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Muʽtezile’de Zorunlu Nedensellik ve Mucize: Tabiat (Tabʽ) Teorileri Çerçevesinde Bir İnceleme
2020
Journal:  
Kader
Author:  
DOI:  
10.18317/kaderdergi.683826
Abstract:

Bu makalede, ilk dönem Muʽtezile âlimlerinden Muʽammer b. Abbâd es-Sülemî (ö. 215/830), Ebû İshâk İbrahim b. Seyyâr en-Nazzâm (ö. 231/845), Ebû Osman el-Câhız (ö. 255/869) ve Ebu’l-Kâsım el-Belhî el-Kaʽbî (ö. 319/931) tarafından savunulan tabʽ/tabiat teorisi ve bunun nedensellik ve mucize ile ilgili sonuçları ele alınmıştır. Tabʽ teorisini benimseyenler Allah Teâlâ’nın yarattığı tüm varlıklara sabit ve değişmez tabiatlar yerleştirdiğini, bu tabiatların onların tüm hareketlerini ve doğadaki olayları belirlediğini, evrende de buna dayalı zorunlu nedensel ilişkilerin hüküm sürdüğünü savunmaktadırlar. Fakat bu anlayış kelâmcıların çoğunluğu tarafından eleştirilmiş ve reddedilmiştir. Eleştirilerin odağında ise âlemde bu tarz zorunlu bir nedenselliğin kabul edilmesinin Allah’ın tabiata müdahale etmesini, yani mucize yaratmasını imkânsız kılacağı hususu yer almaktadır. Çünkü tabiat mefhumu kabul edildiğinde mucizelerin de diğer tüm fiiller gibi meydana geldiği mahallin tabiatının eseri olacağı ve bu durumda İslam inanç esaslarının temelini teşkil eden faal tanrı anlayışının ve nübüvvet inancının ispat edilemeyeceği düşünülmüştür. Bu çalışmada, tabiatçı kelâmcıların düşünce sisteminde zorunlu nedenselliğin boyutları, mucize konusunun nasıl temellendirildiği ve varlığın doğasına ilahi müdahalenin mümkün görülüp görülmediği konuları ele alınmıştır.

Keywords:

Compulsory Cause and Miracle in Mutezile: A Review In Theory Of Nature (July)
2020
Journal:  
Kader
Author:  
DOI:  
10.18317/kaderdergi.683826
Abstract:

In this article, the first period of Mutezile allies of Muammer b. Abbâd al-Sulemî (e.g. [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] [25] 231/845), Abû Osman el-Câhız [25] and [25] and [25] and [25] and [25] and [25] and [25] and [25] The theory of taboo/tabiat, which is defended by 319/931, and its causes and miracles related findings have been discussed. Those who adopt the theory of the taboo claim that all the beings created by God have fixed and unchanged natures, that these natures determine all their movements and events in nature, and that in the universe the obligatory causal relationships that are based on it are ruling. But this understanding has been criticized and rejected by the majority of the speakers. The focus of criticism is that the acceptance of this kind of compulsory reasoning in the world will make it impossible for God to interfere with nature, i.e. to create miracles. For when the nature is accepted, miracles will be the work of the nature of the neighborhood where miracles occur like all other facts, and in this case the foundation of the Islamic faith is believed that the active understanding of God and the faith of the nubuvet will not be proved. In this study, the dimensions of the compulsory causality in the thought system of natural dictators, how the subject of miracle is founded, and whether divine intervention in the nature of the existence is possible or not.

Keywords:

Necessary Causality and Miracle In Mu'tazila: An Analysis Within The Frame Of Nature (tabʽ) Theories
2020
Journal:  
Kader
Author:  
DOI:  
10.18317/kaderdergi.683826
Abstract:

This article is focused on the theory of nature (ṭabʽ) advocated by some of the early Muʽtazilī scholars such as Muʻammar b. ʽAbbād al-Sulamī (d. 215/830), Abū Isḥāq al-Naẓẓām (d. 231/845), Abū ʽUthmān al-Jāḥiẓ (d. 255/869) and Abū al-Qāsim al-Kaʽbī (d. 319/931)  and its consequences about causality and miracle. The supporters of the ṭabʽ theory argue that Allah creates all beings with innate and permanent natures and these natures determine all movements and events in universe, and that necessary causal relationships based on it prevail in the universe. But this understanding was criticized and rejected by the majority of Muslim theologians. The focal point of the criticism is God’s agency and His relationship with the universe. The acceptance of such necessary causality in the universe would make it impossible for God to intervene in nature, that is to create a miracle. So, miracles will be the work of the place where it occurs like all other acts when the concept of nature is accepted. In this case, it will not be possible to prove the omnipotence of God and belief in prophethood, which forms the basis of two principles of Islamic belief. This study deals with the dimensions of compulsory causality in the thought of naturalist Muslim theologians by addressing two questions: how the issue of miracle is grounded, and whether a divine intervention in nature of entities is possible.

Keywords:

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Kader

Field :   İlahiyat

Journal Type :   Uluslararası

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Article : 605
Cite : 1.161
2023 Impact : 0.185
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Kader