{"id":7508,"date":"2026-10-12T11:01:00","date_gmt":"2026-10-12T08:01:00","guid":{"rendered":"https:\/\/ide.org.tr\/?p=7508"},"modified":"2026-10-16T11:10:06","modified_gmt":"2026-10-16T08:10:06","slug":"ide-akademi-2026-2027-akademik-yili-acilis-paneli","status":"publish","type":"post","link":"https:\/\/ide.org.tr\/index.php\/2026\/10\/12\/ide-akademi-2026-2027-akademik-yili-acilis-paneli\/","title":{"rendered":"\u0130DE Akademi | 2026-2027 Akademik Y\u0131l\u0131 A\u00e7\u0131l\u0131\u015f Paneli"},"content":{"rendered":"\n

Dr. \u00d6\u011fr. \u00dcyesi Halil \u015eim\u015fek \u2013 Savunmac\u0131l\u0131k ve Ara\u015ft\u0131rmac\u0131l\u0131k Aresinde: Cevaplardan Sorulara \u0130lahiyat Akademyas\u0131<\/h2>\n\n\n\n

Hocam\u0131z, konu\u015fmas\u0131nda ilahiyat ara\u015ft\u0131rmalar\u0131na hangi zihniyetle yakla\u015ft\u0131\u011f\u0131m\u0131z \u00fczerinde durdu: Bir meseleyi anlamaya m\u0131 \u00e7al\u0131\u015f\u0131yoruz, yoksa \u00f6nceden benimsedi\u011fimiz bir kanaati savunmaya m\u0131? Ara\u015ft\u0131rmaya sonucunu ba\u015ftan belirledi\u011fimiz bir iddiayla m\u0131, yoksa bizi yeni sonu\u00e7lara g\u00f6t\u00fcrebilecek bir soruyla m\u0131 ba\u015fl\u0131yoruz?<\/p>\n\n\n\n

Her ara\u015ft\u0131rmac\u0131n\u0131n aidiyetleri ve \u00f6n kabulleri bulundu\u011funu hat\u0131rlatarak akademik ara\u015ft\u0131rman\u0131n bunlar\u0131 da sorgulayabilmeyi gerektirdi\u011fini vurgulad\u0131. Modern bilimlerin klasik birikime y\u00f6neltti\u011fi sorular\u0131n, gelene\u011fi yeniden d\u00fc\u015f\u00fcnmek i\u00e7in bir imk\u00e2n sunabilece\u011fini belirtti. Bir ele\u015ftiriye cevap vermeden \u00f6nce, onun neden ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve hangi problemi g\u00fcndeme getirdi\u011fini anlamam\u0131z gerekti\u011finin alt\u0131n\u0131 \u00e7izdi.<\/p>\n\n\n\n

Ele\u015ftirel d\u00fc\u015f\u00fcnceyi sorgulama, de\u011ferlendirme ve tahkik faaliyeti olarak ele alan hocam\u0131z, \u015ferhler, h\u00e2\u015fiyeler, istidr\u00e2klar ve muh\u00e2kemelerle geli\u015fen literat\u00fcr\u00fc de bu \u00e7er\u00e7evede de\u011ferlendirdi. Ba\u015fka geleneklerin kaynaklar\u0131na y\u00f6neltti\u011fimiz sorular\u0131 kendi kaynaklar\u0131m\u0131za da y\u00f6neltebilmemiz gerekti\u011fini hat\u0131rlatt\u0131: Bir rivayeti kim aktarm\u0131\u015ft\u0131r? Hangi \u015fartlarda kayda ge\u00e7irilmi\u015ftir? Farkl\u0131 anlat\u0131mlar\u0131 var m\u0131d\u0131r? \u201cKaynakta ge\u00e7iyor\u201d ifadesinin ara\u015ft\u0131rman\u0131n sonunu de\u011fil, yeni sorular\u0131n ba\u015flang\u0131c\u0131n\u0131 g\u00f6stermesi gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n

Bu yakla\u015f\u0131m\u0131n ara\u015ft\u0131rma sorular\u0131na nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 \u00f6rneklerle a\u00e7\u0131klayan hocam\u0131z, \u201cKur\u2019an\u2019\u0131n modern bilimin ke\u015fiflerini \u00f6nceden haber verdi\u011finin ispat\u0131\u201d ba\u015fl\u0131\u011f\u0131n\u0131n sonucu ba\u015ftan belirledi\u011fine dikkat \u00e7ekti. \u201cModern d\u00f6nemde bilimsel geli\u015fmeler Kur\u2019an yorumlar\u0131n\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr?\u201d sorusunun ise yorumlar\u0131n olu\u015fumunu ara\u015ft\u0131rmaya a\u00e7t\u0131\u011f\u0131n\u0131 ifade etti. Bir m\u00fcfessiri anlaman\u0131n da onun hangi probleme cevap verdi\u011fini, kime seslendi\u011fini ve hangi kavramlarla d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc incelemeyi gerektirdi\u011fini belirtti.<\/p>\n\n\n\n

Tarih, antropoloji, sosyoloji, filoloji ve dil felsefesi gibi disiplinlerin bu sorgulamaya katk\u0131lar\u0131 \u00fczerinde duran hocam\u0131z, dijital be\u015fer\u00ee bilimlerin sundu\u011fu imk\u00e2nlara da de\u011findi. Kavramlar\u0131n tarih i\u00e7indeki kullan\u0131m\u0131n\u0131, metinler aras\u0131ndaki ili\u015fkileri ve rivayet a\u011flar\u0131n\u0131 incelemeye yard\u0131mc\u0131 olan bu y\u00f6ntemlerin yeni ara\u015ft\u0131rma sorular\u0131na zemin haz\u0131rlayabilece\u011fini anlatt\u0131. Metodoloji, kaynak y\u00f6netimi ve akademik yazma becerilerinin e\u011fitimin erken a\u015famalar\u0131nda kazand\u0131r\u0131lmas\u0131n\u0131n \u00f6nemini vurgulad\u0131.<\/p>\n\n\n\n

Son olarak hocam\u0131z, ilahiyat e\u011fitiminin \u00f6\u011frenilmi\u015f cevaplara da soru sorabilme becerisi kazand\u0131rmas\u0131 gerekti\u011finin alt\u0131n\u0131 \u00e7izdi: Bu g\u00f6r\u00fc\u015f nas\u0131l olu\u015fmu\u015ftur, neden yayg\u0131nla\u015fm\u0131\u015ft\u0131r, hangi alternatiflerle birlikte var olmu\u015ftur? Daha sa\u011flam cevaplara ula\u015fman\u0131n daha g\u00fc\u00e7l\u00fc sorular geli\u015ftirmekle m\u00fcmk\u00fcn olabilece\u011fini, gelene\u011fe sahip \u00e7\u0131kman\u0131n da onun birikimini ara\u015ft\u0131rmaya a\u00e7makla birlikte d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini hat\u0131rlatt\u0131.<\/p>\n\n\n\n

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Prof. Dr. O\u011fuzhan Tan \u2013 Kurucu ve Kurulan: F\u0131k\u0131h Metinleri<\/h2>\n\n\n\n

Bir metni kurucu k\u0131lan nedir? Kur\u2019an\u2019\u0131n kurucu kaynak olarak varl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda, tarih i\u00e7erisinde telif edilen f\u0131k\u0131h metinlerinin kuruculu\u011fu nas\u0131l anla\u015f\u0131lmal\u0131d\u0131r?<\/p>\n\n\n\n

Her kurucu metin, ayn\u0131 zamanda kendisinden \u00f6nceki ilm\u00ee birikimle kurulan ve sonraki nesillerin katk\u0131lar\u0131yla yeniden in\u015fa edilen bir metindir. F\u0131k\u0131h metinleri, yaln\u0131zca h\u00fck\u00fcmleri nakletmekle kalmaz; ilmin s\u0131n\u0131rlar\u0131n\u0131, kavramlar\u0131n\u0131 ve meselelerini tayin eder, mezhebin haf\u0131zas\u0131n\u0131, fakihin yeti\u015fme bi\u00e7imini ve tedris gelene\u011fini \u015fekillendirir. \u015eerhler, ha\u015fiyeler ve reddiyelerle geli\u015fen bu birikim, \u0130slam ilim gelene\u011finin nesiller boyunca s\u00fcren m\u00fc\u015fterek bir in\u015fa faaliyeti oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n

Bu kar\u015f\u0131l\u0131kl\u0131 in\u015fan\u0131n en \u00e7arp\u0131c\u0131 \u00f6rneklerinden biri, \u0130mam Muhammed e\u015f-\u015eeyb\u00e2n\u00ee\u2019nin es-Siyer\u00fc\u2019l-keb\u00eer adl\u0131 eserinin as\u0131rlar\u0131 a\u015fan yolculu\u011fudur. Evz\u00e2\u00ee\u2019nin ele\u015ftirileriyle ba\u015flayan ilm\u00ee tart\u0131\u015fmalar\u0131n zemininde telif edilen eser, Serahs\u00ee\u2019nin \u015ferhinde yeni bir varl\u0131k kazan\u0131r. M\u00fcstakil asl\u0131 zamanla kaybolurken \u015ferhin i\u00e7erisinde ya\u015famaya devam eder. Ay\u0131nt\u00e2b\u00ee M\u00fcn\u00eeb Efendi\u2019nin Osmanl\u0131 T\u00fcrk\u00e7esi terc\u00fcmesiyle farkl\u0131 bir muhatap \u00e7evresine ula\u015f\u0131r; modern d\u00f6nemde M\u0131s\u0131r\u2019da ger\u00e7ekle\u015ftirilen tahkik \u00e7al\u0131\u015fmas\u0131yla as\u0131l metnin \u015ferhten ayr\u0131\u015ft\u0131r\u0131lmas\u0131 yeni bir ilm\u00ee meseleye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n

Eserin tarih\u00ee ser\u00fcveni bununla da s\u0131n\u0131rl\u0131 kalmaz. Hammer-Purgstall\u2019\u0131n \u0130mam Muhammed\u2019i \u201cM\u00fcsl\u00fcmanlar\u0131n Hugo Grotius\u2019u\u201d olarak nitelendirmesiyle devletler hukuku tarihindeki yeri yeni bir kar\u015f\u0131la\u015ft\u0131rman\u0131n konusu h\u00e2line gelir. UNESCO\u2019nun klasik eserleri Bat\u0131 dillerine kazand\u0131rma giri\u015fimi kapsam\u0131nda Muhammed Ham\u00eedullah\u2019\u0131n Frans\u0131zca terc\u00fcmesiyle farkl\u0131 bir ilim d\u00fcnyas\u0131na a\u00e7\u0131l\u0131r. B\u00f6ylece bir zamanlar siyer meselelerini ele almak \u00fczere kaleme al\u0131nan eser, as\u0131rlar boyunca \u015ferh edilen, terc\u00fcme edilen, yeniden okunan ve hukuk tarihindeki yeri tart\u0131\u015f\u0131lan m\u00fc\u015fterek bir ilm\u00ee mirasa d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n

Bir metnin kuruculu\u011fu, telif edildi\u011fi anda tamamlanan bir vas\u0131f de\u011fildir. Metin gelene\u011fi kurarken gelenek de metni her nesilde yeniden kurar.<\/p>\n\n\n\n

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Prof. Dr. Osman Demir \u2013 Akaid ve Kelam Metinlerini Yeniden D\u00fc\u015f\u00fcnmek<\/h2>\n\n\n\n

Bir metin okutmak, bir k\u00fclt\u00fcr\u00fc, medeniyeti ve d\u00fc\u015f\u00fcnme bi\u00e7imini aktarmakt\u0131r. Hocam\u0131z, bu aktar\u0131mda akaid ve kel\u00e2m metinlerinin farkl\u0131 i\u015flevlerine dikkat \u00e7ekti. Akaid metinleri mensubiyeti ve inan\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc g\u00fc\u00e7lendirirken kel\u00e2m metinleri inanc\u0131n makuliyetini ortaya koyar ve farkl\u0131 d\u00fc\u015f\u00fcnceler kar\u015f\u0131s\u0131nda savunulmas\u0131n\u0131 sa\u011flar. Metinlerin bu i\u015flevleri yan\u0131nda, sonraki ilm\u00ee birikimi nas\u0131l \u015fekillendirdikleri de \u00f6nem ta\u015f\u0131r. R\u00e2z\u00ee\u2019nin eserlerinin kel\u00e2m tart\u0131\u015fmalar\u0131na ve metinlerin tertibine y\u00f6n vermesi, Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d\u2019\u0131n\u0131n y\u00f6ntem bak\u0131m\u0131ndan etkisi, kuruculu\u011fun farkl\u0131 bi\u00e7imlerde ortaya \u00e7\u0131kabilece\u011fini g\u00f6sterir. Bu kurucu etki, zaman i\u00e7erisinde de de\u011fi\u015febilir. Uzun y\u0131llar geri planda kalan bir eser, yeni sorular ve ihtiya\u00e7larla yeniden okunarak kurucu bir konum kazanabilir. Kit\u00e2b\u00fc\u2019t-Tevh\u00eed\u2019in yak\u0131n d\u00f6nemde daha \u00e7ok okunmas\u0131, tart\u0131\u015f\u0131lmas\u0131 ve at\u0131f almas\u0131 bu a\u00e7\u0131dan dikkat \u00e7ekicidir. Bir d\u00f6nem d\u00fc\u015f\u00fcnceye y\u00f6n veren bir metin de zamanla bu etkisini yitirebilir. Dolay\u0131s\u0131yla kuruculu\u011fu anlamak, eserin telifinden sonraki hayat\u0131n\u0131, nas\u0131l okundu\u011funu ve hangi tart\u0131\u015fmalara kaynakl\u0131k etti\u011fini takip etmeyi gerektirir.<\/p>\n\n\n\n

Metinlerin as\u0131rlar boyunca de\u011fi\u015fen bu ser\u00fcveni, onlar\u0131 bug\u00fcn nas\u0131l anlayaca\u011f\u0131m\u0131z meselesini de beraberinde getirir. Her metin, yaz\u0131ld\u0131\u011f\u0131 d\u00f6neme ait bir b\u00fct\u00fcn\u00fcn par\u00e7as\u0131d\u0131r. Bize ula\u015fan metnin kendisidir; o b\u00fct\u00fcn\u00fc olu\u015fturan di\u011fer par\u00e7alar elimizde bulunmad\u0131\u011f\u0131 i\u00e7in metni kendi d\u00fcnyas\u0131 i\u00e7inde eksiksiz anlamak g\u00fc\u00e7t\u00fcr. Bu noktada \u201cyanl\u0131\u015f anlamama \u00e7abas\u0131\u201dna dikkat \u00e7eken hocam\u0131z, bug\u00fcnden gelece\u011fe bakan insanlar olarak bu metinlerle g\u00fcn\u00fcm\u00fcz\u00fcn meselelerini nas\u0131l d\u00fc\u015f\u00fcnebilece\u011fimiz sorusuyla konu\u015fmas\u0131n\u0131 tamamlad\u0131.<\/p>\n\n\n\n

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Dr. \u00d6\u011fr. \u00dcyesi Halil \u015eim\u015fek \u2013 Savunmac\u0131l\u0131k ve Ara\u015ft\u0131rmac\u0131l\u0131k Aresinde: Cevaplardan Sorulara \u0130lahiyat Akademyas\u0131 Hocam\u0131z, konu\u015fmas\u0131nda ilahiyat ara\u015ft\u0131rmalar\u0131na hangi zihniyetle yakla\u015ft\u0131\u011f\u0131m\u0131z \u00fczerinde durdu: Bir meseleyi anlamaya m\u0131 \u00e7al\u0131\u015f\u0131yoruz, yoksa \u00f6nceden benimsedi\u011fimiz bir kanaati savunmaya m\u0131? Ara\u015ft\u0131rmaya sonucunu ba\u015ftan belirledi\u011fimiz bir iddiayla m\u0131, yoksa bizi yeni sonu\u00e7lara g\u00f6t\u00fcrebilecek bir soruyla m\u0131 ba\u015fl\u0131yoruz? Her ara\u015ft\u0131rmac\u0131n\u0131n aidiyetleri ve … <\/p>\n

“\u0130DE Akademi | 2026-2027 Akademik Y\u0131l\u0131 A\u00e7\u0131l\u0131\u015f Paneli”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":7511,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[11],"tags":[],"class_list":["post-7508","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-paneller"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7508","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=7508"}],"version-history":[{"count":1,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7508\/revisions"}],"predecessor-version":[{"id":7516,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7508\/revisions\/7516"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/7511"}],"wp:attachment":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=7508"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=7508"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=7508"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}