An Ash'arite Scholar who Grounded the Issues of the Eschatology (Sem'iyyāt) in the Cosmology of Kalām (Daqīq al-Kalām): Ibn Humayr al-Sabtī

Fatmanur Örsdemir

Article Details

An Ash'arite Scholar who Grounded the Issues of the Eschatology (Sem'iyyāt) in the Cosmology of Kalām (Daqīq al-Kalām): Ibn Humayr al-Sabtī

Authors:

Fatmanur Örsdemir

Publisher:

Recep Tayyip Erdoğan University

Main Topics:

Kelam

Journal:

Rize İlahiyat Dergisi Issue 27, pp.267-280

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001329986

pISSN:

2980-0331

Keywords:

Abstract:

 The spread of Asharism in the Maghrib region dates back to the IV-VI centuries of Hijri. During these centuries, many scholars grew up in the region and their thoughts and works have survived to the present day. One of these scholars is Ibn Humayr al-Sabtī d. 6141217. By his time, Asharism had reached a wide scholarly accumulation in the region. Thus, he had the opportunity to closely follow the scientific and intellectual development of Asharism. He also witnessed the manipulative discourses of superstitious groups such as the Mubtılîn and the Mulhidin on the religious thoughts of the people of the region, and the objections raised by the opponents of Kalām on various theological issues. In this way, he realised that religious arguments would not be enough against these groups and individuals and came to the conclusion that rational arguments should also be used. Therefore, he wrote his theological work Muqaddimāt al-merāshid ilā ilm al-aqāid fī defi shubuḥāti al-mubtılîn wal-mulhidîn. In this work, he tried to explain the theological issues against the claims of the mentioned groups with a defensive approach based on rational foundations. In this defensive approach, one of the issues that he focused on and discussed the most was the issue of the eschatology semiyyāt. Because of the abundant use of narrative evidence in these issues, the objections of the opponents emerged through them. This situation necessitated the use of a theological method based on reasoning in addition to the use of narrative evidence. Therefore, the theoretical basis of Ibn Humayrs method based on reasoning while justifying the issues of the eschatology against his opponents was daqīq al-kalām kalām cosmology. In this framework, he attempted to respond to the objections and claims of extremist groups and individuals on the questions of the eschatology by justifying them in terms of the elements of the universe such as substance, accident and body. In fact, in addition to using theological cosmology to understand and make sense of the universe, theologians have also used it in matters such as the eschatology. It can be seen that Ibn Humayr also used this field. So much so that he thought that anyone who did not have knowledge of kalām cosmology would be incomplete in learning semiyyāt, and he stipulated that in addition to knowing the celestial matters, one should also know the daqīq matters. From this point of view, this study will examine Ibn Humayrs views on semiyyāt in theological thought and the distinctive aspects of his approach. It will attempt to identify the differences and similarities of these aspects with the Asharite thought to which he belonged and his contribution to Asharite thought in the Maghrib region. It will also examine how Ibn Humayr constructed and grounded the issues of the nature of the torment of the grave, the unity of soul and body, re-creationiâdah, and the eternity of heaven and hell on the basis of daqīq al-kalām. It analyses how he uses the properties of substance in his justifications, such as its permanence in itself, its inability to be abstracted from accidents, its mutajānismutamāṣil, and its inability to be dissolved. Similarly, the method of explaining and interpreting the properties of accidents, such as non-existence without substance, non-continuity, and the way they occur in space, will be discussed. On the other hand, since Ibn Humayr is less known compared to other Asharite scholars, it also aims to introduce him. As a result of the study, it will be seen that Ibn Humayr used Asharite daqīq thought as a basis for the questions of the eschatology against his opponents in the Maghrib region where he lived, and prepared the ground for a correct understanding of religious thought. In addition, it will be understood that he tried to present the subjects of daqīq al-kalām and jalīl al-kalām in a holistic way without making them independent of each other.

 The spread of Asharism in the Maghrib region dates back to the IV-VI centuries of Hijri. During these centuries, many scholars grew up in the region and their thoughts and works have survived to the present day. One of these scholars is Ibn Humayr al-Sabtī d. 6141217. By his time, Asharism had reached a wide scholarly accumulation in the region. Thus, he had the opportunity to closely follow the scientific and intellectual development of Asharism. He also witnessed the manipulative discourses of superstitious groups such as the Mubtılîn and the Mulhidin on the religious thoughts of the people of the region, and the objections raised by the opponents of Kalām on various theological issues. In this way, he realised that religious arguments would not be enough against these groups and individuals and came to the conclusion that rational arguments should also be used. Therefore, he wrote his theological work Muqaddimāt al-merāshid ilā ilm al-aqāid fī defi shubuḥāti al-mubtılîn wal-mulhidîn. In this work, he tried to explain the theological issues against the claims of the mentioned groups with a defensive approach based on rational foundations. In this defensive approach, one of the issues that he focused on and discussed the most was the issue of the eschatology semiyyāt. Because of the abundant use of narrative evidence in these issues, the objections of the opponents emerged through them. This situation necessitated the use of a theological method based on reasoning in addition to the use of narrative evidence. Therefore, the theoretical basis of Ibn Humayrs method based on reasoning while justifying the issues of the eschatology against his opponents was daqīq al-kalām kalām cosmology. In this framework, he attempted to respond to the objections and claims of extremist groups and individuals on the questions of the eschatology by justifying them in terms of the elements of the universe such as substance, accident and body. In fact, in addition to using theological cosmology to understand and make sense of the universe, theologians have also used it in matters such as the eschatology. It can be seen that Ibn Humayr also used this field. So much so that he thought that anyone who did not have knowledge of kalām cosmology would be incomplete in learning semiyyāt, and he stipulated that in addition to knowing the celestial matters, one should also know the daqīq matters. From this point of view, this study will examine Ibn Humayrs views on semiyyāt in theological thought and the distinctive aspects of his approach. It will attempt to identify the differences and similarities of these aspects with the Asharite thought to which he belonged and his contribution to Asharite thought in the Maghrib region. It will also examine how Ibn Humayr constructed and grounded the issues of the nature of the torment of the grave, the unity of soul and body, re-creationiâdah, and the eternity of heaven and hell on the basis of daqīq al-kalām. It analyses how he uses the properties of substance in his justifications, such as its permanence in itself, its inability to be abstracted from accidents, its mutajānismutamāṣil, and its inability to be dissolved. Similarly, the method of explaining and interpreting the properties of accidents, such as non-existence without substance, non-continuity, and the way they occur in space, will be discussed. On the other hand, since Ibn Humayr is less known compared to other Asharite scholars, it also aims to introduce him. As a result of the study, it will be seen that Ibn Humayr used Asharite daqīq thought as a basis for the questions of the eschatology against his opponents in the Maghrib region where he lived, and prepared the ground for a correct understanding of religious thought. In addition, it will be understood that he tried to present the subjects of daqīq al-kalām and jalīl al-kalām in a holistic way without making them independent of each other.

 The spread of Asharism in the Maghrib region dates back to the IV-VI centuries of Hijri. During these centuries, many scholars grew up in the region and their thoughts and works have survived to the present day. One of these scholars is Ibn Humayr al-Sabtī d. 6141217. By his time, Asharism had reached a wide scholarly accumulation in the region. Thus, he had the opportunity to closely follow the scientific and intellectual development of Asharism. He also witnessed the manipulative discourses of superstitious groups such as the Mubtılîn and the Mulhidin on the religious thoughts of the people of the region, and the objections raised by the opponents of Kalām on various theological issues. In this way, he realised that religious arguments would not be enough against these groups and individuals and came to the conclusion that rational arguments should also be used. Therefore, he wrote his theological work Muqaddimāt al-merāshid ilā ilm al-aqāid fī defi shubuḥāti al-mubtılîn wal-mulhidîn. In this work, he tried to explain the theological issues against the claims of the mentioned groups with a defensive approach based on rational foundations. In this defensive approach, one of the issues that he focused on and discussed the most was the issue of the eschatology semiyyāt. Because of the abundant use of narrative evidence in these issues, the objections of the opponents emerged through them. This situation necessitated the use of a theological method based on reasoning in addition to the use of narrative evidence. Therefore, the theoretical basis of Ibn Humayrs method based on reasoning while justifying the issues of the eschatology against his opponents was daqīq al-kalām kalām cosmology. In this framework, he attempted to respond to the objections and claims of extremist groups and individuals on the questions of the eschatology by justifying them in terms of the elements of the universe such as substance, accident and body. In fact, in addition to using theological cosmology to understand and make sense of the universe, theologians have also used it in matters such as the eschatology. It can be seen that Ibn Humayr also used this field. So much so that he thought that anyone who did not have knowledge of kalām cosmology would be incomplete in learning semiyyāt, and he stipulated that in addition to knowing the celestial matters, one should also know the daqīq matters. From this point of view, this study will examine Ibn Humayrs views on semiyyāt in theological thought and the distinctive aspects of his approach. It will attempt to identify the differences and similarities of these aspects with the Asharite thought to which he belonged and his contribution to Asharite thought in the Maghrib region. It will also examine how Ibn Humayr constructed and grounded the issues of the nature of the torment of the grave, the unity of soul and body, re-creationiâdah, and the eternity of heaven and hell on the basis of daqīq al-kalām. It analyses how he uses the properties of substance in his justifications, such as its permanence in itself, its inability to be abstracted from accidents, its mutajānismutamāṣil, and its inability to be dissolved. Similarly, the method of explaining and interpreting the properties of accidents, such as non-existence without substance, non-continuity, and the way they occur in space, will be discussed. On the other hand, since Ibn Humayr is less known compared to other Asharite scholars, it also aims to introduce him. As a result of the study, it will be seen that Ibn Humayr used Asharite daqīq thought as a basis for the questions of the eschatology against his opponents in the Maghrib region where he lived, and prepared the ground for a correct understanding of religious thought. In addition, it will be understood that he tried to present the subjects of daqīq al-kalām and jalīl al-kalām in a holistic way without making them independent of each other.

 Eşarîliğin Mağrib bölgesinde yayılmaya başlaması hicrî IV-VI. yüzyıllara dayanmaktadır. Bu yüzyıllarda bölgede birçok âlim yetişmiş ve onların düşünceleri ile eserleri günümüze kadar ulaşmıştır. Bu âlimlerden biri İbn Humeyr es-Sebtîdir ö.6141217. Onun yaşadığı döneme kadar Eşarîlik bölgede geniş bir ilmî birikime ulaşmıştır. Böylece o, Eşarîliğin ilmî ve fikrî gelişimini yakından takip etme imkânı bulmuştur. Ayrıca mübtılîn ve mülhidîn gibi batıl grupların bölge halkının dinî düşünceleri üzerindeki manipüle edici söylemlerine ve kelâma muhalif olan kimselerin çeşitli kelâmî meselelere getirdikleri itirazlara şahit olmuştur. Bu sayede o, bahsedilen gruplara ve kimselere karşı dinî delillerin yetersiz olacağını fark ederek aklî argümanların da kullanılması gerektiği kanaatine varmıştır. Bunun üzerine Mukaddimâtül-merâşid ilâ ilmil-akâid fî defi-şübühâtil-mübtılîn vel-mülhidîn adlı kelâm eserini kaleme almıştır. Bu eserinde zikredilen grupların iddialarına karşı kelâmî meseleleri aklî temellere dayanan savunmacı bir yaklaşımla izah etmeye çalışmıştır. Onun bu savunmacı yaklaşımında üzerinde en fazla yoğunlaştığı ve tartıştığı konulardan biri âhiret semiyyât mevzularıdır. Zira bahsedilen mevzularda naklî deliller çokça kullanıldığından dolayı muarızların itirazları bunlar üzerinden ortaya çıkmıştır. Bu durum âhiret konularında naklî delilin kullanılmasının yanında akıl yürütmeye dayalı bir kelâm yönteminin kullanımını da gerekli kılmıştır. Bundan dolayı İbn Humeyrin muarızlarına karşı âhiret konularını temellendirirken akıl yürütmeye dayalı yönteminin teorik zeminini de dakīkul-kelâm kelâm kozmolojisi oluşturmuştur. Bu çerçevede o, aşırı grupların ve kimselerin âhiret konularındaki itirazlarına ve iddialarına karşı âlemin unsurları olan cevher, araz ve cisim gibi cüzler üzerinden temellendirmeler yaparak cevap vermeye çalışmıştır. Nitekim bakıldığında kelâmcılar kelâm kozmolojisini âlemi, anlama ve anlamlandırma hususunda kullanmalarının yanında âhiret gibi konularda da kullanmışlardır. İbn Humeyrin de bu alanı kullandığı görülmektedir. Öyle ki o, kelâm kozmolojisine dair bilgisi olmayan kimsenin semiyyât bahislerini öğrenmesinin eksik olacağını düşünmüş; celîl konuların bilinmesinin yanı sıra dakīk mevzuların da bilinmesini şart koşmuştur. Buradan hareketle bu çalışmada, İbn Humeyrin kelâm düşüncesinde yer alan semiyyât konusundaki görüşleri ve sergilediği yaklaşımın ayırt edici yönleri incelenecektir. Ele alınan yönlerin bağlı bulunduğu Eşâri düşünceden farkı, benzerliği ve Mağrib bölgesi Eşarîliğine katkısı ortaya koyulmaya çalışılacaktır. Ayrıca İbn Humeyrin, kabir azabının mahiyeti, ruh-beden birlikteliği, yeniden yaratmaiâde ve cennet-cehennemin ebedîliği konularını dakīkul-kelâm temelinde nasıl inşa edip temellendirdiği araştırılacaktır. Onun yaptığı temellendirmelerinde cevherin tek başına kaim olma, arazlardan soyutlanamama, mütecânismütemâsil olma ve parçalanamama gibi özelliklerini nasıl kullandığı irdelenecektir. Aynı şekilde arazların, cevher olmadan kaim olamama, devamlı olamama ve mekânda oluş şekilleri gibi niteliklerini açıklama ve anlamlandırma yöntemi ele alınacaktır. Öte yandan İbn Humeyr, diğer Eşarî âlimlere kıyasla az bilindiğinden dolayı kendisinin tanıtılması da amaçlanmaktadır. Çalışma sonucunda İbn Humeyrin yaşadığı Mağrib bölgesinde muarızlarına karşı Eşarî dakīk düşünceyi âhiret konularında temel aldığı ve dini düşüncenin doğru bir şekilde anlaşılmasına zemin hazırladığı görülecektir. Bunun yanında dakīkul-kelâm ve celîlul-kelâm konularını birbirinden bağımsızlaştırmadan bütünsel bir şekilde ortaya koymaya çalıştığı anlaşılacaktır.

Article Details

An Ash'arite Scholar who Grounded the Issues of the Eschatology (Sem'iyyāt) in the Cosmology of Kalām (Daqīq al-Kalām): Ibn Humayr al-Sabtī

Authors:

Fatmanur Örsdemir

Publisher:

Recep Tayyip Erdoğan University

Main Topics:

Kelam

Journal:

Rize İlahiyat Dergisi Issue 27, pp.267-280

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001329986

pISSN:

2980-0331

Kalam

Ibn Humayr al-Sabti

Eschatology

Kalam Cosmology

Ash'arite MaghribKelam

ibn Humeyr es-Sebti

Âhiret

Kelam Kozmolojsi

Mağrib Eş'ariliği

Issues

Article Details

Authors: Fatmanur Örsdemir

Publisher: Recep Tayyip Erdoğan University

Main Topics: Kelam

Journal: Rize İlahiyat Dergisi Issue 27, pp.267-280

Document Type: Article

Publication Date: 10/2024

Document Language: Turkish

Document ID (Org No.): 2001329986

pISSN: 2980-0331

Issues

Authors:

Fatmanur Örsdemir

Publisher:

Recep Tayyip Erdoğan University

Main Topics:

Kelam

Journal:

Rize İlahiyat Dergisi Issue 27, pp.267-280

Document Type:

Article

Publication Date:

10/2024

Document Language:

Turkish

Document ID (Org No.):

2001329986

pISSN:

2980-0331