{"id":5916,"date":"2025-11-21T18:03:00","date_gmt":"2025-11-21T15:03:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=5916"},"modified":"2026-09-25T18:04:43","modified_gmt":"2026-09-25T15:04:43","slug":"taha-abdurrahman-okumalari-ders-5","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2025\/11\/21\/taha-abdurrahman-okumalari-ders-5\/","title":{"rendered":"Taha Abdurrahman Okumalar\u0131 | Ders 5"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, bug\u00fcnk\u00fc dersine Taha Abdurrahman\u2019\u0131n <em>Sual\u00fc\u2019l-Amel<\/em> adl\u0131 eserinin her ilim talebesi i\u00e7in bir yol haritas\u0131 olabilece\u011fine dikkat \u00e7ekerek ba\u015flad\u0131. Buna istinaden, ilim ve amel aras\u0131ndaki ili\u015fkiye vak\u0131f olan her \u00e2lim ve talebenin, bu iki alan\u0131n kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimi i\u00e7inde ilm\u00ee \u00e7abas\u0131n\u0131n y\u00f6n\u00fcn\u00fc buldu\u011funu ve amelinin istikamet kazand\u0131\u011f\u0131n\u0131 m\u00fc\u015fahede edece\u011fini ifade etti.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<p class=\"wp-block-paragraph\">Amel nedir sorusuyla kar\u015f\u0131la\u015fan herkes, ba\u011flamdan ba\u011f\u0131ms\u0131z kald\u0131\u011f\u0131nda cevab\u0131nda teredd\u00fct ya\u015fayacakt\u0131r. \u00c7\u00fcnk\u00fc bu soru iki anlam ta\u015f\u0131r: Birincisi \u201camel nedir, amele \u00f6zg\u00fc olan nedir?\u201d, ikincisi ise \u201camelin y\u00f6ntemi nedir, hangi ameli i\u015flememiz gerekir, amel nas\u0131l yerine getirilir?\u201d \u015feklindedir. Dolay\u0131s\u0131yla \u201camel nedir?\u201d sorusu asl\u0131nda iki ayr\u0131 soruya d\u00f6n\u00fc\u015fmektedir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Amelin hakikatini ya da mahiyetini tan\u0131mlamak i\u00e7in onun gayesini bilmek tek ba\u015f\u0131na yetmez; \u00e7\u00fcnk\u00fc amelin hakikatini bilmek bizzat ama\u00e7lanan bir \u015fey de\u011fil, daha m\u00fchim bir gayeye ula\u015ft\u0131ran bir merhaledir. Amelin hakikatini bilmek, onun yolunu bilmenin \u015fart\u0131d\u0131r. Bu ba\u011flamda amelsiz ilim yoktur; ilim, y\u00f6ntemle me\u015fgul olunmadan ak\u0131lda tasavvur h\u00e2line gelmez. Bu me\u015fguliyet ise sadece amelden ibarettir. R\u00e2\u011f\u0131b el-\u0130sfah\u00e2n\u00ee\u2019ye g\u00f6re; ilim ile amel birbirinden asla ayr\u0131lmaz; biri varsa di\u011feri de mutlaka vard\u0131r, biri yoksa di\u011feri de yoktur. \u0130lim temel, amel ise bina gibidir. Temelsiz bina nas\u0131l ayakta durmazsa, amelsiz ilim ve ilimsiz amel de fayda vermez. Fiil m\u00fccerret bir harekettir, amel ise anlaml\u0131, amac\u0131 olan eylemdir. Bu nedenle amelin hem bir hakikati hem de bir y\u00f6ntemi vard\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Eb\u00fb H\u00e2mid el-Gazz\u00e2l\u00ee\u2019nin ilim\u2013amel ili\u015fkisine dair s\u00f6z\u00fc, meselenin mahiyetini ve \u00f6nemini \u00f6zl\u00fc bir bi\u00e7imde ortaya koyar: \u201cAmelsiz ilim deliliktir; ilimsiz amel ise zaten yok h\u00fckm\u00fcndedir.\u201d Gazz\u00e2l\u00ee\u2019ye itiraz edenlerin bir k\u0131sm\u0131 amelin \u015fart\u0131n\u0131n ilim oldu\u011funu kabul etse de ilmin \u015fart\u0131n\u0131n amel olmad\u0131\u011f\u0131n\u0131 savunur. Bir k\u0131sm\u0131 ise nazar\u00ee ilmin varl\u0131\u011f\u0131ndan hareketle amelsiz ilmin delilik oldu\u011funu kabul etmez ve nazar\u00ee ile amel\u00ee olan\u0131 birbirinden ay\u0131r\u0131r. Oysa bu s\u00f6z \u0130slami paradigma i\u00e7inde ele al\u0131nd\u0131\u011f\u0131nda t\u00fcm \u015f\u00fcpheler ortadan kalkar; \u00e7\u00fcnk\u00fc \u0130slami paradigma, ilim, ak\u0131l ve f\u0131k\u0131h kavramlar\u0131n\u0131n ayn\u0131 anlam alan\u0131na i\u015faret etti\u011fini kabul eder. Bu durumda, \u201camelsiz ilim deliliktir\u201d s\u00f6z\u00fc, \u201camel olmadan ak\u0131l da deliliktir\u201d yahut \u201camelsiz f\u0131k\u0131h\/kavrama deliliktir\u201d anlam\u0131na gelir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu \u00e7er\u00e7evede a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131km\u0131\u015ft\u0131r ki, amel etmeyen ak\u0131ll\u0131 kimse, ak\u0131ls\u0131z gibidir. Buradaki amel salih ameldir. Dolay\u0131s\u0131yla ak\u0131ll\u0131 insan\u0131n akl\u0131 davran\u0131\u015flar\u0131na yans\u0131m\u0131yorsa ak\u0131ls\u0131z h\u00fckm\u00fcndedir. Amel etmeyen fakih de hayat\u0131n\u0131 ilme adasa bile hakikati kavramam\u0131\u015ft\u0131r; anlamaktan uzakla\u015fmak ak\u0131ldan uzakla\u015fmak gibidir ve bu da deliliktir. Yine bu konuda Gazz\u00e2l\u00ee \u015f\u00f6yle der: \u201cBil ki e\u011fer ilim bug\u00fcn seni ma\u2019siyetten al\u0131koymuyor ve Allah\u2019a itaate y\u00f6neltmiyorsa, yar\u0131n seni cehennem ate\u015finden de koruyamaz. Bug\u00fcn amel etmezsen yar\u0131n, \u0641\u064e\u0627\u0631\u0652\u062c\u0650\u0639\u0652\u0646\u064e\u0627 \u0646\u064e\u0639\u0652\u0645\u064e\u0644\u0652 \u0635\u064e\u0627\u0644\u0650\u062d\u064b\u0627\u2019 bizi geri d\u00f6nd\u00fcr ki salih amel i\u015fleyelim, dersin. O zaman sana \u2018Ey ahmak, sen zaten oradan geldin\u2019 denir\u201d. Bu nedenle ak\u0131l\u2013amel ili\u015fkisine anlamak ve amel etmek a\u00e7\u0131s\u0131ndan bakmak gerekir. B\u00f6yle olunca ilim ile ameli d\u00fczenleyen ilkelerin belirlenmesi zorunlu h\u00e2le gelir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130lim\u2013Amel Aras\u0131ndaki \u0130li\u015fkiyi D\u00fczenleyen \u0130lkeler ise \u015f\u00f6yledir:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Amele \u00d6ncelik \u0130lkesi\/ Meb\u2019de\u00fc Takdim-\u00ee \u0130tibar\u00ee\u2019l-Amel:<br><\/strong>Amel gerektirmeyen meselelerin hi\u00e7bir faydas\u0131 yoktur ve ara\u015ft\u0131r\u0131lmas\u0131na gerek yoktur. Hatta alt\u0131nda amel bulunmayan her s\u00f6z terk edilmelidir. Amel do\u011furmayan s\u00f6z dahi s\u00f6ylenmemelidir.<\/li>\n\n\n\n<li><strong>Amel Etme Talebiyle \u0130lim Elde Etme \u0130lkesi\/ Meb\u2019de\u00fc\u2019l-\u0130lm-i\u2019l-M\u00fcsta\u2019mel:<br><\/strong>Ki\u015fi, ancak \u00f6\u011frendi\u011fiyle amel etti\u011finde ger\u00e7ekten \u00f6\u011frenmi\u015f olur. Ayn\u0131 zamanda elde etti\u011fi ilimle amel etmedik\u00e7e ilmini de art\u0131ramaz. Bu durumda ki\u015fiye amel edebilece\u011fi kadar ilim laz\u0131md\u0131r.<\/li>\n\n\n\n<li><strong>Faydal\u0131 \u0130lim \u0130lkesi\/ Meb\u2019de\u00fc\u2019l-\u0130lm-i\u2019n-Naf\u00ee\u2019:<br><\/strong>\u0130nsan, ancak amele d\u00f6n\u00fc\u015fen ilmi elde etmeye \u00e7al\u0131\u015fmal\u0131d\u0131r. \u0130lmin yaln\u0131zca kendi faydas\u0131na de\u011fil, insanl\u0131\u011fa olan faydas\u0131na da bakmal\u0131d\u0131r.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">Bu \u00fc\u00e7 ilke, ilim ile amel aras\u0131ndaki ili\u015fkinin s\u0131n\u0131rlar\u0131n\u0131 belirler. \u00d6\u011frenen ve \u00f6\u011fretenler bu ilkelere ba\u011fl\u0131 kald\u0131\u011f\u0131nda ara\u015ft\u0131rmalar ve ilm\u00ee ke\u015fifler bamba\u015fka bir mecra kazan\u0131r; ilm\u00ee ilerlemenin ufkunda insanl\u0131\u011f\u0131 tehdit eden tehlikelerden de korunmu\u015f oluruz. Geriye nazar\u00ee ak\u0131l ve amel\u00ee ak\u0131l ikilemi kalmaktad\u0131r. Bu ikilemi savunanlar\u0131n dayana\u011f\u0131 Yunan felsefesidir. \u00c7\u00fcnk\u00fc onlar d\u00fc\u015f\u00fcnsel hayat ile amel\u00ee hayat\u0131 birbirinden ay\u0131rm\u0131\u015f ve d\u00fc\u015f\u00fcnsel hayat\u0131 \u00e7ok daha \u00fcst\u00fcn g\u00f6rm\u00fc\u015flerdir. Bat\u0131 d\u00fc\u015f\u00fcncesi de bu ayr\u0131m\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Onlara g\u00f6re d\u00fc\u015f\u00fcnsel \u00e2lemin sahibi filozoftur; amelin en y\u00fcce derecesi ise siyas\u00ee eylemdir. En d\u00fc\u015f\u00fck derece ise mai\u015feti sa\u011flayan amellerdir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu ikilem \u0130slami paradigmaya aktar\u0131ld\u0131\u011f\u0131nda, Yunan\u2019dan nakledilen anlam\u0131ndan soyutlanm\u0131\u015f; nazar s\u00f6z\u00fcn alt\u0131na, amel ise fiilin alt\u0131na yerle\u015ftirilmi\u015ftir. B\u00f6ylece Yunan\u2019daki ayr\u0131m korunmu\u015f g\u00f6r\u00fcnse de \u0130slam d\u00fc\u015f\u00fcncesi bunu bir nevi tashih etmi\u015ftir. \u0130slam paradigmas\u0131nda; nazari ve ameli eylem ayr\u0131m\u0131 ve ili\u015fkisi g\u00f6z \u00f6n\u00fcnde bulundurularak; zihnin, kalbin ve organlar\u0131n amelleri diye bir tasnif yap\u0131lm\u0131\u015ft\u0131r. Bu bak\u0131\u015fla nazar\u00ee ve amel\u00ee olan\u0131n kar\u015f\u0131tl\u0131\u011f\u0131, \u0130slam paradigmas\u0131nda amelin iki \u00e7e\u015fidi aras\u0131ndaki bir kar\u015f\u0131tl\u0131k olarak anla\u015f\u0131lm\u0131\u015ft\u0131r: biri fizik\u00ee ameller, di\u011feri kalbin amelleridir. Bu d\u00f6n\u00fc\u015f\u00fcm, Yunan\u2019daki ayr\u0131m\u0131 d\u00fczeltmeye y\u00f6nelmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130slam d\u00fc\u015f\u00fcncesi; amel i\u00e7in yaln\u0131zca ilim \u015fart\u0131 ko\u015fmaz; ki\u015fi amele y\u00f6neldi\u011finde o amel ona bilmedi\u011fi ba\u015fka ilimleri de kazand\u0131r\u0131r. Hadis-i \u015ferifte buyurulur: \u201cHer kim ilmiyle amel ederse Allah da ona bilmedi\u011fi ilimleri \u00f6\u011fretir.\u201d B\u00f6ylece ilim\u2013amel ili\u015fkisi ikili h\u00e2le gelir: \u0130lmin \u015fart\u0131 amel oldu\u011fu gibi, amel de ilmin \u015fart\u0131na d\u00f6n\u00fc\u015f\u00fcr. Ki\u015fi ilmiyle amel ettik\u00e7e okumad\u0131\u011f\u0131 ilimleri de tahsil eder. Zira ayet-i kerimede (Bakara\/282): \u201c \u2018\u0648\u064e\u0627\u062a\u064e\u0651\u0642\u064f\u0648\u0627 \u0627\u0644\u0644\u0651\u0670\u0647\u064e\u06dc \u0648\u064e\u064a\u064f\u0639\u064e\u0644\u0650\u0651\u0645\u064f\u0643\u064f\u0645\u064f \u0627\u0644\u0644\u0651\u0670\u0647\u064f\u2019, \u2018Siz Allah\u2019a kar\u015f\u0131 sorumluluk bilinci ta\u015f\u0131rsan\u0131z, Allah size bilmediklerinizi \u00f6\u011fretir\u2019\u201d diye buyurulur.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ki\u015fi amel ile me\u015fgul olduk\u00e7a ilme ula\u015f\u0131r, ilmi artar, akl\u0131 geni\u015fler; hem anlamada hem marifette yeni kap\u0131lar a\u00e7\u0131l\u0131r. Baz\u0131lar\u0131 ona \u00f6zg\u00fc, baz\u0131lar\u0131 m\u00fc\u015fterek olur. Bu nedenle \u0130slam\u2019da ilim\u2013amel aras\u0131ndaki ili\u015fki, \u201ckesintisiz bir d\u00f6ng\u00fc i\u00e7inde i\u015fleyen, \u00f6zel bir diyalektik ili\u015fki\u201ddir. Ki\u015fi ilme dald\u0131k\u00e7a daha salih amele ula\u015f\u0131r; salih amelle me\u015fgul olduk\u00e7a daha faydal\u0131 bir ilme y\u00fckselir ve bu s\u00fcre\u00e7 kesintiye u\u011framadan s\u00fcrer.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu ili\u015fkinin derinli\u011fi, Arap\u00e7an\u0131n kalb teorisinde de g\u00f6r\u00fcl\u00fcr: ayn\u0131 k\u00f6kten t\u00fcreyen ilim ve amel laf\u0131zlar\u0131, harflerin alt\u0131 farkl\u0131 diziliminde bile birbirleriyle ili\u015fkilendirilmektedir. Amel ile ilim, birbirinin zorunlu gere\u011fidir; ilim insan\u0131 amele g\u00f6t\u00fcr\u00fcr, amel de insan\u0131 ilme g\u00f6t\u00fcr\u00fcr.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, bug\u00fcnk\u00fc dersine Taha Abdurrahman\u2019\u0131n Sual\u00fc\u2019l-Amel adl\u0131 eserinin her ilim talebesi i\u00e7in bir yol haritas\u0131 olabilece\u011fine dikkat \u00e7ekerek ba\u015flad\u0131. Buna istinaden, ilim ve amel aras\u0131ndaki ili\u015fkiye vak\u0131f olan her \u00e2lim ve talebenin, bu iki alan\u0131n kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimi i\u00e7inde ilm\u00ee \u00e7abas\u0131n\u0131n y\u00f6n\u00fcn\u00fc buldu\u011funu ve amelinin istikamet kazand\u0131\u011f\u0131n\u0131 m\u00fc\u015fahede edece\u011fini ifade etti. Amel &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/test.ide.org.tr\/index.php\/2025\/11\/21\/taha-abdurrahman-okumalari-ders-5\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;Taha Abdurrahman Okumalar\u0131 | Ders 5&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":5917,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,16],"tags":[],"class_list":["post-5916","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-taha-abdurrahman-okumalari"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/5916","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=5916"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/5916\/revisions"}],"predecessor-version":[{"id":5918,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/5916\/revisions\/5918"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/5917"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=5916"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=5916"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=5916"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}