Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, \u201c\u0130sl\u00e2m ahlak\u0131 diyebilece\u011fimiz bir ahlaktan s\u00f6z edebilir miyiz?\u201d sorusuyla derse giri\u015f yapt\u0131. Bu \u00e7er\u00e7evede \u00f6ncelikle \u201cahlak\u201dtan ne kastetti\u011fimizi netle\u015ftirmek gerekti\u011fini belirterek, ahlak\u0131n Arap\u00e7a k\u00f6k\u00fc olan hulk kavram\u0131na ve bu kavram etraf\u0131nda yap\u0131lan baz\u0131 tan\u0131mlara de\u011findi. Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de hulk kelimesinin iki farkl\u0131 ba\u011flamda ge\u00e7ti\u011fini hat\u0131rlatarak, kavram\u0131n yaln\u0131zca olumlu bir ahlak anlam\u0131na indirgenemeyece\u011fini vurgulad\u0131. Kalem suresinde Hz. Peygamber hakk\u0131nda ge\u00e7en kullan\u0131m, onun yarat\u0131l\u0131\u015f\u0131n\u0131n s\u0131radan olmad\u0131\u011f\u0131n\u0131 ve y\u00fcksek niteliklerle bezendi\u011fini bizlere bildirirken, \u015euar\u00e2 suresinde Hz. H\u00fbd k\u0131ssas\u0131 ba\u011flam\u0131nda ge\u00e7en kullan\u0131m ise ink\u00e2rc\u0131lar\u0131n inat\u00e7\u0131l\u0131\u011f\u0131 ve olumsuz tutumlar\u0131 ile ili\u015fkilidir. Bu iki \u00f6rnek \u00fczerinden Hocam\u0131z, insan yarat\u0131l\u0131\u015f\u0131nda iyi ve k\u00f6t\u00fc y\u00f6nlerin birlikte bulundu\u011funu, dolay\u0131s\u0131yla ahlak\u0131n da insan yarat\u0131l\u0131\u015f\u0131n\u0131n bu \u00e7ift y\u00f6nl\u00fc tabiat\u0131n\u0131 dikkate alarak okunmas\u0131 gerekti\u011fini ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de ahlaki dedi\u011fimiz alan\u0131n yaln\u0131zca bir kavramlar listesinden ibaret olmad\u0131\u011f\u0131n\u0131, aksine bir\u00e7ok kavram\u0131n hem epistemik hem de ahlaki i\u00e7erik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtti. Bu ba\u011flamda birr, ihsan, iman ve hatta bilgi gibi daha \u00e7ok epistemik \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 olan terimlerin Kur\u2019an-\u0131 Kerim\u2019de ahlaki bir muhtevaya sahip oldu\u011funa dikkat \u00e7ekti. Kur\u2019an-\u0131 Kerim\u2019in ahlaki kavramlar\u0131n\u0131 bu \u015fekilde birlikte d\u00fc\u015f\u00fcnmenin, kavramlar aras\u0131ndaki irtibat\u0131 da daha g\u00f6r\u00fcn\u00fcr k\u0131ld\u0131\u011f\u0131n\u0131, \u00f6rne\u011fin \u201ctakva\u201d gibi merkezi bir kavram\u0131n di\u011fer ahlaki terimlerle ili\u015fkisi veya \u201cihsan\u201d gibi bir kavram\u0131n Kur\u2019an-\u0131 Kerim\u2019in de\u011ferler a\u011f\u0131 i\u00e7erisindeki konumunun bu sayede daha iyi anla\u015f\u0131labilece\u011fini ifade etti.<\/p>\n\n\n\n
Dersin devam\u0131nda Hocam\u0131z, Kur\u2019an-\u0131 Kerim ahlak\u0131n\u0131 incelerken vahyin indi\u011fi d\u00f6nemi ve mevcut de\u011fer d\u00fcnyas\u0131n\u0131 ihmal etmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 belirtti. Bu noktada \u201ccahiliye ahlak\u0131\u201dn\u0131n analizinde hikem literat\u00fcr\u00fc ve \u00f6zellikle \u015fiirin \u00f6nemli bir kaynak oldu\u011funu s\u00f6yledi. Pek \u00e7ok kadim k\u00fclt\u00fcrde oldu\u011fu gibi \u015fiirin k\u00fclt\u00fcrel e\u011fitimin en y\u00fcksek formu kabul edildi\u011fi bir ortamda, \u015fiirlerde g\u00f6r\u00fclen g\u00fc\u00e7 eksenli ahlak tasavvurunun (\u00f6rne\u011fin \u201cya zulmedersin ya zulme u\u011frars\u0131n\u201d mant\u0131\u011f\u0131) ve kabilecilik zemininde \u015fekillenen de\u011ferlerin ahlaki olarak ikircikli bir tablo \u00fcretti\u011fini ifade etti. Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in bu mevcut de\u011ferleri b\u00fct\u00fcn\u00fcyle yok saymaktan ziyade onlar\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcp ve ikircikli\u011fi gidererek tutarl\u0131 bir ahlak tasavvuru sundu\u011funu belirtti. Ayr\u0131ca Hz. Peygamber\u2019in \u201cahlak\u0131 tamamlama\u201d vasf\u0131n\u0131 hat\u0131rlatarak, peygamber\u00ee \u00f6rnekli\u011fin ahlaki de\u011ferleri rafine eden, somutla\u015ft\u0131ran ve hayata ta\u015f\u0131yan kurucu bir rol oynad\u0131\u011f\u0131n\u0131 dile getirdi. Bu \u00e7er\u00e7evede Hocam\u0131z, \u0130sl\u00e2m ahlak\u0131n\u0131 yaln\u0131zca \u201cnass eksenli\u201d bir ahlak olarak tasavvur etmenin yeterli olmayaca\u011f\u0131na dikkat \u00e7ekti. Kur\u2019an-\u0131 Kerim\u2019in bizzat akla yapt\u0131\u011f\u0131 vurgu sebebiyle, ahlaki de\u011ferlerin yaln\u0131zca nass ile belirlenmesine dayal\u0131 yakla\u015f\u0131mlar\u0131n sorunlu y\u00f6nleri olabilece\u011fini ifade etti.
Hocam\u0131z, Kur\u2019an-\u0131 Kerim ahlak\u0131n\u0131n merkezine \u00f6zellikle tevhid ilkesini yerle\u015ftirdi. Tevhidin \u0130sl\u00e2m ahlak\u0131n\u0131n merkezinden \u00e7\u0131kar\u0131lamayaca\u011f\u0131n\u0131, tevhid kald\u0131r\u0131ld\u0131\u011f\u0131nda ise ahlak\u0131n adeta tespih taneleri gibi da\u011f\u0131laca\u011f\u0131n\u0131, \u00e7\u00fcnk\u00fc \u0130sl\u00e2m ahlak\u0131n\u0131n ruhunu tevhid anlay\u0131\u015f\u0131ndan ald\u0131\u011f\u0131n\u0131 belirtti.<\/p>\n\n\n\n
Ayr\u0131ca hocam\u0131z kelam literat\u00fcr\u00fcnde insan fiilleri ve ilahi fiiller etraf\u0131nda geli\u015fen tart\u0131\u015fmalar\u0131n da do\u011frudan ahlaki sonu\u00e7lar \u00fcretti\u011fini ifade etti. \u0130nsan h\u00fcrriyeti, adalet, kader, h\u00fcsn-kubh, amel-iman ili\u015fkisi gibi konular\u0131n sadece metafizik tart\u0131\u015fmalar olmad\u0131\u011f\u0131n\u0131, b\u00fct\u00fcn bunlar\u0131n ayn\u0131 zamanda ahlaktan soyutlanamayaca\u011f\u0131n\u0131 vurgulad\u0131. Bununla birlikte Hocam\u0131z, \u0130sl\u00e2m literat\u00fcr\u00fcnde hukukun ahlaki boyutuna y\u00f6nelik \u00e7al\u0131\u015fmalar\u0131n g\u00f6rece zay\u0131f kald\u0131\u011f\u0131n\u0131, f\u0131k\u0131h literat\u00fcr\u00fcn\u00fcn bu konuda \u00e7ok geni\u015f bir ahlaki tart\u0131\u015fma alan\u0131 a\u00e7mad\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k ahlak literat\u00fcr\u00fc bak\u0131m\u0131ndan en zengin literat\u00fcr\u00fcn \u00f6zellikle tasavvuf gelene\u011finde g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc ifade etti. Tasavvufun, \u00f6zellikle psikoloji ve ahlak ili\u015fkisini \u00f6zg\u00fcn bi\u00e7imde ele almas\u0131 bak\u0131m\u0131ndan dikkat \u00e7ekici oldu\u011funu belirtti.<\/p>\n\n\n\n
Dersin ilerleyen k\u0131sm\u0131nda Hocam\u0131z, felsefi ba\u011flamda \u0130sl\u00e2m d\u00fcnyas\u0131nda olu\u015fan ahlak literat\u00fcr\u00fcne de\u011findi. M\u00fcsl\u00fcmanlar\u0131n Yunan miras\u0131n\u0131 Arap\u00e7aya terc\u00fcme ettirmesiyle felsefi ahlak d\u00fc\u015f\u00fcncelerinin \u0130sl\u00e2m d\u00fcnyas\u0131na ta\u015f\u0131nd\u0131\u011f\u0131n\u0131, bu miras\u0131n \u0130sl\u00e2m\u00ee bir ruh ile felsefi bir yakla\u015f\u0131m\u0131n mezcedildi\u011fi \u00f6zg\u00fcn metinler \u00fcretilmenin \u00f6n\u00fcn\u00fc a\u00e7t\u0131\u011f\u0131n\u0131 ifade etti. Bu ba\u011flamda Kind\u00ee\u2019nin risaleleri ve Ebu Bekir R\u00e2z\u00ee\u2019nin \u201cT\u0131bb\u00fc\u2019r-R\u00fbh\u00e2n\u00ee\u201dsi gibi \u00f6rnekleri zikretti. Hocam\u0131z, F\u00e2r\u00e2b\u00ee\u2019nin ilk defa \u201ctoplum-ahlak-siyaset\u201d ili\u015fkisini mutlulukla irtibatl\u0131 olarak ilk defa ele ald\u0131\u011f\u0131n\u0131 ifade etti. Bu noktada vahyin, insan akl\u0131yla ula\u015f\u0131lan bilgileri onaylayan bir ufuk a\u00e7t\u0131\u011f\u0131 fikrinin F\u00e2r\u00e2b\u00ee\u2019de belirgin bir d\u00f6n\u00fcm noktas\u0131 olu\u015fturdu\u011funu belirtti. Felsefi anlamda ahlak d\u00fc\u015f\u00fcncesinin \u0130sl\u00e2m d\u00fcnyas\u0131ndaki zirvesinin \u0130bn Miskeveyh oldu\u011funu ifade ederek, onun sonraki nesiller \u00fczerinde silinmez bir etkide bulundu\u011funu vurgulad\u0131.
Hocam\u0131z, dersin sonunda gelecek haftaya dair \u00e7er\u00e7eveyi \u00e7izerek, \u201cKur\u2019an-\u0131 Kerim\u2019de erdem ahlak\u0131n\u0131 bulabilir miyiz, bulamaz m\u0131y\u0131z?\u201d sorusunu bir problem olarak \u00f6n\u00fcm\u00fcze koydu. Erdem ahlak\u0131 gibi modern bir kavram\u0131, \u201cnass de\u011fil\u201d gerek\u00e7esiyle b\u00fct\u00fcn\u00fcyle d\u0131\u015fsalla\u015ft\u0131rmak yerine, insanl\u0131\u011f\u0131n ortak miras\u0131 olan d\u00fc\u015f\u00fcnceleri Kur\u2019\u00e2n\u00ee ba\u011flamda nas\u0131l anlayabilece\u011fimizi d\u00fc\u015f\u00fcnmenin \u00f6nemli oldu\u011funu belirtti. Bu \u00e7er\u00e7evede \u00f6n\u00fcm\u00fczdeki dersin merkezine \u00f6zellikle ihsan kavram\u0131n\u0131 alaca\u011f\u0131n\u0131 ifade ederek dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, \u201c\u0130sl\u00e2m ahlak\u0131 diyebilece\u011fimiz bir ahlaktan s\u00f6z edebilir miyiz?\u201d sorusuyla derse giri\u015f yapt\u0131. Bu \u00e7er\u00e7evede \u00f6ncelikle \u201cahlak\u201dtan ne kastetti\u011fimizi netle\u015ftirmek gerekti\u011fini belirterek, ahlak\u0131n Arap\u00e7a k\u00f6k\u00fc olan hulk kavram\u0131na ve bu kavram etraf\u0131nda yap\u0131lan baz\u0131 tan\u0131mlara de\u011findi. Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de hulk kelimesinin iki farkl\u0131 ba\u011flamda ge\u00e7ti\u011fini hat\u0131rlatarak, kavram\u0131n yaln\u0131zca olumlu bir … <\/p>\n