Ebû Seleme es-Semerkandî ve kelâm anlayışı
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Tarih
2023
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Siirt Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Ebû Seleme es-Semerkandî, Mâtürîdî kelâm ekolünün oluşum sürecinde yaşamış ve bu ekolün kurucusu İmam Mâtürîdî'nin talebesinin talebesi olmuş önemli ilk dönem kelâmcılarındandır. Onun kelâm sistemi klasik bir Mâtürîdî kelâm sistemi olarak dikkat çekmekte ve eserinde bu şekilde işlenmektedir. Bu çalışmada onun kelâm anlayışı üzerinde durulmuştur. Bu doğrultuda onun kelâm anlayışının oluşmasında yetiştiği çevrenin etkisi görülmüştür. Nitekim zamansal açıdan İmam Mâtürîdî'ye yakın olması ve Semerkant'a büyümüş olması hasebiyle onun kelâm sistemi üzerinde bu ekol ile bu bölgenin etkisinin çok net hissedildiği görülmüştür. Bilgiyi tanımlaması ve bilgi kaynaklarını ele alışı Kitâbü't-tevhîd'deki gibidir. Müellifin bilgi yöntemi olarak te'vil, mecaz ve tenzih yöntemlerini kullandığını görmekteyiz. Kadîm-hâdis varlık ayrımı ile âlemin sonradan yaratılmış olduğunu ortaya koymaktadır. Klasik kelâm eserlerinde işlenen üç temel esastan (ulûhiyet, nübüvvet, âhiret) ulûhiyet ve nübüvvet bahislerine iyice değindiği görülmektedir. Ayrıca kader, aslah, emir bi'l-ma'rûf nehiy ani'l-münker, el-va'd ve'l-vaîd, rü'yetullah, Kur'ân, ma?dûm gibi Mu'tezilî kavramlara değinmesi, bu kavramları tartışması ve bu doğrultuda Mu'tezile ile mücadele etmesi de bir diğer dikkate alınması gereken husustur.
Abû Salama as-Samarqandî, was an important early period theologian who lived during the formation of the Maturidi theological school and became a significant figure within this school as a disciple of a disciple of Imam Maturidi, the founder of the Maturidiyya school. His theological system stands out as a classic Maturidi theological framework, elaborated upon in his work. This study focuses on his theological understanding and highlights the influence of his upbringing and surroundings on its development. Given his temporal proximity to Imam Maturidi and his upbringing in Samarqand, it is evident that the influence of both the Maturidism School and the region of Samarkand strongly shaped his theological system. His approach to defining knowledge and addressing sources of knowledge is akin to that found in "Kitabu't-Tawhid." It can be observed that he employs methods of interpretation (ta'wil), metaphorical expression (majaz), and exonerative statements (tenzih) as his means of conveying knowledge. He establishes a distinction between eternal-hadith existence and the contingent nature of the world, asserting that the world is created later. While discussing the three fundamental principles often addressed in classical theological works (divinity, prophethood, afterlife), he dedicates significant attention to divinity and prophethood. Additionally, he engages in debates, discussions, and confrontations regarding concepts from the Mu'tazili tradition, such as destiny (qadar), the ultimate purpose (aslah), enjoining good (amr bil-ma'ruf) and forbidding evil (nahy 'anil-munkar), promises and threats of divine punishment (al-va'd wa'l-va'id), the vision of Allah (ru'yatullah), the Quran, and non-being (ma?dûm). These aspects underscore the significance of his interactions with and responses to Mütazili concepts.
Abû Salama as-Samarqandî, was an important early period theologian who lived during the formation of the Maturidi theological school and became a significant figure within this school as a disciple of a disciple of Imam Maturidi, the founder of the Maturidiyya school. His theological system stands out as a classic Maturidi theological framework, elaborated upon in his work. This study focuses on his theological understanding and highlights the influence of his upbringing and surroundings on its development. Given his temporal proximity to Imam Maturidi and his upbringing in Samarqand, it is evident that the influence of both the Maturidism School and the region of Samarkand strongly shaped his theological system. His approach to defining knowledge and addressing sources of knowledge is akin to that found in "Kitabu't-Tawhid." It can be observed that he employs methods of interpretation (ta'wil), metaphorical expression (majaz), and exonerative statements (tenzih) as his means of conveying knowledge. He establishes a distinction between eternal-hadith existence and the contingent nature of the world, asserting that the world is created later. While discussing the three fundamental principles often addressed in classical theological works (divinity, prophethood, afterlife), he dedicates significant attention to divinity and prophethood. Additionally, he engages in debates, discussions, and confrontations regarding concepts from the Mu'tazili tradition, such as destiny (qadar), the ultimate purpose (aslah), enjoining good (amr bil-ma'ruf) and forbidding evil (nahy 'anil-munkar), promises and threats of divine punishment (al-va'd wa'l-va'id), the vision of Allah (ru'yatullah), the Quran, and non-being (ma?dûm). These aspects underscore the significance of his interactions with and responses to Mütazili concepts.
Açıklama
Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı
Anahtar Kelimeler
Din, Religion
