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Ahlâkla ilgili konular Platon’la sistemleşmeye başlamışsa da Aristoteles’in Nikomakhos’a Etik adlı kitabıyla ilk müstakil ahlâk çalışması vücuda gelmiştir. Bu eserde ahlâk ilmi, pratik felsefenin bir bölümü olup, insanın davranışlarıyla ilgilidir. Ortaçağ Batı dünyası gibi İslâm düşünürlerinin pek çoğu da bu yaklaşımdan yana olmuştur. Kindî ile başlayan Aristotelesçi felsefî ahlâk telakkisi, Fârâbî, İbn Miskeveyh, İbn Sînâ, Fahreddin er-Râzî, Nasîruddin et-Tûsî ile gelişmiş, Kınalızâde ve Taşköprîzâde gibi Osmanlı düşünürleriyle devam etmiştir. Bu ahlâk anlayışı her ne kadar felsefî bir yapıya sahip olsa da Kur’an ve sünnetten tamamen kopmuş değildir. İslâm dünyasında felsefî ahlâkın yanında, tasavvufî ahlâk da diyebileceğimiz vahiyle sentezlenen bir ahlâk sistemi de yaygınlaşmıştır. Osmanlı’da bu tür çalışmalar daha çok şerh ve haşiye geleneğinin bir parçası olarak gelişmiştir. Bu makalede Taşköprîzâde Ahmet Efendi’nin (1495-1561) pratik yetkinleşme alanı olarak gördüğü ahlâk ilmine dair düşüncelerine yer verilecektir. Nitekim o, Miftâhu’s-saâde ve misbâhu’s-siyâde adlı eserinde ayrıntılı ilimler taksimi yapmış ve burada ahlâk ilmini, felsefenin pratik alanlarından biri olarak görmüştür. Osmanlı’nın en önemli ahlâk eserlerinden biri olan Îcî’nin Ahlâk-ı Adudiyye’sine şerh yapan Taşköprîzâde, bu eserinde de pratik yetkinleşme ve erdemler hakkında önemli bilgiler vermektedir. Çalışmada düşünürün felsefe ve din bakımından ahlâka bakışı ele alınacak, tanımı, konusu, gayesi ve erdem anlayışı bakımından bu ilme verdiği önem değerlendirilecektir.
Although the issues related to ethics began to systematize with Platon, Aristotle's first moral work with the book Ethics to Nikomachos came into force. In this work, moral science is part of practical philosophy and relates to human behavior. Many of the Islamic thinkers, like the Middle Ages Western world, have been in favour of this approach. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) and the Holy Prophet (peace and blessings of Allah be upon him). Although this moral understanding has a philosophical structure, it is not completely divided from the Qur’an and the Sunnah. In the Islamic world, the philosophical morality, along with the philosophical morality, has also spread a moral system that is synthesized with the revelation that we can call the tasavufic morality. In the Ottoman, such studies have evolved more as part of the tradition of honour and harshy. This article will include the thoughts on the moral science that Ahmet Efendi (1495-1561) considers as the area of practical competence in Taşköprîzâde. In fact, he made a detailed science taxation in his work called Miftâhu's-saâde and Misbâhu's-siâde, and he saw moral science here as one of the practical fields of philosophy. One of the most important moral works of the Ottoman is the Taşköprîzâde, who honors the Ahlâk-i Adudiyye, which in this work also gives important information about practical competence and virtues. In the study, the thinker’s philosophical and religious point of view will be addressed, the importance of this knowledge in terms of definition, subject, purpose and understanding of virtue will be assessed.
Even though the subjects about morality had become systematized with Plato, the first independent work on morality arose with Aristoteles’ book, The Nicomachean Ethics. At this book the science of morality is a part of the practical philosophy and it’s about the human behaviors. Just like middle age western world, many of the Islamic philosophers had sided with this approach. The concept of Aristotelian philosophical morality, which was started with Kindi, had been developed by Farabi, Ibn Miskeveyn, Ibn Sina, Fahreddin er-Razi, Nasiruddin et-Tusi, and had continued with Ottoman philosophers such as Kinalizade and Taskopruzade. Although this moral sentiment has a philosophical structure, it’s not entirely separated from Koran or Sunna. In Islamic world the moral system, which can be called Sufi morality as well and is synthesized with revelation, had become widespread along with the philosophical morality. In Ottoman world these kind of studies had been developed more as a part of the gloss and annotation traditions. In this article the Taskopruzade Ahmet Efendi’s (1495-1561) thoughts on the science of morality, which he believed as the area of human’s practical maturity, is being discussed. In his work called Miftâhu’s-saâde and misbâhu’s-siyâde he did a detailed partition of sciences and he mentioned the science of morality as a practical branch of philosophy. Taskopruzade commented on Ici’s work Ahlâk-i Audiyye, which is one of the most important works on morality in the Ottoman Empire, and gave significant information about practical maturation and virtues in this work of his. In this study the philosopher’s view on morality in terms of philosophy and religion will be discussed and the importance which he gave for this science in terms of its definition, subject, purpose and sense of virtue will be evaluated.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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