Prof. Dr. O\u011fuzhan Tan hocam\u0131z, at\u00f6lye oturumuna kavramlar\u0131n nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlatarak ba\u015flad\u0131. Lafz\u00ee\u2013laf\u0131zc\u0131, akl\u00ee\u2013ak\u0131lc\u0131, z\u00e2hir\u2013z\u00e2hir\u00ee gibi kavram \u00e7iftlerini \u00f6rneklerle a\u00e7t\u0131 ve \u00f6zellikle \u015funu s\u00f6yledi: \u201cBir kavrama \u201c-c\u0131l\u0131k\u201d eki geldi\u011finde, kavram art\u0131k n\u00f6tr bir y\u00f6ntem olmaktan \u00e7\u0131k\u0131p ideolojik bir tutuma d\u00f6n\u00fc\u015fmeye ba\u015flar.\u201d
Ard\u0131ndan lafz\u00ee yorum ile laf\u0131zc\u0131l\u0131k aras\u0131ndaki fark\u0131 netle\u015ftiren hocam\u0131za g\u00f6re lafz\u00ee yorum, her yorum s\u00fcrecinin ka\u00e7\u0131n\u0131lmaz ilk ad\u0131m\u0131d\u0131r. Ama laf\u0131zc\u0131l\u0131k, bu ilk ad\u0131m\u0131 tek do\u011fru gibi g\u00f6r\u00fcp di\u011fer yorum yollar\u0131n\u0131 kapatan kat\u0131 bir tercihtir.<\/p>\n\n\n\n
Z\u00e2hir\u00eeli\u011fin Me\u015fruiyeti<\/strong><\/p>\n\n\n\n Zahirilik, kat\u0131l\u0131\u011f\u0131na ra\u011fmen neden tercih edilmi\u015ftir? Me\u015fruiyeti ve cazibesi nedir? Z\u00e2hir\u00eeli\u011fin Do\u011fu\u015fu ve D\u00e2v\u00fbd b. Ali<\/strong><\/p>\n\n\n\n Hocam\u0131z, z\u00e2hir\u00eeli\u011fin \u00e7\u0131k\u0131\u015f\u0131n\u0131 anlat\u0131rken \u015funu vurgulad\u0131: Hz. Peygamber\u2019den (sav) sonraki ilk as\u0131rlarda, insanlar\u0131n naslar\u0131n a\u00e7\u0131k anlamlar\u0131ndan uzakla\u015ft\u0131\u011f\u0131 y\u00f6n\u00fcnde bir d\u00fc\u015f\u00fcnce olu\u015fmu\u015ftur. Bu d\u00fc\u015f\u00fcnce, bu ekol\u00fcn en g\u00fc\u00e7l\u00fc itici g\u00fcc\u00fc olmu\u015ftur. \u2018Nass\u0131n lafz\u0131na s\u0131k\u0131 sadakat\u2019 fikrinin mezheple\u015fmeye ba\u015flamas\u0131 D\u00e2v\u00fbd b. Ali ile ba\u015flat\u0131lm\u0131\u015ft\u0131r. Bu ekol \u201cD\u00e2vudiye\u201d ad\u0131yla bir s\u00fcre geni\u015f bir co\u011frafyada kar\u015f\u0131l\u0131k bulmu\u015ftur. Nitekim \u0130bn Kud\u00e2me el-Makdis\u00ee, Ahsenu\u2019t-Tekas\u00eem adl\u0131 seyahat ve co\u011frafya kitab\u0131nda neredeyse gitti\u011fi b\u00fct\u00fcn \u0130slam beldelerinde be\u015f f\u0131k\u0131h mezhebiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 belirtir. Bunlardan biri de D\u00e2v\u00fbdiyye \u2018dir. Z\u00e2hir\u00eelik Neden Kal\u0131c\u0131 Bir Mezhep Olamad\u0131?<\/strong><\/p>\n\n\n\n Hocam\u0131z, bir ekol\u00fcn mezhep olarak kal\u0131c\u0131 olabilmesi i\u00e7in baz\u0131 \u015fartlar bulundu\u011funu anlatt\u0131:<\/p>\n\n\n\n \u0130bn Hazm\u2019\u0131n Sahneye \u00c7\u0131k\u0131\u015f\u0131 ve Fikr\u00ee Yolculu\u011fu<\/strong><\/p>\n\n\n\n Prof. Tan, End\u00fcl\u00fcs\u2019te yakla\u015f\u0131k bir as\u0131r sonra \u0130bn Hazm\u2019\u0131n sahneye \u00e7\u0131kt\u0131\u011f\u0131n\u0131 anlatt\u0131. Aristokrat bir aileden gelen \u0130bn Hazm\u2019\u0131n g\u00fc\u00e7l\u00fc hitabeti, parlak zek\u00e2s\u0131 ve ilmi v\u00fcs\u2019ati ile \u0130slam tarihinin en dikkat \u00e7ekici fig\u00fcrlerinden biri oldu\u011funu s\u00f6yledi. \u0130bn Hazm\u2019\u0131n \u00f6nce M\u00e2lik\u00eeli\u011fi, sonra \u015e\u00e2fi\u00eeli\u011fi benimsedi\u011fini ama \u015e\u00e2fi\u00ee\u2019nin istihsana y\u00f6neltti\u011fi ele\u015ftirilerin k\u0131yas i\u00e7in de ge\u00e7erli oldu\u011funu d\u00fc\u015f\u00fcnerek \u015eafi\u00ee\u2019nin yolunu b\u0131rakt\u0131\u011f\u0131n\u0131 anlatt\u0131.<\/p>\n\n\n\n \u0130bn Hazm\u2019\u0131n D\u00fc\u015f\u00fcncesinin D\u00f6rt Temel Kayna\u011f\u0131<\/strong><\/p>\n\n\n\n Hocam\u0131z, \u0130bn Hazm\u2019\u0131n fikr\u00ee hatt\u0131n\u0131 \u015fu d\u00f6rt ana unsurla a\u00e7\u0131klad\u0131:<\/p>\n\n\n\n Hocam\u0131z bu \u00e7er\u00e7evede \u015funun alt\u0131n\u0131 \u00e7izdi: \u201cBu bile\u015fim, \u0130bn Hazm\u2019\u0131n \u015fahs\u0131nda, \u0130slam d\u00fc\u015f\u00fcnce tarihinde nadir g\u00f6r\u00fclen bir y\u00f6ntem sentezi ortaya koymu\u015ftur.\u201d<\/p>\n\n\n\n \u0130bn Hazm\u2019\u0131n Aristoteles Mant\u0131\u011f\u0131n\u0131 \u201c\u0130slami-Arab\u00ee\u201dle\u015ftirmesi<\/strong><\/p>\n\n\n\n Prof. Tan, \u0130bn Hazm\u2019\u0131n et-Takr\u00eeb li-haddi\u2019l-mant\u0131k eserinde Aristoteles mant\u0131\u011f\u0131n\u0131 \u0130slami-Arab\u00ee bir karaktere ta\u015f\u0131ma gayreti g\u00fctt\u00fc\u011f\u00fcn\u00fc belirtti. Hocam\u0131z, bunun gerek\u00e7esini \u015f\u00f6yle a\u00e7\u0131klad\u0131: \u201c\u00c7\u00fcnk\u00fc \u0130bn Hazm, Yunan mant\u0131k kavramlar\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131yla ve Arap\u00e7an\u0131n beyan karakteri ile birebir \u00f6rt\u00fc\u015fmedi\u011fini d\u00fc\u015f\u00fcnmekteydi. Dolay\u0131s\u0131yla, Grek d\u00fcnyas\u0131nda \u00fcretilen evrensel d\u00fc\u015f\u00fcnce ilkelerinin, Greklere has kavramlardan ve \u00f6rneklerden ay\u0131klanarak al\u0131nmas\u0131, \u0130bna Hazm a\u00e7\u0131s\u0131ndan son derece \u00f6nemli idi.\u201d<\/p>\n\n\n\n K\u0131yas Ele\u015ftirisi: Mant\u0131k\u00ee vs F\u0131kh\u00ee K\u0131yas<\/strong><\/p>\n\n\n\n \u0130bn Hazm a\u00e7\u0131s\u0131ndan paradoks gibi g\u00f6r\u00fcnen \u015feyin, bir taraftan mant\u0131ki k\u0131yas\u0131 \u00fcst\u00fcn bir y\u00f6ntem olarak g\u00f6r\u00fcrken di\u011fer taraftan f\u0131kh\u00ee k\u0131yas\u0131 sert bir \u015fekilde reddetmesi oldu\u011funu s\u00f6yleyen hocam\u0131z, s\u00f6zlerini \u015f\u00f6yle s\u00fcrd\u00fcrd\u00fc: Denge ve \u00c7o\u011fulculuk Mesaj\u0131<\/strong><\/p>\n\n\n\n Hocam\u0131z oturumu \u015fu fikirlerle tamamlad\u0131: Her d\u00fc\u015f\u00fcnce odak bir ilke etraf\u0131nda \u015fekillenebilir; ama bir ilkeyi tek do\u011fru gibi genelle\u015ftirip mutlakla\u015ft\u0131rmak bazen o d\u00fc\u015f\u00fcncenin ait oldu\u011fu geni\u015f ufku daralt\u0131r. \u00d6zellikle \u201c-c\u0131l\u0131k\u201d ekleriyle ifade edilen ideolojik okumalar, entelekt\u00fcel mirastan zenginli\u011fini azalt\u0131r. Prof. Dr. O\u011fuzhan Tan hocam\u0131z, at\u00f6lye oturumuna kavramlar\u0131n nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlatarak ba\u015flad\u0131. Lafz\u00ee\u2013laf\u0131zc\u0131, akl\u00ee\u2013ak\u0131lc\u0131, z\u00e2hir\u2013z\u00e2hir\u00ee gibi kavram \u00e7iftlerini \u00f6rneklerle a\u00e7t\u0131 ve \u00f6zellikle \u015funu s\u00f6yledi: \u201cBir kavrama \u201c-c\u0131l\u0131k\u201d eki geldi\u011finde, kavram art\u0131k n\u00f6tr bir y\u00f6ntem olmaktan \u00e7\u0131k\u0131p ideolojik bir tutuma d\u00f6n\u00fc\u015fmeye ba\u015flar.\u201dArd\u0131ndan lafz\u00ee yorum ile laf\u0131zc\u0131l\u0131k aras\u0131ndaki fark\u0131 netle\u015ftiren hocam\u0131za g\u00f6re lafz\u00ee yorum, her yorum s\u00fcrecinin … <\/p>\n
Prof. Tan, buna cevap olarak \u015fu de\u011ferlendirmede bulundu: Z\u00e2hir\u00eeler, metnin g\u00f6r\u00fcnen anlam\u0131n\u0131 esas al\u0131r ve anlam\u0131n derin ve gizli katmanlara a\u00e7\u0131lmas\u0131n\u0131 \u00e7o\u011fu zaman nass\u0131n tahrifi ya da dinin bozulmas\u0131 gibi g\u00f6r\u00fcr. Bu bak\u0131\u015f, dini net ve sade g\u00f6sterdi\u011fi i\u00e7in, \u00f6zellikle yal\u0131n bir dindarl\u0131k arayanlar a\u00e7\u0131s\u0131ndan ilgi \u00e7ekici olabilir…<\/p>\n\n\n\n
Hocam\u0131z laf\u0131zc\u0131l\u0131\u011f\u0131n sadece belli bir mezhebin \u00f6zelli\u011fi olmad\u0131\u011f\u0131n\u0131, herkesin zaman zaman laf\u0131zc\u0131 bir e\u011filim g\u00f6sterebildi\u011fini belirterek, \u201cEn ak\u0131lc\u0131 bilinen \u00e2limler bile baz\u0131 meselelerde \u2018nas var\u2019 deyip z\u00e2hir\u00ee bir noktaya yaslanabiliyor. \u00dcstelik o nass\u0131n farkl\u0131 yorumlar\u0131 gayet m\u00fcmk\u00fcn iken!\u201d<\/p>\n\n\n\n\n
Hocam\u0131z, D\u00e2v\u00fbd b. Ali\u2019nin yeterince g\u00fc\u00e7l\u00fc bir talebe halkas\u0131 kuramad\u0131\u011f\u0131n\u0131, kal\u0131c\u0131 bir literat\u00fcr b\u0131rakamad\u0131\u011f\u0131n\u0131, devlet deste\u011fi g\u00f6remedi\u011fini, bu y\u00fczden de -End\u00fcl\u00fcsl\u00fc \u0130bn Hazm\u2019\u0131n b\u00fcy\u00fck katk\u0131lar\u0131na ra\u011fmen- Zahirili\u011fin s\u00fcrd\u00fcr\u00fclebilir bir kurumsall\u0131k kazanamad\u0131\u011f\u0131n\u0131 s\u00f6yledi.<\/li>\n<\/ol>\n\n\n\n\n
\u201c\u0130bn Hazm\u2019a g\u00f6re, mant\u0131k\u00ee k\u0131yas, muteberdir. \u00c7\u00fcnk\u00fc, \u00f6nc\u00fcllerde zaten var olan bilgiyi verir; yeni bir h\u00fck\u00fcm eklemez. F\u0131kh\u00ee k\u0131yas ise naslar\u0131n h\u00fck\u00fcm alan\u0131n\u0131 geni\u015fletme iddias\u0131yla dine ilave yapma riski ta\u015f\u0131r.\u201d
K\u0131yas\u0131n bu iki t\u00fcr\u00fc aras\u0131ndaki ayr\u0131m\u0131 hocam\u0131z bir benzetme ile a\u00e7\u0131klad\u0131:
\u201c\u0130bn Hazm\u2019a g\u00f6re nasslar yeterli, yani d\u0131\u015far\u0131da h\u00fck\u00fcm aramaya gerek yok. Yani, mutfakta tuz varken, yok zannedip \u00e7ocu\u011fu markete g\u00f6ndermeye gerek yok. Mutfa\u011fa iyi bakmak gerek. Yani naslara iyi bakmak gerek, k\u0131yas i\u00e7in nass\u0131 terk etmek de\u011fil!\u201d
Hocam\u0131z\u0131n belirtti\u011fine g\u00f6re, \u0130bn Hazm i\u00e7in, fukaha k\u0131yas\u0131n\u0131 g\u00fcvenilmez k\u0131lan hususlardan biri de, san\u0131ld\u0131\u011f\u0131n\u0131n aksine f\u0131kha standart getirmemesidir. Zira mezheplerin ayn\u0131 konuda farkl\u0131 farkl\u0131 k\u0131yaslar \u00fcretmesi, \u0130bn Hazm\u2019a g\u00f6re k\u0131yas\u0131n olduk\u00e7a keyf\u00ee ve rey merkezli bir yorum oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n
\u0130bn Hazm, fakih, filozof, ehl-i hadis, \u015fair ve Aristoteles\u00e7i bir mant\u0131k\u00e7\u0131 kimliklerini ayn\u0131 anda ta\u015f\u0131yarak \u0130slam entelekt\u00fcel tarihine b\u00fcy\u00fck bir zenginlik katt\u0131.<\/p>\n\n\n\n
Bu bak\u0131mdan, \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finin belirli hatlar\u0131n\u0131 ve boyutlar\u0131n\u0131, denge g\u00f6zetmeden, s\u0131rf ideolojik saiklerle tasfiye etmek yanl\u0131\u015ft\u0131r.<\/p>\n\n\n\n