An Example of Political Philosophy: Bābā Afḍāluddīn-i Kāshānī's Views on Politics in the Context of his Treatise titled “Sāz û Pīrāya-i Shāhān-i Pormāya

Sinan Yılmaz

Makale detayları

An Example of Political Philosophy: Bābā Afḍāluddīn-i Kāshānī's Views on Politics in the Context of his Treatise titled “Sāz û Pīrāya-i Shāhān-i Pormāya

Yazarlar:

Sinan Yılmaz

Yayıncı:

Gaziantep University

Ana Başlıklar:

İslam Felsefesi

Dergi:

İlahiyat Akademi Issue 20, pp.1-22

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335784

pISSN:

2149-3979

Anahtar kelimeler:

Özet:

 This study deals with Bābā Efḍālüddīn-i Kāshānīs views on political philosophy in the context of his treatise Sāz ū Pīrāye-i Shāhān-i Pormāye. A 13th century philosopher, Bābā Afḍāl begins his political philosophy with the categories of God and existence. He places God at the top of the hierarchy of Being and then explains the position of other beings in the universe in relation to God. Bābā Afdāl, who considers human beings to be the highest of all beings in the universe, also subjects human beings to a hierarchy. At the top of this hierarchy is the sultan, who possesses various qualities. The first of the qualities attributed to the sultan is that he does not have opposites. The sultan is considered to be the wisest of men, and because of this characteristic, the sultan is also the most isolated from the opposite states of the body. Other characteristics of the sultan include virtues such as strength, modesty, patience and courage. All of these virtues are somehow related to the subject of reason in his thought. Another striking feature of his political philosophy is his evaluation of human classes. In other words, he does not evaluate people holistically, but focuses on individual persons. For this reason, his target audience is not societies, but individuals. The justification for this is that a society as a whole is not representative of good or evil. On the contrary, there are all kinds of people in a society. The sultan must be in communication with all people in the society. However, this is not enough for the sultanate. The sultan is obliged both to bring the people under his protection to perfection and to give them the jobs they deserve. Bābā Afdāl determines the method for this as education. People can be educated by being close to wise people, especially the sultan. Therefore, reason, which is at the center of his political philosophy, once again comes to the fore and becomes decisive in the formation of human classes. Bābā Afdāls main goal in political philosophy is the transformation of the purpose of human creation into truth under the leadership of the sultan. According to this idea, a person first knows himself through self-awareness, and after knowing himself, he begins to comprehend existence. Ultimately, he reaches God. In holistic terms, this philosophy expresses a process that descends from God to man and reaches back to God through mans awakening. When a person reaches God, starting from himself, he truly grasps tawhid. Thus, the purpose of human existence is realized. Hence, his political theory is in reality a philosophy of awakening laden with morality. This philosophy has a structure that takes place in this world but also includes the afterlife. In this study, in order to reveal all aspects of Bābā Afdāls views on political philosophy, comparisons were made with political philosophers before him and various evaluations were made about his philosophy, and the study was concluded with a conclusion section.

 This study deals with Bābā Efḍālüddīn-i Kāshānīs views on political philosophy in the context of his treatise Sāz ū Pīrāye-i Shāhān-i Pormāye. A 13th century philosopher, Bābā Afḍāl begins his political philosophy with the categories of God and existence. He places God at the top of the hierarchy of Being and then explains the position of other beings in the universe in relation to God. Bābā Afdāl, who considers human beings to be the highest of all beings in the universe, also subjects human beings to a hierarchy. At the top of this hierarchy is the sultan, who possesses various qualities. The first of the qualities attributed to the sultan is that he does not have opposites. The sultan is considered to be the wisest of men, and because of this characteristic, the sultan is also the most isolated from the opposite states of the body. Other characteristics of the sultan include virtues such as strength, modesty, patience and courage. All of these virtues are somehow related to the subject of reason in his thought. Another striking feature of his political philosophy is his evaluation of human classes. In other words, he does not evaluate people holistically, but focuses on individual persons. For this reason, his target audience is not societies, but individuals. The justification for this is that a society as a whole is not representative of good or evil. On the contrary, there are all kinds of people in a society. The sultan must be in communication with all people in the society. However, this is not enough for the sultanate. The sultan is obliged both to bring the people under his protection to perfection and to give them the jobs they deserve. Bābā Afdāl determines the method for this as education. People can be educated by being close to wise people, especially the sultan. Therefore, reason, which is at the center of his political philosophy, once again comes to the fore and becomes decisive in the formation of human classes. Bābā Afdāls main goal in political philosophy is the transformation of the purpose of human creation into truth under the leadership of the sultan. According to this idea, a person first knows himself through self-awareness, and after knowing himself, he begins to comprehend existence. Ultimately, he reaches God. In holistic terms, this philosophy expresses a process that descends from God to man and reaches back to God through mans awakening. When a person reaches God, starting from himself, he truly grasps tawhid. Thus, the purpose of human existence is realized. Hence, his political theory is in reality a philosophy of awakening laden with morality. This philosophy has a structure that takes place in this world but also includes the afterlife. In this study, in order to reveal all aspects of Bābā Afdāls views on political philosophy, comparisons were made with political philosophers before him and various evaluations were made about his philosophy, and the study was concluded with a conclusion section.

 This study deals with Bābā Efḍālüddīn-i Kāshānīs views on political philosophy in the context of his treatise Sāz ū Pīrāye-i Shāhān-i Pormāye. A 13th century philosopher, Bābā Afḍāl begins his political philosophy with the categories of God and existence. He places God at the top of the hierarchy of Being and then explains the position of other beings in the universe in relation to God. Bābā Afdāl, who considers human beings to be the highest of all beings in the universe, also subjects human beings to a hierarchy. At the top of this hierarchy is the sultan, who possesses various qualities. The first of the qualities attributed to the sultan is that he does not have opposites. The sultan is considered to be the wisest of men, and because of this characteristic, the sultan is also the most isolated from the opposite states of the body. Other characteristics of the sultan include virtues such as strength, modesty, patience and courage. All of these virtues are somehow related to the subject of reason in his thought. Another striking feature of his political philosophy is his evaluation of human classes. In other words, he does not evaluate people holistically, but focuses on individual persons. For this reason, his target audience is not societies, but individuals. The justification for this is that a society as a whole is not representative of good or evil. On the contrary, there are all kinds of people in a society. The sultan must be in communication with all people in the society. However, this is not enough for the sultanate. The sultan is obliged both to bring the people under his protection to perfection and to give them the jobs they deserve. Bābā Afdāl determines the method for this as education. People can be educated by being close to wise people, especially the sultan. Therefore, reason, which is at the center of his political philosophy, once again comes to the fore and becomes decisive in the formation of human classes. Bābā Afdāls main goal in political philosophy is the transformation of the purpose of human creation into truth under the leadership of the sultan. According to this idea, a person first knows himself through self-awareness, and after knowing himself, he begins to comprehend existence. Ultimately, he reaches God. In holistic terms, this philosophy expresses a process that descends from God to man and reaches back to God through mans awakening. When a person reaches God, starting from himself, he truly grasps tawhid. Thus, the purpose of human existence is realized. Hence, his political theory is in reality a philosophy of awakening laden with morality. This philosophy has a structure that takes place in this world but also includes the afterlife. In this study, in order to reveal all aspects of Bābā Afdāls views on political philosophy, comparisons were made with political philosophers before him and various evaluations were made about his philosophy, and the study was concluded with a conclusion section.

 Bu çalışma Bâbâ Efdâlüddîn-i Kâşânînin Sâz û Pîrâye-i Şâhân-i Pormâye adlı risalesi bağlamında siyaset felsefesi ile ilgili görüşlerini ele almaktadır. 13. asır filozoflarından olan Bâbâ Efdâl, siyaset felsefesine Tanrı ve varlık kategorileri ile başlar. O, varlık hiyerarşisinin en tepesine Tanrıyı yerleştirir ve daha sonra diğer varlıkların âlemdeki konumlarını Tanrıya göre açıklar. Âlemdeki varlıkların en üstünü olarak insanı kabul eden Bâbâ Efdâl, insanı da bir hiyerarşiye tâbi tutar. Bu hiyerarşinin en tepesinde çeşitli niteliklere sahip olan padişah bulunur. Padişaha atfedilen niteliklerin ilki, padişahın zıtlığa sahip olmamasıdır. Padişah, insanların en akıllısı olarak kabul edilir ve bu özelliğinden dolayı padişah, aynı zamanda bedene ait zıt hallerinden de en fazla soyutlanmış insan olur. Padişahın diğer özellikleri arasında güçlülük, mütevazilik, sabırlılık ve cesaret sahibi olma gibi erdemler vardır. Bu erdemlerin hepsi onun düşüncesinde bir şekilde akıl konusu ile ilişkilendirilir. Onun siyaset felsefesinin dikkat çekici özelliklerinden bir diğeri ise insan sınıflarına dair yaptığı değerlendirmedir. Bir başka deyişle O, insanları bütünsel açıdan değerlendirmez, buna karşın bireysel fertlere odaklanır. Bu sebeple onun hedef kitlesi toplumlar değil, bireysel fertlerdir. Çünkü bir toplum bütünüyle iyiliğin ya da kötülüğün temsilcisi değildir. Bilakis bir toplumda her türlü insan bulunur. Padişah toplumdaki bütün insanlarla iletişim halinde olmalıdır. Ancak padişahlık için bu kadarı yeterli değildir. Padişah himayesi altındaki insanları hem kemâle erdirmekle hem de onlara lâyık oldukları işleri vermekle yükümlüdür. Bunun yöntemini ise Bâbâ Efdâl eğitim olarak belirler. İnsanların eğitimi başta padişah olmak üzere akıllı insanlara yakın olmakla mümkün olur. Dolayısıyla onun siyaset felsefesinin merkezinde bulunan akıl, bir kez daha ön plana çıkar ve insan sınıflarının oluşmasında belirleyici olur. Bâbâ Efdâlin siyaset felsefesindeki temel hedefi, padişah önderliğinde insanların yaratılış amacının hakikate dönüştürülmesidir. Bu düşünceye göre bir kimse, öz farkındalık ile önce kendini bilir ve kendini bildikten sonra varlığı kavramaya başlar. Sonuçta ise Tanrıya ulaşır. Bu felsefe, bütünsel açıdan Tanrıdan insana inen ve insanın uyanışı ile tekrar Tanrıya ulaşan bir süreci ifade eder. İnsan kendinden başlayarak Tanrıya ulaştığında gerçek anlamda tevhidi kavramış olur. Böylece insanın varlık gayesi gerçekleşmiş olur. Dolayısıyla onun siyaset teorisi, gerçekte ahlak yüklü bir uyanış felsefesidir. Bu felsefe bu dünyada gerçekleşen ancak ahireti de kapsayan bir yapıya sahiptir. Bu çalışmada Bâbâ Efdâlin siyaset felsefesi ile ilgili görüşlerini bütün yönleriyle ortaya koyabilmek adına hem ondan önceki siyaset filozofları ile karşılaştırmalar yapılmış hem de onun felsefesi hakkında çeşitli değerlendirmeler yapılmış ve çalışma sonuç bölümü ile bitirilmiştir.

Makale detayları

An Example of Political Philosophy: Bābā Afḍāluddīn-i Kāshānī's Views on Politics in the Context of his Treatise titled “Sāz û Pīrāya-i Shāhān-i Pormāya

Yazarlar:

Sinan Yılmaz

Yayıncı:

Gaziantep University

Ana Başlıklar:

İslam Felsefesi

Dergi:

İlahiyat Akademi Issue 20, pp.1-22

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335784

pISSN:

2149-3979

Islamic Philosophy

Political Philosophy

Bābā Afḍāl

Kāshānī

Sāz ū Pīrāye-i Shāhān-i Pormāyeİslam Felsefesi

Siyaset Felsefesi

Bâbâ Efḍâl

Kâşânî

Sâz û Pîrâye-i Şâhân-i Pormâye

Sayı

Makale detayları

Yazarlar: Sinan Yılmaz

Yayıncı: Gaziantep University

Ana Başlıklar: İslam Felsefesi

Dergi: İlahiyat Akademi Issue 20, pp.1-22

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001335784

pISSN: 2149-3979

Sayı

Yazarlar:

Sinan Yılmaz

Yayıncı:

Gaziantep University

Ana Başlıklar:

İslam Felsefesi

Dergi:

İlahiyat Akademi Issue 20, pp.1-22

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335784

pISSN:

2149-3979