{"id":1350,"date":"2024-07-11T21:22:54","date_gmt":"2024-07-11T21:22:54","guid":{"rendered":"https:\/\/www.omerfarukkorkmaz.com.tr\/?p=1350"},"modified":"2024-07-11T21:22:54","modified_gmt":"2024-07-11T21:22:54","slug":"islamin-felsefe-ve-mantik-ilimlerine-yaklasimi-nasildir-bazi-alimlerin-bu-ilimleri-haram-gordugu-dogru-mudur","status":"publish","type":"post","link":"https:\/\/omerfarukkorkmaz.com.tr\/tr\/islamin-felsefe-ve-mantik-ilimlerine-yaklasimi-nasildir-bazi-alimlerin-bu-ilimleri-haram-gordugu-dogru-mudur\/","title":{"rendered":"\u0130sl\u00e2m\u2019\u0131n Felsefe ve Mant\u0131k \u0130limlerine Yakla\u015f\u0131m\u0131 Nas\u0131ld\u0131r? Baz\u0131 \u00c2limlerin Bu \u0130limleri Haram G\u00f6rd\u00fc\u011f\u00fc Do\u011fru Mudur?"},"content":{"rendered":"

Felsefe, ilk \u00e7a\u011fdan itibaren Yunan felsefesi ve ondan do\u011fmu\u015f olan Helenizm-Roma felsefesi gibi farkl\u0131 fraksiyonlarla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Antik \u00e7a\u011f\u0131, milattan \u00f6nce 8. Y\u00fczy\u0131ldan ba\u015flayan ve milattan sonra 5.y\u00fczy\u0131lda sona eren zaman aral\u0131\u011f\u0131 olarak kabul etti\u011fimizde felsefenin tarih\u00e7e olarak Hz. Peygamber (aleyhissel\u00e2m)\u2019in g\u00f6nderili\u015finden \u00f6ncesinde de var oldu\u011funu saptamam\u0131z gerekir. Esasen felsefe, insanl\u0131k var oldu\u011fu s\u00fcrece mevcudiyetini koruyan \u2018bu evren nereden geldi ve nereye gidiyor\u2019 ve \u2018insan\u0131n bu hayat i\u00e7erisindeki varl\u0131k amac\u0131 ve yazg\u0131s\u0131 nedir?\u2019 gibi sorulara cevap arayan bir bilim dal\u0131 olarak da nitelendirilir. Fakat burada \u015f\u00f6yle \u00f6nemli bir ayr\u0131nt\u0131 vard\u0131r: Bu sorulara insanl\u0131k tarihi boyunca farkl\u0131 uygarl\u0131klarda d\u00een\u00ee ve geleneksel cevaplar verilmi\u015ftir. Felsefe, bu cevaplar\u0131 bir a\u015famadan sonra mitoslar olarak g\u00f6ren ve insan\u0131 ikna etmeye yetmeyece\u011fi iddias\u0131yla bunlara cevap arama iddias\u0131 g\u00fcden bir d\u00fc\u015f\u00fcnce sistemidir.[1]<\/a><\/p>\n

\u0130\u015fin tam da buras\u0131nda \u0130sl\u00e2m\u2019\u0131n felsefeye nas\u0131l bakaca\u011f\u0131 hususu netle\u015fmektedir. Zira neredeyse her d\u00f6nem muhtelif fakt\u00f6rler, felsef\u00ee d\u00fc\u015f\u00fcnce sistemlerine y\u00f6n vermi\u015flerdir. \u0130sl\u00e2m, bir d\u00fc\u015f\u00fcnce sisteminin makb\u00fbliyetini \u00f6l\u00e7erken kendi sabiteleriyle uyum i\u00e7erisinde olup olmad\u0131\u011f\u0131na bakar. \u015eayet bu noktada problemler bar\u0131nd\u0131r\u0131yorsa ona ge\u00e7it vermez. Mesela, salt akl\u0131n b\u00fct\u00fcn bir e\u015fyay\u0131 ke\u015ffetmeye, t\u00fcm olgular\u0131 \u00e7\u00f6zebilmeye yetece\u011fi d\u00fc\u015f\u00fcncesini ta\u015f\u0131yan bir felsefe, \u0130sl\u00e2miyet taraf\u0131ndan pek tabii kabul g\u00f6rmez. Gerek akl\u0131n ve gerekse duyular\u0131n belli \u015feyleri idrak etmede elbette ki pay\u0131 b\u00fcy\u00fckt\u00fcr lakin bu pay\u0131n yerli yerince bir alanla s\u0131n\u0131rland\u0131r\u0131lmas\u0131 da gereklidir.<\/p>\n

\u0130mam Gazz\u00e2l\u00ee\u2019nin el-M\u00fcnkiz mine\u2019d-Dal\u00e2l<\/em>\u2019indeki enfes tasnifine g\u00f6re[2]<\/a> felsefeyi y\u00f6nlendiren d\u00fc\u015f\u00fcnsel sistemlerden biri kimi zaman materyalist d\u00fc\u015f\u00fcnce olmu\u015ftur. Materyalistler, \u00e2lemin ezelden beri mevcut oldu\u011funu iddia etmekte ve insano\u011flunun neden-sonu\u00e7 ili\u015fkisi i\u00e7erisinde t\u00fcremesinde oldu\u011fu gibi \u00e2leminde sonsuza dek devam edece\u011fini savunmu\u015flard\u0131r. \u0130mdi, felsefe kimli\u011fiyle kar\u015f\u0131m\u0131za \u00e7\u0131kan b\u00f6ylesi bir d\u00fc\u015f\u00fcnceyi \u0130sl\u00e2m\u2019\u0131n tasvip etmesini bekleyemeyiz. Zira \u00e2lemin yarat\u0131c\u0131s\u0131n\u0131n olmad\u0131\u011f\u0131 kabul\u00fcn\u00fc ta\u015f\u0131yan ve ilk olarak Demokritos\u2019un savundu\u011fu Materyalist Determinizm d\u00fc\u015f\u00fcncesi, evrenin tamamen atom denen partik\u00fcllerden olu\u015ftu\u011funu ve var olan her \u015feyin bu partik\u00fcllerin hareketlerinin bir sonucu olarak meydana geldi\u011fini savunur. Atom teorisi olarak da tan\u0131mlanan bu d\u00fc\u015f\u00fcnce, yarat\u0131c\u0131 olan bir ilah\u0131n varl\u0131\u011f\u0131n\u0131 ink\u00e2r\u0131 i\u00e7erdi\u011finden dolay\u0131 \u0130sl\u00e2m\u2019a g\u00f6re do\u011frudan k\u00fcf\u00fcrd\u00fcr.<\/p>\n

Bunun d\u0131\u015f\u0131nda ikinci olarak alt grupta yer alan Nat\u00fcralistler ise tabiat hakk\u0131nda ileri seviyede ara\u015ft\u0131rmalar yapm\u0131\u015flar; hususen bitki ve hayvanlar\u0131n anatomik yap\u0131lar\u0131n\u0131 iyiden iyiye incelemi\u015flerdir. Nih\u00e2\u00ee olarak bir yarat\u0131c\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 itiraf etmekten geri durmam\u0131\u015flard\u0131r. \u015eu kadar\u0131 var ki, insan\u0131n \u00f6l\u00fcm\u00fcn\u00fcn bir yok olu\u015f manas\u0131na geldi\u011fini iddia ederek ahireti ink\u00e2r etmi\u015f ve \u0130sl\u00e2m\u2019a g\u00f6re k\u00e2fir olmu\u015flard\u0131r.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc grup ise Sokrat, Eflatun ve Aristoteles gibi \u00f6ncekilere nispetle m\u00fcteahhir olan filozoflard\u0131r. Bunlar \u00f6nceki iki grubun g\u00f6r\u00fc\u015flerini reddetmi\u015fler ve i\u00e7lerinden Aristo da Eflatun ve Sokrat\u0131n g\u00f6r\u00fc\u015flerini reddederek kendisini onlardan tamamen ayr\u0131 tutmu\u015ftur. Ne var ki, reddetti\u011fi filozoflar\u0131n b\u00e2t\u0131l g\u00f6r\u00fc\u015flerinden kurtulamam\u0131\u015ft\u0131r. Bu sebeple bu s\u0131n\u0131ftaki filozoflar\u0131n da tekfir edilmesi gerekir.[3]<\/a><\/p>\n

\u0130mam Gazz\u00e2l\u00ee\u2019nin felsefecilere y\u00f6nelik bu veciz s\u0131n\u0131fland\u0131rmas\u0131n\u0131 bu ba\u011flamda zikretmemizin nedeni, \u0130sl\u00e2m\u2019\u0131n bir d\u00fc\u015f\u00fcnce sistemini nas\u0131l de\u011ferlendirece\u011fine y\u00f6nelik \u00f6rneklik te\u015fkil etti\u011fi i\u00e7indir. Felsefenin takip etti\u011fi bu gibi yanl\u0131\u015f ve \u0130sl\u00e2m ile asla ba\u011fda\u015fmayacak d\u00fc\u015f\u00fcncelerden dolay\u0131 tarih boyu ulema felsefeye son derece mesafeli durmu\u015flard\u0131r. Nitekim Abb\u00e2s\u00eeler d\u00f6neminde Beyt\u00fc\u2019l-Hikme<\/em> ile ba\u015flayan terc\u00fcme faaliyetleri ve fetihler sebebiyle \u0130sl\u00e2m topraklar\u0131n\u0131n gittik\u00e7e geni\u015flemesi, farkl\u0131 k\u00fclt\u00fcrlerle tan\u0131\u015fman\u0131n ka\u00e7\u0131n\u0131lmaz bir tesiri olarak felsefenin de \u0130sl\u00e2m d\u00fcnyas\u0131na girmesine sebep olmu\u015ftu. M\u00fcsl\u00fcmanlar bu vesileyle, Helenistik, Hind ve \u0130ran k\u00fclt\u00fcrleriyle tan\u0131\u015fm\u0131\u015f ve onlar \u00fczerinde h\u00e2kimiyet kurabilmenin bir yolunun felsefeyi de iyi bilmeye ba\u011fl\u0131 oldu\u011funa kani olmu\u015flard\u0131r. Daha sonralar\u0131 ad\u0131na, \u2018\u0130sl\u00e2m felsefesi\u2019 denen ve usul\u00fc ve k\u00e2idelerinin \u00e7o\u011funu \u0130sl\u00e2m\u2019dan ald\u0131\u011f\u0131 belirtilen ilim de hem bu k\u00fclt\u00fcrlerdeki felsefe anlay\u0131\u015flar\u0131ndan hem de genel anlamda \u00e7o\u011funlukla Yunan felsefesi\u2019nden ve has dairede de Efl\u00e2tun ve Aristoteles\u2019ten esinlenmi\u015ftir.[4]<\/a><\/p><\/blockquote>\n

\u015eu da bir hakikat ki M\u00fcsl\u00fcmanlar, bu tarz fakl\u0131 d\u00fc\u015f\u00fcncelerle kar\u015f\u0131la\u015fman\u0131n ilk evresinde Antik Yunan\u2019\u0131n Eflatun, Aristoteles ve Plotinos gibi filozoflar\u0131ndan ziyade fiziki kimya, simya, mant\u0131k, t\u0131p ve astronomi gibi alanlar ile kel\u00e2m\u00ee tart\u0131\u015fmalar\u0131 besleyip bu tart\u0131\u015fmalara arg\u00fcman olabilecek bilgilere y\u00f6nelmi\u015flerdir.[5]<\/a><\/p>\n

Bunun yan\u0131nda tarih boyu filozoflar\u0131n g\u00f6r\u00fc\u015flerinden hareketle \u0130sl\u00e2m\u2019a y\u00f6nelik itirazlarda bulunanlara kavi cevaplar verebilmek i\u00e7in ayn\u0131 ilmi memba\u0131ndan \u00f6\u011frenerek adeta d\u00fc\u015fman\u0131n silah\u0131yla silahlanman\u0131n gerekli oldu\u011fu kanaati de zamanla baz\u0131 \u0130sl\u00e2m \u00e2limlerinde yerle\u015fmi\u015ftir. Ne var ki bu durum her co\u011frafya ve ki\u015fide ayn\u0131 sonucu vermemi\u015f aksine baz\u0131 M\u00fcsl\u00fcman g\u00f6r\u00fcn\u00fcml\u00fc isimlerde \u0130sl\u00e2m\u2019\u0131 savunma ad\u0131 alt\u0131nda \u0130sl\u00e2m\u00ee hakikatleri felsef\u00ee g\u00f6r\u00fc\u015flere kurban etme noktas\u0131na evrilmi\u015ftir.[6]<\/a> Zaman\u0131m\u0131zda da maalesef bu durum s\u0131kl\u0131kla m\u00fc\u015fahede edilmektedir. Trend olan baz\u0131 g\u00fcndemler vesilesiyle birdenbire felsefeye ilgi duyan fakat hi\u00e7bir ilm\u00ee altyap\u0131s\u0131 olmayan gen\u00e7ler en a\u011f\u0131r felsef\u00ee g\u00f6r\u00fc\u015fleri kendi ba\u015f\u0131na okuyup \u00e7\u00f6zme e\u011filimi g\u00f6stererek b\u00fcy\u00fck bir tehlike i\u00e7erisine d\u00fc\u015fmektedirler. Bu durumu \u0130sl\u00e2m \u00e2limleri zaten \u00e7ok tehlikeli bulup asla cevaz vermedikleri gibi i\u015fe d\u00een\u00ee a\u00e7\u0131dan bakmayan felsefeciler de \u00e7ok yanl\u0131\u015f ve anlams\u0131z bulmaktad\u0131rlar.<\/p>\n

\u00d6rne\u011fin, \u00d6mer Naci Soykan\u2019\u0131n kendi fikri olarak meseleye yakla\u015f\u0131m\u0131 \u015f\u00f6yledir: \u201cNeden insanlar felsefeye ilgi duyar? Psikolojik sorunlar\u0131 olan kimi gen\u00e7lerin felsefeye ilgi duydu\u011funu g\u00f6r\u00fcyorum. Ancak bu ilginin sa\u011fl\u0131kl\u0131 sonu\u00e7lar vermesini beklemek \u00e7ok zordur. Felsefe sa\u011fl\u0131ks\u0131z kafalar\u0131 daha sa\u011fl\u0131ks\u0131z; sa\u011flam kafalar\u0131 da daha sa\u011flam yapar. \u00c7\u00fcnk\u00fc felsefenin gerektirdi\u011fi gidimli d\u00fc\u015f\u00fcnce, neden sonu\u00e7 ili\u015fkisi kurma, gerek\u00e7elendirme gibi zihinsel edimleri ger\u00e7ek-le\u015ftirebilen sa\u011flam kafa, bunlar\u0131 yaparken daha da sa\u011flamla\u015f\u0131r. Oysa ayn\u0131 edimleri ger\u00e7ekle\u015ftiremeyen sa\u011fl\u0131ks\u0131z kafa, kuraca\u011f\u0131 sakat ili\u015fkilerle kendi sakatl\u0131\u011f\u0131n\u0131 daha da art\u0131r\u0131r. Felsefece g\u00fc\u00e7lenmi\u015f bilin\u00e7, her t\u00fcr sorunun \u00fcstesinde gelemezse de onlar kar\u015f\u0131s\u0131nda sa\u011flam duru\u015fuyla insana bilgece davran\u0131\u015f olana\u011f\u0131 sa\u011flayabilir. Zaten felsefenin s\u00f6zl\u00fck anlam\u0131 da \u201cbilgeli\u011fi sevmek\u201d (\u201cphilo-sophia\u201d) de-mektir. Felsefe bu anlam\u0131n\u0131 ba\u015f\u0131ndan beri hi\u00e7 yitirmedi.\u201d[7]<\/a><\/span><\/em><\/p>\n

\u0130sl\u00e2m\u2019\u0131 savunma iddias\u0131yla felsefe \u00f6\u011frenilmesi gerekti\u011fini iddia eden baz\u0131lar\u0131n\u0131n zihniyeti, \u0130sl\u00e2m\u2019\u0131n hakikatlerini esas almak de\u011fil felsefenin tart\u0131\u015f\u0131lmaz gibi g\u00f6r\u00fcp g\u00f6sterdi\u011fi esaslar\u0131n\u0131 baz almak \u00fczerine kurgulanm\u0131\u015f durumdad\u0131r. Asl\u0131nda tarih boyu felsefecilerin yapmak istedikleri \u015fey de budur. Nitekim \u0130mam Gazz\u00e2l\u00ee de bu noktaya dikkat \u00e7ekmi\u015ftir. Gazz\u00e2l\u00ee\u2019ye g\u00f6re Filozoflar\u0131n, metafizikle alakal\u0131 ispata kalk\u0131\u015ft\u0131klar\u0131 bilgilerin do\u011frulu\u011funun anla\u015f\u0131labilmesi i\u00e7in mant\u0131k ve matematiksel ilimlerin tahsilini zorunlu g\u00f6rmeleri, yar\u0131m ak\u0131ll\u0131lar\u0131 matematik ilimlerindeki kesinli\u011fin metafizikle ilgili s\u00f6ylediklerinde de var oldu\u011funa ikna edebilmeleri amac\u0131na y\u00f6neliktir.[8]<\/a><\/p>\n

\u0130sl\u00e2m\u00ee ilimlerle felsefe aras\u0131nda kurulan ve zamanla \u0130sl\u00e2m\u2019\u0131n esaslar\u0131n\u0131n buharla\u015ft\u0131r\u0131lmas\u0131 sonucuna m\u00fcncer olan s\u00fcrece ulema daima kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Nitekim \u00e2limlerimizin gerek mant\u0131k ve gerekse kel\u00e2m ilimlerine y\u00f6nelik ele\u015ftirilerinin arka plan\u0131nda esasen \u2018felsefe\u2019 ele\u015ftirisi yatmaktad\u0131r.[9]<\/a> Bu da bize \u0130sl\u00e2m \u00e2limlerinin felsefeye bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n, ehli olan ki\u015filerin do\u011fruyu ispat edebilmek veya filozoflar\u0131n tutars\u0131zl\u0131klar\u0131n\u0131 tespit edebilmek i\u00e7in yeterince felsef\u00ee arg\u00fcmanlar\u0131 kullanmaya m\u00fcsaade edilmesi gerekti\u011fi bunun yan\u0131 s\u0131ra okudu\u011funda kafas\u0131 kar\u0131\u015facak olan ve d\u00fc\u015f\u00fcnce koordinatlar\u0131 yerli yerine oturmam\u0131\u015f ki\u015filer i\u00e7inse felsefeden uzak durmalar\u0131 gerekti\u011fi \u015feklinde oldu\u011funu g\u00f6stermektedir.<\/p>\n

Kendisinden \u00f6nce Nevev\u00ee ve \u0130bnu\u2019s-Sal\u00e2h gibilerinin, felsefeden s\u00fcz\u00fclen[10]<\/a> mant\u0131k ilmini haram g\u00f6rmesine ra\u011fmen F\u00e2r\u00e2b\u00ee\u2019nin \u2018ilimlerin reisi\u2019 dedi\u011fi, buna kar\u015f\u0131n \u0130bn S\u00een\u00e2\u2019n\u0131n \u2018ilimlerin hizmet\u00e7isi\u2019 diye isimlendirdi\u011fi bu ilmi tahsil etmenin caiz olup olmad\u0131\u011f\u0131 sorusuna 10.yy. \u00e2limlerinden er-Remli’nin verdi\u011fi \u015fu cevap manidard\u0131r: \u201cMant\u0131k ilmiyle me\u015fgul olman\u0131n h\u00fckm\u00fc hususunda \u00fc\u00e7 g\u00f6r\u00fc\u015f vard\u0131r. \u0130bnu\u2019s-Sal\u00e2h ve Nevev\u00ee, bu i\u015ftigalin haram oldu\u011funu s\u00f6ylemi\u015fler, Gazz\u00e2l\u00ee ise mant\u0131k bilmeyenin ilimlerine g\u00fcvenilmeyece\u011fini savunmu\u015ftur. Tercih edilmesi gereken g\u00f6r\u00fc\u015f, baz\u0131lar\u0131n\u0131n da m\u00fcdafaa etti\u011fi \u015fu g\u00f6r\u00fc\u015f, bu ilimle me\u015fguliyetin zihninin sa\u011flaml\u0131\u011f\u0131na g\u00fcvenen ve Kitap-S\u00fcnnetle iyice hemhal olan ki\u015fi i\u00e7in caiz olaca\u011f\u0131d\u0131r. Mant\u0131k ilminin gayesi, insan\u0131 fikir sapmas\u0131ndan korumakt\u0131r. Mant\u0131\u011f\u0131n manaya nispetle misyonu, Nahiv ilminin laf\u0131zlara y\u00f6nelik i\u015flevi gibidir. Bu ilim haddi zat\u0131nda ba\u015fka ilimlere alettir bir ba\u015fka alete ihtiya\u00e7 duymamaktad\u0131r. \u201d[11]<\/a><\/p>\n

Keza \u0130bn Hacer el-Heytem\u00ee de bu meyanda \u015f\u00f6yle demektedir:<\/p>\n

\u201cM\u00fcteahhir\u00fbn \u00e2limlerden bir grup, \u201cki\u015fi bilmedi\u011fi \u015feyin d\u00fc\u015fman\u0131d\u0131r\u201d s\u00f6z\u00fcn\u00fcn de i\u015faret etti\u011fi \u00fczere, cehaletlerinden \u00f6t\u00fcr\u00fc mant\u0131\u011f\u0131 hedef almaktad\u0131r. Filozoflar ya da di\u011fer (Heretik) gruplar taraf\u0131ndan ortaya at\u0131lan \u015f\u00fcphelere cevap vermenin, mant\u0131k kaidelerine uymaktan ba\u015fka yolu yoktur. Mant\u0131k ilminin din\u00ee ilimlerde faydal\u0131 addedilmesi i\u00e7in bu bilgi k\u00e2fidir. Filozoflar veya onlara hocal\u0131k yapan insanlar kar\u015f\u0131s\u0131nda s\u00f6yleyecek tek bir s\u00f6zlerinin dahi olmamas\u0131, mant\u0131ktan bihaber olan insanlar i\u00e7in yeterli bir motivasyon olmal\u0131d\u0131r. Aksi takdirde filozof yahut sempatizan\u0131 t\u00fcrl\u00fc t\u00fcrl\u00fc delil ileri s\u00fcrerken mant\u0131k bilmeyen ki\u015fi \u2013ne kadar ileri gelen bir \u00e2lim olursa olsun- onun kar\u015f\u0131s\u0131nda sessiz kalacak, ne cevap verece\u011fini bilemeyecektir. \u00d6nde gelen M\u00e2lik\u00ee \u00e2limlerinden K\u00e2r\u00e2f\u00ee (\u015eih\u00e2budd\u00een Ahmed [v. 684\/1285]), mant\u0131\u011f\u0131 i\u00e7tihad\u0131n \u015fartlar\u0131ndan biri saymakta sonuna kadar hakl\u0131yd\u0131.\u201d[12]<\/a><\/p>\n

Buraya kadar yapt\u0131\u011f\u0131m\u0131z tafsilden de anla\u015f\u0131laca\u011f\u0131 \u00fczere \u0130sl\u00e2m ulemas\u0131 felsefeyi, \u0130sl\u00e2m\u00ee ilimlerde \u00e7ok sa\u011flam altyap\u0131ya sahip belli ki\u015filerin, m\u00fclhidlerin dine y\u00f6nelik getirdikleri itirazlara kar\u015f\u0131 daha iyi savunma yapabilmek gibi maslahatlara binaen zarureten \u00f6\u011frenilebilecek ilim olarak de\u011ferlendirmi\u015ftir. Bununla birlikte \u0130bnu\u2019s-Sal\u00e2h, Nevev\u00ee ve Suy\u00fbt\u00ee gibi isimler d\u0131\u015f\u0131nda di\u011fer alimlerimiz, felsefeden esinlenerek sistematize edilmi\u015f olan ve ilimlerin daha iyi anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olacak mant\u0131k ilmini \u00f6\u011frenmenin ise l\u00fczumuna kail olmu\u015flard\u0131r. \u00d6zet bir \u015fekilde izah etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u00fczere alimlerimizin hi\u00e7bir kay\u0131t koymaks\u0131z\u0131n hemen herkes i\u00e7in bu ilimleri haram g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemek do\u011fru de\u011fildir.<\/p><\/blockquote>\n

\n

[1]<\/a> M\u00e2cit \u00d6ZBERK, Felsefe Tarihi,<\/em> Remzi Kitabevi, \u0130stanbul, Haziran, 2023, s. 12.<\/span><\/p>\n

[2]<\/a> Eb\u00fb H\u00e2mid Gazz\u00e2l\u00ee, el-Munkiz mine\u2019d-Dal\u00e2l ve\u2019l-M\u00fbsil il\u00e2 zi\u2019l-\u0130zzeti ve\u2019l-Cel\u00e2l<\/em>, D\u00e2ru\u2019l-Endelus, 1967, Beyrut-L\u00fcbnan, Bask\u0131: VII, s. 76 vd.<\/span><\/p>\n

[3]<\/a> Gazz\u00e2l\u00ee, el-Munkiz mine\u2019d-Dal\u00e2l, <\/em>s.77.<\/span><\/p>\n

[4]<\/a> \u00d6mer Mahmud et-e\u015f-\u015eeyb\u00e2n\u00ee, Mukaddime fi\u2019l-Felsefeti\u2019l-\u0130sl\u00e2miyye<\/em>, 1982, Bask\u0131: III, s. 84<\/span><\/p>\n

[5]<\/strong><\/em><\/a> Ey\u00fcp Bekiryaz\u0131c\u0131, \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde Felsef\u00ee Ekoller, <\/em>s. 93.<\/span><\/p>\n

[6]<\/a> \u00d6rne\u011fin bir nat\u00fcralist filozof olarak Ebubekir R\u00e2z\u00ee\u2019yi inceleyebiliriz. Bkz. Hasan H\u00fcseyin B\u0130RCAN, \u0130sl\u00e2m Felsefesi Tarihine Giri\u015f, Dem Yay\u0131nevi, \u0130stanbul, 2013, Bask\u0131: III, s. 115-122<\/span><\/p>\n

[7]<\/a> \u00d6mer Naci SOYKAN, \u201cFelsefe Hayata Ne Yapar?\u201d, I\u011fd\u0131r \u00dcniversitesi Sosyal Bilimler Dergisi<\/em>, 2013, Ekim, Say\u0131: IV, s. 8.<\/span><\/p>\n

[8]<\/a> Eb\u00fb H\u00e2mid Gazz\u00e2l\u00ee, Teh\u00e2f\u00fct\u00fc\u2019l-Fel\u00e2sife,<\/em> Beyrut- L\u00fcbnan, 1990, s. 40.<\/span><\/p>\n

[9]<\/a> Sa\u2018duddin et-Teft\u00e2z\u00e2n\u00ee, \u015eerhu\u2019l-Ak\u00e2id<\/em>, Mektebetu\u2019L-K\u00fclliyy\u00e2ti\u2019l-Ezheriyye, 1988, s. 12.<\/span><\/p>\n

[10]<\/a> Burada \u2018s\u00fcz\u00fclen\u2019 ifadesini kullanmam\u0131z\u0131n arka plan\u0131nda yatan ama\u00e7 \u015fu \u015fekilde \u00f6zetlenebilir: \u2018Aristo mant\u0131\u011f\u0131n\u0131n aktar\u0131lmas\u0131nda bundan sonra katk\u0131s\u0131 olanlar\u0131 \u015f\u00f6yle s\u0131ralayabiliriz: M.\u00d6.l.Y\u00fczy\u0131lda \u00c7i\u00e7ero(l06-43) Yunan felsefesini Latince ifade etmek istemi\u015ftir. Mant\u0131\u011f\u0131n geli\u015fmesinde orijinal katk\u0131 sa\u011flamarnakla birlikte onun as\u0131l hizmeti Yunanca mant\u0131k terimlerinin latince kar\u015f\u0131l\u0131klar\u0131n\u0131 bulmak olmu\u015ftur. Milattan sonra II. Y\u00fczy\u0131lda mant\u0131kla ilgili Latince k\u00fc\u00e7\u00fck bir mant\u0131k kitab\u0131na sahibiz. Bu kitap Aristoteles ve Stoa mant\u0131k anlay\u0131\u015flar\u0131n\u0131n bir kar\u015f\u0131la\u015ft\u0131rmas\u0131n\u0131 yap\u0131yor. IL Y\u00fczy\u0131lda mant\u0131k hakk\u0131nda eser veren en \u00f6nemli ki\u015fi f\u0131zik\u00e7i ve t\u0131p\u00e7\u0131 Galen( 129-I 99)dir. Mant\u0131k konular\u0131n\u0131 Aristocu bir anlay\u0131\u015fla i\u015fleyen Galen, hem Aristocu hem de Stoac\u0131 okullar\u0131n teknik terimlerini de kullanm\u0131\u015ft\u0131r. Galen Aristoteles’in “Kategorik K\u0131yas”\u0131 ile Stoal\u0131lar\u0131n “Hypothetic<\/span><\/p>\n

K\u0131yas”lar\u0131n\u0131 de\u011ferlendirirken kategorik k\u0131yas\u0131n tabi d\u00fczene daha uygun oldu\u011funu kabul eder. \u00c7\u00fcnk\u00fc Aristoteles’in mant\u0131\u011f\u0131 geometrik ispatlamalada da ilgili olarak g\u00f6r\u00fcl\u00fcrken Stoa mant\u0131\u011f\u0131 ise sadece metafizik problemleri \u00e7\u00f6zmek i\u00e7in kullan\u0131lan diyalektikle ilgili olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130slam mant\u0131k\u00e7\u0131lar\u0131n\u0131n Galen’in mant\u0131k g\u00f6r\u00fc\u015flerini bir \u015fekilde \u00f6\u011frendiklerini g\u00f6r\u00fcyoruz, \u00e7\u00fcnk\u00fc onlar Stoa mant\u0131\u011f\u0131n\u0131n ele ald\u0131\u011f\u0131 konulara, mesela \u015fartl\u0131 k\u0131yaslar, modalite teorisi gibi baz\u0131 konularda g\u00f6r\u00fc\u015flerine de yer vermi\u015flerdir. Halbuki Aristo \u015fartl\u0131 \u00f6nermelere temas ederken \u015fartl\u0131 k\u0131yaslara pek itibar etmemi\u015ftir. Buna ra\u011fmen Stoa mant\u0131\u011f\u0131 ile ilgili \u00e7al\u0131\u015fmalar geleneksel Aristoteles mant\u0131\u011f\u0131 i\u00e7erisinde kalm\u0131\u015ft\u0131r.\u2019 Bkz. \u0130smail K\u00f6z, \u0130sl\u00e2m Mant\u0131k K\u00fclliyat\u0131n\u0131n Te\u015fekk\u00fcl\u00fc, Felsefe D\u00fcnyas\u0131, 1992-2, Say\u0131: 30, s. 92-93.<\/span><\/p>\n

[11]<\/a> \u015eih\u00e2buddin er-Reml\u00ee, Fet\u00e2va\u2019r-Reml\u00ee,<\/em> el-Mektebetu\u2019l-\u0130sl\u00e2miyye, IV\/337.<\/span><\/p>\n

[12]<\/a> \u0130bn Hacer el-Heytem\u00ee, Fet\u00e2v\u00e2<\/em>, I\/50; [Khaled el-ROUAYHEB, \u00c7vr: Sacide ATA\u015e, \u201cS\u00fcnn\u00ee M\u00fcsl\u00fcman \u00c2limlerin Mant\u0131k \u0130lmi Kar\u015f\u0131s\u0131ndaki Tav\u0131rlar\u0131\u201d, Mant\u0131k Ara\u015ft\u0131rmalar\u0131 Dergisi, I (2019), s. 124].<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Felsefe, ilk \u00e7a\u011fdan itibaren Yunan felsefesi ve ondan do\u011fmu\u015f olan Helenizm-Roma felsefesi gibi farkl\u0131 fraksiyonlarla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Antik \u00e7a\u011f\u0131, milattan \u00f6nce 8. Y\u00fczy\u0131ldan ba\u015flayan ve milattan sonra 5.y\u00fczy\u0131lda sona eren zaman aral\u0131\u011f\u0131 olarak kabul etti\u011fimizde felsefenin tarih\u00e7e olarak Hz. Peygamber (aleyhissel\u00e2m)\u2019in g\u00f6nderili\u015finden \u00f6ncesinde de var oldu\u011funu saptamam\u0131z gerekir. Esasen felsefe, insanl\u0131k var oldu\u011fu s\u00fcrece mevcudiyetini […]<\/p>\n","protected":false},"author":3,"featured_media":1352,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[14,2],"tags":[26,71,105,199,201,219,289,324,433,615,640],"class_list":{"0":"post-1350","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-akaid-kelam","8":"category-gundeme-dair","9":"tag-abbasi","10":"tag-aristoteles","11":"tag-beytul-hikme","12":"tag-farabi","13":"tag-felsefe","14":"tag-gazzali","15":"tag-ibn-sina","16":"tag-islam","17":"tag-mantik","18":"tag-sokrates","19":"tag-tarih"},"yoast_head":"\n\u0130sl\u00e2m\u2019\u0131n Felsefe ve Mant\u0131k \u0130limlerine Yakla\u015f\u0131m\u0131 Nas\u0131ld\u0131r? 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