İbn Sînâ, Gazzâlî ve İbn Rüşd'de eskatoloji
Eschatology in Avicenna, Al-Ghazâlî and averroes
- Tez No: 208897
- Danışmanlar: PROF.DR. H. BEKİR KARLIĞA
- Tez Türü: Doktora
- Konular: Din, Felsefe, Tarih, Religion, Philosophy, History
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2007
- Dil: Türkçe
- Üniversite: Marmara Üniversitesi
- Enstitü: Sosyal Bilimler Enstitüsü
- Ana Bilim Dalı: İlahiyat Ana Bilim Dalı
- Bilim Dalı: İslam Felsefesi Bilim Dalı
- Sayfa Sayısı: 443
Özet
Nefsin mahiyeti, ölüm ve ölüm ötesi konusu öteden beri, !uur ta! yan her insan yak ndan ilgilendirmi!tir. Bu aç dan konu ilahî ve be!eri dinlerden felsefî dü!üncelere ve bilimsel çal !malara kadar uzanan yelpazede tart ! lm !t r. Bu çal !mada slam dü!ünce tarihinin en önde gelen simalar ndan bn Sînâ, Gazzâlî ve bn Rü!d'ün konuya bak !lar ele al nm !t r. Tehâfüt tart !malar n n yirminci meselesi olan ahiret ve dirili! meselesi, ahiret hayat n n nas ll problemi ad geçen dü!ünürlerin metinlerinden hareketle incelenmeye çal ! lm !t r. Ad geçen dü!ünürler nefsi, ölümsüz bir cevher olarak görüp nefs teorisinden hareketle ahiret hayat n temellendirmeye çal ! rlar. Dü!ünürlerimize göre insan, akl yla baz ç kar mlar yapsa da metafizik bir âlem olan öte dünya hakk nda en sal kl bilgiyi vahyin vereceinde ittifak ederler.
Özet (Çeviri)
The essence of the soul, death, life after death and similar issues have been important for conscious people throughout ages. In this regard, they are discussed in many contexts and by different people, such as divinely revealed religions as well as humanly instituted religions, philosophers and men of science. In this study, I discussed Avicenna?s, al-Ghazâlî?s and Averroes? positions, who are considered representative of Islamic intellectual history. The issue of the hereafter and resurrection after death, which is the twentieth question in the Tahâfut debates, are examined based on the texts by these thinkers. The question my discussion turned around is the nature of the life after death. These thinkers consider human soul as an immortal substance, and try to argue for the life after death on the basis of their theory of soul. They all agree that although human intellect may carry out some reasoning concerning life after death, it is the revelation that give reliable knowledge concerning the hereafter, which lies in the realm of metaphysics. Nevertheless, they disagree about the interpretation of the religious texts taught by the prophet. In this regard, while Avicenna argues for the individual-spiritual life in the hereafter, al-Ghazâlî and Averroes think that the immortal soul shall receive a new body meant for the life in the hereafter after the cosmic destruction at the doomsday. Thus they agree as far as the existence of the life after death is concerned, but they disagree as far as the nature of this life is concerned. Each of them constructs his theory of ethics, designed to achieve happiness in this world and also in the hereafter, on the basis of their theory of human soul explaining how theoretical and practical virtues can be attained. They advise practice of justice, which is the `golden middle? bringing together wisdom, chivalry and chastity. Our thinkers, point out the importance of life after death in order for people, living in society, to upheld and implement morals and justice.
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