Ne \u015fansl\u0131y\u0131z ki elimizde Fahrurraz\u00ee gibi birinin m\u00fcnazara kay\u0131tlar\u0131 var. Us\u00fcl, kelam, tefsir ve felsefe ilimlerinin koca \u00e7\u0131nar\u0131, kalkm\u0131\u015f biz sonrakiler i\u00e7in Maver\u00e2\u00fcnnehr seyahatinde b\u00f6lge \u00e2limleriyle girdi\u011fi entelekt\u00fcel tart\u0131\u015fmalar\u0131 kaleme alm\u0131\u015f. Kimi zaman f\u0131kh\u00ee bir konuda, kimi zaman felsef\u00ee problemde ilim adam\u0131 sorumlulu\u011funun nas\u0131l bir cesaret, hakkaniyet, titizlik ve nezaket gerektirdi\u011fini on alt\u0131 celse \u00fczerinden g\u00f6stermi\u015f. Tek tarafl\u0131 okuman\u0131n ne kadar objektif olaca\u011f\u0131 meselesini bir kenara b\u0131rak\u0131rsak, bu tart\u0131\u015fmalardan \u00e7ok \u015fey \u00f6\u011frenece\u011fimizi d\u00fc\u015f\u00fcn\u00fcyorum. \u0130\u015fte M\u00fcn\u00e2zar\u00e2tu Fahrudd\u00een er-Raz\u00ee f\u00ee Bil\u00e2di Maver\u00e2innehr kitab\u0131n\u0131 okurken ilm\u00ee tart\u0131\u015fma i\u00e7in \u00e7\u0131kard\u0131\u011f\u0131m dersler.<\/p>\n\n\n\n
Psikolojik bask\u0131ya ald\u0131rmadan mana ve mefhumlar\u0131 daha k\u00fc\u00e7\u00fck birimlere ay\u0131r<\/strong><\/p><\/blockquote>\n\n\n\n
Fahrurraz\u00ee kitab\u0131n ba\u015f\u0131na R\u0131za en-Nis\u00e2bur\u00ee ile mutlak al\u0131\u015fveri\u015f vek\u00e2letinin ne laf\u0131z ne mana bak\u0131m\u0131ndan \u011fabn-i fahi\u015fli al\u0131\u015fveri\u015fi kapsamayaca\u011f\u0131na dair yapt\u0131\u011f\u0131 m\u00fcnazaray\u0131 al\u0131r. B\u00fcy\u00fck topluluk kar\u015f\u0131s\u0131nda b\u00f6ylesi aldanma i\u00e7eren al\u0131m sat\u0131m\u0131n sahih olmayaca\u011f\u0131n\u0131 savunan \u00fcstad, laz\u0131m ve m\u00fcstelzimin mahiyetinden girip m\u00fcbayenet ve m\u00fc\u015fareket ili\u015fkisinden \u00e7\u0131karak g\u00f6r\u00fc\u015f\u00fcn\u00fc gerek\u00e7elendirir. Az sonra bir lafz\u0131n ya bizzat lafz\u0131 ya da manas\u0131 yoluyla bir \u015feye delalet edece\u011fine ili\u015fkin s\u0131n\u0131rlamaya y\u00f6neltilen kar\u015f\u0131 s\u00f6zler \u00fczerine ihticac ve itirazlar daha bir detaylan\u0131r. Tefsirindeki gibi her isbat veya reddini \u00fc\u00e7 be\u015f maddeyle takviye eden Fahrurraz\u00ee, en sonunda kendisine kar\u015f\u0131 \u00f6vg\u00fc ve sayg\u0131 dolu s\u00f6zlerle m\u00fcnazara celsesinin bitti\u011fini yazar.<\/p>\n\n\n\n
Bu uzun beyin jimnasti\u011finden \u00e7\u0131karaca\u011f\u0131m\u0131z ders, ilm\u00ee tart\u0131\u015fmalarda kar\u015f\u0131 taraf\u0131n duygu de\u011fi\u015fimlerine, k\u0131\u015fk\u0131rt\u0131c\u0131 tepkilerine ald\u0131rmadan, s\u00fck\u00fbnetle kavram ve s\u00f6zc\u00fckleri daha k\u00fc\u00e7\u00fck birimlere ay\u0131r\u0131p analiz etmemiz gerekti\u011fidir. Alt s\u00fctunlar\u0131 \u00e7\u00f6ken binan\u0131n k\u0131sa zamanda komple yerle bir olaca\u011f\u0131 gibi k\u00fcll\u00ee fikrinin mukaddimeleri bir bir \u00e7\u00fcr\u00fct\u00fclen hasm\u0131n elinde nihayetinde kuru slogandan ve k\u00f6r inattan ba\u015fka bir \u015fey kalmayacak nas\u0131lsa ya da bir\u00e7o\u011funda oldu\u011fu gibi \u00fcstada hakk\u0131n\u0131 teslim edecek.<\/p>\n\n\n\n
S\u00fcre\u00e7ten h\u00e2kim ve hakl\u0131 \u00e7\u0131kmak i\u00e7in tart\u0131\u015fman\u0131n kendili\u011finden olu\u015fmas\u0131n\u0131 bekle<\/strong><\/p><\/blockquote>\n\n\n\n
Gelelim ikinci m\u00fcnazaraya. Nurettin es-Sabun\u00ee \u00f6nceki \u00e2lim gibi Hanef\u00ee-Maturud\u00ee. Zaten bir \u015eafi\u00ee-E\u015far\u00ee olarak Fahrurraz\u00ee tabiri caizse Maver\u00e2\u00fcnnehr seyahatine Hanef\u00ee-Maturud\u00ee av\u0131na \u00e7\u0131km\u0131\u015f gibi. Tazim ve letafetle onlar\u0131 zihin konforundan \u015foklamay\u0131 ihmal etmiyor. Nurettin es-Sabun\u00ee hac d\u00f6n\u00fc\u015f\u00fcnde kelamc\u0131 ve usulc\u00fc yan\u0131ndan da destek alarak minbere \u00e7\u0131k\u0131p \u201cey insanlar\u201d diyor; \u201cBuradan Mekke\u2019ye gidip geldim, insan denmeyi hak eden birine rastlamad\u0131m. Kar\u015f\u0131la\u015ft\u0131\u011f\u0131m insanlar ak\u0131l ve idrakten \u00f6ylesine yoksundular.\u201d Haliyle cemaatin aras\u0131nda bulunan Irakl\u0131 ve Horasanl\u0131 insanlar \u00fcz\u00fcnt\u00fc i\u00e7inde duyduklar\u0131n\u0131 Fahrurraz\u00ee\u2019ye haber veriyorlar.<\/p>\n\n\n\n
Bu esnada Buhara\u2019da kald\u0131\u011f\u0131 eve Nurettin es-Sabun\u00ee\u2019nin ziyarete geldi\u011fini \u00f6\u011frenen \u00fcstad, burada ayn\u0131 s\u00f6z\u00fc yenileyen misafirinden ge\u00e7ti\u011fi b\u00f6lgelerde sordu\u011fu baz\u0131 sorulara cevap verecek \u00e2limin bulunmad\u0131\u011f\u0131n\u0131 \u00f6\u011frenir ve bunlar\u0131 kendisine y\u00f6neltmesini ister. K\u0131sa s\u00fcren ilk m\u00fcnazara renklerin (burada siyahl\u0131\u011f\u0131n) somut varl\u0131klardan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fcl\u00fcp d\u00fc\u015f\u00fcn\u00fclmeyece\u011fi, ispat ve nefyin ayn\u0131 anda varolup olmayaca\u011f\u0131 konusuyla alakal\u0131d\u0131r. Fahrurraz\u00ee celsenin ba\u015f\u0131nda hasm\u0131na y\u00f6neltti\u011fi (sen b\u0131rak \u00e2lim olmay\u0131, ak\u0131ll\u0131 bile de\u011filsin) itham\u0131n\u0131 sonunda ispat etmi\u015f olsa da ayr\u0131l\u0131rken g\u00f6n\u00fcl almas\u0131n\u0131 bilir ve \u015fu a\u00e7\u0131klamay\u0131 yapar: \u201cB\u00fct\u00fcn bunlar\u0131 seni a\u015fa\u011f\u0131lamak i\u00e7in de\u011fil, bir daha \u00e2limler hakk\u0131nda ileri geri konu\u015fmaman i\u00e7in s\u00f6yledim.\u201d<\/p>\n\n\n\n
Ne hakl\u0131l\u0131\u011f\u0131na g\u00f6lge getirecek \u015fekilde seviyeni d\u00fc\u015f\u00fcr ne kar\u015f\u0131 taraf\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 \u00e7ek<\/strong><\/p><\/blockquote>\n\n\n\n
Bulu\u015fmadan g\u00fcnler sonra \u00e7evresindekiler \u00fcstada \u201cNurettin es-Sabun\u00ee\u2019ye iade-i ziyarette bulunup sana kar\u015f\u0131 kalbini yumu\u015fatman gerek\u201d diyerek yeni bir tart\u0131\u015fman\u0131n fitilini ate\u015flerler. Bu kez kalabal\u0131k grup kar\u015f\u0131s\u0131nda yaratman\u0131n\/halk\u0131n mahl\u00fbkun, tekvinin m\u00fckevvenin d\u0131\u015f\u0131nda oldu\u011fu yolundaki hasm\u0131n tezi masaya yat\u0131r\u0131l\u0131r. Fahrurraz\u00ee tekvin ve m\u00fckevvenin mahiyetinden ba\u015flayarak ikisi aras\u0131nda ne laf\u0131z ve ibare bak\u0131m\u0131ndan ne de ak\u0131l ve hakikat bak\u0131m\u0131ndan ba\u015fkal\u0131k olmayaca\u011f\u0131n\u0131 detayl\u0131ca izah eder. Tart\u0131\u015fma sonunda ya\u015fad\u0131\u011f\u0131 yenilgi dolu \u00e7aresizli\u011fi tahrike \u00e7eviren Nurettin es-Sabun\u00ee etraf\u0131ndakilere d\u00f6nerek \u201cey millet, ben Allah Te\u00e2l\u00e2\u2019n\u0131n yarat\u0131c\u0131 oldu\u011funu, zat\u0131n\u0131 yaratma ile vas\u0131flad\u0131\u011f\u0131n\u0131 ve bu s\u00f6z\u00fcnde do\u011fru oldu\u011funu s\u00f6yl\u00fcyorum. Bu adam ise ger\u00e7e\u011fin Allah\u2019\u0131n dedi\u011fi gibi olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor\u201d der.<\/p>\n\n\n\n
Bu provokasyon kar\u015f\u0131s\u0131nda \u00fcstad\u0131m\u0131z, \u201csen \u015fu an ilm\u00ee tart\u0131\u015fma kural\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131karak cahil avam\u0131 k\u0131\u015fk\u0131rtmaya ba\u015flad\u0131n. Biz bu m\u00fcnazara nas\u0131l ge\u00e7tiyse o \u015fekilde yaz\u0131p zeki ki\u015filere g\u00f6nderece\u011fiz. E\u011fer onlar Allah\u2019\u0131n kitab\u0131n\u0131 ink\u00e2r etti\u011fime karar verirlerse, bana gerekli muameleyi yaparlar. Yok, e\u011fer senin s\u00f6z s\u00f6ylemekten acze d\u00fc\u015f\u00fcp ilm\u00ee tart\u0131\u015fman\u0131n d\u0131\u015f\u0131na \u00e7\u0131karak insanlar\u0131 k\u0131\u015fk\u0131rtmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131na karar verirlerse, sana gereken tavr\u0131 g\u00f6sterirler\u201d diye kar\u015f\u0131l\u0131k verir. Akabinde m\u00fcnazaray\u0131 yazmaya ba\u015flad\u0131\u011f\u0131nda kar\u015f\u0131 taraf\u0131n acziyet ve yenilgisini itiraf etti\u011fini belirtir.<\/p>\n\n\n\n
Buradan iki \u015fey \u00f6\u011freniyoruz: \u0130lkinde Fahrurraz\u00ee\u2019nin her t\u00fcr mant\u0131k ve konu d\u0131\u015f\u0131 su\u00e7lamadan ne kadar ka\u00e7\u0131nd\u0131\u011f\u0131n\u0131, tart\u0131\u015fma adab\u0131na ne kadar sad\u0131k kald\u0131\u011f\u0131n\u0131. Meseleleri ele al\u0131rken akl\u0131n\u0131 nas\u0131l etkin kullan\u0131yorsa, kar\u015f\u0131 taraf\u0131n ta\u015fk\u0131n davran\u0131\u015flar\u0131na kar\u015f\u0131 da ayn\u0131 etkinlikte kullan\u0131yor. \u015eatafatl\u0131 galibiyetini mant\u0131kd\u0131\u015f\u0131 hi\u00e7bir seviyesizli\u011fin g\u00f6lgelemesine izin vermiyor sanki. \u0130kinci olarak \u00fcstad hasm\u0131na galip geldi\u011finde onun bu yenilgiyi itiraf etmesi i\u00e7in her zaman bir pay b\u0131rak\u0131yor. Kar\u015f\u0131 taraf\u0131 d\u00fc\u015fman k\u0131lacak kadar zelil duruma sokmuyor, ipleri koparm\u0131yor; diyalog yollar\u0131n\u0131 daima a\u00e7\u0131k tutuyor. Bu dengeyi sa\u011flamak, cedel g\u00fcc\u00fcyle hasm\u0131na galip gelen her babayi\u011fidin harc\u0131 de\u011fil biliyorsunuz.<\/p>\n\n\n\n
Kar\u015f\u0131t iddialar\u0131 bir bir \u00e7\u00fcr\u00fct\u00fcrken g\u00f6n\u00fcl kalelerini bir bir fethet<\/strong><\/p><\/blockquote>\n\n\n\n
Tart\u0131\u015fmada yendi\u011fin ki\u015finin g\u00f6nl\u00fcn\u00fc kazanmakla kaybetmek aras\u0131ndaki fark\u0131 \u00fcstadla es-Sabun\u00ee aras\u0131ndaki \u00fc\u00e7\u00fcnc\u00fc tart\u0131\u015fmada daha net g\u00f6r\u00fcyoruz. Beka s\u0131fat\u0131n\u0131n Bak\u00ee \u00fczerine zait olup olmad\u0131\u011f\u0131na dair tertiplenen bu son oturum, es-Sabun\u00ee\u2019nin eskilerden daha \u00fcz\u00fcc\u00fc \u015fekilde \u015fu ac\u0131 itiraf\u0131yla sonlan\u0131yor: \u201cBen Ebu\u2019l-Mu\u00een en-Nesef\u00ee\u2019nin Tebs\u0131rat\u00fc\u2019l-Edille kitab\u0131n\u0131 okumu\u015f, tahkik ve tedkik noktas\u0131nda ondan \u00f6tesi yoktur diye d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcm; fakat \u015fimdi seni g\u00f6r\u00fcp s\u00f6ylediklerini i\u015fitince bu ilimde en ba\u015fa d\u00f6n\u00fcp her \u015feyi yeniden \u00f6\u011frenmem gerekti\u011fini anlad\u0131m. Gel g\u00f6r ki ya\u015fl\u0131l\u0131\u011f\u0131m buna imk\u00e2n vermez. \u015eu durumda senden iste\u011fim, bu ilimde benim kusur ve eksikli\u011fimi if\u015fa etmemendir.\u201d Fahrurraz\u00ee bu s\u00f6z \u00fczerine kendisine daha bir tazim ve ikramla yakla\u015f\u0131r. \u0130\u015fte kar\u015f\u0131 tarafa sadece savundu\u011fun fikri de\u011fil, ki\u015fisel sayg\u0131nl\u0131\u011f\u0131n\u0131 kazand\u0131rman\u0131n, getirdi\u011fi delilleri bir bir \u00e7\u00fcr\u00fct\u00fcrken, di\u011fer yandan g\u00f6n\u00fcl kalelerini bir bir fethetmenin en klas yolu\u2026 B\u00fcy\u00fcks\u00fcn \u00fcstad!<\/p>\n\n\n\n
Mant\u0131k dairesinden \u00e7\u0131kan tart\u0131\u015fmay\u0131 noktalamay\u0131 bil<\/strong><\/p><\/blockquote>\n\n\n\n
Bu kural\u0131 Fahrurraz\u00ee\u2019nin Buhara\u2019da bir grupla f\u0131kh\u00ee meselelerdeki k\u0131yas terkipleri \u00fczerine ger\u00e7ekle\u015ftirdi\u011fi sekizinci m\u00fcnazarada g\u00f6zlemliyoruz. B\u00fct\u00fcn iddialar\u0131 \u00fcstad taraf\u0131ndan birka\u00e7 vecihle bo\u015fa \u00e7\u0131kar\u0131lan tart\u0131\u015fmac\u0131lar, \u00f6fkelenip milleti tahrik etmeye ba\u015flad\u0131klar\u0131nda, \u00fcstad \u201cak\u0131l noksanl\u0131\u011f\u0131 bu kerteye ula\u015f\u0131nca art\u0131k s\u00f6z\u00fc kesmek gerekir\u201d diyerek tart\u0131\u015fmay\u0131 noktalar. Bu da bize mant\u0131k dairesinde tutamad\u0131\u011f\u0131m\u0131z tart\u0131\u015fma meclisini bir an \u00f6nce sonland\u0131rmam\u0131z gerekti\u011fini \u00f6\u011fretiyor.<\/p>\n\n\n\n
Haf\u0131za zay\u0131fl\u0131\u011f\u0131n\u0131 bahane etmeyecek kadar s\u0131k m\u00fctalaa yap<\/strong><\/p><\/blockquote>\n\n\n\n
Eski ilim adamlar\u0131yla bug\u00fcnk\u00fcler aras\u0131ndaki temel farklardan biri, haf\u0131zalar\u0131nda tuttuklar\u0131 yo\u011fun bilgide yat\u0131yor. G\u00fcn\u00fcm\u00fczde kitab\u00ee bilgi \u00e7o\u011fal\u0131p \u00e7e\u015fitlendi evet; fakat h\u0131fz\u00ee bilgi olduk\u00e7a k\u0131t. Herhangi bir materyalden yard\u0131m almadan, irticalen izah edece\u011fimiz net bilgiler, kavramsal detaylar, tan\u0131msal n\u00fcanslar \u00e7ok az. Kadim ulema bu noktada tam anlam\u0131yla k\u00fct\u00fcphaneyi kafas\u0131nda ta\u015f\u0131yordu. Hem derinlik hem \u00e7e\u015fitlilik bak\u0131m\u0131ndan m\u00fcthi\u015f ezberleri var. Elbette bunun nedeni ilgili kaynaklar\u0131 daha \u00f6\u011frenirken iyice kavramak, ard\u0131ndan s\u0131k m\u00fctalaa yapmak. Fahrurraz\u00ee\u2019nin dokuzuncu ve onuncu tart\u0131\u015fmas\u0131 bu a\u00e7\u0131dan \u00f6rnek.<\/p>\n\n\n\n
M\u00fcnazaran\u0131n yap\u0131ld\u0131\u011f\u0131 582 y\u0131l\u0131nda m\u00fcneccimler tufan olaca\u011f\u0131n\u0131 haber verirler. Herkes gibi o b\u00f6lgedekiler de bu felaketten korkar. Fahrurraz\u00ee i\u00e7lerinde \u015eeref el-Mesud\u00ee ve Raz\u00ee en-Nisabur\u00ee\u2019nin bulundu\u011fu grubun yan\u0131na geldi\u011finde kendilerini tela\u015fl\u0131 bir ara\u015ft\u0131rman\u0131n i\u00e7inde bulur ve \u201cbu mesele astronominin sahas\u0131na giriyor. Filozoflar bu ilmin ne kadar mesnetsiz oldu\u011funu s\u00f6yler. O halde korkman\u0131z\u0131 ve \u00f6nlem i\u00e7in ara\u015ft\u0131rmaya koyulman\u0131z\u0131 gerektiren bir durum yok\u201d der. Haz\u0131runun bu s\u00f6ze \u00f6fkelenmesi \u00fczerine tart\u0131\u015fma ba\u015flar. Gerek Farab\u00ee ba\u015fta olmak \u00fczere astronominin as\u0131ls\u0131zl\u0131\u011f\u0131na dair kitap yazanlarla nakl\u00ee d\u00fczlemde gerek y\u0131ld\u0131z, bur\u00e7, felek, kutup ve k\u00fcrenin mahiyetleri \u00fczerinden akl\u00ee d\u00fczlemde kar\u015f\u0131t iddialar\u0131 \u00e7\u00fcr\u00fct\u00fcr Fahrurraz\u00ee. Burada bizim i\u00e7in \u00f6nemli olan, \u00fcstad\u0131n hareket ve cismin felsefe ve fizikteki detaylar\u0131na girecek kadar zihin s\u0131\u00e7ray\u0131\u015flar\u0131ndaki h\u0131z\u0131 ve \u015fa\u015f\u0131rt\u0131c\u0131 haf\u0131za g\u00fcc\u00fcd\u00fcr. Muhalif konuyu hangi ilim sahas\u0131na, hangi kayna\u011fa \u00e7ekerse \u00e7eksin, ayn\u0131 yetkinlikte mukavemet g\u00f6steren sars\u0131lmaz bir ilm\u00ee birikim…<\/p>\n\n\n\n
Sahanla alakal\u0131 literat\u00fcr\u00fc iyi takip et<\/strong><\/p><\/blockquote>\n\n\n\n
On ve on birinci m\u00fcnazaralar, Fahrurraz\u00ee\u2019nin olduk\u00e7a geni\u015f ilgi alan\u0131yla alakal\u0131 ne kadar zengin okumalar yapt\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Yaz\u0131lan her kitab\u0131, \u00e2limler aras\u0131nda ihtilafl\u0131 mevzular\u0131 gayet iyi biliyor. Literat\u00fcre sadece bilgisel de\u011fil, ele\u015ftirel de yakla\u015f\u0131yor. \u0130lkinde \u015eeref el-Mesud\u00ee\u2019nin yeni sat\u0131n ald\u0131\u011f\u0131 i\u00e7in \u00e7ok mutlu oldu\u011fu \u015eehristan\u00ee\u2019nin el-Milel ve\u2019n-Nihal kitab\u0131 \u00fczerine yorum yap\u0131yor. M\u00fcellifin, neredeyse muhaliflerin do\u011fru bi\u00e7imde g\u00f6r\u00fc\u015flerine yer vermeyecek kadar mutaass\u0131p olan Ebu Mensur el-Ba\u011fdad\u00ee\u2019yi (el-Fark Beyne\u2019l-F\u0131rak) referans ald\u0131\u011f\u0131 i\u00e7in itimada \u015fayan olmad\u0131\u011f\u0131n\u0131 s\u00f6yler Fahrurraz\u00ee. Ard\u0131ndan felsefecilerin g\u00f6r\u00fc\u015fleri ve Arap dinleri i\u00e7in g\u00fcvenilir kitap tavsiyelerinde bulunur.<\/p>\n\n\n\n
\u0130kinci m\u00fcnazarada ayn\u0131 \u00e2lim bu kez Gazal\u00ee\u2019nin \u015eif\u00e2\u00fc\u2019l-Al\u00eel eserine uzun uzun \u00f6vg\u00fcler dizer. \u00dcstat \u201cba\u015ftan sona bu eseri m\u00fctalaa ettin mi?\u201d sorusuna yan\u0131t alamay\u0131nca; \u201ceserde \u00fczerinde konu\u015fulmas\u0131 gereken \u00e7ok \u015fey var. Ben ikisini hemen s\u00f6yleyeyim\u201d der ve ba\u015flar tard ve aksin illiyete delalet etmesi hususunda Gazal\u00ee\u2019nin d\u00fc\u015ft\u00fc\u011f\u00fc yanl\u0131\u015f\u0131 izah etmeye. Ard\u0131ndan k\u0131yas-\u0131 \u015febeh ile k\u0131yas-\u0131 mana aras\u0131ndaki gereksiz tavr\u0131na i\u015faret eder. Ele\u015ftirilere cevap veremeyen \u015eeref el-Mesud\u00ee, bu kez Gazal\u00ee\u2019nin el-M\u00fcstesf\u00e2 adl\u0131 eserini \u00f6ne s\u00fcrer ve \u201cbahsetti\u011fin kusurlar i\u015fte bu kitapta bulunmaz\u201d diye ekler.<\/p>\n\n\n\n
Fahrurraz\u00ee cevaben ba\u015f\u0131ndan ge\u00e7en bir olay\u0131 anlat\u0131r kendisine: \u201cT\u00fbs\u2019a gitti\u011fimde beni Gazal\u00ee\u2019nin inziva odas\u0131na g\u00f6t\u00fcrd\u00fcler. Yan\u0131mda toplanan kalabal\u0131\u011fa dedim ki; \u2018siz \u00f6mr\u00fcn\u00fcz\u00fc el-M\u00fcstesf\u00e2 kitab\u0131n\u0131 okumaya harcam\u0131\u015fs\u0131n\u0131z. \u0130\u00e7inizden kim bu kitab\u0131n herhangi bir yerinde Gazal\u00ee\u2019nin kulland\u0131\u011f\u0131 delillerle, ayn\u0131 onun ifadeleriyle, kar\u015f\u0131ma makul bir konu getirirse, ona y\u00fcz dinar verece\u011fim.\u2019 Ertesi g\u00fcn bakt\u0131m, i\u00e7lerindeki zekilerden Emir \u015eeref \u015eah denen bir adam gaspedilen evde namaz meselesini konu\u015fmaya geldi. Gazal\u00ee\u2019nin bu konuda gayet tutarl\u0131 \u015feyler yazd\u0131\u011f\u0131n\u0131 zannediyor tabii.\u201d \u00dcstad devamla \u015eeref el-Mesud\u00ee\u2019ye Gazal\u00ee\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fcn sahih olmad\u0131\u011f\u0131n\u0131 uzun uzad\u0131ysa nas\u0131l izah etti\u011fini anlat\u0131r.<\/p>\n\n\n\n
Yanl\u0131\u015f anla\u015f\u0131lmas\u0131n, burada mevzu iki harika \u00e2limi rekabet ettirmek de\u011fil. Belki Gazal\u00ee orada bulunsa misliyle tumturakl\u0131 cevaplar verecekti. Esas mevzu Fahrurraz\u00ee\u2019nin kendiyle benzer saha yazarlar\u0131n\u0131 ne kadar s\u0131k\u0131 takip etti\u011fi, m\u00fctalaa ve tahkik g\u00fcc\u00fcn\u00fcn ne kadar y\u00fcksek oldu\u011fu. Zaten r\u00fc\u015fd\u00fcn\u00fc ispatlam\u0131\u015f, rahatl\u0131kla ge\u00e7mi\u015f okumalar\u0131n\u0131n ekme\u011fini yiyecek bir ilim emek\u00e7isinin bu tavr\u0131 beni \u00e7ok etkiledi \u015fahsen.<\/p>\n\n\n\n
\u0130\u015fte akl\u00ee ve nakl\u00ee ilimleri cemetmi\u015f bir dehan\u0131n m\u00fcnazaralar\u0131ndan \u00e7\u0131kard\u0131\u011f\u0131m dersler. M\u00fcn\u00e2zar\u00e2tu Fahrudd\u00een er-Raz\u00ee f\u00ee Bil\u00e2di Maver\u00e2innehr (D\u00e2ru\u2019l-Me\u015fr\u0131k, Beyrut) kitab\u0131 bunlardan ba\u015fka etkileyici tablolar\u0131 dikkatinize sunmak i\u00e7in bir t\u0131k uza\u011f\u0131n\u0131zda bekliyor. Bilgilenmek i\u00e7in de\u011fil, bilgi nas\u0131l i\u015flenir g\u00f6rmek i\u00e7in ara ara a\u00e7\u0131n okuyun derim.<\/p>\n\n\n\n