Görüntüleme
70
İndirme
5
Dünya tarihi, çok sayıda medeniyetin oluşumuna, bu medeniyetlerin, kendilerini diğer medeniyetlerden ayıran temel kazanımları elde etmesine ve onların coğrafi, siyasi ve kültürel anlamda yayılışına şahitlik etmiştir. Roma, Yunan, İran, Mısır ve Hint medeniyetlerinde olduğu gibi köklü kültür ve medeniyetlerin her birinin kendilerine has hem düşünsel hem de biçimsel karakteristikleri olduğu muhakkaktır. Bu medeniyetlerden kimi hukuk kültürüyle, kimi felsefe kültürüyle kimi de edebiyat ve siyaset kültürüyle ön plana çıkar. İslam medeniyeti de İslam kaynaklı dini düşünce merkezde olmak kaydıyla kendinden önceki kadim kültürlerin birikimlerinden de yararlanarak dini ilimler, siyaset, hukuk ve felsefe başta olmak üzere birçok alanda kaynakları bakımından dünyanın en zengin medeniyetlerinden birini yaratmıştır. Şu durumda eski Doğu ve Akdeniz uygarlıklarından beslenen İslam medeniyeti için felsefe birikimi, söz konusu zenginliklerden yalnızca bir tanesini teşkil etmektedir. Felsefe, esas itibarıyla İslam medeniyetinin kendi öz varlığı değildir. Nitekim, İslam dünyası, felsefeyi, Yunan medeniyeti ve kültürü başta olmak üzere kendinden önceki diğer medeniyetlerin birikimlerinden belirli bir süreç içerisinde tevarüs etmiştir. Bu süreç, yani felsefenin İslam dünyasına intikali, gerek farklı dillerden yapılan çeviriler ve gerekse felsefe ve din münasebeti sorunları çerçevesinde çoğunlukla ortaya koyulan eserler ve ürünler merkeze alınarak çalışılmış, incelenmiş görünmektedir. Halbuki söz konusu metinler, sosyal, siyasal ve iktisadi ortamların ürünleri olup tarihsel şartlardan bağımsız olmadıkları gibi tarihsel şartların ve sorunların gereksinimlerine karşı verilmiş cevaplar olarak değerlendirilmelidirler. Bu anlamda felsefenin İslam dünyasına gelme ve tutunma biçimiyle kendi doğduğu topraklardaki bağlamı ve biçimi başka bir deyişle Müslüman Orta Doğu’da felsefenin siyasi, dini ve sosyokültürel bağlamda Yunan’da olduğundan farklı bir veçhe kazanıp kazanmadığı henüz problematikliğini korumaktadır. Bu çalışma erken dönem İslam düşüncesiyle sınırlı olup “erken dönem” ibaresi ile kastedilen süreç, dinî ilimlerin oluştuğu süreç ile felsefî disiplinlerin İslam dünyasına taşındığı sürecin toplamını ifade etmektedir. Bu çerçevede felsefenin hem Yunan’daki bağlamı hem de İslam dünyasındaki bağlamı sorgulanmaktadır. Zira süreç içerisinde felsefeyi doğuran etkenler, bağlamlar ve araçların değişimine paralel olarak felsefenin bağlamı ve fonksiyonu değişmiştir. Yunan’da felsefe, “polis”teki gündelik yaşamın bir karakteristiği ve yaşam biçiminin bir ürünü iken; İslam dünyasında felsefeyi gerekli kılan etkenler oldukça farklı bir görünüm arz eder. Emevîlerin fetih hareketleriyle başlayan coğrafi genişleme, Abbâsîlerle birlikte, idarî ve siyasî olarak Arap harici unsurlara kapılarını açmaya evrilerek tabiri caizse farklı etnik, felsefî düşünceleri, dinî inançları, medeni ve kültürel unsurları da temsil eden daha kozmopolit bir siyasi hüviyete kavuşmuştur. Tarihsel akış içerisinde çeşitli pratik ve nazarî ihtiyaçlar doğrultusunda muhtevasındaki çeşitli unsurlara başvurmaktan çekinmeyen Abbâsî Devleti nazarında felsefe ve felsefî ilimler, müspet karşılanmaktaydı. Özellikle saray ehli nezdinde felsefeye yönelik tutumlar ilk dönemlerde genellikle olumlu iken dini merkeze alan sade, gündelik hayat yaşayan halk katmanlarında ise felsefe, olumsuz algılara yol açmış; farklı dünya görüşlerine ve inançlarına sahip kesimlerin elinde ise savunu ve temellendirme amaçlı farklı argümanlara dönüşmüş görünmektedir. Bu anlamda felsefe, İslam dünyasına temelde bir ihtiyacı karşılamak üzere ve saray eliyle kazandırılmıştır. Şu durumda Yunan’da felsefe, siyaseti yaratırken İslam dünyasında siyasetin felsefeyi yaratması, önemli bir ayrışma noktası olarak belirmektedir. Bu anlamda felsefenin İslam dünyasındaki tarihsel konumunu belirlemek ve aktüel durumunu anlamlandırabilmek, İslam toplumunun farklı sosyal kesimlerinde felsefenin, niçin farklı şekillerde tezahür etmiş olduğunu ve buna bağlı olarak felsefenin kabul yahut reddinin nedenlerini soruşturmayı gerekli kılmaktadır.
World history has witnessed the formation of numerous civilizations, the achievement of the fundamental achievements that distinguish themselves from other civilizations and their spread in a geographical, political and cultural sense. As in the civilizations of Rome, Greece, Iran, Egypt and India, each of the rooted cultures and civilizations has its own mental and formal characteristics. Some of these civilizations come to the forefront with the law culture, some with the philosophy culture, some with literature and political culture. The Islamic civilization is also the center of religious thinking from Islam and has created one of the richest civilizations in the world in terms of resources in many areas, including religious sciences, politics, law and philosophy, by taking advantage of the accumulations of ancient cultures before it. In this case, the accumulation of philosophy for the Islamic civilization, feeding from ancient Eastern and Mediterranean civilizations, constitutes only one of these riches. Philosophy is essentially not the essence of the Islamic civilization. Indeed, the Islamic world has established the philosophy, the Greek civilization and culture in a particular process from the accumulations of other civilizations before it. This process, i.e. the instigation of philosophy to the Islamic world, translations from different languages and, if necessary, the problems of philosophy and religious relationships, mostly presented works and products appear to have been studied and centered. However, these texts should be considered as answers to the needs of historical conditions and problems, as they are the products of social, political and economic environments and are not independent of historical conditions. In this sense, the context and shape of the philosophy in the territories in which it is born, in other words, preserves the problematicity of whether in the Muslim Middle East the philosophy has gained a different degree than in Greece in the political, religious and socio-cultural context. This study is limited to the early Islamic thought and the process meaninged by the word " early period" represents the sum of the process in which religious sciences are formed and the philosophical disciplines are transferred to the Islamic world. In this context, the context of philosophy in Greece and the context in the Islamic world are questioned. The context and function of the philosophy has changed in parallel with the change of the factors, contexts and instruments that originate the philosophy. While in Greece, philosophy is a characteristic of the daily life and a product of the way of life, the factors that make philosophy necessary in the Islamic world provide a very different appearance. The geographical expansion, which began with the conquest movements of the Emevis, together with the Abbasians, evolved to open their doors to administrative and political external Arab elements, has achieved a more cosmopolitan political benefit, which also represents different ethnic, philosophical thoughts, religious beliefs, civic and cultural elements. In the historical flow, philosophical and philosophical sciences in the Abbasian State, which were not afraid to apply to the various elements in its possession in accordance with various practical and nazarical needs, were welcomed. The attitudes towards philosophy, in particular in the palace members, are often positive in the early periods, while in the simple, everyday life living public layers, philosophy has led to negative perceptions; in the hands of the different world views and beliefs, it appears to have turned into different arguments for the purpose of defence and fundamentation. In this sense, the philosophy is essentially given to the Islamic world to meet a need and the palace hand. In this case, in Greece, the philosophy, while creating politics in the Islamic world, the philosophy of politics appears to be an important breakthrough. In this sense, determining the historical position of philosophy in the Islamic world and understanding its current state requires the investigation of the reasons why philosophy has manifested itself in different ways in the different social sections of the Islamic society and, therefore, the reasons for acceptance or rejection of philosophy.
World history has witnessed the foundation of many civilizations, the achievement of the basic gains that distinguish them from other civilizations and their diffusion in geographical, political and cultural terms. It is certain that, as in the Roman, Greek, Persian, Egyptian and Indian civilizations, each of the deep-rooted cultures and civilizations has both intellectual and formal characteristics peculiar to themselves. Some of these civilizations came to prominence with the culture of law, some with the culture of philosophy, some with the culture of literature and politics. The Islamic civilization has also created one of the richest civilizations in the world in terms of resources in many fields, especially in religious sciences, politics, law and philosophy, by making use of the accumulations of ancient cultures, provided that the religious thought of Islam is at the center. In this case, the accumulation of philosophy for the Islamic civilization fed by the ancient Eastern and Mediterranean civilizations constitutes only one of this wealthiness. Philosophy essentially doesn’t belong to İslamic civilization itself. As a matter of fact, the Islamic world inherited philosophy from the accumulations of other civilizations before it, especially Greek civilization and culture, in a certain period. This process, that is, the transfer of philosophy to the Islamic world, both the translations made from different languages, and the works and products that are mostly produced within the framework of the problems of philosophy and religion, seem to have been studied and examined. However, the texts, as mentioned, should be regarded as the products of social, political and economic environments and not independent from historical conditions, but also as answers given to the needs of historical conditions and problems. In this sense, the way philosophy came to and held on to the Islamic world, the context and form in its native land, in other words, whether philosophy in the Muslim Middle East gained a different aspect than it did in the Greek political, religious and sociocultural context still remains problematic. This study is limited to early Islamic thought and refers to sum up process that is meant by the phrase "early period", the process in which religious sciences are formed and the process in which philosophical disciplines are transferred to the Islamic world. In this sense, the context of philosophy in both the Greek and the Islamic world is questioned, because the function and context of philosophy have changed in parallel with the changes in the determinants, contexts and means that give rise to philosophy in the process. While philosophy in Greek is a characteristic of everyday life in "the police" and a product of the lifestyle; the factors that make philosophy necessary in the Islamic world present a very different view. The geographic expansion, which started with the conquests of the Umayyads, evolved to let into non-Arab elements both administratively and politically with the ‘Abbāsids and so, they have developed a multicultural political identity that represents different philosophical ideas, religious beliefs, ethnic, civilized and cultural elements. In the historical flow, ‘Abbāsids who did not hesitate to apply to various elements in their content in line with various practical and theoretical need were given philosophy and philosophical sciences a warm welcome. While the attitudes towards philosophy were generally positive in the early periods, especially among the people of the palace, philosophy led to negative perceptions among the people who took the religion to the center and lived a simple daily life; in the hands of people with different world views and beliefs, it seems to have turned into different arguments for defense and justification. In this sense, philosophy was brought to the Islamic world by the palace, basically to satisfy a need. In this circumstance, while philosophy in Greece creates politics, the fact that politics in the Islamic world creates philosophy appears as an important point of separation. In order to determine the historical position of philosophy in the Islamic world and to make sense of its current situation, it is necessary to investigate why philosophy has appeared in different ways in different social stratums of Islamic society and discuss the reasons for acceptance or rejection of philosophy.
Alan : İlahiyat
Dergi Türü : Uluslararası
Makale Detay 
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Alıntı Yap
Bu Sayfayı Yazdırın
Paylaş
Mendeley
