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Bu makale, öncelikle Muhammed b. Ahmed et-Tarsûsî’nin (ö.1145/1732) hüsün ve kubuha ilişkin Telvîḥun ila’t-tercîḥ fî mesʾeleti’t-taḥsîn ve’t-taḳbîḥ adlı muhtasar risâlesini muhteva açısından inceleyerek onun meseleyi nasıl çözümlediğini ele alacaktır. Bunun yanı sıra makalede söz konusu risâlenin tahkik ve tercümesi yapılarak risâle literatüre kazandırılacaktır. Literatürde insanın irâdî/bilinçli fiillerinin ahlâkî veya dinî değerini ifade etmede kullanılan kavramlar olan hüsün ve kubuh meselesine ilişkin metin, şerh, hâşiye ve taʿlîkât şeklinde büyük bir risâle geleneğinin ortaya konulduğu bilinmektedir. Bir Osmanlı âlimi Tarsûsî’nin ele aldığı bu muhtasar risâle ise söz konusu yazım geleneğinin halkalarından birini teşkil etmektedir. Tarsûsî, risâlede ilk aşamada hüsün ve kubuhla neyin kastedildiği üzerinde durarak Eşʿarî, Mâtürîdî ve Muʿtezilî mezheplerin hüsün ve kubuha dair temel görüşlerini herhangi bir tasdik ve yorumlamada bulunmaksızın serimler. İkinci aşamada Tarsûsî, bu mezheplerin birbirinden ayrışma ve farklılaşma noktalarına değinir. Üçüncü aşamada ise “ashâbımız” dediği Mâtürîdîlerin yaklaşımını ön plana çıkararak bu mezhebin görüşünü ayrıntılandırır. Tarsûsî, eşya ve eylemdeki hüsün ve kubuhu niteliklerini anlama noktasında Eşʿarî mezhebinin aklı ihmal etmeleri ve Muʿtezile mezhebinin ise aklı önceleyerek dinin bu konudaki dahlini tâli ve ikincil konumda görmeleri sebebiyle bu mezheplerin mesele hakkında tutarlı olmadıklarını kabul eder. O, burada konu hakkında doğru yaklaşımın yalnızca Mâtürîdîler tarafından ortaya konulduğunu savunur. O, Mâtürîdîlerin, fiil ve eşyadaki hüsün ve kubhun bilinmesinde hem aklın hem de şerîʿatın dahlini ve rolünü kabul ettiklerini ve dolayısıyla dengeyi sağladıklarını benimser.
This article will first discuss how Muhammad B. Ahmed et-Tarsusî (e.1145/1732) discussed the question by examining the explanation of the Messiah of Telvîḥun ila't-tercîḥ fî meshéleti't-taḥsîn and't-taḳbîḥ from the perspective of muhteva. In addition to this, the article will be interpreted and translated to the literature. It is known in literature that the concepts used in the expression of the moral or religious value of human will/conscious facts are the texts, sherh, hâşiye and taîlîkât in the form of a great rise tradition. This is one of the most famous verses of the Qur’an, which is written in the Qur’an, which is written in the Qur’an. In the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an, the first verse of the Qur’an. In the second phase, Tarsusi points to the separation and distinction of these disciples. In the third phase, he describes the approach of the Maturidians, which he calls "Our Ashâb", in the first place, and describes the view of this philosophy. Those who are in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath, and in the midst of the wrath. He claims that the right approach to the subject is only revealed by the Maturidians. He assumes that the Maturidians, in the fact and in the thing, know the mind and the role of the mind and the sharia, and therefore ensure the balance.
This article will first examine Muhammad ibn Ahmad al-Tarsūsī’s (d. 1145/1732) risālāh “Talvīḥun ilā al-tarcīḥ fī masʾalah al-taḥsīn wa al-taḳbīḥ” that on ḥusn and qubḥ in terms of content and discuss how he resolved the issue. In addition, In this study, the critical edition and translation of this risālah will also be done. In the literature, it is known that a great rasāil tradition has been put forward in the form of text, such as hāshiyah, sharḥ, taʿlīqāt and iḥtiṣār on the issue of ḥusn and qubḥ, which are concepts used to express the moral or religious value of human willing/conscious acts. This short risālāh written by Tarsūsī, an Ottoman scholar, is one of the rings of this writing tradition. In the first stage of the article, Tarsūsī elaborates on what is meant by ḥusn and qubḥ and presents the basic views of the Ashʿarism, Māturīdism and Muʿtazila sects regarding the ḥusn and qubḥ without any confirmation or interpretation. The second stage is the author, points of separation and differentiation of these sects. In the third stage, he elaborates the view of this sect by highlighting the approach of the Māturīdīs, whom he called “our companions”. Tarsūsī acknowledges that these sects are not consistent about the issue due to the fact that the Ashʿarī sect neglected the mind at the point of understanding the characteristics of ḥusn and qubḥ in things and action (fiʿl), and because the Muʿtazile sect prioritized reason and regarded the involvement of religion in this matter as secondary and secondary. Here, he argues that the correct approach on the subject was put forward only by the Māturīdīs. He acknowledges that the Māturīdīs accepted the involvement and role of both reason and religion in knowing the ḥusn and qubḥ in deeds and things, and therefore they achieved the balance. Tarsūsī contented himself with expressing the dominant paradigms of the aforementioned sects in the aforesaid risālah, and did not turn to new discussions and expansions.
Alan : İlahiyat
Dergi Türü : Uluslararası
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