Author
Uyanık,Mevlüt, Çelik,Sönmez
Publication Place
Ibn Haldun University -
Ibn Haldun University
Subject
Islam
Type
Book
Language
ara,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2651-379X, DOI: 10.36657/ihcd.2021.77
Record ID
cdi_doaj_primary_oai_doaj_org_article_660461b1319a4398a6f76b2bba3bc8d4
Library Location
DOAJ Directory of Open Access Journals
Notes
Islam began to offer a new perspective to the world, politically and intellectually, at the beginning of the 7th century. In a short time, Muslims captured the important cultural centers of Damascus (H.15/636), Aleppo (H.16) and Antakya (H.17). Islam, which spread in a short time politically, created an original and creative model of knowledge and science by not only using but also developing the knowledge and technology of ancient cultures and civilizations in intellectual terms. Beytü'l-Hikme, where important works of ancient cultures were quickly translated, had already provided the necessary foundations for philosophical and scientific knowledge. Islamic scholars paid attention to the balance between theory and practice and prioritized scientific studies based on observation and experiment. Translated and assimilated scientific knowledge was expanded, new scientific terminologies were created. In this context, studies in natural sciences, philosophy, philology and literature were carried out and continued with a worldly, not theological, understanding from the beginning. The teacher-student communication established by Muslims regardless of the race and religion of the cultural bearer, and the concept of knowledge and science established by academic and ethical rules and fair criticism method, were carried to the West in different ways and played an important role in the formation of the Renaissance. Each information-science and civilization has its own unique system and internal consistency, and there is a situation of "incommensurability" between them. If each of them is examined with its own criteria, it can be seen that Egyptian, Babylonian, Indian, Chinese, Roman, Ancient Greek and Islamic civilizations are different cultural units of the world. There are 21 different dynamic cultures in the world, and the creative and original people who give this dynamism have unique and system-establishing answers in the political, religious, military and geographical fields. Examining this in the context of Ibn Khaldun under the cyclical and organismic conception of history gives quite consistent results. Declare the target; Islam intervened in history with a new understanding of knowledge, science and civilization in 610 and focuses on confronting the data of ancient cultures and civilizations (Hellenistic imagination, which synthesizes the cultures of Ancient Greece, Byzantium, Egypt and Babylon, which are the products of Minoan and Mycenaean cultures, India, Sasanian/Persian, China and the Sabian cultures in the Harran region (influenced by the Pythagorean movement). It will be emphasized that in order to understand how the scholars who translated and assimilated the works of these cultures were trained in a short time, it is necessary to first examine the history of sciences with a strong knowledge and philosophy of history. Hz. The philosophical accumulation (ezel-i hikmet) of humanity since Adam is Hz. If we are going to re-read it in the context of Muhammad's teachings, our suggestion is to overcome the categorical distinctions in the faculties of theology and prioritize the "Coordinated Reading of the Disciplines of Philosophy-Theology and Sufism", the framework of which can be provided by the Department of Islamic Philosophy. Because it is necessary to examine the accumulation of humanity by going beyond the dichotomies of East-West, religion-philosophy or reason/revelation.
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