Reinterpretation of the Problem of Evil in the Science of Kalam

Hulusi Arslan

Makale detayları

Reinterpretation of the Problem of Evil in the Science of Kalam

Yazarlar:

Hulusi Arslan

Yayıncı:

Fırat University

Ana Başlıklar:

Kelam

Dergi:

Fırat Üniversitesi İlahiyat Fakültesi Dergisi Vol.28 Issue 2, pp.17-32

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001307742

pISSN:

1304-639X

Anahtar kelimeler:

Özet:

 The problem of evil is the problem of reconciling the worlds afflictions with the fundamental attributes and justice of God. Throughout their lives people encounter painful events originating from nature and other individuals. Furthermore, it is believed that God created everything, particularly in divine religions. Scholars and thinkers have debated for centuries why an omniscient, omnipotent, just, and compassionate God would create evil. The problem of evil is sometimes employed by atheists as evidence against religion, and at times as philosophical proof for the absence of God. Nowadays, it exerts a profound impact on peoples beliefs within social media platforms. This article aims to address doubts and objections surrounding the problem of evil. Numerous studies have been conducted on this current issue. The subject, which is basically examined as natural and moral evil in the philosophy of religion, has been examined under the titles such as justice and cruelty, goodness and evil, will and power in classical theology. In this study, the subject is examined in terms of the relationship between the subject of evil and its object, and attention is drawn to the role of man in the formation of evil. In this context, a general overview of the problem of evil is presented in the introduction. The second section delves into how the problem of evil is approached in philosophical and theological traditions, specifically examining the viewpoints of classical kalam schools. In the later parts of the study, the subject has been tried to be reinterpreted under different titles. Within this framework, it is suggested that some doubts and questions about the problem of evil arise from a lack of understanding of religion, while others stem from interpretations perceived as religious within the tradition. To propose a solution to the problem, the concept of God, known for its power and authority in classical times, should be reevaluated. In the context of Islam, God should be considered as an entity possessing complete knowledge, absolute will and power, and creating the universe for goodness, possesses justice and mercy and bestows numerous blessings upon humanity. This perspective finds ample support in the verses of the Quran. The problem of evil sometimes emerges from misconceiving the relationship between God and nature as equivalent to a God-human relationship. However, God designed the universes order to support the emergence of life in nature and make it conducive to the lives of all living beings, particularly humans. Natural phenomena and events unfold by the laws set by Allah. Evils such as diseases, fires, earthquakes, floods, storms, volcanic eruptions, rain, and lightning are not events directly orchestrated by God to harm humans. The harm they cause is primarily a result of humans negative interactions with nature. Precautions can mitigate these harms. Yet, humans who pollute air, water, and forests and build poorly located structures hastily attribute the resulting evils to God. A careful examination of the numerous blessings in nature underscores that the universe was created by God as a benevolent order. God created humanity to undergo tests within such a world, aiming for human happiness in both this world and the hereafter. Thus, the entirety of Gods will be goodness. Evil, conversely, arises from humanitys exercise of free will and the potential to commit malevolent acts. Consequently, evil stems from human interactions with nature and fellow beings. Destiny is another frequently misconstrued aspect. It refers to the natural and moral laws established by Almighty Allah to govern the order of nature and human existence. Destiny presents a realm of possibilities and does not coerce anyones actions. To address the problem of evil, the portrayal of God, whose sole intent is good, must be reconstructed. Additionally, concepts like testing, fate, death, and sustenance need to be reinterpreted in alignment with this conception. Furthermore, methods that facilitate the acquisition of accurate religious information through social media should be developed to suit contemporary requirements.

 The problem of evil is the problem of reconciling the worlds afflictions with the fundamental attributes and justice of God. Throughout their lives people encounter painful events originating from nature and other individuals. Furthermore, it is believed that God created everything, particularly in divine religions. Scholars and thinkers have debated for centuries why an omniscient, omnipotent, just, and compassionate God would create evil. The problem of evil is sometimes employed by atheists as evidence against religion, and at times as philosophical proof for the absence of God. Nowadays, it exerts a profound impact on peoples beliefs within social media platforms. This article aims to address doubts and objections surrounding the problem of evil. Numerous studies have been conducted on this current issue. The subject, which is basically examined as natural and moral evil in the philosophy of religion, has been examined under the titles such as justice and cruelty, goodness and evil, will and power in classical theology. In this study, the subject is examined in terms of the relationship between the subject of evil and its object, and attention is drawn to the role of man in the formation of evil. In this context, a general overview of the problem of evil is presented in the introduction. The second section delves into how the problem of evil is approached in philosophical and theological traditions, specifically examining the viewpoints of classical kalam schools. In the later parts of the study, the subject has been tried to be reinterpreted under different titles. Within this framework, it is suggested that some doubts and questions about the problem of evil arise from a lack of understanding of religion, while others stem from interpretations perceived as religious within the tradition. To propose a solution to the problem, the concept of God, known for its power and authority in classical times, should be reevaluated. In the context of Islam, God should be considered as an entity possessing complete knowledge, absolute will and power, and creating the universe for goodness, possesses justice and mercy and bestows numerous blessings upon humanity. This perspective finds ample support in the verses of the Quran. The problem of evil sometimes emerges from misconceiving the relationship between God and nature as equivalent to a God-human relationship. However, God designed the universes order to support the emergence of life in nature and make it conducive to the lives of all living beings, particularly humans. Natural phenomena and events unfold by the laws set by Allah. Evils such as diseases, fires, earthquakes, floods, storms, volcanic eruptions, rain, and lightning are not events directly orchestrated by God to harm humans. The harm they cause is primarily a result of humans negative interactions with nature. Precautions can mitigate these harms. Yet, humans who pollute air, water, and forests and build poorly located structures hastily attribute the resulting evils to God. A careful examination of the numerous blessings in nature underscores that the universe was created by God as a benevolent order. God created humanity to undergo tests within such a world, aiming for human happiness in both this world and the hereafter. Thus, the entirety of Gods will be goodness. Evil, conversely, arises from humanitys exercise of free will and the potential to commit malevolent acts. Consequently, evil stems from human interactions with nature and fellow beings. Destiny is another frequently misconstrued aspect. It refers to the natural and moral laws established by Almighty Allah to govern the order of nature and human existence. Destiny presents a realm of possibilities and does not coerce anyones actions. To address the problem of evil, the portrayal of God, whose sole intent is good, must be reconstructed. Additionally, concepts like testing, fate, death, and sustenance need to be reinterpreted in alignment with this conception. Furthermore, methods that facilitate the acquisition of accurate religious information through social media should be developed to suit contemporary requirements.

 The problem of evil is the problem of reconciling the worlds afflictions with the fundamental attributes and justice of God. Throughout their lives people encounter painful events originating from nature and other individuals. Furthermore, it is believed that God created everything, particularly in divine religions. Scholars and thinkers have debated for centuries why an omniscient, omnipotent, just, and compassionate God would create evil. The problem of evil is sometimes employed by atheists as evidence against religion, and at times as philosophical proof for the absence of God. Nowadays, it exerts a profound impact on peoples beliefs within social media platforms. This article aims to address doubts and objections surrounding the problem of evil. Numerous studies have been conducted on this current issue. The subject, which is basically examined as natural and moral evil in the philosophy of religion, has been examined under the titles such as justice and cruelty, goodness and evil, will and power in classical theology. In this study, the subject is examined in terms of the relationship between the subject of evil and its object, and attention is drawn to the role of man in the formation of evil. In this context, a general overview of the problem of evil is presented in the introduction. The second section delves into how the problem of evil is approached in philosophical and theological traditions, specifically examining the viewpoints of classical kalam schools. In the later parts of the study, the subject has been tried to be reinterpreted under different titles. Within this framework, it is suggested that some doubts and questions about the problem of evil arise from a lack of understanding of religion, while others stem from interpretations perceived as religious within the tradition. To propose a solution to the problem, the concept of God, known for its power and authority in classical times, should be reevaluated. In the context of Islam, God should be considered as an entity possessing complete knowledge, absolute will and power, and creating the universe for goodness, possesses justice and mercy and bestows numerous blessings upon humanity. This perspective finds ample support in the verses of the Quran. The problem of evil sometimes emerges from misconceiving the relationship between God and nature as equivalent to a God-human relationship. However, God designed the universes order to support the emergence of life in nature and make it conducive to the lives of all living beings, particularly humans. Natural phenomena and events unfold by the laws set by Allah. Evils such as diseases, fires, earthquakes, floods, storms, volcanic eruptions, rain, and lightning are not events directly orchestrated by God to harm humans. The harm they cause is primarily a result of humans negative interactions with nature. Precautions can mitigate these harms. Yet, humans who pollute air, water, and forests and build poorly located structures hastily attribute the resulting evils to God. A careful examination of the numerous blessings in nature underscores that the universe was created by God as a benevolent order. God created humanity to undergo tests within such a world, aiming for human happiness in both this world and the hereafter. Thus, the entirety of Gods will be goodness. Evil, conversely, arises from humanitys exercise of free will and the potential to commit malevolent acts. Consequently, evil stems from human interactions with nature and fellow beings. Destiny is another frequently misconstrued aspect. It refers to the natural and moral laws established by Almighty Allah to govern the order of nature and human existence. Destiny presents a realm of possibilities and does not coerce anyones actions. To address the problem of evil, the portrayal of God, whose sole intent is good, must be reconstructed. Additionally, concepts like testing, fate, death, and sustenance need to be reinterpreted in alignment with this conception. Furthermore, methods that facilitate the acquisition of accurate religious information through social media should be developed to suit contemporary requirements.

 Kötülük problemi dünyadaki kötülüklerin Tanrının temel sıfatları ve adaletiyle uzlaştırılması sorunudur. İnsanlar hayatları boyunca doğadan ve diğer insanlardan kaynaklanan elem verici olaylarla karşılaşmaktadır. Bunun yanında özellikle ilahi dinlerde Tanrının her şeyi yarattığına inanılmaktadır. Her şeyi bilen, her şeye güç yetiren ve aynı zamanda adalet ve merhamet sahibi Tanrının kötülükleri neden yarattığı eskiden beri ilim adamları ve düşünürler tarafından bir sorun olarak tartışılmaktadır. Kötülük problemi günümüzde ateistlerce bazen dinin aleyhine bir kanıt, bazen de Tanrının yokluğu için felsefi bir delil olarak kullanılmakta ve artık sosyal medya ortamlarında insanların inançlarını sarsıcı etkilerde bulunmaktadır. Bu makalenin amacı kötülük problemi etrafında oluşan şüphe ve istifhamlara cevap vermektir. Şüphesiz güncelliğini koruyan böyle bir konuda birçok çalışma yapılmıştır. Din felsefesinde temelde tabii ve ahlaki kötülük şeklinde incelenen konu klasik kelamda adalet ve zulüm, iyilik ve kötülük, irade ve güç gibi başlıklar altında incelenmiştir. Bu çalışmada ise konu kötülüğün öznesi ile nesnesi arasındaki ilişki açısından incelenmiş ve daha çok kötülüğün oluşmasında insanın rolüne dikkat çekilmiştir. Bu çerçevede giriş kısmında kötülük problemini tanıtıcı mahiyette genel bilgiler sunulmuştur. İkinci aşamada felsefi ve teolojik geleneklerde kötülük probleminin nasıl ele alındığı ve özellikle klasik kelam ekollerinin kötülük problemi hakkındaki yaklaşımları incelenmiştir. Çalışmanın daha sonraki bölümlerinde ise, konu farklı başlıklar altında yeniden yorumlanmaya çalışılmıştır. Bu çerçevede kötülük problemine dair şüphe ve soruların bir kısmının dini bilmemekten bir kısmının ise gelenek içerisinde din olarak algılanan yorumlardan kaynaklandığı değerlendirilmiştir. Probleme çözüm üretebilmek için öncelikle klasik dönemde öne çıkan gücü ve otoritesiyle tanınan tanrı tasavvurunun yeniden ele alınması gerektiğine dikkat çekilmiştir. İslam dini söz konusu olduğunda Allah her şeyi bilen, mutlak irade ve kudret sahibi olduğu kadar bütün evreni iyilik amacıyla yaratan, adalet ve merhamet sahibi, insana sayısız lütuf ve nimetler veren bir varlık olarak düşünülmelidir. Bu tasavvuru destekleyen yeterince Kuran ayeti bulunmaktadır. Kötülük problemi bazen de Tanrı-tabiat ilişkisinin Tanrı-insan ilişkisi gibi algılanmasından kaynaklanmaktadır. Oysa Tanrı evrenin düzenini tabiatta canlılığın oluşması için yaratmış, bütün canlıların ve özellikle insanın yaşamasına uygun hale getirmiştir. Tabiattaki doğal olgu ve olaylar Allahın koyduğu tabiat yasalarına uygun olarak devam etmektedir. Kötülük gibi görülen hastalıklar, yangınlar, depremler, seller, fırtınalar, volkan patlamaları, yağmurlar, seller, şimşekler Tanrının doğrudan insana zarar vermek için yarattığı hadiseler değildir. Bunların insana zarar vermesi çoğunlukla insanın tabiatla kurduğu olumsuz ilişkiden kaynaklanmaktadır. İnsanlar önlem alarak doğadan gelen zararlara engel olabilmektedir. Fakat havayı, suyu, ormanı kirleten, binalarını uygun yerlere ve sağlam olarak yapmayan insanoğlu aceleci bir tavırla kendisinin sebep olduğu kötülükleri Tanrıya izafe etmektedir. Oysa dikkatle incelendiğinde tabiattaki saysız nimetler evrenin Tanrı tarafından bir hayır nizamı olarak yaratıldığını göstermektedir. Tanrı insanı böyle bir dünyada imtihan etmek amacıyla yaratmıştır. İmtihanın gayesi ise insanın dünya ve ahiret mutluluğudur. Bu durumda Tanrının bütün iradesi iyilik yönündedir. Kötülük ise insana verilen özgür irade ve diğer imkânların kötülük için kullanılmasından kaynaklanmaktadır. Dolayısıyla kötülük insanın tabiat ve diğer insanlarla ilişkisinden doğmaktadır. Bu noktada kader konusu da çoğunlukla yanlış anlaşılan bir husustur. Kader yüce Allahın tabiat ve insan yaşamının düzeni için koyduğu doğal ve ahlaki yasalardır. Kader bir imkânlar dünyasıdır ve asla bir kimseyi eyleme zorlamaz. Kötülük probleminin çözümü için öncelikle bütün amacı iyilik olan bir Tanrı tasavvurunun yeniden inşa edilmesi gerekir. İmtihan, kader, ecel, rızık gibi hususların bu tasavvura göre yeniden yorumlanmasına ihtiyaç vardır. Bunun yanında sosyal medyada doğru dini bilgiye ulaşmanın yolları günün icabına uygun metotlarla kolaylaştırılmalıdır.

Makale detayları

Reinterpretation of the Problem of Evil in the Science of Kalam

Yazarlar:

Hulusi Arslan

Yayıncı:

Fırat University

Ana Başlıklar:

Kelam

Dergi:

Fırat Üniversitesi İlahiyat Fakültesi Dergisi Vol.28 Issue 2, pp.17-32

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001307742

pISSN:

1304-639X

The Problem of Evil

Conceptions of God

Nature

TestKötülük Problemi

Tanrı Tasavvurları

Tabiat

İmtihan

Sayı

Makale detayları

Yazarlar: Hulusi Arslan

Yayıncı: Fırat University

Ana Başlıklar: Kelam

Dergi: Fırat Üniversitesi İlahiyat Fakültesi Dergisi Vol.28 Issue 2, pp.17-32

Belge Tipi: Makale

Yayın Tarihi: 12/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001307742

pISSN: 1304-639X

Sayı

Yazarlar:

Hulusi Arslan

Yayıncı:

Fırat University

Ana Başlıklar:

Kelam

Dergi:

Fırat Üniversitesi İlahiyat Fakültesi Dergisi Vol.28 Issue 2, pp.17-32

Belge Tipi:

Makale

Yayın Tarihi:

12/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001307742

pISSN:

1304-639X