Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, inan\u00e7, ak\u0131l ve rasyonellik ili\u015fkisini, \u00f6zellikle 2000\u2019li y\u0131llar\u0131n ba\u015flar\u0131nda \u0130slam\u2019\u0131n ak\u0131lsall\u0131\u011f\u0131 etraf\u0131nda yo\u011funla\u015fan tart\u0131\u015fmalar ba\u011flam\u0131nda ele ald\u0131. Dersin ilk k\u0131sm\u0131nda, bu d\u00f6nemde \u00f6ne \u00e7\u0131kan din\u00ee gerilimler, medeniyet s\u00f6ylemleri, k\u00fclt\u00fcrler aras\u0131 \u00e7at\u0131\u015fma tart\u0131\u015fmalar\u0131 ve Avrupa merkezli \u0130slamofobinin y\u00fckseli\u015fi \u00e7er\u00e7evesinde Bat\u0131\u2019da \u0130slam\u2019a y\u00f6nelik alg\u0131n\u0131n nas\u0131l bi\u00e7imlendi\u011fi \u00fczerinde durdu. Bu \u00e7er\u00e7evede Hocam\u0131z, s\u00f6z konusu d\u00f6nemde M\u00fcsl\u00fcmanlar\u0131n Bat\u0131\u2019da giderek daha belirgin bi\u00e7imde bir sorun kayna\u011f\u0131 olarak alg\u0131land\u0131\u011f\u0131n\u0131, bunun da yaln\u0131zca g\u00fcncel politik gerilimlerle s\u0131n\u0131rl\u0131 kalmay\u0131p \u0130slam\u2019a y\u00f6nelik teolojik itham ve a\u015fa\u011f\u0131lamalarda da kendini g\u00f6sterdi\u011fini ifade etti.<\/p>\n\n\n\n
Hocam\u0131z, bu ba\u011flamda \u00f6ncelikle Joseph Ratzinger\u2019in papa olduktan k\u0131sa bir s\u00fcre sonra Regensburg \u00dcniversitesi\u2019nde 2006 y\u0131l\u0131nda yapt\u0131\u011f\u0131 ve geni\u015f yank\u0131 uyand\u0131ran \u201c\u0130nan\u00e7, Ak\u0131l ve \u00dcniversite: An\u0131lar ve D\u00fc\u015f\u00fcnceler\u201d ba\u015fl\u0131kl\u0131 konu\u015fmay\u0131 g\u00fcndeme getirdi. Ratzinger\u2019in bu konu\u015fmada Bizans imparatoru II. Manuel Paleologos\u2019tan aktard\u0131\u011f\u0131 polemik ifadelerin, Bat\u0131\u2019daki \u0130slam imgesini ve \u0130slam\u2019a y\u00f6nelik tarihsel \u00f6nyarg\u0131lar\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmas\u0131 bak\u0131m\u0131ndan dikkat \u00e7ekici oldu\u011funu belirtti. Hocam\u0131z, Ratzinger\u2019in Hristiyan inanc\u0131 ile Yunan logosu aras\u0131nda bir yak\u0131nla\u015fma ve uzla\u015fma ya\u015fand\u0131\u011f\u0131n\u0131 fakat \u0130slam\u2019\u0131 b\u00f6yle bir tecr\u00fcbeden mahrum bir kald\u0131\u011f\u0131n\u0131 ileri s\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtti. Hristiyanl\u0131\u011f\u0131n tarihsel s\u00fcre\u00e7 i\u00e7inde Yunan d\u00fc\u015f\u00fcncesiyle kurdu\u011fu bu ili\u015fki sayesinde rasyonelle\u015fti\u011fi, buna kar\u015f\u0131l\u0131k \u0130slam\u2019\u0131n bunu ba\u015faramad\u0131\u011f\u0131 y\u00f6n\u00fcndeki keskin ve \u00f6nyarg\u0131l\u0131 bir kanaati ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulad\u0131.<\/p>\n\n\n\n
Hocam\u0131z, Ratzinger\u2019in bu al\u0131nt\u0131 \u00fczerinden Hristiyanl\u0131kta Tanr\u0131 ile ak\u0131l aras\u0131ndaki uyumun neredeyse apa\u00e7\u0131k bir ilke say\u0131ld\u0131\u011f\u0131n\u0131, buna kar\u015f\u0131l\u0131k \u0130slam\u2019\u0131 Allah\u2019\u0131n iradesinin rasyonalite d\u00e2hil hi\u00e7bir kategoriyle ba\u011fl\u0131 olmad\u0131\u011f\u0131 iradeci (voluntarist) bir \u00e7er\u00e7eve i\u00e7inde sundu\u011funu belirtti. Hocam\u0131z, bunun da Bat\u0131\u2019da M\u00fcsl\u00fcmanlar\u0131n Tanr\u0131s\u0131n\u0131n rasyonel bir Tanr\u0131 olmad\u0131\u011f\u0131 ve M\u00fcsl\u00fcmanlar\u0131n bu nedenle irrasyonel davranmaya daha yatk\u0131n oldu\u011fu y\u00f6n\u00fcndeki \u00f6nyarg\u0131y\u0131 besledi\u011fine dikkat \u00e7ekti.
Dersin devam\u0131nda Hocam\u0131z, Ratzinger\u2019in bu metninin yaln\u0131zca \u0130slam\u2019a dair bir yarg\u0131 ta\u015f\u0131mad\u0131\u011f\u0131n\u0131, ayn\u0131 zamanda Bat\u0131\u2019daki sek\u00fcler akademik \u00e7evreler kar\u015f\u0131s\u0131nda Katolik Hristiyan ilahiyat\u0131n\u0131 yeniden me\u015fru ve etkili bir s\u00f6ylem alan\u0131na yerle\u015ftirme \u00e7abas\u0131yla da ili\u015fkili oldu\u011funu ifade etti. Hristiyan ilahiyat\u0131n\u0131n akademik diskurdan uzak tutulmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131, kiliselerin h\u0131zl\u0131 bi\u00e7imde cemaat kaybetti\u011fi ve din\u00ee s\u00f6ylemin kamusal alanda g\u00fc\u00e7 yitirdi\u011fi bir d\u00f6nemde yap\u0131lan bu konu\u015fman\u0131n, bir bak\u0131ma Hristiyan teolojisini yeniden Bat\u0131 toplumunda akademik \u00e7evrelerin diskuruna dahil etme giri\u015fimi olarak da okunabilece\u011fini belirtti. Bu nedenle metnin, bir yandan M\u00fcsl\u00fcmanlar\u0131, di\u011fer yandan da sek\u00fcler din kar\u015f\u0131tlar\u0131n\u0131 hedef ald\u0131\u011f\u0131n\u0131 s\u00f6yledi. Hocam\u0131z, b\u00f6yle metinlerin Bat\u0131\u2019daki \u0130slam imgesini anlamak ve muhatab\u0131n zihniyet d\u00fcnyas\u0131n\u0131 tan\u0131mak bak\u0131m\u0131ndan \u00f6nemli oldu\u011funu belirtti. Ayn\u0131 zamanda bu t\u00fcr metinlerin, M\u00fcsl\u00fcmanlara da kendi medeniyetlerini ve d\u00fc\u015f\u00fcnce geleneklerini daha iyi bir bi\u00e7imde tan\u0131malar\u0131 ve tan\u0131tmalar\u0131 gerekti\u011fini hat\u0131rlatan bir y\u00f6n ta\u015f\u0131d\u0131\u011f\u0131na dikkat \u00e7ekti.<\/p>\n\n\n\n
Bu noktada Hocam\u0131z, Kur\u2019an-\u0131 Kerim\u2019de ak\u0131l kelimesinin bir isim olarak do\u011frudan ge\u00e7memesinden hareketle akl\u0131 tek bir kelimeye indirgemenin yetersizli\u011fine dikkat \u00e7ekti. Kur\u2019an-\u0131 Kerim\u2019de akl\u0131 yaln\u0131zca \u201cak\u0131l\u201d kelimesiyle s\u0131n\u0131rland\u0131rman\u0131n do\u011fru olmayaca\u011f\u0131n\u0131, ak\u0131l ile irtibatl\u0131 pek \u00e7ok kavram\u0131n zikredildi\u011fini, dolay\u0131s\u0131yla as\u0131l sorulmas\u0131 gerekenin \u201cKur\u2019an-\u0131 Kerim\u2019de ak\u0131lsal olarak nitelendirilebilecek y\u00f6nler nelerdir?\u201d sorusu oldu\u011funu belirtti. Kur\u2019an-\u0131 Kerim\u2019in bir \u201c-izm\u201dler kitab\u0131 olmad\u0131\u011f\u0131n\u0131, bu sebeple akla ve akletmeye yap\u0131lan vurgunun do\u011frudan rasyonalizm olarak adland\u0131r\u0131lamayaca\u011f\u0131n\u0131, fakat bunun rasyonelli\u011fe y\u00f6nelik g\u00fc\u00e7l\u00fc bir vurgu olarak de\u011ferlendirilebilece\u011fini ifade etti. Bu ba\u011flamda her rasyonalist tavr\u0131n rasyonel olmas\u0131 gerekti\u011fini, buna kar\u015f\u0131l\u0131k her rasyonel tavr\u0131n ise rasyonalizme indirgenemeyece\u011fini s\u00f6yleyerek, modern kavramlar \u00fczerinden Kur\u2019an-\u0131 Kerim\u2019i yorumlaman\u0131n do\u011furaca\u011f\u0131 mahsurlara dikkat \u00e7ekti.<\/p>\n\n\n\n
Dersin ikinci k\u0131sm\u0131nda Hocam\u0131z, Katolik bir gelenekten geldikten sonra M\u00fcsl\u00fcman olan Paul Albert Hardy Abd\u00fclgani\u2019nin, Dr. \u0130brahim Kal\u0131n\u2019\u0131n \u201cReason and Rationality in the Qur\u2019an\u201d adl\u0131 eserine yazd\u0131\u011f\u0131 \u00f6ns\u00f6z \u00fczerinden de\u011ferlendirmelerde bulundu. Hardy\u2019nin, tarihsel tart\u0131\u015fmalara b\u00fct\u00fcn\u00fcyle g\u00f6m\u00fclmek yerine onlar\u0131n \u00fcst\u00fcne \u00e7\u0131kma y\u00f6n\u00fcndeki Kal\u0131n\u2019\u0131n yakla\u015f\u0131m\u0131n\u0131 \u00f6nemli buldu\u011funu, \u00f6zellikle Ayd\u0131nlanma d\u00fc\u015f\u00fcncesi ve akl\u0131n merkezili\u011fi etraf\u0131nda \u015fekillenen modern tart\u0131\u015fmalar\u0131n, Kur\u2019an-\u0131 Kerim\u2019in akla yapt\u0131\u011f\u0131 vurguyu anlamada tek \u00f6l\u00e7\u00fct haline getirilmemesi gerekti\u011fini hat\u0131rlatt\u0131\u011f\u0131n\u0131 belirtti. Bu \u00e7er\u00e7evede Hardy\u2019nin, Ratzinger\u2019in metninde iki y\u00f6nl\u00fc bir indirgemecilik bulundu\u011funa dikkat \u00e7ekti\u011fini ifade etti: Bir yandan \u0130slam\u2019\u0131n b\u00fct\u00fcn tarihini belli d\u00f6nemlerde \u00f6ne \u00e7\u0131kan baz\u0131 d\u00fc\u015f\u00fcnce bi\u00e7imlerine indirgeme, di\u011fer yandan ilahi irade meselesini tek bir yorumla \u00f6zde\u015fle\u015ftirme.<\/p>\n\n\n\n
Hocam\u0131z, ilahi iradeyi vurgulayan baz\u0131 ayetlerin mutlak bir iradecilik lehine okunabilecek y\u00f6nleri bulunabilece\u011fini kabul etmekle birlikte, Kur\u2019an-\u0131 Kerim\u2019in b\u00fct\u00fcnl\u00fc\u011f\u00fc dikkate al\u0131nd\u0131\u011f\u0131nda b\u00f6yle mutlak iradeci bir anlay\u0131\u015f\u0131 do\u011frudan Kur\u2019\u00e2n\u00ee metinlerden \u00e7\u0131karman\u0131n kolay olmad\u0131\u011f\u0131n\u0131 belirtti. Bu d\u00fc\u015f\u00fcncenin s\u0131kl\u0131kla E\u015f\u2019ar\u00ee gelene\u011fe atfedildi\u011fini, ancak E\u015f\u2019ar\u00eeli\u011fe y\u00f6nelik hassas bir yakla\u015f\u0131m\u0131n bu gelene\u011fin b\u00fct\u00fcn\u00fcyle mutlak bir iradecilikle \u00f6zde\u015fle\u015ftirilmeyece\u011fi konusuna dikkat \u00e7ekti.<\/p>\n\n\n\n
Dersin sonunda Hocam\u0131z, ak\u0131l, ak\u0131lsall\u0131k ve ak\u0131lc\u0131l\u0131k meselelerine yaln\u0131zca \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcncenin kavramsal \u00e7er\u00e7evesi i\u00e7inden yakla\u015fman\u0131n yeterli olmad\u0131\u011f\u0131n\u0131 belirtti. M\u00fcsl\u00fcmanlar\u0131n hem tarihleriyle y\u00fczle\u015fmelerinin hem de kendi d\u00fc\u015f\u00fcnce miraslar\u0131n\u0131 yeniden yorumlamalar\u0131n\u0131n \u00f6nemine vurgu yapt\u0131. Tarihi s\u00fcre\u00e7 i\u00e7inde \u0130slam\u2019\u0131n ak\u0131l merkezli bir inan\u00e7 in\u015fas\u0131nda nas\u0131l bir rol oynad\u0131\u011f\u0131 sorusunun ayr\u0131ca \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini s\u00f6yledi. \u0130slam\u2019\u0131n rasyonellik ile ili\u015fkisinin ancak Kur\u2019an-\u0131 Kerim\u2019in b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc dikkate alan bir nazarla ve tarihsel birikimi g\u00f6z ard\u0131 etmeyen bir yakla\u015f\u0131mla daha iyi anla\u015f\u0131labilece\u011fini vurgulayarak dersi tamamlad\u0131.<\/p>\n\n\n\n
Bu haftaki dersimizde Hadi Adanal\u0131 Hocam\u0131z, inan\u00e7, ak\u0131l ve rasyonellik ili\u015fkisini, \u00f6zellikle 2000\u2019li y\u0131llar\u0131n ba\u015flar\u0131nda \u0130slam\u2019\u0131n ak\u0131lsall\u0131\u011f\u0131 etraf\u0131nda yo\u011funla\u015fan tart\u0131\u015fmalar ba\u011flam\u0131nda ele ald\u0131. Dersin ilk k\u0131sm\u0131nda, bu d\u00f6nemde \u00f6ne \u00e7\u0131kan din\u00ee gerilimler, medeniyet s\u00f6ylemleri, k\u00fclt\u00fcrler aras\u0131 \u00e7at\u0131\u015fma tart\u0131\u015fmalar\u0131 ve Avrupa merkezli \u0130slamofobinin y\u00fckseli\u015fi \u00e7er\u00e7evesinde Bat\u0131\u2019da \u0130slam\u2019a y\u00f6nelik alg\u0131n\u0131n nas\u0131l bi\u00e7imlendi\u011fi \u00fczerinde durdu. Bu \u00e7er\u00e7evede Hocam\u0131z, … <\/p>\n