V. M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri kapsam\u0131nda ger\u00e7ekle\u015ftirilen \u201c\u0130slam D\u00fc\u015f\u00fcncesinde Us\u00fbl ve Metodoloji\u201d dersinde Prof. Dr. Mehmet G\u00f6rmez, \u201cUl\u00fbm-i \u0130sl\u00e2miyye ne i\u015fe yarar? \u0130sl\u00e2m\u00ee ilimler bug\u00fcne ne s\u00f6yler?\u201d sorular\u0131 \u00e7er\u00e7evesinde \u0130sl\u00e2m\u00ee ilimlerin gayesini, us\u00fbl\u00fcn mahiyetini ve klasik ilimlerin \u00e7a\u011f\u0131m\u0131zla nas\u0131l ili\u015fki kurmas\u0131 gerekti\u011fini ele ald\u0131. Ders boyunca, \u0130sl\u00e2m\u00ee ilimlerin yaln\u0131zca ge\u00e7mi\u015ften aktar\u0131lan bir bilgi miras\u0131 de\u011fil; vahyi do\u011fru anlamay\u0131, onu hayatla bulu\u015fturmay\u0131 ve \u00e7a\u011f\u0131n meselelerine \u00e7\u00f6z\u00fcm \u00fcretebilmeyi m\u00fcmk\u00fcn k\u0131lan bir metodoloji oldu\u011fu vurguland\u0131.<\/p>\n\n\n\n
Hocam\u0131z, \u0130sl\u00e2m\u00ee ilimlerin ortaya \u00e7\u0131k\u0131\u015f gayesinin naslardan do\u011fru h\u00fck\u00fcm \u00e7\u0131karmak ve \u0130sl\u00e2m\u2019\u0131n s\u00fcreklili\u011fini temin etmek oldu\u011funu ifade etti. Ancak bug\u00fcn as\u0131l mesele, hadis, f\u0131k\u0131h, tefsir ve di\u011fer klasik ilimleri yaln\u0131zca okumak de\u011fil; onlar\u0131n bug\u00fcn\u00fcn insan\u0131na ne s\u00f6yledi\u011fini ve \u00e7a\u011fda\u015f meselelerle nas\u0131l ili\u015fki kurdu\u011funu ortaya koyabilmektir. Bu noktada kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumuz temel sorunun bilgi eksikli\u011fi de\u011fil, bir us\u00fbl problemi oldu\u011fu belirtildi.<\/p>\n\n\n\n
Bu \u00e7er\u00e7evede Ul\u00fbm-i \u0130sl\u00e2miyye ile me\u015fgul olanlar Ash\u00e2b-\u0131 Kehf k\u0131ssas\u0131 \u00fczerinden \u00f6rneklendirildi. Ash\u00e2b-\u0131 Kehf uzun y\u0131llar sonra uyand\u0131klar\u0131nda bamba\u015fka bir d\u00fcnyayla kar\u015f\u0131la\u015fm\u0131\u015f, yanlar\u0131nda getirdikleri para art\u0131k hi\u00e7bir de\u011fer ifade etmez h\u00e2le gelmi\u015fti. Benzer \u015fekilde bug\u00fcn de klasik eserleri okuyup ilimleri tahsil ediyor; ancak bu birikimi ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n diliyle yeniden kuram\u0131yor ve hayat\u0131n i\u00e7ine ta\u015f\u0131yam\u0131yorsak, bilgi ile vak\u0131a aras\u0131ndaki ba\u011f kopmu\u015f oluyor. \u0130\u015fte us\u00fbl\u00fcn temel vazifesi de bu irtibat\u0131 yeniden kurabilmektir.<\/p>\n\n\n\n
Bu noktada hocam\u0131z, \u0130sl\u00e2m d\u00fc\u015f\u00fcnce gelene\u011finde ilim ile amel aras\u0131ndaki ili\u015fkinin merkez\u00ee \u00f6nemine dikkat \u00e7ekti. \u0130mam Gazz\u00e2l\u00ee\u2019nin \u0130hy\u00e2\u2019s\u0131, Hat\u00eeb el-Ba\u011fd\u00e2d\u00ee\u2019nin \u0130ktid\u00e2u\u2019l-\u0130lmi el-Amel’i, \u00c2curr\u00ee\u2019nin Ahl\u00e2ku\u2019l-Ulem\u00e2’s\u0131, \u0130bn Abdilberr\u2019in C\u00e2mi\u02bfu Bey\u00e2ni\u2019l-\u0130lm, \u0130bn\u00fc\u2019l-Cevz\u00ee\u2019nin Telb\u00ees\u00fc \u0130bl\u00ees’i ve T\u00e2h\u00e2 Abdurrahman\u2019\u0131n Su\u00e2l\u00fc\u2019l-Amel adl\u0131 eserleri \u00fczerinden ilmin amelden kopmas\u0131n\u0131n do\u011furaca\u011f\u0131 kriz ele al\u0131nd\u0131. Buradaki amelin yaln\u0131zca bireysel ibadetler de\u011fil; ilmin toplumsal hayata, vak\u0131aya ve medeniyete d\u00f6n\u00fc\u015fmesi anlam\u0131na geldi\u011fi vurguland\u0131.<\/p>\n\n\n\n
\u0130lim ile hayat aras\u0131ndaki bu ili\u015fkinin nas\u0131l kurulaca\u011f\u0131n\u0131 a\u00e7\u0131klamak \u00fczere hocam\u0131z, din\u00ee metinleri anlaman\u0131n be\u015f mertebesinden s\u00f6z etti. \u0130lk mertebe nakil, terc\u00fcme, rivayet ve taklit d\u00fczeyidir; burada hen\u00fcz ger\u00e7ek anlamda ilim ba\u015flamam\u0131\u015ft\u0131r. \u0130kinci mertebede metin a\u00e7\u0131klan\u0131r ve yorumlan\u0131r. \u00dc\u00e7\u00fcnc\u00fc mertebede ise h\u00fck\u00fcmlerin illetini, hikmetini ve mak\u00e2s\u0131d\u0131n\u0131 kavrayan ehl-i tahkik ortaya \u00e7\u0131kar. D\u00f6rd\u00fcnc\u00fc mertebe, bu bilgiyi hayata ve vak\u0131aya ta\u015f\u0131ma a\u015famas\u0131d\u0131r. Be\u015finci ve en \u00fcst mertebe ise b\u00fct\u00fcn bu a\u015famalar\u0131 ku\u015fatan ve yeni meseleler kar\u015f\u0131s\u0131nda us\u00fble ba\u011fl\u0131 \u00e7\u00f6z\u00fcmler \u00fcretebilmeyi ifade eden i\u00e7tihat mertebesidir.<\/p>\n\n\n\n
Bu anlay\u0131\u015f\u0131n sa\u011fl\u0131kl\u0131 bi\u00e7imde in\u015fa edilebilmesi i\u00e7in vahyin insana ula\u015f\u0131rken kulland\u0131\u011f\u0131 \u00fc\u00e7 be\u015fer\u00ee arac\u0131n do\u011fru anla\u015f\u0131lmas\u0131 gerekti\u011fi ifade edildi. Bunlardan ilki dildir. \u0130l\u00e2h\u00ee hakikat, \u00e7ok anlaml\u0131 ve s\u0131n\u0131rl\u0131 bir be\u015fer diliyle ifade edilmi\u015ftir; bu sebeple dilin imk\u00e2n ve s\u0131n\u0131rlar\u0131n\u0131 belirleyen \u015fey us\u00fbld\u00fcr. \u0130kinci ara\u00e7 Hz. Peygamber’dir. Vahiy il\u00e2h\u00ee olmakla birlikte onu tebli\u011f eden peygamber be\u015ferdir ve onun ris\u00e2let g\u00f6reviyle be\u015fer\u00ee y\u00f6n\u00fc birlikte de\u011ferlendirilmelidir. \u00dc\u00e7\u00fcnc\u00fc ara\u00e7 ise tarih\u00ee ve toplumsal ba\u011flamd\u0131r. Vahiy belirli bir zaman ve mek\u00e2na hitap etmi\u015f; dolay\u0131s\u0131yla n\u00fcz\u00fbl ortam\u0131, ayetlerin anla\u015f\u0131lmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan vazge\u00e7ilmez bir unsur olmu\u015ftur. Bu \u00fc\u00e7 unsurla sahih bir ili\u015fki kurabilmenin yolu ise us\u00fblden ge\u00e7mektedir.<\/p>\n\n\n\n
Dersin son b\u00f6l\u00fcm\u00fcnde hocam\u0131z, us\u00fbl\u00fcn birbirinden ba\u011f\u0131ms\u0131z kurallar b\u00fct\u00fcn\u00fc de\u011fil, b\u00fct\u00fcn \u0130sl\u00e2m\u00ee ilimleri birbirine ba\u011flayan bir ili\u015fkiler a\u011f\u0131 oldu\u011funu vurgulad\u0131. Tenzil ile tekvin, tenzil ile te\u015fr\u00ee, ak\u0131l ile nakil, laf\u0131z ile mana, zahir ile b\u00e2t\u0131n, maksat ile vesile, sabite ile de\u011fi\u015fken ve tenzil ile tevil gibi on yedi temel ili\u015fkinin bu b\u00fct\u00fcn\u00fcn omurgas\u0131n\u0131 olu\u015fturdu\u011fu ifade edildi. Bu ili\u015fkilerden herhangi birinin zedelenmesi, d\u00fc\u015f\u00fcnce sisteminin b\u00fct\u00fcn\u00fcn\u00fc etkilemekte; nitekim tenzil ile tekvin aras\u0131ndaki ba\u011f\u0131n zay\u0131flamas\u0131, ilimler aras\u0131ndaki b\u00fct\u00fcnl\u00fc\u011f\u00fcn kaybolmas\u0131na ve \u0130sl\u00e2m\u00ee ilimlerin tabiat ve k\u00e2inatla kurdu\u011fu ili\u015fkinin zay\u0131flamas\u0131na yol a\u00e7maktad\u0131r.<\/p>\n\n\n\n
\u00d6zetle derste, us\u00fbl\u00fcn yaln\u0131zca f\u0131k\u0131h us\u00fbl\u00fcne ait teknik bir disiplin olmad\u0131\u011f\u0131; vahyi, insan\u0131, dili, tarihi ve hayat\u0131 ayn\u0131 b\u00fct\u00fcn i\u00e7erisinde okuyabilmeyi sa\u011flayan kapsaml\u0131 bir d\u00fc\u015f\u00fcnme y\u00f6ntemi oldu\u011fu vurguland\u0131. \u0130sl\u00e2m\u00ee ilimler, ancak bu b\u00fct\u00fcnc\u00fcl us\u00fbl anlay\u0131\u015f\u0131yla ge\u00e7mi\u015ften devrald\u0131\u011f\u0131 miras\u0131 bug\u00fcn\u00fcn d\u00fcnyas\u0131na ta\u015f\u0131yabilir ve gelece\u011fe dair sahih bir istikamet ortaya koyabilir.<\/p>\n\n\n\n