\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z Us\u00fbl ve Metodoloji dersinde \u201cMak\u00e2s\u0131du\u2019t-Tekvin\u201d konusunu ele ald\u0131. Bu \u00e7er\u00e7evede, mak\u00e2s\u0131du\u2019t-tekvin ve onun alt ba\u015fl\u0131\u011f\u0131n\u0131 olan mak\u00e2s\u0131d-\u00fc halk\u00fc\u2019l kevn \u00fczerinde duruldu.<\/p>\n\n\n\n
Hocam\u0131z, mak\u00e2s\u0131d konusuna mak\u00e2s\u0131d-\u0131 tekvin ile ba\u015flanmas\u0131 gerekti\u011fini s\u00f6yledi. Ona g\u00f6re ontoloji, epistemoloji ve aksiyoloji olmadan k\u00e2mil ve b\u00fct\u00fcnc\u00fcl bir metodolojiden s\u00f6z edilemez. Ayr\u0131ca varl\u0131k, insan ve bilgi tasavvurlar\u0131 olu\u015fturulmadan, varl\u0131\u011f\u0131, insan\u0131 ve k\u00e2inat\u0131 anlamadan, aksiyoloji ad\u0131 verilen de\u011fer ve ahlak anlay\u0131\u015f\u0131na sahip olmadan metodolojiden bahsedilemez.<\/p>\n\n\n\n
Hocam\u0131z, mak\u00e2s\u0131d konusundaki yakla\u015f\u0131m\u0131n\u0131n \u00e7er\u00e7evesini \u015fu be\u015f temel maksat \u00fczerine kurmaktad\u0131r: \u201cMak\u00e2s\u0131d-\u0131 Halk\u00fc\u2019l-Kevn (k\u00e2inat\u0131n yarat\u0131l\u0131\u015f amac\u0131) ve Mak\u00e2s\u0131d-\u0131 Halk\u00fc\u2019l-\u0130nsan\u2019\u0131 (insan\u0131n yarat\u0131l\u0131\u015f amac\u0131) anlamadan Mak\u00e2s\u0131du\u2019t-Tenzil\u2019e (vahyin amac\u0131) ge\u00e7emeyiz. Mak\u00e2s\u0131du\u2019t-Tenzil\u2019i anlamadan Mak\u00e2s\u0131du\u2019t-Te\u015fri\u2019ye (\u015feriat\u0131n amac\u0131) ge\u00e7emeyiz. Mak\u00e2s\u0131du\u2019t-Te\u015fri\u2019yi anlamadan da Mak\u00e2s\u0131du\u2019t-Teklif\u2019e (y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn amac\u0131) ge\u00e7memiz m\u00fcmk\u00fcn de\u011fildir. Ana \u00e7er\u00e7evemizin bu be\u015f maksat olmas\u0131 gerekir.\u201d<\/p>\n\n\n\n
Kur\u2019an\u2019\u0131n yakla\u015f\u0131k \u00fc\u00e7te biri, varl\u0131\u011f\u0131n yarat\u0131l\u0131\u015f gayeleriyle ilgili olan Mak\u00e2s\u0131du\u2019t-Tekvin\u2019den olu\u015fmaktad\u0131r. Ancak, hocam\u0131z Seyyid H\u00fcseyin Nasr\u2019\u0131n \u201cM\u00fcsl\u00fcmanlar olarak bizler, evreni incelemeyi, k\u00e2inat \u00fczerinde d\u00fc\u015f\u00fcnmeyi terk ederek onu ba\u015fkalar\u0131na havale ettik\u201d \u015feklindeki ele\u015ftirisine dikkat \u00e7ekerek, M\u00fcsl\u00fcmanlar\u0131n k\u00e2inat ve yarat\u0131l\u0131\u015f hakk\u0131nda d\u00fc\u015f\u00fcnme konusundaki ihmalini vurgulad\u0131.
\u00d6te yandan Avrupa tarihinde Hristiyan din adamlar\u0131, ak\u0131llar\u0131 zorlayan eylemlerde bulunmu\u015ftur. Bu ba\u011flamda, G\u00fcne\u015f Sistemi\u2019nin merkezde oldu\u011fu fikrini ortaya atan Kopernik Devrimi bir d\u00f6n\u00fcm noktas\u0131 olmu\u015ftur. Hocam\u0131z, bu devrimle birlikte kilisenin varl\u0131k ve k\u00e2inat tasavvurunun peri\u015fan oldu\u011funu ve t\u00fcm vaazlar\u0131n ge\u00e7erlili\u011fini kaybetti\u011fini belirtti. Galileo, teleskopla bu ger\u00e7e\u011fi kan\u0131tlad\u0131\u011f\u0131nda ise kilise taraf\u0131ndan yak\u0131larak cezaland\u0131r\u0131lm\u0131\u015ft\u0131r. Oysa bizim gelene\u011fimizde Bir\u00fbn\u00ee, \u201cB\u00fct\u00fcn \u00e2lemlerin en faziletlisi, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyad\u0131r\u201d (efdalu\u2019l-avalimi ed-d\u00fcnya) diyerek o d\u00f6neme g\u00f6re olduk\u00e7a farkl\u0131 bir kozmolojik g\u00f6r\u00fc\u015f sunmu\u015ftur.
Hocam\u0131z, el-\u0130radet\u00fc\u2019l-Kevniyye (evrensel irade) anla\u015f\u0131lmad\u0131k\u00e7a el-\u0130radet\u00fc\u2019\u015f-\u015eer\u2019iyye\u2019nin (\u015fer\u2019i irade) de anla\u015f\u0131lamayaca\u011f\u0131n\u0131 ifade etti. Ona g\u00f6re, Tekvin\u00ee Kitap (K\u00e2inat) idrak edilmeden Tenzil\u00ee Kitap (Kur\u2019an) do\u011fru anla\u015f\u0131lamaz. Bu s\u0131ralama, marifetullah ve vahyi do\u011fru kavrama a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n
Son as\u0131rda, \u00e2limlerimiz nezdinde Kur\u2019an-\u0131 Kerim\u2019de Mak\u00e2s\u0131du\u2019t-Tekvin \u00fczerine en \u00e7ok yo\u011funla\u015fan isim Bedi\u00fczzaman Said Nursi olmu\u015ftur. O, eserleri ve hayat\u0131 boyunca Tenzil (Vahiy) ile Tekvin (K\u00e2inat) aras\u0131ndaki ili\u015fkiyi kurmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Nursi\u2019nin k\u00e2inat ile ilgili iki temel benzetmesi vard\u0131r: Kitap ve Mescit. Bu yakla\u015f\u0131m, mak\u00e2s\u0131d\u0131n \u00f6\u011fretti\u011fi k\u00fcll\u00ee istikra (Kur\u2019an\u2019\u0131 bir b\u00fct\u00fcn olarak okuma ve temel ama\u00e7lar\u0131 belirleme) y\u00f6ntemiyle incelendi\u011finde net bir \u015fekilde ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n\n\n\n
\u201cTabiat kitapt\u0131r\u201d benzetmesi ile onun ilahi ayetlerden ibaret tekvini bir kitap olu\u015fu kastedilmi\u015ftir. Dolay\u0131s\u0131yla, nas\u0131l ki tenzili kitab\u0131m\u0131z ayetlerden ibarettir; tekvini kitab\u0131m\u0131z, yani tabiat da ayetlerden ibarettir: \u0648\u064e\u0645\u0650\u0646\u0652 \u0622\u064a\u064e\u0627\u062a\u0650\u0647\u0650 \u062e\u064e\u0644\u0652\u0642\u064f \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0627\u062e\u0652\u062a\u0650\u0644\u064e\u0627\u0641\u064f \u0623\u064e\u0644\u0652\u0633\u0650\u0646\u064e\u062a\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u0623\u064e\u0644\u0652\u0648\u064e\u0627\u0646\u0650\u0643\u064f\u0645\u0652 \u0625\u0650\u0646\u064e\u0651 \u0641\u0650\u064a \u0630\u064e\u0644\u0650\u0643\u064e \u0644\u064e\u0622\u064a\u064e\u0627\u062a\u064d \u0644\u0650\u0651\u0644\u0652\u0639\u064e\u0627\u0644\u0650\u0645\u0650\u064a\u0646\u064e \/G\u00f6klerin ve yerin yarat\u0131l\u0131\u015f\u0131, dillerinizin ve renklerinizin farkl\u0131 olu\u015fu O\u2019nun ayetlerindendir. Bunda bilenler i\u00e7in deliller vard\u0131r.\u201d (30\/Rum, 22). Kur\u2019an-\u0131 Kerim bu ayette, b\u00fct\u00fcn k\u00e2inat\u0131 ayetlerden m\u00fcte\u015fekkil bir kitap olarak tasvir etmi\u015f ve bize bu kitab\u0131 do\u011fru okumay\u0131 emretmi\u015ftir. Tekvin\u00ee Kitab\u0131 do\u011fru okumadan, Tenzil\u00ee Kitab\u0131 do\u011fru anlamak m\u00fcmk\u00fcn de\u011fildir. K\u00e2inat\u0131 mescit olarak g\u00f6rme mefkuresi ise \u015fu ayetlere dayanmaktad\u0131r: \u201c\u0648\u064e\u0627\u0644\u0646\u064e\u0651\u062c\u0652\u0645\u064f \u0648\u064e\u0627\u0644\u0634\u064e\u0651\u062c\u064e\u0631\u064f \u064a\u064e\u0633\u0652\u062c\u064f\u062f\u064e\u0627\u0646\u0650 \u0627\u0644\u0634\u064e\u0651\u0645\u0652\u0633\u064f \u0648\u064e\u0627\u0644\u0652\u0642\u064e\u0645\u064e\u0631\u064f \u0628\u0650\u062d\u064f\u0633\u0652\u0628\u064e\u0627\u0646\u064d \/G\u00fcne\u015f ve Ay hesap iledir. Bitkiler ve a\u011fa\u00e7lar secde ederler.\u201d (55\/Rahman, 5-6). \u201c\u064a\u064f\u0633\u064e\u0628\u0650\u0651\u062d\u064f \u0644\u0650\u0644\u064e\u0651\u0647\u0650 \u0645\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0645\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0627\u0644\u0652\u0645\u064e\u0644\u0650\u0643\u0650 \u0627\u0644\u0652\u0642\u064f\u062f\u064f\u0651\u0648\u0633\u0650 \u0627\u0644\u0652\u0639\u064e\u0632\u0650\u064a\u0632\u0650 \u0627\u0644\u0652\u062d\u064e\u0643\u0650\u064a\u0645\u0650 \/G\u00f6klerde ve yerde bulunanlar\u0131n tamam\u0131, Melik, Kud\u00fcs, mutlak \u00fcst\u00fcn Olan, en iyi h\u00fck\u00fcm veren Allah\u2019\u0131 tesbih etmektedir.\u201d (62\/Cuma, 1). Hocam\u0131z, bu ayetlerde ge\u00e7en tesbih ve secdenin mahiyetinin, \u201c\u0641\u064e\u0625\u0650\u0646\u064e\u0651\u0643\u064f\u0645\u0652 \u0644\u064e\u0627 \u062a\u064e\u0641\u0652\u0642\u064e\u0647\u064f\u0648\u0646\u064e \u062a\u064e\u0633\u0652\u0628\u0650\u064a\u062d\u064e\u0647\u064f\u0645\u0652 \/ Fakat siz, onlar\u0131n tesbihlerini kavrayamazs\u0131n\u0131z, anlayamazs\u0131n\u0131z\u201d (17\/\u0130sra, 44) ayetiyle a\u00e7\u0131kland\u0131\u011f\u0131n\u0131 belirtti. Burada tesbih, yaln\u0131zca boncuk \u00e7ekmek de\u011fil, tesbihin hakikatini ger\u00e7ekle\u015ftirmektir. Hocam\u0131z, k\u00e2inat\u0131n kitap olu\u015funu bizi Allah\u2019\u0131n varl\u0131\u011f\u0131na ve birli\u011fine ula\u015ft\u0131ran, ibadete sevk eden ayetlerden m\u00fcte\u015fekkil olmas\u0131yla; mescit olu\u015funu ise k\u00e2fir insan ve cinler d\u0131\u015f\u0131ndaki her \u015feyin secde ediyor olmas\u0131yla a\u00e7\u0131klad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, k\u00e2inat\u0131n sadece i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z tabiattan ibaret olmad\u0131\u011f\u0131n\u0131, tabiat\u0131n k\u00e2inat\u0131n yaln\u0131zca bir par\u00e7as\u0131 oldu\u011funu belirtti. \u0130nsan\u0131n ise zi\u015fuur bir varl\u0131k olarak temyiz kabiliyetine sahip oldu\u011funu vurgulad\u0131. \u0130nsan\u0131n cemadat, nebatat ve hayvanattan temel fark\u0131, b\u00fct\u00fcn bu varl\u0131klar\u0131n kendisine emanet edilmi\u015f olmas\u0131d\u0131r. Bu nedenle, insan\u0131n temel g\u00f6revi bu emanete ihanet etmemektir.<\/p>\n\n\n\n
Hocam\u0131z, g\u00fcn\u00fcm\u00fczde yeni bir Kel\u00e2m \u0130lmine ihtiya\u00e7 oldu\u011funu s\u00f6yledi ve Gaz\u00e2l\u00ee\u2019nin (\u0130lc\u00e2m\u00fc\u2019l-av\u00e2m an \u0130lmi\u2019l-Kel\u00e2m) Kel\u00e2m\u2019\u0131n yaln\u0131zca se\u00e7kinlere (havas) ait oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne kat\u0131lmad\u0131\u011f\u0131n\u0131 dile getirdi. Ona g\u00f6re, teknolojinin egemen oldu\u011fu bu \u00e7a\u011fda, Kel\u00e2m ilmini sadece havas tabakas\u0131na has k\u0131lmak art\u0131k m\u00fcmk\u00fcn de\u011fildir. Anaokulunda dahi anlat\u0131labilecek bir Kel\u00e2m anlay\u0131\u015f\u0131na sahip olmal\u0131 ve \u00f6zellikle lise \u00f6\u011frencilerine hitap edecek bir yakla\u015f\u0131ma odaklan\u0131lmal\u0131d\u0131r.<\/p>\n\n\n\n
Dersin sonlar\u0131nda hocam\u0131z, \u0130shak e\u015f-\u015e\u00e2t\u0131b\u00ee\u2019nin me\u015fhur mak\u00e2s\u0131d tan\u0131m\u0131na yer verdi: \u0627\u0644\u0645\u0642\u0635\u062f \u0627\u0644\u0634\u0631\u0639\u064a \u0645\u0646 \u0648\u0642\u062a \u0627\u0644\u0634\u0631\u064a\u0639\u0629 \u0625\u062e\u0631\u0627\u062c \u0627\u0644\u0645\u0643\u0644\u0641 \u0627\u0646 \u062f\u0627\u0639\u064a\u0629 \u0647\u0648\u0627\u0647 \u0627\u0628\u062a\u0644\u0627 \u064a\u0643\u0648\u0646 \u0639\u0628\u062f\u0627 \u0644\u0644\u0647 \u0627\u062e\u062a\u064a\u0627\u0631\u0627 \u0643\u0645\u0627 \u0647\u0648 \u0639\u0628\u062f \u0644\u0644\u0647 \u0627\u0637\u0631\u0627\u0639 \u201cMak\u00e2s\u0131du\u2019\u015f-\u015eeria, Allah\u2019\u0131n dini ve \u015feriat\u0131 g\u00f6ndermesindeki gayedir. M\u00fckellefi, hev\u00e2 ve arzular\u0131n\u0131n egemenli\u011finden \u00e7\u0131kararak, zorunlu (\u0131zd\u0131rari) olarak Allah\u2019a kul oldu\u011fu gibi, kendi h\u00fcr iradesiyle de (ihtiyari) Allah\u2019a kul olmas\u0131n\u0131 sa\u011flamakt\u0131r.\u201d Hocam\u0131z, kullu\u011fu \u0131zd\u0131rari (zorunlu) ve ihtiyari (se\u00e7ime ba\u011fl\u0131) olmak \u00fczere ikiye ay\u0131rm\u0131\u015f; Tabiat\u0131n Kullu\u011funun Allah\u2019\u0131n kanunlar\u0131na uymak zorunda olmas\u0131 nedeniyle \u0131zd\u0131rari oldu\u011funu belirtirken, irade verilmi\u015f olmas\u0131 sebebiyle \u0130nsan\u0131n Kullu\u011funun ihtiyari oldu\u011funu vurgulam\u0131\u015ft\u0131r. Mak\u00e2s\u0131d\u0131n temel gayesi ise, zorunlu olan \u0131zd\u0131rari kullu\u011fu se\u00e7ime ba\u011fl\u0131 olan ihtiyari kulluk seviyesine y\u00fckseltmek ve bu iki h\u00e2li birle\u015ftirmektir.<\/p>\n\n\n\n