Meşşāī Gelenekten İsmailîliğe Sudûr Teorisi: Ebū Naṣr el-Fārābī ve Ḥamīdu'd-Dīn el-Kirmānī Bağlamında Bir Değerlendirme.

The main purpose of many theories about the nature of creation is to explain the relationship between God and the universe. According to the model of cosmology developed with Aristotle (d. 322 BC), based on the additions made by Ptolemy (d. 168), the relationship between God and the universe is not based on creation, but rather a limited influence of God on the universe. With Plotinus, a new model was introduced that all things emanated from God, which radically diverged from old references, even though it takes them into account. Arguing that creation occurred as a result of overflowing from the One in the form of emanation, Plotinus (d. 270) thought that the existence of beings necessarily came out of the One, staying within the boundaries of cosmology known from the very beginning. Plotinus based his theory on the assumption that each categories called intellects that emanated from God or the One corresponds to a sphere in the superlunar realm, by combining them with the cosmologies of Aristotle and Ptolemy. Al-Fārābī's (d. 339/950) theory of emanation, one of the essential components of his metaphysics, his design of the One, which was at the peak of the cosmic order, beyond existence and thought, unlike the One of Plotinus (tō hen) or the First of Proclus (d. 485) (tō proton), is extremely important for the development of the theory. In his thought, while the emanation from the First to the second and thus to the eleventh intellects occurs, a reasoning process takes place from the eleventh to the tenth and thus to the First on the other hand. In this bipolar understanding, while the emanation process is downward, the reasoning process is upwards. Although al-Fārābī does not explicitly state it in his work, al-Madīna alfād? ilah, the emanation of the second being from the First takes place simultaneously, in an eternal form, and necessarily with God's thinking of his own essence. On the other hand, al-Fārābī's theory of emanation differs from the three hypostases of the One, Intellect, and Soul put forward by Plotinus. Among the Islamic sects, especially Ismāīlism, stands out with its distinctive views of being, a synthesis of Neoplatonist emanation and Islamic creation ex nihilo. For example, Abū Yaqūb al-Sijistānī (d. 393/1003), as an Ismāīlī thinker in the post-Fārābī tradition of Islamic philosophy, adopted some elements of Neoplatonic ideas, on the one hand; and he thought that the view of creation originating from the Qur'an should not be ignored, on the other. While his ideas based on the One's transcendence and hierarchy appear quite compatible with Islamic teaching, his emanation system has also always accepted some form of God's involvement in nature and creation, which Ismāīlī theology vehemently rejects. Therefore, al-Sijistānī presents an understanding of emanation that essentially preserves the three hypostases of Plotinus, positions God outside of reality, and thus restricts him only to the function of creation. Another Ismāīlī thinker amīd al-Dīn al-Kirmānī's (d. 411/1020) system, on the other hand, is generally emanationist, and yet differs from al-Fārābī's in the emergence of the first being (the Universal Intellect). Accordingly, the Universal Intellect was created by God out of nothing (ibdā). At this point, he prefers to adhere to his Ismāīlī predecessors. Apart from this, al-Kirmānī adheres to Fārābī's system of emanation even though he uses terminologically different concepts from al-Fārābī. This article aims to compare the Fārābīan interpretation of the Plotinian formulation of the emanation theory with that of al-Kirmānī, in terms of its parallels and distinctions. [ABSTRACT FROM AUTHOR]