Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, dersin ba\u015f\u0131nda Kur\u2019an-\u0131 Kerim\u2019in tefk\u00eer ve tefekk\u00fcr kavramlar\u0131n\u0131 bilin\u00e7li bir \u015fekilde ay\u0131rd\u0131\u011f\u0131n\u0131 belirterek, tefk\u00eerin amelden kopuk, teorik bir d\u00fc\u015f\u00fcnme tarz\u0131n\u0131; tefekk\u00fcr\u00fcn ise de\u011ferden ayr\u0131lmayan ve amel ile birlikte y\u00fcr\u00fcyen bir d\u00fc\u015f\u00fcnme bi\u00e7imini temsil etti\u011fini ifade etti. Bu ayr\u0131m \u00fczerinden, \u0130slam d\u00fcnyas\u0131n\u0131n tarihsel s\u00fcre\u00e7te tefk\u00eeri tefekk\u00fcre tercih etmesinin d\u00fc\u015f\u00fcnce-amel ili\u015fkisinde ciddi problemler do\u011furdu\u011funu dile getirdi.<\/p>\n\n\n\n
D\u00fc\u015f\u00fcncenin pratik\/amel\u00ee niteli\u011fi basit bir \u00f6zellik de\u011fildir; \u00e7ift y\u00f6nl\u00fc ve m\u00fcrekkep bir yap\u0131ya sahiptir. D\u00fc\u015f\u00fcncenin ilk y\u00f6n\u00fc, varl\u0131k \u015femas\u0131 (kiy\u00e2n)d\u0131r. Bu \u015fema, d\u00fc\u015f\u00fcnceyi meydana getiren b\u00fct\u00fcn unsurlar\u0131, yani m\u00fckevvin\u00e2t\u0131 kapsar. Bu unsurlar olmaks\u0131z\u0131n d\u00fc\u015f\u00fcncenin varl\u0131\u011f\u0131ndan s\u00f6z edilemez.<\/p>\n\n\n\n
D\u00fc\u015f\u00fcncenin ikinci y\u00f6n\u00fc ise de\u011ferler \u015femas\u0131 (k\u0131v\u00e2m)d\u0131r. De\u011ferler \u015femas\u0131, d\u00fc\u015f\u00fcnceye y\u00f6n ve istikamet kazand\u0131ran b\u00fct\u00fcn de\u011ferleri i\u00e7erir. De\u011ferlerden kopan bir d\u00fc\u015f\u00fcnce, bir vazifeye ve gereklili\u011fe d\u00f6n\u00fc\u015femez; zira d\u00fc\u015f\u00fcncenin istikametini tayin eden \u015fey de\u011ferlerdir.<\/p>\n\n\n\n
Bu noktada d\u00fc\u015f\u00fcnce ile amel aras\u0131ndaki ili\u015fkinin mahiyeti belirginle\u015fir. Bu ili\u015fki ya d\u00fc\u015f\u00fcnce ile amel aras\u0131ndaki ayr\u0131m (infis\u00e2l) \u00fczerinden ya da d\u00fc\u015f\u00fcnce ile amel aras\u0131ndaki asl\u00ee birlik (asl\u00ee ittis\u00e2l) \u00fczerinden kurulabilir. \u0130nfis\u00e2l, d\u00fc\u015f\u00fcncenin ya varl\u0131k \u015femas\u0131ndan ya da de\u011ferler \u015femas\u0131ndan kopmas\u0131yla ortaya \u00e7\u0131kar. \u0130slam d\u00fcnyas\u0131n\u0131n, tefk\u00eeri tefekk\u00fcre tercih etmesiyle d\u00fc\u015f\u00fcnce ve amel aras\u0131ndaki kopu\u015f b\u00fct\u00fcn d\u00fc\u015f\u00fcnce miras\u0131m\u0131za sirayet etmi\u015ftir. Tam da bu noktada, buna kar\u015f\u0131l\u0131k olarak Taha Abdurrahman\u2019\u0131n savundu\u011fu asl\u00ee ittis\u00e2l, d\u00fc\u015f\u00fcnce ile amel aras\u0131nda kopmaz bir ba\u011f bulundu\u011funu kabul eder. B\u00f6ylece tefk\u00eerin sonucu olarak d\u00fc\u015f\u00fcncenin varl\u0131k ve de\u011ferler \u015femas\u0131yla aras\u0131nda kopan ba\u011flar\u0131n, tefekk\u00fcre d\u00f6n\u00fc\u015fle yeniden tesis edilmesinin yolu a\u00e7\u0131l\u0131r.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede \u201cm\u00fctefekkir, d\u00fc\u015f\u00fcncenin hem varl\u0131k hem de de\u011ferler \u015femas\u0131n\u0131 birlikte koruyan, d\u00fc\u015f\u00fcnce ile eylem aras\u0131ndaki ili\u015fkiyi g\u00f6zeten ki\u015fidir. M\u00fcfekkir ise bu ba\u011f\u0131 g\u00f6zetmeyen, d\u00fc\u015f\u00fcnceyi amelden ay\u0131ran ki\u015fiyi\u201d ifade eder.
Taha Abdurrahman\u2019\u0131n bu yakla\u015f\u0131m\u0131n dayand\u0131\u011f\u0131 zemin ilahi emanet paradigmas\u0131d\u0131r. Burada geli\u015ftirilen delillendirme bi\u00e7imi istidl\u00e2l-i i\u2019tim\u00e2n\u00ee olarak adland\u0131r\u0131l\u0131r ve iki esasa dayan\u0131r. Birinci esas, insan\u0131n Allah ile kurdu\u011fu misak ili\u015fkisidir. \u0130nsan, anla\u015fma yapan bir varl\u0131kt\u0131r. Varl\u0131k \u00e2leminde ahit, vaat, akit, yemin ve \u015fehadet gibi s\u00f6zle\u015fme bi\u00e7imlerini ger\u00e7ekle\u015ftiren tek varl\u0131k insand\u0131r.<\/p>\n\n\n\n
Bu ba\u011flamda insan\u0131 yaln\u0131zca \u201cd\u00fc\u015f\u00fcnen varl\u0131k\u201d olarak tan\u0131mlamak eksiktir. Zira bu nitelik ba\u015fka varl\u0131klar taraf\u0131ndan da payla\u015f\u0131labilir. Oysa insan\u0131n misak yapan bir varl\u0131k olmas\u0131, onun asl\u00ee vasf\u0131d\u0131r. Bu misak, toplum kurulmadan \u00f6nce, b\u00fct\u00fcn Ademo\u011flunun Allah ile yapt\u0131\u011f\u0131 ahitle\u015fme\/s\u00f6zle\u015fmede ger\u00e7ekle\u015fmi\u015ftir. Ayr\u0131ca misak, d\u00fc\u015f\u00fcnmeden \u00f6nce gelir; maksat misakt\u0131r, d\u00fc\u015f\u00fcnce ise bu maksada ula\u015ft\u0131ran bir vesiledir.<\/p>\n\n\n\n
Taha Abdurrahman\u2019\u0131n bu yakla\u015f\u0131m\u0131nda, nik\u00e2h ve i\u015f akdi gibi toplumsal s\u00f6zle\u015fmeler reddedilmez; ancak bunlar ilahi misaka nispetle de\u011ferlendirilir. \u0130lahi s\u00f6zle\u015fmeye uygun olan sahih, ayk\u0131r\u0131 olan ise bat\u0131ld\u0131r. Bu \u00e7er\u00e7evede m\u00fctefekkir, d\u00fc\u015f\u00fcnce ile amel aras\u0131ndaki ili\u015fkiyi misak bilinciyle g\u00f6zeten ki\u015fidir.<\/p>\n\n\n\n
\u0130kinci esas, insan\u0131n \u00e2lemle kurdu\u011fu emanet ili\u015fkisidir. \u0130nsan ba\u015flang\u0131\u00e7ta \u00e2lemle olan ili\u015fkisini bir m\u00fclkiyet ili\u015fkisi h\u00e2line getirmi\u015ftir. \u00c2dem\u2019in \u015feytan\u0131n aldatmas\u0131yla (beka vaadiyle) yasaklanan a\u011faca yakla\u015fmas\u0131, bu m\u00fclkiyet\u00e7i bak\u0131\u015f\u0131n ilk tezah\u00fcr\u00fcd\u00fcr. Zamanla bu yakla\u015f\u0131m g\u00fc\u00e7lenmi\u015f, insan her \u015feyi temell\u00fck etme arzusuna y\u00f6nelmi\u015f, bilgi dahi bir g\u00fc\u00e7 arac\u0131na indirgenmi\u015ftir.<\/p>\n\n\n\n
Bu s\u00fcre\u00e7, insan\u0131n yery\u00fcz\u00fcndeki halifelik sorumlulu\u011funu unutarak k\u00e2inat\u0131 tahakk\u00fcm alt\u0131na alma \u00e7abas\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Buna kar\u015f\u0131l\u0131k emanet ili\u015fkisi, insana hem Allah ile olan misak\u0131n\u0131 hem de k\u00e2inata kar\u015f\u0131 sorumlulu\u011funu hat\u0131rlat\u0131r. E\u015fya, insan\u0131n mutlak m\u00fclk\u00fc de\u011fil, zaman\u0131 geldi\u011finde sahibine teslim edilecek bir emanettir. Ayr\u0131ca i\u2019tim\u00e2n d\u00fc\u015f\u00fcncesi, m\u00fclkiyeti b\u00fct\u00fcn\u00fcyle reddetmez, ancak mutlak m\u00fclkiyet iddias\u0131na kar\u015f\u0131 durur. \u0130nsana, tasarruf etti\u011fi her \u015feyden sorumlu oldu\u011fu bilincini kazand\u0131r\u0131r ve \u00e2lemi beka arzusuyla itlaf edilen bir m\u00fclkten \u00e7\u0131kararak korunmas\u0131 gereken bir emanet olarak y\u00fccelterek yeniden konumland\u0131r\u0131r.<\/p>\n\n\n\n