Câhız'ın tabiat felsefesinde evrimin imkânı
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Tarih
2023
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Siirt Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
9. yüzyılda (hicrî 3. yy) Basra'da yaşayan ve dönemin entelektüel şahıslarından biri olan Câhız'ın (ö. 255/869), hocası Nazzâm'a (ö. 231/845) atfederek söylediği "Evrende olup-biten her şey doğasıyla hareket eder" sözü, doğa düşüncesini özetleyen en veciz ifadelerinden biridir. Zira Câhız, doğada Allah tarafından yaratılan her canlının bir tabiata sahip olduğunu ve ona göre hareket ettiğini, ürediğini, besinini aradığını, avlandığını, yuva edindiğini söyler. Canlılar üzerinde Allah'ın hikmetini, kudretini, azametini gösteren delilleri inceler ve canlılar hakkında birçok bilgiye sahip olur. Bunun yanında "doğa bilimci" ve "etolog" kimliğiyle canlıların yaşamsal sürecini inceler. Onların davranışlarının nedenlerini ve psikolojileri üzerine zihin yorar. Hatta deney ve gözlemler yaparak canlılar hakkında gördüğü, okuduğu, duyduğu haberleri bir dizi testten geçirerek deney ve gözleme tabi tutar. Ona kaynaklık eden bu bilgiler, Aristoteles ve diğer Yunan düşünürlere, tıp-eczacılık kitaplarına, bedevîlerden alınan bilgilere, hayvan terbiyecilerine, avcılara, farklı toplumlara, Kur'ân ve hadise dayanır. Câhız, tüm bu birikimini, araştırmalarını ve incelemelerini başta yedi ciltlik Kitâbü'l-Hayevân isimli eser olmak üzere diğer kitaplarında kaleme alır. Bu eserde Câhız, kedi, köpek, yılan, kertenkele, köstebek, güvercin, devekuşu, zürafa, fil, maymun, domuz, balık gibi canlı türü ve farklı tabiatları hakkında birçok önemli bilgi aktarır. Bu yüzden Câhız'ın canlılar hakkındaki görüşleri biyoloji ve zooloji alanında çalışan birçok araştırmacının dikkatini çekmiş ve onda Charles Darwin'in (1809-1882) öncülüğünü yaptığı evrim mekanizmalarının olduğuna dair görüşler ileri sürülmüştür. Bundan dolayı bu çalışmada, Câhız'ın tabiat felsefesinde canlıların yaşamsal süreçlerine, habitatlarındaki tutumlarına, onlardaki tabiatların işlevine dair ortaya koyduğu görüşlerin evrim mekanizmaları bağlamında izleri sürülmeye çalışılmıştır. Onun tabiat anlayışının kökenlerine dair Stoacı pneuma (yaşamsal ısı, soluk, nefes) yaklaşımı üzerinden bir okumanın imkânı araştırılmıştır. Bu yaklaşım üzerine Nazzâm'a nispet edilen, canlıların tabiatlarına yaratılışın ilk anında verilen özelliklerin zaman içerisinde şartlara ve durumlara göre ortaya çıktığını öne süren kümûn (gizlenme) ve zuhûr (ortaya çıkma) teorisi inşa edilip, aralarındaki benzerlikler ve bağlantıların izdüşümleri irdelenmiştir. Öte yandan canlıların tabiatlarında bulunan hayatî özelliklerin; onlara doğada ne tür avantajlar sağladığı? Nasıl işlevsel olduğu? Soruları üzerinden evrim mekanizmalarının (doğal seçilim, yapay seçilim, cinsel seçilim, akraba seçilimi) imkânı araştırılmıştır. Böylece çalışma sonucunda, Câhız'ın canlılar arasındaki yaşam mücadelesi, çevrenin onlar üzerindeki etkisi, canlıların hayatî organlarının onların hayatta kalmalarına etkileri, üreme, besin zinciri, canlılarda adaptasyon-modifikasyon, spontane jenerasyon ve metamorfoz gibi evrimin doğal seçilim mekanizması kapsamında ele alınan konulara temas ettiği görülmüştür. Bunun yanında Câhız'ın bahsettiği canlılar arasında yapay seçilim, cinsel seçilim ve akraba seçilimi gibi evrimin diğer mekanizmalarının da izlerini görmek mümkün hâle gelmiştir. Ayrıca Câhız'ın ortak ata sorununa işaret eden herhangi bir görüş beyan etmediği ortaya konulmuştur. Ancak onun kümûn ve zuhûr teorisine dayalı tabiat felsefesinde ortak atanın imkânının aklen mümkün olduğu da söylenilebilir. Bunun yanı sıra Câhız, insan ve maymun arasındaki fiziki ve karakteristik benzerliklere de değinmiştir. Çalışmada birçok araştırmacı ve düşünür tarafından Câhız'da ortak ataya işaret eden görüşler olduğuna dair iddiaların da anakronik ve zorlama yorumlar olduğu tespit edilmiştir. Anahtar Kelimeler: Kelâm, Câhız, Tabiat felsefesi, Pneuma, Kümûn ve Zuhûr teorisi, Evrim.
In the 9th century (3rd century hijri), al-J??i? (d. 255/869), who lived in Basra and was one of the intellectuals of the time, attributed to his teacher al-Na???m (d. 231/845) the statement, "Everything that happens in the universe moves according to its nature," which is one of the most succinct statements summarising the idea of nature. Al-J??i? says that every creature created by God in nature has a nature and moves, reproduces, seeks food, hunts and makes a home accordingly. He analyses the evidence of Allah's wisdom, power and majesty in living creatures and gains much knowledge about them. In addition, as a "naturalist" and "ethologist", he analyses the life processes of living creatures. He ponders the reasons for their behaviour and their psychology. He even tests the news he sees, reads and hears about living things by carrying out experiments and observations. His sources of information include Aristotle and other Greek thinkers, medical and pharmaceutical books, Bedouins, animal trainers, hunters, various societies, the Qur'an and the Hadith. Al-J??i? wrote all this knowledge, research and analysis in his seven-volume Kit?b al-Hayaw?n and other books. In this work, al-J??i? provides important information about many species of living creatures such as cats, dogs, snakes, lizards, moles, pigeons, ostriches, giraffes, elephants, monkeys, pigs, fish and their different natures. For this reason, al-J??i?'s views on living things attracted the attention of many researchers working in the field of biology and zoology, and it was argued that he had the mechanisms of evolution developed by Charles Darwin (1809-1882). Therefore, in this study we have tried to trace al-J??i?'s views on the vital processes of living things, their behaviour in their habitats and the function of their natures in his philosophy of nature in the context of evolutionary mechanisms. The possibility of reading the origins of his understanding of nature through the Stoic pneuma (vital heat, breath) approach was explored. The theory of kümûn (latency) and zuh?r (emergence) attributed to al-Na???m, which suggests that the characteristics given to the natures of living things at the first moment of creation emerge over time according to conditions and situations, is built on this approach, and the projections of similarities and connections between them are examined. On the other hand, what advantages do the vital characteristics in the nature of living things give them in nature? How do they function? The possibility of evolutionary mechanisms (natural selection, artificial selection, sexual selection, kin selection) has been investigated. Thus, as a result of the study, it has been seen that al-J??i? touches upon issues such as the struggle for life among living things, the effects of the environment on them, the effects of the vital organs of living things on their survival, reproduction, food chain, adaptation-modification in living things, spontaneous generation and metamorphosis, which are considered within the framework of the natural selection mechanism of evolution. In addition, it has become possible to see traces of other mechanisms of evolution such as artificial selection, sexual selection and kin selection among the living things mentioned by al-J??i?. In addition, it has been shown that al-J??i? did not express any opinion pointing to the problem of common ancestry. However, it can be said that the possibility of a common ancestor is rationally possible in his natural philosophy based on the theory of küm?n and zuhûr. In addition, al-J??i? also mentioned the physical and characteristic similarities between humans and apes. This study has shown that the claims of many researchers and thinkers that there are views in al-J??i? that point to a common ancestor are anachronistic and forced interpretations. Keywords: Kal?m, al-J??i?, Natural philosophy, Pneuma, Latency (kümûn) and Emergence (?u?ûr) theory, Evolution.
In the 9th century (3rd century hijri), al-J??i? (d. 255/869), who lived in Basra and was one of the intellectuals of the time, attributed to his teacher al-Na???m (d. 231/845) the statement, "Everything that happens in the universe moves according to its nature," which is one of the most succinct statements summarising the idea of nature. Al-J??i? says that every creature created by God in nature has a nature and moves, reproduces, seeks food, hunts and makes a home accordingly. He analyses the evidence of Allah's wisdom, power and majesty in living creatures and gains much knowledge about them. In addition, as a "naturalist" and "ethologist", he analyses the life processes of living creatures. He ponders the reasons for their behaviour and their psychology. He even tests the news he sees, reads and hears about living things by carrying out experiments and observations. His sources of information include Aristotle and other Greek thinkers, medical and pharmaceutical books, Bedouins, animal trainers, hunters, various societies, the Qur'an and the Hadith. Al-J??i? wrote all this knowledge, research and analysis in his seven-volume Kit?b al-Hayaw?n and other books. In this work, al-J??i? provides important information about many species of living creatures such as cats, dogs, snakes, lizards, moles, pigeons, ostriches, giraffes, elephants, monkeys, pigs, fish and their different natures. For this reason, al-J??i?'s views on living things attracted the attention of many researchers working in the field of biology and zoology, and it was argued that he had the mechanisms of evolution developed by Charles Darwin (1809-1882). Therefore, in this study we have tried to trace al-J??i?'s views on the vital processes of living things, their behaviour in their habitats and the function of their natures in his philosophy of nature in the context of evolutionary mechanisms. The possibility of reading the origins of his understanding of nature through the Stoic pneuma (vital heat, breath) approach was explored. The theory of kümûn (latency) and zuh?r (emergence) attributed to al-Na???m, which suggests that the characteristics given to the natures of living things at the first moment of creation emerge over time according to conditions and situations, is built on this approach, and the projections of similarities and connections between them are examined. On the other hand, what advantages do the vital characteristics in the nature of living things give them in nature? How do they function? The possibility of evolutionary mechanisms (natural selection, artificial selection, sexual selection, kin selection) has been investigated. Thus, as a result of the study, it has been seen that al-J??i? touches upon issues such as the struggle for life among living things, the effects of the environment on them, the effects of the vital organs of living things on their survival, reproduction, food chain, adaptation-modification in living things, spontaneous generation and metamorphosis, which are considered within the framework of the natural selection mechanism of evolution. In addition, it has become possible to see traces of other mechanisms of evolution such as artificial selection, sexual selection and kin selection among the living things mentioned by al-J??i?. In addition, it has been shown that al-J??i? did not express any opinion pointing to the problem of common ancestry. However, it can be said that the possibility of a common ancestor is rationally possible in his natural philosophy based on the theory of küm?n and zuhûr. In addition, al-J??i? also mentioned the physical and characteristic similarities between humans and apes. This study has shown that the claims of many researchers and thinkers that there are views in al-J??i? that point to a common ancestor are anachronistic and forced interpretations. Keywords: Kal?m, al-J??i?, Natural philosophy, Pneuma, Latency (kümûn) and Emergence (?u?ûr) theory, Evolution.
Açıklama
Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı, Kelam Bilim Dalı
Anahtar Kelimeler
Din, Religion
