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Yetkin bir mütehayyile ile temellendirilen nübüvvet teorisi Fârâbî’nin İslam düşüncesine özgün katkılarından birisidir. Bu makalenin amacı Fârâbî’nin siyaset düşüncesinde, peygamberin yasa koyuculuğunun temelinde yer alan mütehayyile kuvvesini incelemektir. Araştırmamızda peygamberin küllî hakikatleri yasalar şeklinde vaz’edilebilmesinin ancak yetkin bir mütehayyilenin temsil kabiliyeti ile mümkün olduğu sonucuna ulaşılmıştır. Ayüstü âlemi oluşturan mufarık akıllardan taşan feyiz, nebînin mütehayyilesi vasıtasıyla ayaltı âlemi de inşa etmektedir. Bu sistemde mütehayyyile kuvvesi, Faal Akıl’dan gelen feyzi müşahhaslaştırıp düzenleyen ve her seviyeden insanın idrak edebileceği hale getiren merkezi bir kuvvedir. Ma’kûlleri duyulur formlar şekline dönüştüren mütehayyile olmasa yasaların vaz’edilip insanlara ulaştırılması gerçekleşememektedir. Üst ilkelerle irtibat kurmak için aynı zamanda nebînin yetkin bir nâtıka gücünün de bulunması gerekmektedir. Çalışmamızda son olarak Faal Akıl’dan gelen feyzi temsil eden mütehayyilenin bu bağlamda nâtıka kuvvesi ile olan irtibatı da yasa koyuculuk açısından sorgulanmaktadır.
Based on a competent counterpart, the theory of nubevity is one of the original contributions of Farabi to the Islamic thought. The purpose of this article is to explore the political mind of the Farabi, the power of the Mutahieli, which is the basis of the lawfulness of the Prophet. In our research, the conclusion is that the prophet’s possessive truths can be interpreted in the form of laws only with the ability of a competent representative. The creation of the creation of the creation of the creation of the creation of the creation of the creation of the creation of the creation of the creation. In this system, the power of mutuality is a central force that counts and regulates the feas from the Faal Mind and makes it possible for man from every level to understand it. If the law is not the law, then the law is not the law; if the law is not the law, then the law is not the law, and the law is not the law. In order to connect with the above principles, it is also necessary to have a competent native power. In our work, the latter of the Faal Mind representing the feyzi in this context with the power of the native is also questioned in terms of law enforcement.
The theory of prophet hood, based on a competent imagination, is one of the original contributions of al-Farabi to Islamic thought. The purpose of this article is to examine the imaginative power that underlies the prophet's law-making in al-Farabi's political thought. In our research, we have concluded that the prophet can put the universal truths in the form of laws only with the representation ability of a competent imaginary. Emanation, overflowing from the separate intellects that form the supralunary world, also constructs the sublunary world through the imagination of the prophet. In this system, the power of imagination is a central faculty that embodies and organizes the imaginary from Active Mind and makes it accessible to all levels of people. Without the imagination that transforms the reasonable into sensible forms, it is not possible to put laws and to deliver them to people. In order to be in contact with the higher principles, the prophet must also have a competent mental faculty. Finally, in our study, the connection of the imaginary, which represents the emanation coming from the Active Mind, with the intellect faculty in this context is also questioned in terms of law-making.
Field : İlahiyat
Journal Type : Ulusal
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