{"id":9164,"date":"2009-02-01T22:44:27","date_gmt":"2009-02-01T20:44:27","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9164"},"modified":"2017-05-20T22:23:36","modified_gmt":"2017-05-20T19:23:36","slug":"9164","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/02\/01\/9164","title":{"rendered":"Do\u011fu \u0130slam d\u00fcnyas\u0131nda Aristocular – 2 \u0130bn Miskeveyh"},"content":{"rendered":"

\u0130bn Miskeveyh, dinle felsefenin uyumu ve ayn\u0131 hakikatleri ortaya koyduklar\u0131 \u00fczerinde durur. Ona g\u00f6re, dinin ortaya koydu\u011fu h\u00fck\u00fcmlerle felsefenin ortaya koydu\u011fu h\u00fck\u00fcmler birbirinden farkl\u0131 de\u011fildir. \u0130<\/em>bn Miskeveyh\u2019in ahl<\/em>\u00e2<\/em>k g<\/em>\u00f6<\/em>r<\/em>\u00fc\u015f<\/em>leri, gariptir ki, <\/em>\u0130<\/em>sl<\/em>\u00e2<\/em>m d<\/em>\u00fc<\/em>nyas<\/em>\u0131<\/em>nda, belli bir d<\/em>\u00f6<\/em>nemden sonra, felsefenin <\/em>\u00f6<\/em>teki b<\/em>\u00f6<\/em>l<\/em>\u00fc<\/em>mlerine genellik\u00adle sempati ile bak<\/em>\u0131<\/em>lmad<\/em>\u0131\u011f\u0131<\/em> halde, hemen hemen her <\/em>\u00e7<\/em>evrede ilgi g<\/em>\u00f6<\/em>rm<\/em>\u00fc\u015f<\/em>, her ahl<\/em>\u00e2<\/em>k g<\/em>\u00f6<\/em>r<\/em>\u00fc\u015f\u00fc<\/em>n<\/em>\u00fc<\/em>n temelinde yer alm<\/em>\u0131\u015f<\/em>t<\/em>\u0131<\/em>r. Bir bak<\/em>\u0131<\/em>ma <\/em>\u0130<\/em>sl<\/em>\u00e2<\/em>m\u2019\u0131n resm<\/em>\u00ee<\/em> ahl<\/em>\u00e2<\/em>k felsefesi olmu<\/em>\u015f<\/em>tur. <\/em><\/p>\n

Eb\u00fb Ali Muhammed b.Muhammed b.Y\u00e2\u2019k\u00fbb b.Miskeveyh, ay\u00adn\u0131 zamanda tabib ve tarih\u00e7i olmakla birlikte ahl\u00e2k\u00e7\u0131 olarak tan\u0131n\u0131r. Ya\u015fam\u0131 hakk\u0131nda ayr\u0131nt\u0131l\u0131 bilgimiz yoktur. Onun Abbas\u00eelerin \u015eii B\u00fcveyh\u00eeler d\u00f6neminde ya\u015fad\u0131\u011f\u0131 biliniyor. Bir ara B\u00fcveyh\u00ee veziri \u0130bn el-Muhallebi\u2019nin k\u00e2tipli\u011fini yapt\u0131. Tarih\u00e7i Y\u00e2k\u00fbt\u2019un anlatt\u0131klar\u0131na bak\u0131l\u0131rsa, yak\u0131n dostu olan Eb\u00fb Hayy\u00e2n et-Tevhid\u00ee (\u00f6lm.414\/1023) ona Porphyrius\u2019un Isag\u00fbci<\/em>\u2019si (Eisagoge) ile Aristo\u2019nun Kategoriler<\/em>\u2019inin bir \u015ferhini sa\u011flam\u0131\u015ft\u0131r. Ayr\u0131ca bir H\u0131ristiyan yazar ve filozof olan Eb\u00fb\u2019l-Hayr b. el-Hamar\u2019la yak\u0131n ili\u015fkileri olmu\u015ftur. Ayr\u0131ca Y\u00e2k\u00fbt, onun kendisi gibi Tehz\u00eeb el-Ahl\u00e2k<\/em> adl\u0131 bir eserin yazar\u0131 olan Yahya b.Ad\u00ee\u2019nin (\u00f6lm.364\/974) eserlerine ilgi duydu\u011funu ifade ediyor. \u00d6yle anla\u015f\u0131l\u0131yor ki, \u0130bn Miskeveyh ilk felsefe k\u00fclt\u00fcr\u00fcn\u00fc bu kanallar\u00addan elde etti. Onun \u015eiraz ve Rey\u2019de k\u00fct\u00fcphanecilik g\u00f6revinde bu\u00adlunmas\u0131 da, k\u00fclt\u00fcrel geli\u015fiminde etkili oldu. H.42\u0130\/M.1030 y\u0131\u00adl\u0131nda olduk\u00e7a ge\u00e7 bir ya\u015fta \u00f6ld\u00fc.<\/p>\n

 <\/p>\n

\u0130bn Miskeveyh\u2019in d\u00fc\u015f\u00fcnsel kaynaklar\u0131<\/em><\/strong><\/p>\n

\u0130bn Miskeveyh, bir filozof ve ahl\u00e2k\u00e7\u0131 olarak, olduk\u00e7a farkl\u0131 kaynaklardan gelen malzemeleri bir araya toplayarak, bun\u00adlardan kendi ama\u00e7lar\u0131na en uygun olanlar\u0131n\u0131 se\u00e7er ve kullan\u0131r. \u00c7o\u011fu M\u00fcsl\u00fcman yazarlar gibi, kulland\u0131\u011f\u0131 kaynaklardan s\u00f6z etmek yerine, \u00e7e\u015fitli g\u00f6r\u00fc\u015fleri s\u0131ralamakla yetindi\u011fi halde, ah\u00adl\u00e2ka ili\u015fkin \u00fcnl\u00fc eserinde s\u00f6z\u00fcn\u00fc etti\u011fi baz\u0131 isimlerden ba\u015fl\u0131\u00adca kaynaklar\u0131n\u0131 \u00f6\u011frenebiliyoruz. Bunlar, ba\u015fta Aristo ve Eflatun olmak \u00fczere, Galen (\u00f6lm. 199), hakk\u0131nda pek az \u015fey bilinen Yeni-Pythagorcu Bryson, Yeni-Eflatuncu Porphyrius, ve Themistius\u2019tur. Themistius Sokrates\u2019<\/sup>le, Sokrates Hippokrates\u2019<\/sup>le kar\u0131\u015ft\u0131r\u0131l\u0131r. Bu \u00e7e\u015fitli kaynaklardan derlenen malzemeler Aristocu bir temel \u00fcze\u00adrine yerle\u015ftirilir. \u0130bn Miskeveyh, bu kaynaklar yan\u0131nda, Kelile ve Dimne<\/em>\u2019<\/sup>yi ve Kral Erde\u015fir\u2019e alt bir eseri de g\u00f6r\u00fc\u015flerini desteklemek \u00fczere kullan\u0131r. Kendisinden \u00f6nce gelen \u0130sl\u00e2m filozof\u00adlar\u0131 aras\u0131nda Far\u00e2b\u00ee\u2019den \u00e7ok Kind\u00ee\u2019ye yak\u0131nl\u0131k duyar ve ondan \u00e7ok yararlan\u0131r.<\/p>\n

\u00d6teki \u0130sl\u00e2m filozoflar\u0131nda oldu\u011fu gibi, \u0130bn Miskeveyh\u2019te de Yeni-Eflatuncu bir renk ta\u015f\u0131yan, bir\u00e7ok malzemeyi \u0130sl\u00e2m\u00ee gelenekle uzla\u015ft\u0131rmak ama\u00e7lan\u0131r. S\u00f6zgelimi, Eflatun\u2019un eserlerinde yer alan Yunan yasalar\u0131n\u0131n yerini \u0130bn Miskeveyh\u2019<\/sup>te \u015feriat al\u0131r. Yine Yunan filozoflar\u0131n\u0131n ahl\u00e2ka ili\u015fkin eserlerinde kendilerine s\u0131k s\u0131k ba\u015fvurulan Homeros ve \u00f6teki Yunan ozanlar\u0131n\u0131n yerini, \u0130bn Miskeveyh\u2019<\/sup>te Kur\u2019\u00e2n<\/em> \u00e2yetleri, had\u00eesler, Eb\u00fb Bekr, Ali, Hasan Basri ve \u00fcnl\u00fc Arap ozanlar\u0131 al\u0131r. Aristo\u2019nun ahl\u00e2k\u0131nda Homeros\u2019un kahramanlar\u0131na \u00f6zg\u00fc bir erdem olarak g\u00f6sterilen cesaret, \u0130bn Miskeveyh\u2019in eserlerinde Tanr\u0131 yolunda sava\u015fan kahramanlara \u00f6zg\u00fc bir erdem halini al\u0131r.<\/p>\n

Bir tarih\u00e7i olarak bak\u0131ld\u0131\u011f\u0131nda ise, \u0130bn Miskeveyh ta\u00adrih\u00e7ili\u011fi, derlenen malzemeleri yaln\u0131zca tarihsel bir s\u0131raya koymak olarak g\u00f6rmez; yoruma ve olaylar\u0131 anlamaya \u00f6nem verir; \u00e7\u00fcnk\u00fc ona g\u00f6re ge\u00e7mi\u015fin b\u00fct\u00fcn olaylar\u0131 insanlar\u0131n \u00e7\u0131kar a\u011flar\u0131yla \u00f6r\u00fcl\u00fcd\u00fcr.<\/p>\n

Bug\u00fcn elimizde bulunan ba\u015fl\u0131ca eserleri; felsefe ve ahl\u00e2ka ili\u015fkin olan el-Fevz el-Asgar<\/em>\u2019\u0131 ve Tehz\u00eeb el-Ahl\u00e2k<\/em> ve Tath\u00eer el-A\u2019rak<\/em>\u2019\u0131, \u00e7e\u015fitli kaynaklardan derlenmi\u015f bilgece deyi\u015fleri i\u00e7eren C\u00e2vidan Hirad<\/em>\u2019\u0131 ve tarihe ili\u015fkini olan Tec\u00e2rib el-\u00dcmem<\/em>\u2019idir.<\/p>\n

 <\/p>\n

Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 ve birli\u011fi<\/em><\/strong><\/p>\n

\u0130bn Miskeveyh, kendisinden \u00f6nce gelen Kind\u00ee ve F\u00e2r\u00e2b\u00ee gibi, dinle felsefenin uyumu ve ayn\u0131 hakikatleri ortaya koyduklar\u0131 \u00fczerinde durur. Ona g\u00f6re, dinin ortaya koydu\u011fu h\u00fck\u00fcmlerle felsefenin ortaya koydu\u011fu h\u00fck\u00fcmler birbirinden farkl\u0131 de\u011fildir. Dinin h\u00fck\u00fcmleri felsef\u00ee bir ya\u015fam i\u00e7in gerekli temel haz\u0131rl\u0131\u011f\u0131 sa\u011flar. B\u00f6ylece \u0130bn Miskeveyh, Yunan Felsefesinde dikkati \u00e7e\u00adken felsef\u00ee ilkelere g\u00f6re din\u00ee h\u00fck\u00fcmlerin ve yasalar\u0131n de\u011fi\u015fti\u00adrilmesini, yeniden d\u00fczenlenmesini d\u00fc\u015f\u00fcnmez. Ona g\u00f6re, m\u00fclhid, yaln\u0131zca dinsel gelene\u011fi de\u011fil, onunla birlikte Yeni-Eflatuncu felsefeyi de reddeden ki\u015fidir.<\/p>\n

\u0130bn Miskeveyh, felsef\u00ee ilimlerin s\u0131ralanmas\u0131nda mant\u0131k yerine matemati\u011fe \u00f6ncelik verir; matemati\u011fi mant\u0131k, tabi\u2019<\/sup>iyy\u00e2t ve ilahiyat izler.<\/p>\n

Fizi\u011fe ve metafizi\u011fe ili\u015fkin d\u00fc\u015f\u00fcncelerini daha \u00e7ok el-Fevz el-Asgar<\/em>\u2019da buluyoruz. Burada, temelde Aristo\u2019nun g\u00f6r\u00fc\u015flerinin egemen oldu\u011fu Yeni-Eflatunculu\u011fu izler. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 konusunda Aristo\u2019nun \u201chareket kan\u0131t\u0131n\u0131\u201d kullan\u0131r. Ona g\u00f6re bu \u00e2lemde varolan hi\u00e7bir cisim, her t\u00fcrl\u00fc de\u011fi\u015fmeyi i\u00e7e\u00adren hareketten yoksun olamaz. Her hareket bir ba\u015flang\u0131ca ve so\u00adna sahip oldu\u011funa g\u00f6re, ondan yoksun olmayan b\u00fct\u00fcn cisimlerin de bir ba\u015flang\u0131\u00e7 ve sona sahip olmalar\u0131 gerekir. Ancak acaba bu hareketin nedeni nedir? Cismin kendisi midir, yoksa cismin d\u0131\u015f\u0131nda ba\u015fka bir \u015fey midir? \u0130bn Miskeveyh\u2019e g\u00f6re, hareketin nedeninin cismin kendisi oldu\u011fu g\u00f6zlemlerimize ayk\u0131r\u0131d\u0131r; \u00e7\u00fcnk\u00fc hareketin nedeni cismin kendisi olsayd\u0131, ir\u00e2di (isten\u00e7li) hare\u00adkete sahip olan insan\u0131n uzuvlar\u0131n\u0131n, birbirinden kopar\u0131ld\u0131ktan sonra da, hareketli olmalar\u0131 gerekirdi. O halde hareketin nedeninin cisimden ba\u015fka bir \u015fey olmas\u0131 gerekir. \u0130bn Miskeveyh ken\u00addileri hareket eden hareket ettirici nedenler dizisinin sonunda kendisi hareket etmeyen hareket ettirici bir nedende durmas\u0131 ge\u00adrekti\u011fini belirtir; \u00e7\u00fcnk\u00fc nedenlerin sonsuzca uzamas\u0131 imk\u00e2ns\u0131z\u00add\u0131r.<\/p>\n

Kendisi hareket etmeyen bu hareket ettirici birden faz\u00adla olamaz. \u0130bn Miskeveyh bu hususu, yani Tanr\u0131\u2019n\u0131n birli\u011fini, t\u0131pk\u0131 Kind\u00ee ve F\u00e2r\u00e2b\u00ee gibi kan\u0131tl\u0131yor. E\u011fer kendisi hareket etmeyen hareket ettiriciler birden \u00e7ok olsayd\u0131, onlar\u0131n ayn\u0131 s\u0131\u00adn\u0131fa sokulmalar\u0131n\u0131 sa\u011flayacak ortak bir tabiatlar\u0131yla, onlar\u0131n birbirlerinden ay\u0131rt edilmelerini sa\u011flayacak farkl\u0131 \u00f6zellikleri\u00adnin bulunmas\u0131 gerekecekti. Ancak bu ortakl\u0131k ve ayr\u0131l\u0131k onlar\u0131n her birinin \u00f6zlerinin bile\u015fik oldu\u011fu sonucuna iletir ki, b\u00f6yle bir \u015fey hareketin ilk nedeninde bulunamaz. Bu ilk hareket etti\u00adrici, ayr\u0131ca \u00f6ncesiz olup, cism\u00e2n\u00ee de\u011fildir; \u00e7\u00fcnk\u00fc yaln\u0131zca \u00f6ncesiz olmayan ve madde ile ili\u015fkisi olan \u015fey hareket halin\u00addedir.<\/p>\n

\u00d6ncesiz ve maddeden ve madd\u00ee ili\u015fkilerden tamam\u0131yla uzak olan Tanr\u0131\u2019n\u0131n bizce kavranmas\u0131 g\u00fc\u00e7 hatta imk\u00e2ns\u0131zd\u0131r; \u00e7\u00fcn\u00adk\u00fc ne denli soyut olursa olsun bizim t\u00fcm kavrama i\u015flemlerimiz temelde maddi alg\u0131larla ba\u011f\u0131ml\u0131d\u0131r. Felsef\u00ee e\u011fitimin amac\u0131, ki\u00ad\u015fiyi i\u015fte bu madd\u00ee alg\u0131lardan t\u00fcm\u00fcyle soyutlanm\u0131\u015f salt akl\u00ee kavramlara ula\u015ft\u0131rmak ve sonunda onun Mutlak Varl\u0131\u011f\u0131 yani Tanr\u0131\u2019y\u0131 kavramas\u0131n\u0131 sa\u011flamakt\u0131r.<\/p>\n

 <\/p>\n

Tanr\u0131\u2019n\u0131n evreni yarat\u0131\u015f\u0131<\/em><\/strong><\/p>\n

\u0130bn Miskeveyh, Tanr\u0131 evren ili\u015fkisini, yani yarat\u0131l\u0131\u015f\u0131 a\u00e7\u0131klarken, Kind\u00ee\u2019yi yak\u0131ndan izler. Dehr\u00eelere alt oldu\u011funu s\u00f6yledi\u011fi madde ve suretin \u00f6ncesizli\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc ele\u015ftirir. Ona g\u00f6re, maddede birbirini izleyen nitelik ya da suretlerin, maddeden ayr\u0131ld\u0131klar\u0131nda, mutlak anlamda yok olmalar\u0131 gerekir. E\u011fer maddede yeni bir suretin varolmas\u0131yla \u00f6nceki suretin mut\u00adlak anlamda yok olmad\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcrse, bu suretin ya bir ba\u015fka cisme ge\u00e7mesi ya da ayn\u0131 cisimde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi gerekir. Bu suretin bir ba\u015fka cisme ge\u00e7mesi d\u00fc\u015f\u00fcn\u00fclemez, \u00e7\u00fcnk\u00fc s\u00f6zgelimi, k\u00fcre \u015feklindeki bir balmumunu k\u00fcp \u015fekline d\u00f6n\u00fc\u015ft\u00fcr\u00add\u00fc\u011f\u00fcm\u00fczde, k\u00fcre \u015feklinin bir ba\u015fka cisme ge\u00e7ti\u011fini g\u00f6rmemekteyiz. Onun ayn\u0131 cisimde kalmas\u0131 da s\u00f6z konusu de\u011fildir; \u00e7\u00fcnk\u00fc b\u00f6yle bir \u015fey iki z\u0131t suretin ayn\u0131 anda ayn\u0131 cisimde varolmas\u0131n\u0131 gerektirecektir. \u00d6te yandan madde de hi\u00e7bir zaman suret ya da nitelikten yoksun olarak d\u00fc\u015f\u00fcn\u00fclemez, maddeyi nitelikle\u00adrinden ne kadar soyutlamaya \u00e7al\u0131\u015f\u0131rsak \u00e7al\u0131\u015fal\u0131m, sonunda yine t\u00f6z ve suretten olu\u015fan basit unsurda durmam\u0131z gerekecektir. O halde ba\u015flang\u0131c\u0131 bulunan, suretlerle birlikte bulunmak zorunda olan madde de \u00f6ncesiz olmay\u0131p, bir ba\u015flang\u0131ca sahiptir. Ku\u015fku\u00adsuz \u0130bn Miskeveyh\u2019in bu tart\u0131\u015fma ve kan\u0131tlama bi\u00e7imi, Kind\u00ee\u2019nin de \u00f6nemli \u00f6l\u00e7\u00fcde etkilendi\u011fi kel\u00e2mc\u0131lar\u0131n tart\u0131\u015fma ve kan\u0131tlama bi\u00e7imini and\u0131rmakta ve sonunda evrenin yok iken yarat\u0131ld\u0131\u011f\u0131 sonucuna varmaktad\u0131r.<\/p>\n

Acaba ba\u015flang\u0131c\u0131 bulunan bu \u00e7okluk evreni, nas\u0131l olur da daha \u00f6nce mutlak birli\u011fi kan\u0131tlanan Tanr\u0131 taraf\u0131ndan yarat\u0131\u00adlabilir? \u0130bn Miskeveyh bu soruyu yan\u0131tlamak \u00fczere, bu konuda d\u00fc\u015f\u00fcn\u00fclebilecek olas\u0131l\u0131klar\u0131 s\u0131ralar: Ya her \u015feyin ilk nedeni olan Tanr\u0131 \u00e7e\u015fitli g\u00fc\u00e7lere sahiptir; bu \u00e7e\u015fitli g\u00fc\u00e7leri saye\u00adsinde \u00e7e\u015fitli varl\u0131klar\u0131 yarat\u0131r; ya \u00e7e\u015fitli varl\u0131klar\u0131 meydana getirmek i\u00e7in \u00e7e\u015fitli arac\u0131lar\u0131 kullan\u0131r; ya da \u00e7e\u015fitli malzemeler \u00fczerinde \u00e7al\u0131\u015f\u0131r. Ona g\u00f6re, say\u0131lan bu olas\u0131l\u0131kla\u00adr\u0131n hepsi de yanl\u0131\u015ft\u0131r. Birinci olas\u0131l\u0131k yanl\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc bir\u00adbirinden farkl\u0131 \u00e7e\u015fitli g\u00fc\u00e7lerin O\u2019nda bulunmas\u0131 bile\u015fikli\u011fe yol a\u00e7ar; oysa Tanr\u0131 bile\u015fik de\u011fildir. \u0130kinci olas\u0131l\u0131k yanl\u0131\u015f\u00adt\u0131r; \u00e7\u00fcnk\u00fc kullan\u0131lan \u00e7e\u015fitli arac\u0131lar Tanr\u0131\u2019n\u0131n kendisi tara\u00adf\u0131ndan yarat\u0131labilece\u011fi gibi, bir ba\u015fkas\u0131 taraf\u0131ndan da yarat\u0131labilir; oysa bu arac\u0131lar\u0131n kendisi taraf\u0131ndan yarat\u0131lmas\u0131 ba\u015fka arac\u0131lar\u0131 gerektirir; ba\u015fkas\u0131 taraf\u0131ndan yarat\u0131lmas\u0131 ise Tanr\u0131\u2019n\u0131n birden fazla oldu\u011fu sonucuna iletir. \u00dc\u00e7\u00fcnc\u00fc olas\u0131l\u0131k da yanl\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc yok iken yaratmay\u0131 de\u011fil, bir \u015feyden yaratmay\u0131 \u00f6ng\u00f6r\u00fcr. O halde bir tek olan Tanr\u0131\u2019dan \u00e7oklu\u011fun \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenemez. \u0130bn Miskeveyh bu noktada kel\u00e2mc\u0131lardan ay\u00adr\u0131larak Yeni-Eflatunculu\u011fa y\u00f6nelir. \u201cBirden yaln\u0131zca bir tek \u015fey \u00e7\u0131kar\u201d ilkesinden hareketle \u0130bn Miskeveyh Tanr\u0131\u2019dan ba\u015fla\u00adyarak her biri bir \u00f6ncekinden sud\u00fbr eden (\u00e7\u0131kan) ve giderek ruh\u00e2n\u00eeli\u011fini yitirip maddile\u015fen bir varl\u0131klar s\u0131ralamas\u0131 orta\u00adya koyar. A\u015fa\u011f\u0131dan bak\u0131ld\u0131\u011f\u0131nda bu s\u0131ralama ilk maddeden ba\u015f\u00adlayarak giderek ruh\u00e2n\u00eele\u015fen bir geli\u015fme \u00e7izgisi izler. \u0130bn Mis\u00adkeveyh bu geli\u015fme \u00e7izgisini, Tav\u00e2n es-Saf\u00e2\u2019ya, ondan da \u00f6nce Diodorus ve Anaximandros\u2019a benzer bir bi\u00e7imde t\u00fcrler aras\u0131nda ge\u00e7i\u015fi sa\u011flayacak ba\u011flant\u0131lar bulundu\u011funu ileri s\u00fcrerek a\u00e7\u0131k\u00adlar. Nefs sahibi cism\u00e2n\u00ee varl\u0131klar\u0131n zirvesinde insan yer al\u0131r.<\/p>\n

 <\/p>\n

\u0130<\/em><\/strong>nsan nefsi <\/em><\/strong>ve<\/em><\/strong> yetileri<\/em><\/strong><\/p>\n

\u0130nsan nefsi \u00e7e\u015fitli yetileri sayesinde hem bu d\u00fcnya ile hem de ruhan\u00ee \u00e2lemle yak\u0131ndan ili\u015fkilidir. Bu nefs, \u0130bn Miskeveyh\u2019e g\u00f6re, maddeden ba\u011f\u0131ms\u0131z basit bir t\u00f6zd\u00fcr. Bu t\u00f6z ne maddenin kendisi ne de onun bir sureti olabilir. Maddenin ken\u00addisi olamaz; \u00e7\u00fcnk\u00fc madde kendisinde iki z\u0131t sureti birden bar\u0131n\u00add\u0131rmad\u0131\u011f\u0131 halde, nefs alg\u0131lama i\u015flevi s\u0131ras\u0131nda birbirinden fark\u00adl\u0131 pek \u00e7ok sureti birden alg\u0131layabilir. \u00d6te yandan maddenin bir sureti de olmaz; \u00e7\u00fcnk\u00fc \u00e7e\u015fitli suretleri alg\u0131layan nefs, bu suretlerden biri olamayaca\u011f\u0131 gibi, onlar gibi de\u011fi\u015fken bir niteli\u011fe de sahip olamaz. \u0130bn Miskeveyh insan nefsinin cism\u00e2n\u00ee olamayaca\u011f\u0131 konusunda, daha sonra \u0130bn S\u00een\u00e2\u2019n\u0131n yeniden ele al\u0131p, kullanaca\u011f\u0131 \u015fu kan\u0131tlar\u0131 da ileri s\u00fcrer:<\/p>\n

    \n
  1. a) Duyular g\u00fc\u00e7l\u00fc bir uyar\u0131c\u0131 kar\u015f\u0131s\u0131nda, bir s\u00fcre, daha zay\u0131f olanlar\u0131n\u0131 alg\u0131layamad\u0131\u011f\u0131 halde, yaln\u0131zca insan nefsine \u00f6zg\u00fc olan akl\u00ee yeti, ne denli soyut kavramlara ula\u015f\u0131rsa, o den\u00adli g\u00fc\u00e7 kazan\u0131 b) Akli faaliyet i\u00e7in madd\u00ee \u00e2lem bir engel olu\u015f\u00adturmaktad\u0131r; nefs cism\u00e2n\u00ee olsayd\u0131, d\u0131\u015f \u00e2lem akl\u00ee faaliyeti i\u00e7in bir engel olu\u015fturmazd\u0131. c) Cism\u00e2n\u00ee olan insan bedeni ya\u015flan\u0131n\u00adca g\u00fc\u00e7ten d\u00fc\u015ft\u00fc\u011f\u00fc halde, akl\u00ee faaliyet ya\u015fland\u0131k\u00e7a g\u00fc\u00e7lenir. d) \u0130nsan nefsi duyu verileri ile ilgisi olmayan kimi \u00f6nermele\u00adri kavrayabilir; s\u00f6zgelimi, iki z\u0131t \u015fey ayn\u0131 anda ayn\u0131 yeri i\u015f\u00adgal edemez. e) Duyulara egemen olan, bedeni ve bedensel organ\u00adlar\u0131 y\u00f6neten, duyum yan\u0131lg\u0131lar\u0131n\u0131 d\u00fczelten, b\u00fct\u00fcn bilgileri birle\u015ftiren bir yeti, cism\u00e2n\u00ee bir nitelik ta\u015f\u0131yamaz. \u0130nsan nef\u00adsi cism\u00e2n\u00ee olmad\u0131\u011f\u0131na g\u00f6re, onun \u00f6l\u00fcms\u00fcz de olmas\u0131 ge\u00adrekir; \u00e7\u00fcnk\u00fc \u00f6l\u00fcml\u00fcl\u00fck yaln\u0131zca cism\u00e2n\u00ee olana ili\u015fir.<\/li>\n<\/ol>\n

    Cism\u00e2n\u00ee olmayan, basit, \u00f61\u00fcms\u00fcz bir t\u00f6z olan insan nef\u00adsinin, Eflatun\u2019da da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, i\u015flevleri a\u00e7\u0131s\u0131ndan \u00fc\u00e7 ye\u00adtisi bulunur: a) Akli nefs (en-nefs en-n\u00e2t\u0131ka), b) \u00d6fkeli nefs (en-nefs el-gazabiyye) ve c) \u0130stekli nefs (en-nefs e\u015f-\u015fehv\u00e2niyye). Bunlardan yaln\u0131zca akl\u00ee nefs insana \u00f6zg\u00fcd\u00fcr; \u00f6tekiler hayvanlarda da bulunur. \u0130stekli nefs haz veren \u015feyleri ve be\u00adsinleri isteyen yeti; \u00f6fkeli nefs, korkulu \u015feylere kar\u00ad\u015f\u0131 koyan ve g\u00f6\u011f\u00fcs geren yeti; akl\u00ee nefs ise nesnelerin hakikat\u00adlar\u0131n\u0131 d\u00fc\u015f\u00fcnme ve inceleme yetisidir. \u0130bn Miskeveyh her yetiyi bedensel bir organla ilgili g\u00f6r\u00fcr. Akl\u00ee yetinin bedensel orga\u00adn\u0131 beyin; istek yetisinin bedensel organ\u0131 karaci\u011fer; \u00f6fke yeti\u00adsinin bedensel organ\u0131 ise kalptir.<\/p>\n

     <\/p>\n

    Erdem ve erdemli ya\u015fam<\/em><\/strong><\/p>\n

    \u0130bn Miskeveyh, b\u00fct\u00fcn bu psikolojik bilgileri, Tehz<\/em>\u00ee<\/em>b el-Ahl<\/em>\u00e2<\/em>k ve Tath<\/em>\u00ee<\/em>r el-A\u2019r<\/em>\u00e2<\/em>k<\/em> adl\u0131 eserinde ahl\u00e2k ve e\u011fitim g\u00f6\u00adr\u00fc\u015flerini temellendirmek \u00fczere kullan\u0131r. \u0130nsan\u0131n ahl\u00e2k\u00ee y\u00fcceli\u015fi ve d\u00fc\u015f\u00fc\u015f\u00fc, nefs\u00e2n\u00ee yetilerle do\u011frudan ili\u015fkisi bulunan erdem (fazilet) ve erdemsizliklerin (rez\u00eelet) sonucudur. Ona g\u00f6re, akl\u00ee nefsin \u0131l\u0131ml\u0131l\u0131\u011f\u0131 (itidali), bilgi ve bilgelik er\u00addemine; istekli nefsin akl\u00ee nefse uyumlu ve \u0131l\u0131ml\u0131 hareketi iffet ve buna ba\u011fl\u0131 alarak c\u00f6mertlik (es-seh\u00e2) erdemine; \u00f6fkeli nefsin akl\u00ee nefse uyumlu ve \u0131l\u0131ml\u0131 hareketi yumu\u015fak huyluluk (el-hilm) ve sonunda cesaret (e\u015f-\u015fec\u00e2\u2019at) erdemine iletir. B\u00fct\u00fcn bu erdemlerden de onlar\u0131n yetkinli\u011fi olan adalet (do\u011fruluk) erdemi ortaya \u00e7\u0131kar. B\u00f6ylece \u0130bn Miskeveyh, Eflatun\u2019u iz\u00adleyerek temel erdemleri, bilgelik, iffet, cesaret ve adalet olarak belirlemektedir. \u201cErdemi iki a\u015f\u0131r\u0131 u\u00e7 aras\u0131nda kalan or\u00adta yol\u201d bi\u00e7iminde tan\u0131mlamas\u0131nda ise Aristo\u2019dan yararlan\u0131r. Ki\u015fi bu erdemleri ba\u015fkalar\u0131 i\u00e7in kullanmad\u0131k\u00e7a onlar\u0131n sahibi olamaz. S\u00f6zgelimi, bir kimse, c\u00f6mertli\u011fi ba\u015fkalar\u0131 i\u00e7in kullan\u00admazsa, ona savurgan (minf\u00e2k); cesareti ba\u015fkalar\u0131 i\u00e7in kullan\u00admazsa ona sert adam (el-an\u00eef); bilgeli\u011fi ba\u015fkalar\u0131 i\u00e7in kullan\u00admazsa ona g\u00f6zlemci (el-mustabs\u0131r) denir. \u0130stek ve \u00f6fke yetisi hayvanlarda da bulundu\u011fu i\u00e7in, bu yetilere ba\u011fl\u0131 erdemler hay\u00advansal erdemler olarak nitelendirilir ve onlar\u0131n yaln\u0131zca bu d\u00fcnyada umut ve sayg\u0131 kayna\u011f\u0131 oldu\u011fu belirtilir. Yaln\u0131zca insana \u00f6z\u00adg\u00fc akl\u00ee nefse ili\u015fkin olan bilgelik ise hem bu d\u00fcnyada hem de \u00f6tekinde umut ve sayg\u0131 kayna\u011f\u0131d\u0131r.<\/p>\n

    Her erdem a\u015f\u0131r\u0131 u\u00e7lar aras\u0131ndaki orta yolu temsil etti\u00ad\u011fine g\u00f6re, yukar\u0131da say\u0131lan d\u00f6rt ana erdemden her birinin as\u00adl\u0131nda iki kar\u015f\u0131t\u0131 bulunmakla birlikte, onlar\u0131n ger\u00e7ekte d\u00f6rt temel kar\u015f\u0131t\u0131, bilgisizlik (cehl), a\u00e7g\u00f6zl\u00fck (\u015ferah), korkakl\u0131k (cubn) ve bask\u0131d\u0131r (cevr).<\/p>\n

    \u0130nsanlar aras\u0131nda yarat\u0131l\u0131\u015ftan erdemli ve iyi olanlar bulundu\u011fu gibi yarat\u0131l\u0131\u015ftan erdemsiz ve k\u00f6t\u00fc olanlar da vard\u0131r. Onlardan bir b\u00f6l\u00fcm\u00fc ise yarat\u0131l\u0131\u015ftan ne erdemli ne de erdemsiz olup, onlar\u0131n erdemli ya da erdemsiz olmalar\u0131 yeti\u015ftirilmeleri\u00adne ba\u011fl\u0131d\u0131r. \u0130bn Miskeveyh\u2019e g\u00f6re, bu \u00fc\u00e7\u00fcnc\u00fc grupta yer alan\u00adlar\u0131n iyi bir ahl\u00e2k e\u011fitiminden ge\u00e7irilmeleri gerekir. Bu konu\u00adda o, ana hatlar\u0131yla Aristo\u2019nun \u00f6nerdi\u011fi e\u011fitim plan\u0131n\u0131 izler: Bedenin e\u011fitimi, arzu ve tutkular\u0131n e\u011fitimi ve akl\u0131n e\u011fitimi. Akl\u0131n e\u011fitimi hepsinden daha b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131maktad\u0131r. \u00c7\u00fcnk\u00fc ahl\u00e2k\u00ee yetkinli\u011fe (kem\u00e2le) ula\u015fma \u00e7abas\u0131nda akl\u00ee nefsin \u00f6teki nefsler \u00fczerinde b\u00fct\u00fcn\u00fcyle egemen olmas\u0131 gerekir.<\/p>\n

    \u0130bn Miskeveyh istek ve \u00f6fke yetilerine ba\u011fl\u0131 olan hay\u00advansal ya da bedensel erdemlerin insan\u0131n mutlulu\u011fu i\u00e7in yeter\u00adli oldu\u011funu ileri s\u00fcrenlerle, nefsin mutlulu\u011fa, ancak \u00f6ld\u00fckten sonra kendisini b\u00fct\u00fcn\u00fcyle akl\u00ee faaliyete verebilecek ve il\u00e2h\u00ee ayd\u0131nlanmayla ayd\u0131nlanabilecek kadar \u00f6zg\u00fcr oldu\u011fu \u00f6teki d\u00fcnya\u00adda ula\u015fabilece\u011fini ileri s\u00fcrenleri ele\u015ftirerek, Stoal\u0131lara, Pythagoras, Sokrates ve Eflatun\u2019a ait oldu\u011funu s\u00f6yledi\u011fi bu g\u00f6\u00adr\u00fc\u015fleri Aristo ve Aristocular\u0131n g\u00f6r\u00fc\u015fleriyle kar\u015f\u0131la\u015ft\u0131r\u0131r. Aristo ve Aristoculara g\u00f6re, beden yaln\u0131zca nefsin bir \u00e2leti ol\u00admay\u0131p, insan beden ve nefsten olu\u015fmaktad\u0131r; e\u011fer ki\u015fi \u00e7al\u0131\u015f\u0131r\u00adsa bu d\u00fcnyada da mutlulu\u011fa ula\u015fabilir; insanlar\u0131n ula\u015fabilecek\u00adleri mutluluklar\u0131n \u00e7e\u015fitli dereceleri bulunmaktad\u0131r; bunlar\u0131n en y\u00fckse\u011fi, Aristo\u2019nun Nikomakhos\u2019a Ahl\u00e2k\u2019ta belirtildi\u011fi \u00fcze\u00adre, sadece filozofun ya\u015fam\u0131nda ger\u00e7ekle\u015fir. \u0130bn Miskeveyh, bu noktada Eflatun\u2019u Aristo ile uzla\u015ft\u0131rmaya \u00e7al\u0131\u015farak, sanki F\u00e2r\u00e2b\u00ee\u2019den esinlenmi\u015fcesine, Aristo\u2019nun bu d\u00fcnya i\u00e7in, Eflatun\u2019\u00adun ise \u00f6teki d\u00fcnya i\u00e7in bize yol g\u00f6sterdi\u011fini ve onlar\u0131n g\u00f6r\u00fc\u015f\u00adlerinin birbirini tamamlad\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n

     <\/p>\n

    Sevgi, dostluk, a\u015fk ve Tanr\u0131 a\u015fk\u0131<\/em><\/strong><\/p>\n

    Erdemli bir ya\u015fam ancak ba\u015fkalar\u0131yla ili\u015fkide bir an\u00adlam kazan\u0131r ve erdemler ancak toplum i\u00e7inde uygulanma olana\u011f\u0131\u00adna kavu\u015fur. Bu nedenle, \u0130bn Miskeveyh\u2019e g\u00f6re, toplum ya\u015fam\u0131n\u00addan uzakla\u015farak, yaln\u0131zl\u0131\u011fa \u00e7ekilerek, z\u00fchd yoluyla erdemi ara\u00admak a\u00e7\u0131k bir yan\u0131lg\u0131d\u0131r. Zahidin ya\u015fam\u0131n\u0131n dindarca bir hayat oldu\u011fu s\u00f6ylenebilir, ama ahl\u00e2k\u00ee oldu\u011fu s\u00f6ylenemez.<\/p>\n

    \u0130bn Miskeveyh\u2019e g\u00f6re, toplum i\u00e7inde de\u011fer kazanan er\u00addemlerin temelinde sevgi (muhabbet) bulunur. Ayr\u0131ca sevgi top\u00adlumu bir arada tutan \u00f6nemli bir \u00f6\u011fedir; onsuz bir toplumun var\u00adolmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Aristo\u2019dan farkl\u0131 olarak, dostlu\u011fu (sa\u00add\u00e2kat) sevgiden ay\u0131r\u0131r. Dostluk sevgiden dar bir anlama sahip olup, sevgi gibi pek \u00e7ok insan aras\u0131nda bulunmaz. A\u015fk\u2019a gelince, onun dostluktan da dar bir anlam\u0131 vard\u0131r; iki ki\u015fiyle s\u0131n\u0131rl\u0131\u00add\u0131r, madd\u00ee bir kazanc\u0131n g\u00f6zetilmedi\u011fi ili\u015fkileri ifade eder. A\u015fk sevginin a\u015f\u0131r\u0131 olan\u0131d\u0131r. Erdemlerin oldu\u011fu gibi onlar\u0131n temelinde yatan sevginin de iki a\u015f\u0131r\u0131 ucu vard\u0131r. A\u015fk a\u015f\u0131r\u0131 haz sevgisi olarak k\u00f6t\u00fclenir, a\u015f\u0131r\u0131 iyilik sevgisi olarak \u00f6v\u00fcl\u00fcr. \u0130bn Miskeveyh ahl\u00e2k konusunda hep \u0131l\u0131ml\u0131l\u0131\u011f\u0131 \u00f6n planda tuttu\u011fu ve a\u015f\u0131r\u0131l\u0131klar\u0131 k\u00f6t\u00fcledi\u011fi halde a\u015f\u0131r\u0131 iyilik sevgisi olan a\u015fk\u0131 \u00f6v\u00fclen bir nitelik saymakt\u0131r. Bu, ku\u015fkusuz sebepsiz de de\u011fildir. \u00d6yle anla\u015f\u0131l\u0131yor ki, \u0130bn Miskeveyh bu noktada Ef\u00adlatun\u2019un tanr\u0131sal a\u015fk\u0131na (eros) felsefesinde bir yer a\u00e7mak is\u00adtemektedir. Ona g\u00f6re, insanda hazza, \u00e7\u0131kara ve iyili\u011fe dayanan sevgi t\u00fcrlerinin \u00f6tesinde, b\u00fct\u00fcn bunlardan daha \u00fcst\u00fcn bir sev\u00adgi derecesi bulunur ki, bu insandaki tanr\u0131sal t\u00f6ze dayanan saf ve m\u00fckemmel a\u015fkt\u0131r. Bu a\u015fk, sufinin Tanr\u0131\u2019s\u0131yla bir olmas\u0131n\u0131, O\u2019na benzemesini sa\u011flayan t\u00fcrden bir a\u015fkt\u0131r; hi\u00e7 eksilmez ve insan\u0131 hi\u00e7 tatmad\u0131\u011f\u0131 en y\u00fcksek hazza ula\u015ft\u0131r\u0131r. \u0130bn Miskeveyh\u2019in tanr\u0131sal a\u015fk\u0131n kayna\u011f\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc insandaki tanr\u0131sal t\u00f6z, insan nefsinin tanr\u0131sal olanla ili\u015fki kurma yetene\u011finde olan akl\u00ee yetisidir. \u0130nsan, akl\u00ee yetisini kullanmak suretiyle maddesel ili\u015fkilerden ar\u0131n\u0131r, Tanr\u0131 a\u015fk\u0131yla dolar ve Mutlak \u0130yi\u2019ye, yani Tanr\u0131\u2019ya ula\u015f\u0131r. Ancak bu herkese nasip olmaz; \u00e7\u00fcnk\u00fc in\u00adsanlar\u0131n anlay\u0131\u015f ve kavray\u0131\u015f yetenekleri birbirinden farkl\u0131d\u0131r. Bu nedenle insanlar farkl\u0131 s\u0131n\u0131flara ayr\u0131l\u0131rlar. \u0130bn Miskeveyh, sonraki filozoflar\u0131n insanlar\u0131 Tanr\u0131 ile ili\u015fkileri a\u00e7\u0131s\u0131ndan d\u00f6rt s\u0131n\u0131fa ay\u0131rd\u0131klar\u0131n\u0131 s\u00f6ylemektedir. Bunlar: 1) Bilginler s\u0131n\u0131f\u0131, 2) Bildiklerine g\u00f6re hareket eden iyiler s\u0131n\u0131f\u0131, 3) Erdemli olup, halk\u0131n refah\u0131 i\u00e7in Tanr\u0131 taraf\u0131ndan el\u00e7i olarak g\u00f6nderilenler s\u0131n\u0131f\u0131 (resuller ve peygamberler), 4) Kendi nefslerini yenip, Tanr\u0131\u2019ya i\u00e7ten bir a\u015fkla ba\u011fl\u0131 olanlar s\u0131n\u0131f\u0131.<\/p>\n

    G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, \u0130bn Miskeveyh\u2019e g\u00f6re, tanr\u0131sal a\u015fk\u0131n temelinde, bilgi ve felsefe yatar. Bu nedenle tanr\u0131sal a\u015fk\u0131 ta\u00addanlar\u0131n say\u0131s\u0131 filozoflarla s\u0131n\u0131rl\u0131d\u0131r. \u0130nsan\u0131n zihninde Tan\u00adr\u0131\u2019n\u0131n suretini olu\u015fturup, O\u2019nu yarat\u0131c\u0131 saymas\u0131 utan\u00e7 verici bir \u015feydir. Tanr\u0131\u2019y\u0131 felsefe sayesinde yeterince tan\u0131madan O\u2019nunla ger\u00e7ek bir ili\u015fki kurulamaz. \u0130bn Miskeveyh, Tanr\u0131 ile in\u00adsan aras\u0131ndaki ili\u015fkiyi \u00e7ocukla ana-baba arkas\u0131ndaki ili\u015fkiye benzeten Aristo\u2019yu ele\u015ftirir. Ona g\u00f6re ana-baba bizim cism\u00e2n\u00ee varl\u0131\u011f\u0131m\u0131z\u0131n nedeni oldu\u011fu halde, Tanr\u0131 bizim \u00fcst\u00fcn varl\u0131\u011f\u0131m\u0131\u00adz\u0131n, akl\u0131m\u0131z\u0131n varl\u0131\u011f\u0131n\u0131n sebebidir. Bu nedenle s\u00f6z konusu ili\u015fkiyi filozofla \u00f6\u011frencisi aras\u0131ndaki ili\u015fkiye benzetmek gere\u00adkir. \u201cBilge ki\u015filerle, filozoflarla dostluk ana-babayla dostluk\u00adtan daha y\u00fcce ve \u015fereflidir; \u00e7\u00fcnk\u00fc bilge ki\u015filer nefslerimize \u00f6zen g\u00f6sterirler, ger\u00e7ek varl\u0131\u011f\u0131m\u0131z\u0131 te\u015fvik edip, Rabbin kat\u0131n\u00adda mutlulu\u011fa ula\u015fmam\u0131za yard\u0131mc\u0131 olurlar. Bu nimetler madd\u00ee ni\u00admetlere oranla \u00fcst\u00fcn oldu\u011fu i\u00e7in, \u00f6\u011frencinin filozofla dostlu\u00ad\u011fu insan\u0131n Tanr\u0131 ile dostlu\u011funa daha yak\u0131nd\u0131r\u201d. Bu nedenle \u0130bn Miskeveyh, \u00f6\u011fretmeni, \u00f6\u011frencinin ruhan\u00ee babas\u0131 (v\u00e2lid ruhan\u00ee) olarak nitelendirmektedir. \u00d6\u011fretmen \u00f6\u011frenci i\u00e7in be\u015fer\u00ee bir rab (rabb be\u015fer\u00ee) gibidir. \u0130bn Miskeveyh\u2019in burada Pythagoras kay\u00adnakl\u0131 ruhan\u00ee babal\u0131k d\u00fc\u015f\u00fcncesini geli\u015ftirdi\u011fi; Aristo ve Efla\u00adtun\u2019un felsefesine ekledi\u011fi g\u00f6r\u00fcl\u00fcyor.<\/p>\n

    \u0130nsan\u0131n olgunla\u015fmas\u0131, hem bu d\u00fcnya da hem de \u00f6tekinde mutlu olmas\u0131 i\u00e7in, felsefeyi tek ger\u00e7ek e\u011fitim (edeb hakik\u00ee) olarak g\u00f6ren \u0130bn Miskeveyh, bu t\u00fcrden bir e\u011fitimin temelinde dinsel bir e\u011fitimin yer almas\u0131 gerekti\u011fine inan\u0131r. Hakikati din\u00adsel bi\u00e7imiyle ortaya koyan bu t\u00fcrden temel e\u011fitim hem yeti\u015fmek\u00adte olan \u00e7ocuklar hem de felsef\u00ee bir kavray\u0131\u015fa sahip olmayan s\u0131\u00adradan insanlar i\u00e7in gereklidir. Bu g\u00f6\u00adr\u00fc\u015fe dayanarak \u0130bn Miskeveyh, ancak dinsel e\u011fitimden ge\u00e7en bir kimsenin felsef\u00ee ahl\u00e2k \u00f6\u011frenmeye giri\u015febilece\u011fini s\u00f6yler. Hatta o, felsefe \u00f6\u011frenmeye ahl\u00e2kla ba\u015flanmas\u0131 gerekti\u011fini belirtir. Kendi e\u011fitimi s\u0131ras\u0131nda \u0130mru\u20191-Kays ve en-N\u00e2b\u0131ga gibi ahl\u00e2k\u00ee gev\u015fekli\u011fi konu alan \u015fairleri okudu\u011fu ve cism\u00e2n\u00ee hazlara y\u00f6ne\u00adlik bir ya\u015fam s\u00fcrd\u00fc\u011f\u00fc i\u00e7in hay\u0131flan\u0131r.<\/p>\n

    \u0130bn Miskeveyh, dinin koydu\u011fu \u00e7e\u015fitli ibadetleri kendi ahl\u00e2k felsefesinin \u0131\u015f\u0131\u011f\u0131nda yorumlamaktan \u00e7ekinmez. Cemaatle namaz k\u0131lmay\u0131, hacc ibadetini ve iki b\u00fcy\u00fck din\u00ee bayram\u0131, ba\u015f\u00adkalar\u0131na olan sevgi duygusunu geli\u015ftirmesi, toplumsal ba\u011f\u0131 g\u00fc\u00e7lendirmesi ve insanda yarat\u0131l\u0131\u015ftan varolan birlikte ya\u015fama duy\u00adgusunu a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131 \u015feklinde de\u011ferlendirir. Ona g\u00f6re dinin b\u00fct\u00fcn emirleri, son \u00e7\u00f6z\u00fcmlemede, filozoflara \u00f6zg\u00fc \u00f6zel dostluk ve sevgi bi\u00e7imleri olu\u015fturmay\u0131 ve Tanr\u0131 a\u015fk\u0131 i\u00e7in bir temel sa\u011flamay\u0131 ama\u00e7lar.<\/p>\n

    \u0130bn Miskeveyh\u2019in yukarda Tehz<\/em>\u00ee<\/em>b el-Ahl<\/em>\u00e2<\/em>k<\/em>\u2019tan \u00f6zetleme\u011fe \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z ahl\u00e2k g\u00f6r\u00fc\u015fleri, gariptir ki, \u0130sl\u00e2m d\u00fcnyas\u0131nda, belli bir d\u00f6nemden sonra, felsefenin \u00f6teki b\u00f6l\u00fcmlerine genellik\u00adle sempati ile bak\u0131lmad\u0131\u011f\u0131 halde, hemen hemen her \u00e7evrede ilgi g\u00f6rm\u00fc\u015f, her ahl\u00e2k g\u00f6r\u00fc\u015f\u00fcn\u00fcn temelinde yer alm\u0131\u015ft\u0131r. Bir bak\u0131ma \u0130sl\u00e2m\u2019\u0131n resm\u00ee ahl\u00e2k felsefesi olmu\u015ftur. Onun g\u00f6r\u00fc\u015flerinin Gazz\u00e2li\u2019nin \u0130<\/em>hy<\/em>\u00e2<\/em>\u2019s\u0131nda Ahl<\/em>\u00e2<\/em>k<\/em>\u0131<\/em> N<\/em>\u00e2<\/em>s<\/em>\u0131<\/em>r<\/em>\u00ee<\/em>\u2019de ve Ahl<\/em>\u00e2<\/em>k-\u0131 Cel<\/em>\u00e2<\/em>l<\/em>\u00ee<\/em>\u2019de izlen\u00addi\u011fini g\u00f6r\u00fcyoruz.<\/p>\n

     <\/p>\n

     <\/p>\n

     <\/p>\n

     <\/p>\n

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

    \u0130bn Miskeveyh, dinle felsefenin uyumu ve ayn\u0131 hakikatleri ortaya koyduklar\u0131 \u00fczerinde durur. Ona g\u00f6re, dinin ortaya koydu\u011fu h\u00fck\u00fcmlerle felsefenin ortaya koydu\u011fu h\u00fck\u00fcmler birbirinden farkl\u0131 de\u011fildir. \u0130bn Miskeveyh\u2019in ahl\u00e2k g\u00f6r\u00fc\u015fleri, gariptir ki, \u0130sl\u00e2m d\u00fcnyas\u0131nda, belli bir d\u00f6nemden sonra, felsefenin \u00f6teki b\u00f6l\u00fcmlerine genellik\u00adle sempati ile bak\u0131lmad\u0131\u011f\u0131 halde, hemen hemen her \u00e7evrede ilgi g\u00f6rm\u00fc\u015f, her ahl\u00e2k g\u00f6r\u00fc\u015f\u00fcn\u00fcn temelinde […]<\/p>\n","protected":false},"author":487,"featured_media":9169,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[98,38,224],"tags":[229,467,599],"class_list":["post-9164","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-60-sayi","category-dergi-sayilari","category-din-ve-dinler-tarihi","tag-din","tag-din-felsefesi","tag-dinler-tarihi"],"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