Kara Seydî-i Hamîdî (v. 912/1507) ve Umûr-ı Âmme’ye Dair Risâlesinin Tahlil, Tahkik ve Tercümesi
Metafiziğin ana meseleleri arasında sayılan ve varolmak bakımından varolana ilişen arazlar, kelâm ilminin metafizikle etkileşime geçmesiyle birlikte “umûr-ı âmme” kavramsallaştırması altında ele alınır olmuştur. Bu çerçevede varlık, birlik, çokluk, mahiyet, sebeplik (illiyet) ve sebeplilik (ma‘lûliyyet) gibi kavramlar umûr-ı âmme çatısı altında kabul edilmiş ve bu kavramların her biri birçok alt meselenin başlıkları olmuştur. Müteahhirûn dönemi düşünürleri, söz konusu kavramların ayrı ayrı ele alınması yanı sıra umûr-ı âmme teriminin kendisini felsefî bir soruna dönüştürerek onun mahiyet ve kapsamına dair sorgulamaya yönelmişlerdir. Bu durum umûr-ı âmme sorunu olarak nitelendirilebilecek bir problemin ve ona dair bir literatürün doğmasına sebep olmuştur. Bu makale, Osmanlı düşünürlerinden Kara Seydî’nin sözü geçen umûr-ı âmme sorununu kendine merkezî konu olarak seçtiği risalesinin tahlil, tahkik ve tercümesini sunmaktadır.
The Study of Qara Saydī al-Hamīdī’s Treatise on al-Umūr al-‘Āmmah Discussions with its Critical Edition and its Translation into Turkish
The essential attributes of being qua being as the main problems of metaphysics has been treated under the title of al-umūr al-āmmah sections after engaging Kalām with Islamic peripatetics. Concepts such as being, unity, multiplicity, quiddity and causality has been accepted as general things and the seperate titles of their secondary problems. Postclassical period thinkers beside trying to solve aforementioned problems started to think on the concept al-umūr al’āmmah itself and consider it as a philosophical problem. This case produced what I call al-umūr al-āmmah discussions in post-classical period of Islamic philosophy including Ottoman thinkers. In this article, I will try to treat al-umūr al-āmmah discussions over Ottoman philosopher Kara Saydī al-Hamīdī’s (d. 1507) treatise on this subject as well as to present its critical edition and translation into Turkish language.
The essential attributes of being qua being and the Necessary Being remain foundational problems in metaphysics ever since al-Fārābī. Avicenna in the beginning of his Hikmat-i Mashriqiyyah divided metaphysics according to its problems into two sections: universal science (‘ilm al-kullī) and theology (‘ilm al-rubūbī). Under ‘ilm al-kullī he covered topics such as unity (wahdat), multiplicity (kathra), universal, particular, cause (‘illat), effect (ma‘lūl) which can be intermingled (or not) with matter.
Following Avicenna, al-Bahmanyar and al-Lawkari treated these concepts as main problems of metaphysics. The latter in his Bayān al-haqq bi-dimān al-sidq suggested that the dividing of metaphysics in general sense into two sections is more suitable. The two author agreed with their master Avicenna in describing the problems of universal science as meaning or things (al-ma‘ānī wa’l-umūr).
After the Islamic peripatetics engaged with Kalām by way of the muhaqqiqūn, the above mentioned meanings and subjects were treated in separate parts entitled alumūr al-āmmah. Fakhr al-Dīn al-Rāzī were the first to treat them in his al-Mabāhith al-Mashriqiyyah and divided them into three kinds: 1) The things that are common to all divisions of existence. 2) The things that are equivalent (not exact) to them in generality. 3) The things considered as divisions of existence.
Thanks to al-Rāzī and his followers, beside its problems al-umūr al-āmmah itself became a topic of research. They started to think about it as a philosophical problem. This case produced what I call “al-umūr al-āmmah discussions” in post-classical period of Islamic philosophy.
Ottoman philosophers were not out of the discussion. They dealt with al-umūr alāmmah through compendia such as Tajrīd al-‘aqāid of al-Tūsī, Tawāli‘ al-anwār of alBaydāwī and al-Mawāqif of al-Ījī. They were involved in both the problems (masāil) of al-umūr al-‘āmmah and al-umūr al-‘āmmah discussions. Some of them devoted independent works on al-umūr al-‘āmmah by taking into account its definition and scope.
In this article, I attempt to treat al-umūr al-‘āmmah discussions conducted by an Ottoman philosopher known as Qara Saydī al-Hamīdī (d. 1507) and his treatise on the subject as well as to present its critical edition and translation into Turkish language. The work is composed from the main part which deals with al-umūr al-‘āmmah discussions based on al-Mawāqif’s second part (mawqif) and the appendix added by the author on a discussion about the origination of bodies in Hāshiya al-Tajrīd literature. He dedicated it to Sultan Bayazid II after he gave Qara Saydī a position in the Sahn-i Samān Madrasah.
