{"id":7101,"date":"2026-05-22T11:51:00","date_gmt":"2026-05-22T08:51:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=7101"},"modified":"2026-10-02T11:53:36","modified_gmt":"2026-10-02T08:53:36","slug":"milli-istihbarat-teskilati-mit-baskani-sn-ibrahim-kalindan-tibuya-ziyaret","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2026\/05\/22\/milli-istihbarat-teskilati-mit-baskani-sn-ibrahim-kalindan-tibuya-ziyaret\/","title":{"rendered":"Milli \u0130stihbarat Te\u015fkilat\u0131 (M\u0130T) Ba\u015fkan\u0131 Sn. \u0130brahim Kal\u0131n\u2019dan T\u0130BU\u2019ya Ziyaret"},"content":{"rendered":"\n

Rekt\u00f6r\u00fcm\u00fcz Prof. Dr. Mehmet G\u00f6rmez ve kurucu heyetimizin yer ald\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmede, \u00fcniversitemizin in\u015fa s\u00fcrecindeki \u00e7al\u0131\u015fmalar de\u011ferlendirildi ve kurumumuzun gelece\u011fe dair akademik perspektifi ele al\u0131nd\u0131. \u00dcniversitemize te\u015frifleri ve g\u00fczel temennileri i\u00e7in de\u011ferli misafirimiz Say\u0131n \u0130brahim Kal\u0131n\u2019a te\u015fekk\u00fcr ederiz.<\/p>\n\n\n\n

\u00dcniversitemizde bulunan uluslararas\u0131 lisans\u00fcst\u00fc \u00f6\u011frencilere bir konu\u015fma ger\u00e7ekle\u015ftirdi.<\/p>\n\n\n\n

Konu\u015fmas\u0131nda \u00e7a\u011fda\u015f d\u00fcnyan\u0131n epistemolojik ve ontolojik krizleri, varl\u0131k anlay\u0131\u015f\u0131nda ya\u015fanan devrimler \u00fczerinden bilgi, varl\u0131k ve gelenek tasavvurumuzu nas\u0131l yeniden ele almam\u0131z gerekti\u011fi meselesini ele ald\u0131. Konu\u015fmas\u0131nda \u015fu hususlara temas etti:<\/p>\n\n\n\n

T\u00fcrkiye Uluslararas\u0131 \u0130slam Bilim ve Teknoloji \u00dcniversitesi\u2019nin ortaya koydu\u011fu vizyon s\u0131radan
bir akademik faaliyet de\u011fildir; yeni bir ekol, yeni bir hareket ve yeni bir d\u00fc\u015f\u00fcnce iklimi in\u015fa etme aray\u0131\u015f\u0131d\u0131r. Ayasofya ile Sultanahmet aras\u0131nda yeniden filizlenen ilm\u00ee faaliyetler yeni bir medeniyet ufku ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n

B\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcmler yaln\u0131z resm\u00ee kurumlarla ortaya \u00e7\u0131kmaz. \u0130lm\u00ee halkalar, d\u00fc\u015f\u00fcnce \u00e7evreleri ve ekolle\u015fme s\u00fcre\u00e7leri medeniyetlerin as\u0131l ta\u015f\u0131y\u0131c\u0131lar\u0131d\u0131r. Avrupa\u2019daki R\u00f6nesans, Ayd\u0131nlanma ve modern bilim devrimleri de yaln\u0131z klasik okullar \u00fczerinden de\u011fil; yeni d\u00fc\u015f\u00fcnce hareketleri ve entelekt\u00fcel \u00e7evreler \u00fczerinden \u015fekillenmi\u015ftir. Farabi ve \u0130bn-i Sina gibi b\u00fcy\u00fck isimleri ortaya \u00e7\u0131karan \u015fey yaln\u0131z kurumlar de\u011fil; onlar\u0131 ku\u015fatan ilm\u00ee muhit ve d\u00fc\u015f\u00fcnce atmosferidir.<\/p>\n\n\n\n

Bilgi tek ba\u015f\u0131na yeterli de\u011fildir. Ak\u0131l, hikmet ve ahlak ile b\u00fct\u00fcnle\u015fmeyen bilgi insan\u0131 hakikate ula\u015ft\u0131ramaz. Nitekim salt bilgi \u015feytan\u0131 hakikate ula\u015ft\u0131rmaya yeterli olmad\u0131. Bu sebeple mesele yaln\u0131z malumat sahibi olmak de\u011fil, bilgiyi hikmet ve ahlak ile birlikte ta\u015f\u0131yabilmektir. \u0130\u00e7inde bulundu\u011fumuz \u00e7a\u011f ayn\u0131 zamanda bir enformasyon \u00e7a\u011f\u0131d\u0131r. enformasyon bilgi de\u011fildir.
Enformasyon \u00e7o\u011fald\u0131k\u00e7a hakikatin berrakl\u0131\u011f\u0131 azalmakta, insan \u00e7ok \u015fey \u00f6\u011frenirken anlam\u0131
kaybetmektedir.<\/p>\n\n\n\n

Modern d\u00fcnyan\u0131n ge\u00e7irdi\u011fi \u00fc\u00e7 b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm vard\u0131r. \u0130lk b\u00fcy\u00fck k\u0131r\u0131lma, klasik kozmolojik evren anlay\u0131\u015f\u0131ndan mekanik evren anlay\u0131\u015f\u0131na ge\u00e7i\u015ftir. \u0130saac Newton ile birlikte evren b\u00fcy\u00fck bir saat mekanizmas\u0131 gibi alg\u0131lanmaya ba\u015flanm\u0131\u015f; Tanr\u0131 ise bu mekanizmay\u0131 kuran bir \u201custa\u201d \u015feklinde tasavvur edilmi\u015ftir. Modern sanayi devrimi ve teknoloji anlay\u0131\u015f\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu
mekanik d\u00fcnya g\u00f6r\u00fc\u015f\u00fc \u00fczerine in\u015fa edilmi\u015ftir.<\/p>\n\n\n\n

\u0130kinci b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm, Ayd\u0131nlanma ile birlikte ortaya \u00e7\u0131kan ak\u0131l merkezli paradigmad\u0131r. Daha sonra kuantum fizi\u011fiyle birlikte evren tasavvuru yeniden de\u011fi\u015fmeye ba\u015flam\u0131\u015f; maddenin yaln\u0131z kat\u0131 ve somut bir ger\u00e7eklikten ibaret olmad\u0131\u011f\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131r. Albert Einstein ve kuantum
teorisinin \u00f6nc\u00fc isimleriyle birlikte modern fizik, klasik determinizmi a\u015fan yeni bir ger\u00e7eklik alan\u0131 a\u00e7m\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u00dc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm dijital devrimdir. Teknoloji art\u0131k yaln\u0131zca insan\u0131n kulland\u0131\u011f\u0131 bir ara\u00e7 de\u011fildir;
insan\u0131 ku\u015fatan yeni bir ger\u00e7eklik alan\u0131d\u0131r. Yapay zek\u00e2 ve dijital a\u011flar yaln\u0131z hayat\u0131 kolayla\u015ft\u0131ran ara\u00e7lar de\u011fil; insan davran\u0131\u015flar\u0131n\u0131 y\u00f6nlendiren, ger\u00e7ekli\u011fi yeniden \u00fcreten ve insan\u0131 d\u00f6n\u00fc\u015ft\u00fcren yeni bir varl\u0131k alan\u0131d\u0131r.<\/p>\n\n\n\n

Musikinin ta\u015f plaklardan kasetlere, CD\u2019lerden dijital platformlara ge\u00e7i\u015fi modern insan\u0131n ger\u00e7eklik alg\u0131s\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm\u00fcn k\u00fc\u00e7\u00fck bir \u00f6rne\u011fidir. Bug\u00fcn dijital d\u00fcnyan\u0131n d\u0131\u015f\u0131nda kalmak adeta yok h\u00fckm\u00fcnde say\u0131lmaktad\u0131r. \u0130nsan art\u0131k yaln\u0131z ger\u00e7ekli\u011fi t\u00fcketen de\u011fil; onu yeniden in\u015fa eden bir \u00f6zne h\u00e2line gelmi\u015ftir.<\/p>\n\n\n\n

Modern \u00e7a\u011f\u0131n en b\u00fcy\u00fck krizlerinden biri \u201chak\u201d ile \u201cmesuliyet\u201d aras\u0131ndaki dengenin kaybolmas\u0131d\u0131r. \u0130nsan bug\u00fcn her \u015feye sahip olma hakk\u0131n\u0131 talep ederken, Allah\u2019a, topluma, tabiata ve kendi nefsine kar\u015f\u0131 olan sorumluluklar\u0131n\u0131 unutmaktad\u0131r. Oysa insan\u0131 insan yapan \u015fey, sahip oldu\u011fu g\u00fc\u00e7 de\u011fil; ta\u015f\u0131d\u0131\u011f\u0131 mesuliyet \u015fuurudur.<\/p>\n\n\n\n

Konu\u015fmada ayr\u0131ca varl\u0131k, hakikat ve paradoks kavramlar\u0131 \u00fczerinde de duruldu. \u0130slam d\u00fc\u015f\u00fcncesindeki nur-karanl\u0131k, hay\u0131r-\u015fer, kabz-bast ve kevn-fesat gibi kavramlar bir \u201cdualizm\u201d de\u011fildir. Bunlar hakikatin \u00e7ok katmanl\u0131 tezah\u00fcrleridir. Bunlar bir paradokstur. Fakat paradoks yaln\u0131z mant\u0131ksal \u00e7eli\u015fki ve tenakuz anlam\u0131na gelmez. Ayn\u0131 zamanda hakikatin \u00e7o\u011fu zaman \u201cne yaln\u0131z bu ne yaln\u0131z o\u201d \u015feklinde a\u00e7\u0131klanamayacak ara bir hakikat alan\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u201cAz \u00e7oktur\u201d veya \u201chakiki \u00f6zg\u00fcrl\u00fck teslimiyettir\u201d gibi ifadeler, ilk bak\u0131\u015fta tenakuz olarak alg\u0131lansa da insan\u0131n fazlal\u0131klar\u0131ndan kurtulduk\u00e7a \u00f6zg\u00fcrle\u015fti\u011fini anlatan hikmetli ifadelerdir. \u0130bn
Arabi\u2019nin \u201cberzah\u201d kavram\u0131 da bu ba\u011flamda ele al\u0131nabilir. Berzah, iki denizin birle\u015fti\u011fi fakat birbirine kar\u0131\u015fmad\u0131\u011f\u0131 s\u0131n\u0131rd\u0131r. Hem fas\u0131l hem de vas\u0131l noktas\u0131d\u0131r.<\/p>\n\n\n\n

Gazali\u2019nin ele\u015ftirisi akl\u0131n kendisine de\u011fil; metafizi\u011fi yaln\u0131z fizik d\u00fcnyas\u0131na indirgeyen indirgemeci aklad\u0131r. A\u015fk\u0131n ak\u0131l ile indirgemeci ak\u0131l birbirinden farkl\u0131d\u0131r. Hakiki d\u00fc\u015f\u00fcnce yaln\u0131z matematiksel hesapla de\u011fil; sezgi, hikmet, sanat ve tefekk\u00fcr ile geli\u015fir. D\u00fcnyadaki b\u00fcy\u00fck
medeniyet hamleleri de yaln\u0131z rasyonel hesaplar\u0131n de\u011fil; a\u015fk\u0131n bir idrakin neticesidir.<\/p>\n\n\n\n

Oturumun sonunda ise Prof. Dr. Mehmet G\u00f6rmez, \u201ctefkir\u201d ile \u201ctefekk\u00fcr\u201d aras\u0131ndaki farka dikkat
\u00e7ekerek yap\u0131lan konu\u015fman\u0131n insan\u0131 yaln\u0131z bilgiye de\u011fil; hakikati yeniden d\u00fc\u015f\u00fcnmeye sevk eden bir mahiyet ta\u015f\u0131d\u0131\u011f\u0131n\u0131 dile getirdi. Modern d\u00fcnyan\u0131n ge\u00e7irdi\u011fi \u00fc\u00e7 b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm\u00fcn, b\u00fct\u00fcn e\u011fitim sistemlerimizi ve d\u00fc\u015f\u00fcnce bi\u00e7imlerimizi yeniden g\u00f6zden ge\u00e7irmeyi zorunlu k\u0131ld\u0131\u011f\u0131na temas etti. Kelam\u00ee ve fikr\u00ee bir\u00e7ok yakla\u015f\u0131m\u0131n h\u00e2l\u00e2 eski d\u00fcnya tasavvurunda kald\u0131\u011f\u0131; oysa bug\u00fcn
yeni bir kavray\u0131\u015f ve yeni bir d\u00fc\u015f\u00fcnce dili in\u015fa etme mecburiyeti bulundu\u011fu ifade etti. Bu ba\u011flamda kurulu\u015f a\u015famas\u0131nda olan \u00fcniversitemizde bu problemlerin \u00e7\u00f6z\u00fcm\u00fcne dair nas\u0131l bir yol haritas\u0131 \u00e7izilebilece\u011fini sordu.<\/p>\n\n\n\n

\u0130brahim Kal\u0131n soruya cevaben \u015fu hususlar\u0131 ifade etti: Bug\u00fcn yap\u0131lmas\u0131 gereken gelene\u011fi koruyarak, fakat \u0131slah ederek a\u015fmakt\u0131r. Zira gelenek ancak \u2018gelen\u2019e bir \u2018ek\u2019 izafe edildi\u011finde hakikatini korur. Aksi halde donar ve asli mahiyetini kaybeder.<\/p>\n\n\n\n

Bug\u00fcn mesuliyetimiz, ne ge\u00e7mi\u015fte donup kalmak ne de ge\u00e7mi\u015fi tamamen terk ederek k\u00f6klerimizden kopmakt\u0131r. Gelene\u011fi ya\u015fatmak, ge\u00e7mi\u015fi tekrar etmek de\u011fildir. Ge\u00e7mi\u015ften devral\u0131nan miras\u0131 yeni bir kavray\u0131\u015fla yeniden in\u015fa edebilmektir. \u0130nsanl\u0131k bug\u00fcn hem ontolojik
hem epistemolojik b\u00fcy\u00fck bir d\u00f6n\u00fc\u015f\u00fcm ya\u015famaktad\u0131r. Bu sebeple yeni bir kavram setine, yeni bir d\u00fc\u015f\u00fcnce diline ve k\u00f6klerinden kopmadan gelece\u011fe y\u00fcr\u00fcyebilecek yeni bir medeniyet tasavvuruna ihtiya\u00e7 vard\u0131r. As\u0131l mesele, ge\u00e7mi\u015fin sabitelerini muhafaza ederek onu daha ileriye
ta\u015f\u0131yabilmektir.<\/p>\n\n\n\n

\n
\"\"<\/figure>\n\n\n\n
\"\"<\/figure>\n\n\n\n
\"\"<\/figure>\n<\/figure>\n","protected":false},"excerpt":{"rendered":"

Rekt\u00f6r\u00fcm\u00fcz Prof. Dr. Mehmet G\u00f6rmez ve kurucu heyetimizin yer ald\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmede, \u00fcniversitemizin in\u015fa s\u00fcrecindeki \u00e7al\u0131\u015fmalar de\u011ferlendirildi ve kurumumuzun gelece\u011fe dair akademik perspektifi ele al\u0131nd\u0131. \u00dcniversitemize te\u015frifleri ve g\u00fczel temennileri i\u00e7in de\u011ferli misafirimiz Say\u0131n \u0130brahim Kal\u0131n\u2019a te\u015fekk\u00fcr ederiz. \u00dcniversitemizde bulunan uluslararas\u0131 lisans\u00fcst\u00fc \u00f6\u011frencilere bir konu\u015fma ger\u00e7ekle\u015ftirdi. Konu\u015fmas\u0131nda \u00e7a\u011fda\u015f d\u00fcnyan\u0131n epistemolojik ve ontolojik krizleri, varl\u0131k anlay\u0131\u015f\u0131nda ya\u015fanan … <\/p>\n

“Milli \u0130stihbarat Te\u015fkilat\u0131 (M\u0130T) Ba\u015fkan\u0131 Sn. \u0130brahim Kal\u0131n\u2019dan T\u0130BU\u2019ya Ziyaret”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":7069,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[37,34],"tags":[],"class_list":["post-7101","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-mutefekkir-kampi-2026","category-yaz-kamplari"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7101","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=7101"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7101\/revisions"}],"predecessor-version":[{"id":7102,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7101\/revisions\/7102"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/7069"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=7101"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=7101"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=7101"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}