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Bu çalışma metnimizde, Mevlânâ’nın düşünce sisteminde metot konusuna temas edildikten sonra, nedensellik kuramı, daha ziyade Tanrı, mutlak kudret, insan, evren, âdet, tabiat, yasa, mucize ve kerâmet anlayışı bağlamında ele alınmıştır. Mevlânâ’nın büyük ölçüde, olasılıklara kapı aralayan vesileci (aranedenci) “kısmî bir nedensellik anlayışı”nı savunduğu dikkati çekmektedir. Mevlânâ’ya göre, zâhirî sebep, hakîkî sebep olmaksızın bağımsız olarak kendi kendine meydana gelemez. Bu sebebi müessir hale getiren o sebeptir. Bazen de olur ki, semeresiz ve âtıl kılar, yani onu hükümsüz bırakır.
In this study text, after contacting the topic of method in the Mevlânâ's thought system, the theory of causality has been addressed in the context of the understanding of God, the absolute power, man, universe, adhet, nature, law, miracle and charity. It is noted that Mevlânâ is largely defending the occasional (representative) "a discretionary reasoning" that seeks the door to the possibilities. It is unlikely that the cause of the evil may occur independently of itself without a true cause. That’s the reason that makes it wicked. Sometimes it makes it unclean and unclean, which means it leaves it unclean.
In our this investigaition text, after being touched on issue of method and metaphors, the concept causality was dealt with in context of God, omnipotence, human being, universe, custom, nature, miracle, and wonder in Mawlânâ’s system of thought. It is striking that Mawlânâ largely defended a partial conception of occasional causality which is open to probabilities. According to Mavlânâ apparent occasion cannot independently arise without genuine cause by itself. What render this occasion effective is this genuine cause. Sometimes, it is probable that this genuine cause makes it inactive and fruitless, that is to say, renders it invalid.
Alan : İlahiyat
Dergi Türü : Uluslararası
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