\u2554\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2557
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ara\u015ft\u0131rma Makalesi\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yazar: Ejder Okumu\u015f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0 Kurum: Ankara Sosyal Bilimler \u00dcniversitesi Hukuk Fak\u00fcltesi\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yay\u0131mlanma Tarihi: 27 Temmuz 2021\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yay\u0131mland\u0131\u011f\u0131 Say\u0131: Y\u0131l 2021 Say\u0131: 4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2551
\n\u2551\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u2551
\n\u255a\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u255d<\/p>\n
\u00a0<\/strong>\u00d6ZET<\/strong><\/p>\n Medeniyet, b\u00fcnyesinde k\u00fclt\u00fcrleri, gruplar\u0131, toplumlar\u0131, dinleri bar\u0131nd\u0131ran b\u00fcy\u00fck bir b\u00fct\u00fcnl\u00fc\u011fe g\u00f6ndermede bulunur. Medeniyet, insanlar\u0131n en geni\u015f k\u00fclt\u00fcrel kimlik d\u00fczeyi olarak d\u00fc\u015f\u00fcn\u00fclebilir. \u0130nsan medeniyete mensubiyetle kendisini en engin kimlik d\u00fczeyinde kuvvetlice konumland\u0131r\u0131r. Medeniyet kavram\u0131, insanlar\u0131n toplumsal hayatta ortaya koyduklar\u0131 yap\u0131p etmeleri; insani, fikr\u00ee, din\u00ee, k\u00fclt\u00fcrel, tarih\u00ee, bilimsel, ekonomik, siyasal, ahlaki ve sanatsal birikimlerini; kendilerine, e\u015fyaya ve ba\u015fkalar\u0131na bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131; di\u011ferleriyle ili\u015fki bi\u00e7imlerini, de\u011ferlerini, tahayy\u00fcllerini ve ideallerini ihtiva eden bir b\u00fct\u00fcnl\u00fc\u011f\u00fc ifade eder. \u0130slam evrensel bir dinin ad\u0131d\u0131r.<\/p>\n Bu \u00e7al\u0131\u015fma \u0130slam medeniyetinin ana \u00e7izgilerini anlamak amac\u0131yla yap\u0131lm\u0131\u015ft\u0131r. \u0130slam medeniyetinin anlam i\u00e7eri\u011fini meydana getiren noktalar, bu makalenin konusunu olu\u015ftururlar. Nitel bir yakla\u015f\u0131mla konu ara\u015ft\u0131r\u0131lmaktad\u0131r. Ara\u015ft\u0131rman\u0131n bulgular\u0131na g\u00f6re \u0130slam medeniyeti, insanlar\u0131n din, medine ve medeniyet ekseninde hayatlar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fckleri toplumsal birlikteli\u011fini; insani, fikr\u00ee, din\u00ee, k\u00fclt\u00fcrel, tarih\u00ee, bilimsel, teknik, ekonomik, siyasal, ahlaki, sanatsal ve estetik birikimlerini; insana, e\u015fyaya ve evrene bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131, di\u011ferleriyle ili\u015fki bi\u00e7imlerini, de\u011ferlerini, tahayy\u00fcllerini ve ideallerini ihtiva eden bir b\u00fct\u00fcnl\u00fc\u011f\u00fc ifade eder.<\/p>\n Anahtar kelimeler:<\/strong> Medeniyet, \u0130slam, \u0130slam medeniyeti.<\/p>\n <\/p>\n ABSTRACT<\/strong><\/p>\n THE BASIC TRAJECTORIES OF THE ISLAMIC CIVILIZATION<\/strong><\/p>\n Civilization refers to a great integrity that covers cultures, groups, societies, and religions within it. Civilization can be thought of as the broadest level of cultural identity of people. By belonging to a civilization, human strongly identifies himself at the deepest level of identity. The concept of civilization expresses an integrity that includes people\u2019s actions in social life; their humanitarian, intellectual, religious, cultural, historical, scientific, economic, political, moral, and artistic savings; their perspectives on themselves, things, and others; their relationships with others; and their values, imaginations, and ideals. Islam is the name of a universal religion.<\/p>\n This study aims to understand the main lines of Islamic civilization. The components that constitute the meaning content of Islamic civilization is the subject of this article. The issue is investigated within a qualitative approach. According to the findings of the research, the Islamic civilization refers to a whole that includes the social coexistence of people in which they sustain their lives in the axis of religion, city, and civilization; their humanitarian, intellectual, religious, cultural, historical, scientific, technical, economic, political, moral, artistic, and aesthetic backgrounds; their perspectives on people, things, and the universe; their way of relating to others; their values, imaginations, and ideals.<\/p>\n Keywords:<\/strong> Civilization, Islam, Islamic civilization.<\/p>\n <\/p>\n G\u0130R\u0130\u015e<\/strong><\/p>\n Medeniyet; insanl\u0131\u011f\u0131n tarihten bug\u00fcne nas\u0131l bir hayat ser\u00fcvenine sahip oldu\u011funu, insanlar\u0131n de\u011fi\u015fik zamanlarda soyut ve somut, maddi ve manevi boyutlar\u0131n\u0131n, inan\u00e7sal, fikr\u00ee, bilimsel, felsefi, sosyal, k\u00fclt\u00fcrel, zihinsel, dilsel, iktisadi, dini, ahlaki, siyasi, hukuk\u00ee ve e\u011fitimsel birikimlerinin ne gibi bir d\u00fczlem ve d\u00fczeyde oldu\u011funu do\u011fru bir \u015fekilde tespit etmek, anlamak ve anlamland\u0131rmak i\u00e7in incelenmesi gereken dikkat \u00e7ekici bir konudur. Medeniyet konusu; \u00e7e\u015fitli din\u00ee, etnik, toplumsal ve k\u00fclt\u00fcrel yap\u0131lar\u0131 olan medeniyetlerin birbirleriyle temas ve etkile\u015fimlerini; i\u015f birli\u011fi, uyum ve bar\u0131\u015f y\u00f6nleriyle uyumsuzluk, rekabet, has\u0131ml\u0131k, d\u00fc\u015fmanl\u0131k, \u00e7at\u0131\u015fma ve sava\u015f boyutlar\u0131n\u0131; medeniyetlerin hayat seyirlerini g\u00f6rmek ve a\u00e7\u0131klamak amac\u0131yla incelenmesi ve \u00fczerinde \u00e7ok\u00e7a durulmas\u0131 gereken bir ara\u015ft\u0131rma alan\u0131d\u0131r.<\/p>\n Medeniyet, k\u00fclt\u00fcr, grup, toplum, din ve benzeri unsurlara sahip b\u00fcy\u00fck bir b\u00fct\u00fcnl\u00fc\u011f\u00fc ifade etmek \u00fczere anlam kazanan zengin bir kavramd\u0131r. Etimolojisinde yerle\u015fme, ba\u011flanma, etkile\u015fim ve dine mensup olma gibi anlam i\u00e7erikleri olan ve \u015fehir manas\u0131nda kullan\u0131lan \u201cmed\u00eene\u201dden t\u00fcremi\u015ftir. Kelime manas\u0131 bak\u0131m\u0131ndan toplumsall\u0131k, \u015fehirle\u015fmek, \u015fehirlilik, yerle\u015fik hayat bi\u00e7imini kabul etmek gibi anlamlara gelen medeniyet, bir yandan tarih, adet, dil ve kurum gibi ortak nesnel etmen ve parametreler vas\u0131tas\u0131yla, di\u011fer yandan da insanlar\u0131n \u00f6znel olarak bizzat kendilerini te\u015fhis edip anlamlar\u0131 temelinde tan\u0131mlanabilir (Huntington, 1993). Bir medeniyet, insanlar\u0131n en geni\u015f k\u00fclt\u00fcrel kimlik d\u00fczeyi olarak d\u00fc\u015f\u00fcn\u00fclebilir. \u0130nsan medeniyete mensup olmakla kendisini kuvvetli bir \u015fekilde tan\u0131d\u0131\u011f\u0131 ve kimliklendirdi\u011fi en engin kimlik seviyesine sahip olur (Okumu\u015f, 2002).<\/p>\n Medeniyet, toplumla, toplumsal hayatla, daha do\u011frusu toplumsal hayat niteli\u011fi ile yak\u0131ndan ili\u015fkili bir kavramsalla\u015ft\u0131rmad\u0131r. Nitekim toplum ve medeniyet teorisyeni olarak \u0130bn Haldun (1996, s. 46-47, 371-72), medeniyet terimini, insanlar\u0131n sosyal halleri, toplum olma durumlar\u0131, toplumsall\u0131klar\u0131, bir arada ya\u015fama boyutlar\u0131 ile mamur, ya\u015fan\u0131l\u0131r toplum hayat\u0131 ile s\u0131k\u0131 anlam ili\u015fkisi i\u00e7inde izah eder. Bu ba\u011flamda \u0130bn Haldun\u2019un, hususen sanat ile hadar\u00ee umran aras\u0131nda tesis etti\u011fi m\u00fcnasebetlerden ve de temedd\u00fcn ile sosyal hayat\u0131n karma\u015f\u0131k hale gelmesi, toplumda i\u015flerin \u00e7o\u011falmas\u0131, ihtiya\u00e7 fazlas\u0131 \u00fcretimin artmas\u0131 aras\u0131nda tesis etti\u011fi ili\u015fkilerden, medeniyet hakk\u0131nda kendisinden \u00e7ok sonralar\u0131 ortaya \u00e7\u0131kacak olan anlamland\u0131rmalar\u0131 ortaya koydu\u011fu s\u00f6ylenebilir. \u0130\u015faret etmek gerekirse, F\u00e2r\u00e2b\u00ee (1995a) de medeniyeti toplum ve \u015fehir hayat\u0131yla ili\u015fkilendirerek ele al\u0131r ve anlamaya \u00e7al\u0131\u015f\u0131r.<\/p>\n F\u00e2r\u00e2b\u00ee\u2019nin medeniyet teorisinde toplumun, toplum teorisinde de medeniyetin yeri m\u00fchimdir. Filozofun medeniyet terimini sosyal hayat\u0131, insanlar\u0131n toplum boyutlar\u0131n\u0131 anlatmak \u00fczere devreye soktu\u011fu g\u00f6r\u00fcl\u00fcr (F\u00e2r\u00e2b\u00ee, 1991, s. 43-66, 1995a, s. 112-13, 122, 127-32 vd., 1995b, s. 73-74). Muallim-i San\u00ee\u2019nin medeniyet tasavvuru, \u015fehir, \u00fcmmet ve ma\u2019m\u00fbre gibi \u00fc\u00e7l\u00fc bir sacaya\u011f\u0131ndan olu\u015fur. \u015eehir, yani medine, toplum ve medeniyetin hareket noktas\u0131 iken \u00fcmmet toplumdur. Mamure ise evrensel d\u00fcnya toplumunu ifade eder. \u015eehir, medeniyetle tesis edilir. Medeniyetin yolu \u015fehirli olmaktan, \u015fehirlilikten, \u015fehre sahip olmaktan, erdemli olmaktan ge\u00e7er. Erdemli \u015fehir, medeniyetin, medeniyet toplumunun, medeni toplumun, medeniyet d\u00fcnyas\u0131n\u0131n merkez \u00fcss\u00fcd\u00fcr. Esasen burada belirtilen unsurlar\u0131yla medeniyet, \u0130bn Haldun\u2019un (1996, s. 160-163, 119-120, 347 vd.) hadariyet ve umran toplumuyla yak\u0131n anlamlardad\u0131r.<\/p>\n Ger\u00e7ekte bir medeniyetten bahsederken, \u00e7ok bilin\u00e7li olarak i\u015flenmi\u015f b\u00fct\u00fcnl\u00fckl\u00fc bir insani mirasa g\u00f6ndermede bulunulur. Dolay\u0131s\u0131yla medeniyet denildi\u011finde halk \u00e2detleri gibi sosyolojik veriler birinci planda yer almaz. Herhangi bir k\u00fclt\u00fcr ve medeniyete dair bir \u00e7al\u0131\u015fmada, bilgisel, zihinsel, bilimsel, iktisadi, sanatsal, sosyal ve siyasi boyutlar\u0131n tamam\u0131 yer al\u0131r fakat bir medeniyet incelenir veya ara\u015ft\u0131r\u0131l\u0131rken, evvela toplum ve k\u00fclt\u00fcr\u00fcn en ay\u0131rt edici ve en b\u00fct\u00fcnl\u00fckl\u00fc yans\u0131malar\u0131yla ilgilenilir. B\u00fcy\u00fck medeniyetler genelde toplum ve k\u00fclt\u00fcr\u00fcn bu yans\u0131malar\u0131 temelinde birbirinden ayr\u0131l\u0131r (Hodgson, 1995, s. 25).<\/p>\n Anla\u015f\u0131lmaktad\u0131r ki medeniyet kavram\u0131, insanlar\u0131n toplumsal hayatta ortaya koyduklar\u0131, yap\u0131p-etmeleri, insani, fikr\u00ee, din\u00ee, k\u00fclt\u00fcrel, tarih\u00ee, bilimsel, teknik, ekonomik, siyasal, ahlaki, sanatsal ve estetik birikimlerini, kendilerine, e\u015fyaya ve ba\u015fkalar\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131, di\u011ferleriyle ili\u015fki bi\u00e7imlerini, de\u011ferlerini, tahayy\u00fcllerini ve ideallerini ihtiva eden bir b\u00fct\u00fcnl\u00fc\u011f\u00fc ifade eder. Medeniyetlerin olu\u015fumunda din, dil, zihniyet, iklim, beslenme ve co\u011frafya gibi bir\u00e7ok etken pay sahibidir (Karl\u0131\u011fa, 2019, s. 14 vd.).<\/p>\n Medeniyet hakk\u0131nda \u00f6nemli bir husus da, bir medeniyet de\u011fil, mesela modern Bat\u0131 uygarl\u0131\u011f\u0131 anlam\u0131nda bir medeniyet de\u011fil, hele hele vurgulu bir \u015fekilde b\u00fcy\u00fck harfle ba\u015flayan Medeniyet de\u011fil, \u00e7o\u011ful bir \u015fekilde \u201cmedeniyetler\u201d oldu\u011fu ger\u00e7e\u011finin g\u00f6z ard\u0131 edilmeyecek hususlardan olmas\u0131d\u0131r (G\u00f6kalp, 1992, s. 237; Wallerstein, 2000). Ancak modern d\u00fcnyada istimal, istihdam ve istismar edilerek kullan\u0131lan medeniyet, farkl\u0131 medeniyetlerin var oldu\u011funu yads\u0131m\u0131\u015f; Bat\u0131\u2019da 18. y\u00fczy\u0131lda t\u00fcretilmi\u015f olan sivilizasyonun kar\u015f\u0131l\u0131\u011f\u0131 olarak piyasaya s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bu anlamda medeniyet, on dokuzuncu y\u00fczy\u0131lda Tanzimat\u2019la birlikte T\u00fcrk\u00e7eye ge\u00e7mi\u015ftir. Bu ise Arap\u00e7a ve T\u00fcrk\u00e7ede ge\u00e7mi\u015ften beri bilinip kullan\u0131lan temedd\u00fcn ve medeniyetten farkl\u0131 anlam i\u00e7eriklerine sahiptir. Bunun Akif\u2019in belirtti\u011fi \u00fczere masumane bir kullan\u0131m olmad\u0131\u011f\u0131 a\u015fikard\u0131r. Modernizm ve kapitalizmle birlikte emperyalizmi me\u015frula\u015ft\u0131racak \u015fekilde modernizmi, moderniteyi, modern Bat\u0131 de\u011fer yarg\u0131lar\u0131n\u0131, de\u011ferlerini, hayat anlay\u0131\u015f ve pratiklerini, kelimenin tam anlam\u0131yla bat\u0131l\u0131la\u015fman\u0131n anlam muhtevas\u0131 ve g\u00f6ndermeleri y\u00fcklenen medeniyet, Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn b\u00fct\u00fcn bir d\u00fcnyada hakimiyet ve tahakk\u00fcmle \u00fcst\u00fcnl\u00fck tesis etme ahlak\u0131, yani Bat\u0131\u2019n\u0131n iktidar talep ve iradesinin nesnelle\u015fmesi, b\u00fct\u00fcn d\u00fcnyada tezah\u00fcr etmesi anlam\u0131nda geni\u015fletilip derinle\u015ftirebilecek bir b\u00fcnyeyi haizdir (Stauth ve Turner, 1995, s. 93).<\/p>\n \u00c7al\u0131\u015fman\u0131n giri\u015f k\u0131sm\u0131nda k\u0131saca k\u00fclt\u00fcr-medeniyet ili\u015fkisi ve fark\u0131na bakmakta da fayda vard\u0131r. K\u00fclt\u00fcr-medeniyet ili\u015fkisi ve fark\u0131, k\u00fclt\u00fcr ve medeniyetle ilgili pek \u00e7ok tan\u0131m\u0131n fark\u0131nda olarak, fakat onlara burada \u00e7al\u0131\u015fman\u0131n s\u0131n\u0131rl\u0131l\u0131\u011f\u0131ndan dolay\u0131 girmeksizin bu \u00e7al\u0131\u015fmada k\u00fclt\u00fcr\u00fcn medeniyetin bir par\u00e7as\u0131 oldu\u011fu ve dolay\u0131s\u0131yla k\u00fclt\u00fcr\u00fcn daha \u00f6zel, medeniyetin ise daha genel anlam i\u00e7eriklerine sahip olmas\u0131yla (G\u00f6kalp, 1976, 1992, s. 236-37, 297, 307) kendini g\u00f6sterir. Bu durumda medeniyet, farkl\u0131 k\u00fclt\u00fcrleri ihtiva eder ve farkl\u0131 k\u00fclt\u00fcrleri olan grup veya toplumlar\u0131n m\u00fc\u015fterek paydas\u0131 olarak tecelli eder. Medeniyet b\u00fcy\u00fck bir b\u00fct\u00fcnl\u00fc\u011f\u00fc, b\u00fct\u00fcnselli\u011fi ifade etmektedir. Anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla medeniyet, bir\u00e7ok grup, k\u00fclt\u00fcr, topluluk, toplumsal b\u00fcnye, toplum ve devlet veya siyasal d\u00fczeni i\u00e7eren bir kavramsalla\u015ft\u0131rmad\u0131r (Okumu\u015f, 2002).<\/p>\n G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere medeniyet bahsi, olduk\u00e7a \u00f6nemli bir inceleme konusudur. Nitekim bu \u00e7al\u0131\u015fman\u0131n anahtar kavramlar\u0131ndan medeniyet, \u0130slam medeniyeti \u00f6rne\u011finde ara\u015ft\u0131r\u0131lmaktad\u0131r. \u0130slam medeniyeti M\u00fcsl\u00fcmanlar\u0131n sahip olduklar\u0131 medeniyet b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ifade etmek \u00fczere kullan\u0131lan bir kavramd\u0131r. Bu kavram\u0131n anlam i\u00e7eri\u011fini meydana getiren hususlar, bu makalenin konusunu te\u015fkil etmektedir. \u00c7al\u0131\u015fman\u0131n amac\u0131, \u0130slam medeniyetinin ana hatlar\u0131n\u0131, temel noktalar\u0131n\u0131 anlamak ve anlamland\u0131rmakt\u0131r. Metodolojik olarak anlamac\u0131 paradigma \u00e7er\u00e7evesinde nitel bir yakla\u015f\u0131mla konu ara\u015ft\u0131r\u0131lmaktad\u0131r. Bu makalenin yazar\u0131 konuyla ilgili dok\u00fcmanlara ba\u015fvurarak ara\u015ft\u0131rmas\u0131n\u0131 y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Bu ba\u011flamda \u00e7al\u0131\u015fmada \u0130slam medeniyetinin temel unsur ve dayanaklar\u0131 ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n Makalenin tamam\u0131n\u0131 okumak i\u00e7in buraya t\u0131klay\u0131n\u0131z \u0130SLAM MEDEN\u0130YET\u0130N\u0130N ANA \u00c7\u0130ZG\u0130LER\u0130<\/a><\/p>\n E-posta: ejder.okumus@asbu.edu.tr<\/p>\n