Görüntüleme
171
İndirme
19
İslam kelam geleneğinde efal-i ibâd olarak kavramsallaştırılan insan fiillerinin dini statüsü konusunda, farklı yaklaşımlar ortaya konulmuştur. Farklı mezheplerin insanın eylemlerine ilişkin yorumları, onların teolojik kabullerine göre insanın statüsünü de belirler. Söz konusu ekollere göre, teolojik bağlamda insan nedir(?) sorusuna karşılık gelen anlayışları, onların insan fiillerine ilişkin bu yargılarının bir sonucudur. Efal-i ibâd ile bağlantılı İslam geleneği içerisinde üç temel yaklaşm olduğu görülür. Bunlardan ilki Cebrî teolojik yorumdur. Cebrî ye insana nispet edilen tüm eylemlerin gerçek öznesinin Allah olduğu anlayışı ile insana söz konusu eylemlerin nispetinin sadece gramatik olduğunu iddia eder. Onlar dil yetersizlikleri sebebiyle söz konusu eylemlerin insan ile ilişkilendirildiği görüşünü ortaya atmışlardır. Buna göre gerek pozitif gerekse negatif hiçbir eylemin insana nispeti hakikaten olamaz, bu nispet ancak mecazendir tezini savunmuşlardır. Onlar bu görüşleri ile önemli oranda İslam ahiret inancı ile uzlaşması mümkün olmayan iddialarda bulunmuşlardır. Bu görüşe göre insan eylemlerinden dolayı azabı ve mükâfatı hak etmez. Allah dilediğini cennete dilediğini ise cehenneme koyar. Konuya ilişkin ikinci görüş tefviz olarak ifade edilen Mu‘tezilî tezdir. Onlar, Allah’ın insana belirli özellikler verdiği ve bu özellikler insana özgürce eylemede bulunma imkânı sağlamaktadır. İnsan iyi ya da kötü eylemi kendi tercihi ile yapar. Bu edimleri sebebiyle de insan ahiretteki durumunu kendisi belirler tezini savunurlar. Mu‘tezilî tez insan sorumluluğu konusunda başarılı görülse bile onların insanın eylemlerinin yegâne öznesi olduğu şeklindeki düşünceleri İslam inancı açısından düalist bir tanrı anlayışını gündeme getirmiş ve Mu‘tezilî ekol bu bağlamda eleştirilmiştir. Efal-i ibâda ilişkin üçüncü ve son tez ise ilk iki tezin çözüm getirmekte yetersiz kaldığı alanlarda çözüm önerisi geliştirmek amacıyla ortaya çıkmış ara çözümlerdir. Bu tez kesb teorisi olarak meşhur olmuş bir tezdir. Tezin tarihi daha eskilere dayansa bile İslam kelam geleneğinde Eş‘arî ve Mâturîdî’nin kavramı yeniden yorumlamaları ile alanda yaygınlığı artmış bir görüştür. Bu tez, tek kuram iması uyandırsa bile, kavrama ilişkin yorumlar farklılık gösterir. Bu yönüyle Eş‘arî’nin kesb yorumu Mâturîdî kesb yorumundan farklılık gösterir. Bu çalışmada İslam teolojik geleneğinde efal-i ibâda ilişkin söz konusu üç tez ele alınarak tartışılacaktır.
In the Islamic tradition, different approaches have been revealed to the religious status of human facts conceived as efal-i ibad. The interpretations of different religions about the actions of man, according to their theological acceptance, also determine the status of man. What is theory of the humanity in the theological context? Their understanding of the answer to the question is a result of their judgments concerning their human facts. There are three basic approaches in the Islamic tradition associated with Ephal-i ibad. The first of these is theological interpretation of the Hebrew. He claims that the true essence of all actions compared to man is God and that the proportion of the actions concerned to man is only grammatical. They have revealed the opinion that the actions in question are associated with man because of language deficiencies. If it is necessary to be positive or negative, no action can actually be negative to the human being, this proportion has only defended the thesis of mecasendir. They have found these claims in a significant part of Islam's faith in the world that is not possible to agree with them. The man is not worthy of punishment and remuneration for his actions. And Allah will put him in hell, and he will put him in hell. The second point of view on the subject is the Mu'tezilic thesis. They give God certain characteristics to man, and these characteristics make it possible for man to act freely. Man does good or bad actions by his own preference. This is the reason for the people who are in the life of life, and they are in the life of life, and they are in the life of life. Even if the Mu'tezili thesis was successful in human responsibility, the ideas that their actions are the sole subject of human actions have brought into force a dualist understanding of God from the point of view of Islamic faith, and the Mu'tezili ecol has been criticized in this context. The third and last thesis concerning Efal-i ibada are the interim solutions that arise in order to develop a solution proposal in areas where the first two theses are not sufficient to bring a solution. This is a well-known theory of the thesis. Though the history of the thesis is based on the ancient Islamic language tradition, the concept of Eşarî and Maturîdî is reinterpreted and the spread in the field is increased. Even if this thesis awakened the one theory, the interpretations of the conception are different. This is the difference between the worship of the worship of the worship of the worship. In this study, the theological tradition of Islam will be discussed by discussing the three theses concerning the efal-i ibada.
Different approaches have been put forward on the religious status of human acts that are conceptualized as al-afâl al-ibâd in the Islamic kalam tradition. The interpretation of different sects of human actions also determines the status of man according to their theological acceptance. According to the schools in question, their understanding of what is a human (individual) (?) In the theological context is a result of these judgments about human acts. It is seen that there are three basic approaches within the Islamic tradition associated with the Efal-i ibâd. The first of these is the Jabri theological interpretation. With the understanding that God is the real subject of all actions attributed to man by force, he claims that the proportion of actions in question to man is only grammatical. They put forward the view that the actions in question are associated with human beings due to language deficiencies. According to this, they defended the thesis that neither positive nor negative action has a proportion to human beings, this proportion is only a metaphor. With these views, they made significant claims that could not be reconciled with the belief in the Islamic afterlife. According to this view, man does not deserve punishment and reward for his actions. Allah puts whatever He wills in Paradise and whatever He wills in Hell. The second opinion on the subject is the Mu‘tazilîte thesis, which is expressed as tafwid. They have given human beings certain characteristics by God, and these features enable human beings to act freely. Man does the good or bad action by his own choice. Because of these actions, they defend the thesis that man himself determines his state in the hereafter. Even though the Mu‘tazilian thesis is considered successful in the subject of human responsibility, their idea that human beings are the sole subject of their actions brought up a dualist understanding of god in terms of Islamic belief and the Mu‘tazilian school was criticized in this context. The third and the last thesis on al-afâl al-ibâd are intermediate solutions that emerged in order to develop a solution proposal in areas where the first two theses were insufficient to solve. This thesis is a famous thesis as the theory of kasb. Even though the history of the thesis goes back to earlier times, it is a view that has increased widespread in the field with the reinterpretation of the concept by Al-Ash‘arî and al-Mâturîdî in the Islamic kalam tradition. Even if this thesis implies a single theory, interpretations of the concept differ. In this respect, the interpretation of Es‘arî's kasb differs from the interpretation of Mâturîdî kasb. In this study, the three theses in question regarding al- afâl al- ibâd in the Islamic theological tradition will be discussed.
Alan : İlahiyat
Dergi Türü : Uluslararası
Makale Detay 
Benzer Makaleler
PDF Görüntüle
Dergi Bilgisi
Eseri Dinleyin
Alıntı Yap
Bu Sayfayı Yazdırın
Paylaş
Mendeley
