\u0130slam Felsefesinde Bir Filozof Bir Eser dersinin 2. Haftas\u0131nda Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z \u0130slam Felsefesi tan\u0131m\u0131n\u0131, i\u00e7erik ve problemlerini yeniden d\u00fc\u015f\u00fcnmek konusunu ele ald\u0131.<\/p>\n\n\n\n
Bu sunumda hocam\u0131z derse, \u0130slam d\u00fc\u015f\u00fcncesinde kelam, tasavvuf ve f\u0131k\u0131h gibi disiplinler aras\u0131nda \u0130slam felsefesinin nas\u0131l bir i\u015flev g\u00f6rd\u00fc\u011f\u00fcne de\u011finerek ba\u015flad\u0131. \u00d6zellikle bu disiplinlerin her birinin farkl\u0131 bilgi kaynaklar\u0131na dayand\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k \u0130slam felsefesinin bu alanlar aras\u0131nda kavramsal k\u00f6pr\u00fc kuran bir d\u00fc\u015f\u00fcnce faaliyeti oldu\u011funu vurgulad\u0131. Hocam\u0131z burada dikkatlerimizi \u015fu temel noktaya \u00e7ekti: \u0130slam felsefesi yaln\u0131zca bir disiplin de\u011fil, d\u00fc\u015f\u00fcnce gelenekleri aras\u0131nda anlam kuran bir merkezdir.<\/p>\n\n\n\n
Sunumun giri\u015finde hocam\u0131z, ele al\u0131nan konunun amac\u0131n\u0131 a\u00e7\u0131klayarak \u0130slam felsefesinin problemlerini tart\u0131\u015fman\u0131n asl\u0131nda bu alan\u0131n imk\u00e2nlar\u0131n\u0131 ve s\u0131n\u0131rlar\u0131n\u0131 birlikte d\u00fc\u015f\u00fcnmek anlam\u0131na geldi\u011fini belirtti. \u00d6zellikle g\u00fcn\u00fcm\u00fczde \u0130slam felsefesi \u00e7al\u0131\u015fmalar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131\u011f\u0131 metodolojik zorluklara de\u011findi ve alan\u0131n geni\u015fleme meselesinin yaln\u0131zca konu \u00e7o\u011falmas\u0131 de\u011fil, yakla\u015f\u0131m \u00e7o\u011falmas\u0131 anlam\u0131na geldi\u011fini ifade etti. Hocam\u0131z ayr\u0131ca bu sahada \u00e7al\u0131\u015fan ara\u015ft\u0131rmac\u0131lar\u0131n farkl\u0131 y\u00f6ntemler benimsedi\u011fini, dolay\u0131s\u0131yla y\u00f6ntem ele\u015ftirisinin disiplinin geli\u015fmesi i\u00e7in zorunlu oldu\u011funu s\u00f6yledi.<\/p>\n\n\n\n
Dersin ilk b\u00f6l\u00fcm\u00fcnde hocam\u0131z insan\u0131n ak\u0131l, duyu, sezgi ve tecr\u00fcbe boyutlar\u0131n\u0131n b\u00fct\u00fcn d\u00fc\u015f\u00fcnce geleneklerinin temelini olu\u015fturdu\u011funu anlatt\u0131. Bu ba\u011flamda filozof, kelamc\u0131, sufi ve bilim adam\u0131 gibi farkl\u0131 d\u00fc\u015f\u00fcn\u00fcr tiplerinin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 belirleyen esas unsurun bilginin kayna\u011f\u0131na dair yakla\u015f\u0131mlar oldu\u011funu \u00f6zellikle vurgulad\u0131. B\u00f6ylece \u00f6\u011frencilerin dikkatini \u015fu \u00f6nemli kavramsal sonuca y\u00f6neltti: D\u00fc\u015f\u00fcn\u00fcrleri ay\u0131ran \u015fey konu de\u011fil y\u00f6ntemdir.<\/p>\n\n\n\n
Hocam\u0131z daha sonra \u0130slam felsefesi tarihinin yaln\u0131zca filozoflar listesi de\u011fil, k\u00fclt\u00fcrler ve medeniyetler aras\u0131 d\u00fc\u015f\u00fcnce dola\u015f\u0131m\u0131n\u0131n bir haritas\u0131 oldu\u011funu ifade etti. Bu noktada \u0130slam felsefesinin insan\u0131n varl\u0131\u011f\u0131, bilgiyi ve anlam\u0131 kavrama s\u00fcrecini a\u00e7\u0131klamaya \u00e7al\u0131\u015fan b\u00fct\u00fcnc\u00fcl bir d\u00fc\u015f\u00fcnce sistemi oldu\u011funa dikkat \u00e7ekti. Ayr\u0131ca b\u00fct\u00fcn bilimleri anlaml\u0131 k\u0131lan unsurun insan oldu\u011funu vurgulayarak felsefenin insan merkezli karakterini \u00f6zellikle belirtti.<\/p>\n\n\n\n
Sunumda hocam\u0131z\u0131n \u00fczerinde durdu\u011fu en dikkat \u00e7ekici ba\u015fl\u0131klardan biri, \u0130slam felsefesi kavram\u0131n\u0131n kendisinin problematik olu\u015fuydu. Hocam\u0131z \u201c\u0130slam Felsefesi\u201d, \u201c\u0130slam\u2019\u0131n felsefesi\u201d, \u201c\u0130slam\u2019da felsefe\u201d gibi ifadelerin her birinin farkl\u0131 anlam alanlar\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 anlatarak kavram \u00e7\u00f6z\u00fcmlemesinin \u00f6nemine dikkat \u00e7ekti. \u00d6zellikle \u201c\u0130slam felsefesi\u201d ifadesindeki \u201c\u0130slam\u201d kelimesinin bir dinin felsefe olmas\u0131 anlam\u0131na gelmedi\u011fini, aksine felsefenin \u00fcretildi\u011fi k\u00fclt\u00fcrel ortam\u0131 i\u015faret etti\u011fini a\u00e7\u0131klad\u0131. Bu a\u00e7\u0131klama \u00f6\u011frenciler i\u00e7in kavramsal berrakl\u0131k sa\u011flayan \u00f6nemli bir a\u00e7\u0131l\u0131m oldu.<\/p>\n\n\n\n
Hocam\u0131z ayr\u0131ca isimlendirme tart\u0131\u015fmalar\u0131na de\u011finerek J. Schacht, J. Kraemer, ve Taha H\u00fcseyin, S. H. Nasr, Oliver Leaman, P. Adamson, R. Taylor gibi ara\u015ft\u0131rmac\u0131lar\u0131n bak\u0131\u015f\u0131na de\u011findi.<\/p>\n\n\n\n
Sunumun devam\u0131nda hocam\u0131z \u0130slam felsefesinin kapsam\u0131na dair farkl\u0131 g\u00f6r\u00fc\u015flere de\u011findi. Ritter ve Van den Bergh\u2019in kelam\u0131 felsefeye dahil edip tasavvuf ve f\u0131k\u0131h usul\u00fcn\u00fc d\u0131\u015far\u0131da b\u0131rakan yakla\u015f\u0131m\u0131n\u0131 anlatt\u0131; Schacht\u2019\u0131n kelam ve tasavvufu dahil etti\u011fini fakat f\u0131k\u0131h usul\u00fcn\u00fc hari\u00e7 tuttu\u011funu belirtti; Corbin ve Mezk\u00fbr\u2019un ise f\u0131k\u0131h usul\u00fcn\u00fc bile felsefi alan i\u00e7inde de\u011ferlendirdi\u011fini s\u00f6yledi. Hocam\u0131z bu \u00f6rnekler \u00fczerinden disiplin s\u0131n\u0131rlar\u0131n\u0131n tarihsel ve yorumsal oldu\u011funu \u00f6zellikle vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z\u0131n \u00f6zellikle dikkat \u00e7ekti\u011fi bir ba\u015fka husus, \u0130slam felsefesinin yaln\u0131zca me\u015fhur filozoflarla s\u0131n\u0131rland\u0131r\u0131lmamas\u0131 gerekti\u011fiydi. Mant\u0131k, psikoloji, fizik, metafizik, bilgi, varl\u0131k, ahlak ve siyaset gibi alanlar\u0131 kapsayan bu d\u00fc\u015f\u00fcnce gelene\u011finin kelam, tasavvuf ve f\u0131k\u0131h literat\u00fcr\u00fcnde de felsefi i\u00e7erikler bar\u0131nd\u0131rabilece\u011fini belirtti. B\u00f6ylece \u0130slam felsefesinin alan\u0131n\u0131n geni\u015fletilmesi gerekti\u011fini ve bunun disipline dinamizm kazand\u0131raca\u011f\u0131n\u0131 ifade etti.<\/p>\n\n\n\n
Kindi \u00f6rne\u011fi \u00fczerinden yapt\u0131\u011f\u0131 de\u011ferlendirme dersin en dikkat \u00e7ekici tart\u0131\u015fma noktalar\u0131ndan biri oldu. Hocam\u0131z Kindi\u2019nin \u201cilk \u0130slam filozofu\u201d kabul edilmesinin asl\u0131nda tart\u0131\u015fmal\u0131 bir varsay\u0131m oldu\u011funu s\u00f6yledi. \u00c7\u00fcnk\u00fc Kindi\u2019den \u00f6nce ya\u015fayan kelamc\u0131 ve s\u00fbf\u00ee d\u00fc\u015f\u00fcn\u00fcrlerin de bilgi, varl\u0131k ve ahlak \u00fczerine derin analizler yapt\u0131\u011f\u0131n\u0131 belirtti. Burada Maturidi, E\u015f\u2018ari ve Haris el-Muhasibi isimlerine de\u011finerek \u00f6\u011frencilerin dikkatini \u015fu soruya y\u00f6neltti: Bu isimleri filozof saymam\u0131z\u0131 engelleyen \u00f6l\u00e7\u00fct nedir? Bu soru derste d\u00fc\u015f\u00fcnsel s\u0131n\u0131rlar\u0131n yeniden sorgulanmas\u0131na yol a\u00e7t\u0131.<\/p>\n\n\n\n
Sunumda hocam\u0131z ayr\u0131ca \u0130slam felsefesinin olu\u015fumunda i\u00e7 ve d\u0131\u015f kaynaklar\u0131n rol\u00fcn\u00fc ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klad\u0131. Yunan d\u00fc\u015f\u00fcncesiyle kar\u015f\u0131la\u015fman\u0131n \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerine yeni kavramsal ara\u00e7lar kazand\u0131rd\u0131\u011f\u0131n\u0131, fakat bu etkilenmenin tek y\u00f6nl\u00fc de\u011fil yarat\u0131c\u0131 bir yeniden yorum s\u00fcreci oldu\u011funu vurgulad\u0131. Bu ba\u011flamda \u0130bn Tufeyl\u2019in \u00f6rne\u011fine de\u011finerek hem do\u011fal tecr\u00fcbe hem sistemli e\u011fitimin hakikate ula\u015fmada rol oynayabilece\u011fini s\u00f6yledi.<\/p>\n\n\n\n
Hocam\u0131z Kur\u2019an\u2019\u0131n \u0130slam felsefesinin en temel i\u00e7 kayna\u011f\u0131 oldu\u011funa da \u00f6zellikle dikkat \u00e7ekti. Baz\u0131 oryantalist yakla\u015f\u0131mlar\u0131n aksine Henry Corbin gibi ara\u015ft\u0131rmac\u0131lar\u0131n Kur\u2019an\u2019\u0131 filozof zihnini besleyen bir kaynak olarak de\u011ferlendirdi\u011fini belirtti. Ayr\u0131ca \u0130bn R\u00fc\u015fd\u2019\u00fcn eserlerinde Kur\u2019an\u2019dan do\u011frudan al\u0131nt\u0131lar yapmas\u0131n\u0131 \u00f6rnek g\u00f6stererek vahiy ile ak\u0131l aras\u0131nda kurulan ili\u015fkinin uzla\u015ft\u0131r\u0131c\u0131 karakterine vurgu yapt\u0131.<\/p>\n\n\n\n
Dersin son b\u00f6l\u00fcm\u00fcnde hocam\u0131z g\u00fcn\u00fcm\u00fczde \u0130slam felsefesi \u00e7al\u0131\u015fman\u0131n zorluklar\u0131na de\u011findi. \u00d6zellikle klasik metinlerin \u00e7evirilerinin sa\u011flad\u0131\u011f\u0131 kolayl\u0131k kadar y\u00fczeyselle\u015fme riski de ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6yledi. Dilsel ve kavramsal \u00e7\u00f6z\u00fcmleme yap\u0131lmadan yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n alan\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc kavramakta yetersiz kalaca\u011f\u0131n\u0131 ifade etti. Ayr\u0131ca \u0130slam filozoflar\u0131n\u0131n \u00e7o\u011fu zaman tek bir \u00e7al\u0131\u015fma ile ele al\u0131n\u0131p t\u00fcketilmi\u015f say\u0131lmas\u0131n\u0131n metodolojik bir sorun oldu\u011funu vurgulad\u0131.<\/p>\n\n\n\n
Son k\u0131s\u0131mda hocam\u0131z \u0130slam felsefesinin temel problem alanlar\u0131n\u0131 sistematik bi\u00e7imde \u00f6zetledi ve \u00fc\u00e7 ana ba\u015fl\u0131kta ele ald\u0131:<\/p>\n\n\n\n
Bilgi: Bilginin kayna\u011f\u0131, imk\u00e2n\u0131, ak\u0131l-duyu ili\u015fkisi ve burhan y\u00f6ntemi
Varl\u0131k: Zorunlu ve m\u00fcmk\u00fcn varl\u0131k ayr\u0131m\u0131, nedensellik, zaman ve mek\u00e2n problemleri
Ahlak: Erdem, \u00f6zg\u00fcrl\u00fck, nefs teorisi ve mutluluk anlay\u0131\u015f\u0131<\/p>\n\n\n\n
Hocam\u0131z \u00f6zellikle saadet kavram\u0131n\u0131n \u0130slam ahlak felsefesindeki merkezi rol\u00fcne dikkat \u00e7ekerek mutlulu\u011fun bilgi ve ahlaki olgunla\u015fma sonucunda ula\u015f\u0131lan en y\u00fcksek gaye olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc belirtti.<\/p>\n\n\n\n
Sunumun sonunda hocam\u0131z \u015fu temel sonucu vurgulayarak dersi tamamlad\u0131:
\u0130slam felsefesi yaln\u0131zca bir d\u00fc\u015f\u00fcnce tarihi alan\u0131 de\u011fil; disiplinler aras\u0131nda anlam kuran, bilgi-varl\u0131k-de\u011fer sorular\u0131n\u0131 birlikte ele alan b\u00fct\u00fcnc\u00fcl bir d\u00fc\u015f\u00fcnme gelene\u011fidir.<\/p>\n\n\n\n
\u0130slam Felsefesinde Bir Filozof Bir Eser dersinin 2. Haftas\u0131nda Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z \u0130slam Felsefesi tan\u0131m\u0131n\u0131, i\u00e7erik ve problemlerini yeniden d\u00fc\u015f\u00fcnmek konusunu ele ald\u0131. Bu sunumda hocam\u0131z derse, \u0130slam d\u00fc\u015f\u00fcncesinde kelam, tasavvuf ve f\u0131k\u0131h gibi disiplinler aras\u0131nda \u0130slam felsefesinin nas\u0131l bir i\u015flev g\u00f6rd\u00fc\u011f\u00fcne de\u011finerek ba\u015flad\u0131. \u00d6zellikle bu disiplinlerin her birinin farkl\u0131 bilgi kaynaklar\u0131na … <\/p>\n