Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de Hz. \u0130brahim k\u0131ssas\u0131 \u00fczerinden zihinsel ve ahlaki erdemlerin nas\u0131l temellendirilebilece\u011fi meselesini ele ald\u0131. \u00dc\u00e7 ilahi dinin ortak atas\u0131 olan ve Kur\u2019an-\u0131 Kerim\u2019de peygamberler aras\u0131nda ul\u00fc\u2019l-azm olarak vasfedilen Hz. \u0130brahim, hem hakikati bireysel d\u00fc\u015f\u00fcnce yoluyla arayan hem de \u015f\u00fcphe ve sorgulamalar\u0131n\u0131 kavmiyle y\u00fcr\u00fctt\u00fc\u011f\u00fc diyalektik tart\u0131\u015fmalar arac\u0131l\u0131\u011f\u0131yla g\u00f6r\u00fcn\u00fcr k\u0131lan bir d\u00fc\u015f\u00fcn\u00fcr olarak \u00f6ne \u00e7\u0131kmaktad\u0131r. Ders boyunca Hocam\u0131z, Hz. \u0130brahim\u2019in k\u0131ssalar\u0131n\u0131n tarihsel bir anlat\u0131dan ibaret olmad\u0131\u011f\u0131n\u0131; aksine d\u00fc\u015f\u00fcnme bi\u00e7imleri, zihinsel erdemler ve ahlaki tutumlar a\u00e7\u0131s\u0131ndan zengin bir anlam alan\u0131 sundu\u011funu ortaya koydu.<\/p>\n\n\n\n
Hocam\u0131z, Kur\u2019an-\u0131 Kerim k\u0131ssalar\u0131n\u0131n salt olgusal bir tarih okumas\u0131 \u015feklinde ele al\u0131nmamas\u0131 gerekti\u011fini vurgulayarak, Hz. \u0130brahim anlat\u0131s\u0131n\u0131n Tevrat ve \u0130ncil\u2019deki anlat\u0131lardan da farkl\u0131 bir s\u00f6ylemsel ve pedagojik yap\u0131ya sahip oldu\u011funu ifade etti. Kur\u2019an-\u0131 Kerim\u2019de Hz. \u0130brahim\u2019in merhametli, empatik, duygusal ve ayn\u0131 zamanda g\u00fc\u00e7l\u00fc bir zihinsel muhakemeye sahip bir karakter olarak sunuldu\u011funu belirtti. Bu nedenle Hocam\u0131z, Hz. \u0130brahim\u2019in ki\u015fili\u011finin, sosyoloji, psikoloji ve felsefe gibi disiplinlerin sundu\u011fu kavramsal ara\u00e7lar \u0131\u015f\u0131\u011f\u0131nda tahlil edilmesinin gerekli oldu\u011funu vurgulad\u0131.
Hocam\u0131z, Hz. \u0130brahim\u2019in kavmiyle olan m\u00fccadelesinde kulland\u0131\u011f\u0131 d\u00fc\u015f\u00fcnme bi\u00e7imlerini ve arg\u00fcmantasyon yap\u0131s\u0131n\u0131 daha iyi anlayabilmemiz ad\u0131na, \u00f6ncelikle temel arg\u00fcman t\u00fcrlerine de\u011findi. T\u00fcmdengelim, t\u00fcmevar\u0131m, k\u0131yas ve hipoteze dayal\u0131 \u00e7\u0131kar\u0131m gibi ak\u0131l y\u00fcr\u00fctme bi\u00e7imlerini; burhan\u00ee, cedel\u00ee ve hitab\u00ee arg\u00fcman t\u00fcrleriyle birlikte k\u0131saca anlatt\u0131. Bu metodolojik \u00e7er\u00e7evenin, Hz. \u0130brahim\u2019in farkl\u0131 ba\u011flamlarda neden farkl\u0131 d\u00fc\u015f\u00fcnsel stratejiler kulland\u0131\u011f\u0131n\u0131 anlamak a\u00e7\u0131s\u0131ndan \u00f6nemli oldu\u011funu vurgulad\u0131.
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de Hz. \u0130brahim\u2019in farkl\u0131 sure ve ayetlerde farkl\u0131 y\u00f6nleriyle \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtti. Bakara 124 ve devam\u0131nda kelimelerle imtihan edilmesi, Bakara 258\u2019de Nemrud ile girdi\u011fi tart\u0131\u015fmada dirili\u015f delilini ortaya koymas\u0131, En\u2019\u00e2m 74 ve sonras\u0131nda hakikat aray\u0131\u015f\u0131, H\u00fbd 69 ve sonras\u0131nda meleklerle kar\u015f\u0131la\u015fmas\u0131, Meryem 41 ve devam\u0131nda babas\u0131yla diyalo\u011fu, Enbiya 51 ve sonras\u0131nda kavmiyle m\u00fccadelesi, Hz. \u0130brahim\u2019in zihinsel ve ahlaki erdemlerinin somutla\u015ft\u0131\u011f\u0131 \u00f6nemli ba\u011flamlar olarak ele al\u0131nd\u0131.<\/p>\n\n\n\n
Bu ayetler \u00e7er\u00e7evesinde Hocam\u0131z, Hz. \u0130brahim\u2019in \u015fahs\u0131nda \u015fu temel zihinsel ve ahlaki erdemlerin izlenebilece\u011fini ifade etti: \u015f\u00fcphe ve itminan dengesi, a\u00e7\u0131k fikirlilik, \u00f6zerklik ve \u00f6zg\u00fcrl\u00fck, entelekt\u00fcel tevazu, g\u00fcven ve cesaret, azim ve sebat, dikkat ve \u00f6zen, tarafs\u0131zl\u0131k ve nesnellik. Buna kar\u015f\u0131l\u0131k, bu erdemlerin yoklu\u011funda ortaya \u00e7\u0131kan zihinsel n\u00e2k\u0131salar\u0131n da Kur\u2019an-\u0131 Kerim\u2019de a\u00e7\u0131k bi\u00e7imde ele\u015ftirildi\u011fini belirtti. Bilgiye ilgisizlik, ak\u0131ld\u0131\u015f\u0131l\u0131k, safdillik, patolojik \u015f\u00fcphecilik, zihinsel kapal\u0131l\u0131k, dogmatizm, otorite ba\u011f\u0131ml\u0131l\u0131\u011f\u0131, entelekt\u00fcel kibir ve korkakl\u0131k, azim eksikli\u011fi, tarafgirlik ve \u00f6zensizlik gibi tutumlar\u0131n bu nak\u0131salar aras\u0131nda yer ald\u0131\u011f\u0131n\u0131 vurgulad\u0131.
Hocam\u0131z, Bakara 124 ve 126 ayetleri ba\u011flam\u0131nda Hz. \u0130brahim\u2019in kendi soyunu \u00f6nceleyen dile\u011fi \u00fczerinden i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc diyalektik hataya dikkat \u00e7ekerek, Allah\u2019\u0131n bu noktada zalimlerin bu ahdin d\u0131\u015f\u0131nda tutulaca\u011f\u0131 y\u00f6n\u00fcndeki uyar\u0131s\u0131n\u0131n \u00f6nemini vurgulad\u0131. Bakara 258\u2019de ise Hz. \u0130brahim\u2019in Nemrud kar\u015f\u0131s\u0131nda sergiledi\u011fi k\u0131vrak zek\u00e2ya ve entelekt\u00fcel cesarete i\u015faret etti. Nemrud\u2019un tanr\u0131l\u0131k iddias\u0131na kar\u015f\u0131l\u0131k \u201cg\u00fcne\u015fi bat\u0131dan do\u011furma\u201d talebiyle kurulan arg\u00fcman\u0131n, entelekt\u00fcel kibri bo\u015fa \u00e7\u0131karan g\u00fc\u00e7l\u00fc ve \u00e7arp\u0131c\u0131 bir ak\u0131l y\u00fcr\u00fctme \u00f6rne\u011fi sundu\u011funu belirtti.<\/p>\n\n\n\n
Bakara 260 ayeti ba\u011flam\u0131nda Hocam\u0131z, Hz. \u0130brahim\u2019in dirili\u015fe dair talebini \u201csa\u011fl\u0131kl\u0131 \u015f\u00fcphe\u201d olarak de\u011ferlendirdi. Kur\u2019an-\u0131 Kerim\u2019de genellikle Allah\u2019\u0131n varl\u0131\u011f\u0131na y\u00f6nelik \u015f\u00fcphenin ele\u015ftirildi\u011fini ancak hakikati arama niyetiyle ortaya \u00e7\u0131kan ve bilme arzusunu besleyen \u015f\u00fcphenin \u00f6v\u00fcld\u00fc\u011f\u00fc \u00f6rneklerin de bulundu\u011funu ifade etti. Bir \u015feyin varl\u0131\u011f\u0131n\u0131 bilmek ile onun mahiyetini bilmek aras\u0131ndaki fark\u0131n burada belirleyici oldu\u011funu, dolay\u0131s\u0131yla dirili\u015fin varl\u0131\u011f\u0131n\u0131 bilmek ile dirili\u015fin nas\u0131l ger\u00e7ekle\u015fti\u011fini bilmenin ayn\u0131 epistemik d\u00fczleme ait olmad\u0131\u011f\u0131n\u0131 vurgulad\u0131.
En\u2019\u00e2m 76-79 ayetleri \u00fczerinden Hocam\u0131z, Hz. \u0130brahim\u2019in y\u0131ld\u0131z, ay ve g\u00fcne\u015f \u00f6rnekleriyle ilerleyen muhakeme s\u00fcrecine de\u011finerek burada t\u00fcmdengelim, hipoteze dayal\u0131 \u00e7\u0131kar\u0131m ve analojik d\u00fc\u015f\u00fcnmenin birlikte i\u015fledi\u011fini ifade etti. Hz. \u0130brahim\u2019in bu s\u00fcre\u00e7te, kavminin inan\u00e7lar\u0131n\u0131 do\u011frudan reddetmek yerine onlar\u0131n d\u00fc\u015f\u00fcnme bi\u00e7imini \u015f\u00fcpheyle kar\u015f\u0131layan ve i\u00e7eriden test eden bir ak\u0131l y\u00fcr\u00fctme stratejisi benimsedi\u011fini belirtti.
Dersin sonunda Hocam\u0131z, Hz. \u0130brahim\u2019in \u015fahs\u0131nda rasyonel ve bireysel d\u00fc\u015f\u00fcnmenin g\u00fc\u00e7l\u00fc bir \u00f6rne\u011fini g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc, ancak bu t\u00fcr bir d\u00fc\u015f\u00fcnmenin d\u00f6ng\u00fcsel h\u00e2le gelmesi durumunda zihinsel kibir riskini de beraberinde getirebilece\u011fine dikkat \u00e7ekti. Bu nedenle bireysel akl\u0131n, vahiy ile kurulan diyalog ve toplumsal etkile\u015fim i\u00e7inde s\u0131nanmas\u0131n\u0131n, hakikatin tekelle\u015ftirilmesini ve s\u00fcr\u00fc zihniyetine teslim olmay\u0131 engelleyen \u00f6nemli bir imk\u00e2n sundu\u011funu ifade etti. Hz. \u0130brahim\u2019in, d\u00fc\u015f\u00fcnce faaliyetlerimizde \u00f6rnek al\u0131nmas\u0131 gereken bir \u015fahsiyet olarak, hakikati hem bireysel aray\u0131\u015f hem de ilah\u00ee hitap ve toplumsal kar\u015f\u0131la\u015fmalar i\u00e7inde temellendiren g\u00fc\u00e7l\u00fc bir model sundu\u011funu vurgulayarak dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de Hz. \u0130brahim k\u0131ssas\u0131 \u00fczerinden zihinsel ve ahlaki erdemlerin nas\u0131l temellendirilebilece\u011fi meselesini ele ald\u0131. \u00dc\u00e7 ilahi dinin ortak atas\u0131 olan ve Kur\u2019an-\u0131 Kerim\u2019de peygamberler aras\u0131nda ul\u00fc\u2019l-azm olarak vasfedilen Hz. \u0130brahim, hem hakikati bireysel d\u00fc\u015f\u00fcnce yoluyla arayan hem de \u015f\u00fcphe ve sorgulamalar\u0131n\u0131 kavmiyle y\u00fcr\u00fctt\u00fc\u011f\u00fc diyalektik tart\u0131\u015fmalar arac\u0131l\u0131\u011f\u0131yla g\u00f6r\u00fcn\u00fcr k\u0131lan … <\/p>\n