{"id":6090,"date":"2025-10-24T21:36:00","date_gmt":"2025-10-24T18:36:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6090"},"modified":"2026-09-25T21:38:59","modified_gmt":"2026-09-25T18:38:59","slug":"islamin-entelektuel-tarihi-atolyesi-ders-2","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2025\/10\/24\/islamin-entelektuel-tarihi-atolyesi-ders-2\/","title":{"rendered":"\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 2"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Hocam\u0131z Do\u00e7. Dr. O\u011fuzhan Tan, \u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi\u2019nin ikinci oturumunda, \u0130slam entelekt\u00fcel gelene\u011finde bilgi kavram\u0131n\u0131n tarihsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc, bilginin imk\u00e2n\u0131 tart\u0131\u015fmalar\u0131n\u0131, ak\u0131l\u2013nakil ili\u015fkisini ve modern d\u00f6nemde bilgiye dair pragmatist yakla\u015f\u0131mlar\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir perspektifle ele alm\u0131\u015f; bu \u00e7er\u00e7evede \u0130slam epistemolojisinin dinamik yap\u0131s\u0131na ve tarihsel s\u00fcreklili\u011fine dikkat \u00e7ekmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Giri\u015f: Kavramlar\u0131n Ba\u011flama Duyarl\u0131l\u0131\u011f\u0131<br><\/strong>Hocam\u0131z, oturumun ba\u015f\u0131nda bilim, fikir ve ilim kavramlar\u0131n\u0131n tarihsel ba\u011flam ve d\u00f6neme g\u00f6re anlam de\u011fi\u015ftirdi\u011fini vurgulam\u0131\u015ft\u0131r.<br>Hicr\u00ee 2. ve 3. as\u0131rlardan \u00f6nce, \u201cilim\u201d kavram\u0131 genel olarak vahyin kendisi ve vahye dair bilgiyi ifade etmekteydi. Bu d\u00f6nemde \u201c\u00fcmm\u00ee\u201d, vahyi ve onun getirdi\u011fi bilgileri bilmeyen kimse anlam\u0131nda kullan\u0131l\u0131yordu.<br>Ancak Hicr\u00ee 2. ve 3. as\u0131rlardan sonra, \u00f6zellikle Halife Me\u2019m\u00fbn d\u00f6neminde Beyt\u00fc\u2019l-Hikme\u2019nin kurulmas\u0131yla birlikte, ilim anlay\u0131\u015f\u0131nda belirgin bir d\u00f6n\u00fc\u015f\u00fcm ya\u015fanm\u0131\u015ft\u0131r. Bu d\u00f6nemde Yunan ilimleri \u2014\u00f6zellikle felsefe, mant\u0131k ve matematik\u2014 Aristo\u2019nun eserleri \u00fczerinden terc\u00fcme edilmi\u015f ve b\u00f6ylece \u0130slam d\u00fcnyas\u0131nda bilgi anlay\u0131\u015f\u0131 yeni bir a\u015famaya ge\u00e7mi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u0130lim Kavram\u0131n\u0131n Tan\u0131m\u0131 ve Yunan Etkisi<br><\/strong>Hocam\u0131z, bu s\u00fcre\u00e7ten sonra M\u00fcsl\u00fcman kelamc\u0131lar\u0131n, filozoflar\u0131n ve mant\u0131k\u00e7\u0131lar\u0131n Yunan epistemolojisiyle etkile\u015fime ge\u00e7ti\u011fini; Aristo\u2019dan Platon\u2019a uzanan bilgi anlay\u0131\u015f\u0131ndan etkilendikleriniifade etmi\u015ftir. M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler \u201cilim\u201d kavram\u0131n\u0131 a\u00e7\u0131klarken \u00e7o\u011funlukla \u201cma\u2018rifet\u201d ve \u201cidr\u00e2k\u201d gibi kavramlar\u0131n\u0131 kullanm\u0131\u015flard\u0131r.<br>\u0130lim klasik tan\u0131mlarda \u015f\u00f6yle ifade edilmi\u015ftir: \u201c\u0130dr\u00e2ku\u2019\u015f-\u015fey\u2019i al\u00e2 m\u00e2 huve aleyhi idr\u00e2ken c\u00e2zimen\u201d \u2014 Bir \u015feyi oldu\u011fu h\u00e2l \u00fczere kesin olarak idrak etmek. Alternatif bir tan\u0131mda ise: \u201cS\u0131fatun tucbiru temy\u00eezen l\u00e2 yehtemilu\u2019n-nakd\u201d \u2014 Ayr\u0131m\u0131 zorunlu k\u0131lan ve \u00e7eli\u015fmeyi kabul etmeyen bir s\u0131fat.<br>Bu tan\u0131mlar, \u0130slam epistemolojisinde ilmin hem zihinsel bir fiilhem de kesinlik niteli\u011fi ta\u015f\u0131yan bir idrak bi\u00e7imi oldu\u011funu g\u00f6stermektedir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bilginin \u0130mk\u00e2n\u0131 (\u0130mk\u00e2n\u00fc\u2019l-\u0130lm)<br><\/strong>Hocam\u0131z, bilginin imk\u00e2n\u0131 (imk\u00e2n\u00fc\u2019l-ilm) meselesinin \u0130slam d\u00fc\u015f\u00fcncesinde en temel tart\u0131\u015fmalardan biri oldu\u011funu belirtmi\u015ftir. M\u00fcsl\u00fcman filozoflar ve kelamc\u0131lar, antik sofistlerin (\u015f\u00fcphecilerin) aksine, bilginin m\u00fcmk\u00fcn oldu\u011funu kabul etmi\u015flerdir. Ancak bilginin s\u0131n\u0131rlar\u0131 ve kapsam\u0131 tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r<br>Hocam\u0131z, Bat\u0131 epistemolojisinde Platon\u2019dan g\u00fcn\u00fcm\u00fcze kadar kabul g\u00f6ren \u201cjustified true belief\u201d (gerek\u00e7elendirilmi\u015f do\u011fru inan\u00e7) anlay\u0131\u015f\u0131n\u0131n M\u00fcsl\u00fcman \u00e2limler taraf\u0131ndan da benimsendi\u011fini ifade etmi\u015ftir. Buna \u00f6rnek olarak Sa\u2018deddin et-Taftaz\u00e2n\u00ee\u2019nin ilim tan\u0131m\u0131n\u0131 zikretmi\u015ftir: \u201cel-\u0130\u2018tik\u00e2du\u2019l-c\u00e2zimu\u2019l-mut\u00e2biku li\u2019l-v\u00e2ki\u2018i \u2018an del\u00eelin\u201d \u2014 Ger\u00e7e\u011fe uygun, delile dayal\u0131 kesin inan\u00e7.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bilgi Kaynaklar\u0131 (Esb\u00e2b-\u0131 Yak\u00een)<br><\/strong>Hocam\u0131z, \u0130slam mant\u0131k ve epistemoloji gelene\u011finde bilginin elde edilme yollar\u0131n\u0131n d\u00f6rt ana kategoriye ayr\u0131ld\u0131\u011f\u0131n\u0131 belirtmi\u015ftir:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Birincisi: Hiss\u00ee Bilgi (Hissiyy\u00e2t): Duyular arac\u0131l\u0131\u011f\u0131yla elde edilen bilgidir. Deney ve g\u00f6zleme dayal\u0131 olan bu alan, pozitif bilimlerin temelini olu\u015fturur.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130kincisi: Burh\u00e2n\u00ee Bilgi (Ak\u0131l Deliline Dayal\u0131 Bilgi): Ak\u0131l y\u00fcr\u00fctme, \u00e7\u0131kar\u0131m ve zorunluluk ilkelerine dayanan bilgi t\u00fcr\u00fcd\u00fcr. Bu alan, kelamc\u0131lar, filozoflar ve mant\u0131k\u00e7\u0131lar taraf\u0131ndan temsil edilir. Hocam\u0131z, burada \u201cakl\u00ee delil\u201din kesin bilgi anlam\u0131na geldi\u011fini ve bu bilginin \u00e7eli\u015fmezlik ilkesi \u00fczerine kurulu oldu\u011funu vurgulam\u0131\u015ft\u0131r. Ayr\u0131ca \u00e7a\u011fda\u015f tart\u0131\u015fmalarda s\u0131k\u00e7a kar\u015f\u0131la\u015f\u0131lan \u201cak\u0131l\u2013nakil kar\u015f\u0131tl\u0131\u011f\u0131\u201dn\u0131n hatal\u0131 bir ikilik oldu\u011funu ifade etmi\u015ftir. Ona g\u00f6re ak\u0131l, bireysel kanaat de\u011fil, zihnin zorunluluk yasalar\u0131d\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00dc\u00e7\u00fcncus: Vecd\u00ee \/ Hadss\u00ee Bilgi (Sezgiye Dayal\u0131 Bilgi): Bilginin kayna\u011f\u0131 olarak sezgi, ilham veya ke\u015ff kabul edilir. Bu yakla\u015f\u0131m, \u00f6zellikle tasavvuf gelene\u011finde \u00f6n plandad\u0131r<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">D\u00f6rd\u00fcnc\u00fcs\u00fc: Haber\u00ee Bilgi (Nakl\u00ee Bilgi): Do\u011frulu\u011fundan \u015f\u00fcphe edilmeyen, g\u00fcvenilir \u00e7ok say\u0131da ki\u015fi taraf\u0131ndan aktar\u0131lan m\u00fctev\u00e2tir haberlere dayan\u0131r. Bu bilgi t\u00fcr\u00fc de yak\u00een ifade eder.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bilginin \u0130nk\u00e2r\u0131: \u015e\u00fcpheci E\u011filimler<br><\/strong>Hocam\u0131z, bilginin imk\u00e2n\u0131n\u0131 reddeden d\u00fc\u015f\u00fcn\u00fcrlerin \u0130slam gelene\u011finde \u00fc\u00e7 grupta tasnif edildi\u011fini ifade etmi\u015ftir:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>\u0130ndiyye: Ger\u00e7e\u011fin ki\u015fiye g\u00f6re de\u011fi\u015fti\u011fini savunanlar.<\/li>\n\n\n\n<li>L\u00e2edriyye: E\u015fyan\u0131n hakikatinin bilinemeyece\u011fini \u00f6ne s\u00fcrenler.<\/li>\n\n\n\n<li>\u0130n\u00e2diyye: A\u00e7\u0131k ger\u00e7ekleri inatla ink\u00e2r edenler (muk\u00e2bere ehli).<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Modern D\u00f6nemde Bilgi Tart\u0131\u015fmalar\u0131<br><\/strong>Hocam\u0131z, modern \u00e7a\u011fda bilgi tart\u0131\u015fmalar\u0131n\u0131n y\u00f6n de\u011fi\u015ftirdi\u011fini vurgulam\u0131\u015ft\u0131r. Art\u0131k mesele, \u201cbilginin var olup olmad\u0131\u011f\u0131\u201d de\u011fil, \u201cbilginin faydal\u0131 olup olmad\u0131\u011f\u0131\u201d sorusu etraf\u0131nda \u015fekillenmektedir. \u00d6zellikle Amerikan pragmatizmi, bu anlay\u0131\u015f\u0131n en belirgin \u00f6rne\u011fidir.<br>Pragmatizme g\u00f6re bilginin de\u011feri, do\u011frulu\u011funda de\u011fil, pratik faydas\u0131nda ve toplumsal yarar \u00fcretme kapasitesinde yatmaktad\u0131r.<br>Hocam\u0131z, bu noktada fakihlerin (\u0130slam hukuk\u00e7ular\u0131n\u0131n) k\u0131smen pragmatist say\u0131labilece\u011fini, \u00e7\u00fcnk\u00fc onlar da bilginin uygulanabilirli\u011fi ve faydas\u0131na \u00f6nem verdiklerini; ancak h\u00fck\u00fcmlerinin hakikatine inand\u0131klar\u0131 i\u00e7in pragmatistlerden ayr\u0131ld\u0131klar\u0131n\u0131 ifade etmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u0130slam Epistemolojisinde Yak\u00een\u00ee Bilginin Yollar\u0131<br><\/strong>Hocam\u0131z, oturumun sonunda \u0130slam mant\u0131k ve epistemoloji gelene\u011finde yak\u00een\u00ee (kesin) bilgiye ula\u015ft\u0131ran yollar\u0131n d\u00f6rt (baz\u0131 \u00e2limlere g\u00f6re alt\u0131) ba\u015fl\u0131kta topland\u0131\u011f\u0131n\u0131 belirterek dersi \u00f6zetlemi\u015ftir. Bunlar:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Evleviyy\u00e2t (Evveliyy\u00e2t \/ Bed\u00eehiyy\u00e2t): Akl\u0131n kendili\u011finden zorunlu olarak bildi\u011fi ilk prensipler.<\/li>\n\n\n\n<li>Hissiyy\u00e2t (Duyusal Bilgiler): Be\u015f duyu arac\u0131l\u0131\u011f\u0131yla elde edilen bilgiler.<\/li>\n\n\n\n<li>M\u00fctev\u00e2tir\u00e2t (Nakl\u00ee Yak\u00een): \u00c7ok say\u0131da g\u00fcvenilir ki\u015finin haberine dayanan bilgiler.<\/li>\n\n\n\n<li>Me\u015fh\u00fbr\u00e2t: \u0130nsanlar aras\u0131nda yayg\u0131n bi\u00e7imde kabul g\u00f6ren, toplumsal tecr\u00fcbe ve ahlak\u00ee kabullere dayanan bilgiler.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"https:\/\/x.com\/ideorgtr\/status\/1982432019628847141\">X&#8217;de payla\u015f\u0131lm\u0131\u015ft\u0131r.<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Hocam\u0131z Do\u00e7. Dr. O\u011fuzhan Tan, \u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi\u2019nin ikinci oturumunda, \u0130slam entelekt\u00fcel gelene\u011finde bilgi kavram\u0131n\u0131n tarihsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc, bilginin imk\u00e2n\u0131 tart\u0131\u015fmalar\u0131n\u0131, ak\u0131l\u2013nakil ili\u015fkisini ve modern d\u00f6nemde bilgiye dair pragmatist yakla\u015f\u0131mlar\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir perspektifle ele alm\u0131\u015f; bu \u00e7er\u00e7evede \u0130slam epistemolojisinin dinamik yap\u0131s\u0131na ve tarihsel s\u00fcreklili\u011fine dikkat \u00e7ekmi\u015ftir. Giri\u015f: Kavramlar\u0131n Ba\u011flama Duyarl\u0131l\u0131\u011f\u0131Hocam\u0131z, oturumun ba\u015f\u0131nda bilim, fikir ve &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/test.ide.org.tr\/index.php\/2025\/10\/24\/islamin-entelektuel-tarihi-atolyesi-ders-2\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 2&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6091,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,20],"tags":[],"class_list":["post-6090","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-islamin-entelektuel-tarihces-atolyesi"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6090","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=6090"}],"version-history":[{"count":2,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6090\/revisions"}],"predecessor-version":[{"id":6093,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6090\/revisions\/6093"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6091"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6090"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6090"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6090"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}