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Mestcizade'nin 'Al-Hilafiyyat bayna al-Hukama ma'a al-Mutakallimin ve al-Hilafiyyat bayna al-Mu'tazila ma'a al-Aşa'ira va al-Hilafiyyat bayna al-Aşa'ira ma'a al-Maturidiyya' adlı eseri

Başlık çevirisi mevcut değil.

  1. Tez No: 26086
  2. Yazar: ÜLKER ÖKTEM
  3. Danışmanlar: PROF. DR. MÜBAHAT KÜYEL(TÜRKER)
  4. Tez Türü: Doktora
  5. Konular: Felsefe, Philosophy
  6. Anahtar Kelimeler: Belirtilmemiş.
  7. Yıl: 1993
  8. Dil: Türkçe
  9. Üniversite: Ankara Üniversitesi
  10. Enstitü: Sosyal Bilimler Enstitüsü
  11. Ana Bilim Dalı: Felsefe Ana Bilim Dalı
  12. Bilim Dalı: Belirtilmemiş.
  13. Sayfa Sayısı: 533

Özet

Özet yok.

Özet (Çeviri)

529 SUMMARY Philosophy is one of the essentials of intellectual culture. In order to comprehend the philosophical culture of a certain period, one must explore the works on which that cultural philosophy is reflected and focuses. As for the philosophical cultural life during the Ottoman period, it is likely to inves tigate philosophical activities carried out by Ottomans and the philosophical contribution they made only through the examination work of philosophy whose great majority was written in Arabic. It is obvious that philosophy in Islamic world emerged only in the 9th century A.D. following the translations from Greek. However, prior an activity in Islamic philosophy, which is called“Teology”(Kelâm) was present prior to such a philosophical activity.“Theology”is known to have gone through accumulative and developmental phases fol lowing its establishment. The period in which philosophical activities in Islam are under taken coincides with this developmental phase of“Theology”. Logic was first used as a method under the influence of the works translated from Greek in the 9th century and under the influence of the works by Gazâlî. Following this, famous theologians such as Şehristânî (ölm. 1153), F. Râzî (ölm. 1209), N. Tûsî (ölm. 1274), İcî (ölm. 1355), Taftazânî (ölm. 1395), Curcânî (ölm. 1413), who were educated after Gazâlî, and whom Ibn Haldun called ''Müteahhirîn“, utilized logic as a method in their works. And during the period of these theologians theology and philosophy became inseparable; in other words theology was philosophized. Thus, distin guishing between a philosophical work and a theological work easily has become unat tainable. A work on ”Theology“ has been able to stand as if it were a work of philosophy (For example, Taftazânî, mainly deals with philosophical methods such as theory of knowledge, metaphysics, physics, cosmology in his ”Şarh al-Makâsıd“ on ”Theology“; only some parts of the work is concerned with theology matters) This is the characteris tic of many distinguished works of ”Theology“ written in that period. The works by Nasîr al-Din al-Tûsî, Hillî, İcî, Kutb al-Din al-Râzî and Curcânî on theology are no different from works of philosophy. Following the developmental period, the theology went back to a phase in which the views of the Sünnîs (of the Selefiyyûn's, the Eşarî's, the Maturîdî's) were taken up. Thus, ”Hilâfîyyât“ is a work written in the name of philosophy in the 18th century Ottoman cultural world, and whose presence we have discovered following our research in libraries, belongs to the period in which the views of the Eşarî's and Maturîdî's were highly valued; and ”Hilâfîyyât“ is completely different from the works by authors pre ceding Gazâlî in terms of content. That is to say, whereas the works by ”Müteahhirîn“ are philosophized works of theology, ”Hilâfîyyât“ is not. And moreover, matters in ”Hilâfîyyât“ such as the attributes of God, the Deadly Sin and Repentance, Goodness and Evil, Visibility of God, the Existence of God, the Essence of God.:, etc, are always ex plored and interpreted from the view point of prominent schools of Kelâm namely Eş'arîs, Mâturîdîs and Mu'tezile. In other words, the views held by pre-Gazâlî kelâm schools are very much favored and given priority in the work. Besides, ”Hilâfîyyât“ is unlike the ”Tehâfüts" in terms of the style (mode) in which the matters are treated and interpreted and also in terms of purpose. T.C YÜKSBKÖÖREIÎM KOKÖfct* POKÜMANTASYON MERKEZÎ

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