{"id":8176,"date":"2025-11-30T15:40:32","date_gmt":"2025-11-30T12:40:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8176"},"modified":"2025-11-30T15:40:32","modified_gmt":"2025-11-30T12:40:32","slug":"ekrem-demirli-islam-arastirmalarina-giris-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-islam-arastirmalarina-giris-4-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu derste ama\u00e7, Renan\u2019\u0131n \u0130slam d\u00fcnyas\u0131na y\u00f6nelik iddialar\u0131n\u0131 s\u00fcrd\u00fcrerek de\u011ferlendirilen tarihsel arka plan\u0131 geni\u015fletmek, M\u00fcsl\u00fcman d\u00fcnyan\u0131n bilim\u2013felsefe ser\u00fcvenini olu\u015ftu\u011fu co\u011frafyalar, etkile\u015fimler ve k\u00fclt\u00fcrler \u00fczerinden yeniden yorumlamak ve bug\u00fcnk\u00fc tart\u0131\u015fmalar\u0131n temellerini ortaya koymakt\u0131r. Metnin devam\u0131, Grek miras\u0131n\u0131n \u0130slam d\u00fcnyas\u0131na aktar\u0131lmas\u0131, M\u00fcsl\u00fcman toplumlarda felsefi gelene\u011fin nas\u0131l geli\u015fti\u011fi ve neden s\u00f6n\u00fcmlendi\u011fi ili\u015fkisini ele al\u0131r.<\/p>\n

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

    \n
  1. Renan\u2019\u0131n Bilim\u2013Felsefe De\u011ferlendirmesindeki Ana Tez<\/strong><\/li>\n<\/ol>\n

    Renan\u2019\u0131n temel iddias\u0131, \u0130slam\u2019\u0131n kendi i\u00e7 dinamikleriyle bilim ve felsefeyi ortaya \u00e7\u0131karmad\u0131\u011f\u0131, bu hareketin sosyolojik ve tarihsel s\u00fcre\u00e7lerin \u00fcr\u00fcn\u00fc oldu\u011fudur. Ona g\u00f6re M\u00fcsl\u00fcman toplumda bilimsel ivme, \u0130slam\u2019\u0131n etkisiyle de\u011fil, \u0130slam \u00f6ncesi Grek\u2013Bizans birikiminin \u0130slam co\u011frafyas\u0131na ta\u015f\u0131nmas\u0131yla do\u011fmu\u015ftur. Bu iddia, modern d\u00f6nemde h\u00e2l\u00e2 tart\u0131\u015f\u0131lmaya devam eden bir fikr\u00ee zemindir.<\/p>\n

      \n
    1. \u015eehirlerin Tarihsel Kimli\u011fi ve Bilimsel Hareketin Kaynaklar\u0131<\/strong><\/li>\n<\/ol>\n

      Renan, Ba\u011fdat, Harran, Suriye ve Mezopotamya gibi b\u00f6lgelerde bilimsel faaliyetlerin geli\u015fmesinin nedeni olarak bu \u015fehirlerin eski Grek, \u0130ran ve Bizans k\u00fclt\u00fcrel birikimlerini g\u00f6sterir. Ona g\u00f6re \u0130slam bu co\u011frafyalara geldi\u011finde h\u00e2lihaz\u0131rda geli\u015fmekte olan bir bilimsel hareket vard\u0131; M\u00fcsl\u00fcmanlar bu birikimi devrald\u0131 fakat \u00fcretici merkez olarak ortaya \u00e7\u0131kmad\u0131.<\/p>\n

        \n
      1. Felsefi \u0130limlerin \u0130slam D\u00fcnyas\u0131ndaki Ge\u00e7 Do\u011fu\u015fu<\/strong><\/li>\n<\/ol>\n

        Ders, dini ilimlerin 150\u2013300 y\u0131llar\u0131 aras\u0131nda y\u00fcksek bir \u00fcretim g\u00f6sterdi\u011fini; buna kar\u015f\u0131l\u0131k felsefi ak\u0131mlar\u0131n 3. y\u00fczy\u0131l ortalar\u0131nda g\u00fc\u00e7lenmeye ba\u015flad\u0131\u011f\u0131n\u0131 belirtir. Bu durum, \u0130slam toplumunda akli ilimlerin dini ilimlere k\u0131yasla daha ge\u00e7 ve daha s\u0131n\u0131rl\u0131 bir \u015fekilde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6sterir. Kindi \u00f6rne\u011finde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere felsefi ilimlerin savunusu \u00e7o\u011fu zaman apolojiktir ve M\u00fcsl\u00fcman olmayan topluluklarla tart\u0131\u015fma ihtiyac\u0131ndan kaynaklan\u0131r.<\/p>\n

          \n
        1. \u201cFilozof\u201d Kelimesine Y\u00f6nelik Tepki ve Bidat Alg\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130slam toplumunun \u00f6zellikle hadis merkezli \u00e7evrelerinde \u201cfelsefe\u201d ve \u201cfilozof\u201d kelimeleri bidat ile ili\u015fkilendirilmi\u015ftir. Dilde ve gelenekte olmayan kavramlar kolay kabul g\u00f6rmemi\u015f, bu y\u00fczden filozoflara kar\u015f\u0131 ku\u015fku ve d\u0131\u015flama yayg\u0131n olmu\u015ftur. Gaz\u00e2l\u00ee\u2019nin bile ele\u015ftirilmesi bu refleksin derinli\u011fini g\u00f6sterir.<\/p>\n

            \n
          1. Grek Miras\u0131n\u0131n \u0130slam D\u00fcnyas\u0131nda Yeniden \u00dcretimi<\/strong><\/li>\n<\/ol>\n

            \u0130hvan-\u0131 Safa, Farab\u00ee ve \u0130bn S\u00een\u00e2 gibi isimlerin olu\u015fturdu\u011fu felsefi gelenek Grek miras\u0131n\u0131n devam\u0131 olarak yorumlan\u0131r. Ancak Farab\u00ee\u2019nin sistematikli\u011fi, \u0130bn S\u00een\u00e2\u2019n\u0131n ise daha problemli metafizik yap\u0131s\u0131 vurgulan\u0131r. \u0130slam felsefesinin \u00e7ekirde\u011fini olu\u015fturan bu yap\u0131, Grek d\u00fc\u015f\u00fcncesiyle \u00e7ok g\u00fc\u00e7l\u00fc ba\u011flar ta\u015f\u0131r.<\/p>\n

              \n
            1. End\u00fcl\u00fcs Felsefecileri ve Etki Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

              End\u00fcl\u00fcs filozoflar\u0131 (\u0130bn B\u00e2cce, \u0130bn Tufeyl, \u0130bn R\u00fc\u015fd) klasik kaynaklar\u0131n yeniden terc\u00fcmesi ve yorumlar\u0131 ile \u00f6ne \u00e7\u0131km\u0131\u015f fakat Do\u011fu \u0130slam miras\u0131yla yeterli irtibat kuramam\u0131\u015ft\u0131r. End\u00fcl\u00fcs\u2019\u00fcn liberal ortam\u0131 felsefi \u00fcretimi g\u00fc\u00e7lendirmi\u015f olsa da \u00f6zg\u00fcn bir metafizik sistem olu\u015fturamam\u0131\u015ft\u0131r.<\/p>\n

                \n
              1. Greko\u2013Arap Medeniyeti Tezi<\/strong><\/li>\n<\/ol>\n

                Hoca, Renan\u2019\u0131n iddias\u0131n\u0131 de\u011ferlendirerek \u0130slam medeniyetini \u201cGreko\u2013Arap\u201d bir sentez olarak g\u00f6rmenin daha ger\u00e7ek\u00e7i oldu\u011funu ifade eder. Bilimin do\u011fu\u015fu Grek, dil Arap, siyaset ve toplumsal d\u00fczen ise \u0130ran\u00ee\u2013Roma unsurlar\u0131na dayan\u0131r. Bu medeniyet farkl\u0131 kaynaklar\u0131n birle\u015fme noktas\u0131d\u0131r.<\/p>\n

                  \n
                1. Bilim Gelene\u011finin Bizans\u2019tan Do\u011fu\u2019ya Ta\u015f\u0131nmas\u0131<\/strong><\/li>\n<\/ol>\n

                  Renan\u2019a g\u00f6re Bizans\u2019\u0131n kendi k\u00fclt\u00fcr\u00fcn\u00fc koruyamamas\u0131 sebebiyle Grek bilgi birikimi Harran, Suriye ve Mezopotamya\u2019ya g\u00f6\u00e7 etmi\u015f; bu birikim \u0130slam\u2019\u0131n y\u00fckseli\u015finden \u00f6nce bu b\u00f6lgelerde yeniden canlanm\u0131\u015ft\u0131r. \u0130slam bu zemin \u00fczerinde bilimsel faaliyetlerin ta\u015f\u0131y\u0131c\u0131s\u0131 haline gelmi\u015ftir.<\/p>\n

                    \n
                  1. Avrupa\u2019n\u0131n Y\u00fckseli\u015fi ve \u0130slam D\u00fcnyas\u0131n\u0131n Gerilemesi<\/strong><\/li>\n<\/ol>\n
                      \n
                    1. ve 13. y\u00fczy\u0131l Avrupa\u2019s\u0131nda yeni bir rasyonel y\u00fckseli\u015f ba\u015flarken \u0130slam d\u00fcnyas\u0131nda bilimsel \u00fcretim duraklam\u0131\u015ft\u0131r. 1250\u2019lerden sonra Avrupa bilimsel d\u00fc\u015f\u00fcncenin merkezidir; \u0130slam d\u00fcnyas\u0131 ise geri \u00e7ekilmi\u015ftir. \u0130bn R\u00fc\u015fd\u2019\u00fcn Avrupa\u2019da an\u0131l\u0131p kendi co\u011frafyas\u0131nda unutulmas\u0131 bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn sembolik bir \u00f6rne\u011fidir.<\/li>\n<\/ol>\n
                        \n
                      1. 1200 Sonras\u0131 D\u00fc\u015f\u00fcnsel \u00c7\u00f6k\u00fc\u015f ve Yenilik \u00dcretiminin Durmas\u0131<\/strong><\/li>\n<\/ol>\n
                          \n
                        1. y\u00fczy\u0131ldan sonra \u0130slam d\u00fcnyas\u0131nda ne dini ilimlerde ne de felsefi ilimlerde b\u00fcy\u00fck \u00f6l\u00e7ekli bir d\u00fc\u015f\u00fcn\u00fcr \u00e7\u0131kmam\u0131\u015ft\u0131r. Sadreddin Konev\u00ee gibi isimler olsa da bu gelenek devam etmemi\u015ftir. \u0130limler \u015ferh\u2013ha\u015fiye d\u00f6nemine s\u0131k\u0131\u015fm\u0131\u015f, \u00fcretim masa ba\u015f\u0131nda tekrara d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/li>\n<\/ol>\n
                            \n
                          1. T\u00fcrklerin Hegemonyas\u0131 ve Bilimin Yok Olu\u015fu Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

                            Renan, \u0130slam co\u011frafyas\u0131n\u0131n T\u00fcrk y\u00f6netimlerine ge\u00e7mesiyle bilimsel \u00fcretimin daha da azald\u0131\u011f\u0131n\u0131 iddia eder. Hoca bu iddian\u0131n k\u0131smen do\u011fru olabilece\u011fini, askeri\u2013idari ba\u015far\u0131lar\u0131n bilimsel yenilik \u00fcretmedi\u011fini belirtir. Osmanl\u0131\u2019da g\u00fc\u00e7l\u00fc isimler olsa da sahici bilimsel d\u00f6n\u00fc\u015f\u00fcmler ger\u00e7ekle\u015fmemi\u015ftir.<\/p>\n

                              \n
                            1. Renan\u2019\u0131n \u0130slam Ele\u015ftirisinin Zay\u0131f ve G\u00fc\u00e7l\u00fc Y\u00f6nleri<\/strong><\/li>\n<\/ol>\n

                              Renan\u2019\u0131n son b\u00f6l\u00fcmlerinde \u0130slam\u2019a y\u00f6nelik abart\u0131l\u0131 yarg\u0131lara savruldu\u011fu belirtilir. Hoca, bunlar\u0131n bilimsel taraf\u0131n\u0131n zay\u0131f oldu\u011funu, fakat \u201c\u0130slam\u2019\u0131n bilim \u00fcretmeye ne \u00f6l\u00e7\u00fcde zemin haz\u0131rlad\u0131\u011f\u0131\u201d sorusunun dikkate al\u0131nmas\u0131 gerekti\u011fini vurgular. Bilim\/din ili\u015fkisi tart\u0131\u015fmas\u0131 h\u00e2l\u00e2 \u00e7\u00f6z\u00fclmemi\u015f bir meseledir.<\/p>\n

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

                              Bu ders, \u0130slam d\u00fcnyas\u0131nda bilimsel d\u00fc\u015f\u00fcncenin tarihsel geli\u015fimini Renan\u2019\u0131n iddialar\u0131 \u00e7er\u00e7evesinde yeniden tart\u0131\u015f\u0131r. Grek miras\u0131n\u0131n belirleyici rol\u00fc, \u0130slam\u2019\u0131n kendi i\u00e7 dinamikleriyle bilim \u00fcretip \u00fcretemeyece\u011fi meselesi, 1200 sonras\u0131 duraklama ve modern d\u00f6nemin bu krizden t\u00fcreyen tart\u0131\u015fmalar\u0131 dersin omurgas\u0131n\u0131 olu\u015fturur. Tart\u0131\u015fma, M\u00fcsl\u00fcman d\u00fcnyan\u0131n bug\u00fcn h\u00e2l\u00e2 kendi tarihsel ser\u00fcvenini bilimsel y\u00f6ntemlerle analiz etmek zorunda oldu\u011funu hat\u0131rlatarak kapan\u0131r.<\/p>\n

                               <\/p>\n

                              Purpose of the Seminar<\/strong><\/p>\n

                              The purpose of this lecture is to continue analyzing Renan\u2019s claims regarding Islam and scientific development, evaluate the historical background in which these ideas emerged, and reconstruct the intellectual trajectory of Muslim societies within Greco\u2013Byzantine, Persian, and Arab cultural interactions. The session highlights how the scientific tradition entered, developed, and eventually declined in the Islamic world.<\/p>\n

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

                                \n
                              1. Renan\u2019s Central Thesis on Science and Islam<\/strong><\/li>\n<\/ol>\n

                                Renan argues that science in the Muslim world did not originate from Islam itself but from earlier Greco\u2013Byzantine intellectual currents that were already developing in the regions Islam later conquered. This claim remains influential in modern debates on Islam and science.<\/p>\n

                                  \n
                                1. Historical Identity of the Cities and Sources of Scientific Movement<\/strong><\/li>\n<\/ol>\n

                                  Baghdad, Harran, Mesopotamia and similar centers hosted pre-Islamic intellectual cultures that preserved Greek and Persian knowledge. When Islam entered these regions, it inherited a flourishing scientific environment rather than generating it independently.<\/p>\n

                                    \n
                                  1. Late Emergence of Philosophical Sciences in Islam<\/strong><\/li>\n<\/ol>\n

                                    Religious sciences developed rapidly in the early centuries, but philosophical thought emerged only in the mid-third century. Kindi\u2019s works illustrate that the defense of rational sciences often stemmed from debates with non-Muslims rather than internal intellectual demand.<\/p>\n

                                      \n
                                    1. Suspicion Toward \u201cPhilosophy\u201d and the Concept of Bid\u2018a<\/strong><\/li>\n<\/ol>\n

                                      The term \u201cphilosopher\u201d carried foreign connotations, leading traditionalist scholars\u2014especially hadith-oriented groups\u2014to reject or marginalize philosophical inquiry. Even Ghazali, though critical of metaphysics, was attacked for engaging with philosophical ideas.<\/p>\n

                                        \n
                                      1. Reproduction of Greek Legacy in the Islamic World<\/strong><\/li>\n<\/ol>\n

                                        The philosophical tradition represented by Ikhwan al-Safa, Farabi, and Ibn Sina is deeply rooted in Greek thought. While Farabi is seen as systematic and coherent, Ibn Sina\u2019s metaphysics is viewed as structurally problematic and inconsistent.<\/p>\n

                                          \n
                                        1. Andalusian Philosophers and the Limits of Their Influence<\/strong><\/li>\n<\/ol>\n

                                          Andalusian thinkers such as Ibn Bajja, Ibn Tufayl, and Ibn Rushd enriched the philosophical tradition but lacked strong continuity with Eastern Islamic intellectual heritage. Their environment allowed freedom but did not produce a new metaphysical system.<\/p>\n

                                            \n
                                          1. The Greco\u2013Arab Civilization Thesis<\/strong><\/li>\n<\/ol>\n

                                            The lecturer highlights that Islamic civilization can be realistically understood as a \u201cGreco\u2013Arab synthesis.\u201d Science draws from Greek principles, the language is Arabic, and political\u2013social structures emerge from Persian and Roman traditions. The civilization is inherently hybrid.<\/p>\n

                                              \n
                                            1. Transmission of Greek Science from Byzantium to the East<\/strong><\/li>\n<\/ol>\n

                                              Renan claims that Byzantine decline caused Greek intellectuals to migrate eastward, carrying scientific traditions with them. These traditions later intersected with Islam, which acted more as a transmitter than an originator.<\/p>\n

                                                \n
                                              1. Rise of Europe and Decline of the Islamic World<\/strong><\/li>\n<\/ol>\n

                                                By the 12th and 13th centuries, Europe entered a new rational era while the Islamic world\u2019s scientific activity stagnated. Ibn Rushd\u2019s fame in Europe contrasted with his neglect in Muslim lands, symbolizing this transformation.<\/p>\n

                                                  \n
                                                1. Intellectual Collapse After 1200 and End of Creativity<\/strong><\/li>\n<\/ol>\n

                                                  After the 13th century, neither the religious nor the rational sciences in the Islamic world produced major thinkers. The tradition fell into commentary and repetition, losing its innovative capacity.<\/p>\n

                                                    \n
                                                  1. Turkish Hegemony and the Question of Scientific Decline<\/strong><\/li>\n<\/ol>\n

                                                    Renan argues that Turkish political dominance contributed to stagnation. The lecturer acknowledges administrative and military strengths but notes the lack of scientific revival or intellectual expansion during Turkish rule, including the Ottoman era.<\/p>\n

                                                      \n
                                                    1. Strengths and Weaknesses of Renan\u2019s Critique<\/strong><\/li>\n<\/ol>\n

                                                      Although Renan\u2019s later criticisms of Islam are exaggerated, the fundamental question\u2014whether Islam\u2019s internal structure fosters scientific inquiry\u2014remains important. The science\u2013religion tension is still unresolved and demands deeper research.<\/p>\n

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

                                                      This lecture places the historical trajectory of Islamic scientific development within a broader Greco\u2013Persian\u2013Arab context. The decline after the 13th century, the hybrid nature of Islamic civilization, and the lingering modern debates all underscore the need for rigorous historical and scientific analysis.<\/p>\n

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

                                                      EKREM DEM\u0130RL\u0130, \u0130SLAM ARA\u015eTIRMALARINA G\u0130R\u0130\u015e 4. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-8176","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8176","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=8176"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8176\/revisions"}],"predecessor-version":[{"id":8177,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8176\/revisions\/8177"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8176"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}