Sosyal medyada “İlim talebesine” tuzak!

İlim talebesi ihtisas yaptıkça belli meselelerde diğer insanlardan temayüz eder ve farklılaşır. Bu farklılaşma, talebede bir itimat-ı nefs hasıl edebilir. Bu, biraz da birşeyler öğrenmiş olmanın verdiği bir hissin neticesidir. Bundan ancak ilmin gayesini anlamış olup ilimde belli bir merhale kat edenler kurtulabilir. 

Şimdi gelelim sosyal medyaya. Sosyal medya bir ilim talebesine nasıl ve ne tür tuzaklar kuruyor? Bu neden pek fark edilmiyor ve neredeyse bir hastalığa dönüşüyor? Çaresi nedir?

Bu mecralardayken israf edilen zamanın zararı aşikâr. Ancak, belki bundan daha da tehlikeli bir mesele var: Öğrendikleri ile diğer insanlara faydalı olmak için, Twitter, Youtube veya buna benzer mecralarda faaliyet göstermek. Bunda ne gibi bir tuzak/tehlike var? Aslında problem yeni değil. Burada tarihte de muhtelif hadiselerde çok defa görüldüğü gibi kitlelerin psikolojisi ortaya çıkıyor. 

Kitle mevzubahis olduğunda, akıl değil budalalık devrededir [1]. Kitle, kendini oluşturan fertlerden akılca geridedir. Ancak, kitlenin hissettikleri ve bu hislerin tahrik ettiği fiiller, kitlenin ne şekilde şartlandığına bağlıdır [2]. Hipnoz olmuş biri gibi artık fiillerinin de farkında olmayabilir [3]. 

Tüm bunlar dikkate alındığında, kitlenin ayırt edici hususiyetleri olarak şunlar sayılabilir: “fevrilik, asabiyet, akıl yürütmedeki kabiliyetsizlik, muhakeme ve tenkit eksikliği, hislerin aşırılaştırılması” [4].

İşte ilim talebesi, sosyal medyada elde ettiği takipçiler ile bir kitle haline gelebilmektedir. Ne yazık ki, ilme ve o ilmin hasıl edeceği vakara göre hareket etmek yerine kitlenin/güruhun sevk ve idaresine girer ve böylece bir kitle insanı olur. 

Kitle insanı ise kendini mükemmel kabul eder. Ancak bu kabulü, mağrur olması sebebiyledir; boş gururdan doğar. Kitledekilere ihtiyacı vardır ve onlardan kendisi hakkında söylenmesini istediği fikirlerin desteklenmesini bekler [5]. 

Kitlenin kendinden olmayana karşı tavrı da serttir; öldüresiye nefret eder [6]. Kendini muktedir hissettiğinde, yapabileceği tek şey linçtir [7].  

İlim talebesi, “açmadan solmaması” için, kitlenin sevk ve idaresine girmemelidir!

Referanslar 

[1] Gustave Le Bon, Kitleler Psikolojisi, trc. Elif Kanur, İstanbul, 2021, s. 32.

[2] a.g.e., s. 36.

[3] a.g.e., s. 34.

[4] a.g.e., s. 37.

[5] José Ortega y Gasset, Kütlelerin İsyanı, trc. Nejat Muallimoğlu, İstanbul, 2016, s. 72.

[6] a.g.e., s. 79.

[7] a.g.e., s. 118.

The Kharijite Mentality and Shaykh al-Islam Ibn Kemal's Advice to Muslims

"Revealed religion vs. fabricated religion"??? This is not a simple slogan. It is to accuse Muslims who do not believe as they do of following a "fabricated religion", which means 'takfir' (accusing one's opponents of unbelief).... Yes, some of those who came up with this slogan [1] may not resemble ISIS in appearance. They may even have different ways of acting. It cannot be denied that the geography and society they live in play a role in this. However, these two groups have one thing in common: Kharijite mentality. So what is this Kharijite mentality?

Shahristānī, in his book al-Milal wa al-Nihāl, in which he deals with the history of religions and sects, defines Khārijism as the rebellion against the legitimate caliph/imām (government) in which the ummah was united [2]. This is also the name of the first schism in Islamic history under the guise of religion. The Khārijites opposed the 'arbitration (tahkim) event', that is, the settlement of the political dispute between Hadrat Ali and Mu'awiya through the arbitrator. They not only rejected the Muslim consensus on the appointment of an arbitrator, but also condemned as apostates those who were involved in this matter, i.e. the companions of the Prophet, on the grounds that they were acting contrary to the verses of Allahu ta'âlâ. When we look at this, the meaning of the Kharijite mentality becomes even clearer. Ibn  bidin, one of the late Ottoman scholars, in his famous work Radd al-Mukhtar [3], uses the expression "those who condemn as apostates Muslims who oppose them" when describing Khārijism [4]. However, the scholars of the Ahl al-Sunnah did not accuse them of apostasy in response to this act of takfir by the Khārijites. Considering that the Khārijites had interpreted the Qur'anic verse incorrectly, the scholars of the Ahl al-Sunnah applied the ruling of the rebels to them [5].  

One of the main principles of Ahl al-Sunnah is not to takfir Ahl al-Qibla [6]. That is, not to condemn as apostates those who do not deny the matters that are the fundamentals of the religion and which are essential to know/believe. All the mujtahid jurisprudents are unanimous on this [7]. This principle is stated by Imam Abu Hanifa in his book al-Fiqh al-Absat [8]. Imam al-Ghazali also dealt with the issue of takfir in his treatise Faysal al-Tafriqa Bayna al-Islam wa al-Zendeqa. It is clear from the books of these mujtahid scholars how sensitive the Ahl al-Sunnah is on the issue of takfir because "al-Kufr shayun 'azimun - kufr/blasphemy is a great/dangerous thing" [9].

Well, what should be the attitude of a Muslim in such a turmoil where everyone speaks in the name of religion and even accuses each other of disbelief? In his book Risala al-Munīrah, written  in Arabic five centuries ago, Sheikh al-Islam Kemalpaşazâde, one of the greatest Ottoman/Islamic scholars, gives an answer to this question and provides guidance for today's Muslims [10]:

If you say, "I am not a scholar, how can I do my deeds and words in accordance with the Shari'ah?", I say in reply, "Follow a scholar who knows the way to the Hereafter better than you do, and do as he does. In fact, Allahu ta'âlâ commands this and says in the 43rd verse (al-ayah al-karima) of chapter (surah) al-Nahl: "If you do not know, ask those who know". In other words, when you do not know something in the affairs of the Hereafter (religion), ask those who know it well." 

If you say, "I do not know which scholar knows the knowledge and affairs of the Hereafter better, and if I did, I would follow him," let me teach you the qualities of the scholar whom you should follow in religious affairs: What he states from al-Qur'ân al-karîm and al-hadîth al-sharîf is true. It is permissible to be in the assembly of such a person. A scholar is a person who fears Allahu ta'âlâ. He follows al-Qur'ân al-karîm and the Sunnah of our Prophet sall-Allahu 'alaihi wa sallam. He avoids minor and major sins. He stays away from things that are doubtful [things that cannot be known well whether they are halâl (permissible) or haram (forbidden)]. He does not commit bid'ah [innovations introduced as religion]. This person knows the knowledge of the Hereafter and religion. He has righteous deeds. It is obligatory for you to obey him, to follow him, to believe that what he informs you about the knowledge of religion is true, and to be present in his meeting. According to the Shari'ah, such a person is called a muti', just, righteous, faqih, sheikh or murshid. For this reason, our Prophet sall-Allahu 'alaihi wa sallam said: "The scholars who do good deeds with their knowledge are the trustworthy servants and ummahs of Allahu ta'âlâ and His Messenger on earth as long as they are not attached to the world. When they are attached to the world, beware of them in religion".  

In the end times (akhir zaman), those who practice with their knowledge will have signs and omens: Their detractors will outnumber their praisers in matters of religion. For this reason, our Prophet sall-Allahu 'alaihi wa sallam said: "There will be various groups of people in the end times. They will argue with the scholars of my Ummah about religion. Those who command good (maruf) and forbid wrong-doing (munkar) will not be able to do it among them." In another al-hadîth al-sharîf, he said, "The religion of Islam began as gharib (weak). It will go as gharib as it started. Good tidings to those gharibs!".  

If you cannot find a scholar with these qualities, avoid following anyone else! Allahu ta'âlâ says in the 28th verse (al-ayah al-karima) of chapter (surah) al-Kahf: "Do not follow those who make their hearts forgetful of the remembrance of Us, and follow the desires of their nafs (ego), and whose work is loss and harm". Repent from all sins, never to do them again. Make all your enemies, whether believers or disbelievers, welcome you. Free your heart from arrogance, i.e., self-importance, conceit, hatred, jealousy and stinginess. Make up the past obligations (fard) and duties (wajib) on you. Then spend the remaining days of your life in worshipping your Lord. What you love and like for yourself, love and like for your brother in religion. In this way, you will gain the pleasure of your Lord and be sure of what you fear. 

... 

O my brother and sister! ... If you learn the knowledge of the faith from Imam Azam's al-Fiqh al-Akbar and his testament to his companions and other valuable religious books [such as Nuhbat al-Laâli, the commentary on the Ode of al-Amâli, Birgivi's Commentary on the Testament of Birgivi, Kâdızâde's Commentary on the Faith, Mawlânâ Halid's Itiqadnâmah, etc.], your faith will be free from bid'ah and deviation. On the other hand, if you follow your mind with your desires and say, "Let me learn the knowledge of the faith from books that suit your ego," you will become ignorant, deluded and perverse. You will also lead others astray. 

…

After learning the knowledge of belief, you must obey the commandments and prohibitions of Allahu ta'âlâ. You should learn these commands and prohibitions from the following precious books: Qudūrī, al-Jāmi'u al-Sağir, al-Hidāyah and its commentary, Fatāwā Qādihan, Hulāsa [Radd al-Mukhtar, Halebi-i Sağir, Mawkufat, Miftah al-Jannah, Majmū'a-i Zuhdiyyah, Nimet-i Islam, Islam Yolu] and similar books whose authors are mujtahids or scholars whose knowledge and righteousness in religion are known.

Kemalpaşazâde's important warnings and advice show that, just as when one is ill, one should seek an expert physician, so in religious affairs, the safest way is to read the books of scholars who have been trusted by the ummah for fourteen centuries and whose knowledge and virtue (taqwa) have earned the trust of the ummah. These books are written in Arabic, Persian and Ottoman Turkish. A Muslim who cannot read them can read them translated or transcribed into his/her own mother language by competent scholars.

Reference and Notes

[1] For example, Y. N. Öztürk, A. Bayındır, M. Islamoğlu, C. Taslaman in Turkey.

[2] Shahristānī, Terceme-i Milal wa Nihāl, trans. Into Ottoman Turkish: Nuh bin Mustafa, Istanbul: Tabʾhane-i Āmire, 1279, p. 50.

[3] Radd al-Mukhtar is an authoritative and voluminous fiqh book found in the home of every Ottoman scholar and frequently consulted for issuing fatwas. Reis al-ulemâ [the head of scholars] Yusuf Ziyaeddin Efendi of Tikveş, an Ottoman scholar, [who was the teacher of Ömer Hilmi Efendi, a member of the Council of Mecelle], refers to Radd al-Mukhtar as "one of the books not missing in any scholar's house." Muhammad Zāhid al-Kawsarī, Maqālat al-Kawsarī, Cairo: Matbaat al-Anwār, 1373, p. 107. Ahmed Davudoglu, who translated Radd al-Mukhtar into Turkish, also mentions the book as a guide for scholars, highlighting one of its key qualities. This Turkish translation consists of 17 volumes, the first 10 of which were translated by Ahmed Davudoglu. Such a translation is a tremendous service considering the opportunities of his time. However, the translation is not a complete translation; some parts have been omitted, and others abridged. There are  few translation errors that impact the meaning. It is obvious that it would be a great service to revise and republish the translation.  

[4] Allāme Ibn ʿAbidin explains the phrase "they accuse the Companions [of the Prophet] of unbelief" which was said about the Khārijites as follows: "You know that this [their takfir of the Companions] is not a condition for naming the Khawārij. This condition is to identify those who opposed Hadrat 'Ali. For them to be called Khawâraj, it is enough for them to condemn as apostates the Muslims who oppose them. Like the followers of Ibn 'Abd al-Wahhab, who appeared in Najd in our time and took over Harameyn [Makkah al-Mukarram and Madinah al-Munawwara]. They claimed to be the followers of Hanbali madhhab. However, they believed that only they were Muslims and those who opposed their beliefs were polytheists. For this reason, they considered it permissible to kill Ahl as-Sunnah Muslims and scholars until Allahu ta'âlâ annihilated their power and destroyed their country. The [Ottoman] soldiers of the Muslims became victorious in 1233 [Hijri/1817 A.D.]." Radd al-Mukhtar, Derse'âdet: Matbaat al-Osmaniyya, 1324, III/427-428. 

[5] Ibn 'Abidin, Radd al-Mukhtar, III/427.

[6] Ahl al-qibla are those who take the Ka'bah as their qibla, and those who are in the misguidance (bid'ah) sect and have not fallen into disbelief in their beliefs and deeds. Ekrem Bugra Ekinci, Dini Lugat - İzahlı, Misalli Metinlerle [Theological Dictionary - With Explained, Exemplary Texts], Istanbul, 2018.

[7] Ibn 'Abidin, Radd al-Mukhtar, III/428. Ibn Munzir reports this ijma of the fuqaha. It is clarified in Radd al-Mukhtar that the jurists here mean the mujtahid jurists. It goes on to say, "The word of the one who is not a mujtahid is not credible."

[8] When Imam Azam was asked about fiqh al-akbar, he said: "It is not to takfir anyone from the Ahl al-Qibla because of his sin." Zāhid al-Kawsarī makes the following footnote about fiqh al-akbar: "The science related to the correction of belief is meant. In the opinion of Imam Abu Hanifa, fiqh is in general comprehensive of belief, deeds and ethics. In fact, he defines fiqh as ma'rifat al-nafsi mā lehā wa mā aleyhā (one's knowledge of what is in his/her favor and what is against him/her)." Imam Abu Hanifa, al-Fiqh al-Absat - Riwayat al-Abi Muti (in al-'Alim wa al-Muta'alim), ed: Muhammad Zāhid al-Kawsarī, 1368, p. 40.

[9] Ibn 'Abidin, Radd al-Mukhtar, III/393.

[10] Kemalpaşazâde, Risalah al-Munīra, Istanbul: Matbaatü Cemal Efendi, 1308, pp. 17-18, 20. Additions are in square brackets.

On the Matter of Classics

During the last period of the Ottoman Empire, translations from foreign languages, especially French, brought the issue of "classics" to the agenda. What is a classic? What are classical works? Answers to these questions were sought in the periodicals at that time. According to Necîb Âsım's expression, classics are works that "cannot be imitated or written in a similar way, and that have a simple style and pure thought" [1].

The following text is quoted and translated from the section titled "A Classical Book" in the introduction of the Ottoman Turkish book "Zebân-i Fârisî" [2]:

For those who spend time in the world of writing and publishing, not much detail is needed. The books that come out of the skilled pens of writers, no matter what field they belong to, are divided into many classes.

Some of them are written for complete beginners in the field they belong to, while others are prepared in a simpler and introductory manner for people who are experts in that field.

First class books are also divided into two parts. The first part is based on the basic knowledge in the field to which this book belongs, and is prepared to give an idea or, if it is to go into a little more detail, to explain the information in that field in a way that is pleasing to the curious. Most of the books written are of this type.

The other class is also prepared for beginners, but the books are prepared in such a way that they contain serious and accurate information for students who will move beyond the basic knowledge in that field and move towards specialization. Such books are written in such a way that they are extremely useful in the field, in a way that the student can learn easily.

Europeans call such books "classics". In our tradition, the texts of the higher sciences [‘ulûm-i âliye] are also considered classical books, but when we say "text [metn]", we also understand it as a concise and concise expression. Classics, on the other hand, in addition to the concise expression, require that the book be organized and arranged in a beautiful style that is unparalleled in the field to which it belongs, without the need for commentaries and glosses.

Although thousands of books are written and published every year, classical works are quite rare. Even if some works are considered classics because there are no better ones, experts in the field see their deficiencies and aspects that need to be completed. As efforts are made to write more perfect works to overcome these deficiencies, books of the same kind keep multiplying.

It is one of the most difficult tasks to classify the basic subjects of a branch of science class by class, to determine which subject will serve as a key to learn other subjects, and to organize which subject will unlock the mysterious lock with that key. Such works require the author to have a long period of education and experience in that branch of science, beyond his or her high personal knowledge and extraordinary intelligence. That is why, once the classic works from each nation have been identified, they continue to attract attention and use for many years to come.

For French grammar, Chapsal and Noël's grammar books are of this kind, and for Arabic, the five famous texts from Bina to Kâfiye (Bina, Maqsûd, Avâmil, Izhâr, Kâfiye) are classics that have not lost their special importance for centuries, and risale-i erbaa [the four treatises] are among these important works.

Reference and Notes

[1] Ramazan Kaplan, Klâsikler Tartışması - Başlangıç Dönemi [Classics Debate - The Beginning Period], Ankara, 1998, p. 13.

[2] Muallim Feyzî, Zebân-ı Fârisî [Persian Language], 12th edition, Istanbul, 1329. The book was written for the teaching of Persian in the second grades of Idâdî [secondary] and Rüşdiye [high] schools. The book was given as a gift by my beloved late hodja, from whom I had studied fiqh (Islamic law) and Arabic nahw (syntax). May Allâhu ta'âlâ make his rank even higher.

Klâsikler Meselesine Dair

Osmanlı son devrinde bilhassa Fransızca gibi ecnebi lisanlardan yapılan tercümeler beraberinde “klâsikler” meselesini gündeme getirmiştir. Klâsik nedir? Klâsik eserler nelerdir? Devrin mecmualarında bunlara cevaplar aranmıştır. Necîb Âsım’ın ifadesine göre klâsikler, “en ziyâde taklîd ve tanzîri [benzerinin yazılması] mümkün olmayan, sâde bir edâ ile sâf efkârı câmi olan” eserlerdir [1].

Aşağıdaki metin “Zebân-i Fârisî” [2] kitabının mukaddimesinde geçen “Klâsik bir Kitâb” başlıklı kısımdan iktibâs edilmiştir:

Te’lifât ‘âleminde zemân geçirenler için tafsilât-ı zâideye hâcet olmadığı üzere, müelliflerin dest-i maharet-i peyvest telifinden çıkan kitâblar her hangi fene mensûb olurlarsa olsunlar bir çok sınıflara münkasim olurlar. Bunların bazıları mensûb oldukları fenleri bi’l-külliye mübtedî olanlara yazılıp bazıları ise o fenni müntehî olanlar nazarında bir kat daha basit ve temhîd [giriş] için te’lif edilirler.

Bunlardan birinci sınıf kitablar dahi esâsen iki kısma münkasim olup birinci kısmı bu kitabın âid olduğu fen hakkında malumat-ı sathiyyeye mübteni yalnız fikr-i mahsus vermek veyahut biraz daha tafsilata girişilecek ise fenn-i mezkûrde merak ben-i beşere hoş görülecek şeyleri şerh ve tafsil etmek suretiyle vücude getirilir ki telif olunan kitabların ağlebi bu cinsden olurlar. Diğer sınıfı ise yine erbâb-ı ibtidâ için telif olunurlar ise de mübtediler fenn-i mezkûrun mebâdisinde [başlangıcında] kalmayıp müntehâsına [sonuna] doğru ilerleyerek te’ammuk edecek [derinleşecek] olan şâkirdân [talebeler] ciddî ve sahîh olacakları hasebiyle zikr olunan telif dahî fenn-i mezkûrun esâs metni erbâb-ı tahsil için son derecelere kadar ahz ve telakkisi mûcib-i teshîl olacak bir tertib-i dilpezîr [makbul] üzere tanzim edilir. İşte bu nev’ kitâblara frenkler (klasik) ta’bir ederler ki bizde ‘ulûm-i âliyenin metinleri gerçi klasik kitablarımızdan ma’dûd olurlar ise de “metn” denildiği zeman onda bir îcâz ve ihtisâr-ı hükmî dahî münfehim olup halbuki klasiklerde îcâz ve ihtisârdan ve şerhlere ve hâşiyelere ihtiyacdan kat-i nazarla telif-i mezkûrun âid olduğu fende emsile-i sâiresi hemen de bulunamayacak derecelerde üslûb-ı hasen üzere tertib ve tanzîm edilmiş bulunması matlûb görülür.

Bizde her yıl binlerce kitâb telif ve neşr edildiği halde bunlar meyânında klasik kitâblar pek nâdir olarak görülürler. Hatta daha a’lâları bulunmamak hasebiyle bazıları klasik ‘ad olunsalar bile yeniden itmâm ve ikmâle muhtâc oldukları erbâbı tarafından görülecek şeyler olmasıyla daha mükemmelleri yapmaya gayret edile edile ayn-ı nevinden olunan kitâblar çoğaldıkça çoğalırlar.

Bir fennin mebâhis-i esâsiyyesini sınıf sınıf tasnif ederek hangi mebhas diğer mebâhisi öğrenmeğe hizmet edecek bir miftâh hükmünde olacak ise onu takdîm ve o miftâhla o bâvul hangi mebhasin kufl-i [kilit] esrar ve hafâyâsi [gizli şeyler]  küşâd edilecek [açılacak] ise müte’âkiben onu tanzim edebilmek en güç umûrdan olup bu gibi eserle müellifin müktesebât-ı zâtiyye-i ‘âliyesinden ve fevkalade fazl ve bedâ’asından ziyâde o fende tedrisât-ı medîde [uzun] ile bi’l-iştiğâl tecârib-i ‘adîde sahibi bulunmasına ihtiyâc gösterir. Bunun içindir ki her hangi milletde olursa olsun bir fenin klasik kitâbları ta’yîn eyledikden sonra pek çok seneler iyâde-i rağbet mualleminde bekâ-yı tedâvülünü te’min eylemiş olurlar.

Fransız lisânı için Şapsal [Chapsal] ve Nöenin [Noël] sarf ve nahvi işte bu kabilden olduğu gibi Arabî için dahî Binâ’dan Kâfiye’ye kadar beş [Binâ, Maksûd, Avâmil, İzhâr, Kâfiye] âti-yi mütûn-i meşhûra nice asırlardan beri ehemmiyet-i mahsusalarını zâil etmemiş olan klâsikler ve resâil-i erba’a dahî bunlara mülhak olan âsar-i celîledendir.

 

Referans ve Notlar

[1] Ramazan Kaplan, Klâsikler Tartışması – Başlangıç Dönemi, Ankara, 1998, s. 13.

[2] Muallim Feyzî, Zebân-ı Fârisî, 12. tab, İstanbul, 1329.  Kitap, İdâdî ve Rüşdiye mekteplerinin ikinci sınıflarında Farsça tedrisi için kaleme alınmıştır. Kitabı, kendilerinden fıkıh ve Arabî nahiv okuduğum pek muhterem merhum hocam hediye etmişti. Allahü teâlâ makamlarını âlî eylesin.

Osmanlı Cemiyetinde Eşitlik

Mekteb-i Harbiye'yi ziyaret eden İngiliz şâir ve roman yazarı Pardoe (1806-1862) şunları yazar [1]:

"Müessesede vazifeli her muallim, her zâbit bizi selamlayıp grubumuza katılmıştı. Bunlar arasında göze çarpanlardan biri de istihkâm muallimiydi. Melez olmasının yanı sıra, görme talihsizliğine uğradığım en korkunç şaşılık ondaydı. Muhafız yüzbaşısı ise çok şişman ve kibirli bir zenciydi. Zenci zabitler ve neferler Türkiye'de oldukça yaygın; burada bir insanın ten rengi, hizmetlerinden istifade etmeye bir mani teşkil etmediği gibi, onu mükafatsız bırakmanın da bahanesi değil."

"... every Professor and Officer connected with the Institution having made his bow, and joined the party. And not the least conspicuous of the number was the Professor of Fortification, who, besides being a Creole, had one of the most frightful and resolute squints I ever had the misfortune to meet with; and the Captain of the Guard, a very corpulent and consequential negro. Black officers and soldiers are, however, common in Turkey, where a man's colour is never construed into an objection to profit by his services, nor an excuse for leaving them unrewarded." [2]

Referanslar

[1] Julia Pardoe, Sultanlar Şehri İstanbul, Trc. M. Banu Büyükkal, İstanbul, 2010, s. 145. 

[2] Miss Pardoe, The City of the Sultan, and Domestic Manners of the Turks: With a Steam Voyage Up the Danube, London, 1837, cild I, s. 203. Kitabın orijinaline buradan (cild-I, cild-II) ulaşılabilir.

Necâib-i Kur'aniyye - Mukâvelât Muharrirliği (Noterlik)

Bereketzâde İsmail Hakkı (1851-1918), şahit olduğu hâdiselere tepkisiz kalmayan Osmanlı son devir münevverlerindendir. İlme olan merakı, Dâru'l-Funûn mezunu Bereketzâde'yi, devrin meşhur âlimlerinden istifadeye sevketti. Tefsir, kelâm, fıkıh, edebiyat ve hâtırat sahalarında eserler kaleme aldı. Baş müdde'i-yi umumi (başsavcılık) vazifesinde bulundu. 

Bu yazıda Necâib-i Kur'aniyye kitabı ele alınacaktır. Kitapta mevzu edindiği âyet-i kerîmelerin izahında, tefsir, fıkıh, kelâm, tasavvuf ve diğer ilimlere dair kitaplardan iktibaslar yapmaktadır. Bu, müellifin mahfuzatının genişliğine işaret etmesi cihetiyle manidardır.

Bereketzâde, Fransızca tahsil eden talebelerin ellerinde Hazret-i Peygamber'i ve Kuran-ı kerimi tahkir eden Fransızca bir risale görmesi üzerine bu eseri kaleme almıştır. Mukaddimenin âhirinde şunları yazmaktadır:

Bu misillü âsarı mutâla'a eden şebab-ı ümmete muhteviyat-ı kudsiye-i furkaniye hakkında bir âyine-i hakâike nemâ olmak üzere Kitabullah'dan, o efkâr ve kulûbda îkân ve itminan, itâat ve irtibât, başka bir te'sir ve hâlet, câzibedâr bir neşve ve halâvet hâsıl iden mu'cize-i bahre-i bâkiyeden bazı âyât-ı celîleyi teberrüken bir yerde cem' etdim ve her âyatın zîrine meal-i münifini şerh ve tefsir suretiyle nakl etdikten sonra makama münasib bazı tafsilat dahî ilave eyledim. Bu vech ile husûle gelen enmuzec Necâib-i Kur'aniyye tevsim kılındı. Bu mirat-ı mecelle içinde ümid ederim ki âdâb ve kavâid-i İslâmiyenin bir çok safâhatı temâşâ olunur. Din-i mubîn-i  İslâm insanları hangi semte irşâd edermiş ta'yin eder. 27 Ramazan 1320 Bereketzâde İsmail Hakkı.

Mukâvelât muharrirliği (noterlik) hakkında kitapta geçen kısım [1]:

Âyet-i müdayene [Sûre-i Bakara, 282. âyet-i kerime] üzerine teferru' olunarak âlem-i İslamda pek mühim bir vazife ihdas olunmuşdur ki o da fî yevminâ hazâ mukâvelât muharrirliği denilen memuriyetdir. Vaktiyle memuriyet-i mezkureye hidmet ve bu hidmeti ifâ edene "adl" ve cem'inede "udûl" denir idi. Müfred ve cemi' olarak "küttâb-ı vesâik" dahi ıtlak olunur. Bu iki tesmiyenin ikisi de "ve'l-yektüb beyneküm kâtibün bi'l-adli" [aranızda adl ile muttasıf bir kâtib yazsın] kavl-i  şerifinden ahz olunmuştur. Birinci tesmiyede adle, ikincisinde kâtibe nazar edilmiş.

Referanslar

[1] Bereketzâde İsmail Hakkı, Necâib-i Kur'aniyye, Tevsî-i Tıbâ'at Matbaası, 1331, s.87

تقي الدين الراصد ومرصده

 

تقي الدين الراصد ومَرصَده*

 

 أنشأ تقيُ الدين مرصدا في إسطنبول بمعونة خواجه سعد الدین أفندی الذي أدرك موهيبتَه وقابليتَه، وبتمويل من قبل السلطان مراد الثالث. يدعي بعض المؤرخين اليومَ الذين لم يفهموا تاريخ الفكر العثماني أن المرصد بني أساسا للمقاصد التنجيمية، ولكن لا يوجد دليل لهذا الإدعاء وتوجد أدلة كثيرة على عكسه، فان المنظوم الفارسي لعلاء الدين المنصور الشيرازي المسمى ب"شهينشاه نامه"، يقدم لنا معلومات مفصلة مهمة متعلقة بإنشاء المرصد وعمله وأدواته الفلكية [1]. فنفهم من هذه المعلومات بفهم واضح وجلي أن مؤلفه عمل في هذه المرصد.

في محادثة بين السلطان وبين تقي الدين، سأله السلطان "كيف تسير الأرصاد؟" فأجاب: "أيها السلطان العظيم كان في زيج الغ بيك كثير من النقاط الغوامض وتم تصحيح الزيج من خلال هذه الأرصاد" [2]. يتضح من المحادثة أن الغرض من إنشاء هذا المرصد هو تصحيح زيج الغ بيك.       

طابع بريدي متكون من صورة عمال المرصد في شهينشاه نامه[3]

الأمور كلها كانت على ما يرام، فلم هُدم المرصد في 21 كانون الثاني 1580م؟ الذين لا يحبون البحث الدقيق يتمسَّكون بذیل الشقایق لنوعي زادة عطائي (كتاب باللغة التركية العثمانية، وهو ذيل كتاب الشقايق النعمانية في علماء الدولة العثمانية لطاشكبري زاده، يشمل ذیل الشقایق الفترة من 1558 الى 1634 م). يدعى في المصدر أن هدم المرصد كان بسبب رسالة تنسب إلى قاضي زاده احمد شمس الدين أفندي الذي كان شيخ الإسلام في الدولة العثمانية آنذاك (ومن الواضح عدم كون كاتبها عالما لأنها تحتوي على خرافات). ولكن أن عطائي الذي ولد بعد هدم المرصد أعطى في كتابه تواريخ خاطئة لبداية انشاء المرصد ونهايته [4]. وهذا وكون شيخ الإسلام عالما مؤهلا في العلوم العقلية والنقلية تقتضي أن ندقق ما كتب عطائي حول هذه المسألة. لأنه كتب حاشية على شرح المواقف الذي نوقشت فيه المسائل الفلسفية والهندسية والفلكية (هذه الحاشية موجودة بالمخطوط.) وأكمل شرح الهداية الذي لكمال الدين ابن الهمام لموته قبل ان يتم شرحه. وتكميل شيخ الاسلام يبدأ من "كتاب الوكالة" وسماه "نتائج الأفكار في كشف الرموز والأسرار" [5]. (الشرح مطبوع مع هذه التكملة.) ولا يمكن أن تكون الرسالة خرجت من قلم عالم مثل شيخ الاسلام.

وفقا للوثائق الأرشيفية المنشورة، استوفيت طلب المرصد للعمال والمواد رغم أنها مكلفة. قدم من مصر بعض المواد المطلوبة. وفقا للوثيقة الاخيرة التي تحمل تاريخ 9 أغسطس 1579، عند وفاة أحد موظفي المرصد قبل تدمير المرصد بخمسة أشهر ونصف شهر تقريبا تم تعيين موظف جديد[6].

  عندما ننظر مرة أخرى إلى منظومة علاء الدين المنصور، نرى إشارة الى سبب التدمير. في دوام البيانات التي اقتبس من تقي الدين في الأعلى، قال: "العدو تعيس جدا وهو يتلوي بشدة. مُر الآن بإيقاف الأرصاد ليضر الأمر بالذين لهم أفكار شريرة وهم حسود". بعد ذلك مكتوبة فيها بأن السلطان استدعى جاووش باشي، الذي هو مسؤول نظام إحتفالات القصر واجتماعات المجلس الإمبراطوري، وأمره بتدمير المرصد [7].

من المحتمل أن تقي الدين كان صعب المزاج مثل الكثير من المخترعين. لذلك رغم أنه كان من العلماء لم يتمكن أن يأسس العلاقة الجيدة مع علماء إستانبول التي انتقل إليها قريبا. يوجد في كتاب "كنه الاخبار" حادث يدل على مزاج تقي الدين الصعب [8]. نفهم من عبارات تقي الدين في "شهينشاه نامه" والحادث الذي في "كنه الأخبار" أن بعض الناس كان لهم فكرة سيئة في حق تقي الدين بالرغم من تأييد السلطان وخواجه سعد الدین افندی له.                                    

 

 *اشكر د. اسعد اوزجان لاجل تصحيحاته

المراجع والملاحظات

[1] يمكن اعتبار الكتاب عملا فنيا بالإضافة إلى المعلومات التي يحتوي عليها.

[2] Aydın Sayılı, “Alâuddin Mansur’un İstanbul Rasathanesi Hakkındaki Şiirleri”, Belleten, 20, 1956, 459.

[3] على الرغم من كتابة "علماء الفلك العرب" على الطابع البريدي كان يوجد موظفون تركيون ويهود. http://sio.midco.net/danstopicalstamps/arabic.htm.

[4] Atâullah Nevizâde Atâî, Zeyl-i Şakâik, İstanbul: Tabhane-i Âmire, 1269, I/286-287.

[5] Abdülkadir Atansu, Osmanlı Şeyhülislamları, Ankara, 1972, 37-38.

[6] İsmet Miroğlu, “İstanbul Rasathanesine ait Belgeler”, İstanbul Üniversitesi Edebiyat Fakültesi, Tarih Enstitüsü Dergisi, 3, İstanbul, 1973, 75-82.

[7] Aydın Sayılı, 468. 

[8] Gelibolulu Mustafa Âli Efendi, Gelibolulu Mustafa Âli ve Künhü’l-ahbâr’ında II. Selim, III. Murat ve III. Mehmet Devirleri, Prep. Faris Çerçi, Erciyes Üniversitesi yayınları, Kayseri, 2000, III/424