The Role of Khawatır in Mu'tazila Rationalism!: Ma‘rifatullah Sample

Nuray Durmuş

Makale detayları

The Role of Khawatır in Mu'tazila Rationalism!: Ma‘rifatullah Sample

Yazarlar:

Nuray Durmuş

Yayıncı:

Kafkas University

Ana Başlıklar:

Din | Toplum ve Kültür Araştırmaları

Dergi:

Kafkas Üniversitesi İlahiyat Fakültesi Dergisi Vol.10 Issue 20, pp.452-476

Belge Tipi:

Makale

Yayın Tarihi:

7/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282561

pISSN:

2148-8177

Anahtar kelimeler:

Özet:

 When Mutazila is the case, the first matter that comes to mind is rationalism. Similarly, when Mutazilite rationalism is the case, marifatullah is one of the first examples to be given. In Kalām, marifatullah is discussed under the subjects of alHusnalQubh, knowledge and opinion. As a central matter of discussion for Kalām schools, marifatullah has been the subject of a great many studies in todays world. In some of these studies, the matter was analysed either generally according to sects in general, or according to major Mutazilite scholars. Here it is stated that Mutazila considers marifatullah as a mental responsibility and that it regards intelligence as the ultimate source of knowledge, however the role of khawatir is not mentioned. Yet, in certain studies the role of khawatir in marifatullah has been touched upon only briefly. In this study, however, the quality, source and the required conditions of khawatir, a motive to which theoretical content was attributed by Mutazila specifically in the context of reaching marifatullah, are analysed. Furthermore, towards the role of khawatir in the subjects of intellect and marifatullah, Mutazilite views are provided. Finally, the state of Mutazila for being adjudged as rationalist is evaluated within the context of marifatullah. In this regard, it has been determined that Mutazilite thinkers increased the functionality of intelligence, which they consider to be an important epistemological source, by supporting it with khawatir. They even stated that khawatir needs to possess certain requisite qualifications to eliminate the minds possibility of making mistakes about obtaining knowledge, and with that they showed that it is actually possible to have objective information in a metaphysical field. Besides, khawatir was attributed a kind of warning function acting as a precaution for guiding to the right path, rewarding which is the purpose of being created- and especially for reaching to marifatullah because it warns about the negative consequences of actions. However, in connection with the act of reasoning initiated by khawatir, they stated that responsibility for marifatullah can emerge out. For this reason, they almost achieved a consensus on the suggestion that it is wajibobligatory for everyone to have khawatir, and one cannot be obliged to be responsible about reaching marifatullah. As a result, according to Mutazila in religious and moral fields the functionality of intelligence, which is connected to Allah in one sense, increases with khawatir. On the other hand, just as intelligence independent from Allah is unimaginable, people dont have a certain thinking potential, but they have thinking potentials in a rate defined by Allah. Therefore, in terms of marifatullah, the provision that Mutazila is rationalist can be said to be wrong, or at least deficient.

 When Mutazila is the case, the first matter that comes to mind is rationalism. Similarly, when Mutazilite rationalism is the case, marifatullah is one of the first examples to be given. In Kalām, marifatullah is discussed under the subjects of alHusnalQubh, knowledge and opinion. As a central matter of discussion for Kalām schools, marifatullah has been the subject of a great many studies in todays world. In some of these studies, the matter was analysed either generally according to sects in general, or according to major Mutazilite scholars. Here it is stated that Mutazila considers marifatullah as a mental responsibility and that it regards intelligence as the ultimate source of knowledge, however the role of khawatir is not mentioned. Yet, in certain studies the role of khawatir in marifatullah has been touched upon only briefly. In this study, however, the quality, source and the required conditions of khawatir, a motive to which theoretical content was attributed by Mutazila specifically in the context of reaching marifatullah, are analysed. Furthermore, towards the role of khawatir in the subjects of intellect and marifatullah, Mutazilite views are provided. Finally, the state of Mutazila for being adjudged as rationalist is evaluated within the context of marifatullah. In this regard, it has been determined that Mutazilite thinkers increased the functionality of intelligence, which they consider to be an important epistemological source, by supporting it with khawatir. They even stated that khawatir needs to possess certain requisite qualifications to eliminate the minds possibility of making mistakes about obtaining knowledge, and with that they showed that it is actually possible to have objective information in a metaphysical field. Besides, khawatir was attributed a kind of warning function acting as a precaution for guiding to the right path, rewarding which is the purpose of being created- and especially for reaching to marifatullah because it warns about the negative consequences of actions. However, in connection with the act of reasoning initiated by khawatir, they stated that responsibility for marifatullah can emerge out. For this reason, they almost achieved a consensus on the suggestion that it is wajibobligatory for everyone to have khawatir, and one cannot be obliged to be responsible about reaching marifatullah. As a result, according to Mutazila in religious and moral fields the functionality of intelligence, which is connected to Allah in one sense, increases with khawatir. On the other hand, just as intelligence independent from Allah is unimaginable, people dont have a certain thinking potential, but they have thinking potentials in a rate defined by Allah. Therefore, in terms of marifatullah, the provision that Mutazila is rationalist can be said to be wrong, or at least deficient.

 When Mutazila is the case, the first matter that comes to mind is rationalism. Similarly, when Mutazilite rationalism is the case, marifatullah is one of the first examples to be given. In Kalām, marifatullah is discussed under the subjects of alHusnalQubh, knowledge and opinion. As a central matter of discussion for Kalām schools, marifatullah has been the subject of a great many studies in todays world. In some of these studies, the matter was analysed either generally according to sects in general, or according to major Mutazilite scholars. Here it is stated that Mutazila considers marifatullah as a mental responsibility and that it regards intelligence as the ultimate source of knowledge, however the role of khawatir is not mentioned. Yet, in certain studies the role of khawatir in marifatullah has been touched upon only briefly. In this study, however, the quality, source and the required conditions of khawatir, a motive to which theoretical content was attributed by Mutazila specifically in the context of reaching marifatullah, are analysed. Furthermore, towards the role of khawatir in the subjects of intellect and marifatullah, Mutazilite views are provided. Finally, the state of Mutazila for being adjudged as rationalist is evaluated within the context of marifatullah. In this regard, it has been determined that Mutazilite thinkers increased the functionality of intelligence, which they consider to be an important epistemological source, by supporting it with khawatir. They even stated that khawatir needs to possess certain requisite qualifications to eliminate the minds possibility of making mistakes about obtaining knowledge, and with that they showed that it is actually possible to have objective information in a metaphysical field. Besides, khawatir was attributed a kind of warning function acting as a precaution for guiding to the right path, rewarding which is the purpose of being created- and especially for reaching to marifatullah because it warns about the negative consequences of actions. However, in connection with the act of reasoning initiated by khawatir, they stated that responsibility for marifatullah can emerge out. For this reason, they almost achieved a consensus on the suggestion that it is wajibobligatory for everyone to have khawatir, and one cannot be obliged to be responsible about reaching marifatullah. As a result, according to Mutazila in religious and moral fields the functionality of intelligence, which is connected to Allah in one sense, increases with khawatir. On the other hand, just as intelligence independent from Allah is unimaginable, people dont have a certain thinking potential, but they have thinking potentials in a rate defined by Allah. Therefore, in terms of marifatullah, the provision that Mutazila is rationalist can be said to be wrong, or at least deficient.

 Mutezile mezhebi denince akla gelen ilk mesele akılcılıktır. Mutezile akılcılığı denince de verilen örneklerin başında mârifetullah konusu gelmektedir. Mârifetullah, kelâmda hüsün-kubuh, bilgi ve nazar bahisleri altında ele alınmıştır. Kelâm ekolleri arasında temel bir tartışma olan mârifetullah, günümüzde de birçok çalışmaya konu olmuştur. Bu çalışmaların bazılarında konu ya genel olarak mezheplere göre ya da önemli Mutezilî âlimlere göre incelenmiştir. Burada Mutezilenin mârifetullahı aklî bir yükümlülük olarak gördüğü ve mârifetullah konusunda aklı mutlak bilgi kaynağı kabul ettiği ifade edilmiş ancak havâtırın rolüne değinilmemiştir. Yapılan bazı çalışmalarda ise havâtırın mârifetullahtaki rolüne kısaca değinilmekle yetinilmiştir. Bu çalışmada ise Mutezile tarafından özelikle mârifetullaha ulaşma bağlamında teorik içeriğe büründürülmüş bir sâik olan havâtırın mahiyeti, kaynağı ve bulundurması gereken şartlar incelenmiştir. Ayrıca havâtırın akıl ve mârifetullah konularındaki rolüne yönelik Mutezilenin görüşü aktarılmıştır. Son olarak mârifetullah bağlamında Mutezileye verilen akılcı hükmünün keyfiyeti değerlendirilmiştir. Bu bağlamda Muʻtezilî düşünürlerin, önemli epistemolojik kaynak kabul ettikleri aklı, havâtırla destekleyerek onun işlevselliğini artırdıkları tespiti yapılmıştır. Hatta havâtırla desteklenen aklın bilgi elde etmedeki hata olasılığını ortadan kaldırmaya yönelik havâtırın belli zorunlu şartları bulundurması gerektiğini söylemiş ve bununla metafizik alanda objektif bir bilginin imkânını göstermişlerdir. Ayrıca eylemlerin olumsuz neticeleri hakkında uyarıda bulunmasından dolayı havâtıra, kişiyi iyiye yönlendirme, yaratılış gayesi olan mükâfatlandırma ve özelliklede mârifetullaha ulaştırma yolunda tedbir mahiyetinde uyarıcı görev yüklemişlerdir. Ancak havâtırla harekete geçen bir akıl yürütme eylemine bağlı olarak mârifetullaha yönelik mükellefiyetin meydana geleceğini ifade etmişlerdir. Bu sebeple herkese havâtırın gelmesinin vâcipzorunlu olduğu ve gelmediği takdirde kişinin mârifetullaha ulaşmakla mükellef tutulamayacağı yönünde neredeyse görüş birliği sağlamışlardır. Sonuç olarak Muʻtezileye göre havâtırla, bir taraftan Allaha bağlı olan aklın dinî ve ahlakî alandaki işlevselliği artmaktadır. Öte yandan da Allahtan bağımsız bir akıl düşünülemeyeceği için insan, mutlak olarak değil, Allahın sınırlarını çizdiği oranda bir düşünme potansiyeline sahiptir. Bu sebeple mârifetullah konusunda Mutezileye verilebilecek akılcılık hükmü yanlış, en azından eksik bir yargıdır.

Makale detayları

The Role of Khawatır in Mu'tazila Rationalism!: Ma‘rifatullah Sample

Yazarlar:

Nuray Durmuş

Yayıncı:

Kafkas University

Ana Başlıklar:

Din | Toplum ve Kültür Araştırmaları

Dergi:

Kafkas Üniversitesi İlahiyat Fakültesi Dergisi Vol.10 Issue 20, pp.452-476

Belge Tipi:

Makale

Yayın Tarihi:

7/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282561

pISSN:

2148-8177

Kalām

Mu’tazila

Rationalism

Khawatir

Ma’rifatullah

Kelâm

Mu‘tezile

Akılcılık

Havâtır

Mârifetullah

Sayı

Makale detayları

Yazarlar: Nuray Durmuş

Yayıncı: Kafkas University

Ana Başlıklar: Din | Toplum ve Kültür Araştırmaları

Dergi: Kafkas Üniversitesi İlahiyat Fakültesi Dergisi Vol.10 Issue 20, pp.452-476

Belge Tipi: Makale

Yayın Tarihi: 7/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001282561

pISSN: 2148-8177

Sayı

Yazarlar:

Nuray Durmuş

Yayıncı:

Kafkas University

Ana Başlıklar:

Din | Toplum ve Kültür Araştırmaları

Dergi:

Kafkas Üniversitesi İlahiyat Fakültesi Dergisi Vol.10 Issue 20, pp.452-476

Belge Tipi:

Makale

Yayın Tarihi:

7/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001282561

pISSN:

2148-8177