Publication: Mâtürîdî'ye göre Allah'ın varlığını aklen bilmenin imkânı
Abstract
Allah'ın varlığını aklen bilmenin imkânı meselesi tarih boyunca felsefî ve teolojik tartışmaların en önemli konularından birisi olmuştur. Bu mesele Ebû Hanîfe geleneğinin en güçlü siması ve Ehl-i Sünnet kelâmının kuruluşunda en büyük paya sahip olan Mâtürîdî (333/ 944) tarafından da ele alınmıştır. Eşyanın gerçekliği vardır şeklindeki ilkeyi düşünce sisteminin temeline yerleştiren Mâtürîdî, “kadîm-hâdis varlık” (Allah-âlem) ayrımına dayanarak hâdis âlemin, yaratıcısı olan Allah’a (kadîme) delalet ettiğinden, bu delaletin ise iki farklı alanı ontolojik olarak eşitleme anlamına gelmediğinden söz etmiş, hudûsa delâlet eden özellikleri Allah'tan olumsuzlamıştır. İstidlâl bi'ş-şâhid ale'l-gâib yöntemini kullanan Mâtürîdî metafizik bilginin imkânının aklın istidlâlinden geçtiğini belirtmiş, şahitteki bir hüküm sebebiyle şâhid ile gâib arasında ilişki kurulabileceğini düşünmüştür. O, nesnelerin sonradanlığının (hudûs) gerektirdiği bir fâil neden düşüncesinden bir ilk fail düşüncesine ulaşmış, kötülük (şer) olarak gördüğümüz şeyler dahil var olan tüm şeylerin hikmetin bir tezahürü olarak ortaya çıktığından bahsetmiştir. Allah'ın her türlü eksiklikten münezzeh ve her türlü kemâlle muttasıf bir varlık olduğunu belirten Mâtürîdî, insanlar için kullanılabilen birtakım pozitif niteliklerin mecaza başvurmadan, benzeşmeye yol açmadan Allah için kullanılabileceğini savunmuştur. Mâtürîdî, insanın bilen (rasyonel) bir varlık oluşundan hareketle Yaratıcı'nın varlığına inanmasının haklı ve mâkul sebeplere dayandığını savunmuş, hadesü'l-ayân dediği hudûs delilini, hikmet ve tedbîr kavramlarını kullandığı gâye ve nizâm delilini, hilkat terimiyle ilişkilendirdiği fıtrat (yaratılıştan doğruyu bulmaya elverişli kabiliyetler) delilini kullanmıştır. Böylece biz bir bütün olarak evrenin ve hayatın anlamını, değerini yorumlamada -Mâtürîdî'nin düşünce sisteminde de yer alan- kozmolojik, teleolojik ve insanın yapısından hareket eden fıtrat delillerinin agnostik ve ateistik izahlardan daha makûl ve daha başarılı bir açıklama getirdiği sonucuna ulaştık.
The issue of the possibility of rational knowing the existence of God has been always one of the most important philosophical and theological matters of debate through the history. This issue was handled by Mâtürîdî (333/ 944) who is the most powerful figure in Ebû Hanîfe School and has the biggest share in the establishment of Followers of Sunnah kalam. Mâtürîdî, who put the principle of Things have reality into the basis of the thinking system, says that the created universe on the basis of eternal and created things difference (Allah-universe) signifies Allah (the Eternal) who is the Creator of universe, and this signification does not mean that these two different things are ontologically equal, and Mâtürîdî sublates the created features in Allah. Mâtürîdî who used the method of istidlâl bi'ş-şâhid ale'l-gâib (reaching the knowledge of the unseen by deducting from the seen) stated that the possibility of metaphysical information is inferred by mind, and he also thought that a relation might be established between the seen and the unseen due to a provision in the seen. He reached the idea of first creator from the idea of things are created (the created) which needs a creation reason, and he also stated that all things, including even the bad things (malignity), come up for the appearance of a hidden cause. Mâtürîdî, who says that Allah is excluded from all kinds of deficiency and qualified with perfection, argues for that some positive qualities used for human may also be used for Allah without any figurative expression. With reference to the idea that the human is a cognizant (rational) creature, Mâtürîdî argues that he has reasonable and fair reasons for believing in a Creator; and he also uses the evidences such as creation what he called as hadesü'l-ayân (known case), aim and law that he uses with reason and measure, and “disposition (skills coming with creation) that he links with the term nature. By this way, we reached an idea in which the disposition evidence, which comes from cosmological, and teleological ideas and the nature of human that also takes place in the thinking system of Mâtürîdî, accounts for a more reasonable and successful explanation than the agnostic and atheistic explanations for the interpretation of the meaning of universe and life as a whole.
The issue of the possibility of rational knowing the existence of God has been always one of the most important philosophical and theological matters of debate through the history. This issue was handled by Mâtürîdî (333/ 944) who is the most powerful figure in Ebû Hanîfe School and has the biggest share in the establishment of Followers of Sunnah kalam. Mâtürîdî, who put the principle of Things have reality into the basis of the thinking system, says that the created universe on the basis of eternal and created things difference (Allah-universe) signifies Allah (the Eternal) who is the Creator of universe, and this signification does not mean that these two different things are ontologically equal, and Mâtürîdî sublates the created features in Allah. Mâtürîdî who used the method of istidlâl bi'ş-şâhid ale'l-gâib (reaching the knowledge of the unseen by deducting from the seen) stated that the possibility of metaphysical information is inferred by mind, and he also thought that a relation might be established between the seen and the unseen due to a provision in the seen. He reached the idea of first creator from the idea of things are created (the created) which needs a creation reason, and he also stated that all things, including even the bad things (malignity), come up for the appearance of a hidden cause. Mâtürîdî, who says that Allah is excluded from all kinds of deficiency and qualified with perfection, argues for that some positive qualities used for human may also be used for Allah without any figurative expression. With reference to the idea that the human is a cognizant (rational) creature, Mâtürîdî argues that he has reasonable and fair reasons for believing in a Creator; and he also uses the evidences such as creation what he called as hadesü'l-ayân (known case), aim and law that he uses with reason and measure, and “disposition (skills coming with creation) that he links with the term nature. By this way, we reached an idea in which the disposition evidence, which comes from cosmological, and teleological ideas and the nature of human that also takes place in the thinking system of Mâtürîdî, accounts for a more reasonable and successful explanation than the agnostic and atheistic explanations for the interpretation of the meaning of universe and life as a whole.