Mehmet Akif Ersoy Üniversitesi Sosyal Bilimler Enstitüsü Dergisi (May 2021)
Matüridi'de Kalbin Yaratılış Hikmeti
Abstract
İmam Mâtürîdî’ye (ö. 333/944) göre biyolojik kalp beden için çok önemli olduğu gibi ruhanî kalp de sağlıklı yaşayabilmesi için değerlidir. Kalp eylemlerinin sebep ve sonuçlarını iyi bir şekilde bilen, iyi ve güzel eylemlerle bulunursa hem dünyada hem de âhirette mutlu ve huzurlu bir şekilde yaşayabilir. Dini-ahlâki yaşayışların merkezi “iman yatağı” olan ruhani kalp cebrî/determinist görüşlerin aksine iyi-kötü hallerini kendi özgür iradesinin seçimiyle hazırlar, sorumluluğu üstlenir. Allah’ın kulundan istediği râzı olduğu kalp; selim, temiz, münip, sekîne, ürperen ve mutmain kalp halleridir. Bu tür kalpler; Allah anılınca yani emirlerini yapmada yasaklarından kaçınmada sorumluluğunu bilir. İçindeki güzel inançlar, dışarıya sevgi, merhamet, hoşgörü ve güzellik olarak çıkar. Kalbin yaratılmasının hikmeti; ilimlerle güzellik, mutluluk, huzurlu yaşayabilme, Allah’ı isim, fiil ve sıfatlarıyla tanıma, onu sevme ve onun istediği şekilde kulluktur. İşlevsel aklı, hakikati sorgulamayı, ilmi, tefekkürü ve psikososyal eylemleri önemseyen Mâtürîdî’nin bu önerileri ve görüşleri, günümüz inanç ve ahlâkî problemlere çözümler olarak görülebilir. EXTENDED SUMMARY Research Problem The aim of this study is to investigate and examine in a deskriptive manner the wisdom of the creation of the heart within the framework of his works “Kitab at-Tawhid” and “Ta’vilat al-Qur’an” in the special of al-Maturidi (d. 333/944), the founder of faith school named “Maturidism” or “Maturidiyye”, the great thinker who grew up in the Turkish-Islamic world, and his suggestions for solutions to kalam/theological and philosophical problems. Research Questions Why was the heart, one of the most important limbs of man, created? It is said that if the heart is good, man has good moral, if the heart is bad, man has bad moral. Then is it in one’s hands whether the heart is good or bad? Is it in man’s will that the heart be hardened and sealed? What are the views and theses of the Islamic scholar al-Maturidi on this subject? In addition to the organs of the body having the biological heart, such as the eye and ear, the heart of the soul is considered to have actions such as the eye, the hearing, the understanding and the reasoning. It is also debated whether the facts and states such as curtain, solidification, petrification, blinding and sealing of the heart are facts or metaphors. According to al-Maturidi, the causes and consequences of heart actions should be well known in accordance with the principle of “know your lord who knows his own structure” so that the heart can be used in accordance with the wisdom of creation and divine wisdom can be understood. Literature Review First, the conceptual framework of the heart and wisdom is examined. In addition to academic studies on this subject, classical lugats and dictionaries such as Ragıb Al-Isfehani’s “Al-Müfradat” and Ibn Manzur’s (d. 711/1311) “Lisan al-Arab” are also applied. On the other hand, the wisdom of the creation of the heart is applied to the works of al-Maturidi called “Kitab al-Tawhid” and “Ta’vilat al-Qur’an”. In order to evaluate the subject, works such as Hakim at-Tirmizi’s (d. 320/932) “Beyan al-Fark Beyn al-Sadri al-Kalb al-Fuad al-Lübb”, Haris al-Muhasibi’s (d. 243/857) “ar-Riaye”, az-Zemahsheri’s (d. 538/1144) “Al-Kashshaf” and al-Razi’s (d. 606/1210) “Mafatih al-Gayb”, “Kitab al-Nefs ar-Ruh ve Şarh Kavahuma” will also be applied. Methodology According to al-Maturidi, the concept of the creation wisdom of the heart is first examined with the title “the concept of heart and wisdom”. Later the subject is examined and evaluated with the titles “different states of the heart”, “function of the heart and the wisdom of creation; functional reason, faith-choice of blasphemy, love, mercy, regret, forgiveness, piety, awe, patience and gratitude” and results. Results and Conclusions According to Imam Maturidi, an important scholar of the Turkish-Islamic world, the biological heart is very important for the body, and the spiritual heart is valuable for its healthy life. A person who knows the causes and consequences of heart actions well can live happily and peacefully both in the world and in the hereafter if he is found with good and beautiful actions. The spiritual heart, which is the center of religious-moral lives and the “bed of faith”, prepares its good-bad states by the choice of its own free will, in contrast to the forced/determinist views, and takes responsibility. Allah creates all the states of the heart, good and evil. The heart deserves punishment for choosing evil, and reward for choosing good and beauty. It is important for a person to take all kinds of responsibility for his actions, material and spiritual. The heart that Allah desires from his servant and is pleased with is a naturel, pure, munip (prepared to die), sekine (peaceful), trembling and happy heart. Such hearts know their responsibility when Allah is mentioned, that is, to avoid his prohibitions in doing his commandments. The beautiful beliefs within come out as love, compassion, tolerance and beauty. He can evaluate his time, every state with beauty and useful psychosocial actions, and turn his world and the hereafter into heavens. The heart that believes and denies reflects as great a change in psychosocial life as the difference between the dead and the living. A person can live life happily and peacefully with a perception that can overcome difficulties and make more reasonable sense of events. The wisdom of the creation of the heart is to be able to live beauty, happiness and peace with knowledge, to know Allah by his names, verbs and adjectives, to love him and to worship him as he wants. Contrary to Mu'tezilah and philosophical views that say, “Allah does not create the states and actions of the bad heart”, Al-Maturidi argues that the heart prefers actions with free will and old age, and that Allah, who creates everything good and bad, creates both the actions of the heart and the power to perform these actions in the servant. It can be said that this situation is of great importance for the servant to take on all kinds of material and spiritual responsibility for his actions. These suggestions and opinions of al-Maturidi, who cares about functional reason, questioning truth, science, contemplation and psychosocial actions, can also offer solutions to today's faith and moral problems.
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