Browsing by Author "Bayraktar, Mehmet"
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Item Gazzali felsefesinde bilgi ve yöntem(Sosyal Bilimler Enstitüsü, 1998) Vural, Mehmet; Bayraktar, Mehmet; FelsefeAccording to Ghazali, various methods can be used to acquire and use knowledge, as he professed in his innumerous works. In doing this, he adopted the Aristotelean logic as the primary principle and sought to reconcile it with Islamic sciences. He is apparently the first in the Islamic thought to use Aristo's logic as a methodology of Islamic sciences. According to Ghazali, logic was independent of philosophy, while it wasn't directly related to religion. To him, logic was merely an "instrument" to receive correct knowledge and to discover the path of true sciences. Ghazali claimed that the origins of logic lay in religion, and it was therefore necessary to look into logic to grasp the meaning of religion. This assertion of Ghazali has been influential in the Islamic world, as the spread of Aristotelean logic, contained in many works on the subject, indicates. The main concern of Ghazali's philosophy is the problematique of "precision" in knowledge, especially in the area of metaphysics. To him, reason was not adequately equipped to understand metaphysics which the philosophers saw as the climax of all sciences. Therefore, Ghazali suggests that, knowledge in this area can be obtained by religious experimentation, such as inspiration ("ilham"), intuition ("sezgi") and divination ("keşf"). Among the methods Ghazali used, he perceived dialectics as the art of discussion which did not generate precise knowledge. We can meanwhile see his hermeneutic method ("tevil") as "faith-based hermeneutics" which seeks to base everything in God. One of his originalities undoubtedly lies in his methodological finding which may be entitled as "methodological scepticism". He claimed to have found the precise knowledge through this method, and then linked precision/truth ("yakîn") with faith. His "methodological scepticism" is the forerunner of Ibn Heysem and Descartes. The search for absolute inner integrity lies at the heart of Ghazali's books and colourful world. He tried his utmost to absorb the totality of knowledge before him, analysed it critically, and sought to systematize this knowledge with the contribution of his own learning. His was an attempt to demonstrate the discord between Islam and the Greek metaphysics, which led him to lay the foundations of an "Islamic" method of philosophical inquiry. Therefore his life, thought and method serve as a good model for us today.Item Hocazade’nin felsefi yazma eserlerinin tercümesi ve tahlili (893/1488)(Sosyal Bilimler Enstitüsü, 2006) Erdoğan, Ömer Faruk; Bayraktar, MehmetBu çalısma, Hocazade'nin 'Tehafüt' eserinde de ortaya koydugu gibi felsefe-kelam arasındaki münasebeti esas almıstır. Bunun dogal sonucu olarak da, kendisini kelami görüse (özellikle Gazali'nin fikir ve görüslerine) daha yakın hisseden Hocazade; çalısmamız kapsamındaki eserlerinde Messai Felsefesi'ni(özellikle 'Seyh' ismini kullanarak İbn-i Sina'nın görüslerini) yapıcı bir sekilde elestirmistir. Tabii bunu yaparken Gazali'nin fikir ve görüslerini de gerektigi ölçüde elestirmekten geri durmamıstır. Daha açık ifadesiyle Hocazade, felsefigörüsünü olustururken Gazali'nin kendi devrinde gelistirmis oldugu anlayısıkendi felsefi anlayısına adapte etmistir.Çalısmamız, Hocazade'nin Tevhid Risalesi, İllet ve Ma'lul Risalesi, Yönler Bahsi ve Allah'ın Kelamının Kadim Olması Hakkındaki Risale'leri; zorunluluk (vacibu'l vücud), mahiyet ile varlık ve varlıgın yokluk ile münasebeti, illet ve ma'lul konusu, yönlerin varlıgı, hareket ve sukun ile Kelamullah gibi felsefe ve kelamın temel konuları hakkında çesitli açıklamaları içermektedir.Item İbn Rüşd'ün varlık felsefesi(Sosyal Bilimler Enstitüsü, 1996) Adıgüzel, Nuri; Bayraktar, Mehmet; İlahiyatThe Introductory chapter is reserved to a general and brief account on Ibn Rushd's life and works. The first chapter has object to examine such ontological concepts as Existence, Essence, Identity, Accident and Substance that Ibn Rushd has used in his metaphysics. It has been showed that in the use of such concepts Ibn Rushd had followed Aristotle very closely. The second chapter has evaluated Ibn Rushd's philosophy of Being in general. It is also dealt with such particular problems as hierarchy of existent things, creation and emanation. Despite his refutation of philosopher's view on emanation, Ibn Rushd has himself erected a kind of emanation theory, which is a clear controduction with his philosophy of Being. The third chapter is examined firstly the critics addressed against Ibn Rushd by some Muslim thinkers like ibn Taymiya and authors of the "Tahafuts". And secondly it is touch upon Averroism in Western tradition and Ibn Rushd influence in the western philosophy in general. It has been contequently showed that Ibn Rushd is not a philosopher of system. It has been emphasized that Ibn Rushd had played for the first time a great role in elaborating the philosophy of Being to its extrem points in the history of philosophy.Item Kadı Siraceddin el-Ürmevi ve Metaliu'l-Envar (tahkik, çeviri, inceleme)(Sosyal Bilimler Enstitüsü, 2006) Akkanat, Hasan; Bayraktar, Mehmet; İlahiyatIn this study, is three volume, I edited and translated the booknamed Metâliu?l-Envâr of Kadı Siraceddin el Ürmevû, and I also comparedhis thoughts with Aristo, Farabû, İbn Sina and Razû?s thoughts in the thirdvolume.Ürmevû is one of the important logicians in thirteenth century. Hewere involved in the müteahhirûn logician tradition.Metâliu?l-Envâr is a summary of his another work, namedBeyânü?l-Hakk. It relies on Mulahhas of F. Razû, it also on Mebâhisü?l-Meşrikıyye. However that four works rely on Şifâ.Ürmevû divided Metâliu?l-Envâr into two sections. The first sectionis Lojic and the second section is The Real Sciences [el-`İlmü?l-Hakikû].The Real Sciences is the four divisions: Its first is el-Umûrü?l-Amme, thesecond is Accidents, the third is Substances, the fourth is Knowledge ofGod.In the section of Logic, Ürmevû has original ideas about such asiltizam, significations [delâlât] and fourth type of syllogizm.In the section of Accidents, he separated from Meşşâû thoughtabout the time.In the section of Substances, he followed F. Razû about thedefinition of the body [cism] and sensation of the soul.He critized the Meşşâizm seriously about the attributes of God inthe section of Knowledge of God.Item Katibi Kazvini'nin Hikmetü'l-Ayn adlı eserinin tahkik ve tercümesi(Sosyal Bilimler Enstitüsü, 2001) Aydın, Salih; Bayraktar, Mehmet; Felsefe?*. J* MASTER THESIS; TRANSLATION AND EDITION OF KATD3I KAZVINI'S HIKMETÜ'L AYN; SALİH AYDIN. SUPERVISOR: PROF. DR. MEHMET BAYRAKDAR ABSTRACT "Translation and Edition ofKâtibî Kazvînî's Hikmetü'l Ayn" called thesis consists of an introduction and four chapters. We studied Kâtibi 's life, works, thoughts and political and cultural environment in which he lived in the introduction. Edited text of Hikmetü'l Ayn is taken place in the first chapter. We talked about six copies and the method of edition. Translation is presented the inter pr edat ion of Hikmetü'1-Ayn in the third chapter. In addition to this we hove touched on his thought's sources, interpretation of his philosophical thoughts. In the fourth chapter and conclusion a general explanation is done.Item Kemal Paşazade'nin felsefi ve kelami görüşleri(Sosyal Bilimler Enstitüsü, 1998) Öçal, Şamil; Bayraktar, Mehmet; İlahiyatKemal Pashazade (İbn-i Kemal) has been one of the most important figures in the History of Turkish-Islamic Thought. This thesis aimed to determine his philosophical and kalamic ideas by examining his hand-written manuscripts. It consisted of a comprehensive look at his books whose number is around 230 and made a critical evaluation of them. As an Ottoman thinker, Kemal Pashazade wrote many books concerning philosophy and kelam. The themes that he struggled to solve in his books were among the most important questions of the area. Thus, he can be taken as a typical thinker from whom we can obtain more information about the situation of the Ottoman intellectuals of the time. In the history of Islamic thought, the debates between philosophers and the men of Kalanı sometimes became so severe that, as can be in the case of Gazzali, the men of Kalam accused the others of that they have lost their Islamic faith. Kemal Pashazade, though concealed many of his criticisms, brought some new interpretations so that he tried the philosophers to be included within the Islamic circle. He argued that the men Kelam declared the philosophers as non-religious for they believed that the universe was eternal. As a matter of the fact that, the belief in the existence of the eternal attributes eventually meant just the same thing. Ifan-i Kemal is regarded as the successor of the school of Fahraddin al-Razi which combined philosophical system of thought with the theological öne. While evaluating the basic themes of Kalam, he employed a philosophical method. This attitude resulted in his development of new perspective alien to his colleagues. While he adopted a conservative Sunni position in his simple books for the public and his fa t was, some of his interpretations of the Scripture and the philosophical questions were peculiar to himself and much out-fashioned. This study demonstrated that his true world view can be learnt from his second kind of books. Obviously, this was an understanding against the desertafion of religion to a single interpretation. Such an understanding provides the ground for making philosophy to the extent that people should not go astray. Our thesis consisted of an introduction and five separatechapters. The first chapter was concerned with a short biography of Kemal Pashazade and a critique of his works. In this chapter, we gave the lists of the works which became certain that they were his works and those which has not become certain that they were his works, and thus, which were still suspicious. In the second and the third chapters, his philosophical and kalamic ideas were discussed. In the fourth chapter, his approach concerning the heretic sects and sufi groups emerged throughout the Islamic history were handled. The chapter fifth provided his evaluations as to the concepts of human being, reason, spirit, heart, and so on. The conclusion argued the findings.Item Kindi'nin bilgi teorisi(Sosyal Bilimler Enstitüsü, 2003) Kılıç, İbrahim; Bayraktar, Mehmet; FelsefeAl-Kindi, who lived in ninth century A.D., is the first represantative of Islamic philosophy. He has very important function in the transmitting of Greek philosophy to the Islamic world. This study deals with Al-Kindi's theory of knowledge. My thesis consists of three chapters apart from the introduction and the conclusion. In the first chapter, it was aimed to determine which sources, from Works of Greek philosophers, that Al-Kindi was provided with them. Also, his view of logic, his classification of the science and his view of method are being analyzed. Furthermore, it is being taken up that what kind of judgments he preferred to use to get the result in philosophical problems. And it is being given some samples from his Works about these kind of judgments that he preferred. The second chapter deals with Al-Kindi's theory of knowledge. And it was aimed to determine the basics of his theory of knowledge. Also, it is being investigated the thoughts of Al-Kindi about senses and intellect from the point of human knowledge. The problems of universals are also being analyzed in the context of their representation for the true knowledge. In the third chapter, it is being taken up the relation between intellect and revelation that is very important issue in Islamic philosophy. And it is being investigated the thoughts of Al-Kindi in the nature of revelation and its source. Also its being analyzed his thoughts about the relation between intellect and revelation with comparing to the thoughts of other muslim philosophers about the same issue.Item Saçaklızade ve ilimleri sınıflandırması(Sosyal Bilimler Enstitüsü, 2006) Çetintaş, İbrahim; Bayraktar, Mehmet; İlahiyatIn this thesis known as Saçaklızâde, lived in the late 17th and in the early18th Century one of the Ottoman scientists Muhammed b. Ebû Bekir el-Maraşû?smanners of classifying the sciences are discussed.Our thesis consists of one introductory part and two parts.In the Introductory Part the objectives of classifications science and itsunderstanding in İslam.In the First Part where we examined his life, the neighbourhood where he wasborn, educated and spent his time and his scientific standpoint was discussed.Additionly in this part in parallel with his educational period his products over onehundred composed by him were mentioned.In the second part of our thesis Saçaklızade?s classification system of sciencesare investigated. According to this it is seen that the writer relating to sciences makesthree distinct ways of classifications in terms of ? benefit and harm,? ?MoslemReligious Law Regulations? and ?educational and instructional level.?İn addition in the final part of our thesis in Saçaklızade?s perspective somepedagogical principles that must be obeyed in education are emphasized and thoseare applied in contemporary education. Within this perspective, when the writer?s alleducational principles are evaluated collectively, two basic proportions of hisunderstanding of education emerge. One is that individual differences such asstudent?s age, level of intellectual capacity and comprehension and ?student-centerededucation? used in the literature of contemporary education are emphasized. Theother one is that above all, in order to increase the productivity in education theimportance of plan and program is referred and this is transferred as the term of?program-centered education?for today?s valid understanding. When looked throughthis perspective there is rather close a similarity between his understanding of hiseducation and contemporary educational doctrines and applications.219Item Saçaklızade ve ilimleri sınıflandırılması(Sosyal Bilimler Enstitüsü, 2006) Çetintaş, İbrahim; Bayraktar, MehmetBu tezde, XVII. yüzyılın sonları ile XVIII. yüzılın ilk yarısında yasamıs olan büyük Osmanlı âlimlerinden biri olan Saçaklızâde namıyla maruf, Muhammed b. Ebî Bekir el-Marasî'nin ilimleri sınıflandırma sekilleri ele alınmaktadır. Tezimiz, bir giris ve iki bölümden olusmaktadır.Giris kısmında, Đslâm'da ilim anlayısı ve ilim sınıflandırmalarının amaçlarıüzerinde durulmaktadır.Saçaklızâde'nin hayatını arastırdığımız birinci bölümde, müellifin doğduğu,yasadığı, ilim tahsil ettiği çevre ve ilmî durusu tartısılmaktadır. Ayrıca bu bölümde, kendisinin tahsil sürecine paralel olarak telif etmis olduğu eserleri üzerinde durulmaktadır.Đkinci bölümde ise, Saçaklızâde'nin ilimleri sınıflandırma sistemleriarastırılmaktadır. Buna göre müellifin, 'faydası ve zararı', 'ser'î hüküm' ve 'eğitim ve öğretim düzeyi' bakımından olmak üzere, ilimlerle ilgili üç farklı türde sınıflandırma sekli ortaya koyduğu görülmektedir.Tezimizin sonlarında doğru ise, Saçaklızâde'nin bakıs açısıyla, eğitimdeuyulması gereken bazı pedagojik ilkeler üzerinde durulmaktadır ki bunlar, çağdaseğitim uygulamalarında da tatbîk edilmektedir. Bu çerçevede, müellifin eğitsel ilkeleri topluca değerlendirildiği zaman, onun eğitim anlayısının iki temel boyutuortaya çıkmaktadır. Bunlardan birisi, öğrencinin yas, zekâ ve kavrama düzeyi gibi bireysel farklılıklarına vurgu yapan ve çağdas eğitim literatürüyle 'öğrenci merkezlieğitim' anlayısı olarak ifade edilebilecek kısmıdır. Diğer boyutunda ise, daha ziyade eğitimde verimliliği artırmak için plan ve proğramın önemine isaret edilmektedir ki bunu, günümüze 'proğram merkezli eğitim' anlayısı olarak aktarmak mümkün. Buaçıdan bakıldığı zaman, onun eğitim anlayısı ile çağdas eğitim doktrin veuygulamaları arasında oldukça yakın bir benzerlik görülmektedir.