Nesefi ve Müslüman filozoflarda Allah-Alem ilişkisi
God-world relationship in Al-Nasafi and Muslim philosophers
- Tez No: 51542
- Danışmanlar: PROF. DR. MUSTAFA SAİD YAZICIOĞLU
- Tez Türü: Doktora
- Konular: Din, Religion
- Anahtar Kelimeler: Alem, Allah, Kelam, Varlık, Yaratma, Yokluk, İslamiyet, World, God, Islamic theology, Asset, Creating, Absence, Islam
- Yıl: 1996
- Dil: Türkçe
- Üniversite: Ankara Üniversitesi
- Enstitü: Sosyal Bilimler Enstitüsü
- Ana Bilim Dalı: Temel İslam Bilimleri Ana Bilim Dalı
- Bilim Dalı: Kelam Bilim Dalı
- Sayfa Sayısı: Belirtilmemiş.
Özet
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Özet (Çeviri)
200 ABSTRACT“GOD-WORLD RELATIONSHIP IN AL-NASAFÎ AND MUSLIM PHILOSOPHERS”Ph.D. Thesis Submitted to the Institute of Social Sciences of Ankara University. Presenter: Şaban Ali Düzgün Superviser: Mustafa Said Yazıcıoğlu, Professor of Theology at Ankara Unv. Our study consists of five chapters and a conclusion. - Existence - Non-existence - World As a Real Existence - God as a Being, and - The Promlem of Creation As is known, the God-world relationship and its connotations like existence, non-existence, world, etc. have occupied a central point in the philosophical and theological thinking since the beginning. As the problem is to be dealt with the holy scriptures in Islamic thinking, it, naturaly, presents, to some extent, different character as distinct from the pure philosophy. Accordingly, the unmoved mover of Aristotle, for instance, who does not concern with the world was transformed in the Islamic philosophy by the Philosophers into a God who sustains the world from the beginning to the end. So did his, namely Aristotle, eternal matter, heyula, into a contingent matter. At the same time, as these concepts are simply mental ones, some agnostic attitudes arose with regard to the origin of the world and its relation to God as we observe in Avicenna, Maimonides and I. Kant. In fact, when mentions in the Qur'an that He made not human beings as witnesses to the creation, God gives the clues of this agnostisizm. Nevertheless, this reality need not necessiate not to tackle this above mentioned subjects.201 Compared each other, we see that both philosophers and theologians agree on these following points: a. The worldwas created out of no-thing (Creation ex-nihilo), b. The Creator is a free agent, c. The World was existed after God, d. God is perfect agent. However, when we go into the details of these points we find some disagreements between them. First of all, the teologians claim that there is an interval between God and created beings thank to the will of God. Contrary to that, the philosophers believe that although the world is after God in existence, both God and world are simultaneous in time. There is no interval between them. Again they believe that non-existence ('adem) preceeds something only mentally not, as the theologians claim, really. Secondly, according to the theologians God held by the philosophers is disposed God, that's he acts necessarily not freely. God hasn't got the power to act or not to. Since, to the teologians, if we say that God is agent since the beginning, then, we annihilate the choice of God to act or not to act. Therefore, to them, the world has to come into existence after God in time. World coming into existence after God in time, to the theologians, doesn't contradict the perfectness of God, as claimed by the philosoplers. For, to the theologians, the sign of perfectness of God is that there was none in the beginning with Him, not that his act followed Him immediately in time. Apart from that, we can establish the following schools with regard to the origin of the world: 1. The world with its material, form, time and elements is eternal and there is none created it This is the materialistic claim with its many variations. 2. There is a spritual being who created the world and sustains it. This is the idealistic or spritualistic view. The latter can be divided into many as follows: a. God created the forms and elements of the world from any given material. This can be compare to a carpenter who makes armchair from the wood. This view was held by Plato and M.Z. Al-Razi, the doctor. WKtiMfcH'ttS' em w»202 b. God is eternal. Similarly the world is eternal with its material, form and time. But, since he gave the movement to the world God is the Ultimate Cause of the World. This opinion was held by Aristotle and Averroes. c. God didn't create the world out of any eternal matter, but made it by emanation. This imanation is eternal. The worl is, also, eternal in time, but is not eternal in essence. This view was held by Plotin, al-Farabî, Avicenna and many Muslim Philosophers except very few. d. God created the world out of no-thing in time, and not by emanation. And this is the view of theologians and al-Ghazalî. Consequently let's put an end establishing that: Since the subjects tackled with regard to the God-world relationship are mental ant speculative ones, it's rather difficult to agree on them. But, lack of concensus on these subjects is, also, a characteristic of the concensus. Perhaps the main point to be underlined here is that our scholars, as Averroes mentioned, should have given up accusing each other with heresy.
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