Özet:

When we look at the quality of philosophy as a thought, it is generally seen that the way to define or illustrate is based on qualities such as “analytical”, “synthetic”, “speculative ”,“ cumulative ”,“ reasoned ”and“ critical ”. Without a doubt, these concepts, with certain contents, are the attributive meanings of other areas of thought; for example, they are the attributive meanings of science as well. On the other hand, of these, “criticality” is a leading quality of philosophy along with “speculative”, “cumulative”, and “rationally justified”. if it is expressed by the “substance / ore” theory, how does a quality as an accident or attribute, for example a “limb”; for example, if a “face” becomes another when it is loaded into an animal substance, another “image” when it is loaded into a human substance, the aforementioned qualities can gain meaning expansion or differentiation when loaded into the ore of philosophy. It can be said from this point that the qualities as accident or attribute cannot be understood without the ore they are loaded with. What is more, according to the theory of ore-accident, it is impossible to accept the sole existence of these concepts. In short, the quality of “criticality” gains a content depending on which sentence it is a part of or which thought it “pictures”. When it comes to philosophy, “criticality” is the most distinctive feature of philosophy. To put it in logical language, “criticality” is like the “chapter” of philosophy and is almost understood as a quality that will determine the nature of philosophy. The philosophy is also understood in this way in Islamic philosophy. As a matter of fact, in this study we will try to draw attention to this understanding, that the “philosophy” is perceived as a “critical thought” in Islamic philosophy, from the views of Al-Kindi, the first of Islamic philosophers. Briefly, what does Kindi understand from philosophy and what is the place of criticality in his philosophy?

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