s\u00fcrd\u00fcr. Bu anlamda \u0130slam d\u00fcnyas\u0131nda Gazz\u00e2l\u00ee\u2019yi felsefeyi yok eden birisi olarak g\u00f6rmek yerine, onu \u0130slamile\u015ftiren birisi olarak g\u00f6rmek daha do\u011frudur. Gazz\u00e2l\u00ee\u2019den sonra, \u0130slam\u2019\u0131n bat\u0131s\u0131nda \u0130bn R\u00fc\u015fd felsefeyi savunup kel\u00e2mi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc ele\u015ftirse de, Gazz\u00e2l\u00eeci bire\u015fim, tarihsel geli\u015fimini s\u00fcrd\u00fcr. Bu, halk\u0131n ideolojisinin Gazz\u00e2l\u00ee eliyle geli\u015ftirilerek se\u00e7kinci bir forma sokuldu\u011funa i\u015faret etmektedir. \u0130slam k\u00fclt\u00fcr\u00fcnde ideolojik \u00e7at\u0131\u015fma kesintisiz devam eder; selefi e\u011filimli \u0130bn Teymiye, hem felsefeye hem kel\u00e2ma, hem tasavvufa y\u00fcklenir ve hatta Gazz\u00e2l\u00eeci bire\u015fimi dinden sapma olarak g\u00f6r\u00fcr; ancak, bu hareketin g\u00fc\u00e7l\u00fc bir yank\u0131 uyand\u0131rd\u0131\u011f\u0131 s\u00f6ylenemez.<\/p>\n

      \n
    1. b) Ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck ve dinsizlikle su\u00e7lama<\/em><\/strong><\/li>\n<\/ol>\n

      S\u00f6z konusu ideolojik \u00e7at\u0131\u015fma, ho\u015fg\u00f6r\u00fcs\u00fcz bir toplumsal-siyasal ortam\u0131n do\u011fmas\u0131na neden olmu\u015ftur. Bu ho\u015fg\u00f6r\u00fcs\u00fcz ortamda, \u0130slam kel\u00e2mc\u0131lar\u0131n\u0131n ve f\u0131k\u0131h\u00e7\u0131lar\u0131n din odakl\u0131 yakla\u015f\u0131mlar\u0131n\u0131n g\u00fc\u00e7l\u00fc bir pay\u0131 vard\u0131r. Dinsel temelde yap\u0131land\u0131r\u0131lan ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fc 10. y\u00fczy\u0131la ait bir metinde Kind\u00ee ekol\u00fcne ba\u011fl\u0131 bir filozof olan Amiri aleyhindeki \u015fu ifadeler a\u00e7\u0131k\u00e7a belgeler:<\/p>\n

      \u201cFelsefe ile ilgilenen \u00c2mir\u00ee (\u2026) \u00f6ld\u00fcr\u00fclmekten korktu\u011fu i\u00e7in k\u00f6\u015fe bucak ka\u00e7makta, bazen \u0130bn el-Amid\u00ee\u2019nin \u00e7evresinde saklanmakta, bazen Ni\u015fabur ordu komutan\u0131na s\u0131\u011f\u0131nmakta, bazen de \u0130slam\u2019\u0131 savunan kitaplar yazarak halka yakla\u015fmak istemektedir. Bununla birlikte dinsiz\/m\u00fclhid olarak su\u00e7lanmaktad\u0131r. \u00c2lemin ezelili\u011fi, hey\u00fbla, s\u00fbret, zaman, mek\u00e2n ve hezeyan kabilinden buna benzer s\u00f6zler sarf etmekle su\u00e7lanmaktad\u0131r. Oysa Tanr\u0131 kitab\u0131nda ne bunlarla ili\u015fkili bir \u015fey s\u00f6ylemi\u015f, ne O\u2019nun resul\u00fc b\u00f6yle bir \u015fey \u00f6\u011fretmeye kalk\u0131\u015fm\u0131\u015f, ne de \u00fcmmeti o konularda g\u00f6r\u00fc\u015f bildirmi\u015ftir. Bununla birlikte o, bid\u2019at\u00e7i olan herkesi avutmakta, z\u0131nd\u0131kl\u0131kla su\u00e7lananlar\u0131n hepsi onun meclisine devam etmekte, o da her zahirin bat\u0131n\u0131 ve her bat\u0131n\u0131n zahiri bulundu\u011funu iddia edenlere kendi fikirlerini aktarmaktad\u0131r.\u201d (96)<\/p>\n

      \"\"<\/p>\n

      Gazz\u00e2l\u00ee\u2019nin filozoflara y\u00f6nelik \u00f6nc\u00fc fetvas\u0131 (97), \u0130bn Salah (\u00f6. 1245) (98) ve \u0130bn Teymiye\u2019nin (\u00f6. 1328) (99) fetvalar\u0131nda zirveye ula\u015f\u0131r. Ku\u015fkusuz dinsizlikle su\u00e7lama, su\u00e7lanan ki\u015fi ve d\u00fc\u015f\u00fcnceleri, toplumsal a\u00e7\u0131dan mahkum etmeye d\u00f6n\u00fckt\u00fcr. Bu a\u00e7\u0131dan Gazz\u00e2l\u00ee, \u0130bn Salah ve \u0130bn Teymiye\u2019nin filozoflar\u0131 siyasal ve teolojik nedenlerle dinsizlikle su\u00e7lamas\u0131, olduk\u00e7a \u00f6nemli etki uyand\u0131rm\u0131\u015ft\u0131r. (100) Dinsizlikle su\u00e7lama (tekf\u00eer), orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda bir cedel y\u00f6ntemidir ve hasm\u0131 yenmek ya da susturmak a\u00e7\u0131s\u0131ndan \u00f6nemli bir i\u015fleve sahiptir. \u00c7\u00fcnk\u00fc dinsizlikle su\u00e7lama halk\u0131 k\u0131\u015fk\u0131rtmada \u00f6nemli bir ara\u00e7t\u0131r. \u00d6te yandan \u015fer\u2019\u00ee a\u00e7\u0131dan da \u00f6nemli sonu\u00e7lar\u0131 vard\u0131r. Birisine orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131nda dinsiz demenin hukuksal sonu\u00e7lar\u0131n\u0131 g\u00f6rmek i\u00e7in Gazz\u00e2l\u00ee\u2019yi dinlemekte yarar vard\u0131r:<\/p>\n

      \u201cDinsizlikle (k\u00fcfr) itham etme, dinsizlikle su\u00e7lanan\u0131n mal\u0131n\u0131n al\u0131nmas\u0131, kan\u0131n\u0131n d\u00f6k\u00fclmesi, cehennemde ebedi olarak kalmas\u0131na h\u00fckmedilmesi gibi \u00f6nemli hukuksal sonu\u00e7lar do\u011furan \u015fer\u2019\u00ee bir h\u00fck\u00fcmd\u00fcr.\u201d (101)<\/p>\n

      \u0130bn Salah\u2019\u0131n fetvas\u0131, toplumsal d\u0131\u015flanmaya \u00e7anak tutmas\u0131 a\u00e7\u0131s\u0131ndan Gazz\u00e2l\u00eeci anlay\u0131\u015f\u0131 peki\u015ftirir. Onun fetvas\u0131 olduk\u00e7a \u00fcnl\u00fcd\u00fcr; bu y\u00fczden kimi \u00e7arp\u0131c\u0131 noktalar\u0131 aktarmak yararl\u0131 olabilir. Ona g\u00f6re felsefe ve felsef\u00ee bilimler aptall\u0131\u011f\u0131n temelidir; t\u00fcm yanl\u0131\u015fl\u0131klar ve sapk\u0131nl\u0131klar ondan kaynaklan\u0131r. Felsefe ve felsef\u00ee bilimlerle u\u011fra\u015fan \u015feriat\u0131n g\u00fczelliklerini g\u00f6rmez olur; zira Tanr\u0131\u2019dan uzakla\u015f\u0131r ve \u015feytana yakla\u015f\u0131r. Dolay\u0131s\u0131yla felsefeye ili\u015fkin \u015feylerle me\u015fgul olmak \u015fer\u2019an caiz de\u011fildir. \u015eeriat ve \u015fer\u2019\u00ee bilimler tamamlanm\u0131\u015ft\u0131r; bu bilimlerin \u00f6nderleri, ortada ne mant\u0131k ne de felsefe varken, gerekli olan bilimleri t\u00fcm derinli\u011fiyle ortaya koymu\u015flard\u0131r. Bir faydas\u0131 oldu\u011funa inan\u0131p, felsefe ve mant\u0131kla u\u011fra\u015fan\u0131n \u015ferrinden M\u00fcsl\u00fcmanlar\u0131 korumak sultana d\u00fc\u015fer. Sultan b\u00f6ylelerini medreselerden \u00e7\u0131kar\u0131p uzakla\u015ft\u0131rmal\u0131, h\u00e2l\u00e2 ayn\u0131 \u015feyle u\u011fra\u015f\u0131p u\u011fra\u015fmad\u0131klar\u0131n\u0131 takip ettirmelidir. (102) Fetvas\u0131na \u015f\u00f6yle devam eder: \u201cFilozoflar\u0131n inanc\u0131na ba\u011fl\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6yleyen, \u0130sl\u00e2m ve k\u0131l\u0131\u00e7 aras\u0131nda tercihe zorlanmal\u0131d\u0131r.\u201d (103)<\/p>\n

      \u0130slam toplumunda felsefe ve felsefi d\u00fc\u015f\u00fcnceye kar\u015f\u0131 ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck fetvalarla s\u0131n\u0131rl\u0131 kalmam\u0131\u015f, kimi d\u00fc\u015f\u00fcn\u00fcrlerin \u00f6ld\u00fcr\u00fclmesine, lin\u00e7 edilmesine ve i\u015fkence g\u00f6rmesine de neden olmu\u015ftur. Cad b. Dirhem, Cehm b. Safv\u00e2n, Hallac-\u0131 Mans\u00fbr, Suhreverd\u00ee, \u0130bn Mukaff\u00e2, Be\u015f\u015f\u00e2r b. B\u00fcrd vb.leri d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden hayatlar\u0131ndan olmu\u015flard\u0131r. Ayn\u0131 ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck y\u00fcz\u00fcnden, Kind\u00ee\u2019nin elinden kitaplar\u0131 al\u0131narak yak\u0131lm\u0131\u015f, b\u00fcy\u00fck bir halk y\u0131\u011f\u0131n\u0131n\u0131n \u00f6n\u00fcnde, 60 ya\u015flar\u0131nda iken k\u0131rba\u00e7lanm\u0131\u015f; bu olay \u00fczerine en verimli d\u00f6neminde depresyona girmi\u015f ve sessizli\u011fe g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Ebu Bekr Zekeriyy\u00e2 er-R\u00e2z\u00ee, bir rivayete g\u00f6re, d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden h\u00fck\u00fcmdar\u0131n kitapla kafas\u0131na vurmas\u0131 sonucu g\u00f6zlerini yitirmi\u015ftir. Bu durum onun ya\u015fam sevincini k\u0131rm\u0131\u015f; bir hekim dostu, g\u00f6zlerini tedavi edebilece\u011fini s\u00f6yleyince, \u201cbu d\u00fcnyay\u0131 yeterince g\u00f6rd\u00fcm\u201d deyip tedaviyi reddetmi\u015ftir. (104) \u0130bn R\u00fc\u015fd, Kuran<\/em>\u2019da ge\u00e7en Ad kavminin ya\u015famam\u0131\u015f oldu\u011funu s\u00f6ylemesi, Ven\u00fcs\u2019\u00fcn tanr\u0131sal bir varl\u0131k oldu\u011funu iddia etmesi y\u00fcz\u00fcnden kitaplar\u0131 elinden al\u0131n\u0131p yak\u0131lm\u0131\u015f, sonra da Luceyna\u2019ya s\u00fcrg\u00fcne g\u00f6nderilmi\u015ftir. (105) Benzer durumlar\u0131n, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi d\u00fc\u015f\u00fcn\u00fcrlerin de ba\u015f\u0131na geldi\u011fi bilinir.<\/p>\n

      Bu ba\u011flamda S\u00fcnn\u00ee iktidarlarla \u015ei\u00ee iktidarlar aras\u0131nda bir ayr\u0131m yapmak gerekir. \u015ei\u00ee y\u00f6netimlerde ve \u015ei\u00ee toplumlarda, bilim ve felsefeye S\u00fcnniler kadar ho\u015fg\u00f6r\u00fcs\u00fcz yakla\u015f\u0131lmam\u0131\u015ft\u0131r. Bunun nedeni, b\u00fcy\u00fck bir olas\u0131l\u0131kla, \u015ei\u00ee inan\u00e7 sisteminin, ba\u015flang\u0131\u00e7tan beri bat\u00een\u00ee (i\u00e7sel) yorum gelene\u011fi ve felsefeyle ili\u015fki i\u00e7erisinde olmas\u0131d\u0131r. Bu y\u00fczden, S\u00fcnn\u00ee \u00e7evrelerde bask\u0131ya u\u011frayan kimi d\u00fc\u015f\u00fcn\u00fcrler \u015ei\u00ee iktidarlara s\u0131\u011f\u0131nm\u0131\u015flar ve orada \u00e7al\u0131\u015fma imkan\u0131 bulmu\u015flard\u0131r. Bu nedenle S\u00fcnniler aras\u0131nda felsefe kayboldu\u011funda, \u015ei\u00eeler aras\u0131nda belli \u00f6l\u00e7\u00fclerde ya\u015famaya devam etmi\u015ftir. (106)<\/p>\n

      Bu arada felsefe savunucusu olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan ve Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct el-Fel\u00e2sife<\/em> adl\u0131 yap\u0131t\u0131na Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct<\/em> adl\u0131 yap\u0131t\u0131yla yan\u0131t veren \u0130bn R\u00fc\u015fd\u2019\u00fcn, yer yer has\u0131mlar\u0131n\u0131 dinsizlikle su\u00e7lamas\u0131 ve dine olumsuz bakan d\u00fc\u015f\u00fcnceleri olan z\u0131nd\u0131klar\u0131n \u00f6ld\u00fcr\u00fclmesi gerekti\u011fini s\u00f6ylemesi (107) ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fcn ideolojik \u00e7at\u0131\u015fmalar y\u00fcz\u00fcnden \u0130slam k\u00fclt\u00fcr\u00fcnde ne denli peki\u015fmi\u015f oldu\u011funun ilgin\u00e7 bir g\u00f6stergesi olsa gerektir.<\/p>\n

      \"\"<\/p>\n

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      1. c) \u0130ktidar odakl\u0131l\u0131k ve kaprisli siyasal ya\u015fam<\/em><\/strong><\/li>\n<\/ol>\n

        Felsefenin, bir bilimler sistemini de i\u00e7ermesi y\u00fcz\u00fcnden ancak pratik gereksinime ba\u011fl\u0131 olarak ya\u015fama imkan\u0131 bulmas\u0131, \u00e7o\u011fu kez de bu gereksinimlerin halifeler ve merkezi y\u00f6netimin temsilcisi olan valiler kanal\u0131yla giderilmeye \u00e7al\u0131\u015f\u0131lmas\u0131, \u0130slam d\u00fcnyas\u0131ndaki felsefecileri halifeler ve valilere ba\u011f\u0131ml\u0131 k\u0131lm\u0131\u015ft\u0131r. S\u00f6z konusu ba\u011f\u0131ml\u0131l\u0131k bir yandan felsefecilere k\u00fct\u00fcphane bulma, ekonomik a\u00e7\u0131dan refaha kavu\u015fma imkan\u0131 vermi\u015fken; \u00f6te yandan onlar\u0131 \u00f6zg\u00fcr ara\u015ft\u0131rma, bilgi i\u00e7in bilgi elde etme imkan\u0131ndan yoksun b\u0131rakm\u0131\u015ft\u0131r. Halifelerin ve valilerin entrikalar y\u00fcz\u00fcnden s\u0131k s\u0131k de\u011fi\u015fmesi, bir \u00f6nceki halife ya da valinin korudu\u011fu biliminsan\u0131n\u0131, bir ba\u015fkas\u0131n\u0131n ideolojik, mezhepsel vb. nedenlerle cezaland\u0131rmas\u0131na ya da saraydaki itibar\u0131n\u0131 yok etmesine sebep olmu\u015ftur. Kimi zaman hekimlerin ba\u015f\u0131, halifenin ailesinden birisi hastalan\u0131p, onu iyile\u015ftiremedi\u011finde b\u00fcy\u00fck belalara u\u011frayabilmi\u015ftir. Bu, iktidar eksenli bilimin tipik bir i\u00e7-\u00e7eli\u015fkisidir. Bu durumun nelere mal oldu\u011funu g\u00f6rmek i\u00e7in Pervez Hoodbhoy\u2019u dinleyelim:<\/p>\n

        \u201cY\u00f6neticiler, en iyi bilginleri saraylar\u0131na \u00e7ekmek i\u00e7in yar\u0131\u015f\u0131yorlard\u0131. Kind\u00ee, halife Me\u2019m\u00fbn\u2019un, Fahreddin R\u00e2z\u00ee de Sultan Mahm\u00fbd Ibn Tuku\u015f\u2019un saray\u0131ndayd\u0131. \u0130bn S\u00een\u00e2, \u00e7e\u015fitli \u015fehzadelere doktorluk, \u0130bn Heysem dan\u0131\u015fmanl\u0131k yapm\u0131\u015ft\u0131. \u0130bn R\u00fc\u015fd ise, el-Mens\u00fbr\u2019un hizmetindeydi. Hemen hemen orta\u00e7a\u011f\u0131n en b\u00fcy\u00fck bilginleri kendilerine mesleki \u00fcn, toplumsal sayg\u0131nl\u0131k, k\u00fct\u00fcphaneler ve rasathaneler sa\u011flayan ve belki de en \u00f6nemlisi, c\u00f6mert\u00e7e gelirler bah\u015feden hanedanl\u0131k saray\u0131yla ili\u015fki i\u00e7indeydiler. Halifenin himayesi, bilginleri, \u00e7al\u0131\u015fmalar\u0131n\u0131 dini gelenekten sapma olarak g\u00f6ren tutucular\u0131n \u015ferrinden uzak tutmada da son derece \u00f6nemliydi. (\u2026) H\u00fck\u00fcmdar\u0131n himayesine ba\u011fl\u0131l\u0131k, ayn\u0131 zamanda \u0130slam bilimi a\u00e7\u0131s\u0131ndan yap\u0131sal bir zaaft\u0131. Haminin ki\u015fisel e\u011filimleri, egemen hanedan\u0131n talihi, saray hayat\u0131n\u0131n entrikalar\u0131, desteklenen \u00f6\u011frenim t\u00fcr\u00fcn\u00fc ve bilginlerin kaderini belirleyen \u00f6nemli etkenlerdi. Y\u00f6neticilerin de\u011fi\u015fmesi, saray mensuplar\u0131 ve eski saray bilginleri i\u00e7in genellikle felaket demekti. \u00d6rne\u011fin, Kind\u00ee gibi Me\u2019m\u00fbn\u2019un saray\u0131nda yeti\u015fen ak\u0131lc\u0131 bilginler, tutucu el-M\u00fctevekkil\u2019in halifeli\u011fi devralmas\u0131yla ka\u00e7arak hayatlar\u0131n\u0131 zor kurtard\u0131lar. (…) Ama her bilginin saraydan alelacele ayr\u0131l\u0131\u015f\u0131n\u0131n nedenleri her zaman ideolojik de\u011fildi. \u0130bn S\u00een\u00e2\u2019n\u0131n ya\u015fam \u00f6yk\u00fcs\u00fc, bir hekimin hayat\u0131n\u0131n pamuk ipli\u011fine ba\u011fl\u0131 oldu\u011funu g\u00f6stermektedir. \u00d6zellikle de, sultan\u0131n ailesinden birisi tedavi edilemeyecek kadar hastaysa. \u0130bn S\u00een\u00e2\u2019n\u0131n gece yar\u0131s\u0131 at \u00fcst\u00fcnde ka\u00e7mas\u0131, bazen bir dervi\u015f k\u0131l\u0131\u011f\u0131na girmesi, saraydan saraya ka\u00e7arken ya\u015fad\u0131\u011f\u0131 maceralar, bir gerilim roman\u0131 gibi okunabilir. Fakat \u0130bn S\u00een\u00e2\u2019n\u0131n d\u00f6nemda\u015flar\u0131, onun kadar \u015fansl\u0131 de\u011fillerdi. Bu y\u00fczden de, bu d\u00fcnyadan beklediklerinden erken ayr\u0131ld\u0131lar.\u201d (108)<\/p>\n

        \u0130ktidar odakl\u0131l\u0131k M. Faucault\u2019nun bilgi-iktidar ili\u015fkisi (109) ba\u011flam\u0131nda d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, \u00f6nemsenen bilginin iktidarlar\u0131n de\u011fi\u015fen ideolojilerine ko\u015fut olarak k\u00f6kl\u00fc bir d\u00f6n\u00fc\u015f\u00fcme u\u011frayaca\u011f\u0131n\u0131 kaydetmek anlaml\u0131 olacakt\u0131r. Bunun en ilgin\u00e7 \u00f6rne\u011fini, felsefe ve felsefi bilimlerin batin\u00ee anlay\u0131\u015fa felsefi tutamak sa\u011flamas\u0131 ve 10-11. y\u00fczy\u0131llarda S\u00fcnni-Bat\u0131ni \u00e7at\u0131\u015fmas\u0131n\u0131n yo\u011funla\u015fmas\u0131 y\u00fcz\u00fcnden, Abbasilerin son d\u00f6nemi ile Sel\u00e7uklularda felsefenin d\u0131\u015flan\u0131p, devletin resmi ideoloji olarak S\u00fcnnili\u011fi benimsemesinde ve kurulan Nizamiye medresesinin temeline E\u015farili\u011fin oturtulmas\u0131nda g\u00f6rmek olas\u0131d\u0131r. Gazz\u00e2l\u00ee\u2019nin hocas\u0131 C\u00fcveyni\u2019nin ve ard\u0131ndan Gazz\u00e2l\u00ee\u2019nin siyasetteki etkinlikleri ve \u00f6zellikle Gazz\u00e2l\u00ee\u2019nin siyasi deste\u011fi arkas\u0131na alarak filozoflara ve Bat\u0131nilere y\u00f6neltti\u011fi ele\u015ftirilerini bu ba\u011flamda de\u011ferlendirmek gerekir.<\/p>\n

          \n
        1. d) Medresele\u015fme ve stat\u00fckola\u015fma<\/em><\/strong><\/li>\n<\/ol>\n

          Bu ilgin\u00e7 bir durumdur; \u00e7\u00fcnk\u00fc \u0130slam d\u00fcnyas\u0131nda yeti\u015fmi\u015f \u00f6nemli filozoflar medresede yeti\u015fmemi\u015ftir. \u0130slam k\u00fclt\u00fcr\u00fcnde medrese gelene\u011fi \u00f6nce \u015ei\u00eelerde g\u00f6r\u00fcnm\u00fc\u015f, sonra X-XI. y\u00fczy\u0131llarda \u015ei\u00eeli\u011fin egemenli\u011fini k\u0131rmak i\u00e7in S\u00fcnn\u00eelerde i\u015flevsellik kazanm\u0131\u015ft\u0131r. S\u00fcnn\u00ee Medreseler, \u015eii-bat\u0131n\u00ee tehlikesi kar\u015f\u0131s\u0131nda, C\u00fcveyn\u00ee ve \u00f6\u011frencisi Gazz\u00e2l\u00ee ile birlikte E\u015far\u00ee teolojiye y\u00f6nelmi\u015f, felsefe ve felsefi bilimler o d\u00f6nemlerde ter\u00f6re bula\u015fan ve dailik \u00f6rg\u00fct\u00fcyle \u0130slam d\u00fcnyas\u0131nda yay\u0131lmaya \u00e7al\u0131\u015f\u0131lan Batinili\u011fi, dolay\u0131s\u0131yla \u015eiili\u011fi destekledi\u011fi inanc\u0131yla d\u0131\u015flanm\u0131\u015f, bilim de felsefenin i\u00e7inde yer ald\u0131\u011f\u0131ndan o da sekteye u\u011fram\u0131\u015ft\u0131r. (110) Durumu daha iyi anlamak i\u00e7in Remzi Demir\u2019e kulak verelim:<\/p>\n

          \u201cBilindi\u011fi \u00fczre, \u0130slam d\u00fcnyas\u0131nda Sel\u00e7uklulardan \u00f6nce de medreseler vard\u0131; ancak ger\u00e7ek anlamda ilk medrese, b\u00fcy\u00fck Sel\u00e7uklu veziri Nizam\u00fclm\u00fclk taraf\u0131ndan Ba\u011fdat\u2019ta kuruldu (1066); daha sonraki y\u0131llarda, giderek kurumsalla\u015fan ve yayg\u0131nla\u015fan medreseler, Sel\u00e7uklulardan Osmanl\u0131lara aktar\u0131ld\u0131. Medreseler iki ama\u00e7la kurulmu\u015flard\u0131: 1) Resmi \u0130slam anlay\u0131\u015f\u0131 olan S\u00fcnnilik\u2019i savunacak ve tan\u0131tacak m\u00fcderrisler ve kad\u0131lar yeti\u015ftirmek ve 2) Devlet \u00e7ark\u0131n\u0131 \u00e7evirecek memurlar\u0131 e\u011fitmek. Bu maksatlar\u0131n ger\u00e7ekle\u015ftirilebilmesi i\u00e7in, do\u011fal olarak nakli ilimlerin ve \u00f6zellikle de bunlardan f\u0131kh\u0131n, yani \u0130slam hukukunun \u00f6\u011fretimine a\u011f\u0131rl\u0131k verilmi\u015ftir; akli ilimlerden (yani felsefi bilimler) mant\u0131k, aritmetik ilimlerin, sadece nakli ilimlerin gerektirdi\u011fi \u00f6l\u00e7\u00fcde \u00f6\u011fretildi\u011fi anla\u015f\u0131lmaktad\u0131r.\u201d (111)<\/p>\n

          Remzi Demir\u2019in \u00e7ok hakl\u0131 olarak de\u011findi\u011fi medreselerin iki amac\u0131na bir \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fc daha eklemek gerekir. \u00dc\u00e7\u00fcnc\u00fc ama\u00e7 ve belki de S\u00fcnni medreselerin esas kurulu\u015f amac\u0131, hen\u00fcz M\u00fcsl\u00fcman olmu\u015f T\u00fcrkleri, \u015eiilere kapt\u0131rmamak, onlar\u0131 S\u00fcnnile\u015ftirmektir. Bu anlamda medreselerin k\u00f6kl\u00fc bir ideolojik kurulu\u015f nedenleri vard\u0131r ve bu ideolojik temel, anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla felsefeye de cephe almay\u0131 zorunlu k\u0131lm\u0131\u015ft\u0131r. Zira \u0130slam d\u00fcnyas\u0131nda felsefeciler, bask\u0131lar y\u00fcz\u00fcnden ezatorik bir dil kullanm\u0131\u015flar, d\u00fc\u015f\u00fcncelerinin dinsizlik olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc bir ortamda, dini simgelere indirgeyerek, dinsel metinlerle kendi d\u00fc\u015f\u00fcnceleri aras\u0131nda bir ba\u011f kurmu\u015flard\u0131r. Bilindi\u011fi gibi, \u015eii-Bat\u0131ni hareket de, bu anlamda Bat\u0131ni yoruma y\u00f6nelmi\u015f bir harekettir ve Gazz\u00e2l\u00ee\u2019den ve felsefeyi ele\u015ftiren kimi d\u00fc\u015f\u00fcn\u00fcrlerden anlad\u0131\u011f\u0131m\u0131z kadar\u0131yla \u015eii-Bat\u0131niler bu anlamda felsefeden etkin bir bi\u00e7imde yararlanm\u0131\u015flard\u0131r. Bu y\u00fczden Bat\u0131nilikle m\u00fccadele zorunlu olarak, felsefeyi ve filozoflar\u0131 ele\u015ftirmeyi ve onlar\u0131n \u00f6\u011fretilerini medreseden d\u0131\u015flamay\u0131 zorunlu k\u0131lm\u0131\u015ft\u0131r.<\/p>\n

            \n
          1. e) Pragmatik d\u00fc\u015f\u00fcncenin egemen olmas\u0131<\/em><\/strong><\/li>\n<\/ol>\n

            Daha \u00f6nce \u0130slam k\u00fclt\u00fcr\u00fcne felsefenin giri\u015finde temel nedenin pratik gereksinimleri kar\u015f\u0131lamak oldu\u011funa de\u011finmi\u015ftik. E\u011fer felsefe salt bir d\u00fc\u015f\u00fcnce bi\u00e7imi olsa ve felsefi bilimleri i\u00e7ermeseydi belki de \u0130slam k\u00fclt\u00fcr\u00fcnde hi\u00e7 ya\u015fam bulamayabilirdi. E\u011fer \u0130slam k\u00fclt\u00fcr\u00fcnde, kimi filozoflar ya\u015fama imk\u00e2n\u0131 bulmu\u015flar ise, bu felsefe yapt\u0131klar\u0131 i\u00e7in de\u011fil, daha \u00e7ok tabip olarak \u00f6nemsendikleri i\u00e7indir. Pragmatik nedenlerle ya\u015fam bulan felsefe ve felsefi bilimler, pratik ihtiyac\u0131 g\u00f6ren birikim olu\u015funca, dinamizmini yitirmi\u015fe benzemektedir. Burada feodal toplumlar\u0131n gereksinimlerindeki s\u0131n\u0131rl\u0131l\u0131k ve gereksinimi kar\u015f\u0131layan yap\u0131lar kar\u015f\u0131s\u0131ndaki a\u015f\u0131lamazl\u0131k duygusuna da de\u011finmek gerekir. Bu anlamda, 12-13. y\u00fczy\u0131llardan sonra \u0130slam k\u00fclt\u00fcr\u00fcnde teolojide Gazz\u00e2l\u00ee\u2019nin, felsefede de \u0130bn S\u00een\u00e2\u2019n\u0131n otoritesini an\u0131msatmak gerekir. Art\u0131k \u00f6zg\u00fcn \u00fcretimler sona ermi\u015f, \u015ferhler, ha\u015fiyeler d\u00f6nemi ba\u015flam\u0131\u015ft\u0131r. \u0130mparatorlukla\u015fma zirveye ula\u015f\u0131p, bu yap\u0131y\u0131 destekleyen bir birikim olu\u015funca, feodal yap\u0131y\u0131 sarsacak ve yeni yap\u0131lara yol a\u00e7acak \u00e7al\u0131\u015fmalara siyasal nedenlerle ket vurulmu\u015f, art\u0131k y\u00f6neticiler felsefe ve felsefi bilimlerden desteklerini \u00e7ekmi\u015flerdir. Bunun temel nedeni, sonraki d\u00f6nem felsefi tart\u0131\u015fmalar\u0131n spek\u00fclasyona d\u00f6n\u00fck olu\u015fu ve pratik yarar\u0131n\u0131n olduk\u00e7a s\u0131n\u0131rl\u0131 olmas\u0131 ya da kimi kez hi\u00e7 olmamas\u0131d\u0131r. Nitekim pratik yarar\u0131 olan felsefi bilimlerden, t\u0131p, matematik, astronomi vb. belli \u00f6l\u00e7\u00fclerde devam etmi\u015ftir. Bu a\u00e7\u0131dan pragmatizm i\u00e7-\u00e7eli\u015fkilidir; bilimi ve felsefeyi pragmatist bir temele oturtmak bilim ve felsefenin gelece\u011fi konusunda ve \u00f6zellikle teorik bilimlerde ve felsefede s\u0131k\u0131nt\u0131lar do\u011furabilir. \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131 bu a\u00e7\u0131dan ilgin\u00e7 bir \u00f6rnek g\u00f6r\u00fcn\u00fcm\u00fcndedir. Bu pragmatizm sadece felsefe ve felsefi bilimleri de\u011fil, dinsel bilimleri de etkilemi\u015ftir. \u0130slam k\u00fclt\u00fcr\u00fcnde pragmatizmin k\u00f6kle\u015fmesinde Gazz\u00e2l\u00ee\u2019nin olu\u015fturdu\u011fu bire\u015fimin etkisine de\u011finmek gerekir. O, \u00f6te d\u00fcnyac\u0131 ve pragmatist yakla\u015f\u0131m\u0131yla t\u00fcm d\u00fc\u015f\u00fcnsel etkinliklere bir s\u0131n\u0131r koyar ve \u0130slam toplumundaki \u00e7ocuklara \u015f\u00f6yle seslenir:<\/p>\n

            \u201cEy o\u011ful, gramer, aruz, \u015fiir, astronomi, bel\u00e2gat, t\u0131p, mant\u0131k, kel\u00e2m gibi bilimleri okumakla, Tanr\u0131\u2019n\u0131n r\u0131zas\u0131n\u0131n aksi y\u00f6nde \u00f6mr\u00fcn\u00fc kaybetmekten ba\u015fka ne kazand\u0131n!\u201d (112)<\/p>\n

            \"\"
            neredey
            \u0130lk medrese, B\u00fcy\u00fck Sel\u00e7uklu veziri Nizam\u00fclm\u00fclk taraf\u0131ndan Ba\u011fdat\u2019ta kuruldu (1066).<\/figcaption><\/figure>\n
              \n
            1. f) Mo\u011fol istilas\u0131 ve Ha\u00e7l\u0131 Seferleri<\/em><\/strong><\/li>\n<\/ol>\n

              Mo\u011fol istilas\u0131 ve Ha\u00e7l\u0131 Seferlerinin \u0130slam d\u00fcnyas\u0131ndaki felsefi geli\u015fmeleri k\u0131smen de olsa engelledi\u011fi s\u00f6ylenebilir. Toplumun sava\u015f halinde olu\u015funun, k\u00fct\u00fcphaneler, bilim kurulu\u015flar\u0131, hastaneler, ekonomi, ticari ya\u015fam vb.ye zarar vermesi y\u00fcz\u00fcnden felsefi ve bilimsel ara\u015ft\u0131rmalar \u00fczerinde olumsuz bir etkisinin s\u00f6z konusu oldu\u011fu bilinir. Fakat bu etkiyi, en az\u0131ndan orta\u00e7a\u011f \u0130slam d\u00fcnyas\u0131 i\u00e7in \u00e7ok abartmamak gerekir. \u00c7\u00fcnk\u00fc \u0130slam toplumunda sava\u015f\u0131n, i\u00e7 ayaklanmalar\u0131n eksik oldu\u011fu d\u00f6nem neredeyse yok gibidir. Bu olgu, Emeviler, Abbasiler, Sel\u00e7uklular hatta Osmanl\u0131lar i\u00e7in de ge\u00e7erlidir. Bir ad\u0131m daha ileriye giderek, \u0130slam d\u00fcnyas\u0131nda felsefe ve felsefi bilimlerin y\u00fckseldi\u011fi d\u00f6nemlerde de sava\u015flar\u0131n eksik olmad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izebiliriz. Fakat, o d\u00f6nemlerde \u0130slam devleti g\u00fc\u00e7l\u00fcd\u00fcr; sava\u015flarda ba\u015far\u0131 elde etmekte ve hazineyi ganimetlerle doldurmaktad\u0131r. T\u00fcm bunlara ra\u011fmen, Hulagu\u2019nun, Abbasilerin bilim merkezi olan Ba\u011fdat\u2019\u0131 ele ge\u00e7irmesi ve k\u00fct\u00fcphanelerdeki kitaplar\u0131 Dicle nehrine d\u00f6kt\u00fcrmesi tarihsel a\u00e7\u0131dan olduk\u00e7a \u00f6nemli bir olayd\u0131r. Fakat bu ba\u011flamda, ayn\u0131 Hulagu\u2019nun Azerbaycan\u2019daki Maraga \u015fehrinde N\u00e2s\u0131r ed-D\u00een et-T\u00fbs\u00ee\u2019ye rasathane kurdurmas\u0131 ve bir biliminsan\u0131 olarak onu korumas\u0131 olgusunun alt\u0131 \u00e7izilmelidir. Burada, iki z\u0131t tutumun bir y\u00f6neticide bir araya gelmesi gibi bir durum s\u00f6z konusudur ki, bu t\u00fcrden z\u0131t tutumlar \u0130slam d\u00fcnyas\u0131ndaki y\u00f6neticilerde neredeyse hi\u00e7 eksik olmam\u0131\u015ft\u0131r. Belki h\u00fck\u00fcmdarlar\u0131n bu \u00e7eli\u015fkili tutumlar\u0131, felsefe ve bilime salt yarar ve pratik gereksinim a\u00e7\u0131s\u0131ndan y\u00f6nelmeleri olgusuyla anlaml\u0131 bir temele oturtulabilir. Bu anlay\u0131\u015f, \u0130slam hukukunda bile ifade bulmu\u015ftur. Nitekim \u00fcnl\u00fc hukuk\u00e7u \u015eatib\u00ee \u015f\u00f6yle demektedir:<\/p>\n

              \u201cEylemle ili\u015fkisi bulunmayan her t\u00fcrden bilgi ile u\u011fra\u015fmak haramd\u0131r.\u201d (113<\/p>\n

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

              95) Tevh\u00eed\u00ee, el-\u0130mt\u00e2\u2019 ve el-M\u00fc\u00e2nese, , cilt: II, n\u015fr.: A. Emin-A. ez-Zeyn, Kahire 195, s. 14, 17.<\/p>\n

              96) Tevh\u00eed\u00ee, el-\u0130mt\u00e2\u2019 ve el-M\u00fc\u00e2nese, s.15-16.<\/p>\n

              97) Bkz. Bkz. Gazz\u00e2l\u00ee, el-Munkiz, s.7-8.<\/p>\n

              98) Bkz. Tevfik et-T\u00e2vil, K\u0131st\u00e2s es-S\u0131r\u00e2t ed-D\u00een ve el-Felsefe, Kahire 1979, s.132 vd.;<\/p>\n

              99) Bkz. Kaz\u0131m Sar\u0131kavak, \u201c\u0130bn Teymiyye\u2019ye G\u00f6re Felsefe ve Filozoflar\u201d, Felsefe D\u00fcnyas\u0131, say\u0131: 24, Bahar 1997, s.63-72<\/p>\n

              100) Bkz. Fazlur Rahman, \u0130sl\u00e2m, s.172 vd.<\/p>\n

              101) Gazz\u00e2l\u00ee, Faysalu\u2019t-Tefrika Beyn\u2019el-\u0130slam Ve\u2019z-Zendeka (\u0130slamda M\u00fcsamaha), \u00e7eviren: S\u00fcleyman Uluda\u011f, Marifet Yay\u0131nlan, \u0130stanbul 1990, s.56.<\/p>\n

              102) Tevfik et-T\u00e2vil, K\u0131st\u00e2s es-S\u0131r\u00e2t ed-D\u00een ve el-Felsefe, s.132 vd.; \u0130lhan Kutluer, \u0130sl\u00e2m\u2019\u0131n Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru, s.23-24; Ali Eb\u00fb Mulhim, el-Felsefe el-Arabiyye, s.21.<\/p>\n

              103) Bkz. Tevfik et-T\u00e2vil, K\u0131st\u00e2s es-S\u0131r\u00e2t ed-D\u00een ve el-Felsefe, s.133.<\/p>\n

              104) Pervez Hoodbhoy \u0130slam ve Bilim, cev.: Eser Birey, Cep\/D\u00fc\u015f\u00fcn Yay\u0131nlar\u0131, \u0130stanbul 1993, s.166-167. Eb\u00fb Bekr Zekeriyy\u00e2 er-R\u00e2z\u00eenin k\u00f6r olmas\u0131yla il\u00adgili ba\u015fka rivayetler de aktar\u0131l\u0131r. Bkz. The Spiritual Physick of Rhazes, \u00d6ns\u00f6z, trs.: A. J. Arberry, London 1950, s.6.<\/p>\n

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

              106) Kr\u015f. Henry Corbin, \u0130slam Felsefesi Tarihi (Ba\u015flang\u0131c\u0131ndan \u0130bn R\u00fc\u015fd\u2019\u00fcn \u00d6l\u00fcm\u00fcne), \u00e7ev.: H. Hatemi, \u0130leti\u015fim yay\u0131nlar\u0131, \u0130stanbul 1994, 63 vd..<\/p>\n

              107) Bkz. \u0130bn R\u00fc\u015fd, Teh\u00e2f\u00fct et-Teh\u00e2f\u00fct, s.638-639.<\/p>\n

              108) Pervez Hoodbhoy, \u0130slam ve Bilim, s.141.\u00ad<\/p>\n

              109) Michel Foucault, Hapishanenin Do\u011fu\u015fu, \u00e7ev.: M. A. K\u0131l\u0131\u00e7bay, \u0130mge Kitabevi, Ankara 2006, s.65.<\/p>\n

              110) Bkz. Mehmet Da\u011f ve H. R. \u00d6ymen, \u0130slam E\u011fitim Tarihi, MEB Yay\u0131nlar\u0131, Ankara 1974, s.113 vd..<\/p>\n

              111) Remzi Demir, Osmanl\u0131lar\u2019da Bilimsel D\u00fc\u015f\u00fcncenin Yap\u0131s\u0131, Epos Yay\u0131nlar\u0131, Ankara 2001, s.32.<\/p>\n

              112) Gazz\u00e2l\u00ee, Eyyuh\u00e2 el-Veled, Mecmu\u2019a er-Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee i\u00e7inde, cilt: I, Beyr\u00fbt 1986, s.155; Hul\u00e2sa et-Tas\u00e2n\u00eef f\u00ee et-Tasavvuf, Mecmu\u2019a er-Res\u00e2\u2019il el-\u0130m\u00e2m el-Gazz\u00e2l\u00ee i\u00e7inde, cilt: IV, Beyr\u00fbt 1986, s.136.<\/p>\n

              113) Fazlur Rahman, \u0130slam, s.259.<\/p>\n

              FELSEF\u0130 KR\u0130Z\u0130N \u0130\u00c7 NEDENLER\u0130<\/strong><\/p>\n

              Felsefenin, d\u0131\u015fsal sorunlar ve bask\u0131lar y\u00fcz\u00fcnden, kendi i\u00e7inde de bunal\u0131m ya\u015fad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Bu bunal\u0131m, dogmatik d\u00fc\u015f\u00fcnceyi ele\u015ftiren filozoflar\u0131n saf d\u0131\u015f\u0131 edilmesine, dinle felsefenin birbirinden ayr\u0131lmas\u0131 gerekti\u011fini savunanlar\u0131n etki yaratamamas\u0131na neden olmu\u015ftur. Bu a\u00e7\u0131dan egemen felsefi anlay\u0131\u015f, hem felsefe i\u00e7erisindeki farkl\u0131 sesleri susturmaya hem de, kendini f\u0131k\u0131h ve kel\u00e2m kar\u015f\u0131nda me\u015fru g\u00f6stermek i\u00e7in savunmada kalmaya yol a\u00e7m\u0131\u015f; bu savunmac\u0131 tutum felsefenin i\u00e7eri\u011fini de etkilemi\u015ftir. Bu nedenle, \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda felsefenin krize girmesinde felsefenin bizzat i\u00e7yap\u0131s\u0131ndan kaynaklanan nedenler de bulunur.<\/p>\n

                \n
              1. a) Savunmada kalma ve f\u0131k\u0131h ve kel\u00e2ma \u00f6d\u00fcnler<\/em><\/strong><\/li>\n<\/ol>\n

                Filozoflar\u0131n yap\u0131tlar\u0131nda felsefenin caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmalar\u0131 ve g\u00f6r\u00fc\u015flerini dinsel bildirilerden al\u0131nt\u0131larla desteklemeye \u00e7al\u0131\u015fmalar\u0131, kel\u00e2m\u0131n ve \u0130slam hukukunun, hatta halk bask\u0131s\u0131n\u0131n bi\u00e7imlendirdi\u011fi din odakl\u0131 d\u00fc\u015f\u00fcncenin felsefe yap\u0131tlar\u0131ndaki ilgin\u00e7 bir izd\u00fc\u015f\u00fcm\u00fc olsa gerekir. Bu bask\u0131lar y\u00fcz\u00fcnden, ilk yarat\u0131c\u0131 Arap filozofu say\u0131lan Kind\u00ee felsefeyle ilgilenmenin dinen me\u015fru\/caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak zorunda kalm\u0131\u015ft\u0131r. (114) Kind\u00ee\u2019nin savunmaya d\u00f6n\u00fck tart\u0131\u015fmas\u0131 bilebildi\u011fimiz kadar\u0131yla bu konuda \u00f6nc\u00fcd\u00fcr; hem felsefeye neden kar\u015f\u0131 \u00e7\u0131k\u0131ld\u0131\u011f\u0131 hem de ne t\u00fcrden yan\u0131tlar verildi\u011fini g\u00f6rmek a\u00e7\u0131s\u0131ndan \u00f6nemli ipu\u00e7lar\u0131 bar\u0131nd\u0131r\u0131r. O, felsefenin me\u015fru bir etkinlik oldu\u011funu g\u00f6stermek i\u00e7in d\u00f6rt arg\u00fcmana dayan\u0131r.<\/p>\n

                \u0130lki, hakikat nereden gelirse gelsin onu benimsemek gerekti\u011fi arg\u00fcman\u0131d\u0131r. Ku\u015fkusuz bu s\u00f6ylem, felsefenin yabanc\u0131 bir bilim oldu\u011fu d\u00fc\u015f\u00fcncesiyle ele\u015ftiriyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131na g\u00f6nderme yapmaktad\u0131r. Bu a\u00e7\u0131dan Kind\u00ee, bilgiye y\u00f6nelik tarihsel bir perspektif \u00e7izerken, ge\u00e7mi\u015fe, ge\u00e7mi\u015fte felsef\u00ee birikime katk\u0131 sa\u011flayanlara minnet bor\u00e7lu oldu\u011fumuzu s\u00f6ylemekte, ge\u00e7mi\u015f birikim olmasayd\u0131, hakikate ula\u015famayaca\u011f\u0131m\u0131z\u0131n alt\u0131n\u0131 \u00e7izmektedir. Biliminsanlar\u0131 ve bilginin ilerlemesi konusunda nedensel s\u00fcre\u00e7lere vurgu yapan Kind\u00ee, nereden gelirse gelsin, isterse bize kar\u015f\u0131t ve uzak milletlerden gelsin, hakikatin g\u00fczelli\u011fini benimsemek ve ona sahip \u00e7\u0131kmaktan utanmamam\u0131z gerekti\u011fini s\u00f6ylemektedir. O, ele\u015ftirel tavr\u0131yla, ge\u00e7mi\u015f birikimden yararlan\u0131rken, onlar\u0131 dogma gibi izlemekten s\u00f6z etmemekte, onlar\u0131 do\u011fru aktarman\u0131n ve eksikliklerini tamamlaman\u0131n \u00f6nemine i\u015faret etmektedir. Bu a\u00e7\u0131dan ona g\u00f6re, felsefe ve felsef\u00ee bilimlere yabanc\u0131 bir bilim deyip kar\u015f\u0131 \u00e7\u0131kmak anlams\u0131zd\u0131r. (115)<\/p>\n

                \u0130kincisi, felsefeye kar\u015f\u0131 \u00e7\u0131kan insanlar\u0131n\u0131n niyetlerinin iyi olmad\u0131\u011f\u0131 arg\u00fcman\u0131d\u0131r. Bu felsefeye muhalefette, bilgisizli\u011fin ve iktidar arzusunun kullan\u0131ld\u0131\u011f\u0131na i\u015faret eder. Ona g\u00f6re, felsefeye kar\u015f\u0131 \u00e7\u0131kanlar\u0131n hayvan\u00ee nefslerinde yer eden haset kiri ve d\u00fc\u015f\u00fcnce ufuklar\u0131n\u0131 k\u00f6relten karanl\u0131k, ger\u00e7e\u011fin \u0131\u015f\u0131\u011f\u0131n\u0131 g\u00f6rmelerini engeller. Bu t\u00fcr insanlar, haks\u0131z yere, i\u015fgal ettikleri mevkileri korumak i\u00e7in, elde edemedikleri ve \u00e7ok uza\u011f\u0131nda bulunduklar\u0131 insan\u00ee erdemlere sahip olanlar\u0131 a\u015fa\u011f\u0131larlar. Ama\u00e7lar\u0131 riyaset ve din tacirli\u011fidir. Kind\u00ee, bu t\u00fcrden insanlar\u0131n asl\u0131nda dinden yoksun olduklar\u0131n\u0131, din tacirli\u011fi yap\u0131p dini satanlar\u0131n kendilerinin dine sahip olamayaca\u011f\u0131n\u0131 s\u00f6yler (116) ve s\u00f6z\u00fcn\u00fc \u015f\u00f6yle s\u00fcrd\u00fcr\u00fcr:<\/p>\n

                \u201cKim din tacirli\u011fi yaparsa onun dini yoktur. Ger\u00e7ekte varl\u0131\u011f\u0131n hakikatinin bilgisini edinenlere (yani filozoflara) kar\u015f\u0131 \u00e7\u0131kan ve onu k\u00fcf\u00fcr sayan\u0131n dinle bir ili\u015fkisinin kalmamas\u0131 gerekir.\u201d (117)<\/p>\n

                \u00dc\u00e7\u00fcnc\u00fc arg\u00fcman, felsefenin s\u00f6ylemiyle dinin s\u00f6ylemi uyu\u015fmaktad\u0131r bi\u00e7iminde \u00f6zetlenebilir. Ku\u015fkusuz bu s\u00f6ylem, kimilerinin din ve felsefenin \u00e7at\u0131\u015ft\u0131\u011f\u0131n\u0131 dillendirdikleri anlam\u0131na gelir. Kind\u00ee\u2019ye g\u00f6re, ilahiyat, vahdaniyet ve ahlak bilgisi, hatta t\u00fcm yararl\u0131 olan \u015feylerin ve yararl\u0131y\u0131 elde etmeye arac\u0131 olan her \u015feyin bilgisi ile, t\u00fcm zararlardan sak\u0131nma ve korunmaya ait bilgiler, varl\u0131\u011f\u0131n hakikatinin bilgisini imleyen felsefenin alan\u0131na girer. Peygamberin Tanr\u0131\u2019dan getirdi\u011fi bilgiler de t\u00fcm\u00fcyle an\u0131lan t\u00fcrden bilgilerdir. (118)<\/p>\n

                Kind\u00ee\u2019nin kulland\u0131\u011f\u0131 d\u00f6rd\u00fcnc\u00fc arg\u00fcman ise, felsefeyi reddedenin de felsefe yapt\u0131\u011f\u0131 anlay\u0131\u015f\u0131na dayan\u0131r. Ona g\u00f6re felsefe, neden g\u00f6stermeye dayal\u0131 bir etkinlik oldu\u011fundan, ona kar\u015f\u0131 \u00e7\u0131kanlar da neden g\u00f6stermek durumundad\u0131r, oysa neden g\u00f6stermek felsef\u00ee bir tutumdur. \u015e\u00f6yle der:<\/p>\n

                \u201cOnlar, felsefe yapman\u0131n ya gerekli ya da gereksiz oldu\u011funu s\u00f6yleyeceklerdir. E\u011fer gereklidir derlerse, bu gere\u011fi yerine getirmeleri gerekir. Gereksiz oldu\u011funu s\u00f6ylerlerse, bunun nedenini ortaya koyup kan\u0131tlamalar\u0131 gerekir. Oysa neden g\u00f6sterme ve kan\u0131tlama, varl\u0131\u011f\u0131n hakikatini bilmenin, yani felsefenin alan\u0131na girer. Bu durumda, kendi mant\u0131klar\u0131na g\u00f6re onlar\u0131n da felsefe yapmalar\u0131 bir zorunluluktur.\u201d (119)<\/p>\n

                Kel\u00e2m ve f\u0131k\u0131h kar\u015f\u0131s\u0131nda, Kind\u00ee ile ba\u015flayan bu savunmac\u0131 tutum, Ihv\u00e2n es-S\u00e2f\u00e2 (10. y\u00fczy\u0131l) (120), \u00c2mir\u00ee (\u00f6. 992) (121), F\u00e2r\u00e2b\u00ee (\u00f6. 950) (122) gibi d\u00fc\u015f\u00fcn\u00fcrlerde, hatta felsefenin \u0130sl\u00e2m d\u00fcnyas\u0131na giri\u015finden 300 y\u0131l ge\u00e7mi\u015f olmas\u0131na ra\u011fmen \u0130bn R\u00fc\u015fd\u2019de (\u00f6. 1198) bile devam eder. F\u00e2r\u00e2b\u00ee felsefenin \u0130slam\u2019\u0131n do\u011fdu\u011fu topraklara yabanc\u0131 olmad\u0131\u011f\u0131n\u0131 kan\u0131tlamak istercesine, onun k\u00f6kenini Keldanilere de\u011fin geriye g\u00f6t\u00fcr\u00fcr ve \u015f\u00f6yle der:<\/p>\n

                \u201cRivayete g\u00f6re bu ilim eskiden Irak halk\u0131 olan Keldanilerde meydana gelmi\u015f, oradan Yunanl\u0131lara, onlardan da S\u00fcryanilere ve sonra Araplara ge\u00e7mi\u015ftir.\u201d (123)<\/p>\n

                Yine F\u00e2r\u00e2b\u00ee, \u0130bn S\u00een\u00e2 taraf\u0131ndan da payla\u015f\u0131lan \u201chakikat hakikate z\u0131t olamaz\u201d, bu y\u00fczden din, felsefe ayn\u0131 do\u011frular\u0131 dile getirir, arg\u00fcman\u0131n\u0131 savunur. Fakat din, halka seslendi\u011fi i\u00e7in simgesel bir dil kullan\u0131r; oysa bilim, felsefe yal\u0131n anlat\u0131m\u0131 ye\u011fler. \u00c7\u00fcnk\u00fc onun muhatab\u0131 halk de\u011fil se\u00e7kinlerdir. (124) \u0130bn R\u00fc\u015fd \u0130slam dinsel bildirilerinin \u2018hatab\u00ee, cedel\u00ee ve burh\u00e2n\u00ee\u2019 t\u00fcm kan\u0131tlar\u0131 i\u00e7erdi\u011fine inanmakta; onun, simgesel anlat\u0131m\u0131n yan\u0131nda. do\u011frudan anlat\u0131ml\u0131 bilimsel ve felsefi yarg\u0131lar\u0131 da kapsad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. (125) Ge\u00e7 bir d\u00f6neme ait olmas\u0131na kar\u015f\u0131n \u0130bn R\u00fc\u015fd\u2019\u00fcn h\u00e2l\u00e2 bilim ve felsefeyle u\u011fra\u015fman\u0131n caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmas\u0131, din ve felsefeyi uzla\u015ft\u0131rma giri\u015fiminin toplumda \u0130slam din felsefecileri ve \u0130slam hukuk\u00e7ular\u0131 aras\u0131nda tutmad\u0131\u011f\u0131n\u0131n ilgin\u00e7 bir g\u00f6stergesi olsa gerektir. Onun bu konudaki d\u00fc\u015f\u00fcnceleri olduk\u00e7a ayd\u0131nlat\u0131c\u0131d\u0131r. \u0130bn R\u00fc\u015fd \u015f\u00f6yle der:<\/p>\n

                \u201cAcaba \u015feriat felsefeyi farz k\u0131lm\u0131\u015f m\u0131d\u0131r? Bu sorudan kas\u0131t, felsefe ve mant\u0131kla ilgili bilgileri… incelemek ve bunlar\u0131 ezberlemek \u015feriata g\u00f6re, mubah m\u0131, haram m\u0131, yoksa farz m\u0131 k\u0131l\u0131nm\u0131\u015ft\u0131r, sorusunu din ekseninde ele al\u0131p incelemektir. Deriz ki; e\u011fer felsefenin yapt\u0131\u011f\u0131 i\u015f, varl\u0131klar\u0131 ara\u015ft\u0131rmak ve bu varl\u0131klar\u0131n yarat\u0131c\u0131s\u0131na nas\u0131l i\u015faret ettiklerini g\u00f6stermek ve onlar\u0131n var olmalar\u0131 a\u00e7\u0131s\u0131ndan yarat\u0131c\u0131n\u0131n kan\u0131t\u0131 oldu\u011funu ara\u015ft\u0131rmaktan \u00f6te de\u011filse, o halde… felsefe ve mant\u0131\u011f\u0131n i\u00e7eri\u011fi \u015feriata g\u00f6re, ya vacip ve farzd\u0131r ya da menduptur, yani tavsiye ve te\u015fvik edilen bir husustur. Hi\u00e7 ku\u015fkusuz, varl\u0131klar s\u0131rf kendilerine var olan sanat\u0131 bilmek ve tan\u0131mak suretiyle Tanr\u0131\u2019n\u0131n kan\u0131t\u0131 olurlar. Bu sanat ne \u00f6l\u00e7\u00fcde m\u00fckemmel bilinir ve tan\u0131n\u0131rsa, yarat\u0131c\u0131 hakk\u0131nda elde edilen bilgi de o \u00f6l\u00e7\u00fcde m\u00fckemmel olur.\u201d (126)<\/p>\n

                \u0130bn R\u00fc\u015fd bundan sonra, \u0130slam dinsel bildirilerinde, d\u00fc\u015f\u00fcnmek, ibret almak vb.ye \u00e7a\u011f\u0131ran ayetleri s\u0131ralar ve ard\u0131ndan da eski bilimlerle u\u011fra\u015fman\u0131n caiz olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015farak, \u0130slam din felsefecilerini ve \u0130slam hukuk\u00e7ular\u0131n\u0131, halife ve halk\u0131 bunun caiz oldu\u011fu konusunda ikna etmeye \u00e7al\u0131\u015f\u0131r. Verdi\u011fi \u00f6rnekleri f\u0131k\u0131htan se\u00e7mesi, \u0130slam hukukunun egemenli\u011fi ve d\u00fc\u015f\u00fcnsel me\u015frulu\u011fun \u00f6l\u00e7\u00fct\u00fc oldu\u011funu g\u00f6stermesi a\u00e7\u0131s\u0131ndan anlaml\u0131d\u0131r. \u015e\u00f6yle demektedir:<\/p>\n

                \u201c\u015eu halde y\u00fcr\u00fcd\u00fc\u011f\u00fcm\u00fcz yolda, bizden \u00f6ncekilerin bu konuda s\u00f6ylediklerinden yararlanmam\u0131z ve yard\u0131mlar\u0131na ba\u015fvurmam\u0131z\u0131n \u00fczerimize d\u00fc\u015fen bir g\u00f6rev oldu\u011fu gayet a\u00e7\u0131kt\u0131r. Bizden \u00f6ncekiler ile kastetti\u011fimiz kimselerle, ayn\u0131 dinden olup olmamam\u0131z bir \u015fey de\u011fi\u015ftirmez. Zira, kesilen hayvan\u0131n temiz olmas\u0131n\u0131 sa\u011flayan b\u0131\u00e7a\u011f\u0131n, bizimle ayn\u0131 dinde bulunan insanlar taraf\u0131ndan yap\u0131lmas\u0131 ile ba\u015fka dinden olan kimseler taraf\u0131ndan yap\u0131lm\u0131\u015f olmas\u0131 aras\u0131nda hi\u00e7bir fark yoktur.\u201d (127)<\/p>\n

                \u0130bn R\u00fc\u015fd bu noktada durmaz, d\u00fc\u015f\u00fcncenin me\u015fru \u00e7er\u00e7evesini belirleme iddias\u0131nda bulunan \u0130slam hukukunun bile, k\u0131yas vb. unsurlar\u0131yla Eski Yunan d\u00fc\u015f\u00fcncesiyle ili\u015fkili oldu\u011funu (128) kaydeder. \u015eu halde ona g\u00f6re, eski bilginlerin bilgi birikiminden yararlanmak, felsefe ve bilimle u\u011fra\u015fmak zorunludur. Bu savunmada kalma tutumunun, \u0130slam filozoflar\u0131n\u0131 dinin simgesel bir yorumunu yapmaya itti\u011fi, onlar\u0131n \u00f6zg\u00fcrce felsefi d\u00fc\u015f\u00fcnceyi geli\u015ftirmelerine engel oldu\u011fu a\u00e7\u0131kt\u0131r. Felsefeyi me\u015frula\u015ft\u0131r\u0131rken, \u0130\u015fraki anlay\u0131\u015f\u0131n ve kimi d\u00fc\u015f\u00fcnce tarihi yap\u0131tlar\u0131n\u0131n, onu peygamberlerle ili\u015fkilendirmeleri olduk\u00e7a ilgi \u00e7ekicidir.<\/p>\n

                  \n
                1. b) Mistik felsefe imgesi ve erekselcilik<\/em><\/strong><\/li>\n<\/ol>\n

                  Ele\u015ftirilerle kar\u015f\u0131la\u015fan ve savunmaya y\u00f6nelen filozoflar, Helenistik d\u00f6nemden devrald\u0131klar\u0131 miras\u0131n da etkisiyle, felsefeyi, mistik bir ama\u00e7 olan Tanr\u0131\u2019ya benzemeye \u00e7al\u0131\u015fmak, nefsi \u00f6ld\u00fcrmek, varl\u0131\u011f\u0131n ilk nedenini ve nedenleri ara\u015ft\u0131rmak bi\u00e7iminde tan\u0131mlam\u0131\u015flard\u0131r. (129) Bu felsefe tan\u0131m\u0131 onlar\u0131, erekselci bir felsefi dizgeye g\u00f6t\u00fc\u00fcr. Bu dizgenin kel\u00e2mi d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle \u00f6rt\u00fc\u015fen yanlar\u0131n\u0131n oldu\u011fu ortadad\u0131r. Aristoteles k\u00f6kenli olan erekselcilik, \u0130slam filozoflar\u0131nda en a\u00e7\u0131k ifadesini d\u00f6rt neden kuram\u0131, felsefe ve bilim imgesi ve Aristoteles\u00e7i kategori anlay\u0131\u015f\u0131nda bulur. D\u00f6rt neden \u00f6\u011fretisi, g\u00e2i\/erek nedene ba\u011fl\u0131 olarak, her \u015feyi metafizi\u011fin hizmetinde g\u00f6rmeye ve nesneler d\u00fcnyas\u0131yla ilgilenen felsefenin sonul i\u015flevini Tanr\u0131\u2019ya\/metafizi\u011fe g\u00f6t\u00fcrmekle s\u0131n\u0131rlamaya yol a\u00e7m\u0131\u015ft\u0131r. Onlar\u0131n s\u00f6yleminde, varl\u0131\u011f\u0131n \u00f6z\u00fcne, nedenlerine ve ilk nedene ula\u015fmak i\u00e7in Aristoteles\u2019in dokuz kategorisi \u00f6nemli bir i\u015flev y\u00fcklenir. Nitekim felsefi bilginin Aristoteles\u2019in dokuz kategorisi ekseninde \u00fcretildi\u011fi g\u00f6r\u00fcl\u00fcr. Bu kategorilere ili\u015fkin sorular, var m\u0131? (hel), nedir? (mah\u00fcve), ka\u00e7? (kem), nas\u0131l? (keyfe), hangi \u015fey? (eyy\u00fc \u015fey), nerede? (eyne), ne zaman? (meta), ni\u00e7in? (lima), kimdir? (men h\u00fcve) sorular\u0131d\u0131r (130) ve erekselci olan ni\u00e7in sorusu \u00fcretilen bilgide merkezi bir i\u015flev y\u00fcklenir.<\/p>\n

                  Ku\u015fkusuz bu erekselci bak\u0131\u015f a\u00e7\u0131s\u0131, \u0130slam d\u00fcnyas\u0131nda, ister istemez Tanr\u0131 ya da din odakl\u0131 bakmay\u0131 peki\u015ftirmi\u015f, dine ters d\u00fc\u015fen felsefi anlay\u0131\u015flar\u0131n bar\u0131nmas\u0131n\u0131 ve ya\u015famas\u0131n\u0131 engellemi\u015f, hatta dinin farkl\u0131 yorumuna uzanan ve kurumsalla\u015fm\u0131\u015f dinlerin ele\u015ftirisini yapan d\u00fc\u015f\u00fcn\u00fcrlerin bile bask\u0131yla kar\u015f\u0131la\u015fmas\u0131na neden olmu\u015f gibi g\u00f6z\u00fckmektedir Dolay\u0131s\u0131yla \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda, felsefi d\u00fczlemde sek\u00fcler bir anlay\u0131\u015f\u0131 savunmak, felsefenin dinden ba\u011f\u0131ms\u0131z bir etkinlik oldu\u011funu ileri s\u00fcrmek ve evrene erekselci bakmamak neredeyse din d\u0131\u015f\u0131 say\u0131lmakla \u00f6zde\u015f kabul edilmi\u015ftir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, \u0130slam filozoflar\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fcn temel ilgisinin din-felsefe ili\u015fkisinde odaklanmas\u0131 ve din ile felsefenin farkl\u0131 etkinlikler oldu\u011funu savunan birka\u00e7 istisna d\u00fc\u015f\u00fcn\u00fcr bir kenara b\u0131rak\u0131l\u0131rsa (131), filozoflar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun din ve felsefenin ayn\u0131 hakikati farkl\u0131 y\u00f6ntem ve s\u00f6ylevlerle dile getirdiklerini s\u00f6ylemeleri ve felsefe ve felsefi bilimleri metafizi\u011fe g\u00f6t\u00fcren bir merdiven olarak konumland\u0131rmalar\u0131 nedensiz de\u011fildir. Bu anlay\u0131\u015f\u0131n en yal\u0131n \u00f6rne\u011fini \u0130hv\u00e2n es-Saf\u00e2\u2019n\u0131n \u015fu s\u00f6yleminde yakalamak olas\u0131d\u0131r:<\/p>\n

                  \u201cEy karde\u015fim, filozoflar\u0131n felsefi bilimlerden olan matematiksel bilimlerde ak\u0131l y\u00fcr\u00fctmelerinin amac\u0131, \u00f6\u011frencileri onlar arac\u0131l\u0131\u011f\u0131yla tabiat bilimlerine do\u011fru yol almalar\u0131n\u0131 sa\u011flamak, tabiat bilimlerinde ak\u0131l y\u00fcr\u00fctmelerinin amac\u0131 ise, filozoflar\u0131n en \u00fcst amac\u0131 olan ilahi bilimlere y\u00fckselmelerini ve elde etmelerini sa\u011flamakt\u0131r. Bu yolun sonunda hakiki bilgiler elde edilmi\u015f olur.\u201d (132)<\/p>\n

                  Ku\u015fkusuz erekselci bakman\u0131n felsefe a\u00e7\u0131s\u0131ndan b\u00fct\u00fcn\u00fcyle olumsuz oldu\u011funu s\u00f6ylemek g\u00fc\u00e7t\u00fcr; fakat bir ere\u011fe ba\u011fl\u0131 olarak evrene y\u00f6nelmek, ayr\u0131nt\u0131lar\u0131n, ere\u011fe ters d\u00fc\u015fen unsurlar\u0131n g\u00f6r\u00fclmesine engel olu\u015fturdu\u011fu gibi, ere\u011fe ula\u015ft\u0131ran yeterli veri olu\u015funca ara\u015ft\u0131rma s\u00fcrecini sekteye u\u011fratabilir. Ba\u015fka bir deyi\u015fle erekselci bak\u0131\u015f a\u00e7\u0131s\u0131, erken genellemelere yol a\u00e7ar. Erekselci bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n dinsel de\u011feri \u00fczerinde elbette durulabilir; ancak bunu felsefi ve bilimsel ba\u011flama ta\u015f\u0131mak, evrene antropomorfist bir bak\u0131\u015f a\u00e7\u0131s\u0131yla y\u00f6nelmek ve evrenin kendinde i\u00e7-i\u015fleyi\u015fini \u00e7o\u011fu kez g\u00f6z ard\u0131 etmek anlam\u0131na gelir.<\/p>\n

                    \n
                  1. c) Bilginin tanr\u0131sal ayd\u0131nlanmaya indirgenmesi ve ezberci e\u011fitim<\/em><\/strong><\/li>\n<\/ol>\n

                    Ku\u015fkusuz felsefi \u00e7\u00f6z\u00fcmleme, insan akl\u0131 ve deneyimlerini temel alan ku\u015fkucu bir bilgikuramsal temele dayan\u0131r. Ancak, orta\u00e7a\u011f \u0130slam felsefesinde egemen olan bilgikuramsal anlay\u0131\u015f, toplumsal ve y\u00f6netimsel yap\u0131ya ko\u015fut bir bi\u00e7imde, \u0130slam dinsel bildirileri ve Aristoteles\u2019in Yeni Platoncu yorumlar\u0131 kanal\u0131yla, gizemci bir temele oturtulur. Aristoteles\u2019in etkin akl\u0131, Yeni Platoncu yorumcular\u0131n elinde, tanr\u0131sal bir kimli\u011fe b\u00fcr\u00fcnd\u00fcr\u00fcl\u00fcr, Kind\u00ee, F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2 gibi filozoflar taraf\u0131ndan ayn\u0131 gelenek s\u00fcrd\u00fcr\u00fclerek, peygamberi ayd\u0131nlatt\u0131\u011f\u0131 s\u00f6ylenen cebraille \u00f6zde\u015fle\u015ftirilir. B\u00f6ylelikle, bu filozoflarca, filozoflar ve bilim insanlar\u0131yla peygamberlerin bilgisi ayn\u0131 kayna\u011fa ba\u011flan\u0131r. (133)<\/p>\n

                    Onlara g\u00f6re felsefi-kuramsal bilgi, t\u0131pk\u0131 dinsel bildiriler gibi kesinlik ve de\u011fi\u015fmezlik \u00f6zelli\u011fine sahiptir. \u0130nsanlar\u0131n duyular\u0131 arac\u0131l\u0131\u011f\u0131yla elde etti\u011fi \u00f6nsel bilgi ise, sadece bir san\u0131d\u0131r; ger\u00e7ek bilginin, yani kuramsal bilginin ortaya \u00e7\u0131kmas\u0131 i\u00e7in, etkin ak\u0131lla ili\u015fki kurulmas\u0131 gerekir. Bu ili\u015fkiyi herkes kuramaz, sadece se\u00e7kinler, bir di\u011fer deyi\u015fle, peygamberler, filozoflar ve veliler kurabilir. (134) B\u00f6ylesi bir ili\u015fkiyle elde edilen bilgiye, yer yer halid\u00ee hikmet (de\u011fi\u015fmez-kal\u0131c\u0131 bilgi) ad\u0131 da verilir. (135) \u0130slam filozoflar\u0131na g\u00f6re, insan\u0131n kendisinin kuramsal de\u011feri olan felsefi bir bilgi elde etmesi olanaks\u0131zd\u0131r; bu t\u00fcrden bilgiler ilah\u00ee k\u00f6kenlidir. Eski Yunan filozoflar\u0131n\u0131 yer yer bir peygamber gibi sunmalar\u0131 (136), hatta Sokrates, Platon ve Aristoteles gibi se\u00e7kin simalar\u0131 ilah\u00ee niteliklerle donatmalar\u0131, s\u00f6z konusu bilgi anlay\u0131\u015f\u0131n\u0131n bir uzant\u0131s\u0131d\u0131r. \u0130slam filozoflar\u0131n\u0131n kan\u0131s\u0131na g\u00f6re, peygamberler bilgiyi simgelerle, filozoflar ise yal\u0131n halde al\u0131rlar. (137) Sadece kuramsal bilginin temel \u00f6nc\u00fclleri de\u011fil, \u00e7\u0131kar\u0131ma ve sonu\u00e7lamaya dayal\u0131 bilgiler de tanr\u0131sal k\u00f6kenlidir. Zira k\u0131yastaki orta terimin bulunmas\u0131, tanr\u0131sal esinin bir sonucudur. Nitekim \u0130bn S\u00een\u00e2 \u015f\u00f6yle der:<\/p>\n

                    \u201cEylemsel felsefenin temel ilkeleri tanr\u0131sal \u015feraitten al\u0131nm\u0131\u015f olup, tan\u0131mlar\u0131 en olgun \u015fekliyle yine tanr\u0131sal \u015feraitle a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u0130nsan sadece bu tanr\u0131sal ilkeleri, ak\u0131l y\u00fcr\u00fctme yoluyla tikel sorunlara uyarlar\u2026 Kuramsal felsefenin ilkeleri bile, din \u00f6nderlerinden tenbih yoluyla al\u0131nm\u0131\u015ft\u0131r. Bu ilkelerin olgun bir bi\u00e7imde \u00f6\u011frenilmesi ise ussal yetinin kan\u0131t yoluyla tasarrufta bulunmas\u0131yla ger\u00e7ekle\u015fir.\u201d (138)<\/p>\n

                    \u201cBilinmeyen \u015feylerin tas\u0131mdaki orta terimle bilinir hale gelece\u011fi a\u00e7\u0131kt\u0131r. Orta terim ise \u015f\u00f6yle meydana gelmektedir: Orta terim \u00e7abuk kavray\u0131\u015fla olu\u015fur; b\u00f6yle bir durumda, ak\u0131lsal sezgi (hads), orta terimi nefse f\u0131rlat\u0131r. Bunun nedeni ise, nefsin sahip oldu\u011fu yetene\u011fin etkin ak\u0131ldan etkilenmesidir. Ya da orta terim, etkin ak\u0131lla ili\u015fki kurmu\u015f bir \u00f6\u011fretici arac\u0131l\u0131\u011f\u0131yla \u00f6\u011frenilir\u2026 Ger\u00e7ekte bu konuyu irdelersen, her sorunun sezgi arac\u0131l\u0131\u011f\u0131yla \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcrs\u00fcn.\u201d (139)<\/p>\n

                    \u0130slam felsefecilerince benimsenen s\u00f6z konusu bilgi anlay\u0131\u015f\u0131n\u0131n, insanlar\u0131 felsefe yapmak i\u00e7in do\u011fay\u0131 incelemek ve g\u00f6zlem yapmak yerine, kutsal kitaplara ya da \u00f6nceki bilginlerin tanr\u0131sal esinle olu\u015fturduklar\u0131na inan\u0131lan yap\u0131tlar\u0131 incelemeye, onlar\u0131 yorumlamaya (tefsirler-\u015ferhler-ha\u015fiyeler) itece\u011fi ortadad\u0131r. S\u00f6z konusu anlay\u0131\u015f\u0131n, bir kenara \u00e7ekilip tanr\u0131sal ayd\u0131nlanmay\u0131 (vehb\u00ee-led\u00fcnn\u00ee bilgi) beklemeyi sal\u0131k veren \u0130slam tasavvuf\u00e7ular\u0131n\u0131n bilgikuramsal anlay\u0131\u015flar\u0131yla (140) hemen hi\u00e7bir fark\u0131 yoktur. Nitekim \u0130slam d\u00fcnyas\u0131nda bilim ve felsefenin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ba\u015flad\u0131\u011f\u0131 d\u00f6nemlerde tasavvuf ve tarikatlar\u0131n yay\u0131l\u0131\u015f\u0131 ve Gazz\u00e2l\u00ee\u2019nin filozoflar\u0131n bilgikuramsal sistemlerini tasavvufa bir alt yap\u0131 olu\u015fturmak i\u00e7in kullanmas\u0131 bu a\u00e7\u0131dan olduk\u00e7a anlaml\u0131d\u0131r. \u00d6te yandan, Eski Yunan ve di\u011fer toplumlardan yap\u0131lan \u00e7evirilerin neden g\u00fc\u00e7l\u00fc bir felsefe gelene\u011fi yaratamad\u0131\u011f\u0131, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, \u0130slam filozoflar\u0131n\u0131n bilgikuramsal yakla\u015f\u0131mlar\u0131yla ili\u015fkilidir. Bu anlay\u0131\u015f onlar\u0131, eskilerin kitaplar\u0131n\u0131 birer dogma gibi okumaya y\u00f6neltmi\u015f; ele\u015ftiri ve ku\u015fku gelene\u011fi tutunamam\u0131\u015ft\u0131r. Ayr\u0131ca felsefenin sokulmad\u0131\u011f\u0131 medreselerde, ezbercili\u011fin yayg\u0131nla\u015fmas\u0131 da ayn\u0131 gelene\u011fin bir uzant\u0131s\u0131d\u0131r. Zira bilgi tanr\u0131sal ve de\u011fi\u015fmezse, filozof ve peygamber d\u0131\u015f\u0131nda bilgiyi elde edecek birisi de yoksa, \u00f6\u011frenim g\u00f6ren insanlara, ge\u00e7mi\u015ftekilerin elde etti\u011fi ya da kutsal kitapta yer alan \u00f6\u011frenileri ezberlemek ve yorumlamaktan ba\u015fka bir se\u00e7enek kalmaz. Bu edilgin, y\u00fcz\u00fcn\u00fc g\u00f6ky\u00fcz\u00fcne d\u00f6nm\u00fc\u015f, kay\u0131ts\u0131z ko\u015fulsuz gelene\u011fe teslim olan bir insan imgesi demektir ki, b\u00f6ylesi bir insan imgesinin feodal toplumsal yap\u0131n\u0131n ve siyasal iktidarlar\u0131n i\u015fine gelece\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n

                      \n
                    1. d) Eski Yunanl\u0131 filozoflar\u0131n g\u00f6r\u00fc\u015flerini kutsalla\u015ft\u0131rma<\/em><\/strong><\/li>\n<\/ol>\n

                      Bu anlay\u0131\u015f, \u0130slam filozoflar\u0131nca benimsenen bilgikuramsal tutumun bir sonucudur ve gerek kimi me\u015f\u015fai filozoflarda gerekse i\u015fraki filozoflarda kendini g\u00f6sterir. Onlara g\u00f6re, felsefe ve felsefi bilimler h\u00e2lid\u00ee hikmetten kaynaklan\u0131r; bu y\u00fczden b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrler ya peygamber ya da peygamberlerden etkilenmi\u015f, onlardan ders alm\u0131\u015f d\u00fc\u015f\u00fcn\u00fcrlerdir. (141) Bu ba\u011flama, pek \u00e7ok \u0130slam filozofu taraf\u0131ndan yinelenen d\u00fc\u015f\u00fcn bi\u00e7imini ifadelendiren Amir\u00ee\u2019ye kulak verelim:<\/p>\n

                      \u201cAnt olsun ki biz Lokman\u2019a hikmet verdik, ayeti gere\u011fince hikmetle nitelendirilen ilk ki\u015fi Lokman hekimdir. O peygamber Davud zaman\u0131nda ya\u015fam\u0131\u015f ve s\u00fcrekli olarak \u015eam b\u00f6lgesinde oturmu\u015ftur. Aktar\u0131ld\u0131\u011f\u0131na g\u00f6re, Yunanl\u0131 filozof Empedokles, onun yan\u0131na gidip geldi\u011fi i\u00e7in hikmeti ondan \u00f6\u011frenmi\u015ftir\u2026 Lokman hekimle olan arkada\u015fl\u0131\u011f\u0131 y\u00fcz\u00fcnden Yunanl\u0131lar onu bilge olarak kabul etmi\u015fler ve ilk bilge olarak onu g\u00f6rm\u00fc\u015flerdir\u2026 Bilgelikle nitelendirilenlerin bir di\u011fer ki\u015fi Pisagor\u2019dur; onun bilgelikle nitelendirilme nedeni ise, Davud\u2019un o\u011flu S\u00fcleyman\u2019\u0131n \u00f6\u011frencileri \u015eam b\u00f6lgesinden M\u0131s\u0131r\u2019a gidince onlarla g\u00f6r\u00fc\u015fme olana\u011f\u0131 bulmas\u0131d\u0131r. Bu g\u00f6r\u00fc\u015fmeden \u00f6nce M\u0131s\u0131rl\u0131lardan geometri, ard\u0131ndan da S\u00fcleyman\u2019\u0131n \u00f6\u011frencilerinden fizik ve metafizik \u00f6\u011frenmi\u015ftir. Bu \u00fc\u00e7 bilimi, Yunanistan\u2019a g\u00f6t\u00fcrm\u00fc\u015f, … bu bilimleri peygamberlik kandilinden yararlanarak geli\u015ftirdi\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr\u2026 Pisagor\u2019dan sonra bilgelikle nitelendirilen Sokrates, felsefeyi Pisagor\u2019dan alm\u0131\u015f ve felsefe disiplinlerinden yaln\u0131z metafizikle yetinmi\u015ftir\u2026 Sokrates\u2019ten sonra Eflatun bilgelikle nitelendirilmi\u015ftir;\u2026 Sokrates\u2019in yolundan giderek, o da felsefeyi Pisagor\u2019dan alm\u0131\u015ft\u0131r\u2026 Platon\u2019dan sonra bilgelikle nitelendirilen ki\u015fi Aristoteles\u2019tir\u2026 Felsefe \u00f6\u011frenmek \u00fczere yirmi y\u0131la yak\u0131n Platon\u2019un yan\u0131nda ders alm\u0131\u015ft\u0131r\u2026 Bu be\u015f ki\u015fi bilgelikle an\u0131lm\u0131\u015f, bunlardan sonra hi\u00e7 kimseye bilge ad\u0131 verilmemi\u015ftir.\u201d (142)<\/p>\n

                      Ayn\u0131 anlay\u0131\u015f\u0131n ilgin\u00e7 fakat farkl\u0131 bir versiyonunu F\u00e2r\u00e2b\u00ee\u2019nin Kit\u00e2b el-Cem Beyn Re\u2019yeyy el-Hak\u00eemeyn el-Efl\u00e2tun el-\u0130lah\u00ee ve Aristut\u00e2l\u00ees <\/em>adl\u0131 yap\u0131t\u0131n\u0131n ad\u0131ndan \u00e7\u0131karsamak olas\u0131d\u0131r. Yap\u0131t a\u00e7\u0131k\u00e7a Eflatun\u2019u tanr\u0131salla\u015ft\u0131rmaktad\u0131r. Tanr\u0131salla\u015ft\u0131rmalar\u0131n oldu\u011fu bir ortamda ele\u015ftiriden s\u00f6z etmek anlams\u0131zla\u015f\u0131r ve eskiler bir dogma gibi izlenir. \u0130slam felsefe gelene\u011finde \u015ferhlerin ve ha\u015fiyelerin \u00f6nemli bir yer tutmas\u0131 bu kutsalla\u015ft\u0131rma anlay\u0131\u015f\u0131n\u0131n bir uzant\u0131s\u0131 olsa gerektir. \u00c7\u00fcnk\u00fc kutsanan ele\u015ftirilemez ve yads\u0131namaz; sadece \u015ferh edilir; bilgi de yorum ve \u015ferhe indirgenir. \u015eerh ve ha\u015fiyelerdeki tek ele\u015ftiri, metnin yanl\u0131\u015f anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermek \u015feklinde ortaya \u00e7\u0131kar. E\u011fitim ise kutsanan bilgilerin ezberlenmesi olarak g\u00f6r\u00fcl\u00fcr. (143) \u0130slam d\u00fcnyas\u0131nda yaz\u0131lan yap\u0131tlar\u0131n, \u00e7o\u011funun k\u0131smi farkl\u0131larla birbirinin benzeri olu\u015funun temelinde bu kutsalla\u015ft\u0131r\u0131c\u0131 ve ezberci mant\u0131\u011f\u0131n yatt\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmasa gerektir.<\/p>\n

                        \n
                      1. e) Maddeyi ve d\u00fcnyay\u0131 k\u00fc\u00e7\u00fcmseme<\/em><\/strong><\/li>\n<\/ol>\n

                        \u0130slam felsefe gelene\u011finde egemen olan Aristocu anlay\u0131\u015f, madde-suret d\u00fcalizmine dayan\u0131r; madde ve maddi ilintiler s\u00fcfli\/a\u015fa\u011f\u0131 aleme \u00f6zg\u00fc, suret ise melekut\/tanr\u0131sal aleme ili\u015fkin olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc i\u00e7in, madde ve maddi olan ikincille\u015ftirilir. (144) \u00d6nemli olan madde ve maddi ilintiler de\u011fil, ondan soyutlan\u0131p surete ula\u015fmakt\u0131r. Ger\u00e7ek bilgi de maddenin bilgisi de\u011fil, maddi ilintilerden soyutlanm\u0131\u015f suretin bilgisidir. Bu anlay\u0131\u015f, \u0130slam filozoflar\u0131n\u0131n, maddeye ba\u011fl\u0131 olarak bu d\u00fcnyan\u0131n a\u015fa\u011f\u0131lanmas\u0131 anlay\u0131\u015f\u0131na, nicelikten \u00e7ok niteli\u011fe, maddi olandan \u00e7ok ruhani olana, h\u00fcviyetten \u00e7ok mahiyete y\u00f6nelmelerine yol a\u00e7ar. Oysa maddi olan\u0131 d\u0131\u015flayan bir ortamda felsefeyi ya\u015fatmak ve geli\u015ftirmek imk\u00e2ns\u0131zd\u0131r. Bu durumu kavram\u0131\u015f olan \u015eehrist\u00e2n\u00ee uygarl\u0131klar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131rken \u015fu saptamay\u0131 yapar:<\/p>\n

                        \u201cD\u00f6rt b\u00fcy\u00fck \u00fcmmet vard\u0131r: Arap, Acem, Rum ve Hint. Arap ve Hint birbirine yak\u0131nd\u0131r. Bunlar, nesnelerin mahiyetine, niteliklerine y\u00f6nelirler ve i\u015fleri ruhanidir. Acem ve Rum ise birbirine yak\u0131nd\u0131r. Bunlar da, nesnelerin h\u00fcviyetine, niceli\u011fine y\u00f6nelirler ve i\u015fleri cismanidir.\u201d (145)<\/p>\n

                         <\/p>\n

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

                        114) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, Resail Le-Kind\u00ee el-Felsefiyye, Tah.: Ebu Ride, Kahire 1978,\u00a0 s.102 vd.<\/p>\n

                        115) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, s.102-103.<\/p>\n

                        116) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, s.104.<\/p>\n

                        117) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, s.104.<\/p>\n

                        118) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, s.104-105.<\/p>\n

                        119) Bkz. Kind\u00ee, el-Felsefe el-\u00dbl\u00e2, s.105.<\/p>\n

                        120) Bkz. \u0130hv\u00e2n es-S\u00e2f\u00e2, Res\u00e2\u2019il \u0130hv\u00e2n es-S\u00e2f\u00e2, s.158 vd.<\/p>\n

                        121) Bkz. Kas\u0131m Turhan, \u00c2mir\u00ee ve Felsefesi, M\u00dc\u0130F Yay\u0131nlar\u0131, \u0130stanbul 1992, s.1 vd.<\/p>\n

                        122) F\u00e2r\u00e2b\u00ee,Tahs\u00eel es-Sa\u2019ade, s.51.<\/p>\n

                        123) F\u00e2r\u00e2b\u00ee, Tahs\u00eel es-Sa\u2019ade, s.51.<\/p>\n

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

                        125) Bkz. \u0130bn R\u00fc\u015fd, Faslu\u2019I-Mak\u00e2l, s.135 vd.<\/p>\n

                        126) \u0130bn R\u00fc\u015fd, Faslu \u2018I-Mak\u00e2l, s.96<\/p>\n

                        127) \u0130bn R\u00fc\u015fd. Faslu\u2019I-Mak\u00e2l, s.103.<\/p>\n

                        128) \u0130bn R\u00fc\u015fd, Faslu\u2019I-Mak\u00e2l, s.101-102.<\/p>\n

                        129) Bkz. Kind\u00ee, Risale f\u00ee Hudud el-E\u015fy\u00e2 ve Rusimihe, Res\u00e2\u2019il Kind\u00ee el-Felsefiyye, ne\u015fr.: Eb\u00fb R\u00eede, Kahire 1950, s.172 vd..<\/p>\n

                        130) Bkz. \u0130bn S\u00een\u00e2, el-\u0130\u015f\u00e2r\u00e2t ve et-Tmbih\u00e2t (\u0130\u015faretler ve Tembihler), \u00e7viren: A. Durusoy ve di\u011ferleri, Litera Yay\u0131nc\u0131l\u0131k, \u0130stanbul 2005, s.74 vd.<\/p>\n

                        131) Bkz. Eb\u00fb Hayy\u00e2n et-Tevh\u00eed\u00ee, el-\u0130mt\u00e2\u2019 ve el-M\u00fc\u00e2nese, s.5 vd.<\/p>\n

                        132) \u0130hv\u00e2n es-S\u00e2f\u00e2, Res\u00e2il Ihv\u00e2n es-S\u00e2f\u00e2, c. I, s.75-76.<\/p>\n

                        133) Bkz. Mehmet Da\u011f, \u201cKuran\u2019daki Temelleri I\u015f\u0131\u011f\u0131nda \u0130slam K\u00fclt\u00fcr\u00fcnde Bilgi Anlay\u0131\u015f\u0131\u201d, Bilim ve \u00dctopya Dergisi, say\u0131: 42, \u0130stanbul 1992, s.46-47.<\/p>\n

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

                        135) Bkz. \u0130lhan Kutluer, \u0130sl\u00e2m\u2019\u00een Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru,. s.27 vd..<\/p>\n

                        136) Bkz. Henry Corbin, \u0130slam Felsefesi Tarihi., s.15; Mehmet Da\u011f, \u201c\u0130slam Felsefesinin Baz\u0131 Temel Sorunlar\u0131 \u00dc zerinde D\u00fc\u015f\u00fcnceler\u201d, s.11-12<\/p>\n

                        137) Bkz. Mehmet Da\u011f, \u201cKuran\u2019daki Temelle\u00adri I\u015f\u0131\u011f\u0131nda \u0130slam K\u00fclt\u00fcr\u00fcnde Bilgi Anlay\u0131\u015f\u0131\u201d, s.46 vd.<\/p>\n

                        138) \u0130bn S\u00een\u00e2, Uy\u00fbn el-Hikme, ne\u015fr.: a. Bedevi, Beyrut 1993, s.16 vd.<\/p>\n

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

                        140) \u00d6rne\u011fin bkz. M.uhyiddin \u0130bn\u2019\u00fcI Arabi, el-Futuh\u00e2t el-Mekkiyye, haz.: Nihat Keklik, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara 1990, s.41 vd.<\/p>\n

                        141) Bkz. \u0130lhan Kutluer, \u0130sl\u00e2m\u2019\u0131n Klasik \u00c7a\u011f\u0131nda Felsefe Tasavvuru, s.25-105.<\/p>\n

                        142) Amir\u00ee, el-Emed., s.70-75.<\/p>\n

                        143) \u0130bn Hald\u00fbn bile e\u011fitim-\u00f6\u011fretimi anlamaya ek olarak \u2018ezberleme\u2019 i\u015fi olarak g\u00f6rmektedir. Bkz. Mukaddime, Cilt: II, \u00e7ev.: Z. K. Ugan, MEB Yay\u0131nlar\u0131, \u0130stanbul 1991, s.443.<\/p>\n

                        144) Bkz. \u0130bn S\u00een\u00e2, Kitab e\u015f-\u015eif\u00e2, Metafizik, c. I, s.67 vd.<\/p>\n

                        145) \u015eehristan\u00ee, el-Milel ve en-Nihal, s.2.<\/p>\n

                        SONU\u00c7<\/strong><\/p>\n

                        \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda felsefenin krize girmesine yol a\u00e7an i\u00e7 ve d\u0131\u015f nedenler, felsefenin otonom varl\u0131\u011f\u0131n\u0131 korumas\u0131na engel olu\u015fturmu\u015f, kel\u00e2m ve Gazz\u00e2l\u00ee\u2019nin elinde S\u00fcnnile\u015fen tasavvuf taraf\u0131ndan yutulmas\u0131 sonucunu do\u011furmu\u015ftur. Hatta felsefe terimi, itici bir terime d\u00f6n\u00fc\u015fm\u00fc\u015f; onun yerine hikmet deyi\u015fi kullan\u0131lm\u0131\u015f, \u0130bn Haldun gibi yarat\u0131c\u0131 bir d\u00fc\u015f\u00fcn\u00fcr bile, kendisi felsefe yapmakla birlikte, bast\u0131\u011f\u0131 dal\u0131 kesercesine Mukaddime<\/em>\u2019sinde felsefenin bo\u015f ve yarars\u0131z oldu\u011funu savunan bir b\u00f6l\u00fcme yer vermi\u015ftir. Ku\u015fkusuz, Sel\u00e7uklular ve Osmanl\u0131lar d\u00f6neminde felsefi e\u011filimli d\u00fc\u015f\u00fcn\u00fcrler yeti\u015fmi\u015f, \u0130bn S\u00een\u00e2\u2019n\u0131n me\u015fr\u0131ki felsefesi ve onu devam ettiren Suhreverdi\u2019nin i\u015fraki felsefesinin \u015ferh ve ha\u015fiyeleri yap\u0131lm\u0131\u015ft\u0131r; Muhyiddin ibn Arabi\u2019nin tasavvuf felsefesi yeniden \u00fcretilmi\u015ftir. Ancak, gerek me\u015fr\u0131ki-i\u015fraki gerekse tasavvuf felsefesinin ke\u015ffe dayal\u0131 bir epistemoloji i\u00e7erdi\u011fi ve varl\u0131\u011f\u0131 Tanr\u0131 kar\u015f\u0131s\u0131nda sanalla\u015ft\u0131rd\u0131\u011f\u0131 unutulmamal\u0131d\u0131r.<\/p>\n

                        Bunun yan\u0131nda, Osmanl\u0131larda, Gazz\u00e2l\u00ee ve \u0130bn R\u00fc\u015fd aras\u0131nda ger\u00e7ekle\u015fen Tehaf\u00fct tart\u0131\u015fmas\u0131 da, \u00f6nemli bir ilgi konusu olmu\u015f, Hocazade Muslihiddin, Alaeddin Ali et-Tusi, Kemalpa\u015fazade, Karaba\u011fi gibi d\u00fc\u015f\u00fcn\u00fcrlerce bu gelenek yeniden \u00fcretilmi\u015ftir; ancak her \u00fcretim, konuya dinsel bir temelde yakla\u015fm\u0131\u015f, \u00e7o\u011fu konuda Gazz\u00e2l\u00ee\u2019yi hakl\u0131, \u0130bn R\u00fc\u015fd\u2019\u00fc ise haks\u0131z bulmu\u015ftur. (146) Fatih Sultan Mehmet, Sahn-\u0131 Seman medresesine felsefe dersi koymaya niyetlenmi\u015f ise de ba\u015far\u0131l\u0131 olmam\u0131\u015f, bunun yerine kel\u00e2m okutulmu\u015ftur; ancak Katip \u00c7elebi\u2019nin deyi\u015fiyle geli\u015fen s\u00fcre\u00e7te kel\u00e2m da felsefedir diye d\u00fc\u015f\u00fcn\u00fcl\u00fcp, o da medreseden d\u0131\u015flanm\u0131\u015f, onun yerine akaid okutulmu\u015ftur.<\/p>\n

                        Tanzimat sonras\u0131 s\u00fcre\u00e7te, R\u00f6nesans d\u00f6neminde \u0130slam d\u00fcnyas\u0131ndan Bat\u0131\u2019ya aktar\u0131lan felsefe bu sefer Bat\u0131 etkisiyle yeniden \u0130slam k\u00fclt\u00fcr\u00fcnde filizlenmeye ba\u015flam\u0131\u015f (147), ancak bu sefer de, \u0130slam tarz\u0131 felsefe yapmakla -bununla daha \u00e7ok tasavvuf felsefesi ya da dinsel dogmalara destek olan onlarla \u00e7eli\u015fmeyen felsefe kastedilmektedir-, Bat\u0131 tarz\u0131 sek\u00fcler felsefe yapma aras\u0131nda yeni tart\u0131\u015fmalar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Tanzimat bu ikili\u011fi s\u00fcrd\u00fcrm\u00fc\u015f; ancak 1933 \u00dcniversite Reformuyla Atat\u00fcrk T\u00fcrkiye\u2019si Bat\u0131 tarz\u0131 felsefeden yana tav\u0131r alm\u0131\u015f, felsefenin sek\u00fcler temelde yeniden yap\u0131lanmas\u0131na olanak sa\u011flam\u0131\u015ft\u0131r. Ancak Osmanl\u0131n\u0131n son d\u00f6neminde ortaya \u00e7\u0131kan Bat\u0131 tarz\u0131 felsefe ile \u0130slam tarz\u0131 felsefe aras\u0131ndaki ideolojik kavga hi\u00e7 bitmemi\u015ftir ve modern T\u00fcrkiye\u2019de h\u00e2l\u00e2 devam etmektedir.<\/p>\n

                        \u0130slam tarz\u0131 felsefe yapma, felsefeyi otonom bir varl\u0131k olarak g\u00f6rmemekte, onu dinin hizmetine sokmaya \u00e7al\u0131\u015fmaktad\u0131r. Bu tarz, son d\u00f6nemlerde etkisini gittik\u00e7e art\u0131rm\u0131\u015f gibi g\u00f6z\u00fckmektedir ve felsefe b\u00f6l\u00fcmlerine de sirayet etmektedir. Hatta yeni a\u00e7\u0131lan felsefe b\u00f6l\u00fcmlerine atanan \u00f6\u011fretim \u00fcyelerinin yap\u0131tlar\u0131 irdelendi\u011finde felsefeyle hi\u00e7bir ili\u015fkisi bulunmayan kimselerin oralara atand\u0131\u011f\u0131na tan\u0131k olunmaktad\u0131r. E\u011fer an\u0131lan durum bu \u015fekilde devam ederse, felsefe b\u00f6l\u00fcmleri felsefeyi dinin hizmetinde g\u00f6ren, onun bir payandas\u0131 sayan bir bak\u0131\u015fa yenik d\u00fc\u015febilir ve felsefe ge\u00e7mi\u015fteki gibi ontik, ba\u011f\u0131ms\u0131z varl\u0131\u011f\u0131n\u0131 yitirebilir. Benzer bir s\u00fcrecin di\u011fer sosyal alanlarda da ya\u015fand\u0131\u011f\u0131 izlenimi do\u011fmaktad\u0131r. E\u011fer felsefe ge\u00e7mi\u015fteki gibi din ve dinsel d\u00fc\u015f\u00fcnce taraf\u0131ndan yutulursa, T\u00fck ayd\u0131nlanmas\u0131 ba\u015flad\u0131\u011f\u0131 yere geri d\u00f6necektir. Bu y\u00fczden, modern T\u00fcrkiye\u2019nin sosyal bilimler ve felsefenin laik, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc, ele\u015ftirel ve \u00e7ok sesli temeli korunmal\u0131d\u0131r. Ancak bu sayede ayd\u0131nlanma s\u00fcreklilik kazanabilir.<\/p>\n

                        Elbette dinsel duyarl\u0131l\u0131\u011f\u0131 olan kesimler felsefe yapabilir ve yapacakt\u0131r da; ancak bunu, felsefe yapman\u0131n temel ko\u015fulunun rasyonel uslamlamalar oldu\u011fu ilkesini yok saymadan yapmalar\u0131 gerekir. Felsefede her t\u00fcrden sek\u00fcler temelli rasyonel arg\u00fcman ve gerek\u00e7elendirmenin yeri vard\u0131r; o do\u011fas\u0131 gere\u011fi ele\u015ftirel bir etkinliktir; dini bu alana bilerek ya da bilmeyerek sokanlar\u0131n, felsefeden gelecek ele\u015ftirilere, dinsizliktir deyip dogmatik temelde kar\u015f\u0131 koymaya haklar\u0131 yoktur; hatta falan\u0131n felsefesi \u0130slam\u2019a uygundur, falan\u0131n de\u011fildir demek de m\u00fcmk\u00fcn olmamal\u0131d\u0131r. Aksi durum, felsefenin \u0130slamile\u015ftirilmesi demektir ki, \u0130slam d\u00fc\u015f\u00fcnce tarihi bunun ac\u0131s\u0131n\u0131 d\u00fc\u015f\u00fcnsel dura\u011fanl\u0131kla ya\u015fam\u0131\u015ft\u0131r ve h\u00e2l\u00e2 da ya\u015famaktad\u0131r. Modern T\u00fcrkiye\u2019nin Mustafa Kemal Atat\u00fcrk\u2019te g\u00fc\u00e7l\u00fc bir temel buldu\u011fu ayd\u0131nlanma, varl\u0131\u011f\u0131n\u0131 bilim ve felsefenin sek\u00fcler temelini g\u00f6rmesine ve onu ya\u015fama ge\u00e7irmesine bor\u00e7ludur. T\u00fcrk felsefesi, s\u00fcrekli ayd\u0131nlanma misyonunu ilke edinecekse, dogmatik temelde yap\u0131lanmama ve ussal olma ko\u015fuluyla her t\u00fcrden felsefi anlay\u0131\u015fa ve dizgeye olumlu bakan, felsefi d\u00fc\u015f\u00fcncelerin diyalekti\u011finde geli\u015fme g\u00f6ren ve bu arada, kendi alan\u0131na m\u00fcdahale etmeye y\u00f6nelen dogmatik d\u00fc\u015f\u00fcnceleri felsefi tutum gere\u011fi a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131p analitik olarak irdelemek ve rasyonel temelde reddetmekle geli\u015fecektir.<\/p>\n

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

                        146) Bkz. Remzi Demir, Philosophia Ottomanica, cilt: I, Lotus Yay\u0131nlar\u0131, Ankara 2005, s.52 vd.<\/p>\n

                        147) Bkz. Remzi Demir, Philosophia Ottomanica, cilt: III, Lotus yay\u0131nlar\u0131, Ankara 2007, s.17 vd.<\/p>\n","protected":false},"excerpt":{"rendered":"

                        \u0130slam\u2019\u0131n klasik \u00e7a\u011f\u0131nda felsefenin krize girmesine yol a\u00e7an i\u00e7 ve d\u0131\u015f nedenler, felsefenin otonom varl\u0131\u011f\u0131n\u0131 korumas\u0131na engel olu\u015fturdu, kel\u00e2m ve Gazz\u00e2l\u00ee\u2019nin elinde S\u00fcnnile\u015fen tasavvuf taraf\u0131ndan yutulmas\u0131 sonucunu do\u011furdu. D\u00fc\u015f\u00fcn\u00fcr ve bilimciler dinsizlikle su\u00e7land\u0131, hatta \u015f\u00f6yle fetvalar bile verildi: \u201cFilozoflar\u0131n inanc\u0131na ba\u011fl\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6yleyen, \u0130sl\u00e2m ve k\u0131l\u0131\u00e7 aras\u0131nda tercihe zorlanmal\u0131d\u0131r.\u201d Benzer bir \u0130slamile\u015ftirme tehlikesini bug\u00fcn […]<\/p>\n","protected":false},"author":483,"featured_media":8955,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[152,224],"tags":[227,237,556,441],"class_list":["post-8944","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-115-sayi","category-din-ve-dinler-tarihi","tag-aydinlanma","tag-felsefe","tag-islam","tag-islam-felsefesi"],"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