Kınalızâde Ali Efendi’nin nefis görüşü
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Tarih
2013
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Necmettin Erbakan Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
XIV. yüzyıldan itibaren genel İslam düşüncesinin ve özelde Türk/Osmanlı düşüncesinin karakteristiği farklı ve kimi zaman zıt felsefî ekolleri kaynaştırması ve tek bir sistem haline getirmesidir. Meşşâîlik, onu eleştiren Gazalîcilik, Meşşâîliğe alternatif olarak
zuhur eden İşrâkîlik ve İbn Arabî’nin vahdet-i vücûdu bu yüzyıldan itibaren artık bağımsız ve muhalif felsefî-fikrî ekoller olmaktan çıkıp tek bir sistem içinde terkip edilmiştir.
XVI. yüzyılda yaşamış önemli bir Türk-Osmanlı bilgini, düşünürü ve ahlakçısı olan
Kınalızâde Ali Efendi (ö. 1572) de Ahlâk-ı Alâî’sinin nefsin mahiyetini ve kuvvelerini tartıştığı mukaddime bölümünde çağının fikrî/felsefî ruhunu yansıtmıştır. Şöyle ki o, mukaddimesinde Nasîruddîn Tûsî’nin (ö. 1274) Ahlâk-ı Nâsırî’sini temel almış, ancak nefsin
basitliğinin ve gayr-cismanîliğinin ispatı ve uhrevî hayatın mahiyeti hususunda Tûsî’den
ve İbn Sînâ’dan ayrılarak Gazâlî’ye (ö. 1111) yaklaşmış, idealar nazariyesi ve misal alemi meselelerinde Sühreverdî’nin İşrâkî bakış açısını benimsemiş, hayal alemi ile ilgili
olarak da İbn Arabî’ye (ö. 1240) ve dolayısıyla sufilere uymuştur. Çalışmamızda,
Kınalızâde’nin nefis hakkındaki görüşlerini adı zikredilen filozofların ve düşünürlerin
konu hakkındaki görüşleriyle karşılaştırmalı olarak ele almaya çalışacağız.
From the 14th century onward, Islamic thought in general and Turkish/Ottoman thought in particular have been characterized by the incorporation of different and sometimes opposite philosophical trends into one single system of thought. In other terms, the Mashshāiyya as the Islamic Neo-Platonist Aristotelianism, Ghazalism as its critic, the Ishraqiyya rising as alternative to the Mashshāiyya, and Ibn ‘Arabi’s doctrine of the Oneness of Being, from the 14th century onward, have been merged into one system, remaining no longer independent and most of the times adversary philosophical/intellectual trends and schools. Kınalızâde Ali Efendi (d. 1572), a distinguished Turkish/Ottoman scholar, thinker and moralist who lived in the 16th century, reflects the very intellectual/philosophical spirit of his age in his moral epistle Akhlaq-i Ala‘i, being his most famous work, especially in its introduction, in which he discusses the nature and faculties of the soul. In this work and particularly in its introduction, he relied on Akhlaqi Nasiri by Nasiruddin Tusi (d. 1274), a follower of Ibn Sina (d. 1037), but he diverged from Tusi and his teacher Ibn Sina to converge with the position of Ghazali on such issues as the demonstration of the soul’s simplicity and incorporeality as well as the nature of the afterlife, adopting Shihab al-Din Suhrawardi’s (d. 1191) point of view, mentioning him by name, on the Platonic Forms and the World of Image, following Ibn ‘Arabi (d. 1240) and thus the Sufis as regards the imaginal world. I shall address Kınalızâde’s views on the soul in comparison with those of the philosophers and thinkers above mentioned as far as the limits of an article allow.
From the 14th century onward, Islamic thought in general and Turkish/Ottoman thought in particular have been characterized by the incorporation of different and sometimes opposite philosophical trends into one single system of thought. In other terms, the Mashshāiyya as the Islamic Neo-Platonist Aristotelianism, Ghazalism as its critic, the Ishraqiyya rising as alternative to the Mashshāiyya, and Ibn ‘Arabi’s doctrine of the Oneness of Being, from the 14th century onward, have been merged into one system, remaining no longer independent and most of the times adversary philosophical/intellectual trends and schools. Kınalızâde Ali Efendi (d. 1572), a distinguished Turkish/Ottoman scholar, thinker and moralist who lived in the 16th century, reflects the very intellectual/philosophical spirit of his age in his moral epistle Akhlaq-i Ala‘i, being his most famous work, especially in its introduction, in which he discusses the nature and faculties of the soul. In this work and particularly in its introduction, he relied on Akhlaqi Nasiri by Nasiruddin Tusi (d. 1274), a follower of Ibn Sina (d. 1037), but he diverged from Tusi and his teacher Ibn Sina to converge with the position of Ghazali on such issues as the demonstration of the soul’s simplicity and incorporeality as well as the nature of the afterlife, adopting Shihab al-Din Suhrawardi’s (d. 1191) point of view, mentioning him by name, on the Platonic Forms and the World of Image, following Ibn ‘Arabi (d. 1240) and thus the Sufis as regards the imaginal world. I shall address Kınalızâde’s views on the soul in comparison with those of the philosophers and thinkers above mentioned as far as the limits of an article allow.
Açıklama
Makale
Anahtar Kelimeler
Osmanlı/Türk düşüncesi, Kınalızâde Ali Efendi, Ahlak, Psikoloji, Ottoman/Turkish thought, Kınalızâde Ali Efendi, Ethics, Psychology
Kaynak
Necmettin Erbakan Üniversitesi İlahiyat Fakültesi Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
35
Sayı
35
Künye
Uluç, T. (2013). Kınalızâde Ali Efendi’nin nefis görüşü. Necmettin Erbakan Üniversitesi İlahiyat Fakültesi Dergisi, 35, 35, 7-28.
