Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z, bu haftaki dersinde \u0130bn S\u00een\u00e2\u2019n\u0131n el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t adl\u0131 eserini kaynak, i\u00e7erik, y\u00f6ntem ve etki a\u00e7\u0131s\u0131ndan tahlil etti. Derse, \u201cBir insan, bir \u015fehir ve bir kitap bize kendini bir okuyu\u015fta a\u00e7maz; bizim de kitaba haz\u0131r olmam\u0131z gerekir\u201d diyerek ba\u015flayan hocam\u0131z; her \u00e2limin bir \u00e2lem, her klasik eserin de ba\u015fl\u0131 ba\u015f\u0131na bir evren ve ufuk oldu\u011funu vurgulad\u0131. Bu do\u011frultuda, el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t\u2019\u0131n sadece okunacak bir metin de\u011fil, ayn\u0131 zamanda a\u015famal\u0131 olarak n\u00fcfuz edilmesi gereken b\u00fct\u00fcnc\u00fcl bir d\u00fc\u015f\u00fcnce sistemi oldu\u011funu ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, eserin ad\u0131ndan hareketle metnin y\u00f6ntemine dikkat \u00e7ekti. \u201c\u0130\u015f\u00e2r\u00e2t\u201d ve \u201ctenb\u00eeh\u00e2t\u201d kavramlar\u0131n\u0131n alelade ba\u015fl\u0131klar olmad\u0131\u011f\u0131n\u0131, aksine bilginin iki farkl\u0131 kazan\u0131m bi\u00e7imini temsil etti\u011fini belirtti. Bu ba\u011flamda \u201ci\u015faret\u201din, okuyucuya hakikati do\u011frudan sunmak yerine bir istikamet g\u00f6sterdi\u011fini; \u201ctenbih\u201din ise zihinde potansiyel olarak mevcut olan bilgiyi harekete ge\u00e7irdi\u011fini ifade etti. Dolay\u0131s\u0131yla eserin salt \u00f6\u011fretici bir metin olmaktan ziyade, uyar\u0131c\u0131 ve d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc bir karakter ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulad\u0131. \u0130bn S\u00een\u00e2\u2019n\u0131n bu eseri genel bir kitle yerine belli bir entelekt\u00fcel donan\u0131ma sahip okurlar i\u00e7in kaleme ald\u0131\u011f\u0131n\u0131, metindeki veciz, yo\u011fun ve yer yer kapal\u0131 \u00fcslubun da bu tercihin bir sonucu oldu\u011funu dile getirdi.<\/p>\n\n\n\n
Ard\u0131ndan eserin yap\u0131s\u0131na ge\u00e7ildi. Hocam\u0131z, el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t\u2019\u0131n iki ana b\u00f6l\u00fcmden olu\u015ftu\u011funu; mant\u0131k k\u0131sm\u0131n\u0131n on \u201cnehc\u201d, fizik ve metafizik k\u0131sm\u0131n\u0131n ise on \u201cnamat\u201d \u015feklinde d\u00fczenlendi\u011fini a\u00e7\u0131klad\u0131. Bu yap\u0131n\u0131n klasik Aristoteles\u00e7i tertibi birebir takip etmedi\u011fini, aksine \u0130bn S\u00een\u00e2\u2019n\u0131n kendi \u00f6zg\u00fcn sistemati\u011fini kurdu\u011funu belirtti. Mant\u0131k, fizik ve metafizi\u011fin birbirinden kopuk disiplinler de\u011fil, birbirini tamamlayan bir b\u00fct\u00fcn olu\u015fturdu\u011funu \u00f6zellikle vurgulad\u0131. Mant\u0131k ve fizik b\u00f6l\u00fcmlerinin uzun bir s\u00fcre\u00e7te \u00f6z\u00fcmsenecek bir i\u00e7eri\u011fe sahip oldu\u011funu ifade ederek, bu hafta bu konulara sadece ana hatlar\u0131yla de\u011findi.<\/p>\n\n\n\n
Mant\u0131k b\u00f6l\u00fcm\u00fcnde ele al\u0131nan konular\u0131n yaln\u0131zca teknik meseleler olmad\u0131\u011f\u0131n\u0131 ifade eden hocam\u0131z, do\u011frudan do\u011fruya bilginin imk\u00e2n\u0131 ve do\u011frulu\u011fuyla ilgili oldu\u011funu belirtti. Kavram (tasavvur) ve h\u00fck\u00fcm (tasdik) ayr\u0131m\u0131, \u00f6nermelerin yap\u0131s\u0131 ve k\u0131yas teorisinin, insan\u0131n do\u011fru d\u00fc\u015f\u00fcnmesini sa\u011flayan temel ara\u00e7lar oldu\u011funu anlatt\u0131. Burada \u00f6zellikle burhan ve mu\u011f\u0101lata ayr\u0131m\u0131 \u00fczerinde durarak, hakikate ula\u015ft\u0131ran ak\u0131l y\u00fcr\u00fctme ile insan\u0131 yan\u0131ltan ak\u0131l y\u00fcr\u00fctmenin nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131. Burhan\u0131n kesin bilgi verdi\u011fini, mu\u011f\u0101lata\u2019n\u0131n ise hakikatin taklidi oldu\u011funu belirtti.<\/p>\n\n\n\n
Fizik b\u00f6l\u00fcm\u00fcne ge\u00e7ildi\u011finde hocam\u0131z, \u0130bn S\u00een\u00e2\u2019n\u0131n do\u011fa anlay\u0131\u015f\u0131n\u0131 yaln\u0131zca madd\u00ee a\u00e7\u0131klamalarla s\u0131n\u0131rlamad\u0131\u011f\u0131n\u0131, bu alana ontolojik bir derinlik kazand\u0131rd\u0131\u011f\u0131n\u0131 ifade etti. Cisimlerin mahiyeti ba\u011flam\u0131nda, maddenin ancak suret ile birle\u015ferek fiil\u00ee varl\u0131k kazand\u0131\u011f\u0131n\u0131; yani var olu\u015fun potansiyelden fiile ge\u00e7i\u015f s\u00fcreciyle temellendi\u011fini a\u00e7\u0131klad\u0131. Y\u00f6nler (cihet) meselesinde ise \u201c\u00fcst\u201d ve \u201calt\u201d gibi kavramlar\u0131n mutlak birer bo\u015fluk tayini de\u011fil, cisimlerin do\u011fal hareketleri ve mek\u00e2nsal konumlar\u0131yla ili\u015fkili izafi kavramlar oldu\u011funu belirtti. Yersel ve g\u00f6ksel nefisler bahsinde ise evrenin yaln\u0131zca mekanik yasalarla de\u011fil, ayn\u0131 zamanda akl\u00ee ve y\u00f6nelimsel ilkelerle idare edildi\u011fini; dolay\u0131s\u0131yla g\u00f6ksel d\u00fczenin \u0130bn S\u00een\u00e2 metafizi\u011finde bir \u201cbilin\u00e7li d\u00fczen\u201d olarak tasavvur edildi\u011fini dile getirdi.<\/p>\n\n\n\n
Metafizik b\u00f6l\u00fcm\u00fcnde hocam\u0131z, \u0130bn S\u00een\u00e2\u2019n\u0131n varl\u0131k anlay\u0131\u015f\u0131n\u0131 merkeze ald\u0131. Varl\u0131\u011f\u0131n \u201cZorunlu\u201d (v\u00e2cip) ve \u201cM\u00fcmk\u00fcn\u201d olarak ikiye ayr\u0131ld\u0131\u011f\u0131n\u0131; m\u00fcmk\u00fcn varl\u0131klar\u0131n mevcudiyetlerini s\u00fcrd\u00fcrmek i\u00e7in bir sebebe muhta\u00e7 olduklar\u0131n\u0131 ve bu nedenler zincirinin nihayetinde Zorunlu Varl\u0131k\u2019ta son buldu\u011funu a\u00e7\u0131klad\u0131. \u201cVarl\u0131k ve Nedenleri\u201d bahsinde, nedenin sadece ba\u015flang\u0131\u00e7taki bir \u201cilk iti\u015f\u201d olmad\u0131\u011f\u0131n\u0131, aksine varl\u0131\u011f\u0131n her an\u0131nda etkin bir \u015fekilde s\u00fcreklili\u011fi sa\u011flad\u0131\u011f\u0131n\u0131 vurgulad\u0131.<\/p>\n\n\n\n
\u201c\u0130bd\u00e2\u201d kavram\u0131n\u0131n i\u015flendi\u011fi k\u0131s\u0131mda ise yaratman\u0131n zamansal bir ba\u015flang\u0131\u00e7 de\u011fil, ontolojik bir ili\u015fki (varl\u0131k verme) oldu\u011funu belirtti. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131, bir irade gecikmesi olmaks\u0131z\u0131n, kendi yetkinli\u011finin bir gere\u011fi olarak zorunlu ve s\u00fcrekli bir ta\u015fma (feyz) \u015feklinde verdi\u011fini dile getirdi.<\/p>\n\n\n\n
\u201cGayeler ve ilkeler\u201d k\u0131sm\u0131nda hocam\u0131z, \u0130bn S\u00een\u00e2\u2019n\u0131n evreni yaln\u0131zca nedenlerle de\u011fil, ayn\u0131 zamanda ama\u00e7larla a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 ifade etti. Bu ba\u011flamda \u201cger\u00e7ek kral kimdir?\u201d sorusunu sorarak, ger\u00e7ek kral\u0131n varl\u0131\u011f\u0131n hem kayna\u011f\u0131 hem de gayesi olan zorunlu varl\u0131k oldu\u011funu s\u00f6yledi. Ayn\u0131 \u015fekilde \u201cc\u00f6mert kimdir?\u201d sorusuna da de\u011finerek, ger\u00e7ek c\u00f6mertli\u011fin kar\u015f\u0131l\u0131ks\u0131z vermek oldu\u011funu ve bunun en y\u00fcksek \u00f6rne\u011finin Tanr\u0131\u2019da bulundu\u011funu belirtti. B\u00f6ylece \u0130bn S\u00een\u00e2\u2019n\u0131n metafizi\u011finde ontoloji ile de\u011fer anlay\u0131\u015f\u0131n\u0131n birle\u015fti\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Dersin ilerleyen k\u0131sm\u0131nda \u201ctecr\u00eed\u201d b\u00f6l\u00fcm\u00fc ele al\u0131nd\u0131. Hocam\u0131z, tecr\u00eedin duyusal verilerin ak\u0131l taraf\u0131ndan soyutlanarak evrensel bilgiye ula\u015f\u0131lmas\u0131 s\u00fcreci oldu\u011funu, bunun hem bilginin hem de insan\u0131n kem\u00e2linin temelini olu\u015fturdu\u011funu ifade etti. Bu ba\u011flamda insan\u0131n hakikate ula\u015fmas\u0131n\u0131n, duyusal olandan akl\u00ee ve metafizik olana y\u00fckselmesiyle m\u00fcmk\u00fcn oldu\u011funu belirtti.
Son olarak eserin en dikkat \u00e7ekici k\u0131s\u0131mlar\u0131ndan olan \u201cMak\u0101m\u00e2t\u00fc\u2019l-\u02bf\u0100rif\u00een\u201d ve \u201cOla\u011fan\u00fcst\u00fc Hadiselerin S\u0131rlar\u0131\u201d b\u00f6l\u00fcmleri ele al\u0131nd\u0131. Hocam\u0131z, bu b\u00f6l\u00fcmlerde \u0130bn S\u00een\u00e2\u2019n\u0131n insan\u0131n i\u00e7sel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc ve metafizik tecr\u00fcbesini irrasyonel bir d\u00fczlemde de\u011fil, akl\u00ee bir temelde a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 vurgulad\u0131. Ola\u011fan\u00fcst\u00fc olaylar\u0131n do\u011fa\u00fcst\u00fc de\u011fil, do\u011fan\u0131n hen\u00fcz bilinmeyen (gizil) sebeplerine dayand\u0131\u011f\u0131n\u0131 belirterek \u0130bn S\u00een\u00e2\u2019n\u0131n bu konudaki rasyonalist ve \u00f6zg\u00fcn yakla\u015f\u0131m\u0131n\u0131 ortaya koydu. Hocam\u0131z; z\u00e2hid, \u00e2bid ve \u00e2rif kavramlar\u0131n\u0131 tan\u0131mlad\u0131ktan sonra bizlere, bu s\u0131ralaman\u0131n hikmetine dair bir soru y\u00f6neltti. \u00d6zellikle insanda as\u0131l olan\u0131n \u201c\u00e2bidlik mi yoksa z\u00e2hidlik mi\u201d oldu\u011fu \u00fczerine bir tart\u0131\u015fma a\u00e7t\u0131.<\/p>\n\n\n\n
Dersin sonunda hocam\u0131z, el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t\u2019\u0131n yaln\u0131zca bir felsefe metni de\u011fil, ayn\u0131 zamanda bir d\u00fc\u015f\u00fcnme bi\u00e7imi sundu\u011funu ifade etti. Bu eserin, \u0130bn S\u00een\u00e2 felsefesinin en yo\u011fun ve en olgun ifadesi oldu\u011funu; ayn\u0131 zamanda \u0130slam d\u00fc\u015f\u00fcncesinde geni\u015f bir \u015ferh ve muh\u00e2kem\u00e2t gelene\u011fi do\u011furarak y\u00fczy\u0131llar boyunca etkisini s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtti. B\u00f6ylece bu eserin, sadece kendi d\u00f6neminin de\u011fil, b\u00fct\u00fcn felsefe tarihinin en \u00f6nemli metinlerinden biri oldu\u011fu sonucuna ula\u015f\u0131ld\u0131.<\/p>\n\n\n\n
Hocam\u0131z, her derste oldu\u011fu gibi bizleri derin bir tefekk\u00fcrle ba\u015f ba\u015fa b\u0131rakan o me\u015fhur final sorusunu sordu: \u201cBu eser bug\u00fcn bize ne s\u00f6yler?\u201d Bu sorunun izini hep birlikte s\u00fcrerken dersi \u015fu k\u0131ymetli ilkelerle sonland\u0131rd\u0131:
\u2022Hakikat sana d\u0131\u015far\u0131dan verilmez; ona ancak haz\u0131rlanarak, d\u00fc\u015f\u00fcnerek ve ar\u0131narak ula\u015fabilirsin.
\u2022Varl\u0131k, rastgele de\u011fil; anlaml\u0131, d\u00fczenli ve bir ilkeye ba\u011fl\u0131d\u0131r.
\u2022Ak\u0131l, do\u011fru kullan\u0131ld\u0131\u011f\u0131nda seni hakikate g\u00f6t\u00fcr\u00fcr; fakat haz\u0131rl\u0131ks\u0131z zihin i\u00e7in en a\u00e7\u0131k ifade bile kapal\u0131 kal\u0131r.
Anla\u015f\u0131lmaktad\u0131r ki el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t sadece teorik bilgi sunan bir kitap de\u011fil, bilakis okuyucusunu d\u00f6n\u00fc\u015ft\u00fcrmeyi ve onu hakikate y\u00f6nelen bir varl\u0131k h\u00e2line getirmeyi ama\u00e7layan bir tek\u00e2m\u00fcl rehberidir.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Prof. Dr. M\u00fcfit Selim Saruhan hocam\u0131z, bu haftaki dersinde \u0130bn S\u00een\u00e2\u2019n\u0131n el-\u0130\u015f\u00e2r\u00e2t ve\u2019t-Tenb\u00eeh\u00e2t adl\u0131 eserini kaynak, i\u00e7erik, y\u00f6ntem ve etki a\u00e7\u0131s\u0131ndan tahlil etti. Derse, \u201cBir insan, bir \u015fehir ve bir kitap bize kendini bir okuyu\u015fta a\u00e7maz; bizim de kitaba haz\u0131r olmam\u0131z gerekir\u201d diyerek ba\u015flayan hocam\u0131z; her \u00e2limin bir \u00e2lem, her klasik eserin de ba\u015fl\u0131 ba\u015f\u0131na … <\/p>\n