Allah'ın Kudreti'nin İnsan Fiillerine Taalluk Alanı ve İmkânı (Kötülük Problemi Çerçevesinde Bir İnceleme)
The Concern and Possibility of Allah’s Power Related to Human Actions (A Study within the Framework of the Evil Problem)
Yazar: Can, Seyithan
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 18 No. 36, 2019
Anahtar kelimeler: Kalam,God,Power,Human Actions,Theodicy ; Kelâm,Allah,Kudret,İnsan Fiilleri,Teodise

Tanrı inancına sahip teolojilerde, O’naatfedilen kudretin yetkin olarak nitelendirilmesi, aynı zamanda bu kudretinetki ettiği alanın sınırsız olduğuna yönelik bir düşüncenin oluşmasınasebebiyet vermiştir.  Tanrı’nınmutlaklığı açısından ele alınan bu düşünce, ateistlerin en temel argümanı olankötülük problemini, Tanrı’nın kudret sıfatını, işlevselliği açısındanteistlerin önüne müşkil bir mesele haline getirmiştir. Çünkü Tanrı kötülüğüönlemek istiyor da, gücü mü yetmiyor? gibi bir soruya Tanrı inancına sahipbütün insanlar; “Tanrı, her yönüyle mutlak sıfatlara sahiptir. Dolayısıyla O,her şeye gücü yetendir” cevabını vereceklerdir. O halde neden kötülüğe müdahaleetmiyor? sorusu, hem inanan hem de inanmayan herkes için temel bir problemhaline gelmektedir.Bu çalışma günümüzde de hala güncelliğini koruyan kötülük problemiçerçevesinde, Allah’ın insan fiillerine müdahalesi tartışmalarına ilk dönem(Mutekaddimûn)  Mu’tezile, Eş’arî veMâturîdî kelamcılarının görüşleri kapsamında cevap aramaktadır. Mutlakkudretin âleme taalluku kötülük problemi çerçevesinde ele alındığında,Mu’tezile’nin aslah teorisi kapsamında mutlak iyi Tanrı perspektifinde hareketettiğini görüyoruz. Bu noktada Eş’arîler’in, mutlak iyi Tanrı tasavvurugeliştirmedikleri ve Tanrı’nın âlemle ilişkisini sadece onun mutlak kudretiüzerinden şekillendirdikleri görülmektedir. Mâturîdîler, her ne kadar hikmetlive bağımlı müdahale anlayışı çerçevesinde Allah’ın kudretini insanın azm veisteğine göre sınırlandırsalar da mutlak kudretin her şeyi yaratması noktasındaEş’âriler’e daha yakın bir çizgide olduklarını söyleyebiliriz.

The factthat the power attributed to God in the theologies which have faith in Him isdefined as the authority has resulted in an idea that this area of power isinfinite. This thought, which is dealt with from the point of view of God'sabsoluteness, has made the problem of evil, which is the most basic argument ofatheists, an inconvenient issue before the theists in terms of functionality ofGod’s power attribute. All people who have faith in God would answer suchquestion “God wishes to prevent evil, but isn’t He powerful enough?” like this“God has absolute attributes in every aspect. So He is omnipotent.” Thequestion “Then, why doesn’t He intervene with the evil?” becomes a fundamentalproblem for both believers and non-believers. Within theframework of the evil problem, still up-to-date today, this study seeks answersto the discussion of Allah's intervention to the Human verbs within the scopeof early kalam scholars’ thoughts like Mu’tazila, Ashari and Mâturîdi. Absolutepower taken into account the reflection of the absolute power to the universein the context of the evil problem, it is seen that it acts in the perspectiveof absolute good God in Mu’tazila’s theory of Aslah. At this point, it appearsthat the Ash'ari do not develop an absolute good God imagination, and theyshaped God's relationship with the universe only by his absolute power.Although the Mâturîdis limit the power of Allah according to the will anddesire of human beings within the framework of wise and dependent interventionapproach, we can say that they are in a closer line to the Asharis in creatingeverything.SummarySummary Today,people who have faith in Allah believe that He is absolute in every aspect. Atthis point, the will and might attributes are considered attributes thatrepresent absoluteness. However, this issue, which is important in terms ofAllah's absoluteness, brings with it some problems for believers whenAllah-human relationship is taken into consideration. The most noteworthy ofthese is the problem of evil, which has not lost its importance today asthroughout the historical process. Although it is said that Epicurus (d. 270 /BC), who first presented this problem as a logical evidence, it is known thatit was David Hume who explicitly expressed it. Although the problem of evil hasbeen handled by Islamic philosophers, it has not been as systematic as in theWest. The Kalam scholars dealt with the problem rather within the framework ofpower attribute of Allah. In this sense, Allah's attribute of power is shapedin terms of human freedom, responsibility, destiny, good and evil in thecontext of its relationship with human acts. After the socio-political eventsin the history of Islam, the formation of Allah-human relationship on theconcept of absolute Allah has caused different ideas to emerge in the contextof Allah-human relationship, and resulted in the association of all kinds ofnegativity and human product phenomena with the power of Allah. In thisrespect, for a true imagination of Allah, it is important to establish the atrue relationship between man and the universe with the power of Allah. Whenthey look at the Kalam schools, they all accepted that Allah has power and theytry to prove this power in different ways. For example, one of the mostimportant scholars of Mu’tazilah, Qadî Abdulcebâr (d. 415/1025) states that theact which results from Allah signifies that He is Able. In addition, he triedto show that Allah is mighty by stating that the proofs that Allah is theCreator of the world signify that he is Able without any means. The mostimportant point here is that he says that Allah has the potential to be Mighty.We see that Mu’tazilah scholars handled the power of Almighty that Allah refersto Himself in the Holy Quran as a justification. Ash’arî says that it is notpossible for the creator of the works that appear regularly around us not tohave power. Thus, he declared that created creatures signify that Allah is amighty being. Mâturîdî considers all that exists from Allah as proof of Hismight. When we look at the Mâturîdî tradition, it is seen that they used amethod similar to the methods of Ash’arism and Mu’tazilah. In general, thissect has based the existence of the universe on the fact that Allah is a mightyentity. As a result, the schools of Kalam have accepted that Allah has powerand they have come together at a common point. But the question “is the domainof power an area of inclusiveness?” has led to the emergence of disputes amongthe theologians. Although the Mu’tazilah scholars accepted the absoluteness ofpower, they preferred to limit it in the context of the principle of justiceand they argued that it is preserved as related to might. Mu’tazilah scholarsemphasize that Allah's might encompasses everything, but that this scope is interms of the possibilities of action. Therefore, they have removed the coverageof infinite power from the point of creation of acts. In this context, theyhave stated that Allah cannot be qualified for what people are capable of andthe might of Allah will not be related to these acts. In this respect, thenecessity of the Almighty God's absolute power to the universe has beenabolished by the Mu’tazilah scholars. The school of Ash'arism argued that Allahhas might and that absolute might has taken the universe. The Ash'arî scholarsagree that the absolute power of Allah is the only power that encompasses allcreatures in terms of creation. According to the Ash'aris, Allah is the truecreator and no one else is a partner in creation. In this respect, Allah's mostpowerful attribute is His power to create. Therefore, they stated that thevoluntary acts of human beings are related to Allah’s power and that no otherpower had any effect on human actions. In this sense, Ash'arians have evaluatedAllah's power through its absoluteness. Unlike Mu’tazilah, they state that thepower is related with persecution and it creates persecution. In this respect,the most important difference between Mu’tazilah and them seems to lie in therelationship between the creation of the persecution and the responsibility.Because unlike Mu’tazilahs, Ash’arians emphasize that the creation of thepersecution by Allah does not mean that he is persecuting. Maturidism hasstated that the power of Allah is both absolute and principled. In this sense,He uses His power in a way that is compatible with His wisdom and His Highness.In the Māturîdî tradition, the relationship between Allah and the universe hasbeen dealt with within the framework of the attribute genesis as well as thepower. In this context, Allah has both power and genesis attributes from alleternity. However, the attribute of power is an attribute that makes somethingpossible, whereas the genesis is the attribute that constitutes a certain thingfrom these possibilities. According to the Mâturidîans, the genesis refers tocreation from nothing in terms of everything. In this sense, it can be saidthat in this tradition, the idea that everything is constantly created by Allahis dominant. However, even if they say that everything that exists in theuniverse is created by Allah, they go to a point of separation in human actionsand they state that human acts are also formed according to the orientation ofhuman might. Therefore, we see that Maturidians also limit the absolute powerin the context of the universe.