The Qurʾān states that it is the last link in the chain of divine books, such as the Torah, Psalms, and the Gospel, and that it is also the approval and regulator of these books. As a result, there are some mutual narratives with other holy books, as well as some issues that differ from them and bring different explanations from them. These issues have been the subject of polemics, especially with Judaism and Christianity throughout the history. The crucifixion of (...) Jesus Christ formed the foundation of Christianity theology. However, the subject of ‘the cross’ has also been one of the most important issues by which Christian communities have made different explanations and interpretations since the 1st century, and have diverged accordingly. Although the docetists, who are our subject, are divided into many groups with different views, they generally accept that Jesus Christ was of a different nature from other people, had a divine nature, and therefore, it was not possible for him to be crucified. In the only verse in the Qurʾān that deals with the cross of Jesus Christ, it is mentioned that Jesus was not crucified. For this reason, a significant part of the interpretations in the commentaries have some similarities with the views of the docetics at first glance. It is possible to see more of the similarities mentioned in the commentaries, especially in the so-called “substitutionary interpretation”, in which it is stated that someone else was crucified instead of Jesus. In the Christian world, it is often claimed that Islam emerged in the Arabian Peninsula, where Christian heretics are abundant, and that it was influenced by the views of some heretic Christians. In this context, starting with John of Damascus in the 8th century, based on the above-mentioned similarities, many Christian researchers throughout the history claimed that the Qurʾān took this view from docetics. In this study, there has been an attempt to examine all of these claims. In this context, first, the docetics were researched, and as a result, it was revealed that Christians named groups with very different views from the early times as “docetic”, and that there was no standart use of the concept of “docetic” in the Christian World for centuries. It appears that it was determined that the concept would be used as a kind of umbrella concept for groups considered heretical. Then in the article, the different translations and interpretations of the verse in the Qurʾān and certain sources from the classical and modern Islamic literature were selected and identified. This led to the examination of how the said verse was understood in the Islamic world throughout the history. In this context, all types of substitutionary interpretations in the commentaries were made into a list by mentioning the sources of these interpretations, and then, these interpretations and the views of the docetics were compared. After revealing the similarities and differences in the explanations and interpretations in the commentaries and the views of the docetics, a new perspective on the subject was attempted by trying to explain the verse outside of its traditional interpretation throughout the history, considering the context of this verse and the Jewish literature. Considering that various Jewish claims about Jesus and Mary were responded to at the beginning of Qurʾānic the verse and just before the verse that mentions the cross, information in the Jewish religious literature was consulted about the allegations that Jews killed Jesus as mentioned in this verse. In this context, Jewish claims about the end of the life of Jesus in the Talmud, that they first killed him and then crucified him, were adressed and researched. Furthermore, an attempt is made to explain that the use of wa-mā qatalūhu wa-mā ṣalabūhu in the verse may be an answer to the claims of the Jews that they first killed Jesus and then crucified him. These claims of the Jews in the Talmud are further explored, and considering the context of the Jews of that time, it is explicated that these actions would not have been possible due to the political conditions in that period. Taken together, this study has attempted to address that the view claiming that docetics have an impact on the Quran via the related verse is not validand that the actual recipient of the verse is the Jews. (shrink)

Classical Arabic poetry, which constitutes an important aspect of Islamic Civilization, has an important function in understanding Islamic texts, especially the Qur'an and hadith. In this context, the poetry of Jahiliyyah, which is the source of the Qur'an's style and expressive power (expression/utterance), is important in terms of having the mentioned function.The work, which was introduced, fills a significant gap in the field by referring to the contacted function of the poem of Jahiliyyah in a theoretical and practical sense. The (...) work analyzes selected eulogies from the poems of important poets of the Jahiliyyah period in a deep way, taking into account the morphological and syntactic functions of the language. The work, which refers to the elements that should be considered in the analysis of poetry through the texts, draws attention with its didactic and dialectical style, on which the taste for language is based. (shrink)

In this study, we try to introduce the intellectual and literary personality of Temmâm Hassân and his place and importance in the modern Arabic literature, his works and translations, who was among the eminent personages of XX. century and an investigator, critic, translator and linguist. He was a prolific scholar, supplying a new countenance to the modern Arabic language in his nearly centennial life period.

The Build-Operate-Transfer (BOT) model is a financing model used especially in the financing of infrastructure projects in developing countries. It is one of the most common methods used by the countries to provide non-budgetary financing. The fact that becoming popular in the world as of the 20th Century, this model started to be implemented in the Islamic countries created the need for examining the model in terms of Islamic law. No substantive studies have been conducted on this matter in Turkey. (...) In the Arab world, the first significant development in this regard was the 23rd Term meeting of Al Baraka Group organized in Mecca in November 2002. Next, the Islamic Fiqh Community, which operates under the Organization of Islamic Cooperation, organized a meeting about the BOT model in 2009. At this meeting, ten experts from different countries presented papers on the BOT model, and a final declaration was announced at the end of the meeting. After this meeting, some independent studies were carried out on the BOT model. However, it was observed that these efforts did not reach a sufficient level, and generally remained within the framework of the papers presented at the meeting. The BOT model is a model that takes place in the form of the transfer of the facility to the relevant public institution or organization free of charge at the end of the period after the depreciation and profit of the invested capital are realized. All expenses are covered by the private enterprise. The public service or activity is operated for a certain period of time by the private enterprise. It was observed that the studies on the BOT model in Turkey mainly dated back to the last quarter of the Twentieth Century. In this context, the Law No. 3996 about the BOT model was enacted on 08 June 1994 in Turkey. Today, the BOT model is actively used in many areas, and the delivery of the service begins after the projects are completed. The BOT model has three main successive stages. In the first stage, the project is completed with the financing of OGS. In the second stage, the operating right of this project would be awarded to the investor in accordance with the contract. In the third stage, the ownership of the facility would be transferred to the relevant public institution. The BOT model was discussed in terms of Islamic law, firstly in general and then in terms of the interests and convictions. The BOT model contains many interests in terms of both the state and the society. In addition, it has certain disadvantages. There are many reasons and aims in selecting the BOT model. The most important of these reasons is the continuation of the projects and the required work without imposing a burden on the public budget. Islamic law has a structure that prioritizes public interest. In this context, the state must observe the public interest in its operations. In the BOT model, the existence of public interest is particularly notable with the projects implemented in the fields of hospitals, roads, bridges, airports and etc. Islamic jurists have different opinions regarding the contracts administered in the BOT model. Some of them consider this model as a new contract that does not exist in the tradition, while others compare it to a traditional contract. The analogies of the traditional contract have been compared to leasing, payment, foundation, fief, corporate (with partnership) and exception contracts. Others, on the other hand, considered the BOT model as an atramentous contract combining several different contracts. It seems difficult to argue that the BOT model is completely similar to any of the classical fiqh contracts. However, as a result of the BOT model, it is considered an agreement with a company to conclude a contract; therefore there is a more prominent similarity to an exception contract. Nonetheless, it is not possible to say that the BOT model fully complies with the traditional exception contract. As a matter of fact, while there is no time determination in the exception contract, the time is determined in the BOT model. In the exception contract, while the material must be completely covered by the private sector, in the BOT model, issues such as the right to land and building construction are covered by the employer. In addition, the classical exception contract does not contain many contracts as in the BOT model; and it is an agreement in which the fee is presented and terminated after the order is placed. Nonetheless, the BOT contract includes three basic contracts (construction-operation-transfer) as well as many contracts related to these contracts. Finally, considering that the BOT model was a contract, the issues in the context of the basic elements that should be included in a contract were discussed in this study. In addition, situations such as ignorance, gharar and interest in terms of affecting the validity of the contract were discussed and dealt with in terms of the BOT contract. (shrink)

In this article, the idea that the accidents (a’rād) do not have continuity for two consecutive periods of time and that they are recreated in the second moment of their existence is analyzed within the framework of al-Juwayn¬ī's approaches. For this purpose, first of all, the place of the theory of continuous creation in the thought system of mutakallimūn, and then the consequences of al-Juwaynī's acceptance of continuous creation in terms of the effectiveness of divine intervention and the understanding of (...) the universe (al-‘ālam) are touched upon. Continuous re-creation (Tajaddud al-amthal) is an understanding that is considered as the disappearance of accidents moment by moment and their re-creation with similar ones. In this way, mutakallimūn tried to explain the continuity and change in the universe, as well as the constants that do not change in things. This understanding, which is associated with the renewal of accidents at every moment, is handled by al-Juwayn¬ī within the framework of the principles that the accidents are finite and that they cannot subsist by themselves (qāim bi-nafs). Accordingly, the accident cannot carry another accident because it does not occupy space (mātahayyaza); nor does it have continuity because it cannot be self-subsisting (al-qāim) with invariability (baqā) which is an accident like itself. As a matter of fact, if the existence of the accident had continued for the second time, it would not have been possible for its like to exist in the same place. Likewise, if the accident had the characteristic of continuity, its nonexistence would be impossible. Because what is continuous at two consecutive moments would not be able to perish in the third and subsequent moments. However, senses reveal that the accidents have disappeared. Thus, the accident, which has a discontinuous and impermanent structure, becomes the subject of creation at the same time whenever it loses its existence. The understanding of continuous creation, accepted by most of the mutakallimūn, is systematized over accidents and does not include the renewal of substances. It is striking that al-Juwayn¬ī also made a distinction with regard to the renewal of the accidents and the continuity of the substances. However, by associating the persistence of the substance with the continuous creation of accidents, al-Juwayn¬ī explains this issue in a way that does not contradict the absolute power of Allah. According to him, the condition of continuity of the substance depends on the existence of the accident which subsists with it. As long as Allah wishes for the continuity of the existence of the substance, he creates the accident of baqā in it one after the other. If the accident disappears, the substance also loses its existence. Thus, God's intervention by continuous re-creation has a direct effect on the accident; the substance, depending on the accident, which is the condition of its continuity, is in need of God's intervention. Therefore, the universe as a whole is not independent of the Creator even for a moment. This understanding of creation of al-Juwayn¬ī, on the one hand, hinders the idea of necessary causality, on the other hand, it draws a model of God-world (al-‘ālam) relationship that foresees the constant intervention of the Creator, who is the Free Agent (Fā‘il Mukhtār). The idea that everything that exists before and after is dependent on Allah's creation also invalidates the idea that the objects in the world stem from the qualities they have in their own nature. (shrink)

Muammar b. Abbād al-Sulamī (d.215/830) was one of the most influential figures of his time in terms of recognizing things and making sense of the changes in the universe, which occupies an important place in Islamic thought. Muammar, who was a Basra Mu'tazilite, appears especially with his naturalistic ideas. What makes him stand out is that he also embraced atomism. Although the atomist conception was of foreign origin, the theologians revised it according to their theological views. This view was also (...) presented as a proof of God’s constant activity in the universe. Muammar, who also defined substance, body and accident, which are the basic concepts of kalam cosmology, influenced other theologians, especially with his definition of body. For Muammar, things have a nature. The body creates its accidents as a result of its own nature. Ultimately, in his thought, it is God who gives this nature to the body. Therefore, he accepts that the functioning of the universe takes place within the framework of the laws that God has set in the universe. This idea of Muammar’s about the nature of bodies is actually to demonstrate that the universe functions in a tremendous way in this way. The concept of māna, which is based on Muammar’s thought, occupies an important place at this point. With this concept, which is identified with the understanding of nature, he aimed to exclude the essence of God from the beings. In his view, this concept is also active when it comes to God’s attributes. For him, that’s why God is the wise and the powerful by means of the knowledge and the power that He possesses through the māna. According to Muammar, māna means cause. He argues that the separation of a moving object from an immobile object is the result of a māna. Therefore, objects are also differentiated from each other through a māna. A māna can exist with a māna, which brings forth the idea of the infinity of māna. However, the infinity of māna does not mean the infinity of things. Muammar’s most criticized point is the nature of objects and the fact that they undergo change as a result of this nature, that is, they create their accidents. In this case, the concept of continuous re-creation, which is generally accepted in theology, does not fit Muammar’s system. For Muammar, there is a system based on cause and effect. Although there are criticisms that this relationship he defended belongs to a strict determinist approach, in fact, it can be said that he was concerned with excluding God from situations that take place on the plane of time and space, such as movement and change. Compared to other contemporary theologians who held naturalistic views like him, Muammar’s justification of nature on the basis of māna sets him apart from the others. (shrink)

The science of Kalām aims to prove the existence and attributes of Allah. For this purpose, the theologians adopted a method that turns from the sensible universe to the unseen universe. This method, named as qiyāṣ al-ğāib alā alā al-shāḥid, created a common ground in the discussions with the dissenters. Because the sensible universe is open to human perception in a way that does not allow for denial. From this point of view, the universe, which is defined as "everything other (...) than Allah" in Ashʿarite Kalām, has been discussed in terms of both structure and functioning. Based on the principles determined by the theologians, the universe is said to be composed of substance, accidents and bodies. The said entities are basically constructed in a way that is dependent on each other and on a higher will. Based on this construct, the Ashʿarite tradition preferred to explain the functioning of the universe with the theory of custom. In fact, their basic assumptions about the universe and Allah necessitated this preference. This is because they envision Allah as a fāil al- mukhtār deity with absolute will and power. Everything in the universe, except for the events or situations deemed impossible by the mind, is within His power. In this respect, the universe is described as an area of possibilities. The Ashʿarite tradition, which is based on the nonpermanent nature of accidents, insists that accidents should be recreated at every moment. This basic defense completely reveals the dependence of the universe on Allah. Built on these basic assumptions, the theory of custom uniquely explains the functioning of the universe without imposing any limitations on Allah, who has absolute will and power. This theory, which reflects the Ashʿarite tradition exactly, enables them to explain all theological issues, especially the relationship between Allah and the universe, in a consistent manner. This study aims to examine the basic principles that led the early Ashʿarite tradition to accept the theory of custom by analyzing them under several headings. For this aim, the views of the early Ashʿarite theologians have been identified through a literature review analyzed and interpreted in the context of the matter. (shrink)

Eşʿarîliğin son aşamasını temsil eden Îcî’nin argümanları, ekoldeki geleneksel ve felsefî yaklaşımları yansıtmaktadır. Bu makale Îcî’nin Muʿtezile’nin ahlâkî realizmine karşı kullandığı temel argümanlarını sunmaktadır. Çalışmanın amacı Îcî’nin argümanlarını değiştirmeden sağlam bir şekilde sunmak, açıklamak, itirazları tartışmak ve sonunda güçlü ve zayıf yönlerini değerlendirmektir. Makalenin amacı Muʿtezile’nin argümanlarını açıklamak değildir; yine de Îcî’nin argümanlarını daha net anlamak için bazı açıklamalar yapmaktadır. Makalenin ilk kısmında Eşʿarîler ile Muʿtezile’nin ahlâk anlayışları arasında belirgin bir çizgi çizmektedir. Tartışma noktasını belirtip kelâmî argümanlar için zemin hazırlamaktadır. (...) Îcî’nin argümanları üç kısma ayrılmıştır. Birinci kısımda Îcî’nin Muʿtezile’nin ahlâkî temellerine şüphe düşürmek için insanın seçme özgürlüğünü ortadan kaldırmak için polemik argümanını sunmaktayız. Argümana karşı eleştirileri tartıştıktan sonra Îcî’nin insanın gücü ve seçme özgürlüğü konusundaki gerçek görüşünü ortaya koyuyoruz. İkinci kısım, intrinsik değerler görüşüne karşı üç argüman ihtiva etmektedir. İlk iki argüman Îcî tarafından benimsenmiş, üçüncüsü ise genel bir şekilde diğer Eşʿarîlere atfetmiştir. Bu iki argüman yalanı ve doğruyu söylemenin intrinsik etik değerleriyle ilgilenmektedir, üçüncüsü ise Eşʿarîlerin meşhur: “Bir araz başka bir araz üzerinde konamaz” deyişine dayanmaktadır. Makalenin son kısmı, Îcî’nin Muʿtezile'nin ahlâkî vecihler teorisine karşı argümanını tartışmaya ayrılmıştır. Îcî’nin argümanını tartışmadan önce teori ve taraftarları hakkında yeterli bir açıklama yapılmıştır. Ayrıca Îcî’nin ve Muʿtezile’nin ilâhî ahlâk anlayışına dair kısa bir giriş, argümanın içinde tartışılmaktadır. Adalet ve hikmet gibi bazı ilahî nitelikler Eşʿarî ve Muʿtezile’nin bakış açılarından ele alınmaktadır. Sonuç olarak makale, Îcî’nin Muʿtezile’nin ahlâkî realizmine karşı argümanlarını açık ve net bir şekilde ortaya koymakta, itirazları sunup değerlendirmekte ve argümanların güçlü ve zayıf yönlerini göstermektedir. Son olarak, Eşʿarîlerin Muʿtezile’ye karşı ahlâkî argümanlarını daha etkili bir şekilde anlamak için bir çözüm önermektedir. (shrink)

Bu araştırma, İbn Sînâcı ve İbn Sînâ-sonrası temsilciliğe ve kavramcılığa yönelik Fahreddin er-Râzî’nin tutumunun g mini, onu bu gibi öğretilere karşı giderek daha çok şüpheye düşüren nedenleri irdelemeyi amaçlamaktadır. İbn Sînâ’nın temsilciliğine göre bilgiye, zorunlu olarak, bilgi nesnelerinin mahiyetleriyle özdeş olan zihnî suretler aracılık eder. İbn Sînâ-sonrası bazı düşünürler, zihnî suretleri mahiyetleri açısından nesnelerden farklı olarak, onların yalnızca birer imgeleri olarak dikkate alıp bu açıklamayı yeniden biçimlendirirler. Râzî her iki yaklaşımı da eleştirir. Varlığın eş sesli olmayışına dayanarak İbn Sînâcı temsilciliğin (...) iki kurucu öncülünü (zihnî varlığın ayrılığını ve saf mahiyetin varoluşsal farksızlığını) reddettiği gibi, İbn Sînâ’nın teorisinin sonuçlarından birine (mahiyetlerin zihin-dışı lazımlarını bilmenin imkânsızlığına) dayanarak temsilciliğin kendisini de reddeder. Râzî başlı başına temsilciliğe karşı olarak, temsilciliğin öncüllerinden birinin (bilgi bilende yerleşik olan, izafî-olmayan belirli bir araz gerektirir) yeterince yeterince gerekçelendirilmediğini iddia eder ve ayrıca bilginin tamamen izafet olduğuna ilişkin kendi teorisine dayanarak burhanî açıdan yanlış olduğunu ileri sürer. İbn Sînâ’nın kavramcılığı şeylerin üç sınıfıyla ilgilidir; var olmayan bilgi nesneleri, basit mahiyetlerin tanımsal parçaları ve ikincil akledilirler (mantıksal nitelikler). İbn Sînâ-sonrası kavramcılar Şeyh’i aşarak, üçüncü sınıfı sadece mantıksal nitelikleri değil varlık, birlik, şeylik, kipler ve genel olarak izafetler gibi nitelikleri de içerecek şekilde genişletir. Râzî’nin var olmayan bilgi nesneleri konusunda kavramcılığa yönelik saldırısı, hem varlığın kaplam bakımından sınırsız olduğu şeklindeki genel öncülü hem de hayal nesnelerinin zihin-dışında var olmayan mahiyetlere sahip olduğu şeklindeki özel öncülü eleştirir. Râzî ayrıca (mütekabiliyet argümanı, zihnin ortadan kaldırılması argümanı gibi) genel olarak kavramcılığa karşı olan argümanlar da geliştirir. (shrink)

The need for renewal felt in various fields with the Tanẓīmat, and the changes and modernization activities realized in accordance with it, and the nature and boundaries of these activities are important issues that determine the period's intellectual agenda. Some of the proposals for a solution to save the state are related to the renewal of religious thought. The bad situation in the Ottoman Empire stems from the way religion is understood, not from religion itself, and one of the names (...) that produce ideas about the necessity of changing this way of thinking is Ḥüseyin Kāẓım Kadri. He believes that Fiqh and Exegeticsshould be based on the work of updating the content of Islamic Sciences within the framework of contemporary needs. Claiming that the basic need of society is not Science of Kalām but Catechism, Kadri claims that the attempt of the science of Kalām, regulated to respond to the needs of the age will not result in even will cause religious conflict among people. In this article, Ḥüseyin Kāẓım Kadri'sintellectual background, his suggestions for the renewal of religious thought and his objection to the new Science of Kalām are discussed.Summary: What defines the history of late Ottoman period is the concept called change. There have been reform attempts in order to canalise the military, economic, socio-cultural change and transformation due to political turmoil starting from the end of the 16th century and beginning of the 17th century. Basic argument regarding these reforms finds its base on Qanūn al-Qadīm and the idea of returning to Sharia. Along with the Declaration of the Imperial Edict of Reorganization (Edict of Gulhane) the previous reforms which were made earlier changed dimension and westernization became a government policy. During the ongoing process, the change in terms of Westernization became a current issue within every segment of Ottoman society. Need for innovation in various areas, and therefore the change and modernization movements and accordingly these movements’ nature and boundries set the intellectual agenda of the era. Some of the suggestions are associated with renewal of the religious thought which are to keep the State from difficult situation it is in. Solutions proposed in this context creates a rich intellectual discussion environment within Western, Islamist, and Turkist intellectuals. Islamists in general terms are of the opinion that the difficult situation Ottoman is in does not stem from the religion itself but the way of understanding religion; and they are of the opinion that this way of thinking should be altered; when they bring about their suggestions, it is seen that the way of thinking is their starting point. What causes the Islamists fall apart within themselves is the nature of renawal. Islamist intellectuals, supporting the idea which is the content of islamic knowledge should be updated according the needs of era, suggest various ideas in terms of which dicipline should be in charge for the needs in question. While some intellectuals are of the opinion Kalām should be prioritised, some are of the opinion Fiqh and Exegetics should be prioritised. Ḥüseyin Kāẓım Kadri, who wrote under the pseudonym of Shaykh Muḥsin-i Fānῑ ez-Ẓāhirῑ, is one of these intellectuals coming up with an idea. Kadri suggests a renawal in thinking based upon Fiqh and ExegeticsḤüseyin Kāẓım Kadriis one of the most prominent intellectuals of Constitutional Period. Working as a governor of an Ottoman province, deputy, and minister and engaging in journalism, Kadri compiles a series of work in religion, language and agriculture. All of his efforts are to find ways of saving Ottoman from its difficult situations. Thus, Kadri questions the quality of the knowledge which was brought about in religious thinking and proposes solutions. What lies under his solution is the need for a dicipline for society’ s practical problems. He bases his opinion on opposition to new theology movement. According to Kadri, ever since Kalām was codified, it has never been useful to Muslims, on the contrary it has impaired the Muslims. Renowation of Kalām creates nothing but problem. In his opinion, due to using Greek philosophy content and method, Kalām is not a dicipline authentic to Muslims, besides it is a harmful dicipline which aims to damage the essence of Islam.One of the reasons why Kalām is out of Islamic thinking tradition is because of the Mu'tazila wises are the founders of this dicipline. Kadri is of the opinion that the wises/intellectuals belonging to this school and their theories regarding to understand the existence do not contribute to the field of faith. Admitting the function of Ahl-al Sunnah school generated after the Mihna Period, Kadri states the insufficient side of that function. To him, hence the subjects such as substance (cevher) –accident (araz), hudûth-eternality, wujud (vücûd)-nothingness (adem) etc have been discussed but at that time the subject in question could not be renovated in regard to needs. Another criticism of Kadri raised against Kalām is he considers this field the reason why Muslims are divided. Especially during the times when Muslims need to be in unity and solidarity, Kadri is worried about new discursion which will occur due to the renovation of Kalām attempts. This concern of Kadri causes him to object Kalām with a pragmatic motive.Kalām which is called Usulu'd-Din is another reason why Ḥüseyin Kāẓım Kadriis against Kalām. In his opinion, theologians complicates the subjects such as amalgation and adjectives of Allah instead of making it clear with ijtihad. Kadri who considers offering proof in terms of faith as faithlessness is of the opinion that faith is not a matter of reason but a matter of sense which has no doubt among people. Criticising the struggle for the enquiry of faith, Kadri puts an emphasis on the significance of the reinterpretation of the principles, for example in the field of Fiqh which deals with the practical area and says it is the most prominent religious duty. He also criticises the imitation of the past and remarks the importance of reason in Fiqh. As an alternative to Ilm-i Kalām, he claims a new Catechism and adds, it is going to provide the religious knowledge people need. It is an ideological contrast of Ḥüseyin Kāẓım Kadrito think Kalām is the reason for all the misfortune Muslims encountered. This opposition causes him to ignore all the accumulation in Kalām field. Moreover, it is the reason why he makes emotional deductions conflicting with historical facts. Kalām plays a role just like the other fields who could not contribute to Islamic Thinking and its renovation process in accordance with the needs of time. However, it is not realistic and reasonable to think Kalām is the only one responsible. (shrink)

Bu makalede Erken dönem Eş‘ariyye’de dakîku’l-kelâm konusu izah edilmeye çalışılacaktır. Kelâm ilminin sistematik hale gelişinden itibaren konuları genellikle dakîku’l-kelâm ve celîlu’l-kelâm şeklinde ikili bir tasnifle ele alınmıştır. Dakîku’l-kelâm, konusu itibariyle âlem, âlemin unsurları, cevher, araz, cisim gibi fizik alanına tekabül ederken celîlu’l-kelâm ise uluhiyyet, nübüvvet ve sem’iyyât ile ilişkili olan metafizik alana tekabül etmektedir. Hicrî dördüncü asırda teşekkül eden Eş‘arî kelâm okulu varlık konusu başta olmak üzere fizik ve metafizik konuları sistematik bir şekilde ele almıştır. Erken dönem Eş‘arî kelâmında (...) kelâm ilminin fizik alanına tekabül eden dakîku’l-kelâm konularına epeyce yer verilmiştir. Bu çalışmada amacımız erken dönem Eş‘ariyye’nin Allah-âlem ilişkisi, âlemin hudûsu ve unsurları, cisim, cevher ve araz gibi meseleleri içeren dakîku’l-kelâm anlayışını sunmaktır. Allah-âlem ilişkisini ele almada daha önceleri Mu‘tezile tarafından kullanılan kelâm atomculuğunun Eş‘arî kelâmında da benimsenip benimsenmediğine değinilecektir. Aynı şekilde Âlemin işleyişinde bir zorunluluğun olup olmadığı meselesini konu edinen illiyet/nedensellik tartışmaları da ele alınacaktır. Bu çalışmanın erken dönem Eş‘arî kelâmının dakîku’l-kelâm alanındaki özgünlüğünü ortaya koymasını ve yeni çalışmalara kapı aralayarak literatüre bir katkı sunmasını umuyoruz. Çalışmada literatür taraması, mukayese ve metin analizi yöntemi kullanılmış olup konu erken dönem Eş‘ariyye ile sınırlandırılmıştır. (shrink)