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İbn Teymiyye’nin İslam filozoflarına ve felsefeye yönelik yaklaşımını iki açıdan değerlendirmek mümkündür. Bunların ilki, felsefî yönteme ilişkin eleştirel tutumu, ikincisi ise teolojik meselelerde felsefecilerin sunduğu çözüm önerilerine yönelik reddiyeleridir. İbn Teymiyye’nin felsefî yönteme ilişkin eleştirilerinin üç noktada toplandığı görülmektedir. Bu eleştirilerin ilki, nakil karşısında akla verilen statü; ikincisi, naslarda tevilin gerekli görülmesi; üçüncüsü ise herhangi bir konuda doğruya ulaşmak için mantık ilminin yegâne yöntem olarak tespit edilmiş olmasıdır. İbn Teymiyye, bu konulardaki tutumlarından dolayı İslam filozoflarının bilgi temeline dayanmayan geçersiz bir zeminde düşünce ürettiklerini ileri sürmekte, bundan dolayı hatadan uzak kalamayacaklarını ifade etmektedir. İslam filozoflarının teolojik meselelerde ortaya koyduğu görüşlerden İbn Teymiyye’nin reddine konu olan hususların ise sekiz maddede toplandığı görülmektedir. Bu sekiz madde, âlemin kıdemi, Allah’ın cüz’îleri bilmemesi, meâdın (ahirette insanların bedenlerinin yeniden yaratılmasının) gerçekleşmeyeceği, peygamberlik, melekler, Allah’ın kelâmı, şefaat, Allah’ın meşîetinin ve kudretinin inkârı ile ilgili görüşleri içerir. İbn Teymiyye, İslam Filozoflarının bu sekiz konu ile ilgili görüşlerini detaylı olarak ortaya koymuş ve her bir konudaki görüşe dair eleştirilerini dile getirmiştir. Buna ilave olarak İslam filozoflarının bu konulardaki görüşleri sebebiyle küfre girdiklerini de açıklamalarına eklemiştir. Bu makalenin hedefi, İbn Teymiyye’nin felsefî yönteme ilişkin üç eleştirisini ve İslam Filozoflarını tekfir etmesine sebep teşkil eden teolojik konulardaki sekiz reddiyesini ele alıp incelemektir.
It is possible to evaluate Ibn Teymiyye’s approach to Islamic philosophers and philosophy in two ways. The first is their critical attitude to the philosophical method, and the second is their rejection of the proposals of solutions by philosophers in theological matters. The criticism of Ibn Teymiyye on the philosophical method is gathered in three points. The first of these criticisms is the status given to the mind in the face of the translation; the second is the need for the gift in the forms; and the third is that logic knowledge has been identified as the only method to reach the truth in any matter. Ibn Teymiyye claims that because of his attitudes on these topics, Islamic philosophers have produced thought on an invalid ground that is not based on the knowledge basis, and therefore they will not be able to stay away from mistake. From the views that the Islamic philosophers raised in theological matters, the facts that were subject to the rejection of Ibn Teymiyye appear to be gathered in eight matters. These eight articles include the sights of the world, that Allah does not know the cuts, that the mead (the re-creation of human bodies) will not occur, that the prophecy, the angels, the word of Allah, the shaped, the messengers of Allah and the power of Allah. Ibn Teymiyye detailed the views of Islamic philosophers on these eight topics and expressed their criticism of their views on each topic. In addition, he added that Islamic philosophers have also explained that they do not believe because of their views on these topics. The objective of this article is to discuss and study Ibn Teymiyye’s three criticisms of the philosophical method and eight denials of theological subjects that cause Islamic philosophers to dismiss.
It is possible to evaluate Ibn Taymiyya’s approach to Islamic philosophers and philosophy in two ways. The first one is the critical attitude towards philosophical method, and the second one is the refusal to the solutions offered by philosophers on theological issues. It is seen that Ibn Taymiyya’s criticism of the philosophical method is collected in three points. The first one is the status given to the mind in the face of narration, the second one is the necessity for the interpretation regarding the Verses of the Quran and Hadiths (i.e. the nas), the third is that the science of logic was identified as the only method to reach accuracy in any subject. Ibn Taymiyya claims that Islamic philosophers produce thoughts on an invalid basis that is not based on the basis of knowledge because of their attitudes on these issues; and therefore, they cannot stay away from making mistakes. It is seen that the issues, which are the subject of the rejection of Ibn Taymiyya, were collected under eight items regarding the opinions that Islamic philosophers put forward on theological issues. These eight articles include the seniority of the universe, the fact that Allah does not know the particulars (i.e. the cuz), the fact that the “mead” “resurrection” (i.e. the recreation of the bodies of people in the Hereafter) will not take place, prophecy, the angels, the word of Allah, the intercession, the denial of Allah’s “mashiat” (i.e. the freedom of Allah in His actions) and his mightiness. Ibn Taymiyya detailed the opinions of Islamic Philosophers on these eight issues, and expressed his criticism on each issue. In addition, he also added that Islamic philosophers became disbelievers because of their opinions on these issues. The purpose of this article was to address and examine ibn Taymiyya’s three critiques on the philosophical method, and his eight rejections on theological issues that led to him to criticize Islamic philosophers.
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