Özet:

Abraham is a man. Dr. Bingöl University, the Faculty of Theology, Associate of the Faculty of Sciences of Islamic Law. Prof., Bingol University, Faculty of Islamic Sciences, Department of Tafsir - Bingöl, Turkey [email protected] ORCID: 0000-0001-8119-1520 Date of entry: 04.03.2019, Date of admission: 23.04.2019 DOI: 10.34085/buifd.535495 The Talks agree that all the facts of the Supreme Creator, which are complied with the qualifying qualities, have many religious and worldly values concerning the servants. But they disputed whether the way of knowledge is the revelation of wisdom. They have pointed out two basic views on this issue, which is more known as Hüsün-kubuh and extends to discussions in the disciplines of procedure, morality, fiction and many other sciences. This contradiction, arising from different theological thoughts and epistemic arguments, is also manifested in the founding of the divine facts relating to man (ta'lîl). The majority of the speakers say that religious judgments and proposals will only exist together with the revelation, that all the facts of the Supreme Creator will be tested according to wisdom, that it contains mascara, and that this is a manifestation or possession of divine mercy. In the first place, some of the creators, including Mu'tezile, claim that some intellectual values and judgments, moving from the prejudice and priority of all the divine facts, contain wisdom and masters, are required to the Supreme Creator. They say that divine wisdom and righteousness will only be tolerated in this way, otherwise it will be a matter of meaninglessness. The conception of the hussun-kubuh adopted by Mu'tezilen has passed through two different stages in the historical process and each has been tried to be defended by a variety of arguments. 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: Mu'tezile thinks the same about the ontological source of the values that are drunk in the facts as the Esharians and Maturians, but the epistemic source of these values is different from them. In our study, all of these facts are examined by first-hand sources and the facts that the Mu'tezilen divides and cuts with the aforementioned speakers are objectively examined.

Özet:

Theologians agree that all acts of Almighty God characterised with competent attributes have significant religious and earthly value for man. However, they have different opinions on whether such value is known through revelation or reason. Theologians propose two main views in this issue, which is mostly known as husn-qubh (good-bad) and extends to discussions in procedure, ethics, fiqh and many other disciplines. This dispute, arising from different theological ideas and epistemic arguments, also manifests itself in the causation (ta‘lîl) of divine acts concerning man. Many theologians maintain that religious rulings and propositions can only exist with revelation, and all acts of Almighty God have been/will appear according to wisdom and have an inherent purpose, which is a manifestation or justification of divine mercy. On the other hand, some theologians and the Mu’tazila in particular claim, considering the necessariness and priority of some rational values and judgments, that the existence of inherent wisdom and purpose in all divine acts is obligatory for Almighty God. They assert that divine wisdom and justice can only be realised in this way, or otherwise there will be meaninglessness (absurd). The husn-qubh approach of the Mu’tazila went through two different phases (subjective, relative) in historical process, and each was defended with different arguments. In addition to employing the arguments of divine wisdom and justice very often, theologians of the Mu’tazila school also resorted to some rational and textual proofs to justify divine acts with some affairs for man. While the Mu’tazila shared the same views with the Asharis and Maturidis about the ontological source of inherent values in acts, they thought differently on the epistemological source of these values. This study addresses all these issues by referring to first-hand sources, and seeks to demonstrate, in an objective manner, the points on which the Mutazila agreed or disagreed with the Asharis and Maturidis.

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