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Zaman ve mekân dışı varlığın, zamansal ve mekânsal varlıklarla ilişkisinin dilsel ifadesi, hep tartışma konusu olmuştur. Buradaki asıl sorun, bu ilişkiyi dile getiren kutsal kitaplardaki ifadelerin nasıl anlaşılacağıdır. Teist düşünürlerin bir büyük çoğunluğu için, Karl Barth ve John Hick gibi farklı düşünenler olmakla birlikte, kutsal kitaplardaki ifadeler, mutlak doğru olup kesinlik ifade eder. Mantıkçı pozitivistler ise dinî ifade ve önermeleri olgusal gerçekliğe tekabül etmediği gerekçesiyle anlamlı bulmamışlardır. Sembolik, analojik, tenzihi ve teşbihi dil anlayışı bu sorulara cevap üretme çabası sonucu ortaya çıkan doktrinlerdir. Biz bu çalışmamızda hem İslam, hem de Batı düşüncesi üzerinde önemli etkiler bırakmış olan İbn Rüşd’ün, din dili konusundaki görüşleri üzerinde duracağız. Onun görüşleri çerçevesinde dinî önermelerin linguistik ve mantıksal açından tahlil ve tenkidinin imkânı, din dilinin “gündelik dil ve bilim dili” ile ilişkisinin boyutu, kognitif niteliğinin olup olmadığı sorunlarına cevap arayacağız. Dinle beşerî disiplinlerin bire bir kıyaslanmasını doğru bulmayan İbn Rüşd, bunlardan biri adına diğerinin feda edilmesinin vahim sonuçlara sebebiyet vereceğini belirtmiştir. Tanrı’dan eksiklik ve noksanlıkların bertaraf edilmesi noktasında tenzihi dilin kullanılmasından yana olan düşünürümüz, Tanrı’nın insanların da sahip olduğu niteliklerle vasıflandırıldığı sıfatlarda analojik dile başvurmuştur. Onun, kavramların anlamı belirlenirken, kullanıldığı bağlamının dikkate alınması gerektiği önerisi, Wittgenstein’in dil oyunu teorisinin temel ilkelerinden biri olarak karşımıza çıkmaktadır. Yine hermenötiğin anlama ve yorumlamanın mahiyeti ile ilgilenen felsefi bir disiplin haline gelmesinde, onun düşüncelerinin yol göstericiliği yadsınamaz.
The linguistic expression of the relationship of time and outer existence, time and space beings, has always been the subject of discussion. The main question here is how the expressions in the sacred books that express this relationship will be understood. For the vast majority of theist thinkers, though they are different thinkers like Karl Barth and John Hick, the expressions in the sacred books are absolute truth and express certainty. Logical positivists have not found their religious expressions and suggestions meaningful because they do not match the real reality. Symbolic, analogous, tentic and diagnostic language understanding are the doctrines that arise as a result of the effort to produce answers to these questions. We will stand on the views of Ibn Rushd on the language of religion, which has left significant influences on both Islam and the Western thought. In the framework of his opinions, we will seek answers to the questions of the possibility of the linguistic and logical assessment of religious proposals, the size of the relationship of the religious language with the "day language and language of science" and whether it has a cognitive nature. 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) said that the Holy Prophet (peace and blessings of Allah be upon him) said that the Holy Prophet (peace and blessings of Allah be upon him) said that the Holy Prophet (peace and blessings of Allah be upon him) said: Our thinker, who is in favor of the use of the Tenzhi language at the point of removing the deficiencies and deficiencies from God, has applied to the analogic language in the qualities in which God is qualified by the qualities that humans also have. His suggestion that the context in which the concepts are used should be taken into account when determining the meaning of the concepts comes to us as one of the basic principles of Wittgenstein's theory of language game. Again, when the universe becomes a philosophical discipline concerned with the virtue of understanding and interpretation, the guidance of its thoughts cannot be denied.
The linguistic expression of the relationship between the entities out of time and space and temporal and spatial entities has always been the subject of debate. The main problem here is how to understand the expressions in the holy writings that express this relationship. For the vast majority of theist thinkers, although there are different thinkers like Karl Barth and John Hick, all expressions in scriptures are utter true and express certainty. Logical positivists, on the other hand, had not to find religious statements and propositions as meaningful on the grounds that they had not corresponded to factual reality. Symbolic, analogical, apophatic and similitude language are the doctrines that emerged as a result of an effort to find an answer to this question. In this study, we will focus on the views about the religious language of Ibn Rushd, who has had a significant impact on both Islamic and Western thought. Within the framework of his views, we will seek answers to the following questions: "Is it possible to analyze and criticize religious propositions from a linguistic and logical perspective?" What is the extent of the relationship between the religious language with "casual language and scientific language"? And does it have a cognitive nature? Ibn Rushd, who does not find correct that direct comparison of religion and human disciplines, stated that sacrificing the other on behalf of one of these would lead to dire consequences. In the point of eliminating deficiencies and imperfections from God, our thinker, who favors the use of the Apophatic language, has resorted to an analogy about the attributes that qualify God with the qualification that humans have. His suggestion that the context in which the concepts are used should be taken into account when determining the meaning of the concepts appears as one of the basic principles of Wittgenstein's language game theory. Also, it cannot be denied that his views are guidance on hermeneutic becoming a philosophical discipline that deals with the nature of understanding and interpretation.
Alan : İlahiyat
Dergi Türü : Ulusal
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