Prof. Dr. Nuri Ad\u0131g\u00fczel, program\u0131m\u0131z kapsam\u0131nda verdi\u011fi \u201cMavera\u00fcnnehir: Hikmet ve Felsefe\u201d ba\u015fl\u0131kl\u0131 seminerinde, Mavera\u00fcnnehir havzas\u0131nda geli\u015fen hikmet ve felsefe gelene\u011finin \u0130slam d\u00fc\u015f\u00fcncesine ve d\u00fcnya d\u00fc\u015f\u00fcnce tarihine yapt\u0131\u011f\u0131 katk\u0131lar\u0131 ele alm\u0131\u015ft\u0131r. Hocam\u0131z, konuyu somutla\u015ft\u0131rmak amac\u0131yla \u00f6zellikle \u0130bn S\u00een\u00e2\u2019n\u0131n el-Mebde\u02be ve\u2019l-Me\u02bf\u00e2d adl\u0131 eserinden hareket etmi\u015f; \u0130slam filozoflar\u0131n\u0131n varl\u0131k, bilgi ve Tanr\u0131 tasavvurlar\u0131n\u0131 v\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd ve m\u00fcmkin\u00fc\u2019l-v\u00fcc\u00fbd kavramlar\u0131 \u00e7er\u00e7evesinde de\u011ferlendirmi\u015ftir.<\/p>\n\n\n\n
Seminerin ba\u015flang\u0131c\u0131nda her medeniyetin \u00fczerine in\u015fa edildi\u011fi temel bir ilkeye sahip oldu\u011funu belirten hocam\u0131z, \u0130slam medeniyetinin kurucu ilkesinin tevhid oldu\u011funu vurgulam\u0131\u015ft\u0131r. Buna g\u00f6re \u0130slam d\u00fc\u015f\u00fcncesinde varl\u0131k, bilgi ve ahlak alanlar\u0131 birbirinden ba\u011f\u0131ms\u0131z bi\u00e7imde de\u011fil, tevhid ilkesi etraf\u0131nda b\u00fct\u00fcnc\u00fcl bir \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r. \u0130slam filozoflar\u0131n\u0131n d\u00fc\u015f\u00fcnce sistemlerinin merkezinde de nihai olarak Allah ve O\u2019nun varl\u0131k \u00e2lemiyle ili\u015fkisi bulunmaktad\u0131r.<\/p>\n\n\n\n
Hocam\u0131z, \u0130bn S\u00een\u00e2\u2019n\u0131n el-Mebde\u02be ve\u2019l-Me\u02bf\u00e2d adl\u0131 eserinden hareketle v\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd kavram\u0131n\u0131n ne anlama geldi\u011fini ve bu kavram\u0131n Allah\u2019\u0131n iradesiyle nas\u0131l ili\u015fkilendirildi\u011fini seminerin temel meselelerinden biri olarak ele alm\u0131\u015ft\u0131r. Varl\u0131klar\u0131n sebepleri s\u00fcrekli olarak geriye do\u011fru g\u00f6t\u00fcr\u00fcld\u00fc\u011f\u00fcnde bu a\u00e7\u0131klaman\u0131n sonsuza kadar devam edemeyece\u011fini; varl\u0131\u011f\u0131n hakikatini a\u00e7\u0131klayabilmek i\u00e7in kendisi ba\u015fka bir sebebe muhta\u00e7 olmayan nihai bir varl\u0131kta durulmas\u0131 gerekti\u011fini belirtmi\u015ftir. \u0130slam filozoflar\u0131n\u0131n terminolojisinde bu nihai varl\u0131k V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd, yani varl\u0131\u011f\u0131 kendinden olan ve var olmas\u0131 zorunlu bulunan Allah\u2019t\u0131r.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede hocam\u0131z, v\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd ile m\u00fcmkin\u00fc\u2019l-v\u00fcc\u00fbd aras\u0131ndaki temel fark\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131r. M\u00fcmk\u00fcn varl\u0131klar, varl\u0131klar\u0131 kendilerinden olmayan, var olmalar\u0131 da yok olmalar\u0131 da d\u00fc\u015f\u00fcn\u00fclebilen ve var olabilmek i\u00e7in bir sebebe ihtiya\u00e7 duyan varl\u0131klard\u0131r. V\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd ise varl\u0131\u011f\u0131 ba\u015fka bir varl\u0131\u011fa ba\u011fl\u0131 olmayan ve yoklu\u011fu aklen d\u00fc\u015f\u00fcn\u00fclemeyen zorunlu varl\u0131kt\u0131r. Dolay\u0131s\u0131yla \u0130slam filozoflar\u0131na g\u00f6re Allah hakk\u0131nda yokluk d\u00fc\u015f\u00fcn\u00fclemez; O\u2019nun varl\u0131\u011f\u0131 akl\u00ee bak\u0131mdan zorunludur.<\/p>\n\n\n\n
Seminerde \u00fczerinde durulan \u00f6nemli meselelerden biri de Allah\u2019\u0131n ilim ve irade s\u0131fatlar\u0131n\u0131n nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fidir. Hocam\u0131z, Allah\u2019\u0131n bilmesi ve irade etmesinin insan\u0131n bilmesi ve irade etmesiyle ayn\u0131 \u015fekilde d\u00fc\u015f\u00fcn\u00fclmemesi gerekti\u011fine \u00f6zellikle dikkat \u00e7ekmi\u015ftir. \u0130nsan iradesinde farkl\u0131 imk\u00e2nlar aras\u0131nda tercih ve se\u00e7im s\u00f6z konusuyken Allah\u2019\u0131n iradesi, insan\u0131n s\u0131n\u0131rl\u0131 ve alternatifler aras\u0131nda tercihte bulunan iradesine benzemez. Allah mutlak kudret sahibidir ve bir \u015feyin var olmas\u0131n\u0131 irade etti\u011finde o \u015fey meydana gelir. Hocam\u0131z bu hususu Kur\u2019an\u2019daki k\u00fcn fe-yek\u00fbn, yani Ol der ve olur ifadesiyle a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n
\u0130slam filozoflar\u0131n\u0131n Allah\u2019\u0131n ilmi konusundaki yakla\u015f\u0131m\u0131na da de\u011finen hocam\u0131z, Allah\u2019\u0131n kendi zat\u0131n\u0131 bilmesi ile m\u00fcmk\u00fcn varl\u0131klar\u0131n meydana geli\u015fi aras\u0131nda kurulan ili\u015fkiyi a\u00e7\u0131klam\u0131\u015ft\u0131r. Bununla birlikte Allah\u2019\u0131n akletmesi neden s\u00f6z edilirken bunun insandaki d\u00fc\u015f\u00fcnme ve ak\u0131l y\u00fcr\u00fctme faaliyetiyle ayn\u0131 anlamda anla\u015f\u0131lmamas\u0131 gerekti\u011fini vurgulam\u0131\u015ft\u0131r. Zira Allah\u2019\u0131n ilmi, iradesi ve kudreti yarat\u0131lm\u0131\u015f varl\u0131klara ait niteliklerle \u00f6l\u00e7\u00fclemez ve insan\u00ee \u00f6zelliklerle a\u00e7\u0131klanamaz.
Hocam\u0131z ayr\u0131ca \u0130slam felsefesindeki sud\u00fbr teorisine temas etmi\u015f ve filozoflar\u0131n varl\u0131k \u00e2leminin \u0130lk \u0130lke\u2019den meydana geli\u015fini a\u00e7\u0131klarken kulland\u0131klar\u0131 \u201cfeyez\u00e2n\u201d ve \u201csud\u00fbr\u201d kavramlar\u0131n\u0131 de\u011ferlendirmi\u015ftir. Bu ba\u011flamda F\u00e2r\u00e2b\u00ee ve \u0130bn S\u00een\u00e2\u2019n\u0131n yakla\u015f\u0131mlar\u0131ndaki baz\u0131 farkl\u0131l\u0131klara dikkat \u00e7ekmi\u015f; \u00f6zellikle \u0130bn S\u00een\u00e2 a\u00e7\u0131s\u0131ndan b\u00fct\u00fcn m\u00fcmk\u00fcn varl\u0131klar\u0131n varl\u0131\u011f\u0131n\u0131n nihai olarak V\u00e2cib\u00fc\u2019l-V\u00fcc\u00fbd\u2019a dayand\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. B\u00f6ylece varl\u0131k d\u00fczeninin kayna\u011f\u0131nda Allah\u2019\u0131n ilmi, iradesi ve zorunlu varl\u0131\u011f\u0131 bulundu\u011fu \u00fczerinde durulmu\u015ftur.<\/p>\n\n\n\n
Seminerin devam\u0131nda varl\u0131klar\u0131n yap\u0131s\u0131 ba\u011flam\u0131nda cevher ve araz ayr\u0131m\u0131na da de\u011finilmi\u015f, m\u00fcmk\u00fcn varl\u0131klar\u0131n ontolojik konumu bu kavramlar \u00fczerinden de\u011ferlendirilmi\u015ftir. B\u00f6ylece \u0130slam filozoflar\u0131n\u0131n yaln\u0131zca Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 temellendirmeye \u00e7al\u0131\u015fmad\u0131klar\u0131, ayn\u0131 zamanda b\u00fct\u00fcn varl\u0131k d\u00fczenini tevhid ilkesi \u00e7er\u00e7evesinde anlamland\u0131rmaya y\u00f6nelik kapsaml\u0131 bir metafizik sistem geli\u015ftirdikleri ortaya konulmu\u015ftur.<\/p>\n\n\n\n
Sonu\u00e7 olarak hocam\u0131z, \u0130slam filozoflar\u0131n\u0131n varl\u0131k, bilgi ve ahlak anlay\u0131\u015flar\u0131n\u0131 tevhid merkezli bir b\u00fct\u00fcnl\u00fck i\u00e7erisinde in\u015fa ettiklerini vurgulam\u0131\u015ft\u0131r. \u0130slam d\u00fc\u015f\u00fcncesinde Allah yaln\u0131zca metafizik bir ara\u015ft\u0131rman\u0131n konusu de\u011fil, b\u00fct\u00fcn varl\u0131\u011f\u0131n ve bilginin kendisine dayand\u0131\u011f\u0131 nihai ilkedir. Hocam\u0131z, Mavera\u00fcnnehir\u2019de geli\u015fen hikmet ve felsefe gelene\u011finin, \u00f6zellikle \u0130bn S\u00een\u00e2 gibi b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrler arac\u0131l\u0131\u011f\u0131yla tevhid ilkesini g\u00fc\u00e7l\u00fc bir felsef\u00ee ve metafizik sistem i\u00e7erisinde ele alarak \u0130slam d\u00fc\u015f\u00fcnce tarihine kal\u0131c\u0131 katk\u0131lar sundu\u011funa i\u015faret ederek seminerini tamamlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n