Publication: İbn sina, gazzali ve ibn rüşd’de eskatoloji
Abstract
İBN SÎNÂ, GAZZÂLİ VE İBN RÜŞD’DE ESKATOLOJİ Nefsin mahiyeti, ölüm ve ölüm ötesi konusu öteden beri, şuur taşıyan her insanı yakından ilgilendirmiştir. Bu açıdan konu ilahî ve beşeri dinlerden felsefî düşüncelere ve bilimsel çalışmalara kadar uzanan yelpazede tartışılmıştır. Bu çalışmada İslam düşünce tarihinin en önde gelen simalarından İbn Sînâ, Gazzâlî ve İbn Rüşd’ün konuya bakışları ele alınmıştır. Tehâfüt tartışmalarının yirminci meselesi olan ahiret ve diriliş meselesi, ahiret hayatının nasıllığı problemi adı geçen düşünürlerin metinlerinden hareketle incelenmeye çalışılmıştır. Adı geçen düşünürler nefsi, ölümsüz bir cevher olarak görüp nefs teorisinden hareketle ahiret hayatını temellendirmeye çalışırlar. Düşünürlerimize göre insan, aklıyla bazı çıkarımlar yapsa da metafizik bir âlem olan öte dünya hakkında en sağlıklı bilgiyi vahyin vereceğinde ittifak ederler. Şu kadar var ki, nebinin getirdiği dini metinleri yorumlama noktasında kendi aralarında ihtilaf söz konusudur. Bu açıdan İbn Sînâ, ölüm ötesi dünyanın her insan ferdi için ruhanî bir şekilde olacağını söylerken Gazzâlî ve İbn Rüşd ölümsüz olan nefse, kozmik kıyamet sonrası yeniden dirilişle birlikte, öteki dünyaya özgü yeni bir beden verileceğini belirtirler. Böylece ahiretin varlığını kabul etmede hemfikir olan düşünürlerimiz onun nasıllığı konusunda ihtilaf ederler. Bu dünya yanında özellikle ahiret hayatında mutluluğu temin noktasında her üç düşünür, nazarî ve amelî erdemlerin edimi hususunda nefs teorisi üzerinden bir ahlak düşüncesi kurarlar. Buna göre hikmet, şecaat ve iffetin birleşiminden oluşan ‘altın orta’ denilen adalet üzerine kurulu bir yaşam pratiği söz konusudur. Düşünürlerimiz, toplum içinde yaşayan insanın, ahlak ve adaleti kabul ve uygulaması açısından ahiret hayatının önemine dikkat çekerler.
ESCHATOLOGY IN AVICENNA, AL-GHAZÂLÎ AND AVERROES 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.
ESCHATOLOGY IN AVICENNA, AL-GHAZÂLÎ AND AVERROES 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.