Abstract:

The question of the possibility of understanding the existence of God has been one of the important topics of philosophical and theological discussions throughout history. This is the question of the Abû Hanîfe Traditional Symbol and the Ehl-i Sünnet word established by Abû Mansûr Muhammad b. Muhammad b. Mahmoud al-Matturîd. It was also covered by 333/944. The truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth, the truth is the truth. The two things that do not mean the equation of the two different fields of the delay, the Maturidi, the characteristics of the delay of God, have been negative from God. He used the method of "Istidlâl b'shahid al'l-gâib" and said that the possibility of metaphysical knowledge passed through the intelligence by stating that a judgment in the person may establish a relationship between the witness and the gâib. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said: “Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: ‘Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: ‘Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: ‘Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: ‘Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: ‘Therefore, the Holy Prophet (peace and blessings of Allah be upon him) said: God says that God is a glorious and mutual being from all kinds of lack, and that some positive qualities that can be used for humans can be used for God without applying for mecasa, without causing similarity. In the words of the Holy Prophet (peace and blessings of Allah be upon him), the Holy Prophet (peace and blessings of Allah be upon him) said, “The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said, ‘The Holy Prophet (peace and blessings of Allah be upon him) said: This is what we have come to the conclusion in this work that we have focused the views of the Maturidi on the understanding of the existence of God, "in the interpretation of the meaning of the universe and life as a whole, its value - which is also included in the thought system of Maturidi - a more reasonable and more successful explanation of the fithra evidence that moves from the cosmological, teleological and human structure than the agnostic and atheistic explanations."

Abstract:

The issue of the possibility of rational knowing the existence of God has been always one of the most important philosophical and theological matters of debate through the history. This issue was handled by Mâtürîdî (333/944) who is the most powerful figure in Ebû Hanîfe School and has the biggest share in the establishment of Followers of Sunnah kalam. Mâtürîdî, who put the principle of "Things have reality" into the basis of the thinking system, says that the created universe on the basis of "eternal and created things" difference (Allah-universe) signifies Allah (the Eternal) who is the Creator of universe, and this signification does not mean that these two different things are ontologically equal, and Mâtürîdî sublates the created features in Allah.  Mâtürîdî who used the method of "istidlâl bi'ş-şâhid ale'l-gâib (reaching the knowledge of the unseen by deducting from the seen)" stated that the possibility of metaphysical information is inferred by mind, and he also thought that a relation might be established between the seen and the unseen due to a provision in the seen.  He reached the idea of "first creator" from the idea of "things are created" (the created) which needs a "creation reason", and he also stated that all things, including even the bad things  (malignity), come up for the appearance of a "hidden cause". Mâtürîdî, who says that Allah is excluded from all kinds of deficiency and qualified with perfection, argues for that some positive qualities used for human may also be used for Allah without any figurative expression.  With reference to the idea that the human is a cognizant (rational) creature, Mâtürîdî argues that he has reasonable and fair reasons for believing in a Creator; and he also uses the evidences such as creation what he called as "hadesü'l-ayân (known case)", "aim and law" that he uses with reason and measure, and “disposition" (skills coming with creation) that he links with the term nature. By this way, we reached an idea in which the disposition evidence, which comes from cosmological, and teleological ideas and the nature of human that also takes place in the thinking system of Mâtürîdî, accounts for a more reasonable and successful explanation than the agnostic and atheistic explanations for the interpretation of the meaning of universe and life as a whole

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