{"id":1313,"date":"2021-04-10T10:04:11","date_gmt":"2021-04-10T07:04:11","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=1313"},"modified":"2021-11-29T12:35:10","modified_gmt":"2021-11-29T09:35:10","slug":"yeni-platoncu-bir-alim-ibni-tufeyl-o-581-1185","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/yeni-platoncu-bir-alim-ibni-tufeyl-o-581-1185\/","title":{"rendered":"Yeni Platoncu Bir Alim: \u0130bni Tufeyl"},"content":{"rendered":"\n

\u0130bni Tufeyl (\u00f6.581\/1185)<\/strong><\/h2>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

End\u00fcl\u00fcs\u2019teki \u0130slam felsefesinin \u00fc\u00e7\u00fcnc\u00fc \u00f6nemli temsilcisi, esas itibariyle \u0130slam\u2019da Yeni Platonculu\u011fun <\/a>doruk noktas\u0131n\u0131 temsil eden alim \u0130bni Tufeyl\u2019<\/a>dir. \u0130nsan akl\u0131n\u0131n hakikatin bilgisine nas\u0131l eri\u015febilece\u011fini g\u00f6zler \u00f6n\u00fcne sermek amac\u0131n\u0131 ta\u015f\u0131yan \u0130bni Tufeyl, ak\u0131l ile vahyin, felsefe ile dinin uyumu ya da ba\u011fda\u015fabilirli\u011fi d\u00fc\u015f\u00fcncesi ile tan\u0131n\u0131r. Ona g\u00f6re, Farabi<\/a>\u2019nin (339\/950) eserlerinin \u00e7o\u011fu mant\u0131k konusunda olup felsefe ile ilgili olanlar\u0131 ise ku\u015fkularla doludur.<\/p>\n\n\n\n

\u0130bni Tufeyl\u2019in d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131n\u0131 anlayabilmek i\u00e7in onun m\u00fcmeyyiz eseri Hayy bin Yakzan\u2019a bakmak yeterli olacakt\u0131r. Yap\u0131s\u0131 itibariyle hem d\u00fcnya yaz\u0131n\u0131n\u0131n hem de \u0130slami literat\u00fcr\u00fcn en ontantik eserlerinden biri olan Hayy bin Yakzan\u2019a yak\u0131ndan bakal\u0131m.<\/p>\n\n\n\n

Hayy bin Yakzan<\/strong><\/h3>\n\n\n\n

Eserdeki Hayy<\/a> tipi, fiziki varl\u0131\u011f\u0131 ile do\u011fan\u0131n bir par\u00e7as\u0131 olsa da, do\u011fay\u0131 g\u00f6zlemleyen, do\u011fal varl\u0131k alan\u0131ndaki d\u00fczen ve i\u015fleyi\u015f \u00fczerine d\u00fc\u015f\u00fcnen, bu d\u00fcnyadaki mevcudiyetini anlamland\u0131ran, birtak\u0131m manevi deneyimler sayesinde baz\u0131 metafizik<\/a> bilgilere ve mutlak hakikate ula\u015fan ideal \u00f6zneyi temsil etmektedir.<\/p>\n\n\n\n

Hayy\u2019\u0131n ilk ke\u015ffi hayatt\u0131r. \u0130kinci ke\u015ffi ate\u015ftir. O, bu g\u00f6zlemlerden hareketle her varl\u0131\u011f\u0131n madde ve form gibi iki \u00f6\u011feden meydana geldi\u011fini \u00f6\u011frenir. Canl\u0131 varl\u0131klarda bu form, ruh ya da nefistir. Ak\u0131l y\u00fcr\u00fctme yoluyla sadece madde ve form kavramlar\u0131n\u0131 de\u011fil fakat neden ve sonu\u00e7, birlik ve \u00e7okluk kavramlar\u0131n\u0131 bulan Hay, 28 ya\u015f\u0131nda y\u0131ld\u0131zlar\u0131n bozulmayan d\u00fcnyas\u0131n\u0131 tefrik derecesine y\u00fckselir ve bunun bir yarat\u0131c\u0131y\u0131 gerektirdi\u011fini kabul eder. Hayy daha sonra evrenin yarat\u0131lm\u0131\u015f m\u0131 yoksa ezeli mi oldu\u011funu tart\u0131\u015fmaya ge\u00e7er. Evrenin yarat\u0131lm\u0131\u015f m\u0131 yoksa ezeli mi oldu\u011fu konusunda nihai bir karar veremese de, onun kendisine ba\u011fl\u0131 oldu\u011fu bir varl\u0131\u011f\u0131 olmas\u0131 ve bu zorunlu varl\u0131\u011f\u0131n gayr\u0131 fiziki olmas\u0131 gerekti\u011fi sonucuna var\u0131r.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Yarat\u0131l\u0131\u015f\u0131n a\u00e7\u0131k alametleri olan g\u00fczellik ve d\u00fczen Hayy\u2019\u0131 b\u00f6yle bir varl\u0131\u011f\u0131n yetkin, her \u015feyi bilen, c\u00f6mert ve g\u00fczel bir varl\u0131k olmas\u0131 gerekti\u011fi sonucuna g\u00f6t\u00fcr\u00fcr. Bunu ke\u015ffetti\u011fi zaman Hay, 35 ya\u015f\u0131ndad\u0131r. Y\u00fcce varl\u0131kla ilgili bu bilgilere nas\u0131l ula\u015ft\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rmaya koyuldu\u011funda, kendisindeki bu \u015feyin manevi bir \u015fey olmas\u0131 gerekti\u011fi sonucuna var\u0131r. Bu ke\u015fif ruhun ger\u00e7ek mutlulu\u011funun kendisinin zorunlu varl\u0131kla olan yak\u0131nl\u0131\u011f\u0131n\u0131 bilmesine ba\u011fl\u0131 oldu\u011fu kavray\u0131\u015f\u0131na g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n

Zorunlu varl\u0131kla olan yak\u0131nl\u0131\u011f\u0131n\u0131n bilincine varan Hayy, pratik anlamda da \u00f6devlerinin neler oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fcr. Buna g\u00f6re onun her \u015feyden \u00f6nce bedeninin ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lama zorunlulu\u011fu bulunmaktad\u0131r. \u0130kinci olarak da g\u00fczelli\u011fi ve evrendeki d\u00fczeni tema\u015fa etmesi gerekir. Nihayet Tanr\u0131 ile olan yak\u0131nl\u0131\u011f\u0131ndan dolay\u0131, onu rasyonel a\u00e7\u0131dan tefekk\u00fcr etmesinin yeterli olamayaca\u011f\u0131n\u0131 bilmesi ka\u00e7\u0131n\u0131lmaz bir \u015feydir.<\/p>\n\n\n\n

\u0130bni Tufeyl\u2019e g\u00f6re hakikati arayan ki\u015finin nihai amac\u0131, fena dedikleri vecd <\/a>halini elde etmek, ger\u00e7eklikte hakiki Bir\u2019den ba\u015fka hi\u00e7bir \u015feyin var olmad\u0131\u011f\u0131n\u0131, maddi ya da manevi her \u015feyin onunla k\u0131yasland\u0131\u011f\u0131nda tam bir hi\u00e7lik oldu\u011funu anlamak i\u00e7in \u00e7al\u0131\u015fmakt\u0131r.<\/p>\n\n\n\n

\u0130bni Tufeyl, felsefi bilgi ile tasavvufi<\/a> bilgi aras\u0131nda bir ayr\u0131m yapar. Buna g\u00f6re tasavvufi bilgi, felsefi bilgiden kesinlik derecesi bak\u0131m\u0131ndan daha \u00fcst\u00fcnd\u00fcr. Bu, felsefi bilginin yanl\u0131\u015f oldu\u011fu, onun mistik <\/a>bilgi ile \u00e7eli\u015fti\u011fi anlam\u0131na gelmez. Bu ikisi aras\u0131nda sadece manevi haz fark\u0131 s\u00f6z konusudur. Bu ikisi birbiriyle \u00e7eli\u015fmek bir yana, birbirini tamamlad\u0131\u011f\u0131 s\u00f6ylenebilir. \u0130bni Tufeyl, bu ger\u00e7e\u011fi alegorik eserin, vahye dayal\u0131 din ile felsefenin birbiriyle olan uyumuna vurgu yapt\u0131\u011f\u0131 son b\u00f6l\u00fcm\u00fcnde bir kez daha ortaya koyar.<\/p>\n\n\n\n

\u0130bni Tufeyl, hakikatin biri zahiri di\u011feri b\u00e2t\u0131ni olacak \u015fekilde iki y\u00fcz\u00fc ya da g\u00f6r\u00fcn\u00fcm\u00fc oldu\u011funu ifade ederek, felsefe ile din, ak\u0131l ile vahiy aras\u0131nda bir \u00e7at\u0131\u015fma olabilmesi imk\u00e2n\u0131n\u0131 daha ba\u015ftan ortadan kald\u0131rd\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n\n\n\n

Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: “Din ve Felsefeyi Uzla\u015ft\u0131ran \u00c2lim: \u0130bn R\u00fc\u015fd<\/a>“<\/strong><\/p><\/blockquote>\n\n\n\n

Referanslar<\/h3>\n\n\n\n
\n\n\n\n

https:\/\/tr.wikipedia.org\/wiki\/Yeni_Platonculuk<\/a>
https:\/\/islamansiklopedisi.org.tr\/ibn-tufeyl<\/a>
https:\/\/islamansiklopedisi.org.tr\/akil<\/a>
https:\/\/islamansiklopedisi.org.tr\/vahiy<\/a>
https:\/\/islamansiklopedisi.org.tr\/felsefe<\/a>
https:\/\/islamansiklopedisi.org.tr\/din<\/a>
https:\/\/islamansiklopedisi.org.tr\/farabi<\/a>
https:\/\/islamansiklopedisi.org.tr\/mantik<\/a>
https:\/\/islamansiklopedisi.org.tr\/hay-b-yakzan<\/a>
https:\/\/islamansiklopedisi.org.tr\/metafizik<\/a>
https:\/\/islamansiklopedisi.org.tr\/ruh<\/a>
https:\/\/islamansiklopedisi.org.tr\/nefis<\/a>
https:\/\/islamansiklopedisi.org.tr\/vucud–felsefe<\/a>
https:\/\/islamansiklopedisi.org.tr\/vecd<\/a>
https:\/\/islamansiklopedisi.org.tr\/tasavvuf<\/a>
https:\/\/islamansiklopedisi.org.tr\/mistisizm<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130bni Tufeyl (\u00f6.581\/1185) End\u00fcl\u00fcs\u2019teki \u0130slam felsefesinin \u00fc\u00e7\u00fcnc\u00fc \u00f6nemli temsilcisi, esas itibariyle \u0130slam\u2019da Yeni Platonculu\u011fun doruk noktas\u0131n\u0131 temsil eden alim \u0130bni Tufeyl\u2019dir. \u0130nsan akl\u0131n\u0131n hakikatin bilgisine nas\u0131l eri\u015febilece\u011fini g\u00f6zler \u00f6n\u00fcne sermek amac\u0131n\u0131 ta\u015f\u0131yan \u0130bni Tufeyl, ak\u0131l ile vahyin, felsefe ile dinin uyumu ya da ba\u011fda\u015fabilirli\u011fi d\u00fc\u015f\u00fcncesi ile tan\u0131n\u0131r. Ona g\u00f6re, Farabi\u2019nin (339\/950) eserlerinin \u00e7o\u011fu mant\u0131k konusunda […]<\/p>\n","protected":false},"author":2,"featured_media":1318,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[147,560],"tags":[612,611,613],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1313"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=1313"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1313\/revisions"}],"predecessor-version":[{"id":1887,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1313\/revisions\/1887"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/1318"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=1313"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=1313"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=1313"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}