{"id":7754,"date":"2026-10-19T15:00:00","date_gmt":"2026-10-19T12:00:00","guid":{"rendered":"https:\/\/ide.org.tr\/?p=7754"},"modified":"2026-10-21T15:04:18","modified_gmt":"2026-10-21T12:04:18","slug":"ide-akademi-islam-dusuncesinde-usul-ve-metodoloji","status":"publish","type":"post","link":"https:\/\/ide.org.tr\/index.php\/2026\/10\/19\/ide-akademi-islam-dusuncesinde-usul-ve-metodoloji\/","title":{"rendered":"\u0130DE Akademi | \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde Usul ve Metodoloji"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde Usul ve Metodoloji dersinde &#8220;As\u0131l ve Usul&#8221; meselesini ele ald\u0131. Asl\u0131n bir \u015feyin \u00f6z\u00fc, hakikati ve temeli oldu\u011funu belirten hocam\u0131z, usul\u00fcn yaln\u0131zca bir y\u00f6ntem olmad\u0131\u011f\u0131n\u0131; her meselede asla d\u00f6nmeyi ve d\u00fc\u015f\u00fcnceyi o as\u0131l \u00fczerine in\u015fa etmeyi gerektirdi\u011fini vurgulayarak \u015fu hususlara de\u011findi:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>A\u011fac\u0131n g\u00f6vdesi ve dallar\u0131 k\u00f6kten beslendi\u011fi gibi d\u00fc\u015f\u00fcnce de asla dayanmal\u0131, o k\u00f6kten hareketle in\u015fa edilmelidir. Asla dayanmadan bir ilkeye varmak ve kaide kurmak m\u00fcmk\u00fcn de\u011fildir. Kur&#8217;an&#8217;da k\u00f6k\u00fc sa\u011flam, dallar\u0131 g\u00f6\u011fe uzanan g\u00fczel a\u011fac\u0131 anlatan ayet \u00e2deta bir usul ayetidir.<\/li>\n\n\n\n<li>As\u0131l denildi\u011finde \u00f6ncelikle Kur&#8217;an ve S\u00fcnnet akla gelir. Bunun yan\u0131nda akl\u0131n bedih\u00ee as\u0131llar\u0131 ile insan\u0131n mahiyetine, varl\u0131\u011fa, k\u00e2inata ve bilgiye dair temel ilkeler de vard\u0131r. B\u00fct\u00fcn bu as\u0131llar\u0131n birle\u015fiminden bir usul ortaya \u00e7\u0131kar.<\/li>\n\n\n\n<li>Usul bize iki temel soru sordurur: Ak\u0131l hakikate nas\u0131l ula\u015f\u0131r? \u0130nsan\u0131n ula\u015ft\u0131\u011f\u0131 bilginin ge\u00e7erlili\u011fi hangi esaslara dayan\u0131r?<\/li>\n\n\n\n<li>Usul ile metodoloji ayn\u0131 \u015fey de\u011fildir. Metot sonuca, usul ise as\u0131llara odaklan\u0131r. Mesela &#8220;Zimmette as\u0131l olan ber\u00e2ettir&#8221; ilkesi tek bir nastan de\u011fil, insana dair b\u00fct\u00fcnc\u00fcl bir anlay\u0131\u015ftan beslenir. Farkl\u0131 naslardan hareketle k\u00fcll\u00ee bir ilkeye ula\u015fmay\u0131 ifade eden k\u00fcll\u00ee istikr\u00e2 bu y\u00fczden \u00f6nemlidir. Bu as\u0131llar insan\u0131, toplumu ve tarihi anlamada, kad\u00eemi ve ced\u00eedi kavramada bir fener gibi yol g\u00f6sterir.<\/li>\n\n\n\n<li>Bat\u0131&#8217;da metodoloji konusunda farkl\u0131 yakla\u015f\u0131mlar \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Bu y\u00f6ntemlerin pek \u00e7o\u011funun kar\u015f\u0131l\u0131\u011f\u0131 Kur&#8217;an&#8217;da ve \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin birikiminde mevcuttur.<\/li>\n\n\n\n<li>Sokratik y\u00f6ntem, soru sorarak hakikate ula\u015fmakt\u0131r. Kur&#8217;an&#8217;da yakla\u015f\u0131k 1200 soru vard\u0131r. Kur&#8217;an soruyu sorar, bazen cevab\u0131 verir, bazen de insan\u0131n d\u00fc\u015f\u00fcnmesine b\u0131rak\u0131r. Platon&#8217;un diyalekti\u011fi g\u00f6r\u00fcnenden hareketle hakikate ula\u015fmay\u0131 ama\u00e7lar. Aristoteles\u00e7i mant\u0131kta ise k\u0131yas, ispat, illet ve sebep-sonu\u00e7 ili\u015fkisi esast\u0131r.<\/li>\n\n\n\n<li>Descartes&#8217;\u0131n \u015f\u00fcphe y\u00f6ntemi sa\u011flam bilgiye ula\u015fmak i\u00e7in \u015f\u00fcpheleri azaltmay\u0131, Kant&#8217;\u0131n ele\u015ftirel y\u00f6ntemi bilginin imk\u00e2n ve s\u0131n\u0131rlar\u0131n\u0131 ara\u015ft\u0131rmay\u0131 esas al\u0131r. Hegel&#8217;in diyalekti\u011fi bir meselenin i\u00e7 geli\u015fimini ve d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc anlamaya \u00e7al\u0131\u015f\u0131r. Fenomenoloji tecr\u00fcbeden hareket eder; hermen\u00f6tik anlamay\u0131 anlatan, anla\u015f\u0131lan ve anlayan aras\u0131ndaki ili\u015fki i\u00e7inde ele al\u0131r; analitik y\u00f6ntem meseleyi par\u00e7alara ay\u0131r\u0131r; bilim felsefesi ise bizzat y\u00f6ntemi sorgular.<\/li>\n\n\n\n<li>Modern d\u00f6nemde g\u00f6zlem ve deney \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Elbette bunlar \u00f6nemlidir. Ancak d\u0131\u015f\u0131nda kalan her \u015fey ilim alan\u0131ndan \u00e7\u0131kar\u0131ld\u0131\u011f\u0131nda vahiy, gayb ve ahiret de reddedilmi\u015f olur. Bacon&#8217;la belirginle\u015fen ve sosyal bilimlere de uygulanan bu yakla\u015f\u0131m, insanl\u0131k tarihinin b\u00fcy\u00fck k\u0131r\u0131lmalar\u0131ndan biridir. \u00c7\u00fcnk\u00fc bilgi yaln\u0131zca g\u00f6r\u00fcnenden, varl\u0131k yaln\u0131zca maddeden ibaret de\u011fildir; mana da vard\u0131r.<\/li>\n\n\n\n<li>B\u00fct\u00fcn bu y\u00f6ntemler bilginin de\u011ferini ve s\u0131n\u0131rlar\u0131n\u0131 anlamak bak\u0131m\u0131ndan \u00f6nemlidir. Ancak her birinin hangi as\u0131llara dayand\u0131\u011f\u0131n\u0131 da sormak gerekir. &#8220;Elif l\u00e2m m\u00eem. Z\u00e2like&#8217;l-kit\u00e2bu l\u00e2 raybe f\u00eeh, h\u00fcden lil-m\u00fcttak\u00een&#8221; ayeti, \u015f\u00fcphe ve bilgi meselesinde temel bir ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r. Vehim, reyb ve zan mertebelerini a\u015farak hakikate ula\u015fmak da bir usul meselesidir.<\/li>\n\n\n\n<li>Hz. Peygamber&#8217;in vefat\u0131ndan sonra \u00fcmmetin g\u00fcndemine d\u00f6rt soru yerle\u015fti: Vahyi nas\u0131l anlayaca\u011f\u0131z? Resul&#8217;\u00fcn hayat\u0131n\u0131 nas\u0131l anlayaca\u011f\u0131z? Sahabenin risalete \u015fahitli\u011fini nas\u0131l kavrayaca\u011f\u0131z? Yeni meselelerde nas\u0131l i\u00e7tihat edece\u011fiz? As\u0131ldan usule varma d\u00fc\u015f\u00fcncesi bu sorular etraf\u0131nda \u015fekillendi.<\/li>\n\n\n\n<li>\u0130sl\u00e2m&#8217;\u0131n h\u0131zla yay\u0131l\u0131p Arap olmayan toplumlarla bulu\u015fmas\u0131 usule duyulan ihtiyac\u0131 art\u0131rd\u0131. Usul \u00e2limlerinin \u00f6nemli bir k\u0131sm\u0131n\u0131n M\u00e2ver\u00e2\u00fcnnehir&#8217;de yeti\u015fmesi bu y\u00fczden anlaml\u0131d\u0131r: Merkezden uzakla\u015ft\u0131k\u00e7a usule ihtiya\u00e7 artm\u0131\u015ft\u0131r.<\/li>\n\n\n\n<li>\u0130sl\u00e2m d\u00fc\u015f\u00fcncesinin te\u015fekk\u00fcl\u00fcnde Kur&#8217;an ve S\u00fcnnet mevcudiyetimizi, usul ve f\u0131k\u0131h me\u015fruiyetimizi; kelam, felsefe ve mant\u0131k makuliyetimizi; hadis, tarih ve gelene\u011fin aktar\u0131m\u0131 ise mevsukiyetimizi temin etmi\u015ftir.<\/li>\n\n\n\n<li>Her ilmin bir usul\u00fc vard\u0131r. Ancak burada yaln\u0131zca us\u00fbl-i f\u0131k\u0131htan de\u011fil, as\u0131llar\u0131n bizi ula\u015ft\u0131rd\u0131\u011f\u0131 b\u00fct\u00fcnc\u00fcl bir usul anlay\u0131\u015f\u0131ndan s\u00f6z ediyoruz.<\/li>\n\n\n\n<li>Dil farkl\u0131 yorumlara imk\u00e2n verir, insan farkl\u0131l\u0131klar ta\u015f\u0131r, nas ise kendine \u00f6zg\u00fc bir anlama \u00e7er\u00e7evesine sahiptir. Dili, insan\u0131 ve dini do\u011fru anlamak i\u00e7in usul gerekir.<\/li>\n\n\n\n<li>Kur&#8217;an&#8217;\u0131 muhkem ve m\u00fcte\u015fabihiyle bir b\u00fct\u00fcn olarak anlamak, Kur&#8217;an&#8217;\u0131n ya\u015fanm\u0131\u015f hayata d\u00f6n\u00fc\u015fmesi olan S\u00fcnnet&#8217;i do\u011fru anlamak ve aktarmak usul\u00fc gerektirir. S\u00fcnnet&#8217;e te\u015febb\u00fchle de\u011fil teess\u00eeyle yakla\u015fmak, onu bir de\u011ferler manzumesi ve hayat nizam\u0131 olarak kavramak bu anlay\u0131\u015f\u0131n par\u00e7as\u0131d\u0131r. Risalet-i Muhammediyye&#8217;nin \u00e2lem\u015f\u00fcmull\u00fc\u011f\u00fcn\u00fc, h\u00e2lidiyetini ve hatemiyetini kavramak, tenzil ile tevil aras\u0131ndaki s\u0131n\u0131r\u0131 belirlemek de usulle m\u00fcmk\u00fcnd\u00fcr.<\/li>\n\n\n\n<li>Vahiy d\u0131\u015far\u0131dan bir ak\u0131l, ak\u0131l ise i\u00e7eriden bir vahiydir; din akl\u0131 kenara b\u0131rakarak anla\u015f\u0131lamaz. H\u00e2ris el-Muh\u00e2sib\u00ee&#8217;nin erken d\u00f6nemde yazd\u0131\u011f\u0131 &#8220;el-Kur&#8217;an ve&#8217;l-Ak\u0131l&#8221; bu bak\u0131mdan dikkat \u00e7ekicidir. Ak\u0131l meselesi bug\u00fcn de \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n en \u00f6nemli usul meselelerindendir.<\/li>\n\n\n\n<li>Sabite ile de\u011fi\u015fken, ak\u0131l ile nakil, \u00e2det ile ibadet, din\u00ee olan ile k\u00fclt\u00fcrel ve d\u00fcnyev\u00ee olan, zahir ile bat\u0131n, hakikat ile mecaz, gayb ile \u015fehadet, tekvin ile tenzil aras\u0131ndaki ili\u015fkiyi do\u011fru kurmak b\u00fct\u00fcnc\u00fcl bir usul anlay\u0131\u015f\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/li>\n\n\n\n<li>Usul\u00fcn en \u00f6nemli g\u00f6revlerinden biri de dinde yerel olanla evrensel olan\u0131 ay\u0131rmakt\u0131r. Hi\u00e7bir peygamber, kavminin gelene\u011fini b\u00fct\u00fcn insanl\u0131k i\u00e7in evrenselle\u015ftirmek \u00fczere g\u00f6nderilmemi\u015ftir. Bu ayr\u0131m yap\u0131lmad\u0131\u011f\u0131nda gelenek din zannedilir.<\/li>\n\n\n\n<li>Gelene\u011fi b\u00fct\u00fcn\u00fcyle dondurup kutsalla\u015ft\u0131ranlar da onu tamamen g\u00f6z ard\u0131 edenler de yan\u0131lm\u0131\u015ft\u0131r. Biri kat\u0131 selefili\u011fi, di\u011feri modernizmi do\u011furmu\u015ftur; ikisinin de k\u00f6k\u00fcnde usuls\u00fczl\u00fck vard\u0131r.<\/li>\n\n\n\n<li>Usul, laf\u0131zdan manaya, manadan hikmete, hikmetten hakikate ula\u015fman\u0131n yoludur. Molla Fen\u00e2r\u00ee, \u0130bn\u00fc&#8217;l-Arab\u00ee&#8217;den de etkilenerek ke\u015ff ve m\u00fc\u015fahedeyi us\u00fbl-i f\u0131k\u0131h \u00e7er\u00e7evesine d\u00e2hil etmi\u015f, s\u00fcl\u00fbk ve ahlak\u0131 da usul d\u00fc\u015f\u00fcncesiyle ili\u015fkilendirmi\u015ftir.<\/li>\n\n\n\n<li>Usul, dinin evine arkadan de\u011fil kap\u0131s\u0131ndan girmeyi \u00f6\u011fretir: &#8220;Ve&#8217;t\u00fc&#8217;l-b\u00fcy\u00fbte min ebv\u00e2bih\u00e2.&#8221;<\/li>\n\n\n\n<li>\u0130mam Gaz\u00e2l\u00ee, el-Mustasf\u00e2&#8217;y\u0131 g\u00fczel a\u011fa\u00e7 ayetiyle ili\u015fkilendirir; i\u00e7tihada &#8220;istism\u00e2r&#8221;, m\u00fc\u00e7tehide ise meyve toplayan anlam\u0131nda &#8220;m\u00fcstesmir&#8221; der.<\/li>\n\n\n\n<li>Usul, bir y\u00f6ntemi bilmekten \u00f6te, her meselenin asl\u0131n\u0131 bulup ili\u015fkileri o as\u0131l \u00fczerinden kurmakt\u0131r. \u0130sl\u00e2m d\u00fc\u015f\u00fcncesini yeniden in\u015fa etmek, kad\u00eem ile ced\u00eedi anlamak ve hakikate ula\u015fmak i\u00e7in usule ihtiyac\u0131m\u0131z var.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Prof. Dr. Mehmet G\u00f6rmez hocam\u0131z, \u0130sl\u00e2m D\u00fc\u015f\u00fcncesinde Usul ve Metodoloji dersinde &#8220;As\u0131l ve Usul&#8221; meselesini ele ald\u0131. Asl\u0131n bir \u015feyin \u00f6z\u00fc, hakikati ve temeli oldu\u011funu belirten hocam\u0131z, usul\u00fcn yaln\u0131zca bir y\u00f6ntem olmad\u0131\u011f\u0131n\u0131; her meselede asla d\u00f6nmeyi ve d\u00fc\u015f\u00fcnceyi o as\u0131l \u00fczerine in\u015fa etmeyi gerektirdi\u011fini vurgulayarak \u015fu hususlara de\u011findi:<\/p>\n","protected":false},"author":1,"featured_media":7755,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,102],"tags":[],"class_list":["post-7754","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-islam-dusuncesinde-usul-ve-metodoloji-2026-2027"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7754","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=7754"}],"version-history":[{"count":1,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7754\/revisions"}],"predecessor-version":[{"id":7756,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/7754\/revisions\/7756"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/7755"}],"wp:attachment":[{"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=7754"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=7754"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=7754"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}