19.01.2014<\/p>\n
YETK\u0130N B\u0130R kaynaktan \u0130slam\u2019\u0131n ibadet ve ilmihal bilgilerini \u00f6\u011frenmek isteyenler, bu gayeyle edindikleri \u0130mam-\u0131 A\u2019zam\u2019\u0131n me\u015fhur \u201cF\u0131kh-ul Ekber\u2019ini\u201d incelediklerinde, eserde a\u011f\u0131rl\u0131kl\u0131 olarak akaid ve iman esaslar\u0131n\u0131n ele al\u0131nd\u0131\u011f\u0131na da \u015fahit olacaklard\u0131r.(1) <\/p>\n
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Lakab\u0131 \u201ca\u2019zam\u201d olan bir \u0130mam\u2019\u0131n, hem de \u201cekber\u201d tamlamas\u0131yla sundu\u011fu bir \u2018f\u0131k\u0131h\u2019 kitab\u0131nda f\u0131k\u0131h yerine akaide yer vermi\u015f olmas\u0131, okuyucusunu belki ilk anda \u015fa\u015f\u0131rtacakt\u0131r da… <\/p>\n
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Ne var ki, F\u0131kh-ul Ekber ve benzeri klasik kaynaklar\u0131n ya\u015fatabilecekleri b\u00f6ylesi \u015fa\u015fk\u0131nl\u0131klar, bir y\u00f6n\u00fcyle zihinlerimizdeki \u2018itikad ve muamelata\u2019 y\u00f6nelik \u015fu muhtemel yan\u0131lg\u0131y\u0131 da haber vermektedirler asl\u0131nda: \u2018Din ve iman birbirinden ayr\u0131d\u0131rlar\u2019(!)… Dahas\u0131, din ile iman\u0131 \u2013ilm\u00ee gayeler d\u0131\u015f\u0131nda da- ayr\u0131 tasniflerle ve birbirinden ayr\u0131 olarak ele almay\u0131 o denli kan\u0131ksam\u0131\u015ft\u0131r ki zihnimiz; iman esaslar\u0131n\u0131n en b\u00fcy\u00fck f\u0131k\u0131h olarak sunulmas\u0131 tuhaf\u0131m\u0131za gidecektir belki de biraz. (Benzer bir durum, \u201ch\u00e2l ilmi\u201d ile ilmih\u00e2l kitap\u00e7\u0131klar\u0131na s\u0131k\u0131\u015ft\u0131r\u0131lan ilmin ba\u015fka ba\u015fka \u015feyler oldu\u011fundan bahsedilmesinde de ya\u015fanabilmektedir \u00e7o\u011fu zaman.) <\/p>\n
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\u0130\u015fte bu halin nedenleri aras\u0131nda, yani insan i\u00e7in hayat\u0131n her an\u0131n\u0131 ku\u015fatan bir s\u00fcre\u00e7 olmas\u0131na ra\u011fmen iman\u0131n yine de dinden ve \u2018bilgiden\u2019 ayr\u0131 g\u00f6r\u00fclmesinde; \u201calg\u0131\/anlay\u0131\u015f farkl\u0131l\u0131\u011f\u0131\u201d gibi, \u201cyetersiz din\u00ee e\u011fitim\u201d gibi, ya da \u201cbilginin \u0130sl\u00e2mile\u015ftirilmesi\u201d meselesine yabanc\u0131l\u0131\u011f\u0131m\u0131z gibi(2) pek \u00e7ok nedenin birden etkili oldu\u011fu a\u00e7\u0131kt\u0131r. <\/p>\n
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Fakat bu sebepler aras\u0131na belki \u00e7o\u011fu zaman g\u00f6zden ka\u00e7an ba\u015fka bir etkenin daha, yani modern bilim metodolojisine \u015feklini veren k\u00fclt\u00fcr\u00fcn \u015fu me\u015fhur \u201cbireyselcili\u011fini\u201d (ve bunun s\u00f6z konusu metoda yans\u0131malar\u0131n\u0131) eklemek de yanl\u0131\u015f olmayacakt\u0131r muhtemelen. <\/p>\n
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Zira o bireyselcili\u011fin modern bilim metodolojisi \u00fczerindeki ba\u015fat etkilerindendir ki: Her ko\u015fulda ferdin \u00e7\u0131kar\u0131n\u0131 ve rahat\u0131n\u0131 \u00f6nceleyen pragmatist bir zihniyetin bilim d\u00fcnyas\u0131na hakimiyeti, bir y\u00f6n\u00fcyle bilgiyi dahi \u2018fertlere ay\u0131rmak\u2019 derecesinde bir \u201ckategorizasyon ve bran\u015fla\u015fma abart\u0131s\u0131n\u0131\u201d da hakim k\u0131lacakt\u0131r (b)ilim d\u00fcnyas\u0131na. <\/p>\n
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Asl\u0131nda Skolastik devrin Bat\u0131 d\u00fcnyas\u0131na ya\u015fatt\u0131\u011f\u0131 a\u011f\u0131r ak\u0131l tutulmas\u0131n\u0131n da etkisiyle, \u2018Ayd\u0131nlanma\u2019 \u00c7a\u011f\u0131\u2019yla birlikte dinden ba\u011f\u0131ms\u0131z bir d\u00fc\u015f\u00fcnce hayat\u0131n\u0131 bilimde ve felsefede hakim k\u0131lmaya ba\u015flayan bu Bat\u0131l\u0131 \u2018bilimsel d\u00fc\u015f\u00fcnce\u2019 (ve bu d\u00fc\u015f\u00fcncenin takip\u00e7ileri); \u201cfelsefenin, kendisini ilahiyatla birle\u015ftiren ba\u011f\u0131 k\u0131rarak ba\u015f\u0131ndaki sahip ve hakimini de\u011fi\u015ftirmekle ba\u011f\u0131ms\u0131zl\u0131\u011fa do\u011fru y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc ve ancak bu \u015fekilde ger\u00e7ek ilim olan pozitif tabiat ilminin do\u011fabildi\u011fi\u201d <\/i> gibi bir iddian\u0131n da sahibidirler ayn\u0131 zamanda.(3) <\/p>\n
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Oysa d\u00fcnyay\u0131 Bat\u0131\u2019dan, dini ise skolastik ilahiyattan ibaret g\u00f6ren bu \u00e7arp\u0131k zihniyet, akl\u0131n s\u00f6z konusu ilahiyat eliyle u\u011frad\u0131\u011f\u0131 bask\u0131ya tepki olarak tamamen akl\u0131 \u00f6n plana \u00e7\u0131karacak; b\u00f6ylelikle bilimde Pozitivizm ve \u2018ak\u0131lc\u0131l\u0131\u011f\u0131\u2019, dinde ise ancak b\u00f6ylesi bir bilimle bar\u0131\u015f\u0131k bir dini kabul edebilecektir. Buna g\u00f6re, felsefe ve ilahiyat \u00fczerinden din ile ilmin birbirlerinden ba\u011f\u0131ms\u0131z olduklar\u0131 \u2018ilkesini\u2019 ortaya koymu\u015f olan Descartes\u2019ten itibaren ise,(4) i\u015fte bu anlay\u0131\u015f metodik bir hal alm\u0131\u015f durumdad\u0131r. <\/p>\n
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Ne var ki, hakikate ve hakikatin taraftarlar\u0131 olan m\u00fcminlere g\u00f6re ise durum hi\u00e7 de \u00f6yle de\u011fildir.<\/p>\n
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Din ve (d\u00fc\u015f\u00fcnce bilimi olarak) felsefeyi birbirinden ay\u0131rmak suretiyle git gide din ve bilimi, nihayetinde ise din ile iman\u0131 birbirinden ayr\u0131 g\u00f6rd\u00fcren bu zihniyetin aksine; hakikat m\u00fcdafilerinin bu kavramlara y\u00f6nelik bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 (F\u0131kh-\u0131 Ekber \u00f6rne\u011finde oldu\u011fu gibi) olduk\u00e7a bilin\u00e7li bir tercihin belirledi\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. <\/p>\n
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\u00d6rne\u011fin, Bat\u0131\u2019n\u0131n nank\u00f6r karakterinden kaynaklanan e\u011filimden dolay\u0131 modern Avrupa d\u00fc\u015f\u00fcncesine etkisi \u015fimdiye dek tam takdir edilememi\u015f olan(5) \u0130mam Gazal\u00ee\u2019ye g\u00f6re; Allah\u2019\u0131 ve O\u2019nun s\u0131fat ve fiillerini bildiren \u201c\u0130lm\u00fc\u2019t-Tevhid\u201d veya \u201c\u0130lm-i \u0130lah\u00ee\u201d, ilim \u00e7e\u015fitlerinin en evveli ve de en \u015fereflisidir. Zira insan\u0131n kemali ve saadeti ancak bu ilimle m\u00fcmk\u00fcn olacakt\u0131r.(6) O\u2019na g\u00f6re ilimin g\u00f6revi de, zaten, insan\u0131 ebed\u00ee saadete ula\u015ft\u0131rmaktan ibarettir.(7) \u0130mam, tam da bu y\u00fczden di\u011fer b\u00fct\u00fcn ilimleri \u201ckabu\u011fa\u201d benzetirken, \u201cesas\/\u00f6z ve muhtevan\u0131n\u201d s\u00f6z konusu ilimde oldu\u011funu ifade etmi\u015ftir.(8)<\/p>\n
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Yani \u0130mam Gazal\u00ee\u2019ye g\u00f6re esas ilim, Allah\u2019\u0131n ilmi olan \u201cTevhid ilmidir\u201d.(9) <\/p>\n
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\u0130mam Gazal\u00ee\u2019nin bu g\u00f6r\u00fc\u015f\u00fc, haliyle, mutasavv\u0131flardan Ebu Ali Ruzbar\u00ee\u2019ye (\u00f6l.H.322) sorulan \u201c\u0130lk farz nedir?\u201d sorusuna bu zat\u0131n verdi\u011fi: \u201cMaarifetullah!…\u201d cevab\u0131n\u0131 da ak\u0131llara getirmektedir. Zira Cen\u00e2b-\u0131 Hakk\u2019a y\u00f6neli\u015fte ilk farz, \u201cYaratan Rabb\u2019inin ad\u0131yla oku!.\u201d(10) \u0130lah\u00ee emri gere\u011fi, \u201cger\u00e7ek okuma yetene\u011fini\u201d edinebilmekle alakal\u0131d\u0131r ger\u00e7ekten de. Yani yaratt\u0131klar\u0131na bakarak her \u015feyde ilah\u00ee hikmetleri ve gayeleri g\u00f6rebilmek, dahas\u0131, onlar\u0131 Yaratan\u2019dan gelen birer \u201cmektup\u201d olarak \u201cokuyarak\u201d O\u2019nu daha da iyi tan\u0131yabilmektir. Di\u011fer bir deyi\u015fle, \u201cilk farz tefekk\u00fcrd\u00fcr ve marifetullaht\u0131r. Zaten, ba\u015fka b\u00fct\u00fcn farzlar\u0131n ifas\u0131, bu ilk farz\u0131n gere\u011fince ifas\u0131na ba\u011fl\u0131d\u0131r.\u201d<\/i>(11)<\/p>\n
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Nitekim kainat\u0131n ve i\u00e7indekilerin Hal\u0131k-\u0131 Z\u00fclcelal\u2019in isim ve s\u0131fatlar\u0131na ayinedarl\u0131k gibi pek \u00f6nemli, pek y\u00fcksek bir vazifeyle de var edildiklerini dikkate ald\u0131\u011f\u0131m\u0131zda; asl\u0131nda her bilginin, o aynalardan yans\u0131yanlar\u0131 anlatabildi\u011fi oranda k\u0131ymet ta\u015f\u0131yaca\u011f\u0131 da a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f olacakt\u0131r. Dolay\u0131s\u0131yla ilimler, neticelerinde Allah\u2019\u0131 anlatmaya hizmet eden bir disiplin, Maarifetullah\u2019\u0131n birer alt dal\u0131 ve de kainat kitab\u0131nda yaz\u0131l\u0131 olanlar\u0131 okumaya yarayan birer dil olabildikleri \u00f6l\u00e7\u00fcde ve de ancak o sayede as\u0131l anlam\u0131yla birer ilim olabileceklerdir. <\/p>\n
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Ayn\u0131 manaya i\u015faret eden Bedi\u00fczzaman Said Nurs\u00ee ise, a\u015fa\u011f\u0131daki veciz ifadede \u201c\u00f6ncelikle insan\u0131n bu hayattaki as\u0131l gayesini\u201d nazara vermekle, yine bilginin ancak imanla ve \u201cAllah\u2019\u0131n ilmi\u201d olan Maarifetullah\u2019la kurabilece\u011fi ba\u011flant\u0131s\u0131 sayesinde ilim nitelemesini hak edece\u011fini vurgulamaktad\u0131r: <\/p>\n
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Evet, kapsam\u0131 bu \u00f6l\u00e7\u00fcde geni\u015f, i\u00e7eri\u011fi sonsuz derecede derin ve neticesi ise iki cihan saadeti olan s\u00f6z konusu \u201ctevhid ilmi\u201d, demek oluyor ki insan\u0131n \u201cart\u0131k iman ettim, halloldu..\u201d diyemeyece\u011fi bir \u00f6nemde ve mahiyettedir. Dahas\u0131 bilim, teknik, sanat, fen, edebiyat vs. gibi her m\u00fcspet ara\u00e7la ve hayat\u0131n her \u00e7a\u011f\u0131nda tahsiline, talimine, tamirine \u00e7al\u0131\u015fmas\u0131n\u0131n beklendi\u011fi as\u0131l ve kutlu amac\u0131d\u0131r da. <\/p>\n
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Zira bu bilgilerin de g\u00f6sterdi\u011fi \u00fczere, hayat\u0131 dinin \u00f6ng\u00f6rd\u00fc\u011f\u00fc bir ya\u015fam \u015fekliyle ve sa\u011fl\u0131kl\u0131 telakkilerle ya\u015fayabilmenin yolu, o hayatta h\u00fck\u00fcm s\u00fcren malumat\u0131n iman ilmiyle kuraca\u011f\u0131 s\u00fcrekli ba\u011flant\u0131lardan ge\u00e7mektedir kesinlikle..<\/p>\n
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\u0130\u015fte bu itibarla da diyebiliriz ki; bilgi, as\u0131l bilgi olan \u201c\u0130lm\u2019\u00fct-Tevhid\u2019i\u201d anlamam\u0131za hizmet edebildi\u011fi \u00f6l\u00e7\u00fcde anlaml\u0131d\u0131r!. <\/p>\n
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Bir s\u00f6z, sahibinin \u201c\u0130lm-i \u0130lah\u00ee\u2019yle\u201d m\u00fcnasebeti oran\u0131nda k\u0131ymetlidir!.<\/p>\n
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Ve yaz\u0131lan her sat\u0131r, O\u2019nu, sanat\u0131n\u0131 ve g\u00f6nderdi\u011fi dini izaha hizmet edebildi\u011fi kadar de\u011ferlidir!.<\/p>\n
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K\u0131sacas\u0131, \u0130mam-\u0131 A\u2019zam\u2019\u0131n sadece eseri i\u00e7in tercih etti\u011fi \u201cF\u0131kh-ul Ekber\u201d tabiri bile, b\u00fcnyesinde bizler i\u00e7in hala m\u00fchim dersler bar\u0131nd\u0131rmaktad\u0131r… <\/p>\n
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\u00a9\u00a02021 karakalem.net, Mustafa H. Kurt<\/p>\n
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19.01.2014 YETK\u0130N B\u0130R kaynaktan \u0130slam\u2019\u0131n ibadet ve ilmihal bilgilerini \u00f6\u011frenmek isteyenler, bu gayeyle edindikleri \u0130mam-\u0131 A\u2019zam\u2019\u0131n me\u015fhur \u201cF\u0131kh-ul Ekber\u2019ini\u201d incelediklerinde, eserde a\u011f\u0131rl\u0131kl\u0131 olarak akaid ve iman esaslar\u0131n\u0131n ele al\u0131nd\u0131\u011f\u0131na da \u015fahit olacaklard\u0131r.(1) Lakab\u0131 \u201ca\u2019zam\u201d olan bir \u0130mam\u2019\u0131n, hem de \u201cekber\u201d tamlamas\u0131yla sundu\u011fu bir \u2018f\u0131k\u0131h\u2019 kitab\u0131nda f\u0131k\u0131h yerine akaide yer vermi\u015f olmas\u0131, okuyucusunu belki ilk anda […]<\/p>\n","protected":false},"author":15,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[160],"class_list":["post-88670","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n