Allah'ın Kudreti'nin İnsan Fiillerine Taalluk Alanı ve İmkânı (Kötülük Problemi Çerçevesinde Bir İnceleme)

Seyithan CAN

Article Details

Allah'ın Kudreti'nin İnsan Fiillerine Taalluk Alanı ve İmkânı (Kötülük Problemi Çerçevesinde Bir İnceleme)

Authors:

Seyithan CAN

Publisher:

Hitit University

Main Topics:

Sociology and anthropology

Journal:

Journal of Divinity Faculty of Hitit University 2019 Vol.18 Issue 36, pp.583-608

Document Type:

Article

Publication Date:

12/2019

Document Language:

Turkish

Document ID (Org No.):

2000447798

Frequency:

Bi-Annual

eISSN:

2757-6949

Abstract:

 


Tanrı inancına sahip teolojilerde, O’na
atfedilen kudretin yetkin olarak nitelendirilmesi, aynı zamanda bu kudretin
etki ettiği alanın sınırsız olduğuna yönelik bir düşüncenin oluşmasına
sebebiyet vermiştir.  Tanrı’nın
mutlaklığı açısından ele alınan bu düşünce, ateistlerin en temel argümanı olan
kötülük problemini, Tanrı’nın kudret sıfatını, işlevselliği açısından
teistlerin önüne müşkil bir mesele haline getirmiştir. Çünkü Tanrı kötülüğü
önlemek istiyor da, gücü mü yetmiyor? gibi bir soruya Tanrı inancına sahip
bütün insanlar; “Tanrı, her yönüyle mutlak sıfatlara sahiptir. Dolayısıyla O,
her şeye gücü yetendir” cevabını vereceklerdir. O halde neden kötülüğe müdahale
etmiyor? sorusu, hem inanan hem de inanmayan herkes için temel bir problem
haline gelmektedir.

.

 



The fact
that the power attributed to God in the theologies which have faith in Him is
defined as the authority has resulted in an idea that this area of power is
infinite. This thought, which is dealt with from the point of view of God's
absoluteness, has made the problem of evil, which is the most basic argument of
atheists, an inconvenient issue before the theists in terms of functionality of
God’s power attribute. All people who have faith in God would answer such
question “God wishes to prevent evil, but isn’t He powerful enough?” like this
“God has absolute attributes in every aspect. So He is omnipotent.” The
question “Then, why doesn’t He intervene with the evil?” becomes a fundamental
problem for both believers and non-believers. 

Within the
framework of the evil problem, still up-to-date today, this study seeks answers
to the discussion of Allah's intervention to the Human verbs within the scope
of early kalam scholars’ thoughts like Mu’tazila, Ashari and Mâturîdi. Absolute
power taken into account the reflection of the absolute power to the universe
in the context of the evil problem, it is seen that it acts in the perspective
of absolute good God in Mu’tazila’s theory of Aslah. At this point, it appears
that the Ash'ari do not develop an absolute good God imagination, and they
shaped God's relationship with the universe only by his absolute power.
Although the Mâturîdis limit the power of Allah according to the will and
desire of human beings within the framework of wise and dependent intervention
approach, we can say that they are in a closer line to the Asharis in creating
everything.

Summary

Summary Today,
people who have faith in Allah believe that He is absolute in every aspect. At
this point, the will and might attributes are considered attributes that
represent absoluteness. However, this issue, which is important in terms of
Allah's absoluteness, brings with it some problems for believers when
Allah-human relationship is taken into consideration. The most noteworthy of
these is the problem of evil, which has not lost its importance today as
throughout the historical process. Although it is said that Epicurus (d. 270 /
BC), who first presented this problem as a logical evidence, it is known that
it was David Hume who explicitly expressed it. Although the problem of evil has
been handled by Islamic philosophers, it has not been as systematic as in the
West. The Kalam scholars dealt with the problem rather within the framework of
power attribute of Allah. In this sense, Allah's attribute of power is shaped
in terms of human freedom, responsibility, destiny, good and evil in the
context of its relationship with human acts. After the socio-political events
in the history of Islam, the formation of Allah-human relationship on the
concept of absolute Allah has caused different ideas to emerge in the context
of Allah-human relationship, and resulted in the association of all kinds of
negativity and human product phenomena with the power of Allah. In this
respect, for a true imagination of Allah, it is important to establish the a
true relationship between man and the universe with the power of Allah. When
they look at the Kalam schools, they all accepted that Allah has power and they
try to prove this power in different ways. For example, one of the most
important scholars of Mu’tazilah, Qadî Abdulcebâr (d. 415/1025) states that the
act which results from Allah signifies that He is Able. In addition, he tried
to show that Allah is mighty by stating that the proofs that Allah is the
Creator of the world signify that he is Able without any means. The most
important point here is that he says that Allah has the potential to be Mighty.
We see that Mu’tazilah scholars handled the power of Almighty that Allah refers
to Himself in the Holy Quran as a justification. Ash’arî says that it is not
possible for the creator of the works that appear regularly around us not to
have power. Thus, he declared that created creatures signify that Allah is a
mighty being. Mâturîdî considers all that exists from Allah as proof of His
might. When we look at the Mâturîdî tradition, it is seen that they used a
method similar to the methods of Ash’arism and Mu’tazilah. In general, this
sect has based the existence of the universe on the fact that Allah is a mighty
entity. As a result, the schools of Kalam have accepted that Allah has power
and they have come together at a common point. But the question “is the domain
of power an area of inclusiveness?” has led to the emergence of disputes among
the theologians. Although the Mu’tazilah scholars accepted the absoluteness of
power, they preferred to limit it in the context of the principle of justice
and they argued that it is preserved as related to might. Mu’tazilah scholars
emphasize that Allah's might encompasses everything, but that this scope is in
terms of the possibilities of action. Therefore, they have removed the coverage
of infinite power from the point of creation of acts. In this context, they
have stated that Allah cannot be qualified for what people are capable of and
the might of Allah will not be related to these acts. In this respect, the
necessity of the Almighty God's absolute power to the universe has been
abolished by the Mu’tazilah scholars. The school of Ash'arism argued that Allah
has might and that absolute might has taken the universe. The Ash'arî scholars
agree that the absolute power of Allah is the only power that encompasses all
creatures in terms of creation. According to the Ash'aris, Allah is the true
creator and no one else is a partner in creation. In this respect, Allah's most
powerful attribute is His power to create. Therefore, they stated that the
voluntary acts of human beings are related to Allah’s power and that no other
power had any effect on human actions. In this sense, Ash'arians have evaluated
Allah's power through its absoluteness. Unlike Mu’tazilah, they state that the
power is related with persecution and it creates persecution. In this respect,
the most important difference between Mu’tazilah and them seems to lie in the
relationship between the creation of the persecution and the responsibility.
Because unlike Mu’tazilahs, Ash’arians emphasize that the creation of the
persecution by Allah does not mean that he is persecuting. Maturidism has
stated that the power of Allah is both absolute and principled. In this sense,
He uses His power in a way that is compatible with His wisdom and His Highness.
In the Māturîdî tradition, the relationship between Allah and the universe has
been dealt with within the framework of the attribute genesis as well as the
power. In this context, Allah has both power and genesis attributes from all
eternity. However, the attribute of power is an attribute that makes something
possible, whereas the genesis is the attribute that constitutes a certain thing
from these possibilities. According to the Mâturidîans, the genesis refers to
creation from nothing in terms of everything. In this sense, it can be said
that in this tradition, the idea that everything is constantly created by Allah
is dominant. However, even if they say that everything that exists in the
universe is created by Allah, they go to a point of separation in human actions
and they state that human acts are also formed according to the orientation of
human might. Therefore, we see that Maturidians also limit the absolute power
in the context of the universe.




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Article Details

Allah'ın Kudreti'nin İnsan Fiillerine Taalluk Alanı ve İmkânı (Kötülük Problemi Çerçevesinde Bir İnceleme)

Authors: Seyithan CAN

Publisher: Hitit University

Main Topics: Sociology and anthropology

Journal: Journal of Divinity Faculty of Hitit University 2019 Vol.18 Issue 36, pp.583-608

Document Type: Article

Publication Date: 12/2019

Document Language: Turkish

Document ID (Org No.): 2000447798

Frequency: Bi-Annual

eISSN: 2757-6949

Issues

Authors:

Seyithan CAN

Publisher:

Hitit University

Main Topics:

Sociology and anthropology

Journal:

Journal of Divinity Faculty of Hitit University 2019 Vol.18 Issue 36, pp.583-608

Document Type:

Article

Publication Date:

12/2019

Document Language:

Turkish

Document ID (Org No.):

2000447798

Frequency:

Bi-Annual

eISSN:

2757-6949