Author
AKKAYA ÖĞE, Fatima
Publication Place
Hits University -
Hits University
Subject
Hittite Journal of Theology, 2023-06, Vol.22 (1), p.267-302
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 2757-6949, EISSN: 2757-6949, DOI: 10.14395/hid.1229298
Record ID
cdi_doaj_primary_oai_doaj_org_article_984d8bb77c4f4734969553b76a6aeb14
Library Location
DOAJ (Directory of Open Access Journals)
Notes
According to the idea of Kalam, existence is divided into two: ancient and hadith. The opposition of the eternal God and the created world is important both in terms of the possibility of proving the existence of the eternal through the news and in recognizing the eternal by negating the features in the news from the eternal. Herein lies the importance of the atomic theory in understanding the Kalam tradition. As a concept of the universe, Mu'tazila included atomism in the science of theology. At the same time, it was in the hands of Mu'tazila theologians that the atomic theory was harmonized with the general acceptances of theology. In addition, it should be said that in Mu'tazila theology, atomism developed throughout the process, thanks to the criticisms directed at atomism and the disagreements within the sect. Ash'arite theologians, who opposed Mu'tazila on many issues, followed Mu'tazila when it came to the concept of the universe and adopted the substance-accidental theory. While incorporating the change and development that the theory has undergone in Mu'tazila theology, the Ash'arites also interpreted and transformed the theory according to their own theological acceptance and methods. The current study is devoted to Ash'arite theology, since previous studies on atomism were mostly carried out through Mu'tazila. The reason for placing substances at the center of the study, rather than accidents, which are the other components of the universe, is that accidents have been the subject of independent studies before and the substance is thought to be more fundamental in terms of theory than accidents. Because the accidents that exist with ores cannot exist without being present in ores. This situation makes ores the basic component of the universe. It should be said that, apart from the subject of the study, it differs from the existing literature with the sources it uses and the names it focuses on. In this study, the issues related to ore are identified and the identified issues are presented with a unique classification. In this context, firstly, the definition and what the substance is in Ash'arite theology is emphasized. Afterwards, the concepts of imagination and concentration were discussed in relation to the most widely accepted definition of substance in Ash'arite theology. Subsequently, the opinions of Ash'arite theologians about the properties of the substance such as its indivisibility, homogeneity, directions, shape, state at the moment of creation, survival, extinction and return were revealed. The relationship of ores with accidents and the nature of the combination of ores were also examined specifically in the Ash'ari sect. The Ash'arites' views on emptiness, which arises in relation to substance and is a controversial issue in atomism, are also included in the study. The issues mentioned are from the Ash'arites of the previous period; the founder of the sect, Ebü'l-Hasan el-Eş'arî, the third generation representatives who are claimed to have systematized the sect, Ebû Bekr el-Bâkıllânî, İbn Fûrek and Ebû İshâk el-İsferâyînî, Bâkıllânî's student Ebû Ca'fer es-Simnânî, İsferâyînî's student Abdulkâhir el-Bağdâdî and İmâmu'l-Haremeyn el-Cüveynî, one of the most important Ash'arite theologians of the subsequent period, and his contemporary Abdurrahman b. It was processed based on the works and opinions of theologians such as Me'mûn el-Mutevelli. The views put forward by Ash'arite theologians on the aforementioned issues related to ore have provided the opportunity to follow the course of atomism in Ash'arite theology and to reveal the roles of each theologian in the development of Ash'arite atomism. At the end of this study, which deals with the understanding of substance in Ash'arite theology of the subsequent period, it has been revealed that largely similar views were advocated on the subject of substance in Ash'arite theology, with some exceptions. However, it has been claimed that this does not mean that the atomic theory did not develop in Ash'arite theology. It has been observed that the development of atomism in the hands of Ash'arite theologians was in the form of elaboration of views, diversification of evidence and strengthening of weaknesses, rather than the followers of the sect criticizing each other. In addition, there are also opinions - although few in number - in which Ash'arite theologians criticize each other on the subject of substance. As a result, the views on atomism and substance in the context of Ash'arite theology of the later period, which had its own theological methods, addressees and thoughts; It is possible to say that it constitutes a good example to determine the general structure of the sect, its intellectual relations with its opponents, and the positions of the theologians belonging to the sect in the development and history of the sect. According to Kalām thought, existence is divided into qadīm (eternal) and hādith (contingent existence). The opposition between God, who is the qadīm, and the universe, which is created, is essential for proving the qadīm's existence and for negating from Him the characteristics of the hādith. Due to this background, the atomist theory is critical for understanding the Kalām tradition. It was the Mutazilites who incorporated the atomist theory into Kalām and harmonized it with Kalāmic thought. In this context, it should be noted that atomism developed in Mu‘tazilite Kalām through criticisms against atomism and intra-sectarian disputes. The Ash‘arite mutakallimūn, in opposition to the Mu‘tazilites on many issues, followed the Mu‘tazilites about the conception of the universe and adopted the atomic theory. Ashʿarite mutakallimūn did not ignore the transformation of atomism in Mu‘tazilite Kalām but they reinterpreted the theory according to their Kalām systems. Since previous studies on atomism have mainly focused on the Mu‘tazilites, this study focuses on the Ash‘arites’ understanding of substance. The reason for putting the substance at the center of the study is that it is more critical for atomic theory than accidents. Another reason for choosing substance as the subject is that accidents have already been the subject of other studies. This study differs from the present literature not only in terms of its choice of topic but also in terms of the sources it uses and the names it deals with. This study aims to identify and classify the issues related to substance in an original manner. It begins by discussing the definition of substance in Ash‘arite Kalām, followed by examining the views of Ash‘arite mutakallimūn on features of substance such as taḥayyuz and tamakkun, indivisibility, tejānus (homogeneity), direction, shape, state at the moment of hudūth, baqā (continuance in existence), fanā (ceasing to exist), and return. The study also analyzes opinions about the relationship between substances and accidents and the composition of substances within the Ash‘arite sect. Additionally, the study includes the views of Ash‘arites on the void. The study includes notable Ash‘arite mutakallimūn from the mutaqaddimīn period, such as Abū al-Hasan al-Ash‘arī, Abū Bakr al-Bāqillānī, Ibn Fūrak, Ishaq al-Isfarāʾīnī, al-Bāqillānī's student Abū Ja'far al-Simnānī, al-Baghdādī, Imām al-Haramayn al-Juwaynī, and his contemporary al-Mutawallī. These perspectives of these names on substance form the basis of the discussion, allowing for tracing of atomism's course in Ash‘arite Kalām and identifying of each mutakallim's role in its development. In conclusion, this study of the understanding of substance in the Ash‘arite Kalām of the Mutaqaddimīn Period reveals that, with some exceptions, Ash‘arite mutakallimūn held similar views on the subject. However, this does not imply that atomism did not develop in Ash‘arite Kalām. On the contrary, the development of atomism among Ash‘arite mutakallimūn took the form of elaboration of views, diversification of arguments, and strengthening of weaknesses. As a result, it has become clear that the views on atomism and substance in the early Ash‘arite Kalām constitute an excellent example for determining the general structure of the sect, the intellectual relations with the opponents, and the role of the mutakallimūn in the development and history of the sect.
Detaylı Başlık
Eş‘arî Atomculuğunun Serüveni: Mütekaddim Dönem Eş‘arî Kelâmında Cevher Anlayışı
