Atıf Sayısı
1
Görüntüleme
46
İndirme
13
İslâm düşüncesinde var olan kelâmî meselelere yeni yaklaşımların geliştirilebilmesi için varlık alanını açıklama hususunda bilim adamları tarafından yürütülen nazarî tartışmalarda bilimin verilerini dikkate almak gerekir. Öyle ki İslâm dininin esaslarını temellendirip savunma vazifesini üstelenen kelâm âlimleri hem varlığı hem de Allah’ın âyetlerini anlamada bilimle iç içe bir teoloji oluşturmuşlardır. Günümüze baktığımızda bilimin geçtiğimiz yüzyılda gerçekleştirdiği keşif ve kuramlarla geçmişe göre ciddi bir ilerleme katettiğini görüyoruz. Her bilim, kendi problem alanında kalmak, kendi yöntemini ve kimliğini korumak kaydıyla, diğer disiplinlerin yöntemlerinden ve verilerinden yararlanma imkânına sahiptir. Kelâm ilmi açısından bakıldığında, onun da kendi problem alanında kalarak diğer disiplinlerin yöntem ve verilerinden yararlanmaya imkân tanıdığını söyleyebiliriz. Modern bilim açısından bakıldığında hareket sistemi, canlıların hareket etmesini sağlayan yapılar birliğidir. İskelet sisteminin yapıları olan kemikler ve eklemler, hareket sisteminin pasif elemanlarıdır. Kaslar ise hareket sisteminin aktif elemanları olup kemik ve eklemlere etki ederek vücudun hareketini sağlar. Kas dokusu kemiklere yapışarak vücuda şekil verirken aynı zamanda hareket işinin ortaya çıkmasını sağlar. Hareketi sağlayan en önemli sistemlerden biri de sinir sistemidir. Çünkü bir insanda hareketin olması için kasların kasılması, kasların kasılması için de kasların uyartı alması gerekmektedir. İşte bu kasılmanın meydana gelmesini sağlayan sistem sinir sistemidir. İnsan vücudunda kasılmanın gerçekleşebilmesi için enerji de gerekir. Kaslar enerjilerini ilk olarak kas hücrelerinde hazır bulunan ATP molekülünden sağlayarak hareket için enerji oluşturur. Klasik kelâm âlimlerinin hareket teorilerine bakıldığında insan fiillerinin meydana gelmesini kudret kavramı üzerinden şekillendirdikleri görülmektedir. Âlimler, kudreti yapısı itibariyle mâna ve bedensel sağlamlık diye ayırırken, mâhiyeti itibariyle araz nitelemesini yapmışlardır. Bu bağlamda kelâmcıların insan fiillerinin oluşumu için zorunlu olarak kabul ettikleri kudretin günümüz bilimindeki karşılığının hareket sistemi olduğunu söyleyebiliriz. Âlimlerin insan fiilinin meydana gelmesi için kudretin bir yapısı olarak kabul ettikleri mana, günümüz biliminin hareket sistemi çerçevesinde ele alındığında, kasları harekete geçiren elektriksel aktivite olarak kabul edilebilir. Kelâm âlimlerinin kudret tanımlarında fiziksel yetkinliğe de vurgu yaptıkları görülmektedir. Bu noktada Eş’ariler uzuvların selameti, Mu’tezile, organların bulunması ve onların afetlerden uzak olması, Mâturîdîler de vasıtaların sağlıklı olması şeklinde bir tanım sergilemişlerdir. Bu kavramlarla kelâm âlimleri, insanın hareketi yapabilmesi için bedeni yeterliliğe de sahip olmasını kastetmişlerdir. Bilimsel olarak hareket sisteminde biyolojik ve fiziksel yeterlilik olarak kabul edilen yapılar, iskelet sistemi, kaslar ve sinir sistemidir. Dolayısıyla kelâm âlimlerinin kudret tanımında vurguladıkları fiziki donanımın sağlamlığının, bilimsel açıdan iskelet sistemi, kaslar ve sinir sistemine tekabül ettiğini söyleyebiliriz. Kelâm âlimlerinin kudret konusunda tartıştıkları konulardan biri de kudretin arazlığı meselesidir. Onların, kudreti araz nitelemelerinin nedeni, onun geçiciliğine vurgu yapmak ve bunun Allah tarafından yaratıldığını ortaya koymaktır. Öyle ki modern bilime bakıldığında insan uzuvlarının hareket etmesi için beyinde elektriksel aktivitenin oluşması gerekmektedir. Bu elektriksel aktivitenin meydana gelmesi de insandan bağımsızdır. Elektriksel aktivitenin insandan bağımsız bir şekilde meydana gelmesi, kelâm âlimlerinin araz nitelemesine uyduğunu göstermektedir. Netice itibariyle kelâm âlimlerinin insan hareketi için oluşturdukları kudret teorisinin günümüz biliminin ortaya koyduğu hareket sisteminde bir karşılığının olduğunu söyleyebiliriz.
In the Nazi discussions conducted by scientists on the explaining of the field of existence in order to develop new approaches to the linguistic issues that exist in Islamic thought, it is necessary to take into account the data of science. Thus, those who found the foundations of the Islamic religion and undertaken the duty of defence have created a theology in understanding both the existence and the signs of Allah. When we look to the present day, we see that with the discoveries and theories that science has made in the past century, it has made a serious progress compared to the past. Each science has the opportunity to stay in its own problem area, to preserve its own method and identity, to take advantage of the methods and data of other disciplines. From the point of view of linguistic science, we can say that he is also aware of the possibility to take advantage of the methods and data of other disciplines by staying in his own problem area. From a modern science point of view, the movement system is the unity of structures that allow the living beings to move. The bones and joints, which are the structures of the skeletal system, are the passive elements of the movement system. The muscles are active elements of the movement system and affect the bones and joints to ensure the movement of the body. The muscle tissue adheses to the bones while shaping the body, it also makes the work of movement appear. One of the most important systems that provide the movement is the nervous system. For a person needs to be warned to get the muscles shrinking, muscles shrinking, and muscles to get warned. This is the nervous system that causes this contraction to occur. It also requires energy to occur in the human body. The muscles generate energy for movement by providing their energy first from the ATP molecule available in the muscle cells. When the classical philosophers look at the theory of movement, it is seen that human facts are formed through the concept of power. Thus, when the people of the earth are in the midst of the earth, they are in the midst of the earth, and they are in the midst of the earth, they are in the midst of the earth. In this context, we can say that the reward of the power that the speakers accept as mandatory for the formation of human facts in today’s science is the movement system. The manas, which the scientists consider as a structure of power for the occurrence of human reality, can be considered as electrical activity that moves the muscles when addressed in the framework of the movement system of today's science. They also show their physical ability in their definitions of power. In this point, the spouses showed a definition of the joints, the Mu'tezile, the presence of the organs and their distinction from the disasters, and the Maturidians are the means of being healthy. They are the people who have the ability to do this, and they are the people who have the ability to do this. The structures that are scientifically considered as biological and physical capacity in the movement system are the skeletal system, the muscles and the nervous system. Therefore, we can say that the strength of the physical equipment they emphasize in the definition of power, scientifically corresponds to the skeletal system, the muscles and the nervous system. One of the issues they discuss about the power of the people is the question of power. The reason for their power land attributes is to emphasize its validity and to reveal that it was created by God. Modern science requires electrical activity in the brain to move the human spots. The occurrence of this electrical activity is independent of man. The fact that electrical activity occurs independently of man, shows that the word is in accordance with the quality of the land. Finally, we can say that the power theory that the linguistic universes create for human movement has a reward in the movement system that today's science reveals.
It is necessary to take into account the data of science in the theoretical debates conducted by scientists contributing ontological theories in order to develop new approaches to theological issues in Islamic thought. Even, Kalam scholars with the duty of defending and basing the principles of Islam in the classical sense have established a theological understanding intertwined with science in understanding both existence philosophically and the Script theologically. With its discoveries and theories in the last century, it can be argued that modern science has made a serious progress compared to the past. Maintaining its own methodology and paradigm, every scientific discipline has the opportunity to benefit from the methods and data of other disciplines. Consequently, it is possible to assert that Kalam can enjoy the same opportunity too, as long as staying in its own problem area. According to modern science, the motion system is the unity of structures that enable living things to move. Moreover, Bones and joints, which are the structures of the skeletal system, are passive elements of the movement system. Muscles, on the other hand, are the active elements of the movement system and provide the movement of the body by affecting the bones and joints. Muscle tissue shapes the body by adhering to the bones, besides enabling movement activity to occur. One of the most important systems that provide movement is the nervous system. Because for a person to have movement, the muscles must contract, and the muscles must be stimulated for the contraction of the muscles. The system that enables this contraction to occur is the nervous system. Energy is also required for contraction to occur in the human body. Muscles create energy for movement by first providing their energy from the ATP molecule present in the muscle cells. Considering the movement theories of classical theology scholars, it is seen that they shaped the occurrence of human actions through the concept of potency. While the scholars classify power as spiritual/mental and physical strength in terms of its structure, they have characterized it as accident in terms of its nature. In this context, we can say that the equivalent of the power, which is regarded as necessary for the formation of human acts by the theologians, is the movement system in today's science. The spirit/mental that scholars regard as a structure of power for the occurrence of human action can be regarded as the electrical activity that activates muscles when considered within the framework of the movement system of today's science. It is seen that Kalam scholars emphasize physical competence in their definitions of power as well. At this point, Ash'arians defined the power as the soundness of organs, Mu’tazila expressed it as the presence of organs and their being away from disasters, and the Mâturîdîs stated it as the organs being healthy. With these definitions, Kalam scholars mean that a person should also be physically competent to make a movement. The structures scientifically accepted as biological and physical competence in the movement system are the skeletal system, muscles and nervous system. Therefore, we can say that the strength of the physical fitness/well-being emphasized in the definition of power by theologians corresponds scientifically to the skeletal system, muscles and nervous system. One of the issues that Kalam scholars discuss about power is the issue of the accident of power. The reason why they describe power as an accident is to emphasize its impermanence and to show that it was created by Allah. So, in modern science, electrical activity must occur in the brain in order for human organs to move. The occurrence of this electrical activity is independent of the human being. The fact that electrical activity occurs independently from human beings shows that it conforms to Kalam scholars’ definition of the accident. As a result, we can say that the theory of power created by scholars for human movement has a counterpart in the movement system put forward by today's science.
Alan : İlahiyat
Dergi Türü : Uluslararası
Makale Detay 
Atıf Yapanlar
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Bu Sayfayı Yazdırın
Paylaş
Mendeley
