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Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In his book Is a Good God Logically Possible?, James Sterba argues that the Plantingian free-will defense, which reconciles the existence of a good and omnipotent God with the existence of evil, is a failed argument when it comes to the terrible evils in the world. This study discusses that Sterba's claim is invalid when Plantinga's free-will defense is modified with a structural perspective. In order to reconcile the structural and inevitable possibility of evil with God's moral imperatives, a structural free-will defense was complemented by an Islamic moral theology that Mu'tazila and its great scholar Qādi Abd al-Jabbar advanced. Such a modified free-will defense can show that the existence of all evil, including terrible ones, is still compatible with a good and omnipotent God. [ABSTRACT FROM AUTHOR]

Qadi Abd al-Jabbar is one of the leading theologians (kalam) of Mu‘tazilite thought, who performed important political duties at a time when the Abbasids weakened and the Buyids were on the rise politically. Therefore, both his political and theological views also represent his school (Mu‘tazilah). Another data supporting this situation is that a significant part of the Mu‘tazilite sources are his own works. Thus, while understanding Qadi Abd al-Jabbar and his works will be to a large extent to understand his sect, his views that can only be reached can be seen as the new horizons of Mu‘tazilah. While this is the case, understanding Qadi Abd al-Jabbar and his works will be to a large extent to understand his sect, while his only accessible views can be seen as the new horizons of Mu‘tazilah. The main source of this study is the work al-Emali, written by Qadi Abd al-Jabbar on the science of Hadith and presented to the world of science after being investigated in recent years. The present study focuses on the concept of asceticism (zuhd) and the interpretations of some hadiths related to it, which focuses on mysticism (sufism), not with many possible aspects from al-Emali. During this operation, the emphasis will be on the theologian (mutakallim) personality of Qadi Abd al-Jabbar rather than the hadith (muhaddis). When this work is carefully examined, it can be understood that Qadi has different perspectives on both his scientific personality and his theological methodology. Some of the Mu‘tazilite thought and Qadi Abd alJabbar’s views on asceticism (zuhd) are related to the hadiths he includes in alEmali and are briefly explained. Based on these explanations, some approaches of Qadi Abd al-Jabbar that can contribute to the moral dimension of the principle of Amr bi-al-Ma‘ruf wa Nahy ‘an-al-Munkar will also be comprehended. [ABSTRACT FROM AUTHOR]

İslam’ın ikinci kaynağı olan sünnetin taşıyıcısı olan rivayetler, raviler tarafından farklı düzeylerde aktarılmıştır. Rivayetlerin aktarılma düzeyi arasındaki farklılığın sebepleri başta Muʿtezilî âlimler olmak üzere kelam ve usûlcüler tarafından araştırma ve tartışma konusu olmuştur. Bu konulardan biri de rivayetin/haberin aktarılmasına etki eden faktörler ile aktarılmasına engel olan husuların ne olduğudur. Bu konuya farklı bir boyut kazandıran âlimlerin başında Kādî Abdülcebbâr (öl. 415/1025) gelmektedir. O, mensubu bulunduğu akılcı/rasyonalist mezhebin yaklaşımı doğrultusunda hareket ederek haberin rivayeti konusunda felsefi bir bakış açısı geliştirmiştir. Buna göre bir rivayetin aktarılma sıklığı; haberin dini bir niteliğe sahip olup olmaması, muhatap üzerindeki etkisi, sıradanlaşması, kendisine duyulan ihtiyaç gibi konular çerçevesinde ele alınmalıdır. Dolayısıyla bu çalışmada, Kādî Abdülcebbâr’ın görüşleri doğrultusunda haberin nakli etkileyen unsurlar üzerinde durulmuştur. Diğer bir ifadeyle bir haberin / rivayetin, toplumun bireyleri tarafından dillendirilmesini ve tekrar edilmesini sağlayan etkenler ile bir sözün naklledilmesine engel olan sebeplerin ne olduğu veya ne olabileceği hususları üzerinde durulmuştur. Kādî Abdülcebbâr rivayetlerin/haberlerin naklini veya tekrarını etkileyen unsurları; insanın toplumsal, psikolojik ve inanç yönüyle ilintili olarak ele almış ve örneklendirmeye çalışmıştır. Bu etkenler iki yönlü bir etkiye sahiptir. Kimisi haberin nakledilmesini gerektirirken kimisi de haberin yayılmasını ve nakledilmesini engellemekte veya zayıflatmaktadır. Bu etkenler kaynak itibariyle insanın psikolojk yönüyle alakalı olsa da eylem sürecinden farklılaşmaktadır. Bunlardan birincisi haberin naklini gerektiren etkenler olup Kādî tarafındanالداعي şeklinde isimlendirmiştir. İkincisi de haberin naklini engelleyen etkenler olup الصوارف diye isimlendirilmiştir. Kādî Abdülcebbâr’dan önce bu kavramları sözlük anlamıyla kullananlar olduğu gibi bunları haberin nakliyle bağlantılı bir şekilde kullananlar da olmuştur. Örneğin Ebu’l-Hasan el-Eş’arî (öl. 324/935) ve el-Kelâbâzî (öl. 380/990) bu kavramları sözlük anlamıyla kullanırken Cessâs (öl. 370/981) ise bunları haberin nakliyle irtibatlandırmıştır. Kādî’nın çağdaşı Bâkıllânî (öl. 403/1013) de bu kavramları Kādî’yla yakın bir anlamda kullanmıştır. Kādî Abdülcebbâr ile birlikte bu kavramalar daha sık kullanılmış ve terimsel bir anlam kazanmıştır. Ondan sonra yazılan kelam ve usûl eserlerinde bu kavramlar daha sistematik bir şekilde kullanılmıştır. Kādî’nın öğrencilerinden el-Basrî (öl. 436/1045), Şerîf el-Murtazâ (öl. 436/1045) ayrıca Hârûnî (öl. 424/1032), İbn Hazm (öl. 456/1064), Ebû Yâ’lâ (öl. 458/1066), Şîrâzî (öl. 476/1084) ve Cüveynî (öl. 478/1086) de bu kavramları haberlerin nakliyle bağlantılı bir şekilde kullanmıştır. Bir eylemin yapılmasına veya yapılmamasına yönelik dâʿîler, birden fazla olabildiği gibi kuvvet açısından da birbirinden farklı olabilmektedir. Kişinin haberin nakline yönelik eylemi, dâʿîlerin gücü/kuvvetiyle doğru orantılıdır. Bir eyleme yönelik güçlü dâʿîler, kişiyi onu gerçekleştirmeye daha çok motive ederken, etki açısından daha zayıf olan dâʿîler ise daha az oranda kişiyi eylemi gerçekleştirmeye yönlendirmektedir. Dolayısıyla aynı dâʿîlere sahip iki haberin aynı oranda nakledilmesi gerekir. Çünkü bunların naklini sağlayan asıl unsur yani dâʿî aynı kuvvete sahiptir. Bu doğrultuda aynı durumu paylaşan ve aynı zaman diliminde bulunan iki haberden birinin nakledilip diğerinin nakledilmemesi doğru değildir. Yani bir şeyin nakli, âdet/العادة yasası çerçevesinde devâî/الدواعي ve ihtiyacın kuvveti doğrultusundadır. Haberlerin nakil durumu, onu nakletmeye yönelik eğilimlere veya nakletmekten alıkoyan hususlara bağlıdır. Bu etkenlerin içerisinde haberin naklini sağlayan ve bu konuda insanları güdüleyen hususlar dâʿî, insanları bunu aktarmaktan alıkoyan husus ve unsurlar da sârif kavramıyla ifade edilmiştir. Bunlar da haberi nakleden kişinin psikolojik durumu, haberin sıradanlaşması, habere duyulan ihtiyaç, haberin söyleniş zamanına olan uzaklığı, haberin dini bir niteliğe sahip olması ve aktaranları ilgilendiren bir korku durumunun bulunup bulunmadığıyla yakından alakalıdır. Buna göre habere dair dâʿî veya devâî varsa nakledilir, yoksa veya bu hususta sârif veya savârif varsa nakledilmez veyahut daha az nakledilir. Haberlerin sahip olduğu dâʿîler ve sârifler de aynı kuvvete sahip değillerdir. Bu doğrultuda haberlerin zarûrî bilgi ifade etmesi de haberde bulunan dâʿîlere bağlıdır. Haberin söylendiği ortam, ortamda bulunan yani olaya tanıklık edenlerin sayısı, haberin muhatabın dikkatleri üzerindeki etkisi, sonraki zamanlarda söylenen habere müracaat etme ihtiyacı, haberin işlevselliği, konusu, yayılmasını engelleyebilecek faktörler, söylendiği zamana olan uzaklığı gibi hususlar dikkate alınmalıdır.

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Vahye muhatap beşer bir elçi olarak Hz. Peygamber’den pek çok fiil sadır olmuştur. Bunların bir kısmı peygamberlik vazifesi (dinî konular) ile alakalı olurken diğer bir kısmı ise gündelik yaşama dair olmuştur. Örnekliği Kur’ân ile sabit olan Hz. Peygamber’in bu davranışlarının bağlayıcılığı ile bağlayıcılık derecesi, âlimlerce tartışılmıştır. Sünnetin önemli bir kısmını oluşturan Hz. Peygamber’in fiillerine yönelik sergilenen farklı tutumlar, tarihsel süreç içerisinde örnekliğinin ne ve nasıl olması gerektiğine dair çeşitli anlayışların ortaya çıkmasına neden olmuştur. Bu çalışmada Muʿtezilî âlimlerin günümüze ulaşan bazı kaynakları esas alınarak Hz. Peygamber’in fiillerine yönelik yaklaşımları ortaya koyulmuştur. Sünnî mezhep âlimlerinin ortaya koyduğu anlayışla benzer veya farklı yönlerinin anlaşılabilmesi için de klasik ve modern döneme dair literatür değerlendirmesine yer verilmiştir. Hz. Peygamber’in örnekliğini ifade etmek üzere âlimler tarafından kullanılan farklı kavramlara dikkat çekilmiş ve Muʿtezilî âlimlerce yaygın bir şekilde kullanılan teessîyle münasebeti üzerinde durulmuştur.

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Bu çalışmada Kadı Abdulcebbar’ın görüşlerinden hareketle marifetullah ve bu konuya taalluk eden diğer meseleler incelenmiş ve ortaya konulmuştur. Bu bağlamda kendisine ilahî mesaj ulaşsın ya da ulaşmasın kişiye Allah’ı bilmenin vâcip olup olmadığı incelenmiştir. Aynı zamanda marifetullah, vâcip ise bu vücûbiyetin akıl ile mi yoksa nakil ile mi sabit olduğu konusu ele alınmıştır. Ayrıca Allah’ı bilmede nazar ve istidlalin rolü gözetilerek, marifetullah meselesinde nazar ve istidlalin dinî hükmü ve kaynağı tespit edilmiş ve değerlendirilmiştir. Bunların yanı sıra Allah’ın hangi yönlerden bilgiye konu olamayacağı, hangi cihetlerden bilinebileceği üzerinde durulmuştur. Aynı şekilde marifetullahın zorunlu bilgi olup olmadığı, değilse bunun gerekçelerinin neler olduğu ortaya konulmuştur. Ayrıca marifetullah konusunda taklidin bilgi kaynağı olup olmayacağı, her hangi bir açıdan akıl yürütmeksizin sadece taklidî bir bilgiyle Allah’ı bilmenin yeterli olup olmadığı incelenmiştir. Son olarak Kadı Abdulcebbar’ın, kendilerine ilahî davet ulaşmayıp Allah’ı bilmeyen kişilerin ahiretteki durumunun ne olacağına yönelik görüşleri belirtilmiştir. Kadı Abdulcebbar’ın bu meselelerdeki yaklaşımı ortaya konulmakla beraber bu meselelerle ilgili bir takım analizler ve değerlendirmeler de yapılmıştır.

Copyright of BEÜ Ilahiyat Fakültesi Dergisi is the property of Bulent Ecevit University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

While investigating Islamic thought, the defects in the form of reading and interpretation can be added to some structural difficulties. The more deficient it is to consider thought out of the nature of its occurrence and development, the more wrong it is to perceive it as an object that suddenly dies and disappears. It is as wrong to dedicate the history of thought only to a state or dynasty as it is to think around a school or person. As far as it is to attribute the achievements of political history to the history of thought, to condemn thought for the failures of political history is also open to question. Qadi Abd al-Jabbar, handled in the light of these approaches, is one of the most important representatives of the thought of Mu'tazilite. He was one of the leading names in the intellectual adventure of his school, as he had active duties in the palace of the Buyids. This article tries to shed light on the political relations that he wrote his works reflecting his views. On this occasion, it was tried to eliminate some question marks on the theological thought of Mu'tazilah and Qadi Abd al-Jabbar. Thus, different perspectives can be presented to the world of ideas formed through Qadi Abd al-Jabbar. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Fakhr al-Dīn al-Rāzī, who states the definitive authority of deterministic Ash'arite view on the matter of human acts, based his opinion on this matter on the Mu'tazilite scholar Abu'l-Husayn al-Basrī's claim that "every act necessarily requires a motive to occur". It has been suggested that this view of Abu'l-Husayn al-Basrī which propounds a necessary link between act and motive, inevitably leads to a double form of determinism: determination of the act by the motive and determination of the act by God, the creator of the motive. But it is hard to say that this claim of determinism is valid for the whole Mu'tazilah, especially for Qādī 'Abd al-Jabbār who hadn't accepted a necessary relationship between act and motive. This could be true, however, for Abu'l-Husayn al-Basrī and his school who had propounded a necessary link between act and motive. Yet it cannot be said that they had fallen into such an absolute determinism as al-Rāzī who was influenced by philosophers. [ABSTRACT FROM AUTHOR]

The Issue of intellectual relation between Mu'tezile and Şîa has always been on the agenda since fourth century to present. Especially Sunni theologians claim that the Shi'i-Imamite was influenced largely by the Mu'tazilite theology while Imamite theologians reject such an effect and point out that their understanding of theology is based on the Kur'an and the words of Shi'i leaders. With this study we aimed to make a small contribution to this discussion by making a comparison on the principle of tawhid between Qadi Abd al-Jabbar who has played a major role in the transfer of Mu'tazilite thought from the past to the present and Ebu Ja'far al-Tûsî who was a prolific scholar in the field of both theology and other Islamic sciences. This comparison, which we made on the basis of both works, shows us that there is a complete agreement between two aforesaid ones except of the details of the controversy. [ABSTRACT FROM AUTHOR]

Epistemology of Testimony is one of the new branches of epistemology which seeks to cope with issues like the nature of testimony, its acceptability, and its relation to other sources of knowledge. This debate was also important for some Muslim theologians especially Qadi Abd al-Jabbar, who was one of the most important Mu’tazilite theologians. He believes that testimony is a way of reaching knowledge and responds to the doubts raised by some Islamic sects that reject testimony as a source of knowledge. He also believes -like Plantinga and some new philosophers in epistemology- that in transmission of knowledge, the main thing that transfers is the belief of the speaker and its properties. He also asserts that testimony is as reliable as other sources of knowledge and is not reducible to them. He has used his epistemic concepts about testimony as a foundation for proving some other religious beliefs such as occurrence of miracles.

Mu'tazila school, the most important representative of rationalist-hadari religious discourse in Islamic tradition, is known with its basic principles such as systematical thinking and rationalism, individual responsibility, individual piety, religion and world view based on reasoning. Also it approaches to the issues by research, questioning, and examining by criticizing. Mu'tazila has determined its main principles as 'al-usul al-khamsah (five main principles) and presented the dedication to these principles as a prerequisite for the commitment of the school. Among those principles, Tawhid (oneness) and 'Adalet (Justice) have been the principles that took the attention at most. Within the school, Bagdad and Basra dissociation occurred in time because of the political and intellectual reasons within the school. Mu'tazila, as a free thinking tradition, gave ground to rationalist tendencies within Islamic tradition. Mu'tazila school, beginning from the 2nd century of Hejira, started to take form in Basra and completed its progression in Bagdad which was the center of the caliphate during Abbasid reign. During this period, Mutazilite discipline (doctrine) has established itself as the official ideology. Despite the fact that the school had a certain amount of followers in many Islamic cities, today, it has no followers anymore. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Qadi Abd al-Jabbar has rejected visibility of Allah because of ontological and epistemological reasons. According to him the acclaim of visibility requires the existence of Allah in particular environment and direction. This means that transcendental presence is similar tofinite and limited cases. As to Mu'tazila tawhid principle it is impossible for Allah to resemble a creature. So that the rejection of visibility of Allah is inevitable in order to protect Him from embodying and similitude. In accordance with those thoughts Abd al-Jabbar has interpreted verses on visibility of Allah on the basis of reason, so that he has built a doctrine on foresight of mind instead of the arguments of the verses. This can be inferred from his declaration which indicates that the verses on tawhid and justice should be understood by principles of mind. As conclusion he built his arguments on the basis of tawhid principle and declared negative view of Mu'tazila on visibility of Allah. Moreover according to him the narrated evidences asserted for visibility of Allah do not bear epistemological merit in terms of certainty and indication. This study aims to reveal the conclusion of reading written sources of Islam by the principles of mind. The selection ofits interpretation instead of the actual thing will lead conclusions that cannot be accepted, or at least cannot be proved. Therefore it is the right decision to speak via verses instead of reason on issues of transmission such as life of the Hereafter. [ABSTRACT FROM AUTHOR]

This article deals with Qadi Abd al-Jabbar's thoughts on Divine Assistance (Lutf) in terms of God and Human relationship. Qadi Abd al-Jabbar first, with a rational base, explains the concept of Lutf on the basis of human freedom (at-tamkin) and responsibility (at-taklif); secondly, treates the divine assistance as a contingent and merit depending on the will of man. This Mu'tazilî perspective has a rational and moral roots, unlike Ash'ari's position that premised that everything is part of destiny of God. [ABSTRACT FROM AUTHOR]

The issue of whether following others in faith or imitation is valid in religion has been a hot debate among Muslim theologians or Mutakillimûn technically speaking. In spite of the fact that they criticized this imitation, they never labeled the people who were tarred with this brush as "heathens or infidels." Of course the lifestyle of the Prophet, who never acted this way, was a model for these scholars. Abu'l-Muîn an-Nasafî discusses the topic in his Tabsira and gave no any credit to this kind of faith; however, he did not nullify its validity, as the core of the faith is confirmation in his thought. And its opposite is denial. So every single one who declares himself as believer is considered believer irrespective of their faith being inductive/istidlâlî. Qadî Abd al-Jabbâr was much more harsh in evaluating the relation between knowledge and faith. Imitation in faith is a kind of ignorance, to him, and has no any validity. [ABSTRACT FROM AUTHOR]

This study documents an exploration of Qadi Abd al-Jabbar's thoughts on mejaz (metaphor) and strives to find the answer of the question "Is it pos-sible to use metaphoric words in talking about God and his attributes?" Qadi holds oneself a distance to metaphoric language in these subjects. He find fault with generating a statement depending on metaphors in ac-tual language even in Qur'an. He makes same linguistic analyses to sup-port this argument. He defends that it must be used real words about God and related topics except some circumstances. He comments metaphors in the Qur'an in keeping with principles of muvadaa (linguistic consensus) and qasd (intention). [ABSTRACT FROM AUTHOR]