كتاب الأروى المسمى "الوسائل إلى تحقيق الدلائل" وتحليله في ضوء علم المناظرة
Öz
المناظرة علم يتعلق بمفاهيم المناظرة والتناقض، ويبحث في مبادئ المناقشة الموضوعية. الميزة الأكثر وضوحا التي تميز المناقشة عن المفاهيم المرتبطة بها هي أن هدف المناقشة هو الكشف عن الحقيقة. لقد تم تأسيس المناظرة كعلم في العالم الإسلامي منذ القرن الثالث عشر. وقد كتب علماء المسلمين مؤلفات مهمة في هذا الموضوع. ومن المفكرين الذين عملوا على نظرية الحجاج القاضي سراج الدين الأرموي (ت 1283م). وهو من الأسماء المهمة التي رفعها العالم الإسلامي. تميز أرموي بشخصيته العلمية المتعددة. لأنه كتب مؤلفات مهمة في مجالات عديدة مثل المنطق والكلام والفقه. وقد كتب أرموي كتاباً رائعاً بعنوان "الوسائل إلى تحقيق الدلائل " في علم المناظرة الذي يعتبر جزءاً لا يتجزأ من المنطق. الرسالة المذكورة موجودة في شكل مخطوطة في المكتبات. هناك بعض الالتباس حول تسمية الكتاب وارتباطه بأرموي. في بعض سجلات المكتبة، يظهر اسم الكتاب على النحو التالي ونتيجة لعدم كفاية البحث عمن يعمل "الوسائل إلى تحقيق الدلائل " فقد تم تسجيل معلومات توجد نسختان مخطوطتان من كتاب الفيصل في فهارس المكتبة. الأول منها هو الشهيد علي باشا ويقع برقم 2304 ويحتوي على 45 ورقة. النسخة الثانية من العمل موجودة في مكتبة جوروم حسن باشا، رقمها 1071، وتحتوي على 48 ورقة.
في دراستنا، وبما أن كتاب الفيصلي هو رسالة مخطوطة، فقد قمنا أولاً بتحديد نسخ المخطوطات وتقديمها. ثانياً، تمت دراسة الكتاب من حيث خطته ومحتواه. يهدف البحث في المحتوى إلى تحديد قيمة العمل من حيث علم المناظرة.
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Urmevî’nin el-Vesâil ilâ Tahkîki’d-Delâil İsimli Eseri Üzerine Bir İnceleme
Öz
Münazara, cedel ve hilaf kavramlarıyla ilişkili bir ilimdir ve objektif tartışma ilkelerini araştırır. Münazarayı ilgili olduğu kavramlardan ayıran en bariz vasfı, yapılan tartışmada amacın hakikati ortaya çıkarmak olmasıdır. Münazara, İslam dünyasında bir ilim olarak 13. yüzyıldan itibaren teşekkül etmiştir. Müslüman bilginler bu konuda önemli eserler vermişlerdir. Tartışma teorisi hakkında çalışan düşünürlerden biri Kadı Siraceddin el-Urmevî (ö. 1283)’dir. O, İslam dünyasının yetiştirdiği önemli isimlerdendir. Urmevî, çok yönlü ilmi kişiliğiyle temayüz etmiştir. Zira o, mantık, kelam ve fıkıh gibi birçok alanla ilgili önemli eserler yazmıştır. Urmevî, mantığın tamamlayıcı parçası olarak kabul edilen münazara ilmine dair el-Vesâil îlâ Tahkîki’d-Delâil isimli dikkat çekici bir eser kaleme almıştır. Söz konusu risale kütüphanelerde yazmalar halinde bulunmaktadır. Kitabın isimlendirilmesi ve Urmevî’ye aidiyeti konularında birtakım karışıklıklar vardır. Bazı kütüphane kayıtlarında kitabın adı er-Resâil olarak yer almıştır. el-Vesâil’in kimin eseri olduğu noktasında yetersiz araştırma yapmanın sonucu olarak eksik ve yanlış bilgiler kayıtlara geçmiştir. Kütüphane kataloglarında el-Vesâil’in iki elyazması nüshasını mevcuttur. Bunlardan birincisi, Şehit Ali Paşa 2304 numarada yer almaktadır ve 45 varaktır. Eserin ikinci nüshası Çorum Hasan Paşa Kütüphanesinde 1071 numarada bulunmaktadır ve 48 varaktır.
İncelememizde elyazması bir risale olması sebebiyle el-Vesâil’in ilk önce yazma nüshalarının tespiti ve tanıtımı yapılmıştır. İkinci olarak da kitap, planı ve içeriği bakımından incelenmiştir. İçerikle ilgili araştırma, eserin münazara ilmi bakımından değerini tespit etme amacı gütmektedir.
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Urmevi’s Treatise Named al-Vasail ila Tahkîk al-Dalâil and Its Analysis in Terms of the Science of Munazara (Debate)
Öz
As a requirement of their existence, human beings interact with the outside world, especially with living beings of their own kind. The most vivid type of interaction is communication between people. Communication, which occurs in the form of mutual dialogue, sometimes takes the form of accepting and sometimes rejecting the other person's view. Different perspectives take the form of a discussion with different approaches, one rejecting the other. Discussions can get out of hand for various reasons and turn into fights and violence. This is also the case when talking about a scientific subject. Throughout history, there have been countless discussions between thinkers on every conceivable subject. The need to present different ideas in a meaningful and systematic structure has made it necessary to determine the method of discussion. The method of discussion, which has generally emerged as a dialectical method since ancient times, has manifested itself as discussion methods known by different names in the Islamic world. This discipline is generally called munazara (debate). In a discussion, debate aims to prove one's own views by refuting the claims of the other party and to reveal the objective rules of discussion needed to reach correct conclusions. In the tradition of Islamic thought, there are theories of debate that are called by different names such as cedel, munazara and hilâf. One of these methods, munazara, has been considered a part of logic. Because a valid munazara can only be structured in accordance with the principles of logic and the rules of inference. Dialectical methods that do not have this quality are inconclusive and therefore useless. Because, as is often seen in daily examples, munazara without rules means fighting blindly. Muslim thinkers have given special importance to munazara in order to prevent this situation.
The full name of the munazara accepted as a science by Islamic scholars is “âdâb al-bahs wa al-munazara”. This science was studied by ancient logicians within the scope of the subject of topica, but later it was considered as a separate field independently of it. It has been suggested that the Arabic word “munazara” may have derived from two roots: “nazîr” (similar, equal, simil) and “nazar” (idea, view). As a term, munazara is defined as “the science that examines the rules of debate”. Munazara examines the general rules of debate and the exchange of ideas to reveal the truth. Sometimes referred to as “Âdâb” or “the science of Âdâb” (ılmu’l-âdâb), munazara has also been described as the science that gives the laws of whether individual debates are in accordance with the procedure. In other words, the discipline that demonstrates the objective rules of debate needed to refute the claims of the other party in a munazara, to prove one’s own views and to reach generally correct conclusions is called "adâb al-bahs" in Islamic logic literature. Munazara is conducted with the aim of revealing the truth and reality. Due to this feature, Islamic scholars have seen munazara as beneficial and encouraged it.
Munazara is a science related to the concepts of conflict and opposition and investigates the principles of objective discussion. The most obvious feature that distinguishes munazara from the concepts it is related to is that the aim of the discussion is to reveal the truth. Munazara has been formed as a science in the Islamic world since the 13th century. Islamic scholars have produced important works on munazara, which has been a science since the 13th century in the Islamic world. One of the Muslim thinkers who worked on the theory of munazara is Qadi Sirajuddin al-Urmawi (died in 1283). He is one of the important names raised by the Islamic world. Urmawi has distinguished himself with a versatile scientific talent. Because he has written important works on many fields such as logic, theology and jurisprudence. Urmawi has written a remarkable treatise called al-Vesail ilâ Tahkîk al-Dalâil on the science of munazara, which is considered a complementary part of logic.
The treatise in question exists in manuscript form in libraries. There is some confusion about the naming of the book and its affiliation with al-Urmevi. In some library records, the name of the book is listed as al-Rasâil. As a result of insufficient research on whose work al-Vasâil is, incomplete and incorrect information has been recorded. There are two manuscript copies of al-Vasâil in library catalogs. Here, in our study, we will examine this work of Urmawi, which is a manuscript.
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