Abstract:

Theologians discussed the cosmology they created to explain the relationship between God and the universe over the concepts of substance and accident. Mu'tazila and Ahl as-sunnat theologians argued that the body consists of substance and accident, which they express as atom, 'individual substance, indivisible part'. In the history of Islamic thought, the idea of the individual ore became a generally accepted conception of the universe between the 3rd and 4th (9th and 12th) centuries. However, Abu Ishaq Ibrahim b. Seyyâr an-Nazzâm (d. 230/845) argued that the object, which he defined as "a long, wide and deep thing", could not be divided into a limited number, on the contrary, it could be divided indefinitely. Nazzâm, who rejected the indivisible ore atomism that the theologians defended on the basis of the substance and accident dualism, did not consider it appropriate to reduce the structure of the universe to a single element and presented a completely different understanding of the universe. Mu'tazilite and Ash'ari theologians criticized Nazzâm with a harsh language and accused him of blasphemy, arguing that the individual substance can be divided means the eternity of the universe. Nazzâm responded to the criticisms directed at him by stating that claiming that theindividual substance cannot be divided would mean expressing weakness for Allah. Nazzâm, who tried to overcome the problem that arises by accepting that the individual substance can be divided, with the theory of "tafra", developed a unique imigenation of universe against the concept of substance. In this study, it will be tried to determine the reasons for reaching this conclusion by dwelling on the arguments put forward by Nazzâm, who argues that the individual substance can be divided.

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