Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, g\u00fcndelik tecr\u00fcbelerimizin merkezinde yer alan y\u00fcz, sima, \u00e7ehre ve g\u00fczellik temalar\u0131n\u0131 ele alarak Kur\u2019an-\u0131 Kerim\u2019de suret, sima ve vecih kavramlar\u0131n\u0131n anlam alan\u0131 ve zihinsel erdemlerle irtibat\u0131 \u00fczerinde durdu. Hocam\u0131z, ileti\u015fimde hayati bir rol oynamas\u0131na ra\u011fmen siman\u0131n \u00f6neminin \u00e7o\u011fu zaman fark edilmedi\u011fini ifade etti. Ders boyunca konuyu a\u011f\u0131rl\u0131kl\u0131 olarak ayetler \u00fczerinden i\u015fleyerek, bu kavramlar\u0131n Kur\u2019an-\u0131 Kerim\u2019deki kullan\u0131m\u0131na dair \u00e7al\u0131\u015fmalar\u0131n g\u00f6rece s\u0131n\u0131rl\u0131 oldu\u011funa dikkat \u00e7ekti.<\/p>\n\n\n\n
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de insan simas\u0131 hakk\u0131nda as\u0131l belirleyici kavram\u0131n vecih oldu\u011funu ve bunun hem felsefi hem de ahlaki \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 olan geni\u015f bir kullan\u0131m alan\u0131na sahip bulundu\u011funu ifade etti. Bununla birlikte suret, sima, vecih gibi terimlerin yaln\u0131zca fiziksel bir betimleme sunmad\u0131\u011f\u0131n\u0131, bilakis siman\u0131n be\u015fer\u00ee-ahlak\u00ee ili\u015fkilerde nas\u0131l tan\u0131nd\u0131\u011f\u0131m\u0131z\u0131 ve nas\u0131l de\u011ferlendirildi\u011fimizi etkileyen belirleyici bir boyuta i\u015faret etti\u011fini belirtti. Bu \u00e7er\u00e7evede y\u00fcz\u00fcn, insan\u0131n kendisini konumland\u0131rma bi\u00e7iminin de bir par\u00e7as\u0131 olarak d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Hadi Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019in suret kavram\u0131 ile insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131n \u201cen m\u00fckemmel formda\u201d olu\u015funa i\u015faret eden bir dil kulland\u0131\u011f\u0131n\u0131 ifade etti. Felsefede madde-suret\/form ayr\u0131m\u0131na de\u011finerek, rasyonalist d\u00fc\u015f\u00fcncenin \u00e7o\u011fu zaman formu merkeze alan yakla\u015f\u0131m\u0131na at\u0131fta bulundu. Bu ba\u011flamda Hocam\u0131z, insan\u0131n \u201cahseni takv\u00eem\u201d \u00fczere yarat\u0131l\u0131\u015f\u0131n\u0131 yaln\u0131zca bedensel forma indirgememek gerekti\u011fini belirtti. \u201cTakv\u00eem\/k\u0131vam\u201d kelime k\u00f6k\u00fcn\u00fcn aya\u011fa kalkma, do\u011frulma ve y\u00f6nelme \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 hat\u0131rlatarak, insan\u0131 di\u011fer canl\u0131lardan ay\u0131ran temel hususun da yarat\u0131c\u0131yla kurdu\u011fu bu y\u00f6neli\u015f ili\u015fkisi oldu\u011funu ifade etti.
Hocam\u0131z, bu sebeple ahseni takv\u00eem\u2019in, insan\u0131n Rabb\u2019ine y\u00f6nelme kabiliyeti ve bu kabiliyetle donat\u0131lm\u0131\u015f olu\u015fu ba\u011flam\u0131nda da anla\u015f\u0131lmas\u0131 gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de ge\u00e7en suret, tasvir ve el-Musavvir gibi kavramlar\u0131n ise bebe\u011fin anne karn\u0131nda \u015fekillendirilmesi ve insan bedeninin uyum ile ahenk i\u00e7inde yarat\u0131l\u0131\u015f\u0131 gibi ba\u011flamlarda, yarat\u0131l\u0131\u015ftaki yerindelik ve m\u00fckemmelli\u011fi vurgulamak \u00fczere kullan\u0131ld\u0131\u011f\u0131n\u0131 ifade etti. Hocam\u0131z, sima kavram\u0131n\u0131n ise ses, s\u00f6z, tonlama, duru\u015f ve bak\u0131\u015f gibi unsurlar\u0131 i\u00e7eren insan\u0131 tan\u0131ma ve de\u011ferlendirme s\u00fcre\u00e7lerinde belirleyici oldu\u011funu s\u00f6yledi. Bu \u00e7er\u00e7evede Fetih suresindeki \u201csecde eseri olan alametleri y\u00fczlerindedir\u201d anlam\u0131ndaki ifadeyi hat\u0131rlatarak, ibadetin ve \u00f6zellikle secdenin simada b\u0131rakt\u0131\u011f\u0131 iz fikrinin Kur\u2019an\u00ee bir kar\u015f\u0131l\u0131\u011f\u0131 bulundu\u011funu belirtti. Ayr\u0131ca Bakara 273 ve Muhammed 30 gibi ayetlere at\u0131fla, siman\u0131n insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131n d\u0131\u015fa vurumuyla ili\u015fkili bir boyut ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, bu kavramlar aras\u0131nda Kur\u2019an-\u0131 Kerim\u2019de en s\u0131k ge\u00e7enin ise vecih oldu\u011funu vurgulayarak, vecih teriminin Allah\u2019a izafetle, insana izafetle ve \u201cgidi\u015fat\/y\u00f6neli\u015f\u201d anlam\u0131nda farkl\u0131 nispetlerle kullan\u0131ld\u0131\u011f\u0131n\u0131 aktard\u0131. Allah\u2019\u0131n ve\u00e7hi ifadesinin Hristiyanl\u0131ktaki tasavvurlardan farkl\u0131 olarak, b\u00fct\u00fcn\u00fcyle mecaz\u00ee olarak anla\u015f\u0131lmas\u0131 gerekti\u011fini vurgulad\u0131. Allah\u2019a vecih isnad\u0131n\u0131n rasyonel problemler do\u011furaca\u011f\u0131n\u0131 s\u00f6yleyen hocam\u0131z, dilin kurallar\u0131 i\u00e7inde ve\u00e7hin mecazen kullan\u0131labilece\u011fi ve dolay\u0131s\u0131yla da toplumsal kullan\u0131m\u0131n anlam\u0131 belirlemede dikkate al\u0131nmas\u0131 gerekti\u011fini a\u00e7\u0131klad\u0131. Bu \u00e7er\u00e7evede \u201cAllah\u2019\u0131n vechinin her yerde olmas\u0131\u201d fikrinin insan\u0131n her yerde Allah\u2019\u0131n huzurunda oldu\u011funu hat\u0131rlatt\u0131\u011f\u0131n\u0131, \u201cAllah\u2019\u0131n vechi d\u0131\u015f\u0131ndaki her \u015feyin fani olu\u015fu\u201d (Kasas 88) ve \u201cnereye d\u00f6nerseniz Allah\u2019\u0131n ve\u00e7hini bulursunuz\u201d (Bakara 115) gibi ayetlerde vecih kavram\u0131n\u0131n Allah\u2019\u0131n zat\u0131na i\u015faret etti\u011fini belirtti.<\/p>\n\n\n\n
Hocam\u0131z, insan vechiyle ilgili kullan\u0131mlar\u0131n da harf\u00ee boyuttan mecaza, duygular ve onur ba\u011flamlar\u0131na uzanan geni\u015f bir alana yay\u0131ld\u0131\u011f\u0131n\u0131 ifade etti. Hadislerde insan suretinin \u201cRahman\u2019\u0131n sureti \u00fczere yarat\u0131ld\u0131\u011f\u0131\u201d y\u00f6n\u00fcndeki rivayetleri de hat\u0131rlatarak, suret\/sima\/vecih terimlerinin Kur\u2019an-\u0131 Kerim\u2019de ve hadislerde yaln\u0131z ontolojik de\u011fil, ayn\u0131 zamanda ahlaki bir y\u00f6n ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtti.<\/p>\n\n\n\n
Hadi Hocam\u0131z, bu noktada \u201czihinsel erdemler ile sima aras\u0131nda nas\u0131l bir ba\u011f kurabiliriz?\u201d sorusunu g\u00fcndeme getirerek, bu ili\u015fkiyi somutla\u015ft\u0131rmak i\u00e7in Hz. Peygamber\u2019e dair rivayetlere y\u00f6neldi. Siyer ve hadis rivayetlerinde Hz. Peygamber\u2019in \u201csimas\u0131\u201dndan ziyade daha \u00e7ok sureti ve sireti hakk\u0131nda tasvirlerin \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131, bununla birlikte duygular\u0131n\u0131n y\u00fcz\u00fcne yans\u0131d\u0131\u011f\u0131 rivayetlerin de bulundu\u011funu ifade etti. Ancak Hocam\u0131z, bu yans\u0131man\u0131n yan\u0131nda Hz. Peygamber\u2019in duygulara h\u00e2kimiyet ve duygular\u0131 denetim alt\u0131nda tutma y\u00f6n\u00fcn\u00fcn de rivayetlerde g\u00fc\u00e7l\u00fc bi\u00e7imde g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc belirtti. Bu \u00e7er\u00e7evede siman\u0131n, insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131n ve zihinsel\/ahlaki melekelerinin d\u0131\u015fa vuruldu\u011fu \u00f6nemli bir alan sundu\u011funu vurgulad\u0131.<\/p>\n\n\n\n
Dersin ikinci yar\u0131s\u0131nda Hocam\u0131z, sima konusunu g\u00fczellik kavram\u0131 etraf\u0131nda geni\u015fleterek, bu tart\u0131\u015fmay\u0131 somutla\u015ft\u0131rmak \u00fczere sanat tarihinden baz\u0131 \u00f6rnekler kulland\u0131. Siman\u0131n yaln\u0131z bi\u00e7imsel bir g\u00f6r\u00fcn\u00fc\u015ften ibaret olmad\u0131\u011f\u0131n\u0131, kimi eserlerde y\u00fcz\u00fcn \u00f6tesine ge\u00e7en bir anlam\u0131n, hatta y\u00fcz\u00fcn ard\u0131nda varsay\u0131lan bir karakter ve erdem izleniminin de sanatk\u00e2r taraf\u0131ndan temsil edilmeye \u00e7al\u0131\u015f\u0131labilece\u011fini ifade etti. Devam\u0131nda Leonardo da Vinci, Botticelli ve Michelangelo gibi sanat\u00e7\u0131lar\u0131n g\u00fczellik temsillerinden Do\u011fu\u2019daki minyat\u00fcr sanat\u0131na uzanan \u00f6rneklerle g\u00fczellik ve erdem ili\u015fkisini konu etti.
Dersin sonunda Hocam\u0131z, g\u00fczelli\u011fin de\u011ferlendirilmesinde k\u00fclt\u00fcr\u00fcn yan\u0131 s\u0131ra baz\u0131 nicel kriterlerin de rol oynayabilece\u011fine dikkat \u00e7ekti. Bununla birlikte insanlar\u0131n g\u00fczelli\u011fi ahlakla kolayca ili\u015fkilendirmeye yatk\u0131n olabildi\u011fini, \u201cg\u00fczel olan\u0131n ahlak\u00ee oldu\u011fu\u201d \u015feklindeki sezginin ise yan\u0131lt\u0131c\u0131 olabilece\u011fini vurgulayarak dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, g\u00fcndelik tecr\u00fcbelerimizin merkezinde yer alan y\u00fcz, sima, \u00e7ehre ve g\u00fczellik temalar\u0131n\u0131 ele alarak Kur\u2019an-\u0131 Kerim\u2019de suret, sima ve vecih kavramlar\u0131n\u0131n anlam alan\u0131 ve zihinsel erdemlerle irtibat\u0131 \u00fczerinde durdu. Hocam\u0131z, ileti\u015fimde hayati bir rol oynamas\u0131na ra\u011fmen siman\u0131n \u00f6neminin \u00e7o\u011fu zaman fark edilmedi\u011fini ifade etti. Ders boyunca konuyu a\u011f\u0131rl\u0131kl\u0131 olarak ayetler … <\/p>\n