Author
Hikmet Şavluk, Bilal Taşkın
Publication Place
Hits University -
Hits University
Subject
Human acts
Type
Book
Language
ara,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2757-6949, DOI: 10.14395/hid.1074067
Record ID
cdi_doaj_primary_oai_doaj_org_article_4019c1ffe5e74617845d7a7bc89b1289
Library Location
DOAJ Directory of Open Access Journals
Notes
The issue of human actions is among the issues that almost all scientific and philosophical schools of thought focus on sensitively. This issue is directly or indirectly related to many issues such as the morality of human actions, the fairness of legal propositions, the reasonableness of being religiously responsible, whether it is possible to explain God's actions and judgments causally, whether there is a necessary and causal relationship between natural phenomena. Within Islamic thought, the disciplines of theology, philosophy and Sufism have examined the issue from their own unique perspectives and developed solutions to the problems related to the subject. Two fundamental problems attract attention in the evaluations of all three disciplines on the subject. The first problem is the absoluteness and limitlessness of Allah Almighty's attributes of knowledge, will and power. The second problem is whether man has the power to influence the creation of his actions in order to ground religious responsibility. The 14th century Mâturîdî theologian Şemseddin es-Samarkandî produces a solution to the issue by taking both problems into consideration. According to him, both natural phenomena have the forces to affect them and humans have the active power in their natural structure. In addition, Allah Almighty, as the source of all active forces, is the source of the forces belonging to natural phenomena and human actions. According to this explanation, while God's power covers all actions, man also has the power to bring about his actions. This approach of Samarkandî was examined under two headings in the study. Under the first heading, his thoughts on divine attributes are discussed within the framework of their relationship with the issue of human actions. Samarkandi focuses on some issues regarding adjectives. First of all, he argues that Allah Almighty is not a necessary factor that creates existence, but is an agent with will. In this context, he criticizes philosophers. Samarkandî says that the fact that Allah is the necessary factor that causes creation will cause no movement and therefore no change to occur in the universe. Because in this case, movement and change will not occur because the first thing created will always exist due to the necessary factor. According to him, "If Allah Almighty is a necessary agent, the universe cannot come into being later, and if something comes into existence later, Allah Almighty cannot be a necessary creator." Samarkandi associates God's will with His perfection and argues that God's will covers everything. An agent with willpower chooses the superior one. This is an indication of competence in action. Willing also requires knowing the things willed. Accordingly, Allah Almighty must know in advance the things He wills and creates. However, according to him, the fact that Allah Almighty knows all the things He will create does not make people's actions necessary. Because, as theology generally accepts, knowledge is subject to events. Allah Almighty knows the actions of people at all times, depending on their choices. Accordingly, the change in people's actions over time - depending on their own will - does not require a change in God's knowledge. Because Allah Almighty knows man's actions before the actions exist. Under the second title of the study, the original and eclectic approach of Samarkandî regarding the relationship between divine power and human power is examined. Samarkandî also accepts that God's power is effective on all human actions. However, this does not mean that people do not have effective power over the action. According to him, people's actions occur with two powers. Samarkandî explains this situation through the concept of chain of causes (series). As in the functioning of all natural structures in the universe, human actions also occur with natural force. All actions in the universe occur with the forces in nature. In this regard, human beings are endowed with the power to perform and abandon certain actions in their creation. However, the forces that exist in nature and in the natural structure of humans are always in need of the divine power that overflows from God's generosity. Accordingly, while God's power is effective on natural forces, natural forces are also effective on the actions in the world of creation. Samarkandi gives an example of this situation, the pain caused by a stick on the body. Even though the cause of the pain is really the stick, it is the person holding the stick who gives the painful force to the stick through the hitting action. Similarly, although man's actions depend on man's power in a real sense, it is Allah who gives man this power. In this context, Samarkandi criticizes the interpretation of kasb theory that man does not have the power to create action and that man only directs the power created by God to a certain event at the moment of action. The study deals with Samarkandi's original evaluation, within the Sunni theological tradition, which adheres to the idea of the absoluteness of divine attributes while accepting human and natural forces.
Detaylı Başlık
Kudret Sahibi Bir Fâil Olarak İnsan: Şemseddin es-Semerkandî’de İlâhî Sıfatlar ve İnsan Fiilleri İlişkisi
