Publication: Ebû Mansûr el-Mâtürîdî'de hikmetin ve sınav dünyasının gereği olarak teklif kavramı
Abstract
Teklif, kelâmın birçok konusu ile bağlantılı olan önemli konularındandır. Zira mükellefiyet, insanı yakından ilgilendiren bir meseledir. Biz de çalışmamızda İmam Mâtürîdî’nin düşünce yapısının temellerini oluşturan hikmet ve sınav dünyası kavramlarından yola çıkarak onun teklif anlayışını ortaya koymaya çalışacağız. Mâtürîdî’nin düşünce dünyasında her şeyin yaratılışının bir gayesi ve hakikati vardır. Bu anlamları yüklediği hikmet kavramı onun eserlerinde anahtar bir kavram olarak kendisine yer bulmaktadır. Mâtürîdî’ye göre âlemdeki hiçbir şey boşuna yaratılmamış, hepsinin yaratılışında bir hikmet vardır. Bu hikmetleri idrak etmek ise kendisine verilen akıl sayesinde insana verilen kulluk vazifesidir. İnsan, Allah Teâlâ’nın bilgisine ulaşıp O’na iman etmek ve buyruklarına uymakla mükelleftir. İnsan kendisine yüklenen bu sorumluluğu yerine getirebilecek yetkinlikte yaratılmıştır. Çünkü insan akıl, irade ve güç sahibidir. Bu yüzden de fiillerinin sorumluluğu kendisine aittir. Bu sorumluluktan kurtulmak için kaderi bahane gösteremez. Çünkü Allah Teâlâ fiilleri kulun iradi tercihi doğrultusunda yaratmaktadır. Kul kendi hür iradesi ile fiili tercih etmektedir. Bu tercihlerin elbet bir sonucu da vardır. İnsan seçimlerinin sonucu ile âhirette karşılaşacaktır. Nitekim adalet ve hikmet iman eden ile inkâr edenin ayrıştırılmasını gerektirmektedir. Bu yüzden de iman edene mükâfatının inkâr edene de cezasının verilmesi gerekir. Ancak imtihan ve teklifin sıhhati açısından yapılanların karşılığı bu dünyada verilmemektedir. İmanın özgür irade ile tercih edilmesi için karşılık âhirete ertelenmiştir. Dolayısıyla İmam Mâtürîdî’ye göre hikmet imtihanı; imtihan ise teklifi gerektirmektedir. Bu teklifi ise insan yüklenmiştir. Bu sebeple bu dünyada imtihan edilmekte olan insan âhirette bunun karşılığını alacaktır. İnsanın yapması gereken, bunun farkında olarak mükellefiyetini yerine getirmeye çalışmaktır.
Obligation (taklīf) is one of the most important topics in kalām, which is related to many other topics. This is because obligation is a matter that closely concerns human beings. In our study, we will try to reveal Imam al-Māturīdī's understanding of the proposition based on the concepts of wisdom (ḥikma) and the world of testing, which constitute the foundations of his thought structure. In al-Māturīdī's world of thought, the creation of everything has a purpose and truth. The concept of wisdom, to which he attributes these meanings, finds a place in his works as a key concept. According to al-Māturīdī, nothing in the universe was created in vain, and there is a wisdom in the creation of all things. To comprehend these wisdoms is the duty of servitude given to the rational human. Human is obliged to attain the knowledge of Allah The Exalted, to believe in Him, and to obey His commands. This is because human has reason, will and power. Therefore, s/ he is responsible for his/ her own actions. S/ he cannot use fate as an excuse to escape this responsibility. This is because Allaah creates actions according to the voluntary choice of the servant. The servant chooses the action with his own free will. Of course, these choices have a consequence. Human will face the consequences of his choices in the Hereafter. Indeed, justice and wisdom require the separation of the believer and the disbeliever. Therefore, the believer must be rewarded and the disbeliever must be punished. However, for the sake of the validity of the test and the offer, the reward for what is done is not given in this world. In order for faith to be preferred with free will, the reward is postponed to the Hereafter. Therefore, according to Imam al-Māturīdī, wisdom requires testing and testing requires obligation. Human beings are burdened with this obligation. For this reason, man is being tested in this world and will be rewarded for it in the Hereafter. What man should do is to be aware of this and try to fulfill his obligation.
Obligation (taklīf) is one of the most important topics in kalām, which is related to many other topics. This is because obligation is a matter that closely concerns human beings. In our study, we will try to reveal Imam al-Māturīdī's understanding of the proposition based on the concepts of wisdom (ḥikma) and the world of testing, which constitute the foundations of his thought structure. In al-Māturīdī's world of thought, the creation of everything has a purpose and truth. The concept of wisdom, to which he attributes these meanings, finds a place in his works as a key concept. According to al-Māturīdī, nothing in the universe was created in vain, and there is a wisdom in the creation of all things. To comprehend these wisdoms is the duty of servitude given to the rational human. Human is obliged to attain the knowledge of Allah The Exalted, to believe in Him, and to obey His commands. This is because human has reason, will and power. Therefore, s/ he is responsible for his/ her own actions. S/ he cannot use fate as an excuse to escape this responsibility. This is because Allaah creates actions according to the voluntary choice of the servant. The servant chooses the action with his own free will. Of course, these choices have a consequence. Human will face the consequences of his choices in the Hereafter. Indeed, justice and wisdom require the separation of the believer and the disbeliever. Therefore, the believer must be rewarded and the disbeliever must be punished. However, for the sake of the validity of the test and the offer, the reward for what is done is not given in this world. In order for faith to be preferred with free will, the reward is postponed to the Hereafter. Therefore, according to Imam al-Māturīdī, wisdom requires testing and testing requires obligation. Human beings are burdened with this obligation. For this reason, man is being tested in this world and will be rewarded for it in the Hereafter. What man should do is to be aware of this and try to fulfill his obligation.