Özet:

In the period between the 13th and 15th centuries, the question of how the religious thought followed a journey, especially in the Damascus-Egyptian line, deserves to be examined from various points of view. The thought that shrinks the mammal lands, in the same period, has the mainly from the Anatolian geography, including Konya, Kayseri, Sivas, from the Divine lands ruling in Baghdad, Shiraz, Belh, Merv, from the Timurls ruling in the Anatolian, Central Asia and Iran geography in Semerkant axis, from the lands of the Delhi Sultanate, which continues to exist in the center of Delhi, and from the canals of the Endulus, which continues to exist in the Mağrib line. These channels played an important role in the transmission of the thought produced in Islamic geography to the Damascus-Egyptian basin under the domination of the Memlikes. It is possible to see the course of the Islamic thought after the twelfth century as a pursuit of the religious thought that encounters the Ibn Sinâcı philosophy to find its own bed. Then, when he sees him, he sees him in the midst of the mouth. [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] [26] 638/1240) The criticism of the theoretical and methodical minds and the criticism of the religious minds represents the attempts to overcome the crisis in that period. Maturities have found their place in the history scene in a process in which the sensitivity and sensitivity of the religious thought of these searches are tested and discussed. The question awaiting answer from the point of view of the thought of the word in this table is whether the effort to transform and develop the metaphysics of the word with the basic concepts and concepts without leaving the basic claims and acceptance of the word moves from a ground in accordance with the basic codes of the religious thought in terms of its foundations, methods and compensations. In this context, the existence of three lines that are in interaction with each other, in particular, is evident: I. Shemseddîn Eykî (dead. 697/1298), Safiyyüddîn el-Hindi (dead. 715/1315), Shemseddin Isfahani (dead. 749/1349), Ibn Sherefshah (dead. 715/1315), Tâceddîn Tebrîzî (Dead. 746/1345), Ibn Mubarakshah (dead. 784/1382), after Ibn al-Humam (dead. 861/1457), Shemseddîn Bisâtî (Dead. The philosophical theology represented by thinkers like 842/1439. and II. His representative, in particular, was 771/1370) and the theology of the establishment of the usûlü'd-dîn found in the thinkers on that line. and III. The death of Ibn Teymiyye. 728/1328) the philosophical criticism of the word. The first attitude formed together with Razi and his followers represents the reflection of the philosophical word in the Memlik lands. The Philosophical Kelam project included a two-way process that included both the concepts of Ibn Sinacı philosophy and the calculation of it and the conversion of Kelam science with philosophical concepts and categories. This two-sided formation led to the appearance of second and third approaches among the Maturity thinkers. The second approach represents a line that defends its legitimacy against those who claim that the philosophical curvature project has neglected the basic principles, sensitivity and sensitivity of religious thought, by revealing that it is a means of building usûlü'd-din. If it is necessary to use logic as a tool, the process of integrating philosophical concepts and schemes into the literary science, bringing the literary and philosophers together on a ground that can discuss the same issues, seems to be the most important and powerful aspect of this attitude. On the other hand, the most important problem that this approach must face is whether the transformation of a thought tradition from a philosophical sequence based on different metaphysical principles by taking a number of concepts and categories will not lead its original benefit to a paradigmatic change. The third approach, contrary to the two previous views that assessed the transformation of the Kelam thought along with Fahreddîn er-Râzî as a natural part of the thought-historic flow, represents it as another attitude that sees it as an attempt to change the river bed in which the religious thought flows throughout history. The objective of this study is to identify which channels the philosophical curve injects to the Moms geography and to reveal the basic attitudes in the context of the scientific identity of the curve science. This approach, which represents the desire to clarify the rationality found on the basis of the data in the disciples, is based on the idea of the self-sufficiency of the religious rationality, which has manifested itself in the reality of the sacred text and in the universal accepted faith. This attitude is faced with the question of how it would be possible to build a rational theology, independent of any scientific-physical theory, by moving from the simple mouths. This approach, which represents the desire to clarify the rationality found on the basis of the data in the disciples, is based on the idea of the self-sufficiency of the religious rationality, which has manifested itself in the reality of the sacred text and in the universal accepted faith.

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