Citation Number
2
Views
24
Downloands
1
Allah’ın varlığı ve birliği (tevhîd) ilkesi üzerine inşâ edilen İslam hakikat anlayışı varlığın mutlak Bir ile olan ilişkisini görmek ve cümle varlığı mutlak Bir’e ircâ edebilmek için gerekli bakış ve tasavvurlar sunar. Bu ilkenin doğal neticesi olarak bilgide birlik ideali de bilgiyi nihâî anlamda tek bir gâyeye odaklar. Bu gâye önce kendilik bilgisi anlamında “ma’rifetü’n-nefs” ve bu bilgi aracılığı ile elde edilecek olan “ma’rifetullah” bilgisidir. Nübüvvet asrındaki aslî-küllî kullanımı itibariyle bütüncül din bilgisini temsil eden “fıkıh” bu tasavvurun kavramsal ifadesi olarak anlaşılmıştır. Sonraki asırlarda insan için bilmeye konu olan mesâilin ayrıştırılarak farklı ilim dallarının hususi araştırma alanlarına dönüşmesinden sonra zuhûr eden bilgide bütünlüğün kaybı problemi hicri birinci asırdan itibaren islâm mütefekkirlerini meşgul etmiştir. Mezkûr problemin çözümüne yönelik teklifler arasında Ebû Hanîfe’nin küllî fıkıh tasavvuru ve onunla aynı vizyonu paylaşan Gazzâlî’nin getirdiği açılımlar Müslüman tefekkürü derinden etkilemiştir. Bu çalışmada bilgide bütünlük sorunu fıkhın aslî-küllî anlamına ircâ problemi özelinde Ebû Hanîfe ve onun küllî fıkıh tasavvurunu sistemli ve tutarlı bir söyleme kavuşturan fakîh olarak takdim edilen Gazzâlî üzerinden ele alınmıştır.
The Islamic understanding of truth, built on the principle of the existence and unity of God (Tevhîd), provides the necessary sights and illustrations to see the relationship of the existence with the absolute One, and the existence of the phrase to the absolute One. As a natural result of this principle, the unity ideal in knowledge also focuses knowledge in the end of the meaning on a single object. This is the knowledge of "ma'rifetü'n-nefs" in the sense of self-knowledge and the knowledge of "ma'rifetullah" which will be obtained through this knowledge. The "fish" which represents the holistic religious knowledge in the original-collective use of the Nübüvvet century is understood as the conceptual expression of this image. In the following centuries, after the division of the matter of knowledge for man and the transformation of different disciplines of science into special fields of research, the problem of the loss of integrity in knowledge has been engaged by the Islamic counterparts from the first century. Among the proposals to solve the problem of the Mezkûr, Abu Hanîfe’s fed fıkıh design and the opening of the Gazzali, who shared the same vision with him, have profoundly affected the Muslim mindset. In this study, the problem of integrity in knowledge is addressed through the Gazzali, which is presented as the problem of the original meaning of fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh’s fıkh.
The paradigm of Islam, built on the principle of the existence and unity of Allah, offers the necessary perspectives to see the relationship of existence with the absolute One and to reconcile the existence to the absolute One. As a natural result of this principle, the ideal of unity in knowledge also focuses knowledge on a single goal in the final sense. This purpose is firstly "ma’rifetunnafs" in the sense of self knowledge and "ma’rifatullah" knowledge to be obtained through this knowledge. "Fiqh", which has been used to express the holistic knowledge of religion since the century of prophethood, corresponds to "knowing" in the holistic sense as the conceptual expression of this vision. The problem of loss of integrity in knowledge, which emerged with the separation of Islamic knowledge fields in the following centuries, has occupied Islamic thinkers since the first century. Among the proposals for the solution of the aforementioned problem, Abu Hanifa's holistic view of fiqh and the new initiatives provided by Ghazali, who shared the same vision with him, deeply affected Muslim thought. In this study, the problem of integrity in knowledge has been evaluated in particular to the problem of making fiqh its essential-holistic meaning. The subject is addressed through Abu Hanifa's holistic view of fiqh and Ghazali, who transformed it into a Muslim discourse.
Article Detail 
Citation Owners
Similar Articles
Download PDF
Journal Information
Listen Paper
Print This Page
Share
Mendeley
