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Kelâm tarihi göz önüne alındığında belli parametrelere göre farklı dönemlere ayrıldığı görülmektedir. Bunlardan en çok bilinen dönemlendirmeye göre Cüveynî (ö. 478/1085) ile başlayan kelâmın felsefileşme evresi Gazzâlî (ö. 505/1111) ile ivme kazanmış ve Fahreddîn er-Râzî (ö. 606/1210) ile kemale ermiştir. Felsefi dönem kelâm âlimlerinden birisi de Ebü’s-Senâ el-İsfahânî’dir. Kelâmın yönteminin kusursuzlaşması ve delillerinin kesinliğinin artması noktasında kaleme aldığı eserleriyle bu alana yaptığı katkı göz ardı edilemeyecek durumdadır. Kelâmın felsefileşmesiyle beraber içerik ve yöntem olarak değişen konulardan biri olan tenzîhî sıfatlar meselesinde İsfahânî’nin felsefi yöntemi kullandığı bariz bir şekilde anlaşılmaktadır. Bu bağlamda o, tenzîhî sıfatları felsefi bir ifade olan “zorunlu varlık” kavramı üzerinden ispat etmeye çalışmaktadır. Ayrıca İbn Sînâcı gelenekten de haberdar olan İsfahânî, “Allah’ın zâtının aklî lezzetlerle vasıflanabileceği” şeklindeki görüşüyle bu hususta belli ölçüde de olsa kelâmcıların bakış açısını terk edip filozofların görüşünü benimsediği görülmektedir. Bu makalede İsfahânî’nin konu hakkındaki görüşleri ve Fahreddîn er-Râzî özelinde kelâmcılara itirazları değerlendirilecektir.
When it comes to the date of the term, it is seen that it is divided into different periods according to certain parameters. And many of them are known as the worshipers. The philosophical phase of the word begins with 478/1085. 50511 and [therefore] [therefore] [therefore] [therefore] [therefore] [therefore] [therefore] It was 606/1210. One of the philosophical philosophers of the period is Abu’s-Senâ al-Isfahani. The perfectness of the method of the word and the accuracy of the evidence in the point of the creation of the work he has made with his contribution to this field will not be neglected. The philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy of the philosophy. In this context, he tries to prove his intellectual qualities through the concept of "necessary being" which is a philosophical expression. It is also known for the tradition of Ibn Sinâcî, the Isfâhâî, with his view in the form of "Allah's wrath can be qualified with intellectual flavours" in this regard, even to a certain extent, abandoned the perspective of the speakers and accepted the view of the philosophers. In this article, the opinions of Isfahanis on the subject and the objections of Fahreddin er-Râzî in particular will be assessed.
When the history of Kalām is investigated it is notable that there were significant parameters separating it into certain terms. For example, it is well-known periodization facts that starting with Cuveyni, the philosophizing of Kalām was strengthened by Ghazali and it reached its peak form by Fakhruddin Razi. At this point, it is important that like formers, one of the scholars lived in the period of the philosophical Kalām was Abū Sanā al-Iṣfahānī. His works related to the methodology of Kalām were regarded as a guideline for Kalām methods. After the integration of the Kalām with philosophy, one of the most visible changes in the methodology of Kalām was that Isfahani followed philosophical methods in the realm of tanzih attributes. It is said that Isfahani tried to express and prove the concept of the tanzih attributes through the notion of Necessary Being (wâjib al-wujûd). As he was said that he was the fan of the tradition that had been put forward by Ibn Sina, his stance about whether Allah, himself can be comprehended by mental terms was closer to the philosophical position instead of the theological science and it also shows that Isfahani adopted some of the ideas of the philosophers. Therefore this article covers Isfahani’s certain ideas related to these concepts. It also reveals his rejections to other’s ideas claimed by scholars like Fakhruddin Razi.
Alan : İlahiyat
Dergi Türü : Uluslararası
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