{"id":6262,"date":"2025-06-21T14:16:08","date_gmt":"2025-06-21T11:16:08","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6262"},"modified":"2025-06-21T14:16:08","modified_gmt":"2025-06-21T11:16:08","slug":"mehmet-akif-kayapinar-ibn-haldun-mukaddime-26-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/mehmet-akif-kayapinar-ibn-haldun-mukaddime-26-seminer-ozeti\/","title":{"rendered":"MEHMET AK\u0130F KAYAPINAR: \u0130BN HALDUN, MUKADD\u0130ME 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

MEHMET AK\u0130F KAYAPINAR: \u0130BN HALDUN, MUKADD\u0130ME 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/span><\/p>\n

Bu seminer, \u0130bn Haldun\u2019un \u201chilafetin m\u00fclke d\u00f6n\u00fc\u015fmesi\u201d meselesi etraf\u0131nda geli\u015ftirdi\u011fi tarihsel ve sosyolojik \u00e7\u00f6z\u00fcmlemeyi derinlemesine tart\u0131\u015f\u0131r. Hilafet ve m\u00fclk kavramlar\u0131n\u0131n birbirinden ayr\u0131\u015ft\u0131\u011f\u0131 fakat zamanla i\u00e7 i\u00e7e ge\u00e7ti\u011fi s\u00fcre\u00e7, \u00f6zellikle Asr-\u0131 Saadet’ten sonra ya\u015fanan siyasal d\u00f6n\u00fc\u015f\u00fcmler \u00e7er\u00e7evesinde ele al\u0131n\u0131r. Kayap\u0131nar, \u0130bn Haldun\u2019un hilafetin anlam\u0131na, m\u00fclkle olan fark\u0131na, sahabe d\u00f6nemindeki siyasi erdemlere ve sonras\u0131nda ya\u015fanan \u00e7\u00f6z\u00fclmelere dair yorumlar\u0131n\u0131 sistematik bi\u00e7imde sunar.<\/span><\/p>\n

Ana Temalar<\/strong><\/span><\/p>\n

    \n
  1. Hilafet ile M\u00fclk Aras\u0131ndaki Kavramsal Ayr\u0131m<\/strong><\/span><\/li>\n<\/ol>\n

    \u0130bn Haldun\u2019a g\u00f6re hilafet, dinin \u015fer\u2019i h\u00fck\u00fcmlerinin uygulanmas\u0131n\u0131 ve \u00fcmmetin y\u00f6netimini esas al\u0131r; m\u00fclk ise kahra, g\u00fc\u00e7 kullanmaya ve d\u00fcnyevi \u00e7\u0131karlara dayan\u0131r. Bu seminer, m\u00fclk\u00fcn hem metafizik bir zorunluluk hem de siyasal bir sapma olarak nas\u0131l iki anlam ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ortaya koyar.<\/span><\/p>\n

      \n
    1. Asabiyetin Devlet Kurmadaki Rol\u00fc ve \u015eeriatla \u0130li\u015fkisi<\/strong><\/span><\/li>\n<\/ol>\n

      Asabiyet, kolektif eylemin asli zemini olarak sunulur. \u015eer\u2019i h\u00fck\u00fcmlerin tatbiki i\u00e7in zorunlu olan bu yap\u0131, m\u00fclk\u00fcn de temelini olu\u015fturur. Ancak bu g\u00fc\u00e7, sadece hak u\u011fruna kullan\u0131ld\u0131\u011f\u0131nda me\u015frudur; bat\u0131l ama\u00e7larla kullan\u0131ld\u0131\u011f\u0131nda zemme lay\u0131kt\u0131r.<\/span><\/p>\n

        \n
      1. Ra\u015fid Halifeler D\u00f6neminde Siyasi Erdem ve \u0130tidal<\/strong><\/span><\/li>\n<\/ol>\n

        Hz. Ebu Bekir\u2019den Hz. Ali\u2019ye kadar olan s\u00fcre\u00e7te y\u00f6neticilerin m\u00fclk\u00fcn d\u00fcnyevile\u015ftirici etkilerine kar\u015f\u0131 g\u00f6sterdikleri diren\u00e7, ahlaki erdem, sade ya\u015fam tarz\u0131 ve kamu yarar\u0131n\u0131 g\u00f6zetme ilkesiyle temellendirilir. Bu d\u00f6nem, \u0130bn Haldun\u2019un \u201cvirtus\u201d (kamusal erdem) anlay\u0131\u015f\u0131yla a\u00e7\u0131klan\u0131r.<\/span><\/p>\n

          \n
        1. Emev\u00ee ve Abb\u00e2s\u00ee D\u00f6nemlerinde M\u00fclk\u00fcn Kurumsalla\u015fmas\u0131<\/strong><\/span><\/li>\n<\/ol>\n

          Muaviye ile ba\u015flayan s\u00fcre\u00e7te m\u00fclk, hilafetin \u015fekliyle i\u00e7 i\u00e7e ge\u00e7er. \u0130bn Haldun, \u00f6zellikle Emev\u00eeler ve ard\u0131ndan gelen Abb\u00e2s\u00ee y\u00f6neticilerin m\u00fclk\u00fc hem bir zorunluluk hem de bir sapma bi\u00e7imi olarak tecr\u00fcbe ettiklerini belirtir. M\u00fclk art\u0131k \u015feriattan \u00e7ok asabiyete, liyakatten \u00e7ok mirasa dayan\u0131r hale gelmi\u015ftir.<\/span><\/p>\n

            \n
          1. M\u00fclk\u00fcn Teell\u00fch (\u0130lahla\u015fma) Tehlikesi ve Zillet<\/strong><\/span><\/li>\n<\/ol>\n

            Siyasi iktidar\u0131n zamanla insan nefsini \u015f\u0131martan, ilahla\u015fmaya y\u00f6nelten bir araca d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc; y\u00f6neticilerin d\u00fcnyevi \u015fehvet ve g\u00fc\u00e7le ba\u015f edemez hale geldi\u011fi vurgulan\u0131r. Bu da Allah\u2019\u0131n izzeti geri al\u0131p zillet verdi\u011fi bir sonu\u00e7 olarak sunulur.<\/span><\/p>\n

              \n
            1. \u0130\u00e7sel M\u00fceyyideden D\u0131\u015fsal Bask\u0131ya Ge\u00e7i\u015f<\/strong><\/span><\/li>\n<\/ol>\n

              Ba\u015flang\u0131\u00e7ta bireyin i\u00e7inden gelen dini sorumlulukla y\u00fcr\u00fct\u00fclen hilafet, zamanla d\u0131\u015fsal \u015fiddet ve zorunlu itaate dayanan bir m\u00fclke d\u00f6n\u00fc\u015f\u00fcr. Bu de\u011fi\u015fim, \u0130bn Haldun\u2019a g\u00f6re kavramlar\u0131n de\u011fil, toplumun ahlaki yap\u0131s\u0131n\u0131n de\u011fi\u015fimiyle ilgilidir.<\/span><\/p>\n

              Sonu\u00e7<\/strong><\/span><\/p>\n

              Seminer, hilafetten m\u00fclke ge\u00e7i\u015f s\u00fcrecini sadece siyasi de\u011fil, ahlaki, sosyal ve metafizik d\u00fczlemlerde de\u011ferlendiren derinlikli bir \u00e7\u00f6z\u00fcmleme sunar. \u0130bn Haldun\u2019un bu d\u00f6n\u00fc\u015f\u00fcmle ilgili analizi, tarihsel \u00f6rneklerle zenginle\u015ftirilmi\u015f, asabiyet-m\u00fclk-\u015feriat \u00fc\u00e7geninde i\u015fleyen yap\u0131sal yasalar\u0131 g\u00f6zler \u00f6n\u00fcne sermektedir.<\/span><\/p>\n

              Purpose and Content of the Seminar<\/strong><\/span><\/p>\n

              This seminar delves into Ibn Khald\u016bn\u2019s analysis of the historical and sociological transformation of the Caliphate into mulk (sovereignty or kingship). Focusing on the decline of the Rashidun model and the emergence of dynastic rule, Kayap\u0131nar presents a comprehensive reading of how Ibn Khald\u016bn distinguishes between the religious-political ideal of the caliphate and the worldly, power-driven nature of mulk. The seminar explores how this transformation occurred through changes in collective values, the weakening of internal moral restraint, and the rising dominance of tribal solidarity (\u02bfasabiyyah).<\/span><\/p>\n

              Main Themes<\/strong><\/span><\/p>\n

                \n
              1. Conceptual Distinction Between Caliphate and Mulk<\/strong><\/span><\/li>\n<\/ol>\n

                For Ibn Khald\u016bn, the caliphate is defined as a divinely-guided system that upholds Islamic law, while mulk operates through coercion and worldly interest. The seminar emphasizes how the transformation of governance from spiritual leadership to dynastic power marks a fundamental shift in political legitimacy.<\/span><\/p>\n

                  \n
                1. Role of <\/strong>\u02bf<\/strong>Asabiyyah and Its Relation to Shar<\/strong>\u012b<\/strong>\u02bf<\/strong>ah<\/strong><\/span><\/li>\n<\/ol>\n

                  \u02bfAsabiyyah, or group solidarity, is seen as a necessary precondition for collective action and the establishment of rule. While it can support the implementation of divine law, its misuse leads to unjust domination. Ibn Khald\u016bn distinguishes between legitimate (\u02bfasabiyyah fi\u2019l-\u1e25aqq) and illegitimate (\u02bfasabiyyah \u02bfal\u0101\u2019l-b\u0101\u1e6dil) forms.<\/span><\/p>\n

                    \n
                  1. Virtue and Moderation During the Rashidun Period<\/strong><\/span><\/li>\n<\/ol>\n

                    The seminar highlights the political virtues of the early caliphs, who resisted the corrupting allure of power. Their personal modesty and prioritization of public interest over personal gain is framed in terms of \u201cvirtus,\u201d a key ethical ideal that underpinned legitimate governance.<\/span><\/p>\n

                      \n
                    1. Institutionalization of Mulk in Umayyad and Abbasid Eras<\/strong><\/span><\/li>\n<\/ol>\n

                      With Mu\u02bf\u0101wiyah, political power began to centralize around hereditary succession and tribal loyalty. Ibn Khald\u016bn frames this as a social necessity rather than mere personal ambition. Later rulers, particularly during the Abbasid period, embraced mulk as a political reality while retaining the symbolic title of caliph.<\/span><\/p>\n

                        \n
                      1. Theological and Psychological Dangers of Mulk (Te\u2019alluh)<\/strong><\/span><\/li>\n<\/ol>\n

                        Ibn Khald\u016bn warns that unchecked power leads to illusions of divinity (te\u2019alluh), where rulers exalt themselves beyond human limits. This divine pretension results in moral decay, the loss of legitimacy, and eventual downfall\u2014a historical pattern observed repeatedly.<\/span><\/p>\n

                          \n
                        1. Shift from Internal to External Restraint<\/strong><\/span><\/li>\n<\/ol>\n

                          Whereas early Islamic governance was guided by internal religious conviction, later political authority relied on external coercion. Ibn Khald\u016bn argues that governance devoid of internal moral sanction inevitably devolves into oppressive rule.<\/span><\/p>\n

                          Conclusion<\/strong><\/span><\/p>\n

                          This seminar presents Ibn Khald\u016bn\u2019s model of political transformation as a layered analysis encompassing ethical, theological, and sociological dimensions. By tracing the collapse of the caliphate\u2019s spiritual essence into the worldly logic of mulk, the discussion reveals how shifts in collective morality and political culture reconfigure the foundations of power.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

                          MEHMET AK\u0130F KAYAPINAR: \u0130BN HALDUN, MUKADD\u0130ME 26. SEM\u0130NER \u00d6ZET\u0130 Dersin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-6262","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6262","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=6262"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6262\/revisions"}],"predecessor-version":[{"id":6263,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6262\/revisions\/6263"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6262"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}