Prof. Dr. O\u011fuzhan Tan, 12. \u0130slam\u2019\u0131n Entelekt\u00fcel Tarih\u00e7esi At\u00f6lyesi kapsam\u0131nda yapt\u0131\u011f\u0131 sunumda, \u0130slam entelekt\u00fcel tarihinin seyrini belirleyen en \u00f6nemli \u015fahsiyetlerden biri olan \u0130mam Gazz\u00e2l\u00ee \u00fczerinde durmu\u015ftur. Hocam\u0131z, oturumun ba\u015f\u0131nda bir \u00e2limin public figure (kamusal fig\u00fcr) h\u00e2line gelebilmesinin yaln\u0131zca eser \u00fcretmekle s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131; devlet ve toplum (millet) d\u00fczeyinde etkili bir otoriteye d\u00f6n\u00fc\u015fmesinin de belirleyici oldu\u011funu vurgulam\u0131\u015ft\u0131r. Bu \u00e7er\u00e7evede Gazz\u00e2l\u00ee\u2019nin Sel\u00e7uklu\/Nizamiye sistemi i\u00e7indeki konumu ve geni\u015f toplumsal etkisi, onu d\u00f6neminin ilm\u00ee ve d\u00fc\u015f\u00fcnsel y\u00f6nelimlerini belirleyen merkezi bir fig\u00fcr h\u00e2line getirmi\u015ftir.<\/p>\n\n\n\n
Gazz\u00e2l\u00ee\u2019nin Hayat\u0131 ve D\u00f6nemin \u0130lm\u00ee Haritas\u0131<\/strong><\/p>\n\n\n\n Hocam\u0131za g\u00f6re Gazz\u00e2l\u00ee\u2019nin hayat\u0131ndaki ini\u015f ve \u00e7\u0131k\u0131\u015flar, d\u00f6nemin \u0130slam d\u00fcnyas\u0131n\u0131n ilm\u00ee ve d\u00fc\u015f\u00fcnsel hatlar\u0131n\u0131 takip edebilmek a\u00e7\u0131s\u0131ndan adeta bir harita i\u015flevi g\u00f6rmektedir. Gazz\u00e2l\u00ee\u2019nin hakikat aray\u0131\u015f\u0131 s\u00fcrecinde ge\u00e7ti\u011fi her a\u015fama, ya\u015fad\u0131\u011f\u0131 devrin din\u00ee ve felsef\u00ee d\u00fc\u015f\u00fcnce tarzlar\u0131n\u0131n bir yans\u0131mas\u0131d\u0131r. Bu ba\u011flamda hocam\u0131z, Gazz\u00e2l\u00ee\u2019nin \u0130slam d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na yapt\u0131\u011f\u0131 en \u00f6nemli katk\u0131lardan birinin, kendisinden \u00f6nce \u201cyabanc\u0131\u201d veya \u201c\u015f\u00fcpheli\u201d olarak g\u00f6r\u00fclen tasavvuf ve mant\u0131k ilimlerini me\u015frula\u015ft\u0131rarak \u0130slami ilimler i\u00e7erisinde kabul edilir h\u00e2le getirmesi oldu\u011funu ifade etmi\u015ftir.<\/p>\n\n\n\n el-Munk\u0131z mine\u2019d-Dal\u00e2l ve el-Mustasf\u00e2 \u00dczerinden Gazz\u00e2l\u00ee\u2019nin D\u00fc\u015f\u00fcnce D\u00fcnyas\u0131<\/strong><\/p>\n\n\n\n Hocam\u0131z, Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 ba\u015fta el-Munk\u0131z mine\u2019d-Dal\u00e2l ve el-Mustasf\u00e2 olmak \u00fczere iki temel eser \u00fczerinden analiz etmi\u015ftir. \u00d6zellikle el-Mustasf\u00e2\u2019n\u0131n ba\u015f\u0131na bir mant\u0131k \u00f6zeti koymas\u0131n\u0131n, mant\u0131k ilminin hakikat aray\u0131\u015f\u0131 s\u00fcrecinde yak\u00een\u00ee (kesin) bilgiye ula\u015fmak i\u00e7in zorunlu bir ara\u00e7 oldu\u011funu g\u00f6stermek amac\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtmi\u015ftir.<\/p>\n\n\n\n Bu ba\u011flamda hocam\u0131z, Gazz\u00e2l\u00ee\u2019ye atfedilen \u201cMant\u0131k bilmeyenin ilmine g\u00fcven olmaz\u201d ifadesinin yayg\u0131n bi\u00e7imde yanl\u0131\u015f aktar\u0131ld\u0131\u011f\u0131n\u0131 ve yanl\u0131\u015f anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Hocam\u0131za g\u00f6re Gazz\u00e2l\u00ee, mant\u0131k bilmeyenin cahil oldu\u011funu ya da hi\u00e7bir \u015fey bilemeyece\u011fini ileri s\u00fcrmemektedir; aksine, mant\u0131k ilmini bilmeyen ki\u015finin ula\u015ft\u0131\u011f\u0131 sonucun epistemolojik kesinli\u011finden (yak\u00eeninden) emin olamayaca\u011f\u0131n\u0131 ifade etmektedir. Bu nedenle s\u00f6z konusu ifade, retorik bir yarg\u0131 de\u011fil; yak\u00een aray\u0131\u015f\u0131ndaki \u00e2lim i\u00e7in mant\u0131\u011f\u0131n vazge\u00e7ilmezli\u011fine i\u015faret eden epistemolojik bir uyar\u0131d\u0131r.<\/p>\n\n\n\n Hakikat Aray\u0131\u015f\u0131, F\u0131trat ve Taklit Ele\u015ftirisi<\/strong><\/p>\n\n\n\n Hocam\u0131z, el-Munk\u0131z mine\u2019d-Dal\u00e2l\u2019de yer alan ve Gazz\u00e2l\u00ee\u2019nin hakikat aray\u0131\u015f\u0131 s\u00fcrecindeki zihinsel ini\u015f ve \u00e7\u0131k\u0131\u015flar\u0131 konu edinen b\u00f6l\u00fcmleri de ele alm\u0131\u015ft\u0131r. Bu pasajlardan hareketle Gazz\u00e2l\u00ee\u2019nin, hakikate ula\u015fmak amac\u0131yla d\u00f6nemin t\u00fcm ilimlerini ve mezhep\/f\u0131rkalar\u0131n\u0131 tek tek inceledi\u011fini; kel\u00e2m\u0131, tasavvufu ve felsefeyi tecr\u00fcbe etti\u011fini, hatta z\u0131nd\u0131klar ve Muatt\u0131la gibi gruplar\u0131n neden bu g\u00f6r\u00fc\u015fleri benimsediklerini anlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 aktarm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Gazz\u00e2l\u00ee, hakikat aray\u0131\u015f\u0131na duydu\u011fu derin susuzlu\u011fun kendi karakterinin ve f\u0131trat\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131 oldu\u011funu belirtir. Ayr\u0131ca \u00e7ocuklu\u011fundan itibaren miras al\u0131nan gelene\u011fi ve taklidi sorgulaman\u0131n onun yerle\u015fik bir al\u0131\u015fkanl\u0131\u011f\u0131 h\u00e2line geldi\u011fini ifade eder. Bu ba\u011flamda \u201cHer \u00e7ocuk f\u0131trat \u00fczere do\u011far; sonra ailesi onu Yahudi, Hristiyan ya da Mecusi yapar\u201d hadisi \u00fczerinde uzun uzun tefekk\u00fcr etti\u011fini; bir ki\u015finin yaln\u0131zca ailesinden devrald\u0131\u011f\u0131 aidiyet nedeniyle bir dine mensup olmas\u0131n\u0131n, hakikat aray\u0131\u015f\u0131 a\u00e7\u0131s\u0131ndan problemli oldu\u011funu vurgular.<\/p>\n\n\n\n Yak\u00een Kavram\u0131 ve \u0130lim\u2013Em\u00e2n \u0130li\u015fkisi<\/strong><\/p>\n\n\n\n Hocam\u0131z\u0131n analizine g\u00f6re Gazz\u00e2l\u00ee a\u00e7\u0131s\u0131ndan temel mesele, taklidin epistemik bir tehlike olu\u015fturmas\u0131d\u0131r. E\u015fyan\u0131n hakikatini bilmek isteyen Gazz\u00e2l\u00ee, \u00f6ncelikle \u201cbilmenin hakikati nedir?\u201d sorusuna y\u00f6nelmi\u015f; bu sorgulama onu do\u011frudan \u201cbilgi nedir?\u201d sorusuna g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n Gazz\u00e2l\u00ee\u2019ye g\u00f6re bilginin de\u011feri, onun psikolojik ve mant\u0131ksal g\u00fcvenilirli\u011fiyle do\u011frudan ili\u015fkilidir. Bilgi (ilim), ancak \u015f\u00fcpheyi b\u00fct\u00fcn\u00fcyle ortadan kald\u0131ran bir yak\u00een derecesine ula\u015ft\u0131\u011f\u0131nda anlam kazan\u0131r. Hocam\u0131z\u0131n vurgulad\u0131\u011f\u0131 \u00fczere Gazz\u00e2l\u00ee, bilgiyi hata ve yanl\u0131\u015ftan ar\u0131nm\u0131\u015f bir em\u00e2n (g\u00fcven) h\u00e2li olarak tan\u0131mlar; \u00f6yle ki bu bilgi, d\u0131\u015far\u0131dan gelebilecek hi\u00e7bir itiraz, sald\u0131r\u0131 ya da keramet gibi ola\u011fan\u00fcst\u00fc iddia kar\u015f\u0131s\u0131nda sars\u0131lmamal\u0131d\u0131r.<\/p>\n\n\n\n Gazz\u00e2l\u00ee, hakikat ve yak\u00een aray\u0131\u015f\u0131 s\u00fcrecinde, sahip oldu\u011funu sand\u0131\u011f\u0131 bilgilerin yak\u00een olmad\u0131\u011f\u0131n\u0131 fark etti\u011fini ve \u015f\u00fcphe edilebilecek her \u015feyden sistematik bi\u00e7imde \u015f\u00fcphe etmeye ba\u015flad\u0131\u011f\u0131n\u0131 belirtir. Hatta duyular yoluyla elde edilen bilgileri dahi sorgulad\u0131\u011f\u0131n\u0131 ifade eder. Hocam\u0131z, bu pasajlardan hareketle Gazz\u00e2l\u00ee\u2019de ilim ile g\u00fcven (em\u00e2n) aras\u0131ndaki ili\u015fkinin nas\u0131l kuruldu\u011funu \u00f6rneklerle a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n Gazz\u00e2l\u00ee ile Paradigma D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/p>\n\n\n\n Hocam\u0131z, Gazz\u00e2l\u00ee ile birlikte tasavvufun ahl\u00e2k\u00ee ve manev\u00ee bir me\u015fruiyet kazand\u0131\u011f\u0131n\u0131, mant\u0131\u011f\u0131n ise akl\u00ee bir zorunluluk olarak kabul edildi\u011fini vurgulam\u0131\u015ft\u0131r. Gazz\u00e2l\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131n, temelde bir \u201cg\u00fcven\u201d ve \u201csika (em\u00e2n)\u201d in\u015fas\u0131 oldu\u011funu belirten hocam\u0131z, bu yakla\u015f\u0131m\u0131n \u0130slam entelekt\u00fcel tarihindeki en \u00f6nemli paradigma d\u00f6n\u00fc\u015f\u00fcmlerinden birini temsil etti\u011fini ifade ederek oturumunu tamamlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n Prof. Dr. O\u011fuzhan Tan, 12. \u0130slam\u2019\u0131n Entelekt\u00fcel Tarih\u00e7esi At\u00f6lyesi kapsam\u0131nda yapt\u0131\u011f\u0131 sunumda, \u0130slam entelekt\u00fcel tarihinin seyrini belirleyen en \u00f6nemli \u015fahsiyetlerden biri olan \u0130mam Gazz\u00e2l\u00ee \u00fczerinde durmu\u015ftur. Hocam\u0131z, oturumun ba\u015f\u0131nda bir \u00e2limin public figure (kamusal fig\u00fcr) h\u00e2line gelebilmesinin yaln\u0131zca eser \u00fcretmekle s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131; devlet ve toplum (millet) d\u00fczeyinde etkili bir otoriteye d\u00f6n\u00fc\u015fmesinin de belirleyici oldu\u011funu vurgulam\u0131\u015ft\u0131r. … <\/p>\n