{"id":6097,"date":"2025-11-07T21:40:00","date_gmt":"2025-11-07T18:40:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6097"},"modified":"2026-09-25T21:42:59","modified_gmt":"2026-09-25T18:42:59","slug":"islamin-entelektuel-tarihi-atolyesi-ders-4","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2025\/11\/07\/islamin-entelektuel-tarihi-atolyesi-ders-4\/","title":{"rendered":"\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 4"},"content":{"rendered":"\n

Muhammed \u00c2bid el-C\u00e2bir\u00ee\u2019de \u0130slam Bilgisi ve Epistemolojisi<\/strong><\/p>\n\n\n\n

\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi\u2019nin d\u00f6rd\u00fcnc\u00fc oturumunda hocam\u0131z Prof. Dr. O\u011fuzhan Tan, modern d\u00f6nemin etkili Arap d\u00fc\u015f\u00fcn\u00fcrlerinden Muhammed \u00c2bid el-C\u00e2bir\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131 ve \u0130slam entelekt\u00fcel gelene\u011fine ili\u015fkin epistemolojik tasnifini ele alm\u0131\u015ft\u0131r. C\u00e2bir\u00ee, klasik ulema s\u0131n\u0131f\u0131na mensup olmayan; Arap d\u00fcnyas\u0131n\u0131n modernle\u015fme, Ayd\u0131nlanma ve bir \u201cArap R\u00f6nesans\u0131 (Nahda)\u201d aray\u0131\u015f\u0131 i\u00e7erisinde yeti\u015fmi\u015f sek\u00fcler ve modernist bir entelekt\u00fceldir. Oturum boyunca \u00f6zellikle \u201cB\u00fcnyet\u00fc\u2019l-Akl\u00fc\u2019l-Arab\u00ee\u201d ve \u201cTekv\u00een\u00fc\u2019l-Akl\u0131\u2019l-Arab\u00ee\u201d eserleri \u00fczerinden onun bilgi kuram\u0131 analiz edilmi\u015ftir.<\/p>\n\n\n\n

    \n
  1. C\u00e2bir\u00ee\u2019de \u00dc\u00e7 Epistemolojik Paradigma: Bey\u00e2n \u2013 Burh\u00e2n \u2013 \u0130rf\u00e2n
    <\/strong>C\u00e2bir\u00ee\u2019ye g\u00f6re \u0130slam d\u00fc\u015f\u00fcncesi \u00fc\u00e7 temel epistemik hat \u00fczerinden geli\u015fmi\u015ftir. Bu hatlar hem birbirinden farkl\u0131 bilgi \u00fcretim modellerini temsil eder hem de Arap akl\u0131n\u0131n tarihsel olu\u015fumundaki i\u00e7 gerilimleri anlamam\u0131za imk\u00e2n tan\u0131r.

    1.1. Bey\u00e2n\u00ee Ak\u0131l<\/em>
    C\u00e2bir\u00ee\u2019nin tasnifinde beyan, \u0130slam d\u00fc\u015f\u00fcncesinin ilk ve en belirleyici epistemolojik zeminidir. Beyan; dile (\u00f6zellikle Kurey\u015f Arap\u00e7as\u0131na), nassa (Kur\u2019an\u2019a) ve Arap \u00f6rf ve k\u00fclt\u00fcr\u00fcne dayan\u0131r. Bu akl\u0131n y\u00f6ntemleri aras\u0131nda icma, k\u0131yas, dilsel istidlal, isti\u015fhad (\u015fairlerden delil getirme) ve rivayet gibi unsurlar bulunur.
    C\u00e2bir\u00ee\u2019ye g\u00f6re k\u0131yas, dil temelli bir \u00e7\u0131kar\u0131m oldu\u011fu i\u00e7in bey\u00e2n\u00ee akl\u0131n do\u011fal bir \u00fcr\u00fcn\u00fcd\u00fcr. Dil mant\u0131\u011f\u0131 ve gramer ise beyan\u0131n temel referanslar\u0131d\u0131r. C\u00e2bir\u00ee, bey\u00e2n\u00ee akl\u0131 l\u00fcgev\u00ee ak\u0131l, nass\u00ee ak\u0131l ve \u015fer\u2018\u00ee ak\u0131l olarak s\u0131n\u0131fland\u0131r\u0131r. C\u00e2bir\u00ee\u2019ye g\u00f6re tefsir, hadis, f\u0131k\u0131h usul\u00fc ve kelam gibi geleneksel \u0130slami ilimler b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bey\u00e2n\u00ee akl\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.

    1.2. Burh\u00e2n\u00ee Ak\u0131l<\/em>
    \u0130kinci epistemik hat olan burhan, bilginin dilsel veya k\u00fclt\u00fcrel unsurlardan etkilenmeden, mant\u0131ksal ge\u00e7erlilik ve akl\u00ee zorunluluk temelinde \u00fcretilmesini ifade eder. Bu y\u00f6n\u00fcyle burhan, felsefi bir ak\u0131l y\u00fcr\u00fctme bi\u00e7imidir. C\u00e2bir\u00ee\u2019ye g\u00f6re Felsefe, mant\u0131k ve bilimsel metodoloji burhan\u00ee akl\u0131n \u00fcr\u00fcnleridir. \u0130slam d\u00fc\u015f\u00fcncesinde \u0130bn R\u00fc\u015fd ve \u0130bn Tufeyl bu hatt\u0131n ba\u015fl\u0131ca temsilcileridir. C\u00e2bir\u00ee\u2019ye g\u00f6re modern bilimsel d\u00fc\u015f\u00fcnceye en yak\u0131n zemin burhand\u0131r. Bu nedenle Arap d\u00fcnyas\u0131nda entelekt\u00fcel bir yeniden do\u011fu\u015fun ger\u00e7ekle\u015febilmesi, burhan\u0131n g\u00fc\u00e7lendirilmesine ba\u011fl\u0131d\u0131r.

    1.3. \u0130rf\u00e2n\u00ee Ak\u0131l
    <\/em>\u00dc\u00e7\u00fcnc\u00fc epistemik hat olan irf\u00e2n, ke\u015fif, ilham ve i\u00e7sel sezgiye dayal\u0131 bir bilgi t\u00fcr\u00fcd\u00fcr. C\u00e2bir\u00ee\u2019ye g\u00f6re irf\u00e2n ayet veya hadisle de\u011fil, bat\u0131n\u00ee tecr\u00fcbe ile bilgiye ula\u015f\u0131r. Felsef\u00ee tasavvufun epistemolojisini temsil eder ve \u0130bn Arab\u00ee, irf\u00e2n\u00ee akl\u0131n en g\u00fc\u00e7l\u00fc fig\u00fcr\u00fcd\u00fcr. C\u00e2bir\u00ee\u2019ye g\u00f6re irf\u00e2n, gnostik bir bilgi t\u00fcr\u00fc olarak beyan ve burhanla tarih boyunca s\u00fcrekli bir gerilim i\u00e7inde olmu\u015ftur.
    <\/li>\n\n\n\n
  2. Arap Akl\u0131n\u0131n Olu\u015fumu: \u00dc\u00e7 Hat Aras\u0131ndaki M\u00fccadele
    <\/strong>C\u00e2bir\u00ee, Arap akl\u0131n\u0131n tarihsel olu\u015fumunu bu \u00fc\u00e7 epistemik hatt\u0131n \u00e7at\u0131\u015fmas\u0131, m\u00fccadelesi ve birbirine eklemlenmesi \u00fczerinden okur. Ona g\u00f6re bug\u00fcnk\u00fc Arap d\u00fc\u015f\u00fcncesinin sorunlar\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu tarihsel miras\u0131n bir devam\u0131d\u0131r.
    <\/li>\n\n\n\n
  3. Arap R\u00f6nesans\u0131 \u0130\u00e7in C\u00e2bir\u00ee\u2019nin \u00d6nerisi
    <\/strong>Hocam\u0131z\u0131n aktard\u0131\u011f\u0131 \u00fczere C\u00e2bir\u00ee, modern bir Arap R\u00f6nesans\u0131 (Nahda) i\u00e7in Bey\u00e2n\u00ee akl\u0131n \u0131slah edilmesi ve Burh\u00e2n\u00ee akl\u0131n ihya edilmesi \u00f6nermektedir.
    Beyan\u2013Burhan\u2013\u0130rfan: Ayr\u0131 A\u015famalar m\u0131, \u0130\u00e7 \u0130\u00e7e Ge\u00e7en Hatlar m\u0131?<\/li>\n<\/ol>\n\n\n\n

    Oturumun sonunda hocam\u0131z; beyan\u0131n kulakla, burhan\u0131n ak\u0131lla, irf\u00e2n\u0131n ise kalple elde edilen bilgi t\u00fcrlerini temsil etti\u011fini belirtmi\u015ftir. Ayr\u0131ca h\u00e2kim din anlay\u0131\u015f\u0131nda bey\u00e2n\u00ee akl\u0131n \u201cresm\u00ee ak\u0131l\u201d niteli\u011fi kazand\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r. Hocam\u0131z, C\u00e2bir\u00ee\u2019ye y\u00f6neltilen ele\u015ftirilerin bir sonraki oturumda ele al\u0131naca\u011f\u0131n\u0131 ifade ederek oturumu tamamlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

    X’de payla\u015f\u0131lm\u0131\u015ft\u0131r.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

    Muhammed \u00c2bid el-C\u00e2bir\u00ee\u2019de \u0130slam Bilgisi ve Epistemolojisi \u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi\u2019nin d\u00f6rd\u00fcnc\u00fc oturumunda hocam\u0131z Prof. Dr. O\u011fuzhan Tan, modern d\u00f6nemin etkili Arap d\u00fc\u015f\u00fcn\u00fcrlerinden Muhammed \u00c2bid el-C\u00e2bir\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131 ve \u0130slam entelekt\u00fcel gelene\u011fine ili\u015fkin epistemolojik tasnifini ele alm\u0131\u015ft\u0131r. C\u00e2bir\u00ee, klasik ulema s\u0131n\u0131f\u0131na mensup olmayan; Arap d\u00fcnyas\u0131n\u0131n modernle\u015fme, Ayd\u0131nlanma ve bir \u201cArap R\u00f6nesans\u0131 (Nahda)\u201d aray\u0131\u015f\u0131 i\u00e7erisinde yeti\u015fmi\u015f … <\/p>\n

    “\u0130slam\u2019\u0131n Entelekt\u00fcel Tarihi At\u00f6lyesi | Ders 4”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6098,"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-6097","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\/6097","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=6097"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6097\/revisions"}],"predecessor-version":[{"id":6099,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6097\/revisions\/6099"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6098"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6097"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6097"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6097"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}