Nûreddîn es-Sâbûnî’ye Göre Kudret-Fiil İlişkisi Çerçevesinde İnsan Fiilleri ve Sorumlu Özgür Kişilik
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Tarih
2021
Yazarlar
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Cilt Başlığı
Yayıncı
Milel ve Nihal İnanç, Kültür ve Mitoloji Araştırmaları Dergisi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Bu çalışma, Buharalı Hanefî ve Mâtürîdî âlimi olan Nûreddîn esSâbûnî’nin (ö. 580/1184), el-Kifâye ve onun özeti mahiyetinde el-Bidâyeadlı eserlerinden istifade edilerek oluşturulmuştur. Çalışmanın odaknoktasını, insanın eylemlerini gerçekleştirirken özgür ve sorumlu olduğudüşüncesi oluşturmaktadır. Çalışmada dolaylı olarak cevabı aranan soru iseşer/çirkin olarak bilinen eylemlerin failinin kim olduğudur. Mu‘tezile,insanın eylemlerini yaparken özgür ve sorumlu olduğunu göstermekamacıyla onu fiillerinin yaratıcısı kabul etmiştir. Dolayısıyla onlara göreşerrin yaratıcısı da insan olmaktadır. Ehl-i sünnet, hayrın da şerrin deyaratıcısının Allah olduğunu söyleyerek buna karşı çıkmıştır. Genel SünnîMâtürîdî çizgiyi takip eden Sâbûnî, yaratmayı (halk) Allah’a kesbi deinsana atfederek, bir yandan insanın eylemlerinde asla Allah’tan müstağnikalamayacağını, diğer yandan da özgür ve sorumlu olduğunutemellendirmeye çalışmıştır. O, Eş’arîyye’den farklı olarak söz konusukesbin hakiki fiil niteliğinde olduğunu belirtmiştir. Sâbûnî söz konusutemellendirmeyi gerçekleştirmek üzere, insana kesbini gerçekleştirirkengerekli olan kudretin özelliklerinden hareket etmiş ve kudretin fille beraberolması, süreksiz/devamsız olması ve iki zıt şeye elverişli olması gerektiğinibelirtmiştir.
This study has been developed with reference to the works al-Kifayah and its associated summary al-Bidayah written by Nuraddin as-Sabuni (d.580/1184), a scholar of Bukhara Hanafism and Maturidism. The postulate that human beings are free and responsible while performing their actions forms the focus of the study. The study indirectly seeks a possible answer to this question: who is the perpetrator of evil actions? Mu'tazila considers the human as the creator of his own acts to adduce that they are free and responsible while committing their acts. Thereby, in view of their opinion it is also the human who creates evil acts. Sunnah-followers opposed this assertion via the counterargument that Allah is the creator of both good and evil. Sabuni who abides by the inclination of general Sunnism and Maturidism, by referring creation (calling into being) to Allah and acquisition (kasb) to human, has attempted to form such a base articulating that, on one side, people can never be free from God in their actions, and, on the other side, they are also free and responsible in this regard. Differing from Ash‘ariyyah, he states that, the acquisition in question bears the essence of a real act. To actualize his argument in question, Sabuni infers from the features of the power that is required for the people during the actualization of their own acquisition, and he claims that the power must be together with the act, must be impermanent/discontinuous, and also be appropriate for the two opposing things.
This study has been developed with reference to the works al-Kifayah and its associated summary al-Bidayah written by Nuraddin as-Sabuni (d.580/1184), a scholar of Bukhara Hanafism and Maturidism. The postulate that human beings are free and responsible while performing their actions forms the focus of the study. The study indirectly seeks a possible answer to this question: who is the perpetrator of evil actions? Mu'tazila considers the human as the creator of his own acts to adduce that they are free and responsible while committing their acts. Thereby, in view of their opinion it is also the human who creates evil acts. Sunnah-followers opposed this assertion via the counterargument that Allah is the creator of both good and evil. Sabuni who abides by the inclination of general Sunnism and Maturidism, by referring creation (calling into being) to Allah and acquisition (kasb) to human, has attempted to form such a base articulating that, on one side, people can never be free from God in their actions, and, on the other side, they are also free and responsible in this regard. Differing from Ash‘ariyyah, he states that, the acquisition in question bears the essence of a real act. To actualize his argument in question, Sabuni infers from the features of the power that is required for the people during the actualization of their own acquisition, and he claims that the power must be together with the act, must be impermanent/discontinuous, and also be appropriate for the two opposing things.
Açıklama
Anahtar Kelimeler
Kelâm, İnsan Fiilleri, Halk-Kesb, İstitâat/Kudret, CevherAraz., Kalam, Human Acts, Creation-Acquisition (Kasb), Potency/Power, Essence-Impermanence.
Kaynak
Milel ve Nihal İnanç, Kültür ve Mitoloji Araştırmaları Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
18
Sayı
1
Künye
ŞAHİNALP H (2021). Nûreddîn es-Sâbûnî’ye Göre Kudret-Fiil İlişkisi Çerçevesinde İnsan Fiilleri ve Sorumlu Özgür Kişilik. Milel ve Nihal İnanç, Kültür ve Mitoloji Araştırmaları Dergisi, 18(1), 97 - 119. Doi: 10.17131/milel.927116
