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İnsanlık tarihine baktığımızda farklı kültürler arasında etkileşimler görmek mümkündür. Bunun özel bir örneği olarak, Orta Çağ düşünce dünyasında İslam ve Yahudi kültür dünyaları arasındaki etkileşimlerden biri de İbn Meymûn’dur. İbn Meymûn, Orta Çağ düşünce tarihi içerisinde birçok bakımdan önemsenmesi gereken bir düşünürdür. İlahiyat, tıp ve astronomi gibi ilimlerde döneminin seçkin bir bilgini olan İbn Meymûn, birçok İslam felsefesi araştırmacısına göre İslam felsefe geleneği içerisinde değerlendirilmesi gereken bir filozoftur. İslam felsefecilerinin problem olarak ele aldıkları birçok konuyu İbn Meymûn'un felsefi içerikli eserlerinde de görmek mümkündür. İbn Meymûn metot olarak; felsefe-din ilişkisi bağlamında Yahudi dini ile felsefe arasında içten bir bağlantı kurarak, felsefe ile dinin uzlaşacağını, ikisinin de aynı doğrulara işaret ettiğini göstermeye çalışmıştır. Temel problemlerin sadece din merkezli çözülemeyeceği kanısındadır. Din ile felsefe arasında ki uyumdan yola çıkarak adeta din ile felsefe arasında bir uzlaştırma minyonunu kendisine özel bir görev bilmiştir. Yahudi geleneğinin aksine Yahudi dinini rasyonel bir zeminde değerlendirmeye çalışmıştır. Vahiy ve akıl arasında yakın bir ilişki bulunduğunu, birinin diğerini nakzetmeyeceğini ileri sürmüştür. Kitab-ı Mukaddes'de akla aykırı görünen ifadelerin mecazi anlamda kabul edilmesi gerektiğini, müteşabih ayetleri te'vil etmenin tenzihe uyma gayesi itibariyle bizzat dinin özü olması gerektiğini vurgulamıştır. Bu bağlamda naslara farklı yaklaşıldığında ortaya beşeri özellikleri olan bir Tanrı ortaya çıkmaktadır. Ona göre bu durum ise dinin kendi öğretisine ters düşmektedir. Varlık kavaramı ele alırken Meşşai geleneğindeki varlık tasnifi ve varlık tasavvurunu teolojik zemine uyarlamaya çalışmakla birlikte İbn Sina’dan farklı bir varlık tasnifi de yapmıştır. Fakat “zorunlu varlığa yüklenen anlam İslam felsefecilerle ile aynıdır. İbn Meymûn’un ifade ettiği varlık anlayışı; kendine kaim olan “Zorunlu Varlık “tır. İbn Meymûn, dini emirlerin ve ahlaki davranışların sebeplerinin, bilge kişilerce aranması gerektiğine inanarak, insan tasavvurunda bilgi ve eylem bütünlüğüne vurgu yapmıştır. Bu durum ise akli faziletlerin gelişmesine bağlamıştır. Mükemmelliği dörde ayıran İbn Meymûn ruh mükemmelliğini daha çok ön plana çıkarmıştır. İnsan da olması gereken asli mükemmellik amellerle ve ahlaki niteliklerden çok nazari (spekülatif) düşünce ile, araştırma ile elde edilen bilgidir. Birçok eserinde nazari düşüncenin önemine vurgu yapmıştır. Ona göre mükemmel bir akıl en nihayetinde Tanrısal olana yönelmiş olan akıldır. İnsan anlayışını daha çok insanın aklîlîk (düşünce ) yönünü dikkate alarak temellendirmeye çalışmıştır. Ona göre akîlîk ahlakilikten önce gelmektedir.
When we look at the history of mankind, we can see interactions between different cultures. As a special example of this, one of the interactions between the world of Islam and Jewish culture in the Middle Ages thought world is Ibn Meymûn. Ibn Meymûn is a thinker in the Middle Ages that needs to be considered in many aspects. Ibn Meymûn, a distinguished knowledge of the period in the sciences such as theology, medicine and astronomy, is a philosopher that, according to many Islamic philosophy researchers, should be assessed within the Islamic philosophy tradition. Many of the topics the Islamic philosophers address as a problem can also be seen in the philosophical contents of Ibn Meymûn’s works. Ibn Meymûn, as a method, tried to show that, by establishing a sincere connection between the Jewish religion and the philosophy in the context of the philosophy-religion relationship, the philosophy and the religion will be consensual, and that both of them indicate the same truth. It is believed that the basic problems cannot be solved only by religious centers. It is a particular task for him to come from the harmony between religion and philosophy, and to come from the harmony between religion and philosophy. Unlike the Jewish tradition, he tried to evaluate the Jewish religion on a rational ground. He said that there was a close relationship between the revelation and the mind, and that one would not relate to the other. In the Book of Revelation, he emphasizes that the expressions that appear to be contrary to the mind must be accepted in the meaning of the Mecca, and that the testimony of the Messiah must be the essence of the religion, in accordance with the purpose of complying with the tenzihe. In this context, when different approaches are made, a God with human characteristics appears. He believes that this is in contradiction with his own doctrine. When he deals with the concept of existence, he tried to adapt the existence design and the existence design in the Meşai tradition to the theological ground, but he also made a different existence design than Ibn Sina. But the meaning of the obligatory existence is the same as the Islamic philosophers. The meaning of the Qur’an is the meaning of the Qur’an, and the meaning of the Qur’an is the meaning of the Qur’an. Ibn Meymûn, believing that the causes of religious orders and moral behaviors should be sought by the wise people, emphasized the integrity of knowledge and action in human design. This has led to the development of the mindfulness. Thus, it is the fourth one that has made it perfect, and the fourth one that has made it perfect, the fourth one that has made it perfect. The original perfection that man should also be is the knowledge obtained by the research, with a much more nazari (spekulative) thought than the practices and moral qualities. In many works, Nazari emphasized the importance of thought. He believes that the perfect mind is the mind that is ultimately directed to the Divine. The human mind is more comprehensive than the human mind is more comprehensive. The morality comes before it.
When we look at the history of humanity, it is possible to see interactions between different cultures. Maimonides is a special example of interactions between the Islamic and Jewish cultural worlds in the thought of the mediaeval world. Maimonides should be considered one of the most significant thinkers of the medieval thought. According to many scholars of Islamic philosophy, Maimonides, as a distinguished scholar of sciences like theology, medicine and astronomy, has to be considered in tradition of Islamic philosophy. It is possible to see many issues which were dealt by scholars of Islamic philosophy, could also seen philosophical works of Maimonides. Maimonides as a principle; in term of the relationship between philosophy and religion, he established an intimate connection between Jewish religion and philosophy, and he tried to show that philosophy and religion could reconcile, and they (religion and philosophy) both point the same truths. He thinks that basic problems cannot be solved solely on the basis of religion. Because of the harmony between religion and philosophy, he feels to be obliged to compromise religion and philosophy. Contrary to the Jewish tradition, he tries to evaluate the Jewish religion on a rational basis. He argues that there is a close relationship between revelation and reason, one of them cannot abrogate the other. According to Maimonides, the expressions in the Holy Scripture, which are unreasonable, must be accepted metaphorically, and because of acquitting them, interpreting these allegorical verses should be accepted as the essence of religion itself. In this context, when approaching the sources differently, a God with human characteristics emerges. According to him, this situation is contrary to religion's own doctrine. While trying to deal with the concept of existence, Maimonides tries to locate the classification of existence and the imagination of existence in the Peripateticism to a theological ground. However, while he is doing that he is making a different classification of existence than Avicenna. But he attributes similar meaning to the “Necessary Being" with scholars of Islamic Philosophy. Maimonides’ understanding of being is a self-sustaining “Necessary Being." Maimonides believes that the reasons of religious orders and moral behaviors should be sought by wise people, and he emphasizes the integrity of knowledge-action in human imagination. This situation has connected the development of mental virtues. Maimonides divides perfection into four, and according to him, soul perfection is more important than others. He argues that the essential perfection in human beings is the knowledge obtained through research and theoretical (speculative) thinking rather than deeds and moral qualities. In many of his works, he emphasizes the importance of theoretical thought. According to him, a perfect mind is ultimately the mind directed towards to the Divine. He tries to base the human understanding on the basis of the rationality(thought) of people. According to him, wisdom comes before morality.
Alan : İlahiyat
Dergi Türü : Ulusal
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