Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, \u0130sl\u00e2m\u00ee metinlerin anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131nda dil felsefesinden ve mant\u0131ktan nas\u0131l faydalanabilece\u011fimiz sorusu etraf\u0131nda derse giri\u015f yapt\u0131. Hocam\u0131z, \u00f6zellikle Hz. Peygamber ile ilgili rivayetlerin nas\u0131l anla\u015f\u0131laca\u011f\u0131na y\u00f6nelik tart\u0131\u015fmalar\u0131n temelde metin yorumuna dayand\u0131\u011f\u0131n\u0131 belirterek, metinle kurdu\u011fumuz ili\u015fki \u00fczerine d\u00fc\u015f\u00fcnmenin zorunlu oldu\u011funu vurgulad\u0131. Bu ba\u011flamda modern d\u00f6nemde dil felsefesinin bize sa\u011flad\u0131\u011f\u0131 imkanlarla yapaca\u011f\u0131m\u0131z dil \u00e7\u00f6z\u00fcmlemeleri ve mant\u0131ksal \u00e7\u0131kar\u0131mlar\u0131n din\u00ee metinlere yakla\u015f\u0131m\u0131m\u0131z konusunda bize yard\u0131mc\u0131 olabilece\u011fini ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, analitik ivmeli dil felsefesinde \u00f6ne \u00e7\u0131kan \u00fc\u00e7 temel alan oldu\u011funu belirtti: semantik (anlambilim), sentaktik (c\u00fcmle ve kelimenin gramatik konumu) ve pragmatik alan (ifadenin anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131nda kast\/niyet ve ba\u011flam). Bununla birlikte bu tasnifin bizim klasik dil tasnifimize (sarf ve nahiv gibi) birebir denk d\u00fc\u015fmedi\u011fini, dolay\u0131s\u0131yla \u0130sl\u00e2m\u00ee ilimler gelene\u011finde al\u0131\u015f\u0131k oldu\u011fumuz kavram haritas\u0131ndan farkl\u0131l\u0131k arz etti\u011fine dikkat \u00e7ekti.
Dersin bu k\u0131sm\u0131nda Hocam\u0131z, dilin \u201canlam\u0131n kesip bi\u00e7en\u201d do\u011fas\u0131na dikkat \u00e7ekerek, Eflatun\u2019a atfedilen \u201cdo\u011fay\u0131 eklemlerinden ay\u0131rmak\u201d ifadesi \u00fczerinden dilin d\u00fcnyay\u0131 tasnif etme g\u00fcc\u00fcne i\u015faret etti. Bu tasnif edici g\u00fcc\u00fcn, yaln\u0131zca kelimelerin s\u00f6zl\u00fck anlamlar\u0131yla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131na dikkat \u00e7ekti. Buradan hareketle Hocam\u0131z, semantik-sentaktik-pragmatik alanlar\u0131 baz\u0131 rivayetler \u00fczerinden a\u00e7\u0131klad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, yaln\u0131zca semantik d\u00fczlemde kald\u0131\u011f\u0131m\u0131zda rivayetin bize her \u015feyi vermedi\u011fini \u00e7\u00fcnk\u00fc ayn\u0131 konuda birbirini d\u0131\u015flayan rivayetlerin de bulunabildi\u011fini belirtti. Bu noktada \u201crivayetten \u00e7\u0131kartabilece\u011fimiz anlamlar\u0131n s\u0131n\u0131r\u0131n\u0131 nas\u0131l belirleyece\u011fiz?\u201d sorusunu g\u00fcndeme getirerek, bir tarafta konvansiyonel anlam, di\u011fer tarafta ise ifadeyi s\u00f6yleyenin kast\u0131\/niyeti bulundu\u011funu vurgulad\u0131. Tek ba\u015f\u0131na semanti\u011fin c\u00fcmleyi anlamak i\u00e7in yeterli oldu\u011funu s\u00f6yledi\u011fimizde, niyeti, ba\u011flam\u0131, mek\u00e2n\u0131 ve s\u00f6yleyi\u015f \u015fartlar\u0131n\u0131 d\u0131\u015fsalla\u015ft\u0131rm\u0131\u015f olaca\u011f\u0131m\u0131z\u0131 ve bunun da yorum a\u00e7\u0131s\u0131ndan riskler do\u011furaca\u011f\u0131n\u0131 ifade etti. Hocam\u0131z, metnin hi\u00e7bir zaman \u201csalt objektif\u201d bir veri gibi ele al\u0131namayaca\u011f\u0131n\u0131, bununla beraber yorumda da daima ba\u011flam, niyet ve daha geni\u015f bir anlam \u00f6rg\u00fcs\u00fcn\u00fcn devrede oldu\u011funu vurgulad\u0131. Hocam\u0131z, ayn\u0131 zamanda metin yorumunda tutarl\u0131l\u0131k ilkesinin de olduk\u00e7a \u00f6nemli oldu\u011funu belirtti.<\/p>\n\n\n\n
Dersin ikinci b\u00f6l\u00fcm\u00fcnde Hocam\u0131z, Kevin Reinhart\u2019\u0131n Kur\u2019an Ansiklopedisi\u2019nde yer alan \u201cAhlak ve Kur\u2019an\u201d makalesi \u00fczerinden Kur\u2019an-\u0131 Kerim ahlak\u0131n\u0131n temel hatlar\u0131n\u0131 tart\u0131\u015ft\u0131. Reinhart\u2019\u0131n metninin insan\u0131n do\u011fas\u0131 bahsiyle ba\u015flad\u0131\u011f\u0131n\u0131 belirten Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in insan tabiat\u0131na ili\u015fkin tasvirinin pek de olumlu bir \u00e7er\u00e7eve \u00e7izmedi\u011fini, daha ilk insan \u00f6rne\u011finde bile s\u00f6z\u00fcnde durmama gibi bir \u00f6zelli\u011fin g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc ifade etti. Bununla birlikte Kur\u2019an-\u0131 Kerim\u2019in, haddi a\u015fan, menfaat kollayan, yalan s\u00f6yleyen insan\u0131n d\u00f6n\u00fc\u015febilece\u011fine, k\u00f6t\u00fcl\u00fckleri engelleyebilece\u011fine ve iyi olabilece\u011fine dair canl\u0131 ve \u00fcmitvar bir tablo \u00e7izdi\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Hadi Hocam\u0131z, Kur\u2019an-\u0131 Kerim ahlak\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda ahlaki geli\u015fim ve olgunla\u015fma i\u00e7in harici bir m\u00fcdahaleye zorunlu olarak ihtiya\u00e7 duyulmamas\u0131n\u0131n \u00f6nemli bir \u00f6zellik oldu\u011funu belirtti. Hristiyan teolojisindeki asli g\u00fcnah d\u00fc\u015f\u00fcncesi ve Hz. \u0130sa olmaks\u0131z\u0131n kurtulu\u015fun imkans\u0131zl\u0131\u011f\u0131 ile k\u0131yasland\u0131\u011f\u0131nda, Kur\u2019an\u00ee hitab\u0131n insan i\u00e7in b\u00f6yle bir zorunluluk \u015fart ko\u015fmad\u0131\u011f\u0131n\u0131, iyili\u011fe y\u00f6neli\u015fi destekledi\u011fini ve bireyin iradesini devre d\u0131\u015f\u0131 b\u0131rakmadan ona sorumluluk y\u00fckledi\u011fini ifade etti. Hocam\u0131z, bu \u00e7er\u00e7evede ahlaki normlar\u0131n belirlenmesinde ak\u0131l ve vahiyden bir arada faydalanman\u0131n \u00f6nemli oldu\u011funu belirtti. \u0130lk y\u00fczy\u0131llarda egemen olan ak\u0131l-vahiy dengesinin sonraki y\u00fczy\u0131llarda bozuldu\u011funu, \u00f6zellikle insan iradesi meselesinin \u0130slam\u00ee ba\u011flamda g\u00f6z ard\u0131 edilebildi\u011fini ifade etti.
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in cahiliye toplumuna getirdi\u011fi yenili\u011fin hi\u00e7 bilinmedik bir ahlak\u0131 yeniden icat etmek bi\u00e7iminde de\u011fil, mevcut ahlaki anlay\u0131\u015flar\u0131 d\u00f6n\u00fc\u015ft\u00fcren, sentezleyen ve rafine hale getiren bir ahlak \u015feklinde okumam\u0131z gerekti\u011fini belirtti. Kur\u2019an-\u0131 Kerim\u2019in ifrat ve tefritten sak\u0131nd\u0131rarak erdemleri \u201cvasat \u00fcmmet\u201d fikri etraf\u0131nda de\u011ferlere y\u00f6nlendirdi\u011fini, cahiliye a\u015f\u0131r\u0131l\u0131\u011f\u0131n\u0131 t\u00f6rp\u00fcleyen devrimsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn tam da bu noktada ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ifade etti. Ayr\u0131ca Kur\u2019an-\u0131 Kerim\u2019in erdemleri yaln\u0131zca d\u00fcnyev\u00ee bir \u00e7er\u00e7evede b\u0131rakmad\u0131\u011f\u0131n\u0131, erdem alan\u0131n\u0131 ilah\u00ee olana da ta\u015f\u0131yarak daha geni\u015f bir ufka yerle\u015ftirdi\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Dersin bu k\u0131sm\u0131nda Hocam\u0131z, \u201cKur\u2019an\u2019a g\u00f6re neden ahlakl\u0131 olmal\u0131y\u0131z?\u201d sorusu \u00fczerinde de durdu. Kur\u2019an-\u0131 Kerim\u2019de nas\u0131l ahlakl\u0131 olunaca\u011f\u0131na dair maddeler halinde s\u0131ralanm\u0131\u015f bir listenin bulunamayaca\u011f\u0131n\u0131, aksine \u00e7o\u011fu zaman imalarla bir \u00e7er\u00e7eve kuruldu\u011funu ve insan\u0131n bu \u00e7er\u00e7evenin i\u00e7ini aklen doldurmak ve fiilen de aktif sorumluluk almakla y\u00fck\u00fcml\u00fc oldu\u011funu belirtti. Bu noktada Reinhart\u2019\u0131n \u00fc\u00e7 Kur\u2019an\u00ee kavrama dikkat \u00e7ekti\u011fini belirtti:
(i) Misak: \u0130nsan ahlakl\u0131 olmal\u0131d\u0131r, \u00e7\u00fcnk\u00fc insan\u0131n Allah ile bir \u201canla\u015fma\u201d i\u00e7inde olu\u015fu, Allah\u2019\u0131n insan\u0131n ahlaki iyiyi ger\u00e7ekle\u015ftirebilece\u011fine dair g\u00fcvenini g\u00f6sterir.
(ii) Hamd: \u0130nsan\u0131n sahip oldu\u011fu nimetler kar\u015f\u0131s\u0131nda duydu\u011fu \u015f\u00fck\u00fcr, takdir ve hamd ahlakl\u0131 olmay\u0131 beraberinde getirir ve gerektirir.
(iii) Ahiret: Hesap verilebilirlik ve adalet fikri, insan\u0131 daha ahlakl\u0131 olmaya y\u00f6nlendirir, g\u00f6zetleyen ve adil bi\u00e7imde h\u00fckmedecek bir Allah inanc\u0131, ahlaki motivasyonu g\u00fc\u00e7lendirir.
Hocam\u0131z ayr\u0131ca Allah\u2019\u0131n insana sevme yetene\u011fi vermesinin, Allah sevgisini de do\u011furdu\u011funu, bunun da ahlakl\u0131 olma duygumuzu besleyen \u00f6nemli bir zemin olu\u015fturdu\u011funu belirtti.
Hocam\u0131z, \u00f6zellikle erdemlere y\u00f6nelik kavramlar\u0131n i\u00e7eri\u011finin Kur\u2019an-\u0131 Kerim\u2019de her zaman ayr\u0131nt\u0131l\u0131 bi\u00e7imde tan\u0131mlanmay\u0131\u015f\u0131na dikkat \u00e7ekti. \u00d6rne\u011fin \u201cemr bi\u2019l-ma\u2018r\u00fbf nehyi ani\u2019l-m\u00fcnker\u201d ifadesinin \u0130sl\u00e2m d\u00fcnyas\u0131nda kurucu bir kavram olu\u015fturmas\u0131na ra\u011fmen, ma\u2018r\u00fbf ve m\u00fcnker gibi terimlerin Kur\u2019an-\u0131 Kerim\u2019de sat\u0131r sat\u0131r a\u00e7\u0131klanmad\u0131\u011f\u0131n\u0131 bunun da bu kavramlar\u0131n sezgisel ve tecr\u00fcbeyle olgunla\u015fan bir kavray\u0131\u015fa at\u0131f yapmas\u0131yla ili\u015fkili oldu\u011funu belirtti. Buna g\u00f6re Kur\u2019an-\u0131 Kerim, belli \u00f6l\u00e7\u00fcde insan\u0131n kendi melekelerini devreye sokmas\u0131n\u0131, \u015fartlar muvacehesinde de\u011ferlendirme yapmas\u0131n\u0131 ve b\u00f6ylece sorumlulu\u011fu \u00fcstlenmesini talep etmektedir.<\/p>\n\n\n\n
Dersin son k\u0131sm\u0131nda Hocam\u0131z, rasyonel-normatif bir ahlak yap\u0131s\u0131n\u0131n \u00f6zellikle sonraki d\u00f6nemlerde \u201cilah\u00ee buyruk teorisi\u201dne indirgenmesiyle rasyonel boyutun d\u0131\u015flanabildi\u011fine dair ele\u015ftirileri g\u00fcndeme ta\u015f\u0131d\u0131 ve iyi ile k\u00f6t\u00fcn\u00fcn anla\u015f\u0131labilirli\u011fini tart\u0131\u015ft\u0131. Hocam\u0131z, e\u011fer Allah \u201ciyi\u201d ise, bunun bizim taraf\u0131m\u0131zdan da kavranabilir bir iyilik olmas\u0131 gerekti\u011fini, aksi halde iyiyi-k\u00f6t\u00fcy\u00fc anlams\u0131zla\u015ft\u0131ran ve her \u015feyi keyf\u00ee iradeye indirgeyen bir tasavvurun, tart\u0131\u015fmay\u0131 semantik nihilizme s\u00fcr\u00fckleyebilece\u011fini ifade etti. Hocam\u0131z, ilah\u00ee iradeyi y\u00fcceltme niyetiyle yola \u00e7\u0131karken erdemleri anlams\u0131zla\u015ft\u0131ran bir sarmala d\u00fc\u015fmememiz gerekti\u011fi uyar\u0131s\u0131nda bulundu ve Kur\u2019an-\u0131 Kerim\u2019in sundu\u011fu normatif skalan\u0131n bu noktada bir denge sa\u011flad\u0131\u011f\u0131n\u0131 ve \u201csemantik terazimizi\u201d bu dengeye g\u00f6re ayarlamam\u0131z gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, \u0130sl\u00e2m\u00ee metinlerin anla\u015f\u0131lmas\u0131 ve yorumlanmas\u0131nda dil felsefesinden ve mant\u0131ktan nas\u0131l faydalanabilece\u011fimiz sorusu etraf\u0131nda derse giri\u015f yapt\u0131. Hocam\u0131z, \u00f6zellikle Hz. Peygamber ile ilgili rivayetlerin nas\u0131l anla\u015f\u0131laca\u011f\u0131na y\u00f6nelik tart\u0131\u015fmalar\u0131n temelde metin yorumuna dayand\u0131\u011f\u0131n\u0131 belirterek, metinle kurdu\u011fumuz ili\u015fki \u00fczerine d\u00fc\u015f\u00fcnmenin zorunlu oldu\u011funu vurgulad\u0131. Bu ba\u011flamda modern d\u00f6nemde dil felsefesinin bize sa\u011flad\u0131\u011f\u0131 imkanlarla … <\/p>\n