Maturîdî'de İrade Hürriyeti Ekrem Özdemir (original) (raw)

İlk Mu'Tezi̇le'Ni̇n Özgür İrade Söylemi̇: Amr B. Ubeyd Ve Kader Anlayişi

eskieserler.com

The Early Mutazila's Free Will Discourse: Amr b. 'Ubaid and his Qadar Concept The name of 'Amr b. 'Ubaid have an important role in the early Mu'tazila movement. He was the advocate of free will and argued that man has the ability to create his own action, both good and evil. The controversy over free will and predestination had serious political implications as the early Qadaris had challenged the authority of the Umayyad rulers. 'Amr b. 'Ubaid had also criticized Umayyad policy and afterwards Abbasid policy. He had explained that they responsible from their cruelty and bad action, not Allah. According to him, Allah had given free will to people for doing action. Finally, Human will be warned of a terrible punishment or will have a goodly reward. On this context, this article intends to reply to questions concerned with 'Amr b. 'Ubaid's free will and qadar thoughts.

Muhammet Özdemir

Contemporary Thinking Economy in Islam in Turkey and Challenges of the Production of Value, 2021

This article aims to evaluate the content of producing value in Turkish-Islamic philosophy by referring to the concept of “thinking economy” which involves an analytical and verification method in the age of digital capitalism and the method of relational logic which is used in the philosophy of economics and the philosophy of money. In the age of global capitalism, the thinking economy produced by indigenous cultures is evaluated within the framework of post-colonial theory like in both methods. Since the economic analysis of Adam Smith, especially in the philosophical economics literature developed in the last decades, the processes of thought generation for the creation of money and the processes of thinking about the distribution and allocation of money have been distinguished from each other. The article firstly describes the factual and philosophical content of this method and the relational logic, then secondly determines its connection with the ideas produced in developing economic societies, and finally identifies the current economic value orientation of contemporary Islamic thought. The characteristic of the ideas produced and in production in developing economies is to transfer the created global values to the domestic market and to offer them circulation instead of creating value. To represent the contemporary Turkish-Islamic philosophy, the economics of the ideas produced at the public and the official level centered on the Quran are analyzed. The reason why the method of relational logic used in economics and the philosophy of money is applied to Turkish-Islamic thought in the study whose general framework is as mentioned above the need to measure the speculative thought in objective standards. In this context, it is attempted to identify the economic value and characteristics of post-colonial thought and contemporary Islamic thought in Turkey. The difference between the creative economy and the sharing economy is expounded with reference to the economic thoughts of Karl Marx, John Maynard Keynes, Georg Simmel and Ludwig von Mises as well as Adam Smith. In addition, the mathematical applications of the economy in nature and human life, which is an essential part of objective relationship between creative thinking economy and the sharing economy, are included. The works of Nimi Wariboko and Jürgen von Hagen and Michael Welker are used to understand the location of money in the contemporary global capitalist society. Wariboko’s method of relational logic shows that every human being and thought has economic and monetary arithmetic, even theology is a part of it. The work of Jürgen von Hagen and Michael Welker focuses on critical aspects of the issue while making all relations between people and their consequences objective through an economic and monetary calculation. Vivek Chibber’s work makes some determinations by evaluating the economic value and impact of subaltern studies, although he does not evidently mention the concept of “thinking economy”. Accordingly, creative thinking cannot be produced in developing economic societies. The concept of “thinking economy”, which has been first stated by Oya Safinaz Erdoğdu in a Turkish text, has come forward as the content of objective evaluation in the society of digital era capitalism. “Contemporary Islamic thought in Turkey” or “Turkish-Islamic thought” has been evaluated by using a sample contains the main arguments of two philosophers, rest upon Quran-centered thoughts. İsmet Özel is a Turkish-Islamic philosopher whose works are read and interpreted in civic thought. İlhami Güler is a philosopher who works at Ankara University Faculty of Divinity and shares the idea of the official Ankara School. The arguments of Özel can be expressed the duty of the intellectual to raise awareness of the society against the technology and the civilization and alienation of the Muslim identity happens through the technology and the civilization. These two arguments are based on the adaptation of the Marxist existentialist analyzes of the contemporary French philosopher Jean-Paul Sartre to indigenous thought. Özel does not produce the value in this way. Güler’s argument is that the message of the Quran is universal in terms of moral principles, and that it is contextual (historical) in legal terms. This argument, as an argument developed and taken from Fazlur Rahman, cannot produce value because it constantly imprisons the Muslim subject in the historical past and the text of Qoran. Both philosophers engage in a discussion of the circulation and distribution of the money rather than a discussion of the source of the money in terms of “thinking economy”. This means that instead of a positive change in the economic lives of those who adopt the produced discourse, there is a positive change in the economic lives of those who express this discourse. This fact shows that the Turkish-Islamic philosophers do not believe that money can be created. This article finds way to overcome this problem by focusing on a causal worldly life rather than a discourse having return to the essence and the civilization. Accordingly, Turkish-Islamic thought which contains especially religious aspects should either withdraw from secular life altogether and persist on with faith and morality only, or refrain from religiousizing the world until worldly rules settled. Keywords: Turkish-Islamic Thought, the Metaphysics of Economy, Global Capitalism, Thinking Economy, Post-colonialism

İmâm Maturidî'nin Deist Eleştirilere Karşı Nübüvvet Savunusu

Kelâm Araştırmaları Dergisi, 12:2 (2014), ss.33-54., 2014

As it is known Islam gets its religious content from prophecy (nubuwwah), which is also entitled as messengership (risâla) and revelation (wahy). Through these, the holy Qur'an corrected some misinterpreted and degenerated forms of past holy books on the one hand, and reviewed some creeds of pagan culture on the other and eventually called them false. The disapproval of past books in many aspects gave rise to their members to stand to criticize the Qur'an. So historically we have many criticisms by Christians and Jews. Apart from these heavenly traditions, Barahima, Dualist and materialist ones disparaged the holy Qur'an, considering its content. Our paper profoundly brings forth Imam Mâtürîdî's criticism against these second groups. Because the great Imam defended the reasonability and plausibility of nubuwwah and consequently the content of the holy Qur'an against these groups.

Festival İdeolojisi Ekrem Özdemir

Türkiye, festival konusunda iki açıdan eleştiriliyor: Birincisi, festivalleri ideolojik zeminden sanatsal ortama kavuşturacak bir kültür sanat ortamı oluşturamadık. İkincisi, uluslararası festivallere yönelik bir kültür politikası geliştiremedik.

Mamuretü’l-Aziz'de Bir Edip: Muhiddin Mekkî

Giriş Osmanlı Devleti (kendisinin son yüzyılı olan) yirminci asrın ilk çeyreğinde varlığını tehlikeye sokan iç ve dış sorunlarla uğraşır. Devletin yıkılışa doğru gittiğini gören Osmanlı aydını da bu mühim meseleye gözünü kapatmaz, devleti yıkılışa sürükleyen sorunlara kurtuluş reçeteleri aramaya başlar. Bu kritik dönemde Namık Kemal'in bizde bir nevi kurucusu olduğu vatan fikri 1 aydınlar arasında ciddi bir rağbet görür ve bu noktada hassasiyet kazanan aydınların sayısında önemli bir artış olur. Namık Kemal'in açtığı yolda ilerleyen şair ve tiyatro yazarlarımızdan biri de Mehmet Muhiddin Mekkî'dir.

MÂTÜRÎDÎ'NİN İBTİDÂEN NÜZÛL ANLAYIŞI

Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi, 2018

Nüzûl sebepleri açısından âyetler genellikle bir sebeb veya sual üzerine nâzil olanlar ile herhangi bir sebep veya sual olmaksızın doğrudan inenler olmak üzere iki kısımda mütalaa edilir. Esbâb-ı nüzûl ilmi ise bir sebep veya sual üzerine nâzil olan âyetleri konu edinir. Mâtürîdî oldukça erken bir dönemde doğrudan nâzil olan âyetleri ifade etmek için ibtidâ ‫)ابتداء(‬ kavramını zikretmiş ve âyetlerin iniş sebeplerine dair yorumlarında bu kavramı farklı bağlamlarda kullanmıştır. Bu çalışmada Mâtürîdî'nin ibtidâen nüzûl anlayışı ortaya konulmaya çalışılacaktır. Anahtar Kelimeler: Mâtürîdî, İbtidâen Nüzûl, Te'vîlâtü'l-Kur'ân, Esbâb-ı Nüzûl, Peygamber ve Sahâbe Tasavvuru. IBTIDĀ AL-NUZŪL UNDERSTANDING OF MĀTURĪDĪ Abstract In terms of asbāb al-nuzūl, the verses are considered in two parts: the verses that were sent based on a reason or a question and the verses to be sent without any reason or question. The science of asbāb al-nuzūl mentions the verses that were sent based on a reason a question. Māturīdī mentioned the term of ibtidā in order to express the directly sent verses in a very early period. And he used this concept in different contexs in his interpretations about the sending reasons of the verses. In this study we will try to reveal the understanding of ibtidā al-nuzūl of Māturīdī.