Bu haftaki derste, Taha Abdurrahman\u2019\u0131n d\u00fc\u015f\u00fcnce ve ahlak felsefesi \u00e7er\u00e7evesinde, Kur\u2019an\u2019\u0131n bilin\u00e7li bi\u00e7imde ay\u0131rd\u0131\u011f\u0131 tefk\u00eer ve tefekk\u00fcr kavramlar\u0131 aras\u0131ndaki fark ele al\u0131nd\u0131. Hocam\u0131z Prof. Dr. Mehmet G\u00f6rmez tefk\u00eerin, d\u00fc\u015f\u00fcnceyi amelden ve de\u011ferden koparan teorik bir d\u00fczeyi; tefekk\u00fcr\u00fcn ise d\u00fc\u015f\u00fcnceyi misak ve emanet bilinciyle eyleme ba\u011flayan varolu\u015fsal bir y\u00f6nelimi temsil etti\u011fi vurgulad\u0131. Bu ayr\u0131m\u0131, insan\u0131n Allah ile yapt\u0131\u011f\u0131 s\u00f6zle\u015fmenin mahiyetini anlamada temel bir anahtar olarak konumland\u0131rd\u0131.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede, Taha Abdurrahman\u2019\u0131n emanet paradigmas\u0131 esas al\u0131narak, insan\u0131n Allah ile yapt\u0131\u011f\u0131 misak \u201c\u015fahit tutulma\u201d \u00fczerinden okundu. Bu misak, insan\u0131n tarihteki ilk d\u00fc\u015f\u00fcnme eylemine tan\u0131kl\u0131k eder. Zira ilahi hitap, insan\u0131 bir soru arac\u0131l\u0131\u011f\u0131yla d\u00fc\u015f\u00fcnmeye sevk etmi\u015f; d\u00fc\u015f\u00fcnme, daha ba\u015flang\u0131\u00e7ta s\u00f6zle\u015fme ve \u015fahitlik bilinciyle \u015fekillenmi\u015ftir.<\/p>\n\n\n\n
Bu ilk d\u00fc\u015f\u00fcnme eylemi, Taha Abdurrahman\u2019a g\u00f6re tefekk\u00fcr d\u00fczeyinde d\u00f6rt temel \u00f6zellikle tan\u0131mlan\u0131r. Birincisi do\u011fruluktur (fikr-i s\u00e2d\u0131k). D\u00fc\u015f\u00fcnce ile insan\u0131n i\u00e7inde bulundu\u011fu durum aras\u0131nda tam bir \u00f6zde\u015flik vard\u0131r. Bu \u00f6zde\u015flik, d\u00fc\u015f\u00fcnceye ontolojik bir derinlik kazand\u0131r\u0131r. Do\u011fruluk, d\u00fc\u015f\u00fcnmenin yaln\u0131zca mant\u0131ksal de\u011fil, varolu\u015fsal bir nitelik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6sterir. Tefekk\u00fcr, ilk do\u011fru s\u00f6z\u00fc enf\u00fcs\u00ee bir ilke olarak muhafaza ederken; tefk\u00eer, do\u011frulu\u011fu d\u0131\u015f d\u00fcnyadaki olgulara indirger ve d\u00fc\u015f\u00fcncenin varolu\u015fsal boyutunu g\u00f6z ard\u0131 eder.<\/p>\n\n\n\n
\u0130kinci \u00f6zellik istikamettir (fikr-i m\u00fcteveccih). \u0130lk d\u00fc\u015f\u00fcnme, y\u00f6n\u00fc olan bir d\u00fc\u015f\u00fcnmedir. \u0130nsan ilahi hitab\u0131 kay\u0131ts\u0131zca de\u011fil, tam bir haz\u0131r bulunma h\u00e2liyle idrak eder. Bu haz\u0131r bulunma, insan\u0131n b\u00fct\u00fcn idrak melekeleriyle Rabbin hitab\u0131na y\u00f6nelmesini ifade eder. Tefekk\u00fcr seviyesinde d\u00fc\u015f\u00fcnen ki\u015fi, d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feyle kalben ve varolu\u015fsal olarak irtibat kurar; fiilini bu y\u00f6neli\u015f \u00fczerinden in\u015fa eder. Tefk\u00eer ise d\u00fc\u015f\u00fcnmeyi, insan\u0131n kendi varl\u0131\u011f\u0131yla irtibat kurmadan, yaln\u0131zca kar\u015f\u0131s\u0131ndaki nesnenin haz\u0131r olu\u015funa indirger.<\/p>\n\n\n\n
\u00dc\u00e7\u00fcnc\u00fc \u00f6zellik zikirle ilgilidir (fikr-i m\u00fctezekkir). \u0130lk d\u00fc\u015f\u00fcnme, ilahi s\u00f6zle\u015fmeyi hat\u0131rlatan bir d\u00fc\u015f\u00fcnmedir. Zikir, ge\u00e7mi\u015fte ya\u015fanan\u0131 \u015fimdiki zamana ta\u015f\u0131ma, hat\u0131rlamay\u0131 varolu\u015fsal bir s\u00fcreklili\u011fe d\u00f6n\u00fc\u015ft\u00fcrme anlam\u0131 ta\u015f\u0131r. Taha Abdurrahman\u2019a g\u00f6re tefekk\u00fcr, d\u00fc\u015f\u00fcnmeyi \u00f6z\u00fc itibar\u0131yla bir hat\u0131rlama eylemi olarak kavrar. \u015eimdiki zaman, ge\u00e7mi\u015fle ba\u011f\u0131n\u0131 korur. Tefk\u00eer ise ge\u00e7mi\u015fle ba\u011f\u0131n\u0131 kopar\u0131r; hat\u0131rlamay\u0131 i\u015flevsizle\u015ftirir ve d\u00fc\u015f\u00fcnmeyi zamans\u0131z, k\u00f6ks\u00fcz bir faaliyete d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n\n\n\n
D\u00f6rd\u00fcnc\u00fc \u00f6zellik \u015f\u00fck\u00fcrd\u00fcr (fikr-i \u015f\u00e2kir). \u0130lk d\u00fc\u015f\u00fcnme, insan\u0131n d\u00fc\u015f\u00fcnme yetisinin kendi kesbiyle de\u011fil, ilahi l\u00fctufla m\u00fcmk\u00fcn oldu\u011funu idrak etmesiyle \u015f\u00fckre d\u00f6n\u00fc\u015f\u00fcr. \u0130nsan, Elest Bezmi\u2019ndeki cevab\u0131n\u0131 kendi g\u00fcc\u00fcyle de\u011fil, Rabbinin ihsan\u0131yla vermi\u015ftir. Bu bilin\u00e7, d\u00fc\u015f\u00fcnmeyi nank\u00f6rl\u00fckten ar\u0131nd\u0131r\u0131r. \u015e\u00fck\u00fcr, ge\u00e7mi\u015fi hat\u0131rlad\u0131\u011f\u0131 kadar gelece\u011fi de ku\u015fatan bir y\u00f6nelimdir. Tefekk\u00fcr, \u015f\u00fck\u00fcrle birlikte d\u00fc\u015f\u00fcnceyi sorumlulu\u011fa ta\u015f\u0131r.<\/p>\n\n\n\n