Abstract
Islamic philosopher Ibn Khaldun who lived in XIV. century thinks that God made man who through reason superior to other beings to universe. According to him, reason is the ability to bring man to the higher level of humanity. Ibn Khaldun, who was also influenced by the views of his previous Islamic philosophers on the functioning of the mind has shown them a different and quite unique approach calling the intelligent mind, the experiential and the intellectual mind in the process of producing information. Ibn Khaldun states that people don’t bring in information from nature and that they obtain information later on by means of through understanding. According to him, the person who comes to the world with his / her learning ability starts to learn something by interacting with the environment. With this thought, Ibn Khaldun presents, in some views in accordance with some of the verses in the Qur'an and Islamic philosophers such as al-Farabi and Avicenna. Ibn Khaldun, who sees sensory and mental data reasoning as information sources in the process of learning and getting knowledge doesn’t accept that the truths of supernatural spiritual beings can only be comprehended by the ability of people to know. According to him, it is not possible to obtain true knowledge in this world by manipulating with Agent Intellect. There is a limit beyond rational can not pass beyond and human knowledge can not reach true knowledge through philosophical perceptions.
Highlights
Islamic philosopher Ibn Khaldun who lived in XIV
century thinks that God made man
who was also influenced by the views of his previous Islamic philosophers
Summary
Varlıklar âleminin iki varlık türünden oluştuğunu belirten İbn Haldun’a göre bu varlıklardan birincisi unsurlar, eserleri ve bunlardan oluşan üç sınıf varlık maden, bitki, hayvan gibi saf zatlar, diğeri de bu zatların meydana getirdiği fiillerdir. Insanın yaptığı fiiller gibi düzenli, bazıları da hayvanların fiilleri gibi düzensizdir. İnsan ise aklı sayesinde olaylardaki sebepler zincirini düzenli bir şekilde kavrayabilir. Ilk önce olaylar arasındaki düzeni kavrar, daha sonra bir şey gerçekleştirmek istediğinde önce onun sebebini düşünür. Örneğin; insan bir bina yapmak istese, düşüncesi ilk önce duvarlara, sonra çatıya en son temele yönelir. Daha sonra insan binayı yapmaya giriştiğinde işe en son düşündüğü şey olan temelden başlar. Eylem ile düşünce arasındaki güçlü bir ilişkiden bahsetmektedir. İbn Haldun, aklın dinî sorumluluğun ön şartı olduğunu belirtir. Ona göre akıl ruhun bir özelliğidir ve akıl demek insanda olması şart olan bilgiler demektir. O, eğer aklını kaybederse tabiatına uygun olan mertebenin altına düşer ve bir hiç olur. Dolayısıyla onu ahiretle ilgili hükümlerle mükellef kılmak yanlış olur. (İbn Haldun, 1998: 185187)
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