Publication: İbn Gaylân el-Belhî'de âlemin kıdemi eleştirisi
Abstract
Bu çalışma, eleştiri geleneğinin önemli bir halkasını oluşturmasına rağmen literatürde ihmal edilmiş bir figür olan İbn Gaylân el-Belhî’nin eleştirel yaklaşımını ve İbn Sînâ özelinde âlemin kıdemine yönelik tenkitlerini tahlil ederek özgün konumunu ortaya koymayı amaçlamaktadır. İbn Sînâ etkisinin düşünsel ortamda giderek güç kazandığı bir dönemde yaşayan İbn Gaylân, Gazzâlî’nin eleştirel mirasını daha sert bir seviyeye taşımış ve kelâmın kimliği olan hudûs doktrinini muhafaza ve tahkim etmek amacıyla İbn Sînâ’nın âlemin kıdemine yönelik fikirlerini eleştirilerinin odağına yerleştirmiştir. Çalışmada İbn Gaylân’ın hayatıyla ilgili kapsamlı bir biyografik araştırmanın bulunmaması dikkate alınarak öncelikle bu bağlamdaki veriler bir araya getirilip bütüncül bir kurgu oluşturulmuştur. Onun felsefeye yönelik tutumunu doğru bir şekilde anlayabilmek için tarihsel ve düşünsel arka plan detaylı bir şekilde analiz edilmiş; siyasi otorite, Nizâmiye medreseleri, Gazzâlî faktörü ve dînî endişelerin felsefe karşıtlığındaki rolü ortaya konmuştur. İbn Gaylân’ın İbn Sînâ’yı Bâtınîlikle özdeşleştiren ve tekfir boyutuna varan bir tutum geliştirdiği saptanmıştır. Bu araştırma, İbn Gaylân’ın zamanın varlığı ve doğasına yönelik eleştirileriyle özgün bir yere sahip olduğunu göstermiştir. Bu bağlamda onun; imkânın yokluğu, arazın araza mahal olmasının imkânsızlığı, hareketin bir uzanıma sahip olmamasından dolayı miktarından bahsedilemeyeceği gibi ilkeler üzerinden İbn Sînâ’nın zaman anlayışını eleştirdiği açıklanmıştır. Bunun yanı sıra zamanın kıdemine dair argümanları zamanın zihnin kurgusu olduğu fikri üzerinden reddettiği belirlenmiştir. İbn Gaylân’ın zamana dair açıklamalarıyla mütekaddim dönem kelâmının zaman anlayışını daha belirgin hale getirdiği görülmüştür. İbn Gaylân’ın maddenin kıdemi, Tanrı’nın illet olarak tasavvuru ve bu tasavvurun uzantısı olan irade meselesine yönelik eleştirileri etraflıca incelenmiş; bu yöndeki tenkitleri ile Gazzâlî’nin eleştirilerine yeni açılımlar getirdiği ve tartışmaları derinleştirdiği tespit edilmiştir. Çalışma, hem İbn Gaylân’ın İbn Sînâ karşıtı tutumunu hem de âlemin kıdemine dair eleştirilerini akademik literatüre ilk kez kapsamlı ve sistematik bir şekilde taşıyarak önemli bir boşluğu doldurmaktadır.
This study aims to reveal the unique position of Ibn Gaylān al-Balkhī, who is a neglected figure in the literature despite being an important part of the tradition of criticism, by analysing his critical approach and his criticisms of the perpetuity (qidem) of the universe in particular for Ibn Sīna. Living in a period when the influence of Ibn Sīna was gaining strength in the intellectual environment, Ibn Gaylān took the critical legacy of Ghazzālī to a harsher level and placed Ibn Sīna's ideas on the eternity of the universe at the center of his criticism in order to preserve and strengthen the doctrine of huduth (creaturehood), which is the identity of kalām. In this study, in light of the absence of a comprehensive biographical investigation into Ibn Gaylân’s life, the relevant data were gathered and organized into a holistic narrative framework. In order to correctly understand his attitude towards philosophy, the historical and intellectual background has been analysed in detail; political authority, Nizamiya madrasahs, the Ghazzālī factor and the role of religious concerns in the opposition to philosophy has been revealed. It has been determined that Ibn Gaylān developed an attitude that identified Ibn Sīna with Bātinism and reached the level of takfīr. This research has shown that Ibn Gaylān has a unique place with his criticisms of the existence and nature of time. In this context, it has been explained that he criticized Ibn Sīna's understanding of time based on principles such as the absence of possibility, the impossibility that an accidental attribute should inhere in another accidental attribute, and the fact that the amount of movement cannot be discussed since it does not have an extension. In addition, it has been determined that he rejected the arguments about the eternity of time on the basis of the idea that time is a construct of the mind. It has been seen that Ibn Gaylān's explanations about time made the understanding of time of previous period kalām more explicit. Ibn Gaylān's criticisms on the perpetuity of matter, the conception of God as cause, and the issue of will, which is an extension of this concept, have been examined in detail; it has been determined that his criticisms in this direction brought new perspectives to Ghazzālī's criticisms and deepened the discussions. The study fills an important gap by bringing both Ibn Gaylān's anti-Ibn Sīna stance and his criticisms of the eternity of the universe to the academic literature in a comprehensive and systematic way for the first time.
This study aims to reveal the unique position of Ibn Gaylān al-Balkhī, who is a neglected figure in the literature despite being an important part of the tradition of criticism, by analysing his critical approach and his criticisms of the perpetuity (qidem) of the universe in particular for Ibn Sīna. Living in a period when the influence of Ibn Sīna was gaining strength in the intellectual environment, Ibn Gaylān took the critical legacy of Ghazzālī to a harsher level and placed Ibn Sīna's ideas on the eternity of the universe at the center of his criticism in order to preserve and strengthen the doctrine of huduth (creaturehood), which is the identity of kalām. In this study, in light of the absence of a comprehensive biographical investigation into Ibn Gaylân’s life, the relevant data were gathered and organized into a holistic narrative framework. In order to correctly understand his attitude towards philosophy, the historical and intellectual background has been analysed in detail; political authority, Nizamiya madrasahs, the Ghazzālī factor and the role of religious concerns in the opposition to philosophy has been revealed. It has been determined that Ibn Gaylān developed an attitude that identified Ibn Sīna with Bātinism and reached the level of takfīr. This research has shown that Ibn Gaylān has a unique place with his criticisms of the existence and nature of time. In this context, it has been explained that he criticized Ibn Sīna's understanding of time based on principles such as the absence of possibility, the impossibility that an accidental attribute should inhere in another accidental attribute, and the fact that the amount of movement cannot be discussed since it does not have an extension. In addition, it has been determined that he rejected the arguments about the eternity of time on the basis of the idea that time is a construct of the mind. It has been seen that Ibn Gaylān's explanations about time made the understanding of time of previous period kalām more explicit. Ibn Gaylān's criticisms on the perpetuity of matter, the conception of God as cause, and the issue of will, which is an extension of this concept, have been examined in detail; it has been determined that his criticisms in this direction brought new perspectives to Ghazzālī's criticisms and deepened the discussions. The study fills an important gap by bringing both Ibn Gaylān's anti-Ibn Sīna stance and his criticisms of the eternity of the universe to the academic literature in a comprehensive and systematic way for the first time.