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- Title
KELÂM'DA "TA'LÎM-İ ESMÂ": DİL TEORİLERİ BAĞLAMINDA İLÂHÎ MÂNALARIN İSİMLENDİRİLMESİ MESELESİ.
- Authors
ARVAS, Hamdullah
- Abstract
In the verse (2:31) of the Qur'ān, it is mentioned that all names were taught to Adam (PBUH), This verse indicates that revelation is decisively the source of language. On the other hand, it is a common fact that people have been constantly producing symbols to express new ideas and concepts. This situation makes it necessary to associate the utterance (muṭlaq) and static with the relative (al-muqayyah) and dynamic between language and reality in religious thought. In the historical process, Mutakallims have undertaken the responsibility of understanding and interpretation between the transcendent dimension of the religion (ad-Din) indicated in the Qur'ān and the innovative and dynamic dimension of life, The Mutakallims' responsibility continues today, However, to establish the relationship among language, thought, and existence in today's kalâm, it is necessary to identify the roots of this subject in kalām's classical sources. In our study designed for this purpose, the truth and value of naming divine meanings in the context of ta'līm al-asmā' are examined, On the other hand, since dealing with such a large subject in a limited study is not possible, it is just focused on the research of linguistic theories, the relationship between language and thought, and the issue of whether the names used in the main sources to indicate the meanings are divinely determined (tawqīfī), In fact, it has been determined that the subject of ta'līm al-asmā' is overshadowed by the vehement debates over the createdness of the Qur'ān (Khalq al-Qur'ān) and the relationship between Allāh's essence and His attributes, although it is a Qur'ān-centered issue. As can be seen in the study, the approach of the Mutakallims to the issue of ta'līm al-asmā' is parallel to their understanding of Allāh's essence and His attributes, As stated in this research, if the divine names were determined by Allāh, then Allāh's names will be eternal. Besides, if the names expressed in human languages are the same as the essence of Allāh, this will lead to the problem of eternality, If it is said that the names are separated and unrelated from Allāh's essence, there will be also more than one independent and eternal being. The idea of multiple eternal beings is against the principle of tawhid, However, in cases where the distinction between attributes and essence of Allāh is separated from each other in the mind, it causes attributes to be considered as something existing independently of the essence of Allāh, Therefore, as stated in the study, Mu'tazilite theologians, who were very sensitive about this issue, attached great importance to the concept of eternity (qadīm) while transcending the essence of Allāh from the attributes of the created, As they appealed to tanzīh by which they transcend Him from all the originated things in time, they were focused on His eternality (qidam). In this regard, all His actions concerning the universe are regarded as temporal, in other words, originated in time (ḥādith), From this point of view, according to them, Allāh's names specified in the Qur'ān are created just like the Qur'ān itself, Although their meanings are within the boundaries of the Divine Knowledge, their wordings (lafiẓ) belong to humans, Therefore, these names (asmâ') that people use to describe Allāh in their speech, as Abū 'Alī al-Jubbā'ī argues, are determined by the convention of the human. It has been determined by people via consensus, like other words of the language, to indicate the essence and attributes of Allāh in a language because of communication, Then, Allāh has sent down His message to people with these words, The conclusion that Mu'tazilite theologians have regarded the connection of names with the meanings in Allāh's knowledge as a linguistic use, while Sunni theologians have addressed this issue based on the creative act (Khalq) of Allāh, There is another explanation which is known as the theory of faculty or habitus as an alternative way, Some Ash'arî and Māturīdī theologians supported this theory, Today, the importance of this new perspective is clear, which appears another association of both ideas. In this context, it has been determined that the views of Māturīdī, who attributes the content (or meaning) of revelation (waḥy) to Allāh while arguing that its wordings belong to humans, are more appropriate to the theory of the faculty (malakah).
- Subjects
RELIGIOUS thought; ASSOCIATION of ideas; ISLAMIC theology; THEOLOGIANS; REVELATION; RELIGIOUS psychology; GOD in Islam; SUNNI Islam
- Publication
KADER, 2020, Vol 18, Issue 2, p500
- ISSN
2602-2710
- Publication type
Article
- DOI
10.18317/kaderdergi.805186