{"id":6094,"date":"2025-10-31T21:39:00","date_gmt":"2025-10-31T18:39:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6094"},"modified":"2026-09-25T21:40:27","modified_gmt":"2026-09-25T18:40:27","slug":"islamin-entelektuel-tarihi-atolyesi-ders-3","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2025\/10\/31\/islamin-entelektuel-tarihi-atolyesi-ders-3\/","title":{"rendered":"\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 3"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Hocam\u0131z Prof. Dr. O\u011fuzhan Tan, at\u00f6lyenin \u00fc\u00e7\u00fcnc\u00fc oturumunda \u0130slam entelekt\u00fcel gelene\u011finde ilim ve bilgi kavramlar\u0131n\u0131n anlamlar\u0131n\u0131n bu kavramlar\u0131 kimlerin, hangi ba\u011flamda ve hangi ama\u00e7la kulland\u0131\u011f\u0131na ba\u011fl\u0131 olarak de\u011fi\u015fti\u011fini ifade etti. Dolay\u0131s\u0131yla bilginin yaln\u0131zca n\u00f6tr bir ara\u00e7 de\u011fil, ayn\u0131 zamanda bir ideoloji ve epistemoloji ta\u015f\u0131y\u0131c\u0131s\u0131 oldu\u011funu; kullan\u0131lan kaynaklara, yorum bi\u00e7imlerine ve hedeflenen toplumsal in\u015faya g\u00f6re bilginin anlam\u0131n\u0131n farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 ifade etti. Hocam\u0131za g\u00f6re Kur\u2019an\u2019daki ilim ve marifet anlay\u0131\u015f\u0131, din\u00ee bilgiden teolojik bilgiye ge\u00e7i\u015fin zorunlulu\u011funu belirleyen bir \u00e7er\u00e7eve sunmaktad\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Gaz\u00e2l\u00ee\u2019nin Bilgi Aray\u0131\u015f\u0131 ve Epistemolojik D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Gaz\u00e2l\u00ee, el-Munk\u0131z mine\u2019d-Dal\u00e2l adl\u0131 eserinde felsef\u00ee ve akl\u00ee ilimleri derinlemesine inceledi\u011fini, ancak bunlar\u0131n kesin bilgiye ula\u015ft\u0131rmad\u0131\u011f\u0131n\u0131 belirtir. Onun amac\u0131 bilgiden ziyade \u015f\u00fcpheden ar\u0131nm\u0131\u015f mutlak yak\u00eene ula\u015fmakt\u0131r. Bu aray\u0131\u015f sonunda tasavvufa y\u00f6nelmi\u015f ve bu tecr\u00fcbenin bir \u00fcr\u00fcn\u00fc olarak \u0130hy\u00e2u Ul\u00fbmi\u2019d-D\u00een\u2019i kaleme alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Gaz\u00e2l\u00ee, bilgiyi \u00fc\u00e7 d\u00fczeyde s\u0131n\u0131fland\u0131r\u0131r:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>\u0130lmel-Yak\u00een: Kavramsal ve zihinsel bilgi, yani bir \u015feyin mahiyetini bilmek (\u00f6rne\u011fin ate\u015fin yak\u0131c\u0131 oldu\u011funu bilmek).<\/li>\n\n\n\n<li>Aynel-Yak\u00een: G\u00f6zlemle elde edilen bilgi (ate\u015fin ger\u00e7ekten yakt\u0131\u011f\u0131n\u0131 g\u00f6rmek).<\/li>\n\n\n\n<li>Hakkel-Yak\u00een: Tecr\u00fcbe yoluyla elde edilen bilgi (ate\u015fe girerek onun yak\u0131c\u0131l\u0131\u011f\u0131n\u0131 do\u011frudan ya\u015famak).<br>Hocam\u0131z, yak\u00een kavram\u0131n\u0131n iki anlam\u0131na dikkat \u00e7ekmi\u015ftir: Birincisi, deneyim sonucunda ula\u015f\u0131lan kesinlik; ikincisi ise zihinsel tam ikna h\u00e2lidir. Bu nedenle, Allah i\u00e7in ilim kavram\u0131 kullan\u0131labilirken, yak\u00een kavram\u0131 kullan\u0131lmaz. Zira yak\u00een, sonradan kazan\u0131lan bir tecr\u00fcbe durumudur.<br>Yak\u00eenin ve Zan\u2019\u0131n Dereceleri<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, bilgi ve inan\u00e7 d\u00fczeylerini \u015fu \u015fekilde s\u0131ralam\u0131\u015ft\u0131r:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Yak\u00een (%100 kesinlik): \u0130tikad\u0131n konusudur; iman alan\u0131nda tam kesinlik \u015fartt\u0131r.<\/li>\n\n\n\n<li>Galebet\u00fc\u2019z-Zan (%90 kesinlik): Bask\u0131n kanaat d\u00fczeyidir.<\/li>\n\n\n\n<li>Zan (%55 ve \u00fczeri): Kuvvetli ama kesin olmayan bilgi.<\/li>\n\n\n\n<li>\u015eekk (%50): Teredd\u00fct h\u00e2lidir, ancak \u201c\u015f\u00fcphe\u201d ile e\u015f anlaml\u0131 de\u011fildir.<\/li>\n\n\n\n<li>Vehm (%50\u2019nin alt\u0131): Zay\u0131f kanaat, h\u00fck\u00fcm bina edilemeyecek derecedeki bilgi.<\/li>\n\n\n\n<li>Cehl: Bilgisizlik h\u00e2lidir ve ikiye ayr\u0131l\u0131r: cehl-i basit ve cehl-i m\u00fcrekkeb.<br>Cehl-i basit, bir \u015feyin bilinmemesini ifade eder. Cehl-i basitin ahlaki bir y\u00f6n\u00fc yoktur; \u00e7\u00fcnk\u00fc ki\u015fi k\u00f6t\u00fcl\u00fc\u011f\u00fc bilmedi\u011fi i\u00e7in yapmaktad\u0131r. Cehl-i m\u00fcrekkeb ise, ki\u015finin bilmedi\u011fi h\u00e2lde bilmedi\u011fini de bilmemesidir. Hocam\u0131za g\u00f6re, cehlin ard\u0131ndan cehalet gelir. Cehaletin son a\u015famas\u0131 ise c\u00e2hiliyyedir. C\u00e2hiliyye, art\u0131k ki\u015fisel bir davran\u0131\u015f veya psikolojik bir h\u00e2l olmaktan \u00e7\u0131k\u0131p, cehlin ve cehaletin sistemle\u015fmi\u015f, norm h\u00e2line gelmi\u015f bi\u00e7imidir.<br>Bu ba\u011flamda hocam\u0131z, f\u0131k\u0131h ilminin yak\u00eene (kesin bilgiye) de\u011fil, galib\u00fc\u2019z-zan (bask\u0131n kanaat) ve zan (kuvvetli ihtimal) \u00fczerine kurulu oldu\u011funu ifade etmi\u015ftir. Hocam\u0131z, bu durumu a\u00e7\u0131klamak i\u00e7in me\u015fhur f\u0131k\u0131h kaidesi \u201cel-yak\u00een\u00fc l\u00e2 yez\u00fbl\u00fc bi\u2019\u015f-\u015fekk\u201d (kesin bilgi \u015f\u00fcpheyle ortadan kalkmaz) ilkesine de\u011finmi\u015f, ancak galebet\u00fc\u2019z-zan\u2019\u0131n \u015fek ile bozulabilece\u011fini belirtmi\u015ftir.Ayr\u0131ca hocam\u0131z, me\u015fhur \u201cel-f\u0131khu min b\u00e2bi\u2019z-zun\u00fbn\u201d (f\u0131k\u0131h zann\u00ee alandand\u0131r) s\u00f6z\u00fcn\u00fc hat\u0131rlatarak, bu anlay\u0131\u015f\u0131n f\u0131k\u0131h ilminin do\u011fas\u0131 gere\u011fi bilgiye yakla\u015f\u0131m bi\u00e7imini \u00f6zetledi\u011fini ifade etmi\u015ftir.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Kur\u2019an\u2019da Zan Kavram\u0131n\u0131n Anlam Katmanlar\u0131<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z bu noktada Kur\u2019an\u2019da ge\u00e7en zan kavram\u0131n\u0131n, sonradan s\u00fbf\u00eeler veya fakihlerce sonradan verdikleri anlamlar\u0131n d\u0131\u015f\u0131nda bir mana ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Baz\u0131 ayetlerde zan kelimesinin yak\u00een anlam\u0131nda da kullan\u0131ld\u0131\u011f\u0131n\u0131 ayet \u00f6rnekleriyle a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu ba\u011flamda hocam\u0131z, Kur\u2019an\u2019\u0131 anlamaya \u00e7al\u0131\u015f\u0131rken sonradan ortaya \u00e7\u0131kan anlamlar\u0131n ve yorum bi\u00e7imlerinin Kur\u2019an\u2019\u0131n asli anlam alan\u0131na h\u00e2kim olmamas\u0131 gerekti\u011fini ifade etmi\u015ftir. Ayr\u0131ca, sonradan ortaya konulan ve yerle\u015fmi\u015f kavramlar \u00fczerinden Kur\u2019an\u2019daki kavramlar\u0131 anlamaya \u00e7al\u0131\u015fman\u0131n hatal\u0131 bir yakla\u015f\u0131m oldu\u011funu belirtmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>M\u00e2t\u00fcr\u00eed\u00ee\u2013E\u015f\u2018ar\u00ee Gelenekte \u0130man ve Delil<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, Eb\u00fc\u2019l-Mu\u00een en-Nesef\u00ee\u2019nin Tabs\u0131rat\u00fc\u2019l-Edille adl\u0131 eserinin \u201cel-kel\u00e2m f\u00ee \u00eem\u00e2ni\u2019l-mukallid\u201d b\u00f6l\u00fcm\u00fcn\u00fc okuyarak, M\u00e2t\u00fcr\u00eed\u00ee ve E\u015f\u2018ar\u00ee ekollerinde iman\u0131n asl\u0131n\u0131n tasdik oldu\u011funu, yani iman\u0131n \u00f6z\u00fcn\u00fcn kalp ile onaylamak oldu\u011funu a\u00e7\u0131klam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, \u201cel-mukallidu \u00e2sin bi-tarkihi il\u00e2 ennehu m\u00fc\u2019minun\u201d ifadesinin, \u201ctaklit yoluyla iman eden ki\u015fi, tasdik etmekle beraber iman\u0131n\u0131 delil ile temellendirmeye \u00e7al\u0131\u015fm\u0131yorsa \u2014yani bir mukallid inanc\u0131n\u0131 ispat \u00e7abas\u0131na girmemi\u015fse\u2014 bu durumda \u00e2s\u00ee say\u0131l\u0131r\u201d anlam\u0131na geldi\u011fini belirtmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z ayr\u0131ca, kel\u00e2m \u00e2limlerinin temel inan\u00e7 meselelerinde akla dayal\u0131 bir delil getirmeden iman eden kimseleri \u201cger\u00e7ek anlamda m\u00fcmin\u201d olarak g\u00f6rmediklerini vurgulam\u0131\u015ft\u0131r. Bir\u00e7ok \u00e2limin, delilsiz mukallidin iman\u0131n\u0131n ge\u00e7erli say\u0131lmayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsedi\u011fini ifade etmi\u015ftir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Kur\u2019an\u00ee D\u00fc\u015f\u00fcnme Kavramlar\u0131<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, Kur\u2019an\u2019da ge\u00e7en d\u00fc\u015f\u00fcnme fiillerini \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Ak\u0131l: Kur\u2019an\u2019da bir cevher veya nesne de\u011fil, bir eylemdir; d\u00fc\u015f\u00fcnme prati\u011fi anlam\u0131na gelir.<\/li>\n\n\n\n<li>Tefekk\u00fcr: Bir nesne \u00fczerine derinlemesine d\u00fc\u015f\u00fcnmek; fikr\u00ee derinli\u011fin eylemidir.<\/li>\n\n\n\n<li>Tedebb\u00fcr: Bir \u015feyin sonucunu, ak\u0131betini d\u00fc\u015f\u00fcnmek; \u201csonu\u00e7 odakl\u0131 d\u00fc\u015f\u00fcnme\u201d.<\/li>\n\n\n\n<li>Teemm\u00fcl: Umutla d\u00fc\u015f\u00fcnmek, Umutla d\u00fc\u015f\u00fcnmek, umutla bilgi edinmek ve anlam aray\u0131\u015f\u0131yla tefekk\u00fcr etmek.<\/li>\n\n\n\n<li>Tezekk\u00fcr: Ge\u00e7mi\u015ften ders \u00e7\u0131kararak anlam kurmak.<\/li>\n\n\n\n<li>\u0130zan: Hakikat ortaya \u00e7\u0131kt\u0131ktan sonra ona boyun e\u011fmek; epistemolojik oldu\u011fu kadar ahlaki bir teslimiyet eylemidir.<br>At\u00f6lyenin sonunda hocam\u0131z, hak ve b\u00e2t\u0131l kavramlar\u0131n\u0131n ontolojik bir i\u00e7erik ta\u015f\u0131d\u0131\u011f\u0131 vurguland\u0131. Buna g\u00f6re hak, varl\u0131k bak\u0131m\u0131ndan sabit, ger\u00e7ek ve mevcut olan\u0131 ifade eder; b\u00e2t\u0131l, yokluk anlam\u0131na gelir; hakikat ise varl\u0131\u011f\u0131n zaman ve mek\u00e2n s\u0131n\u0131rlar\u0131n\u0131 a\u015fan, daim\u00ee ger\u00e7ekli\u011fini temsil eder. Dolay\u0131s\u0131yla hakikat, varl\u0131\u011f\u0131 s\u00fcrekli k\u0131lan ve ona anlam kazand\u0131ran temel bir ilke olarak tan\u0131mlanabilir.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"https:\/\/x.com\/ideorgtr\/status\/1984961186022969737\">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 Prof. Dr. O\u011fuzhan Tan, at\u00f6lyenin \u00fc\u00e7\u00fcnc\u00fc oturumunda \u0130slam entelekt\u00fcel gelene\u011finde ilim ve bilgi kavramlar\u0131n\u0131n anlamlar\u0131n\u0131n bu kavramlar\u0131 kimlerin, hangi ba\u011flamda ve hangi ama\u00e7la kulland\u0131\u011f\u0131na ba\u011fl\u0131 olarak de\u011fi\u015fti\u011fini ifade etti. Dolay\u0131s\u0131yla bilginin yaln\u0131zca n\u00f6tr bir ara\u00e7 de\u011fil, ayn\u0131 zamanda bir ideoloji ve epistemoloji ta\u015f\u0131y\u0131c\u0131s\u0131 oldu\u011funu; kullan\u0131lan kaynaklara, yorum bi\u00e7imlerine ve hedeflenen toplumsal in\u015faya g\u00f6re bilginin &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/test.ide.org.tr\/index.php\/2025\/10\/31\/islamin-entelektuel-tarihi-atolyesi-ders-3\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 3&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6095,"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-6094","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\/6094","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=6094"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6094\/revisions"}],"predecessor-version":[{"id":6096,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6094\/revisions\/6096"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6095"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6094"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6094"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6094"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}