{"id":2228,"date":"2018-06-01T19:30:00","date_gmt":"2018-06-01T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=2228&preview=true&preview_id=2228"},"modified":"2018-06-01T16:10:13","modified_gmt":"2018-06-01T13:10:13","slug":"israk-filozofu-suhreverdi-el-maktul-iranli-mi-yoksa-turk-mu","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/israk-filozofu-suhreverdi-el-maktul-iranli-mi-yoksa-turk-mu\/","title":{"rendered":"\u0130\u015frak filozofu S\u00fchreverdi El-Makt\u00fbl \u0130ranl\u0131 m\u0131 yoksa T\u00fcrk m\u00fc?"},"content":{"rendered":"

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B\u00f6yle bir \u00e7al\u0131\u015fma yapmam\u0131z\u0131n sebebi, gerek internet ortam\u0131nda ve gerekse S\u00fchreverd\u00ee \u00fczerinde yap\u0131lan T\u00fcrk\u00e7e ve yabanc\u0131 dildeki bir\u00e7ok ara\u015ft\u0131rmada onun milliyetinin \u0130ranl\u0131 olarak g\u00f6sterilmesidir. Klasik kaynaklar iyice incelenmeden, baz\u0131 yazarlar\u0131n temelsiz ve ciddiyetten uzak yanl\u0131\u015f yorumlar\u0131 ile kas\u0131tl\u0131 a\u00e7\u0131klamalar\u0131 gibi sebepler dolay\u0131s\u0131yla o maalesef \u0130ranl\u0131 g\u00f6sterilmektedir.<\/p>\n

Di\u011fer filozoflar\u0131m\u0131zda da oldu\u011fu gibi, S\u00fchreverd\u00ee\u2019de de durum ayn\u0131d\u0131r. G\u00fcney Azerbaycanl\u0131 olan bu me\u015fhur filozofumuzun, ad\u0131 ge\u00e7en b\u00f6lgenin \u015fu anda \u0130ran s\u0131n\u0131rlar\u0131 i\u00e7erisinde olmas\u0131ndan dolay\u0131, \u0130ranl\u0131 say\u0131lmas\u0131n\u0131 ayr\u0131ca kolayla\u015ft\u0131rm\u0131\u015ft\u0131r. 2009 senesinde Halep \u00dcniversitesi\u2019nin davetlisi olarak bir kongreye kat\u0131lm\u0131\u015ft\u0131m. Halep kalesini gezerken, oran\u0131n zindanlar\u0131nda kalan S\u00fchreverd\u00ee\u2019yi hat\u0131rlad\u0131m ve mezar\u0131n\u0131n nerde oldu\u011funu sordum. S\u00fchreverd\u00ee\u2019yi tan\u0131yan \u00e7\u0131kmad\u0131. Sonra biraz hayat\u0131ndan ve felsefesinden Arap\u00e7a bahsettim ve nihayet bir \u00f6\u011fretim g\u00f6revlisi onu tan\u0131r gibi oldu ve \u015fehirde bir cami i\u00e7inde t\u00fcrbesi oldu\u011funu s\u00f6yledi. Bahsedilen yere gittim. Ad\u0131na yap\u0131lm\u0131\u015f bir mescid g\u00f6rd\u00fcm. Kitabesinde \u201cMescidu \u0130mami\u2019s-Suhreverd\u00ee\u201d yaz\u0131l\u0131yd\u0131. Mescidin i\u00e7 duvar\u0131nda ye\u015fil bir bezle \u00f6rt\u00fcl\u00fc yar\u0131m bir mezar vard\u0131. Mezar\u0131n\u0131n di\u011fer yar\u0131s\u0131 da, temelin\u00a0i\u00e7inde ve \u00f6zel m\u00fclkiyet olan di\u011fer tarafta imi\u015f. Ba\u015fucunda Arap\u00e7a olarak yaz\u0131lm\u0131\u015f bir levhada k\u0131sa \u00f6zge\u00e7mi\u015fi vard\u0131. \u0130ranl\u0131 oldu\u011fu yaz\u0131l\u0131yd\u0131. \u0130lgililer \u0130ran Sefaretinden gelip bu levhay\u0131 ast\u0131klar\u0131n\u0131 s\u00f6ylediler. Ben de oradakilere, bunun Azeri T\u00fcrk filozofu oldu\u011funu, do\u011fdu\u011fu yer \u015fu anda \u0130ran s\u0131n\u0131rlar\u0131 i\u00e7erisinde oldu\u011fu i\u00e7in \u00f6yle yazm\u0131\u015flar dedim. Bu ve buna benzer hazin tablolarla kar\u015f\u0131la\u015fmak art\u0131k son de\u011fil ve maalesef de son olmayacakt\u0131r. \u00c7\u00fcnk\u00fc \u00fclkemizin politikalar\u0131, kendi b\u00fcy\u00fcklerine sahip \u00e7\u0131kma ve onlar\u0131 yurt d\u0131\u015f\u0131nda tan\u0131tma gibi bir onurdan uzakt\u0131r.<\/p>\n

\u015eimdi \u00f6nce S\u00fchreverd\u00ee\u2019nin hayat\u0131 ve k\u0131saca fikirlerini verip onu tan\u0131tt\u0131ktan sonra, \u0130ranl\u0131 olmad\u0131\u011f\u0131, bilakis T\u00fcrk oldu\u011funa dair kaynaklar do\u011frultusunda bir tak\u0131m analizlerden bahsedelim.<\/p>\n

S\u00fchreverd\u00ee el-Makt\u00fbl kimdir?<\/strong><\/h2>\n

\u015eehabeddin S\u00fchreverd\u00ee hakk\u0131nda bilgi veren klasik kaynaklar\u0131n ba\u015f\u0131nda, \u0130bn Ebi Usaybia\u2019n\u0131n (\u00f6l.1270) \u201cUyunu\u2019l-Enba F\u00ee Tabak\u00e2ti\u2019l-Etibb\u00e2\u201d adl\u0131 biyografik eseri gelir. Yine bir di\u011fer klasik kayna\u011f\u0131m\u0131z \u0130bn Hallikan\u2019\u0131n (\u00f6l.1282) \u201cVefey\u00e2tu\u2019l-Ayan ve Enb\u00e2\u2019u Ebna\u2019i\u2019z-Zaman\u201d adl\u0131 eseridir. S\u00fchreverd\u00ee hakk\u0131nda bilgi veren bir di\u011fer klasik kaynak da \u015eemseddin \u015eehrezuri\u2019nin (\u00f6l. 1298) k\u0131saca \u201cN\u00fczhetu\u2019l-Erv\u00e2h\u201d olarak bilinen, as\u0131l ad\u0131 \u201cN\u00fczhetu\u2019l-Ervah ve Ravdatu\u2019l-Efrah\u201d adl\u0131 eseri gelmektedir. Her ne kadar baz\u0131 kaynaklar ve kendisi de \u015eehabeddin S\u00fchreverd\u00ee\u2019nin \u00f6\u011frencisi olarak bahsetse de onun eserleriyle \u00f6\u011frencisi demek daha do\u011fru olur. \u00c7\u00fcnk\u00fc vefat tarihleri aras\u0131nda -\u015fayet H. Corbin\u2019in izah\u0131na bakarsak- bir as\u0131rdan daha fazla bir zaman vard\u0131r. (La Phylosophie. \u0130slamique, s. 14) \u015eehrezuri ayn\u0131 zamanda S\u00fchreverd\u00ee\u2019nin \u201cHikmetu\u2019l-\u0130\u015frak\u201d adl\u0131 temel eserini de \u015ferh etmi\u015ftir.<\/p>\n

Kaynaklarda as\u0131l ad\u0131; Ebu\u2019l-F\u00fct\u00fbh Yahya bin Habe\u015f bin Emirek \u015eehabeddin S\u00fchreverd\u00ee el-Makt\u00fbl \u015eeyhu\u2019l-\u0130\u015frak \u015feklindedir. G\u00fcney Azerbaycan\u2019\u0131n Zencan eyaletinin S\u00fchreverd k\u00f6y\u00fcnde H. 550\/M. 1155 y\u0131l\u0131nda d\u00fcnyaya gelmi\u015ftir. \u0130sminin bu derece uzun olmas\u0131, onun ayn\u0131 k\u00f6yden \u00e7\u0131km\u0131\u015f Ebu\u2019n-Necip es-S\u00fchreverd\u00ee ile Ebu\u2019l-Hafs \u015eehabeddin \u00d6mer S\u00fchreverd\u00ee gibi hem\u015fehrisi, ada\u015f\u0131 ve akrabas\u0131 di\u011fer \u00fcnl\u00fclerle kar\u0131\u015fmamas\u0131 i\u00e7indir.<\/p>\n

Ebu\u2019l-F\u00fct\u00fbh, k\u00fcnyesidir. \u201cFetihlerin babas\u0131\u201d anlam\u0131ndad\u0131r. Felsefesi gere\u011fi manev\u00ee ve kalb\u00ee fetihleri, derin manev\u00ee a\u00e7\u0131l\u0131mlar\u0131 esas ald\u0131\u011f\u0131 i\u00e7in b\u00f6yle bir k\u00fcnye kendisine verilmi\u015ftir. K\u00fcnyesinden sonra gelen \u201cYahya\u201d, as\u0131l ad\u0131d\u0131r. Kaynaklardan \u0130bn Hallikan, ad\u0131n\u0131n Ahmet oldu\u011funu da s\u00f6yler. \u201cHabe\u015f\u201d, babas\u0131n\u0131n ad\u0131d\u0131r. Habe\u015f kelimesi, muhtemelen Bilal-i Habe\u015f\u2019in ismini alm\u0131\u015f olmas\u0131d\u0131r. \u201cEmirek\u201d dedesinin ad\u0131d\u0131r. \u201cK\u00fc\u00e7\u00fck emir, k\u00fc\u00e7\u00fck h\u00fck\u00fcmdar\u201d anlam\u0131nda olup, Azerbaycan T\u00fcrklerinin kulland\u0131\u011f\u0131 bir isimdir. \u201c\u015eehabeddin\u201d veya \u201c\u015eihabeddin\u201d, \u201cdinin y\u0131ld\u0131z\u0131\u201d anlam\u0131nda olup felsef\u00ee derinli\u011fini belirten lakab\u0131d\u0131r. \u201cS\u00fchreverd\u00ee\u201d, orada do\u011fdu\u011fu i\u00e7in co\u011fraf\u00ee nisbesidir. \u201cEl-Makt\u00fbl\u201d, \u201c\u00f6ld\u00fcr\u00fclm\u00fc\u015f\u201d anlam\u0131nda olup s\u0131fat\u0131d\u0131r. Bu s\u0131fat\u0131, ada\u015f\u0131 di\u011fer S\u00fchreverd\u00ee\u2019den ay\u0131rmak i\u00e7in de kullan\u0131l\u0131r. Sevenleri ona ayr\u0131ca \u201cE\u015f-\u015eehid\u201d veya \u201cE\u015f-\u015eeyh\u201d(\u00d6nder) de derler. \u201c\u015eeyhul i\u015fr\u00e2k\u201d da \u015f\u00f6hretidir.<\/p>\n

S\u00fchreverd\u00ee ilk tahsilini do\u011fdu\u011fu k\u00f6yde yapm\u0131\u015f daha sonra da gen\u00e7li\u011finin bahar\u0131nda tahsilini devam ettirmek i\u00e7in Do\u011fu Azerbaycan\u2019\u0131n Mera\u011fa \u015fehrine gitmi\u015f ve orada tefsir, f\u0131k\u0131h ve kelam ve felsefe gibi ilimlerde geni\u015f bilgisi olan ve ayn\u0131 zamanda \u00fcnl\u00fc Fahreddin Razi\u2019nin de hocas\u0131 olan Me\u015f\u015fai ekolden \u00fcnl\u00fc filozof ve hekim \u0130bn Sina\u2019dan etkilenen Mecd\u00fcddin el-C\u00eel\u00ee\u2019den (\u00f6l. 584\/1188) kelam ve felsefe tahsil etmi\u015ftir.<\/p>\n

S\u00fchreverd\u00ee, Mera\u011fa\u2019da tahsilini tamamlad\u0131ktan sonra, \u0130sfehan\u2019a gider, orada, vaktiyle \u015eiraz\u2019da okudu\u011fu i\u00e7in kendisine Faris\u00ee denilen ve Zahir el-Faris\u00ee olarak me\u015fhur olan, Ba\u011fdat\u2019\u0131n Numaniye kasabas\u0131nda do\u011fan, Hanefi mezhebin\u2019den Hasanu\u2019z-Zahir\u2019den Arap\u00e7a ve Fars\u00e7as\u0131n\u0131 geli\u015ftirmek i\u00e7in Arap ve Fars Edebiyat\u0131 ba\u015fta olmak \u00fczere, f\u0131k\u0131h, mant\u0131k, hesap, hey\u2019et (astronomi), t\u0131p ve aruz gibi ilimleri de tahsil eder. Ondan ayr\u0131ca \u00d6mer bin Sahlan es-Sav\u00ee\u2019nin \u0130bn Sina mant\u0131\u011f\u0131n\u0131 \u00f6zetledi\u011fi \u201cel-Bes\u00e2iru\u2019n-Nas\u00eeriyye\u201d adl\u0131 eserini okur.<\/p>\n

S\u00fchreverd\u00ee\u2019nin felsefe alan\u0131nda derinle\u015fmesine yard\u0131mc\u0131 olan hocalar\u0131ndan biri, Fahreddin el-Mardin\u00ee olarak bilinen Muhammed bin Abd\u00fcsselam el-Ensar\u00ee\u2019dir. Bu zat, Mardin\u2019de do\u011fmu\u015f, Hemedan\u2019da felsefe ve t\u0131p okumu\u015f, \u0130bn Sina felsefesini benimsemi\u015f, Halep ve \u015eam\u2019da bulunmu\u015f ve Mardin\u2019de \u00f6lm\u00fc\u015ft\u00fcr (\u00f6l. 594\/1198).<\/p>\n

S\u00fchreverd\u00ee tasavvuf sahas\u0131nda da derinle\u015fmek i\u00e7in bir\u00e7ok mutasavv\u0131fla sohbetler eder ve bunun i\u00e7in bir tak\u0131m seyahatlerde bulunur. Z\u00fchd, takva ve \u00f6zelikle riyazetle me\u015fgul olur. Vaktinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 tefekk\u00fcr ve tecritle ge\u00e7irir. Hatta o bir eserinde: \u201cManev\u00ee basireti benim kadar y\u00fcksek olan bir dost arad\u0131m ama bulamad\u0131m\u201d der.<\/p>\n

S\u00fchreverd\u00ee seyahatleri s\u0131ras\u0131nda Anadolu\u2019ya gelmi\u015f ve burada pek \u00e7ok yerde bulunmu\u015ftur. \u00d6zellikle Diyarbak\u0131r\u2019da kalm\u0131\u015f, oradan Harput, Niksar, Konya, Mardin, Ba\u011fdat, \u015eam ve Halep\u2019te ikamet etmi\u015ftir. Bu d\u00f6nemde \u00f6nemli eserlerini de kaleme almaya ba\u015flam\u0131\u015ft\u0131r. Artuklu s\u00fclalesinden \u0130mad\u00fcddin Karaarslan ad\u0131na \u201cElvah-\u0131 \u0130madiye\u201d adl\u0131 eserini yazm\u0131\u015f ve onun saray\u0131nda dersler vermi\u015ftir. Keza \u201cPertevname\u201dyi yazm\u0131\u015f ve Sultan II. K\u0131l\u0131\u00e7arslan\u2019\u0131n oniki o\u011flundan \u00f6zellikle Koyulhisar ve Niksar Emiri \u015eehzade Berkyaruk(Berkyaref\u015fah)\u2019a ithaf etmi\u015ftir. Hem ona,\u00a0hem de Konya\u2019da vezir Kemaleddin Kamyar\u2019a felsefe ve hikmet dersleri vermi\u015ftir.<\/p>\n

S\u00fchreverd\u00ee Halep ve \u015eam\u2019a u\u011framadan \u00f6nce sohbetlerini devam ettirdi\u011fi hocalar\u0131ndan Fahreddin el-Mardin\u00ee\u2019ye u\u011fram\u0131\u015ft\u0131r. Kaynaklardan \u0130bn Ebi Useybia, \u0130bn \u00d6mer\u2019den \u015f\u00f6yle rivayet eder: \u201c\u015eehabeddin S\u00fchreverd\u00ee, \u015eeyhimiz Fahreddin Mardin\u00ee\u2019ye bazen u\u011frard\u0131. Aralar\u0131nda s\u0131k\u0131 bir dostluk vard\u0131. \u015eeyh Fahreddin bize, \u2018zaman\u0131m\u0131zda bu gen\u00e7 kadar zeki ve fasih (a\u00e7\u0131k ve net konu\u015fan) birini g\u00f6rmedim. Fakat korkar\u0131m ki, ald\u0131rmazl\u0131\u011f\u0131, a\u015f\u0131r\u0131ya ka\u00e7an s\u00f6zleri, s\u00f6ylenenlere kulak asmamas\u0131, kendini yeterince korumamas\u0131, helak\u0131na sebep olacak\u2019 demi\u015fti. \u015eehabeddin S\u00fchreverd\u00ee \u015fehrin do\u011fu taraf\u0131ndan ayr\u0131l\u0131p bize veda etti. \u015eam\u2019a y\u00f6neldi ve nihayet Halep\u2019e vard\u0131, orada fakihlerle m\u00fcnazaraya girdi. Hi\u00e7biri onu ge\u00e7emedi… \u00d6l\u00fcm haberi \u015feyhimiz Fahreddin Mardin\u00ee\u2019ye ula\u015f\u0131nca, bize \u2018ben bunu \u00f6nceden s\u00f6ylememi\u015f miydim? Onun hakk\u0131nda zaten bundan korkuyordum\u2019\u201d dedi. (s. 641-642)<\/p>\n

H.579\u2019da S\u00fchreverd\u00ee, bu seyahatinde \u015eam\u2019a gitmeden \u00f6nce, Halep\u2019e gelerek \u00f6nce Hallaviye medresesine u\u011frar. H.579 (s. 584) Orada \u015eerif \u0130ftar\u00fcddin\u2019in derslerine kat\u0131l\u0131r. Bunun talebesi olsun olmas\u0131n b\u00fct\u00fcn Halep fakihleri ile tart\u0131\u015fmalara girer, onlara ilm\u00ee kuvvet ve derecesini g\u00f6sterir. Olay\u0131 Selahaddin Eyyub\u00ee\u2019nin o\u011flu Halep h\u00fck\u00fcmdar\u0131 Melik Zahir duyar. Onu huzuruna \u00e7a\u011f\u0131r\u0131r. Ayr\u0131ca Halep\u2019in me\u015fhur m\u00fcderris, fakih, m\u00fctekellim b\u00fct\u00fcn \u00e2limlerini de toplar, huzurunda tekrar tart\u0131\u015ft\u0131r\u0131r. Melik Zahir, ilim ve faziletteki b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcr. S\u00fchreverd\u00ee, Melik\u2019in son derece h\u00fcrmet ve tevecc\u00fch\u00fcne mazhar olur. Kendisine sarayda \u00f6zel bir yer tahsis edilir. \u00d6nemli eserlerini, \u00f6zellikle me\u015fhur eseri \u201cHikmetu\u2019l-\u0130\u015frak\u201d\u0131 burada tamamlar.
\nHalep\u2019te kendisini \u00e7ekemeyenler S\u00fchreverd\u00ee hakk\u0131nda \u00e7irkin iftiralar yaymaya ba\u015flarlar. Onu k\u00fcf\u00fcr ve z\u0131nd\u0131kl\u0131kla itham ederler. Hatta haz\u0131rlad\u0131klar\u0131 bir tezkereyi, o s\u0131ralar\u00a0da \u015eam\u2019da bulunan Selahaddin Eyyub\u00ee\u2019ye g\u00f6t\u00fcr\u00fcrler. \u201cE\u011fer Halep\u2019te kal\u0131rsa Melik Zahir\u2019in itikad\u0131n\u0131 bozacak, \u015fayet serbest b\u0131rak\u0131l\u0131rsa hangi beldeye giderse gitti\u011fi yeri bozacak\u201d derler. Bunun \u00fczerine Selahaddin, Kad\u0131 Fad\u0131l\u2019\u0131n hatt\u0131yla o\u011flu Melik Zahir\u2019e \u015eeyh S\u00fchreverd\u00ee hakk\u0131nda i\u00e7inde idam fetvas\u0131 bulunan bir mektup g\u00f6nderir: \u201cBu \u015eehabeddin S\u00fchreverd\u00ee\u2019nin katli hemen icra edilmelidir. Hi\u00e7bir \u015fekilde sa\u011f kalmas\u0131na yol yoktur.\u201d (Tabakatu\u2019l-Etibba, s. 642) Ayn\u0131 kaynak \u015f\u00f6yle devam etmektedir: \u201cBu emir \u015eehabeddin S\u00fchreverd\u00ee\u2019ye tebli\u011f edilince, \u00f6ld\u00fcr\u00fclece\u011fine kesin olarak inand\u0131. \u00d6l\u00fcmden hi\u00e7bir \u015fekilde kurtulu\u015f yoktu. Kendisi Allah\u2019a kavu\u015funcaya kadar, yemekten i\u00e7mekten men edilerek tecrit edilmeyi (riyazeti) se\u00e7ti. \u00d6yle de yap\u0131ld\u0131 ve ya\u015f\u0131 otuzalt\u0131 kadard\u0131.\u201d (s. 642). Nefahat\u00fc\u2019l-\u00dcns yazar\u0131, vefat\u0131ndan sonra S\u00fchreverd\u00ee hakk\u0131nda \u00e7e\u015fitli s\u00f6ylentilerin dola\u015ft\u0131\u011f\u0131n\u0131, kimine g\u00f6re ilhad ve z\u0131nd\u0131k oldu\u011funu kimisi de keramet ehli oldu\u011funu s\u00f6ylemi\u015ftir. Onun kafir oldu\u011fundan dolay\u0131 \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc haberini duyan me\u015fhur \u015eems Tebriz\u00ee\u2019nin \u015f\u00f6yle dedi\u011fini nakl eder: \u201cOnun kafir olmas\u0131 h\u00e2\u015f\u00e2 m\u00fcmk\u00fcn de\u011fildir. O k\u00e2mil bir insand\u0131. Ancak, ilmi akl\u0131n\u0131 ge\u00e7mi\u015fti.\u201d (s. 659)
\nDaha sonra hem Selahaddin Eyyub\u00ee hem de o\u011flu Melik Zahir, S\u00fchreverd\u00ee\u2019yi \u00f6ld\u00fcrtmekten \u00e7ok pi\u015fmanl\u0131k duyarlar. Hatta Melik Zahir, Halep\u2019te onun aleyhinde olan \u00e2limlere son derece sinirli davran\u0131r. Onlar\u0131 hapse atar, baz\u0131lar\u0131n\u0131 s\u00fcrg\u00fcne g\u00f6nderir ve mallar\u0131n\u0131 m\u00fcsadere eder. (Y\u00f6r\u00fckan, \u015eeyh S\u00fchreverd\u00ee, Mihrab, S.13-14\/s. 462; \u015ee\u015fen, s. 361)<\/p>\n

S\u00fchreverd\u00ee, Halep kalesinin zindanlar\u0131nda vefat ettikten sonra, kalenin olduk\u00e7a d\u0131\u015f\u0131nda bir yere defnedilir. \u015eimdi o yer \u015fehrin ortas\u0131nda kalm\u0131\u015f ve \u00e7ok sonra bir t\u00fcrbe yap\u0131lm\u0131\u015ft\u0131r. Bu t\u00fcrbe, yukar\u0131da bahsetti\u011fim gibi ad\u0131na in\u015fa edilen bir mescit i\u00e7erisindedir. Ruhu \u015fad olsun.<\/p>\n

S\u00fchreverd\u00ee\u2019nin Eserleri ve K\u0131saca Felsefesi<\/strong><\/h2>\n

S\u00fchreverd\u00ee\u2019nin kitap ve risaleler halinde olmak \u00fczere irili ufakl\u0131 doksan\u0131n \u00fczerinde eseri vard\u0131r. Bunlar\u0131n pek \u00e7o\u011fu g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. \u00c7o\u011fu yazma halinde olan eserlerinin i\u00e7inde felsefesinin temelini olu\u015fturanlar tasnif edilip bas\u0131lm\u0131\u015ft\u0131r. Bu konuda Frans\u0131z ara\u015ft\u0131rmac\u0131 H. Corbin\u2019in tasnifi me\u015fhurdur. Corbin, Suhreverd\u00ee\u2019nin \u00f6nemli eserlerini \u201cOpera Metafizica et Mistica\u201d ad\u0131yla \u00fc\u00e7 cilt halinde; I. cildi, \u0130stanbul (1945) ve II. Cildi, Paris (1952), III. Cildi, Tahran (1970)\u2019te ne\u015fretti. Daha sonra \u201cArchange Emproupr\u00e9\u201d ad\u0131yla 15 kadar risalesini de Frans\u0131zca\u2019ya terc\u00fcme edip bast\u0131rd\u0131. S. H\u00fcseyn Nasr da Baz\u0131 Arap\u00e7a ve \u00f6zelikle Fars\u00e7a risaleleri Tahran\u2019da bast\u0131rd\u0131. Temel eserleri Arap\u00e7ad\u0131r. Me\u015f\u015fai Felsefeyi, \u0130\u015frak Felsefesini ve Sembolik dille yazd\u0131\u011f\u0131 felsefesini eserlerinde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. \u00d6zelikle Telvihat (Levhalar), Mukavamat (Kar\u015f\u0131 Koymalar) ve Mutarahat, Hikmetu\u2019l-\u0130\u015frak (Ayd\u0131nlanma Felsefesi), Heyakilu\u2019n-Nur (Nur Heykelleri), Avaz-\u0131 Parr-\u0131 Cebrail (Cebrail\u2019in Kanat Sesleri), L\u00fc\u011f\u00e2t-\u0131 M\u00fbr\u00e2n (Kar\u0131ncalar\u0131n Dili), H\u00e2l\u00e2t-\u0131 Tufuliyye (\u00c7ocukluk Halleri), \u0130tikad\u00fc\u2019l-Hukem\u00e2 (Filozoflar\u0131n \u0130nan\u00e7lar\u0131), K\u0131ssatu\u2019l-Gurbeti\u2019l-Garbiyye (Bat\u0131\u2019ya Yolculu\u011fun Hik\u00e2yesi), Akl-Sorh (K\u0131z\u0131l\u0131ms\u0131 Ak\u0131l), \u201cMunisu\u2019l-U\u015f\u015f\u00e2k (A\u015fk Ehlinin Rehberi) gibi eserleri me\u015fhurdur. Bunlardan Nur Heykelleri, hem Saffet Yetkin ve hem de Yusuf Ziya Y\u00f6r\u00fckan taraf\u0131ndan, Hikmetu\u2019l-\u0130\u015frak adl\u0131 eseri Tahir Ulu\u00e7 taraf\u0131ndan, Filozoflar\u0131n \u0130nan\u00e7lar\u0131 ve Bat\u0131ya Yolculu\u011fun Hikayesi ve ayr\u0131ca A\u015fk Ehlinin Rehberi adl\u0131 eserleri ise \u0130smail Yak\u0131t taraf\u0131ndan T\u00fcrk\u00e7eye terc\u00fcme edilmi\u015ftir.<\/p>\n

S\u00fchreverd\u00ee\u2019nin felsefesine gelince: \u0130slam d\u00fcnyas\u0131nda Me\u015f\u015fai felsefenin kar\u015f\u0131s\u0131nda ona bir reaksiyon olarak geli\u015ftirilen ve ad\u0131na \u0130\u015frak felsefesi denilen bir felsefedir. \u0130\u015frak kelimesi Arap\u00e7a\u2019da \u201cg\u00fcne\u015fin do\u011fu\u015fu\u201dna verilen bir isimdir. Nitekim \u201cMe\u015fr\u0131k\u201d kelimesi do\u011fu demektir ve g\u00fcne\u015fin do\u011fu\u00a0\u015funa nisbet edilir. Felsefede ise, hakikatin i\u00e7e do\u011fu\u015fu, ger\u00e7ek bilginin ayd\u0131nlanma (illumination) yoluyla i\u00e7e do\u011fmas\u0131n\u0131, i\u00e7e a\u00e7\u0131lmas\u0131n\u0131 ifade eden, teosofik ve gnostik (irfan\u00ee) bir terimdir. Hem felsefe hem de mistik boyutlar\u0131 olan bir ifadedir. \u0130slam felsefesi \u00f6zellikle Me\u015f\u015fai ekolle (\u0130slam d\u00fcnyas\u0131ndaki Aristocular\u2019\u0131n ekol\u00fc), hakikatin k\u0131yas ve istidlal (ak\u0131l y\u00fcr\u00fctme) yoluyla elde edilebilece\u011fini savunurken S\u00fchreverd\u00ee ekol\u00fc yani \u0130\u015frakiler onun bir nevi zihn\u00ee sezgi ve i\u00e7 ayd\u0131nlanma ile elde edilebilece\u011fi kanaatindedirler. Ke\u015fif, ilham ve sezgi, epistemolojilerinin temel unsurudur. Dolay\u0131s\u0131yla mant\u0131k ve ak\u0131l y\u00fcr\u00fctmeyi esasa alan Me\u015f\u015failere kar\u015f\u0131 gelirler. Tasavvuf felsefesiyle benzer \u00f6zellikleri olsa da tam olarak \u00f6rt\u00fc\u015ft\u00fckleri s\u00f6ylenemez. S\u00fchreverd\u00ee mutasavv\u0131flara kar\u015f\u0131 felsefeyi, filozoflara kar\u015f\u0131 da tasavvufu savunmu\u015f bir filozoftur.<\/p>\n

S\u00fchreverd\u00ee, \u201c\u0130slam d\u00fcnyas\u0131n\u0131n Eflatunu\u201d veya \u201cM\u00fcsl\u00fcman olmu\u015f Plotinus\u201d olarak tarihe ge\u00e7mi\u015f ve \u201c\u0130slam\u2019da ilk felsefe \u015fehidi\u201d olarak bilinen bir filozoftur. Bunun sebebi Eflatun ile Yeni Eflatunculu\u011fun kurucusu Plotinus\u2019un fikirlerini, \u0130slam\u00ee inan\u00e7larla bir araya getirme ve yorumlama \u00e7abas\u0131d\u0131r. Ayr\u0131ca Hermetik inan\u00e7larla, Zerd\u00fc\u015fl\u00fc\u011f\u00fcn Nur-Zulmet (Ayd\u0131nl\u0131k-karanl\u0131k) terimlerini, Antik Grek ve Hint d\u00fc\u015f\u00fcncelerini \u201c\u0130\u015frak\u00ee hikmet\u201d potas\u0131nda bir araya getirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. S\u00fchreverd\u00ee kendisini \u201cezel\u00ee hikmetin\u201d (=Philosophia perennis = el-Hikmetu\u2019l-Leduniyye) temsilcisi sayar. Ona g\u00f6re bu hikmet, \u00f6nce Hz. \u0130dris (Hermes)\u2019te, sonra Hint\u2019te, \u0130ran\u2019da, Babil, M\u0131s\u0131r ve Platon (Eflatun)\u2019a kadar Grek\u2019te var olmu\u015ftur. Felsefeyi rasyonel sistemler olarak g\u00f6rmekten ziyade hikmetle bir tutar. Ona g\u00f6re felsefe tarihi, Eflatun ve Aristo ile ba\u015flamaz, bilakis onlarla sona erer. Hatta Aristo hikmeti rasyonel bir kal\u0131p i\u00e7ine sokmu\u015f, perspektifini s\u0131n\u0131rlam\u0131\u015f ve kendinden \u00f6nceki filozoflardan ayr\u0131lm\u0131\u015ft\u0131r. Felsefenin babas\u0131 \u0130dris peygamberdir ve onu bir\u00a0vahiy olarak alm\u0131\u015ft\u0131r. Bu hikmeti tarihsel olarak Grekler, Zerd\u00fc\u015ft ve Sabii bilgeler ve daha \u00f6nceki uygarl\u0131klar\u0131 kendisinde birle\u015ftiren \u0130slam bilgeleri takip eder.<\/p>\n

Ona g\u00f6re sembolik olarak anlatt\u0131\u011f\u0131 iki t\u00fcrl\u00fc \u00e2lemden bahsedilebilir: Do\u011fu ve Bat\u0131 \u00e2lemi. Yani Do\u011fudan kas\u0131t hakiki \u00e2lem, yani metafizik \u00e2lemdir. Bat\u0131 ise i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z fizik \u00e2lem yani nesneler d\u00fcnyas\u0131d\u0131r. \u0130nsan\u0131n hakikati bedeni olamaz. Bunun da \u00f6tesinde as\u0131l cevherini olu\u015fturan ruhtur. Ruh, metafizik \u00e2lemden fizik \u00e2leme oradan da tekrar metafizik \u00e2leme yani as\u0131l vatan\u0131na bir d\u00f6n\u00fc\u015f i\u00e7indedir. Buna g\u00f6re beden karanl\u0131\u011f\u0131 (zulmet), ruh ayd\u0131nl\u0131\u011f\u0131 (nur) temsil eder. E\u011fer beden, az uyku, devaml\u0131 riyazetle (oru\u00e7) zay\u0131flat\u0131l\u0131rsa ruh g\u00fc\u00e7lenir ve h\u00fcrriyetine kavu\u015fur ve metafizik \u00e2lemi seyr \u00fc tem\u00e2\u015fa eder.
\nS\u00fchreverd\u00ee\u2019ye g\u00f6re \u0131\u015f\u0131k (nur) hakikatin cevherinden ba\u015fka bir \u015fey de\u011fildir. Bir \u015feyi kavrama ve anlama \u0131\u015f\u0131\u011f\u0131n bir bilin\u00e7 ayd\u0131nl\u0131\u011f\u0131 olu\u015fturmas\u0131ndan meydana gelir. Do\u011frudan ve i\u00e7 ayd\u0131nlanmayla olu\u015fan bilgi, Tanr\u0131 kat\u0131ndan gelen bir bilgi olmas\u0131 hasebiyle insan\u00fcst\u00fc say\u0131l\u0131r. Bu anlay\u0131\u015fla sufi gelene\u011fe yak\u0131nd\u0131r. S\u00fchreverd\u00ee\u2019ye g\u00f6re \u0131\u015f\u0131k veya \u0131\u015f\u0131nlar\u0131n \u00e7e\u015fitleri vard\u0131r. Baz\u0131lar\u0131 kontrol alt\u0131na al\u0131nabilir, baz\u0131lar\u0131 al\u0131namaz. S\u00fchreverd\u00ee, \u0131\u015f\u0131k h\u0131z\u0131n\u0131 bile kendi \u00e7a\u011f\u0131nda d\u00fc\u015f\u00fcnebilmi\u015f bir filozoftur.
\nS\u00fchreverd\u00ee\u2019nin felsefesinin b\u00fct\u00fcn detaylar\u0131n\u0131 burada anlatmaya imk\u00e2n\u0131m\u0131z yoktur. Hatta onun \u00f6zel olarak simya ilmini bildi\u011fine dair kaynaklarda yer alan \u00e7e\u015fitli olaylardan bahsetmemizin bir anlam\u0131 da yoktur. O, \u0130slam d\u00fcnyas\u0131nda i\u015frak felsefesinin kurucusu olmu\u015f, zaman\u0131nda bilgide ve tart\u0131\u015fmalarda kimsenin ge\u00e7emedi\u011fi bir bilge olarak tarihe ad\u0131n\u0131 yazd\u0131rm\u0131\u015ft\u0131r.<\/p>\n

S\u00fchreverd\u00eenin d\u00fc\u015f\u00fcnceleri genellikle S\u00fcnn\u00ee \u00e7evrelerce \u0130slam inan\u00e7lar\u0131na ters g\u00f6r\u00fclm\u00fc\u015f ve tenkit edilmi\u015ftir. Bundan dolay\u0131 \u015eii gelenek i\u00e7inde g\u00f6r\u00fc\u015fleri devam ettirilmi\u015ftir.\u00a0S\u00fcnn\u00ee y\u00f6neticiler taraf\u0131ndan da \u0130\u015frakiler, tarih boyunca takibata u\u011fram\u0131\u015flard\u0131r. S\u00fchreverd\u00ee\u2019nin yolundan giden me\u015fhurlardan; \u015eemseddin \u015eehrezur\u00ee (\u00f6l. 1298), Kutbuddin \u015eiraz\u00ee (\u00f6l.1236), Celaleddin Devvan\u00ee (\u00f6l.1503) ve Katip \u00c7eleb\u00ee (\u00f6l.1657)\u2019yi sayabiliriz.<\/p>\n

S\u00fchreverd\u00ee\u2019nin Etnik K\u00f6keni Hakk\u0131nda<\/strong><\/h2>\n

Yukar\u0131da Zencan\u2019\u0131n S\u00fchreverd k\u00f6y\u00fcnde do\u011fdu\u011funu s\u00f6yledi\u011fimiz \u0130\u015frak felsefesinin \u00fcnl\u00fc temsilcisi S\u00fchreverd\u00ee el-Makt\u00fbl\u2019\u00fcn milliyetini belirtmek i\u00e7in \u00f6nce do\u011fum yeri ve i\u00e7inde ya\u015fad\u0131\u011f\u0131 halk\u0131n etnik yap\u0131s\u0131 hakk\u0131nda bilgiler verelim.<\/p>\n

Zencan vilayeti, G\u00fcney Azerbaycan\u2019\u0131n, onlar\u0131n diliyle Cenub\u00ee Azerbaycan\u2019\u0131n yani bug\u00fcnk\u00fc ifadeyle \u0130ran Azerbaycan\u0131\u2019n\u0131n kuzeybat\u0131s\u0131nda yer alan bir kenttir. Ayn\u0131 zamanda bir eyalet ad\u0131d\u0131r.<\/p>\n

G\u00fcney Azerbaycan, d\u00f6rt eyaletten olu\u015fmaktad\u0131r. \u0130ran\u2019\u0131n Do\u011fu Azerbaycan\u2019\u0131, Bat\u0131 Azerbaycan\u2019\u0131, Erdebil ve Zencan eyaletleri. Yakla\u015f\u0131k 220.000 km. karedir. Kuzeyde Aras Nehri, g\u00fcneyde Hamse, Gilan ve Hazar Denizi, bat\u0131da T\u00fcrkiye ve Irak ile \u00e7evrili bir aland\u0131r. G\u00fcney Azerbaycan T\u00fcrkleri 25\u201330 milyon olarak tahmin edilmektedir. B\u00f6lge demografisinde Azerbaycan T\u00fcrkleri % 90\u2019\u0131n \u00fczerinde demografik bir n\u00fcfusa sahiptir. B\u00f6lgede ya\u015fayan T\u00fcrk boylar\u0131na gelince; ba\u015fta Af\u015far boyu olmak \u00fczere Ka\u015fkaylar, \u015eahsevenler, Ka\u00e7arlar, Karapapaklar, Mukaddem Boyu ve Hamse T\u00fcrkmenleri a\u011f\u0131rl\u0131ktad\u0131r. B\u00f6lgedeki a\u015firetler ise olduk\u00e7a fazla olup, ge\u00e7mi\u015fte oldu\u011fu gibi halen de a\u015firet yap\u0131s\u0131n\u0131 devam ettirmektedirler. Bunlar\u0131n belli ba\u015fl\u0131calar\u0131; Akkoyunlu, Akvanl\u0131, Ba\u015fo\u011fuz, Beyba\u011flu, \u00c7ardovlu, \u00c7ar\u0131kl\u0131, \u00c7e\u011fini, Dar\u0131lu, Delikanlu, Develi, H\u0131tayl\u0131, \u0130lhanl\u0131, \u0130marlular, Kala\u00e7l\u0131, Kapanaklar, Karababal\u0131, Kara\u00e7ayl\u0131, Karadolakl\u0131, Karaenikli, Karakoyunlu, Karasanl\u0131, Keli\u015fanlu, K\u0131yamandili, K\u0131z\u0131layak, K\u0131z\u0131lke\u00e7ili, Kiresunlu, Kovanl\u0131, Mi\u015fkinler, Muganl\u0131, Mukriler, Osanl\u0131, Porsunlu, \u015eabsanl\u0131, Tahtakap\u0131l\u0131, U\u011furlu, Umanl\u0131 gibi a\u015firetlerdir. (Bkz. Vikipedia Ansiklopedisi, Azerbaycan(\u0130ran) maddesi)<\/p>\n

Bu a\u015firetler, b\u00f6lgede as\u0131rlard\u0131r ya\u015fayan T\u00fcrk a\u015firetleridir. Fuzul\u00ee, \u015eehriyar ve Nebat\u00ee gibi \u015fairler bu b\u00f6lgeden \u00e7\u0131km\u0131\u015ft\u0131r. G\u00fcney Azerbaycan\u2019da asl\u0131nda b\u00f6lgesel olarak bir \u00e7ok devlet kurulmu\u015ftur. \u00d6nceleri S\u00fcnn\u00ee iken, 16. as\u0131rda \u015eah \u0130smail taraf\u0131ndan k\u0131l\u0131\u00e7 zoruyla \u015eiile\u015ftirilmi\u015ftir. 1941\u2019de \u0130ran, \u0130ngiltere ve Sovyet Rusya taraf\u0131ndan i\u015fgal edilip, b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra yani 1946 ise Sovyetler Birli\u011fi taraf\u0131ndan \u0130ran\u2019\u0131n bu Azerbaycan b\u00f6lgesinde, \u201cAzerbaycan Mill\u00ee H\u00fck\u00fcmeti\u201d kurdurulmu\u015ftur. Daha sonra Sovyetler, Do\u011fu Avrupa\u2019daki \u00e7\u0131karlar\u0131n\u0131n daha fazla oldu\u011funu g\u00f6rerek bu b\u00f6lgeden geri \u00e7ekilince, Azerbaycan Milli H\u00fck\u00fcmeti, Bat\u0131 Blo\u011fu ve \u0130ran\u2019a teslim edilmi\u015ftir. \u0130ranl\u0131lar da Azeri T\u00fcrk\u00e7esiyle e\u011fitim veren b\u00fct\u00fcn okullar\u0131 kapatm\u0131\u015flard\u0131r. (Vikipedia) \u015eimdi gelelim S\u00fchreverd\u00ee\u2019ye:<\/p>\n

1- S\u00fchreverd k\u00f6y\u00fc, yukar\u0131da da belirtti\u011fimiz gibi, G\u00fcney Azerbaycan\u2019\u0131n Zencan (Zincan da denir) b\u00f6lgesinde bir T\u00fcrk k\u00f6y\u00fcd\u00fcr. Bug\u00fcn bile \u00f6yledir. Giden arkada\u015flardan \u00f6\u011frendi\u011fim kadar\u0131yla, bug\u00fcn o k\u00f6ye gidenler, onlar\u0131n, her ne kadar \u0130ran bask\u0131s\u0131ndan dolay\u0131 T\u00fcrk\u00e7e konu\u015fmak istemeseler de, konu\u015ftuklar\u0131nda Azeri T\u00fcrk\u00e7esiyle konu\u015ftuklar\u0131na \u015fahit olurlar ve k\u00f6y de tipik geri kalm\u0131\u015f bir T\u00fcrk k\u00f6y\u00fcd\u00fcr ve di\u011fer \u0130ran k\u00f6ylerinden farkl\u0131l\u0131k arz eder. Zira, yukar\u0131da bahsetti\u011fimiz T\u00fcrk boylar\u0131 ve a\u015firetlerinin bir k\u0131sm\u0131 bu b\u00f6lgede ya\u015famaktad\u0131rlar. Dolay\u0131s\u0131yla S\u00fchreverd\u00ee bir Azeri T\u00fcrk\u00fcd\u00fcr. Ya \u0130ranl\u0131 yazarlardan Muhammed Kemal\u2019in, S\u00fchreverd k\u00f6y\u00fcne T\u00fcrk k\u00f6y\u00fc demekten ka\u00e7\u0131n\u0131p, hi\u00e7bir sa\u011flam gerek\u00e7e g\u00f6stermeden \u201cK\u00fcrd\u201d k\u00f6y\u00fc demesine ne demeli?. (Bkz. Mulla Sadra\u2019s transcendent philosophy, 2006) Kald\u0131 ki, Yak\u00fbt el-Hamav\u00ee, Mu\u2019cemu\u2019l-Buldan\u2019\u0131nda, buran\u0131n\u00a0Azeri beldelerinden oldu\u011funu ve bu beldelerde kimsenin anlamad\u0131\u011f\u0131 Azerice konu\u015fuldu\u011funu s\u00f6yler (Bkz. C. I, s. 156).<\/p>\n

2- Klasik kaynaklardan \u0130bn Ebi Useybia\u2019n\u0131n \u201cUyunu\u2019l-Enb\u00e2 F\u00ee Tabakati\u2019l-Etibba\u201d adl\u0131 me\u015fhur eserinde, S\u00fchreverd\u00ee\u2019yi \u0130ran ve Arap Beldeleri b\u00f6l\u00fcm\u00fcnde de\u011fil de \u201c\u015eam Beldeleri\u201d (=Biladu\u2019\u015f-\u015eam) b\u00f6l\u00fcm\u00fcnde (B\u00f6l\u00fcm No: XV) anlatm\u0131\u015ft\u0131r. Bu bile onun \u0130ranl\u0131 ve Arap olmad\u0131\u011f\u0131n\u0131n bir di\u011fer kan\u0131t\u0131d\u0131r.<\/p>\n

3- S\u00fchreverd\u00ee\u2019nin hayat\u0131n\u0131 konu alan eserlere bak\u0131ld\u0131\u011f\u0131nda onun F\u0131rat Nehri\u2019ni ge\u00e7ince, \u201cben bu topraklarda kalaca\u011f\u0131m\u201d dedi\u011fi ve o zamanlar T\u00fcrklerin yo\u011fun ya\u015fad\u0131\u011f\u0131 Diyarbak\u0131r\u2019da kalmay\u0131 \u00e7ok sevdi\u011fi, \u00f6zellikle T\u00fcrk n\u00fcfusun yo\u011fun oldu\u011fu mek\u00e2nlarda kalmay\u0131 tercih etti\u011fi anla\u015f\u0131l\u0131yor. Onun \u00fczerinde ciddi \u00e7al\u0131\u015fmalar yapan ve T\u00fcrk ilim hayat\u0131na S\u00fchreverd\u00ee\u2019yi tan\u0131tan merhum Prof. Y\u00f6r\u00fckan, \u015f\u00f6yle demektedir: \u201c.. Ger\u00e7ekten \u015eeyh buralar\u0131n halk\u0131n\u0131 severdi ve bu memleketlerde ya\u015famay\u0131 tercih ederdi. \u0130htimal ki T\u00fcrklerin aras\u0131nda ya\u015famay\u0131 sevdi\u011fi i\u00e7in \u015eeyh\u2019in Azeri oldu\u011fu sonucunu istidlal, hatta O\u011fuz T\u00fcrklerinden bulundu\u011funu istihrac edebiliriz\u201d demektedir. (Heyakilu\u2019-Nur Terc. Bas\u0131lmam\u0131\u015f Dokt. Tezi, s. 16)<\/p>\n

4- Klasik kaynaklardan \u0130bn Hallikan ve ona dayanarak isim ve k\u00fcnyesinden bahseden eserlere bakt\u0131\u011f\u0131m\u0131zda, dedesinin ad\u0131n\u0131n \u201cEmirek\u201d oldu\u011funu g\u00f6r\u00fcr\u00fcz. Bu isim de \u0130ran da kullan\u0131lmayan T\u00fcrk\u00e7e isimlerden biridir.<\/p>\n

5- Klasik kaynaklardan \u0130bn Ebi Usaybia, -zann\u0131mca kar\u0131\u015ft\u0131rm\u0131\u015f olmal\u0131- isminin \u00d6mer oldu\u011funu kaydetmektedir. Bu onun hem\u015fehrisi ve ada\u015f\u0131 olan me\u015fhur mutasavv\u0131f di\u011fer \u015eehabeddin S\u00fchreverd\u00ee\u2019dir. Buradan anla\u015f\u0131lan odur ki, S\u00fchreverd k\u00f6y\u00fc, \u00d6mer isminin rahat\u00e7a verildi\u011fi bir beldedir ve buran\u0131n ahalisi de \u015eii olamaz. \u00c7\u00fcnk\u00fc \u0130ranl\u0131lar \u00d6mer ismini hi\u00e7 sevmezler ve o\u011fullar\u0131na vermezler. Bu bile, S\u00fchreverd k\u00f6y\u00fcn\u00fcn bir Pehlevi k\u00f6y\u00fc olmad\u0131\u011f\u0131 ve bu k\u00f6yden olanlar\u0131n da \u0130ranl\u0131 veya \u015eii olmad\u0131\u011f\u0131n\u0131n bir di\u011fer delilidir.<\/p>\n

6- Yine bu meyanda onun \u0130ranl\u0131 olamayaca\u011f\u0131 hususunda s\u00f6ylenebilecek bir di\u011fer nokta da, \u0130ranl\u0131lar\u0131n S\u00fcnn\u00ee mezhepler olan Hanef\u00eelik, Hanbel\u00eelik, \u015eafi\u00eelik ve Malik\u00eelik gibi f\u0131kh\u00ee mezheplere itibar etmemeleridir. H\u00e2lbuki \u0130bn Hallikan\u2019\u0131n ifadesine g\u00f6re S\u00fchreverd\u00ee el-Makt\u00fbl, \u015eafii mezhebinden idi (Ve k\u00e2ne \u015f\u00e2fi\u2019iyyu\u2019l-mezheb). (\u0130bn Halikan,Vefey\u00e2t., 6\/172; Keklik, T\u0130FA Felsefenin \u0130lkeleri, s. 147) S\u00fchreverd\u00ee, Gazzal\u00ee\u2019nin f\u0131k\u0131h usul\u00fcndeki eseri olan \u201cel-Mustesf\u00e2\u201dy\u0131 \u00f6zetledi\u011fi bir eser olan \u201cet-Tenk\u00eeh\u00e2t\u201d\u0131 kaleme alm\u0131\u015ft\u0131r. S\u00fcnn\u00ee ve \u00f6zelikle \u015eafi\u00ee f\u0131kh\u0131nda \u00f6nemli olan bu eseri, \u015eii bir \u0130ranl\u0131\u2019n\u0131n yazamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Bu bile onun \u0130ranl\u0131 olamayaca\u011f\u0131n\u0131n a\u00e7\u0131k bir g\u00f6stergesidir.<\/p>\n

7- Yine klasik kaynaklar\u0131n tamam\u0131nda yer alan bir anekdota g\u00f6re, S\u00fchreverd\u00ee bir grup arkada\u015f\u0131yla birlikte \u015eam civar\u0131nda bir yere giderlerken bir koyun s\u00fcr\u00fcs\u00fcne rastlarlar. Arkada\u015flar\u0131 bir koyun al\u0131p kesip yemek isterler. S\u00fchreverd\u00ee onlara \u201cYan\u0131mda on dirhem para var, al\u0131n ve gidin kendinize bir koyun al\u0131n\u201d der. Onlar bir koyun be\u011fenirler. Ancak \u00e7oban\u0131n arkada\u015f\u0131 daha k\u00fc\u00e7\u00fck bir koyun almalar\u0131 gerekti\u011fini, verdikleri parayla be\u011fendikleri koyunu alamayacaklar\u0131n\u0131 s\u00f6yler. \u00c7oban T\u00fcrkmence konu\u015ftu\u011fu i\u00e7in anla\u015famazlar. \u00c7oban onlar\u0131n pe\u015fini b\u0131rakmaz. S\u00fchreverd\u00ee, arkada\u015flar\u0131na \u201csiz gidin, ben onu durdurur, raz\u0131 ederim\u201d der. T\u00fcrkmen \u00e7obanla \u201cT\u00fcrkmence\u201d konu\u015fup onu bir \u015fekilde ikna eder. \u0130bn Hallikan\u2019\u0131n, \u0130bn Ebi Useybia\u2019dan rivayeten ald\u0131\u011f\u0131 Arap\u00e7a ifade ile \u201cyetehaddesu meahu ve yutibu kalbehu\u201d (=onunla konu\u015fur ve onun kalbini ferahlat\u0131r (ikna eder). (Bkz. Uyunu\u2019l-Enba, s. 642; Vefeyatu\u2019l-Ayan, 6\/269). Ayn\u0131 olay Molla Cami\u2019nin \u201cNefahatu\u2019l-\u00dcns\u201d isimli eserinde ise Lamii \u00c7elebi taraf\u0131ndan \u015f\u00f6yle terc\u00fcme edilmi\u015ftir: \u201c\u015eeyh hazretleri T\u00fcrkman\u00ee kelimat ile (T\u00fcrkmence kelimelerle) ho\u015f dil eyledi.\u201d (Nefahatu\u2019l-\u00dcns, s. 658) G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, S\u00fchreverd\u00ee T\u00fcrkmenceden ba\u015fka dil bilmeyen T\u00fcrkmen \u00e7oban\u0131 ile T\u00fcrkmen leh\u00e7esi ile konu\u015fmu\u015ftur. Yani S\u00fchreverd\u00ee tabiri caizse kendi ana dili olan T\u00fcrk\u00e7e ile konu\u015fmu\u015ftur. \u00c7\u00fcnk\u00fc kaynaklardan onun sonradan Arap\u00e7a ve Fars\u00e7a \u00f6\u011frendi\u011fini biliyoruz ama sonradan T\u00fcrkmen leh\u00e7esi veya T\u00fcrk\u00e7e \u00f6\u011frendi\u011fine dair bir bilgiye rastlam\u0131yoruz.<\/p>\n

8- S\u00fchreverd\u00ee\u2019nin hayat\u0131na inceledi\u011fimizde g\u00f6r\u00fcr\u00fcz ki, o, bir m\u00fcddet Do\u011fu Anadolu ilerimizde yani Diyarbak\u0131r ve Mardin dolaylar\u0131nda dola\u015fm\u0131\u015f ve T\u00fcrk Artuklu H\u00fck\u00fcmdarlar\u0131n\u0131n himayesini g\u00f6rm\u00fc\u015ft\u00fcr. Bu arada \u201cElvah-\u0131 \u0130madiyye\u201d (\u0130madeddin Levhalar\u0131) isimli eserini Artuklu s\u00fclalesinden Harput Emiri \u0130madeddin Karaarslan bin Artuk\u2019a ithaf etmi\u015ftir. Anadolu\u2019da Sel\u00e7uklu Sultan\u0131 \u0130zzeddin Keykavus\u2019un da himayesinde bulunmu\u015f ve eserlerinin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 Anadolu\u2019da yazm\u0131\u015ft\u0131r. (H. Corbin, L\u2019Archange Emproupr\u00e9, s. 63; Kr\u015f. Keklik, a.g.e., s. 148)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, yukar\u0131da maddeler halinde s\u0131ralad\u0131\u011f\u0131m\u0131z gibi, S\u00fchreverd\u00ee\u2019nin \u0130ranl\u0131 say\u0131lmas\u0131 i\u00e7in hi\u00e7bir sebep yoktur. Onun T\u00fcrk asl\u0131ndan, \u00f6zelikle Azer\u00ee T\u00fcrk\u2019\u00fc oldu\u011funa dair pek \u00e7ok delil bulunmaktad\u0131r<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130\u015frak felsefesinin kurucusu olarak da bilinen S\u00fchreverdi El-Makt\u00fbl kimdir? Etnik k\u00f6keni hakk\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler olmas\u0131n\u0131n nedeni nedir? Bu felsefeyi kurma amac\u0131 nedir? Eserlerinde sembolik olarak anlatt\u0131\u011f\u0131 Do\u011fu ve Bat\u0131 aleminden kas\u0131t nedir? <\/p>\n","protected":false},"author":40,"featured_media":2230,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[62,2,66,69],"tags":[],"yoast_head":"\n\u0130\u015frak filozofu S\u00fchreverdi El-Makt\u00fbl \u0130ranl\u0131 m\u0131 yoksa T\u00fcrk m\u00fc? - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/israk-filozofu-suhreverdi-el-maktul-iranli-mi-yoksa-turk-mu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130\u015frak filozofu S\u00fchreverdi El-Makt\u00fbl \u0130ranl\u0131 m\u0131 yoksa T\u00fcrk m\u00fc? - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"\u0130\u015frak felsefesinin kurucusu olarak da bilinen S\u00fchreverdi El-Makt\u00fbl kimdir? Etnik k\u00f6keni hakk\u0131nda farkl\u0131 g\u00f6r\u00fc\u015fler olmas\u0131n\u0131n nedeni nedir? Bu felsefeyi kurma amac\u0131 nedir? 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Y\\u00fcksek tahsilini Ankara \\u00dcniversitesi \\u0130lahiyat Fak\\u00fcltesi'nde (1970-1974) tamamlad\\u0131. Milli E\\u011fitim Bakanl\\u0131\\u011f\\u0131 taraf\\u0131ndan burslu olarak Fransa'ya g\\u00f6nderildi. \\\"Paris-IV Sorbonne \\u00dcniversitesi'nde\\\" Doktora yapt\\u0131 (1974-1979). Doktora tez \\u00e7al\\u0131\\u015fmalar\\u0131 esnas\\u0131nda, Sorbonne \\u00dcniversitesi'nde Mukayeseli Felsefeler Dal\\u0131'nda \\u0130htisas Diplomas\\u0131 ald\\u0131 (1976). Kahire (M\\u0131s\\u0131r) \\u00dcniversitelerinde ara\\u015ft\\u0131rmalarda bulundu (1976-1977). Paris T\\u0131p Fak\\u00fcltesi'nin Juvisy Dok\\u00fcmantasyon Merkezinde ara\\u015ft\\u0131rmalar yaparak \\\"Anthropologie biologique\\\" sertifikas\\u0131 ald\\u0131 (1978). 1979'da \\u0130slam Felsefesi ve Mukayeseli Felsefeler dal\\u0131nda Paris-IV Sorbonne \\u00dcniversitesi'nde haz\\u0131rlad\\u0131\\u011f\\u0131 evrim teorileri \\u00fczerindeki Doktora tezini \\\"Pekiyi\\\" dereceyle savunarak yurda d\\u00f6nd\\u00fc. Erzurum Atat\\u00fcrk \\u00dcniversitesi \\u0130slami \\u0130limler (\\u0130lahiyat) Fak\\u00fcltesi'ne Dr. Asistan olarak girdi (1980). KKTC'nde Yedek Subay olarak askerlik yapt\\u0131 (1980-1981). Yard\\u0131mc\\u0131 Do\\u00e7ent oldu (1982). \\u0130stanbul \\u00dcniversitesi Edebiyat Fak\\u00fcltesi Felsefe B\\u00f6l\\u00fcm\\u00fc T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi Tarihi Anabilim Dal\\u0131'na naklen tayin oldu(1984). Do\\u00e7ent oldu(1986). \\u0130slam Felsefesi Profes\\u00f6rl\\u00fc\\u011f\\u00fc'ne y\\u00fckseltildi ve akabinde S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Kurucu Dekanl\\u0131\\u011f\\u0131'na tayin edildi(1993). \\u00dc\\u00e7 d\\u00f6nem arka arkaya dekanl\\u0131k yapt\\u0131(1993-2003). Bu arada Sosyal Bilimler Enstit\\u00fcs\\u00fc Kurucu M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc g\\u00f6revini de y\\u00fcr\\u00fctt\\u00fc (1993-1999). Akdeniz \\u00dcniversitesi Felsefe B\\u00f6l\\u00fcm\\u00fc Bilim Tarihi ve Felsefesi Anabilim Dal\\u0131 Ba\\u015fkanl\\u0131\\u011f\\u0131na atand\\u0131 (2010). Bir d\\u00f6nem B\\u00f6l\\u00fcm Ba\\u015fkanl\\u0131\\u011f\\u0131 da yapt\\u0131.(2014-2017). 2017 y\\u0131l\\u0131 Temmuz ay\\u0131nda ya\\u015f haddinden emekli oldu. Frans\\u0131zca ve Arap\\u00e7a bilen Prof. Dr. \\u0130smail Yak\\u0131t\\u2019\\u0131n bir\\u00e7ok yay\\u0131n\\u0131 bulunmaktad\\u0131r. \\u00c7al\\u0131\\u015fmalar\\u0131n\\u0131n bir k\\u0131sm\\u0131 \\u0130ngilizce, Frans\\u0131zca, \\u0130spanyolca, Arap\\u00e7a, Almanca, \\u00d6zbek\\u00e7e, Uygurca ve Japoncaya \\u00e7evrilmi\\u015ftir. Yay\\u0131mlanm\\u0131\\u015f Kitaplar\\u0131 1) Ihvan-\\u0131 Safa Felsefesinde Bilgi Problemi, \\u00dc\\u00e7dal Ne\\u015friyat, \\u0130stanbul, 1985; II. Bask\\u0131, \\u0130.\\u00dc.Edebiyat Fak\\u00fcltesi Yay\\u0131nevi, \\u0130stanbul, 1992 2) T\\u00fcrk \\u0130slam K\\u00fclt\\u00fcr\\u00fcnde Ebced Hesab\\u0131 ve Tarih D\\u00fc\\u015f\\u00fcrme, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 1992, II. Bask\\u0131, \\u0130stanbul, 2003, 496 s. 3) Bat\\u0131 D\\u00fc\\u015f\\u00fcncesi ve Mevl\\u00e2na, 195 s., \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 196 s.; II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000., III. Bas\\u0131m, 2013 4) Atat\\u00fcrk ve Din, S\\u00fcleyman Demirel \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc Yay\\u0131nlar\\u0131 No: 5 (S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Yay\\u0131nlar\\u0131 No: 5; Bilimsel Ara\\u015ft\\u0131rmalar Yay\\u0131n No: 1) Isparta, 1999, 78 s; II. Bask\\u0131, Isparta, 2000., III. Bask\\u0131, Isparta 2001,IV. Bask\\u0131, Isparta, 2002, V. Bask\\u0131, Isparta, 2002 ; 6. Bask\\u0131, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2006, VII. Bas\\u0131m, 2008, VIII. Bas\\u0131m, 2010, IX. Bas\\u0131m, 2013 5) \\u0130slam'da Bilim Tarihi, 310 s., Isparta, 2002. 6) Ar\\u015fiv Belgeleri I\\u015f\\u0131\\u011f\\u0131nda K\\u0131z\\u0131lcab\\u00f6l\\u00fck, 220 s., Tu\\u011fra Matbaas\\u0131,Isparta , 2002 7) Yunus Emre'de Sembolizm: \\u00c7\\u0131kt\\u0131m Erik Dal\\u0131na, 98 s. T.C. K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131\/2819 (Sanat-Edebiyat Eserleri Dizisi\/383-129, Uyum Ajans, Ankara, 2002 ; \\u0130kinci bask\\u0131: \\u00d6t\\u00fcken Ne\\u015friyat, 123 s., \\u0130stanbul, 2009, 3. Bas\\u0131m, \\u0130stanbul, 2015 8) T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi \\u00dczerine Ara\\u015ft\\u0131rmalar, 247 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2002, II. Bas\\u0131m, 2013 9) Osmanl\\u0131 Ara\\u015ft\\u0131rmalar\\u0131, 270 s., Fak\\u00fclte Kitapevi, 2002 10) Hz. Peygamberi Anlamak, 175 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003; 2. Bask\\u0131, \\u0130stanbul, 2005, s.220; 3. Bas\\u0131m, 2010, 4. Bas\\u0131m, 2017 11) Kur'an'\\u0131 Anlamak, 224 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003 , 2. Bask\\u0131, \\u0130stanbul, 2005, 3. Bas\\u0131m, 2011, 4. Bas\\u0131m, 2017, 12) \\u0130sl\\u00e2m'\\u0131 Anlamak, 444 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2005, 2. Bas\\u0131m, 2009, 3. Bas\\u0131m 2017 13) Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Uzunp\\u0131nar (P\\u0131narlar), P\\u0131narlar Belediye Ba\\u015fkanl\\u0131\\u011f\\u0131 Yay\\u0131n\\u0131, Alp Reklam Matb., Denizli, 2009 145 s. 14) Zaman De\\u011firmeni (D\\u00f6rtl\\u00fckler), \\u00d6t\\u00fcken, \\u0130stanbul, 2009, 165 s. 15) Yakut'tan Tarihler, 426 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2009; II. Bas\\u0131m, 672 s., \\u0130stanbul, 2012 16) T\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine, 165 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2010; 2. Bas\\u0131m, \\u0130stanbul, 2015, 230 s. 17) Mevl\\u00e2na'da A\\u015fk Felsefesi, 150 s. \\u00d6t\\u00fcken ne\\u015friyat, \\u0130stanbul, 2010, II. Bas\\u0131m, 2011; 3. Bas\\u0131m, 2013 18) Hat\\u0131ralar\\u0131yla \\u0130z B\\u0131rakanlar, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, Ocak 2016, 312 s. 19) T\\u00fcrkl\\u00fc\\u011f\\u00fc Tart\\u0131\\u015f\\u0131lan Me\\u015fhurlar, \\u00d6t\\u00fcken Ne\\u015friyat, Aral\\u0131k, 2016, 120 s. \\u00c7evirileri 1) \\u0130bn S\\u00een\\u00e2 Felsefesi ve Orta\\u00e7a\\u011f Avrupa\\u2019s\\u0131ndaki Etkileri, (Prof.Dr.A.-M. Goichon'dan terc.), I. Bask\\u0131: Do\\u011fu\\u015f Yay\\u0131nevi, \\u0130stanbul, 1986, 168 s., II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 156 s.; III. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000. 2) \\u0130bn el -Arab\\u00ee ve Fahreddin el-R\\u00e2z\\u00ee'nin D\\u00fc\\u015f\\u00fcncesinde \\u0130l\\u00e2h\\u00ee \\\"BEN\\\" ile Be\\u015fer\\u00ee \\\"BEN\\\", (Prof. Dr. R.Arnaldez'den terc.), B\\u00fcy\\u00fcky\\u0131ld\\u0131z matb. \\u0130stanbul, 1985, 64 s. 3-Farabi Galenos\\u2019u Ni\\u00e7in Ni\\u00e7in Ele\\u015ftirdi?Farabi\\u2019nin \\u201cEr-Reddu Ala C\\u00e2linus\\u201d adl\\u0131 kitab\\u0131n\\u0131n terc\\u00fcmesi: \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul 4-Galenos\\u2019un \\u201cErdemli Tabip Bir Filozof Olmak Zorundad\\u0131r\\u201d Adl\\u0131 Eseri, \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/2228"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=2228"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/2228\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/2230"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=2228"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=2228"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=2228"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}