M\u00fcfit Selim Saruhan Hocam\u0131z bu derste, \u0130bn R\u00fc\u015fd\u2019\u00fcn \u201cFaslu\u2019l-Mak\u00e2l\u201d adl\u0131 eserini y\u00f6ntem, i\u00e7erik ve etkisi a\u00e7\u0131s\u0131ndan ele ald\u0131.
Eserin uzun ismindeki \u201cFasl\u201d, \u201cittisal\u201d ve \u201ctakrir\u201d kelimelerinin \u00e7ok \u00f6nemli \u00e7a\u011fr\u0131\u015f\u0131mlar oldu\u011funu anlatt\u0131.<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd\u2019\u00fcn Aristoteles\u00e7ili\u011fin en g\u00fc\u00e7l\u00fc temsilcilerinden biri olu\u015funa dikkat \u00e7ekti. Aristoteles\u2019in eserlerini sistematik bi\u00e7imde \u015ferh etti\u011fi i\u00e7in \u0130slam d\u00fcnyas\u0131nda \u201ce\u015f-\u015e\u00e2rih\u201d, Latin d\u00fcnyas\u0131nda ise \u201cCommentator\u201d olarak tan\u0131nm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Hocam\u0131z, \u0130bn R\u00fc\u015fd\u2019\u00fcn g\u00fc\u00e7l\u00fc f\u0131k\u0131h e\u011fitimi ile felsef\u00ee birikimini birle\u015ftiren \u00f6zg\u00fcn konumuna dikkat \u00e7ekerek, onun \u0130slam d\u00fc\u015f\u00fcncesinde din ile felsefe aras\u0131nda k\u00f6pr\u00fc kuran en sistematik isimlerden biri oldu\u011funu vurgulad\u0131.<\/p>\n\n\n\n
Eserin ana sorusu \u015fudur: Din, felsefeyi yasaklar m\u0131 yoksa te\u015fvik eder mi?
Bu soru, \u0130slam d\u00fc\u015f\u00fcncesinde \u00f6zellikle kel\u00e2mc\u0131lar ile filozoflar aras\u0131nda ortaya \u00e7\u0131kan gerilimi anlamak a\u00e7\u0131s\u0131ndan merkezi bir \u00f6neme sahiptir.<\/p>\n\n\n\n
Hocam\u0131z\u0131n vurgulad\u0131\u011f\u0131 \u00fczere, \u0130bn R\u00fc\u015fd\u2019e g\u00f6re din ile felsefe aras\u0131nda bir \u00e7at\u0131\u015fma yoktur. Aksine her ikisi de ayn\u0131 hakikatin farkl\u0131 ifade bi\u00e7imleridir. Hakikat tek oldu\u011funa g\u00f6re, hakikate g\u00f6t\u00fcren yollar\u0131n birbiriyle \u00e7eli\u015fmesi m\u00fcmk\u00fcn de\u011fildir. Bu noktada \u0130bn R\u00fc\u015fd, dinin amac\u0131n\u0131 insan\u0131 do\u011fru bilgiye ve erdeme ula\u015ft\u0131rmak olarak tan\u0131mlarken, felsefenin amac\u0131n\u0131 da varl\u0131klar\u0131 inceleyerek ilah\u00ee hikmeti kavramak \u015feklinde belirler. B\u00f6ylece din ile felsefe aras\u0131nda gaye birli\u011fi kurar.<\/p>\n\n\n\n
Felsefenin f\u0131kh\u00ee terimlerle me\u015frula\u015ft\u0131r\u0131lmas\u0131n\u0131n \u00e7ok \u00f6nemli bir giri\u015fim oldu\u011funa dikkat \u00e7ekti. \u0130bn R\u00fc\u015fd, felsefeyi savunurken do\u011frudan felsef\u00ee arg\u00fcmanlardan de\u011fil, f\u0131k\u0131h us\u00fbl\u00fcne ait kavramlardan hareket eder.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede:
\u2022\u2060 \u2060K\u0131yas (analojik ak\u0131l y\u00fcr\u00fctme) \u2192 felsef\u00ee d\u00fc\u015f\u00fcnmenin temeli olarak g\u00f6r\u00fcl\u00fcr
\u2022\u2060 \u2060Vacip, mendub, mubah gibi kategoriler \u2192 felsefenin h\u00fckm\u00fcn\u00fc belirlemede kullan\u0131l\u0131r<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd\u2019e g\u00f6re, Kur\u2019an-\u0131 Kerim’de yer alan \u201cakletmez misiniz?\u201d, \u201cd\u00fc\u015f\u00fcnmez misiniz?\u201d gibi ifadeler, insan\u0131 akl\u00ee k\u0131yas yapmaya \u00e7a\u011f\u0131r\u0131r. Bu durumda felsefe yapmak yaln\u0131zca m\u00fcmk\u00fcn de\u011fil, baz\u0131 insanlar i\u00e7in dini bir y\u00fck\u00fcml\u00fcl\u00fck (vacip) haline gelir.<\/p>\n\n\n\n
Hocam\u0131z, bu yakla\u015f\u0131m\u0131n d\u00f6nemsel \u00f6nemine de dikkat \u00e7ekmi\u015ftir: \u0130bn R\u00fc\u015fd, felsefeye y\u00f6neltilen ele\u015ftirilerin yo\u011fun oldu\u011fu bir d\u00f6nemde, felsefeyi dinin i\u00e7inden konu\u015farak savunmu\u015f, b\u00f6ylece onu d\u0131\u015fsal bir tehdit olmaktan \u00e7\u0131kar\u0131p me\u015fru bir ilim haline getirmi\u015ftir.<\/p>\n\n\n\n
Ayn\u0131 yakla\u015f\u0131m\u0131n g\u00fcn\u00fcm\u00fcz a\u00e7\u0131s\u0131ndan de\u011feri ise \u015fu \u015fekilde de\u011ferlendirilmi\u015ftir:
Bug\u00fcn de din-bilim veya din-felsefe ili\u015fkisi tart\u0131\u015f\u0131l\u0131rken, \u0130bn R\u00fc\u015fd\u2019\u00fcn y\u00f6ntemi bize \u00e7at\u0131\u015fma yerine uyum ve b\u00fct\u00fcnl\u00fck perspektifi sunmaktad\u0131r. Bu nedenle onun yakla\u015f\u0131m\u0131 yaln\u0131zca tarihsel de\u011fil, ayn\u0131 zamanda \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan da yol g\u00f6stericidir.<\/p>\n\n\n\n
Hocam\u0131z bu derste ayr\u0131ca, \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na ili\u015fkin geli\u015ftirdi\u011fi deliller \u00fczerinde durmu\u015f ve onun bu konuda iki temel kavram\u0131 \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131n\u0131 belirtmi\u015ftir:
\u2022\u2060 \u2060\u0130nayet delili (gaye ve d\u00fczen delili)
\u2022\u2060 \u2060\u0130htira delili (yaratma\/var etme delili)<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd\u2019e g\u00f6re:
\u0130nayet delili, evrende g\u00f6zlenen d\u00fczen, uyum ve ama\u00e7l\u0131l\u0131k \u00fczerinden hareket eder. Varl\u0131klar\u0131n insan hayat\u0131na uygunlu\u011fu, do\u011fadaki denge ve d\u00fczen, bilin\u00e7li bir ilah\u00ee d\u00fczenlemeyi g\u00f6sterir.
\u0130htira delili ise varl\u0131klar\u0131n sonradan meydana gelmi\u015f (h\u00e2dis) olmas\u0131 \u00fczerinden Tanr\u0131\u2019n\u0131n yarat\u0131c\u0131 oldu\u011funu temellendirir. Varl\u0131klar\u0131n yoktan varl\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131, bir yarat\u0131c\u0131y\u0131 zorunlu k\u0131lar.<\/p>\n\n\n\n
Hocam\u0131z\u0131n vurgulad\u0131\u011f\u0131, bizim i\u00e7in \u00f6nemli ba\u011flant\u0131 ise \u015fudur:
\u0130bn R\u00fc\u015fd bu iki delille asl\u0131nda din felsefesinde ortaya konmu\u015f pek \u00e7ok Tanr\u0131 delilini \u00f6zl\u00fc ve ku\u015fat\u0131c\u0131 bi\u00e7imde toplamaktad\u0131r.
\u2022\u2060 \u2060Kozmolojik deliller \u2192 ihtira kapsam\u0131nda
\u2022\u2060 \u2060Teleolojik (gaye ve d\u00fczen) delilleri \u2192 inayet kapsam\u0131nda
\u2022\u2060 \u2060Hatta ahl\u00e2k\u00ee ve hikmet temelli yakla\u015f\u0131mlar \u2192 yine bu iki \u00e7er\u00e7evede de\u011ferlendirilebilir.<\/p>\n\n\n\n
Bu nedenle \u0130bn R\u00fc\u015fd\u2019\u00fcn yakla\u015f\u0131m\u0131, \u00e7ok say\u0131da da\u011f\u0131n\u0131k delili iki temel ilke alt\u0131nda toplayarak sistematik ve sade bir teoloji modeli sunar.<\/p>\n\n\n\n
Hocam\u0131z, bu durumun \u0130bn R\u00fc\u015fd\u2019\u00fcn d\u00fc\u015f\u00fcncesindeki en dikkat \u00e7ekici y\u00f6nlerden biri oldu\u011funu ve onun felsef\u00ee g\u00fcc\u00fcn\u00fcn burada a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc ifade etmi\u015ftir.<\/p>\n\n\n\n
M\u00fcfit Hocam\u0131z\u0131n ele ald\u0131\u011f\u0131 bir di\u011fer \u00f6nemli konu, \u0130bn R\u00fc\u015fd\u2019\u00fcn te\u2019vil anlay\u0131\u015f\u0131d\u0131r. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re din\u00ee metinler tek katmanl\u0131 de\u011fildir:
\u2022\u2060 \u2060Baz\u0131 metinler zahir anlam\u0131yla anla\u015f\u0131l\u0131r
\u2022\u2060 \u2060Baz\u0131lar\u0131 ise sembolik olup yorum gerektirir.<\/p>\n\n\n\n
Te\u2019vil, bu ikinci t\u00fcr metinleri do\u011fru \u015fekilde anlaman\u0131n yoludur. Ancak bu faaliyet herkes i\u00e7in uygun de\u011fildir. \u0130bn R\u00fc\u015fd, burada toplumu ikiye ay\u0131r\u0131r:
\u2022\u2060 \u2060Avam: Temsil ve benzetmelerle anlar
\u2022\u2060 \u2060Havas: Burhan\u00ee (felsef\u00ee) y\u00f6ntemle hakikate ula\u015f\u0131r.<\/p>\n\n\n\n
Hocam\u0131z, bu ayr\u0131m\u0131n din dilinin neden \u00e7ok katmanl\u0131 oldu\u011funu anlamak a\u00e7\u0131s\u0131ndan \u00f6nemli oldu\u011funu vurgulad\u0131. Bu noktada, \u0130bn R\u00fc\u015fd\u2019\u00fcn en temel iddialar\u0131ndan birini \u00f6ne \u00e7\u0131kar\u0131ld\u0131: Ak\u0131l ile vahiy aras\u0131nda ger\u00e7ek bir \u00e7eli\u015fki yoktur.
E\u011fer bir \u00e7eli\u015fki var gibi g\u00f6r\u00fcn\u00fcyorsa, bu durum ya metnin yanl\u0131\u015f anla\u015f\u0131lmas\u0131ndan ya da akl\u0131n eksik kullan\u0131m\u0131ndan kaynaklan\u0131r. Bu durumda yap\u0131lmas\u0131 gereken \u015fey, metni do\u011fru bir \u015fekilde te\u2019vil etmektir. Bu yakla\u015f\u0131m, \u0130bn R\u00fc\u015fd\u2019\u00fcn hem filozof hem fakih kimli\u011finin bir sentezidir.<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd\u2019\u00fcn Faslu\u2019l-Mak\u00e2l adl\u0131 eseri, \u0130slam d\u00fc\u015f\u00fcncesinde din ile felsefe aras\u0131ndaki ili\u015fkiyi en sistemli bi\u00e7imde a\u00e7\u0131klayan metinlerden biridir. \u0130bn R\u00fc\u015fd:
\u2022\u2060 \u2060Aristoteles\u00e7i felsefeyi \u0130slam d\u00fcnyas\u0131nda yeniden yorumlam\u0131\u015f
\u2022\u2060 \u2060Felsefeyi f\u0131k\u0131h kavramlar\u0131yla me\u015frula\u015ft\u0131rm\u0131\u015f
\u2022\u2060 \u2060Din ile ak\u0131l aras\u0131nda uyum oldu\u011funu temellendirmi\u015ftir.<\/p>\n\n\n\n
Bu y\u00f6nleriyle o, yaln\u0131zca kendi d\u00f6neminin de\u011fil, g\u00fcn\u00fcm\u00fcz d\u00fc\u015f\u00fcnce tart\u0131\u015fmalar\u0131n\u0131n da \u00f6nemli bir referans noktas\u0131 olmaya devam etmektedir.<\/p>\n\n\n\n
Hocam\u0131z dersi her zamanki final sorusuyla bitirerek, bizlere \u015fu soruyu y\u00f6neltti;
\u0130bn R\u00fc\u015fd g\u00fcn\u00fcm\u00fcze ne s\u00f6yler?<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd bize her \u015feyden \u00f6nce \u015funu s\u00f6yler:
Hakikat tektir ve par\u00e7alanamaz.
\u0130nsan akl\u0131 ile ilah\u00ee vahiy, ayn\u0131 hakikatin farkl\u0131 dilleridir. Bu iki dil aras\u0131nda \u00e7at\u0131\u015fma de\u011fil, uyum aramak gerekir.
Bug\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z bir\u00e7ok zihinsel gerilim, asl\u0131nda hakikatin kendisinden de\u011fil, onu anlamadaki y\u00f6ntem krizinden do\u011far.<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd, bize y\u00f6ntem \u00f6\u011fretir:
Acele h\u00fck\u00fcm vermemeyi, anlamadan reddetmemeyi ve d\u00fc\u015f\u00fcnmeden kabul etmemeyi \u00f6\u011fretir.
D\u00fc\u015f\u00fcnmek bir sorumluluktur, der.
Dinin, akl\u0131 d\u0131\u015flamad\u0131\u011f\u0131n\u0131; aksine onu kemale erdirmeyi hedefledi\u011fini s\u00f6yler.
Zira hakikate ula\u015fmak, farkl\u0131 yollar\u0131n \u00e7at\u0131\u015fmas\u0131yla de\u011fil, uyumuyla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n
\u0130bn R\u00fc\u015fd bug\u00fcn bize \u015funu hat\u0131rlatt\u0131:
E\u011fer akl\u0131 terk edersek dini eksik anlar\u0131z, e\u011fer dini terk edersek insan\u0131 eksik anlar\u0131z. Hakikati anlamak, bu ikisini birlikte d\u00fc\u015f\u00fcnebilmektir.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
M\u00fcfit Selim Saruhan Hocam\u0131z bu derste, \u0130bn R\u00fc\u015fd\u2019\u00fcn \u201cFaslu\u2019l-Mak\u00e2l\u201d adl\u0131 eserini y\u00f6ntem, i\u00e7erik ve etkisi a\u00e7\u0131s\u0131ndan ele ald\u0131.Eserin uzun ismindeki \u201cFasl\u201d, \u201cittisal\u201d ve \u201ctakrir\u201d kelimelerinin \u00e7ok \u00f6nemli \u00e7a\u011fr\u0131\u015f\u0131mlar oldu\u011funu anlatt\u0131. \u0130bn R\u00fc\u015fd\u2019\u00fcn Aristoteles\u00e7ili\u011fin en g\u00fc\u00e7l\u00fc temsilcilerinden biri olu\u015funa dikkat \u00e7ekti. Aristoteles\u2019in eserlerini sistematik bi\u00e7imde \u015ferh etti\u011fi i\u00e7in \u0130slam d\u00fcnyas\u0131nda \u201ce\u015f-\u015e\u00e2rih\u201d, Latin d\u00fcnyas\u0131nda ise \u201cCommentator\u201d olarak … <\/p>\n