Publication: İmam Gazzâlî’nin ihyâ’sında akıl ve kalp
Abstract
Araştırmamıza göre İmam Gazzâlî akıl ve kalbin tek bir hakikatin farklı isimleri olduğunu belirtmektedir. Ona göre akıl kalpte bulunan ve kendisi sayesinde “marifetullah”a ulaşılan bir nurdur. Kur’ân ve sünnete göre de akıl ve kalp birbirinden farklı unsurlar değildir, bilakis birbirleriyle sıkı irtibat halindedirler. Oysa tasavvuf klasikleri incelendiğinde bir akıl-kalp karşıtlığı hemen dikkati çekecektir. Akletmeyi kalbe izâfe eden Kalpleri vardır, onunla aklederler âyetine rağmen, mutasavvıflar akıl ile kalbi çatışan unsurlar olarak nasıl değerlendirebilmişlerdir? Bu sorunun yanıtı “akl-ı maâş- aklı maâd” ya da “akl-ı cüz'î- akl-ı küllî” ayrımında gizlidir. Mutasavvıflar birinci aklı Allah'a ulaşmada yetersiz görürken, ikinci aklı mârifetullahın sebebi saymışlardır. Mutasavvıfların eleştirdikleri akıl bugünün terminolojisi ile reason kelimesi ile ifade edilebilir. Reason salt mantıksal çıkarımlar yapan teorik bir akılken, intellect eşyanın hakikatini kavramaya yarayan melekenin adıdır ki tasavvuf klasiklerinde bu melekeye çoğunlukla kalp adı verilmiştir. Tasavvuf klasiklerinde görülen akıl-kalp çatışmasının aslında bir reason-intellect çatışması olduğunu söylemek mümkündür.
In this research it is claimed that according to Gazzâlî “intellect” and “heart” are different names of the same reality. Intellect is a ligth in heart by which marifetullah is acquired. For the Holy Quran and the sunnah, intellect and heart are not different from each other, on the contrary they are stricktly related. However in classical works of tasavvuf an intellect-heart dichotomy stands out. Despite the verse they have hearts to intellect with which attributes intellect to heart, how could some mutasavvıfs consider them as conflicting factors? The answer of this question is hidden in akl-ı maâş-aklı maâd or akl-ı cüz'î-akl-ı küllî distinction. The first one was seen deficient in reaching Allah while the second was seen as the reason of marifetullah. The criticised akl may be inferred with the word reason in today's terminology. Reason is a theoretical thinking which denotes logical conclusions, conversly intellect is the faculty to apprehend the truth of things which is expressed by the word kalp by the sufis. Therefore it is possible to say that the conflict is not between the intellect and the heart but between the reason and the intellect.
In this research it is claimed that according to Gazzâlî “intellect” and “heart” are different names of the same reality. Intellect is a ligth in heart by which marifetullah is acquired. For the Holy Quran and the sunnah, intellect and heart are not different from each other, on the contrary they are stricktly related. However in classical works of tasavvuf an intellect-heart dichotomy stands out. Despite the verse they have hearts to intellect with which attributes intellect to heart, how could some mutasavvıfs consider them as conflicting factors? The answer of this question is hidden in akl-ı maâş-aklı maâd or akl-ı cüz'î-akl-ı küllî distinction. The first one was seen deficient in reaching Allah while the second was seen as the reason of marifetullah. The criticised akl may be inferred with the word reason in today's terminology. Reason is a theoretical thinking which denotes logical conclusions, conversly intellect is the faculty to apprehend the truth of things which is expressed by the word kalp by the sufis. Therefore it is possible to say that the conflict is not between the intellect and the heart but between the reason and the intellect.