Ehl-i Sünnet ve Mu’tezile’ye göre kesb nazariyesi
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Dosyalar
Tarih
2018
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Batman Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Kelam ilminde önemli bir yere sahip olan Kesb Teorisi İmam Eş’arî’nin kelama dâhil ettiği ve ilk günden bu güne kadar
net olarak neyi ortaya koyduğu hakkında son noktanın konulamadığı bir nazariyedir. Zaman içerisinde birçok kelam âlimi bu
konuyu ele alıp değerlendirmiştir.
Halku Ef’âl-i İbâd çatısı altında ele alınan kesb teorisinde asıl tarafları Cebriyye, Mu’tezile ve Ehl-i Sünnet meydana
getirmektedir. İnsanın ihtiyarî fiillerinde her bir grup farklı yaklaşımlar ortaya koysa da ızdırarî fiiller alanında aralarında herhangi
bir problem görünmemektedir. Zira insanlar kendi iradeleriyle ortaya koydukları ihtiyarî fiillerinden sorumlu tutulmaktadır. İşte bu
noktada ihtiyari fiillerin insan tarafından mı yoksa Allah tarafından mı yaratıldığı sorusu büyük önem arz etmektedir. Bir taraftan
insanın bütün fiillerinde mecbur olduğunu, fillerin kendisine mecazen nispet edildiğini, gerçekte bunları işlemeye mecbur olduğunu
ve bu fiillerin hakiki olarak Allah’a izafe edildiğini söyleyen Cebriyye; diğer taraftan insanın iyilik ve kötülükten, sevap ve ikabtan
mesul tutulduğuna göre fiillerinde tamamen hür olması, fiillerin insanın tasarrufunda bulunması gerektiğini ve insanın bu fiillerin
hakiki faili ve yaratıcısı olmasının vacip olduğunu aksi takdirde insanın ortaya koyduğu fiillerinden dolayı her hangi bir
sorumluluğunun olmayacağını iddia eden Mu’tezile; bir başka tarafta ise Cebriyye ve Mu’tezile arasında, ifrat ve tefritten uzak
duran Ehl-i Sünnet (Eş’arî-Mâturîdî) fırkası bulunmaktadır ki bunlara göre ise insan Allah’ın kendisinde var ettiği hâdis kudreti
kullanarak fiillerini kesbetmekte ve yaptıklarından sorumlu tutulmakta ancak hem fiilleri hem de insandaki bu kudreti yaratanın
Allah olduğu kabul edilmektedir. Kısacası insan ihtiyar sahibi bir kâsib olurken Allah da icâd ve ihtirâ’da bulunan hâlık olmaktadır.
Kesb Theory, which both has a great importance in Kalam science and Imam Al-Ash`ari included in Kalam, is a hypothesis that has not been yet able to be decided precisely what it puts forth. From time to time, many Kalam scholars have dealt with and commentated on this subject. In Kesb Theory, which was dealt with in point of Halku Ef’âl-i İbâd, main sides are consisted of Jabriyya, Mu'tazila and Ahl-i Sunnah. Though every single group puts different approaches in terms of one's discretionary actions, there seems no problem in the area of indispensable actions. That is because people are held responsible for their discretionary actions which they perform on their own volition. At this very point, it carries weight with whether discretionary actions are created by human or Allah. On the one hand is , Jabriyya, that tells one is compelled with his all actions, and actions are respected figuratively, and virtually he is forced to act those and in truth those acts are attributed to Allah; on the other hand is Mu'tazila, that alleges one should completely be free in his acts because he is held responsible for both good and evil, mitzvah and torment so that acts can be in one's responsibility and it is wajib for him to be the actor and the creator of his own acts - or he wouldn't have any responsibilities; and on another hand; between Jabriyya and Mu'tazila, is Ahl-i Sunnah (Ash'ari-Maturidi) that stays far from extremism and deficiency, according to whose fact is accepted that human performs his actions using the power coming from the Creator and is held responsible for what he does and both that power and those acts are created by Allah. In short, while human is an autonomous winner, God is an inevitable Creator.
Kesb Theory, which both has a great importance in Kalam science and Imam Al-Ash`ari included in Kalam, is a hypothesis that has not been yet able to be decided precisely what it puts forth. From time to time, many Kalam scholars have dealt with and commentated on this subject. In Kesb Theory, which was dealt with in point of Halku Ef’âl-i İbâd, main sides are consisted of Jabriyya, Mu'tazila and Ahl-i Sunnah. Though every single group puts different approaches in terms of one's discretionary actions, there seems no problem in the area of indispensable actions. That is because people are held responsible for their discretionary actions which they perform on their own volition. At this very point, it carries weight with whether discretionary actions are created by human or Allah. On the one hand is , Jabriyya, that tells one is compelled with his all actions, and actions are respected figuratively, and virtually he is forced to act those and in truth those acts are attributed to Allah; on the other hand is Mu'tazila, that alleges one should completely be free in his acts because he is held responsible for both good and evil, mitzvah and torment so that acts can be in one's responsibility and it is wajib for him to be the actor and the creator of his own acts - or he wouldn't have any responsibilities; and on another hand; between Jabriyya and Mu'tazila, is Ahl-i Sunnah (Ash'ari-Maturidi) that stays far from extremism and deficiency, according to whose fact is accepted that human performs his actions using the power coming from the Creator and is held responsible for what he does and both that power and those acts are created by Allah. In short, while human is an autonomous winner, God is an inevitable Creator.
Açıklama
Anahtar Kelimeler
Kesb, Ef’âlu’l-İbâd, Mu’tezile, Eş’arî, Mâturîdî, Ef-alu'l-Ibad/Human Act, Mu'tazilite, Ash'aris, al-Maturidi
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
2
Sayı
1
Künye
Uysal, E. (2018). Ehl-i Sünnet ve Mu’tezile’ye göre kesb nazariyesi. Batman Üniversitesi İslami İlimler Hakemli Dergisi, 2(1), ss. 39-51.
