Hocam\u0131z Prof. Dr. O\u011fuzhan Tan, 9. at\u00f6lye dersinde \u0130bn\u00fc\u2019n-Ned\u00eem\u2019in el-Fihrist adl\u0131 eseri \u00fczerinde ayr\u0131nt\u0131l\u0131 bi\u00e7imde durmu\u015ftur. \u0130slam entelekt\u00fcel tarihinin klasik d\u00f6nemini anlamada temel kaynaklardan biri olan bu eser, hocam\u0131z taraf\u0131ndan bir medeniyet tasavvurunu ve \u00e7o\u011fulcu bir ilm\u00ee d\u00fcnyay\u0131 yans\u0131tan bir ayna olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
\u0130bn\u00fc\u2019n-Ned\u00eem, Ba\u011fdat\u2019ta do\u011fmu\u015f ve hicr\u00ee 380 y\u0131l\u0131nda vefat etmi\u015ftir. Onun ya\u015fad\u0131\u011f\u0131 d\u00f6nem, Ba\u011fdat\u2019\u0131n \u0130slam ilim ve k\u00fclt\u00fcr hayat\u0131nda b\u00fcy\u00fck bir entelekt\u00fcel canl\u0131l\u0131k ve \u00fcretkenlik sergiledi\u011fi bir \u201cilim izdihar\u0131\u201d safhas\u0131na tekab\u00fcl etmektedir.<\/p>\n\n\n\n
\u0130bn\u00fc\u2019n-Ned\u00eem\u2019in Meslek\u00ee Kimli\u011fi ve Yaz\u0131m \u00dcslubu<\/strong><\/p>\n\n\n\n \u0130bn\u00fc\u2019n-Ned\u00eem\u2019in iki temel mesle\u011fi bulunmaktad\u0131r: varrakl\u0131k (sahhafl\u0131k ve kitap istinsah\u0131) ve k\u00e2tiplik. Hocam\u0131z, \u0130bn\u00fc\u2019n-Ned\u00eem\u2019in geleneksel anlamda bir \u201c\u00e2lim\u201dden ziyade bir kitap\u00e7\u0131 ve yazar kimli\u011fi ta\u015f\u0131d\u0131\u011f\u0131n\u0131; bu meslek\u00ee arka plan\u0131n da eserlerine yans\u0131yarak pragmatik, do\u011frudan ve sade bir \u00fcslup benimsemesine yol a\u00e7t\u0131\u011f\u0131n\u0131, bu \u00e7er\u00e7evede klasik ilm\u00ee eserlerde rastlanan uzun mukaddimelere yer vermeksizin do\u011frudan konuya ge\u00e7ti\u011fini ifade etmi\u015ftir.<\/p>\n\n\n\n el-Fihrist\u2019in Yaz\u0131l\u0131\u015f Amac\u0131 ve Niteli\u011fi<\/strong><\/p>\n\n\n\n el-Fihrist\u2019in yaz\u0131l\u0131\u015f tarihi tart\u0131\u015fmal\u0131 olmakla birlikte, hicr\u00ee 377 y\u0131l\u0131 civar\u0131nda kaleme al\u0131nd\u0131\u011f\u0131 kabul edilmektedir. \u0130bn\u00fc\u2019n-Ned\u00eem, bu eserde kendi zaman\u0131na kadar telif edilmi\u015f kitaplar\u0131; m\u00fcellifleri, konular\u0131, muhtevalar\u0131 ve ilm\u00ee de\u011ferleriyle birlikte sistematik bi\u00e7imde tasnif etmeyi ama\u00e7lam\u0131\u015ft\u0131r. Ancak hocam\u0131z\u0131n \u00f6zellikle vurgulad\u0131\u011f\u0131 \u00fczere, \u0130bn\u00fc\u2019n-Ned\u00eem\u2019in temel gayesi polemik \u00fcretmek ya da mezheb\u00ee savunular geli\u015ftirmek de\u011fil, bilgiyi oldu\u011fu gibi kayda ge\u00e7irmektir. Bu nedenle el-Fihrist, s\u0131radan bir kitap katalo\u011fu olman\u0131n \u00f6tesine ge\u00e7mekte; d\u00f6nemin ilm\u00ee, k\u00fclt\u00fcrel ve d\u00fc\u015f\u00fcnsel yap\u0131s\u0131n\u0131 b\u00fct\u00fcnc\u00fcl bi\u00e7imde yans\u0131tan kapsaml\u0131 bir entelekt\u00fcel panorama sunmaktad\u0131r.<\/p>\n\n\n\n el-Fihrist\u2019in Yap\u0131s\u0131<\/strong><\/p>\n\n\n\n el-Fihrist, toplam on makaleden (b\u00f6l\u00fcmden) olu\u015fmaktad\u0131r. Her makalede ele al\u0131nan eserlerin ad\u0131, m\u00fcellifi, muhtevas\u0131 ve ilm\u00ee de\u011feri hakk\u0131nda \u00f6zetleyici ve tan\u0131t\u0131c\u0131 bilgiler sunulmaktad\u0131r.<\/p>\n\n\n\n Birinci makale, dinler ve kutsal kitaplara ayr\u0131lm\u0131\u015ft\u0131r. Dinlerin alfabeleri, dilleri ve kutsal metinleri hakk\u0131nda bilgiler verilir; M\u00fcsl\u00fcmanlar\u0131n ve di\u011fer din mensuplar\u0131n\u0131n bu dinlere dair farkl\u0131 g\u00f6r\u00fc\u015fleri aktar\u0131l\u0131r. \u0130kinci makale, nahiv ve lugat ilimlerini konu edinir. \u00dc\u00e7\u00fcnc\u00fc makale, tarih\u00e7iler, musiki\u015finaslar, m\u00fczisyenler, edebiyat\u00e7\u0131lar ve rivayet ehli \u00fczerine odaklan\u0131r. D\u00f6rd\u00fcnc\u00fc makale, \u015fiir, \u015fairler ve \u015fiirin toplumsal-k\u00fclt\u00fcrel rol\u00fcn\u00fc ele al\u0131r. Be\u015finci makale, kel\u00e2m ilmi ve kel\u00e2m mezheplerine ayr\u0131lm\u0131\u015ft\u0131r. Hocam\u0131z\u0131n dikkat \u00e7ekti\u011fi \u00fczere, \u0130bn\u00fc\u2019n-Ned\u00eem bu b\u00f6l\u00fcmde reddiye \u00fcslubu kullanmaz; objektif bi\u00e7imde bilgi aktarmay\u0131 ama\u00e7lar. Alt\u0131nc\u0131 makale, f\u0131k\u0131h mezhepleri, fakihler, hadisler ve muhaddisler hakk\u0131ndad\u0131r. Yedinci makale, felsefeye ayr\u0131lm\u0131\u015ft\u0131r. \u0130bn\u00fc\u2019n-Ned\u00eem burada felsefeyi \u201cyabanc\u0131\u201d veya \u201cithal\u201d bir ilim olarak sunmaz; aksine d\u00f6nemin ilm\u00ee d\u00fcnyas\u0131nda me\u015fru, i\u00e7selle\u015ftirilmi\u015f ve kabul g\u00f6rm\u00fc\u015f bir alan olarak ele al\u0131r. Sekizinci makale, sihir, hurafe ve t\u0131ls\u0131m kitaplar\u0131n\u0131 kapsar. Dokuzuncu makale, S\u00e2bi\u00eelik ve benzeri inan\u00e7lara yer verir. Onuncu makale ise kimya, zanaatlar ve teknik bilgilere ayr\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n el-Fihrist\u2019in \u0130slam Medeniyeti A\u00e7\u0131s\u0131ndan \u00d6nemi<\/strong><\/p>\n\n\n\n Hocam\u0131za g\u00f6re el-Fihrist, Abb\u00e2s\u00ee Ba\u011fdat\u2019\u0131n\u0131n ilm\u00ee ve k\u00fclt\u00fcrel \u00e7o\u011fulculu\u011funu yans\u0131tan bir medeniyet aynas\u0131d\u0131r. Eser, s\u00f6z konusu d\u00f6nemde yaln\u0131zca hadis ve tefsirin de\u011fil; felsefeden m\u00fczi\u011fe, \u015fiirden teknik ilimlere kadar geni\u015f bir bilgi alan\u0131n\u0131n tart\u0131\u015fma ve ilgi konusu oldu\u011funu a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Bu durum, d\u00f6nemin Mu\u2018tezil\u00ee, Hanef\u00ee, s\u00fbf\u00ee ve di\u011fer d\u00fc\u015f\u00fcnce ekollerinin bir arada bulundu\u011fu \u00e7o\u011fulcu bir entelekt\u00fcel ortam\u0131na i\u015faret etmektedir.<\/p>\n\n\n\n Mezheb\u00ee Aidiyet Tart\u0131\u015fmalar\u0131<\/strong><\/p>\n\n\n\n \u0130bn\u00fc\u2019n-Ned\u00eem\u2019in Mu\u2018tezil\u00ee ya da \u015ei\u00ee oldu\u011fu y\u00f6n\u00fcnde baz\u0131 iddialar bulunsa da, hocam\u0131z bu durumun eserin i\u00e7eri\u011fi ve \u00fcslubunda a\u00e7\u0131k bi\u00e7imde yans\u0131mad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. el-Fihrist, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde mezheb\u00ee kayg\u0131lardan ar\u0131nm\u0131\u015f, tarafs\u0131z ve betimleyici bir karakter ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n el-Fihrist\u2019in Devam\u0131 Niteli\u011findeki Eserler<\/strong><\/p>\n\n\n\n Hocam\u0131z, el-Fihrist\u2019i \u0130slam entelekt\u00fcel tarihi a\u00e7\u0131s\u0131ndan \u00f6nemli bir eser olarak de\u011ferlendirmi\u015f; bu \u00e7al\u0131\u015fman\u0131n devam\u0131 niteli\u011finde kabul edilebilecek \u00fc\u00e7 \u00f6nemli esere \u00f6zellikle dikkat \u00e7ekmi\u015ftir: K\u00e2tib \u00c7elebi\u2019nin Ke\u015ff\u00fc\u2019z-Zun\u00fbn\u2019u, Ta\u015fk\u00f6pr\u00eez\u00e2de\u2019nin Mift\u00e2hu\u2019s-Sa\u2018\u00e2de (Mevz\u00fb\u2018\u00e2t\u00fc\u2019l-Ul\u00fbm) adl\u0131 eseri ve Fuat Sezgin\u2019in Geschichte des Arabischen Schrifttums\u2019u.<\/p>\n\n\n\n Son olarak hocam\u0131z, el-Fihrist\u2019in k\u0131ymeti yeterince bilinmemi\u015f bir eser oldu\u011funa dikkat \u00e7ekmi\u015f, bu kitab\u0131n, d\u00f6nemin ilm\u00ee, k\u00fclt\u00fcrel ve d\u00fc\u015f\u00fcnsel d\u00fcnyas\u0131n\u0131 bir kitap\u00e7\u0131n\u0131n g\u00f6z\u00fcyle sonraki nesillere aktarmas\u0131 bak\u0131m\u0131ndan son derece \u00f6nemli oldu\u011funu vurgulam\u0131\u015ft\u0131r. At\u00f6lye, el-Fihrist\u2019in okunup incelenmesinin, \u0130slam entelekt\u00fcel tarihindeki \u00e7o\u011fulcu medeniyet tecr\u00fcbesini anlamak ve bug\u00fcn\u00fcn entelekt\u00fcel durumunu sa\u011fl\u0131kl\u0131 bi\u00e7imde de\u011ferlendirmek i\u00e7in vazge\u00e7ilmez oldu\u011fu hat\u0131rlat\u0131larak tamamlanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n