Seyyid Şerîf Cürcânî'de insan fiilleri
Küçük Resim Yok
Tarih
2024
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
İnönü Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
İslam inancında insanın eylemlerinden sorumlu olduğu gerçeği insanın ontolojik olarak akıl sahibi, iradeli düşünme yetisine sahip bir varlık olmasıyla ilgilidir. İnsanın eylemlerini gerçekleştirirken kendisinde bulunan iradesini ve kudretini kullanma konusunda ne gibi sınırlılıklara sahip olduğu Allah ve insan ekseninde değerlendirilmiştir. Allah'ı diğer yaratılmışlara benzetmeme titizliği ilâhî niteliklerin merkeze alınarak insanın eylemlerindeki rolü tartışılmıştır. İrade, kudret, kesb vd. kavramlar etrafında şekillenen insan fiillerine ait tartışmalar özgürlükçü, cebri ve daha ılımlı denilebilecek yaklaşım tarzlarını ortaya çıkarmıştır. Cürcânî genel anlamda Eş`arîlik mezhebinin temel görüşlerini benimseyen bir düşünce yapısına sahip olmakla beraber Eş`arîliğin hatalı, eksik, zayıf olarak gördüğü görüş ve delilleri de düzeltmekten ve kendine özgü zihin yapısıyla farklı açılardan değerlendirmekten kaçınmamıştır. Bu çalışmada Cürcânî'nin insan fiilleri konusundaki cebri tutumu ortaya konulmuştur. İnsanın fiillerinde açıkça cebr altında olduğunu cesurca dile getirmekten kaçınmadığı, insanda hâdis bilgi, hâdis irade ve hâdis kudretin bulunduğunu ama bunların temelde ilâhî irade ve kudrete dayandığını belirtmiştir. İnsandaki zorunlu bilginin tamamen insanın iradesi dışında meydana geldiğini ama nazarî bilginin insanın nazarına bağlı olarak ilâhî irade ve kudretin âdeten insanın zihninde o bilgiyi meydana getirmesiyle gerçekleştiğini ve beşeri bilginin insanın eylemleri üzerinde herhangi bir etkiye sahip olmadığını zira bilginin kendisinde bu özelliğin bulunmadığını kabul etmiştir. İnsanda ihtiyarın bulunduğunu ama insanın bu ihtiyarının da ilâhî iradeye dayandığını dolayısıyla iradeli fiillerini ilâhî iradenin dilemesi ile gerçekleştirdiğini söylemiştir. Aynı şekilde insanda hâdis kudretin bulunduğunu ama bu kudretin mahiyet itibariyla tesir etme şartını taşımadığını dolayısıyla insanın fiillerinde bu kudretin etkisiz olduğunu hâdis kudretin fiil ile ilişkisinin yalnızca fiile kesb yoluyla taalluk etmesi şeklinde olduğunu benimsemiştir. Tevlîd konusunda insanın müvelled fiillerinin de tıpkı diğer fiiller gibi Allah tarafından meydana getirildiğini insanın bu dolaylı fiiller üzerinde bir etkisinin olmadığını benimsemiştir. Hüsün ve kubuh konusunda ise övgü ve yergi içeren fiillerin değerini belirleyenin ve fiillerin değeri hakkında hüküm verenin şeriat olduğunu kabul etmiştir.
In Islamic faith, the fact that man is responsible for his actions is related to the fact that man is an ontologically rational being capable of volitional thinking. What kind of limitations man has in using his will and power while performing his actions has been evaluated on the axis of God and man. The meticulousness of not comparing God to other creatures and the role of human beings in human actions have been discussed by focusing on divine qualities. Discussions on human actions, which are shaped around will, power, kesb and other concepts, have revealed libertarian,malgebra and more moderate approaches. Although Jurjani generally had a mindset that adopted the basic views of the Ashari sect, he did not refrain from correcting the views and evidences that he saw as flawed, incomplete, and weak and evaluating them from different viewpoints with his unique mindset. In this study, the coercive attitude of the Jurjani towards human actions was revealed. He stated that man is clearly under coercion in his actions, and that there is hadith knowledge, hadith will and hadith power in man, but these are basically based on divine will and power. He accepted that the necessary knowledge in man occurs completely outside the will of man, but that theoretical knowledge is realized by divine will and power that creates that knowledge in the mind of man, depending on the evil eye of man. Also that human knowledge does not have any effect on the actions of man because knowledge itself does not have this feature. He said that there is a will in man, but this will of man is also based on the divine will, so he performs his volitional actions with the will of the divine will. In the same way, he has adopted that there is hadith power of man, but this power doesn't have the condition of influencing in terms of its nature, therefore this power is ineffective in the actions of man. The relationship of hadith power with the act is only in the form of subordination to the act through kesb. On the subject of tawlid, he has adopted that the muvelled acts of man are brought about by God, just like other acts, and that man has no influence on these indirect acts. On the subject of husn and qubh, he accepted that it is the sharia that determines the value of acts of praise and satire and judges the value of the deeds.
In Islamic faith, the fact that man is responsible for his actions is related to the fact that man is an ontologically rational being capable of volitional thinking. What kind of limitations man has in using his will and power while performing his actions has been evaluated on the axis of God and man. The meticulousness of not comparing God to other creatures and the role of human beings in human actions have been discussed by focusing on divine qualities. Discussions on human actions, which are shaped around will, power, kesb and other concepts, have revealed libertarian,malgebra and more moderate approaches. Although Jurjani generally had a mindset that adopted the basic views of the Ashari sect, he did not refrain from correcting the views and evidences that he saw as flawed, incomplete, and weak and evaluating them from different viewpoints with his unique mindset. In this study, the coercive attitude of the Jurjani towards human actions was revealed. He stated that man is clearly under coercion in his actions, and that there is hadith knowledge, hadith will and hadith power in man, but these are basically based on divine will and power. He accepted that the necessary knowledge in man occurs completely outside the will of man, but that theoretical knowledge is realized by divine will and power that creates that knowledge in the mind of man, depending on the evil eye of man. Also that human knowledge does not have any effect on the actions of man because knowledge itself does not have this feature. He said that there is a will in man, but this will of man is also based on the divine will, so he performs his volitional actions with the will of the divine will. In the same way, he has adopted that there is hadith power of man, but this power doesn't have the condition of influencing in terms of its nature, therefore this power is ineffective in the actions of man. The relationship of hadith power with the act is only in the form of subordination to the act through kesb. On the subject of tawlid, he has adopted that the muvelled acts of man are brought about by God, just like other acts, and that man has no influence on these indirect acts. On the subject of husn and qubh, he accepted that it is the sharia that determines the value of acts of praise and satire and judges the value of the deeds.
Açıklama
Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı, Kelam Bilim Dalı
Anahtar Kelimeler
Din, Religion
