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İhvân-ı Safâ, X. yüzyılda yaşayan, yazdıkları Resâilu İhvâni’s-Safâ adlı dinî ve felsefî içerikli eserleriyle tanınan, ilk İslam felsefecileri arasında yer alan bir grup düşünürün ortak ismidir. Bu çalışmanın amacı, din ile felsefeyi uzlaştırmaya çalışan İhvân-ı Safâ’nın Faal Akıl teorisini değerlendirmektir. Sudûr teorisini benimseyen İhvân-ı Safâ’ya göre insani akıl ve Faal Akıl olmak üzere iki tür akıl vardır. Zorunlu varlık olan Yüce Yaratıcı, varlık âlemini, kendi nurundan taşırarak var etmektedir. Aynı zamanda planlı ve programlı bir yaratma fiili olan taşırma (feyezan) eyleminde doğrudan Tanrı’nın nurundan taşırılan tek varlık, Faal Akıl’dır. Onun üzerinden taşırılan feyiz ile sırasıyla Küllî Nefs, ilk heyûlâ, tabiat ve cismânî âlem yaratılmıştır. İnsani nefisler de bu feyzin ürünü olarak Küllî Nefs’ten taşmaktadır. İnsani nefsin bir yetisi, hatta kendisi olan insani akıl, Küllî Nefs ve Faal Akıl vasıtasıyla Yüce Yaratıcı’nın feyzinden pay almaktadır. Dolayısıyla maddeden bağımsız, nûrânî bir cevher olan Faal Akıl, Yüce Yaratıcı ile diğer varlıklar arasındaki asıl vasıtadır.
Ihvân-i Safâ is the common name of a group of thinkers living in the X. century, known for their religious and philosophical works named the Prophet Ihvâni's-Safâ, which is among the first Islamic philosophers. The purpose of this study is to evaluate the Faal Mind theory of Ihvân-i Safâ, who tries to harm religion and philosophy. There are two kinds of minds: the human mind and the Faal mind. The Creator is the Creator, the Creator is the Creator, the Creator is the Creator, the Creator is the Creator. The only being that is directly transported from the light of God in the action of a planned and programmed creation is the Faal Mind. It is the first creation, the first creation, the first creation, the first creation, the first creation. The human beings are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones. A talent of the human soul, even the human mind itself, is part of the feat of the Supreme Creator through the Supreme Nefs and Faal Mind. Thus, the Faal Mind, which is a matter-independent, nursing cave, is the true means between the Supreme Creator and other beings.
Ikhwân as-Safâ is the common name of a group of thinkers who lived in the 10th century and were among the first Islamic philosophers, known for their religious and philosophical works called Resâilu Ikhwân es-Safâ. The aim of this study is to evaluate Ikhwân as-Safâ's Active Intellect theory, which tries to reconcile religion and philosophy, in the context of the Active Intellect theories that were defended before them. According to Ikhwân as-Safâ, who adopts the theory of emanation, there are two types of intellect, the human intellect and the Active Intellect. The Supreme Creator, who is a necessary being, creates the realm of existence by overflowing from his own light. At the same time, the first and only entity that is directly overflowed from God's light in the act of overflowing (feyezan), which is a planned and programmed act of creation, is the Active Intellect. With the effulgence carried over it, the Universal Soul, the first ghost, nature and the corporeal world were created respectively. Human souls also overflow from the Universal Soul as a product of this fayz. A faculty of the human soul, even the human intellect, which is itself, receives a share of the Divine Creator's effulgence through the Universal Soul and the Active Intellect. Therefore, the Active Intellect, which is a luminous substance independent of matter, is the main intermediary between the Supreme Creator and other beings.
Journal Type : Uluslararası
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