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: İslam dünyasında Vâcibü’l-Vücûd’un varlığını ispatlayan birçok burhan zikredilmiştir. Bu burhanlardan biri pek bilinmeyen nefs burhanıdır. Bu burhanın ilk kıvılcımlarını Meşşâî filozoflar yakmış olsa da ilk dile getiren İşrakî filozof Sühreverdî’dir. Sühreverdî’den sonra ve onun etkisiyle Mîr Dâmâd başka bir nefs burhanı açıklar. İslam düşünce geleneğinde nefs vesilesiyle Vâcibü’l-Vücûd’un varlığını ispatlayan bir diğer filozof Molla Sadrâ’dır. O, bu iki filozofun nefs burhanlarını benimsemedi ve Hikmet-i Müte’âliye ekolünün ilkeleri çerçevesinde yeni burhanlar dile getirdi. İlk burhanında nefsin kuvveden fiile yani heyûlânî akıldan bilfiil akla doğru hareket etmesini ikinci burhanında ise nefsin hudûsunu orta terim kılar. Mefatihü’l-Gayb adlı eserinde de bu iki burhanı birleştirir ve tek bir burhan olarak ifade eder. Molla Sadrâ Allah’ın varlığını ispatlayan burhanları üç gruba ayırır ve nefs burhanının sıddıkîn burhanından sonra da en önemli ve en üstün burhan olduğunu söyler. Molla Sadrâ’nın dillendirdiği nefs burhanlarının en önemli özelliği Allah’ın varlığını ispatlamakla beraber sıfatlarını ve fiillerini de ispatlamasıdır. Bu çalışmada Molla Sadrâ’nın nefs burhanı ile diğer nefs burhanlarının farkı ele alınacak ve Molla Sadrâ’nın bu burhan vesilesiyle Vâcibü’l-Vücûd’u ve sıfatlarını nasıl ispatladığı ve konu hakkında ne gibi yenilikler getirdiği açıklanacaktır.
In the world of Islam, many of them have been revealed in the Qur’an. One of these is an unknown nickname. Although the first flames of this burhan were burned by the Meşâi philosophers, the first one to speak is the Icraqi philosopher Sürreverdî. And after that, and after that, and after that, and after that, and after that, and after that, and after that, and after that, and after that, and after that. The Islamic thought tradition is another philosopher Molla Sadrâ who proves the existence of Vâcibü'l-Vücûd with the occasion of nefs. He did not accept these two philosophers and expressed new philosophers in the framework of the principles of wisdom to the Mutheli. In the first verse of the Qur’an, the first verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an, the second verse of the Qur’an. In his work, Mefatihü’l-Gayb also combines these two burhanes and expresses them as one burhan. Molla Sadrâ divides the burhanes that prove the existence of God into three groups and says that the nefs burhan is the most important and supreme burhan after the saddıkîn burhan. The most important feature of the nefs burhanes in which Molla Sadrâ speaks is the proof of the existence of God and the proof of their qualities and facts. In this study, Molla Sadrâ’s nefs burhan and other nefs burhan differences will be addressed and Molla Sadrâ’s this burhan occasion will explain how Vâcibü’l-Vücûd and its qualities have been proven and what kind of innovations about the subject has been brought.
Many arguments proving the presence of necessary existence have been mentioned in the Islamic world. One of these proofs is the argument of the soul which is not known widely. Peripatetic philosophers ignited this argument but Suhrawardi who is an illuminationist philosopher uttered it for the first time. Mir Damad explains another argument of the soul following Suhrawardi with his effect. Mullā Sadrā is another philosopher proving the presence of the Necessary Existence through the soul in the Islamic thought tradition. He did not adopt the arguments of the soul proposed by these two philosophers and uttered new arguments within the framework of principles of the Transcendent Philosophy school. In his first argument, the middle term is the soul’s movement from force to act – from potential intellect to actual intellect – and in his second argument, it is the creation of the soul. He combines these two arguments and addresses a single argument in some of his studies. Mullā Sadrā categorizes the arguments proving the existence of Allah in three groups and he states that the argument of the soul is more important than the argument of the truthful and it is the most superior argument. The most significant aspect of the arguments of the soul uttered by Mullā Sadrā is that it proves not only the existence of Allah but also the epithets and acts of Allah. In this study, the difference between the argument of the soul by Mullā Sadrā and the other arguments of soul will be dealt with. In this regard, we will explain how Mullā Sadrā proves the Necessary Existence and the epithets and what kind of innovations he brought regarding this issue.
Field : İlahiyat
Journal Type : Ulusal
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