Klasik Türk Düşüncesinde Hikmet ve Erdem Anlayışı
Hikmet [wisdom] in early islamic thought
Yazar: Özgen, Mehmet Kasım
Dergi: Bilimname, Vol. 2020 No. 41, 2020
Anahtar kelimeler: İslamFelsefesi,Tasavvuf Metafiziği,Hikmet,Erdem,Ahlak,Klasik Türk Düşüncesi

Bu çalışmada klasik dönem Türk düşüncesinde ahlak felsefesi bağlamında hikmet ve erdem anlayışı betimlenmeye çalışılacaktır. Felsefe tarihinin ilk büyük sistem filozofları olan Platon ve Aristoteles’te ahlak felsefesi temelde erdem anlayışıyla bezenmiştir. Buna göre insanın özselliği akılla temellenmektedir ve ahlaklılık, ruhun arzu ve tutkular gibi diğer güçlerini aklın rehberliği altında denetime tabi tutarak gerçekleştirilir. Çünkü erdemler ister Platon’daki gibi tümel gerçeklikler olarak kavransın isterse Aristoteles’teki gibi toplumsal kökenleri bulunan değerler olarak kavransın, aklın kurala tabi olması türünden bir ilişkiyi temsil ederler. Türk düşüncesi ise Hoca Ahmed Yesevi örneğinde görüleceği üzere, erdem merkezli değerler anlayışını aşacak tarzda hikmete dayalı bir ahlak anlayışını felsefenin merkezine yerleştirmiştir. Aşacak tarzda diyoruz, çünkü erdemlerle ilgili anlayış bütünüyle yanlış değil, fakat eksiktir; bu, kabuğa odaklanarak özü kaçırmak demektir. Dolayısıyla buradaki ayrım felsefe ile hikmet arasındaki, nasıl ile niçin soruları arasındaki hayati farka ilişkindir. İşte bu çalışmada hikmet merkezli bir ahlak ile erdem merkezli ahlaki değerler dünyası arasında nasıl farklar olduğuna ve bunun günümüze kadar gelen yansımalarına değinilecektir. Hikmet ahlakında teselli/tatmin/mutluluk/Hakka rıza en yüksek amaçtır. Oysa erdem ahlakında nefsin/egonun mutluluğu önceliklidir. Nefse hâkimiyet ancak nefsi arındırmakla olur. Bu da hikmet ahlakının bir gereğidir. Erdem ahlakında ise nefsi/ egoyu kontrol vardır. Egoyu kontrol sonuçta, yine ego için yapılan bir davranıştır. Hikmet zihinler için idrak, doğruluk ve merhamet demektir. Hikmet, inancımızın ve ahlakımızın metafizik ve ruhani boyutunu ortaya koyar. Doğruluk ve dürüstlük içinde yaşayabilmemiz için bizi hakikate sevk eder. Hikmet yaptıklarımıza bir anlam ve amaç verir, bugün bu hikmet anlayışını yeniden keşfetmemiz gerekiyor.

In this paper, the understanding of wisdom and virtue in the context of moral philosophy in classical Turkish thought will be described. In Plato and Aristotle who are the first great system philosophers in the history of philosophy, moral philosophy is embellished with a sense of virtue. Accordingly, the essence of man is based on the mind and morality is realized by controlling the other abilities of the soul such as desires and passions under the guidance of the mind. Because whether virtues are conceived as holistic truths like in Plato, or as values having social origins, such as Aristotle, they represent a kind of relationship to reason. As in the case of Khoja Ahmad Yasawi, he has placed the wisdom-based understanding of morality at the center of his philosophy to overcome virtue-centered values. We call it transcendent, because the understanding of virtue is not entirely wrong, but incomplete; this means focusing on the shell to miss the essence. So the distinction here is about the vital difference between philosophy and wisdom, between question of how and why. In this study, the differences between a wisdom-centered morality and a world of virtue-centered moral values and their reflections to today will be discussed. Consolation/satisfaction/happiness/consent in wisdom morality are the highest aims. However, in the morality of virtue, the happiness of self/ego has priority. Priority of self is only by purifying the self; this is a requirement of wisdom morality. In virtue ethics, there is self-control but controlling ego is ultimately a behavior for the ego. Wisdom means understanding, truth and compassion for the minds. Wisdom reveals the metaphysical and spiritual dimensions of our faith and morality. It leads us to the truth so that we can live in integrity and honesty. Wisdom gives meaning and purpose to what we do, and today we need to rediscover this understanding of wisdom. Early muslim scholars also deal with the conception of wisdom. Based on their knowledge from early Islamic sources and translations from the ancient Greek texts, Al-Farabi, Ibn Arabi and Averroes established a hybrid idea of “hikmah (wisdom)”. Translations and re-interpretations of the ancient texts inevitably influenced the understanding of Andulusian Muslim scholars. They are less interested in difference between Greek myhtology and divine revealation. They nurtured the role of man and his ability to rely on reason to reach the “Truth”.  Taking the truth [here learning] as common work of man, Al-Farabi integrates the ancient Greek philosophy and early Islamic sources to develop a particular understanding of wisdom. Farabi uses two words to explain what he means by wisdom. The first one is “hikmah” and the second one is “irfan (gnosis)”. The word “hikmah” is derived from Arabic Word “hukm” which means “to justify”. It has several connotations such as “to prevent, to restrict, to sthrenthen, to avoid”. As such “hikmah” may have two different meanings; to justify and to have a powerful judgement. When it is used for powerful judgment, it is associated with mind. The word has metaphysical application as well. In metaphysical context hikmah refers to spiritual experience; it is a quest for a spiritual maturity which has particular method and manner to save one’s soul from the evil.  The mystic use of the word “hikmaht” has a particular significance in the metaphysical context. Metaphysically the word emphasizes the spirtual quest into the Good [God]. Al-Farabi also uses this word with metaphysical meaning. He sometimes uses additional word to further develop his argument. For instance, “erdem (virtue)” is additional term he uses interchangebly. Al-Farabi does not use the word “erdem” like Aristotle. He writes about different meanings of the word. In general “erdem” refers to “good deeds”. The word “erdem” particularly refers to virtue and true understanding of man. It is the moral quality. Secondly, “erdem” is an attitude and manner. Here “erdem” is a practical experience and moral choice. In this case Al-Farabi’s understanding of “erdem” and the Greek understanding of “virtue” have certain similarities. The two words-“hikmah” and “erdem”- have metaphysical significance as well in early Islamic scholarship. Farabi uses such words with metaphysical references and implies that wisdom and virtue should be basic code of wise-man. The end of learning is wisdom; the end of faith is virtue. Other values such as truth, honesty, justice are secondary to wisdom-virtue. Wise-man’s quest is a quest into wisdom and virtue. Wisdom leads a man into the very meaning of existence. Virtue is inaccessible without the guidance of learning. Thus in the lack of the basic codes, the end is inaccessible. The salvation and glory of man becomes impossible.