TY  - JOUR
TT  - Understanding of Divinity in Ibn Fūrak
AU  - Doğan, Hüseyin
PY  - 2017
DA  - June
DO  - 10.18505/cuid.290783
JF  - Cumhuriyet İlahiyat Dergisi
JO  - CUID
PB  - Sivas Cumhuriyet University
WT  - DergiPark
SN  - 2528-9861
SP  - 179
EP  - 202
VL  - 21
IS  - 1
KW  - İbn Fûrek
KW  - Teoloji
KW  - Allah
KW  - Sıfat
KW  - Evren
N2  - The view ofMuslim theologians about Allah, the universe, the relation between God anddivine attributes has become the dominant element of the basic intellectualdisciplines that they developed. Undoubtedly, this point of view has directlycaused them to bring new interpretations and openings to both God and theuniverse as well as to God and human relations. Ibn Fūrak is one of the important representatives of the Ashʿarī kalām system. In fact, he hasan important share in the formation of the Ahl al-Sunna, especially of Ashʿarī thought. Ibn Fūrak has undertaken asignificant bridge in the transmission of the views and ideas of Imam al-Ashʿarī and the kalām system. There isno doubt that one of them is the understanding of God. He has placed his understandingof God, which he has included in the category of compulsory beings in adifferent place above the possible world. For this reason, all expressions andinterpretations that are incompatible with the qualities of worthy andappropriate have been rejected or put into practice. In this respect, it ispossible to say that he has an important influence in the development of theunderstanding of ta’wil in Ahlal-Sunna.Ibn Fūrak (d.406/1015) is one of the important representatives of the Ashʿarī kalām within Ahlal-Sunna. He met the students of Imam Abu’l-Ḥasanal-Ashʿarī (d. 324/936) and took lessons from them. He hasa significant share in accessibility of the views and ideas of Ashʿarī that have been systemized mostly through these meetings and lessons.It is even understood that some of his works have been prepared in order tomake the views and ideas of the sectary leader Imam al-Ashʿarī, which he has described as reputable, more systematic and easilyaccessible to people. When we look at his works, we observe that he applied andused ta’wīl which is an important method of interpretation in Islamictheology. It can even be said that he is one of the most extreme theologians amongAhlal-Sunna theologians applying this method. Ibn Fūrakdefended the notion that not only the Qur’an but also the hadith should beinterpreted (ta’wīl) and for this reason he prepared works. In thisrespect, it is possible to say that he has an important influence in thedevelopment of the understanding of ta’wīl in the theology of Ahl al-Sunna.Ibn Fūrak has animportant share in the formation of Ahl al-Sunna, especially Ashʿarīthought. For this reason, scholars allied that he formed the third stratum ofthe Ashʿarī theology. Ibn Fūrak’s most important feature in this sculpture isto be an important bridge between beliefs and thoughts of Imam al-Ashʿarī’s andlater generations. In this sense, he is not only a transporter but also has newperspectives build on the views and thoughts of his predecessors. In thisregard, he was not deviated to be loyal and was consenting to his predecessorsand his successors also set an example in the point of understanding, methodand interpretation of the Islamic theology.Ibn Fūrak, who hasreceived a lot of attention in terms of beliefs, views and thoughts that he hasadopted and accepted, has also influenced the following theologians and leftdeep influences on them. For this reason, it is necessary to consider him asthe continuation of a tradition or as the chief architect of the transfer tothe future. In fact, his view of God and His attributes is only one of theremarkable ones, especially because it has space on the first pages of hiswork, albeit with value for every opinion and thought. No doubt, he has triedto perceive and analyze the matter of God and His attributes from theperspective of the Qur’ān and Sunna.Belief in God isanother problem that Ibn Fūrak, who has opinion and thought about almost everytheological problem tried to examine in his works. He has placed hisunderstanding of God, which he included it in the category of compulsory beingsat a different place above the world of possible. For this reason, all kinds ofexpressions and interpretations that are incompatible with positive andsignificant terms have either been rejected or interpreted. As it is known, theviews of the Islamic theologians, the views of God and the universe and themeanings of the Essence (dhāt) and divine attributes have been thedominant elements of the basic intellectual disciplines they have developed. Nodoubt, this point of view has been directly determinant on bringing newinterpretations and openings to both God and the universe as well as to God andhuman relations.The main point oftheology that Ibn Fūrak defended is belief in God. According to him, God is anabsolute being as Wājib al-wūjūd (Necessary Being). God has created allthe world and creatures out of nothing. So much so that he has included God inthe state of compulsory existence by abstracting Him from all creatures,objects and substances, and he has emphasized His incomparability. Thesubstance, the matters and the signs are created later. Ibn Fūrak tried toexplain the eternity of God with his “seniority”. Because in Ibn Fūrak, theseniority has a special importance and value in terms of expressing unity inthe attributes of God. He perceives the worlds or the inhabitants as areflections of the wrath of God. Ibn Fūrak said that the objects in the worlddo not express any meaning to themselves, nor can they be mentioned in theirrespective directions. For this reason, he accepted that he mentally exhaustedthe human and caused division and disintegration. According to him, all organscreated in the world are preserving their essences exactly. But the accidentsare created again each time as the result of God’s intervention, and thecontinuity and order of the movement in the world is provided in this way. Hedefended an active God on His presence and inhabitation by never acceptingcoincidences in the world. There is no power or quality to carry out themovement, change and transformation of all the sign, objects and organs theuniverse. For the movement, change, and transformation in sign, objects, andorgans are all about the intervention of God’s omnipotence beyond the change oftime and space.Ibn Fūrak went to God and his attributes inaccordance with the organ-sign metaphysics he had adopted. He has settled theland, the object, and the substances in different statues by separating them interms of their assets. It is also directly related to the philosophicalunderstanding that the basic idea of the God and His attributes distinction isaccepted as fitting to the theory of matter-matter. Indeed, in the system ofthought of the Ashʿarite, every kind of harmony and order (purpose andorder) which gives experience and experience in the world is the greatest proofthat this world is created by a being who knows, hears, wills, possess might.It is necessary for God whose existence comes from Himself, to be effective onall actions in the world.
CR  - Abdülcebbâr, Ebü’l-Hasan el-Kâdî. Şerhu’l-Usûli’l-hamse. thk. Abdülkerîm ‘Osmân, Kahire: Mektebetü’l-vehbe, 1408/1988.
CR  - Ali, Musâ Muhammed. “Mukaddime”, Müşkilü’l‐hadîs ve beyânuhu içinde, thk. Musâ Muhammed Ali, 7-30. Beyrut: ‘Âlemu’l-Kütüb, 1405/1985.
CR  - Âmidî, Seyfuddîn. Gâyetü’l-merâm fî ‘ilmi’l-kelâm. thk. Hasan Mahmûd Abdillatîf, Kahire: el-Meclisü’l-cenneti’t-türâsi’l-islâmiyyi, 1391/1971.
CR  - Aslan, Abdülgaffar. “IV/X. Yüzyılda Kelâm-Tasavvuf İlişkisi –İbn Fûrek Örneği-. Dini Araştırmalar Dergisi 5, sy. 14 (2002): 61-76.
CR  - Bağdâdî, Ebû Mansûr Muhammed b. Muhammed Abdilkâhir. Kitâbü usûli’d-dîn. İstanbul: byy., 1346/1928.
CR  - Bâkıllânî, Ebû Bekr Muhammed b. Tayyîb. et-Temhîd fi’r-redd ‘ale’l-mülhideti’l-mu‘attılati ve’r-râfızati ve’l-havârici ve’l-mu‘tezîleti. thk. Mahmûh Muhammed Hazarî-Muhammed Abdi’l-Hâdî Ebûreyde, Kahire: Dâru’l-fikri’l-Arabî, 1366/1947.
CR  - Bodur, Osman. “Müteşâbih Âyetlerin Yorumu Kapsamında İbn Fûrek’in Tefsiri”. Sakarya Üniversitesi İlâhiyat Fakültesi Dergisi 16, sy. 30 (2014): 135-156.
CR  - Buhârî, Ebû Abdillâh Muhammed b. İsmâ‘il. el-Câmi‘ü’s-sahîh. İstanbul: byy., 1315.
CR  - Cârullâh, Zühdî. el-Mu‘tezîle. Kahire: byy., 1366/1947.
CR  - Dımeşkî, Ebu’l-Kâsım Ali b. el-Hasen b. Âsâkir. Tebyînu kizbi’l-müfterî fî mâ nusibe ile’l-İmâm Ebi’l-Hasen el-Eş‘arî. Beyrut: byy.,1416/1995.
CR  - Doğan, Hüseyin. İslâm Kelâmında Cedel Anlayışı -Eş‘arî Abdülkâhir el-Bağdâdî Örneği-. İstanbul: Rağbet Yayınları, 2015.
CR  - Doğan, Hüseyin. Horasan ve Maverâünnehirde Ilımlı Bir İslâm Politikası: Kerrâmî Söylem ve Yansımaları. İstanbul: Rağbet Yayınları, 2015.
CR  - Ebû Hanîfe, Nu‘mân b. Sâbit. “el-Fıkhu’l-Ekber”. İmâm-ı Azâm’ın Beş Eseri içinde. trc. Mustafa Öz. 69-77. İstanbul: Marmara Üniversitesi İlâhiyat Fakültesi Vakfı Yayınları, 1992.
CR  - Ebi’l-‘İz, Ali b. Muhammed. Şerhü’t-Tahâviyye fi’l-‘akîdeti’s-selefiyye. Beyrut: Dâru’l-fikr, 1408/1988.
CR  - Emin, Ahmed. Zuhru’l-İslâm. Kahire: Dâru’l-kütibi’l-‘ilmiyye, 1946.
CR  - Eş‘arî, İmâm Ebî Hasan Ali b. İsmâil. Makâlâtu’l-islâmiyyîn ve’htilâfi’l-musallîn. nşr. Hellmut Ritter, Wiesbaden: byy., 1980.
CR  - Gölcük, Şerafeddin. Kelâm Tarihi. Konya: Esra Yayınları, 1992.
CR  - Gölcük, Şerafeddin. “Bâkillânî”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi, c. 4: 531-535. İstanbul: TDV Yayınları, 1991.
CR  - Harpûtî, Abdüllatîf. Tenkîhu’l-kelâm fî ‘akâidi’l-islâm. İstanbul: İstikbâl Matbaası, 1330.
CR  - Işık, Kemal. Mu‘tezîle’nin Doğuşu ve Kelâmî Görüşleri. Ankara: Ankara Üniversitesi İlâhiyat Fakültesi Yayınları, 1967.
CR  - İbn Fûrek, Ebû Bekir Muhammed el‐Hasan. Müşkilu’l‐hadîs ve beyânuhu. thk. Musâ Muhammed Ali. Beyrut: ‘Âlemü’l-Kütüb, 1405/1985.
CR  - İbn Fûrek, Ebû Bekir Muhammed el‐Hasan. Şerhü’l‐‘Âlim ve’l‐Müte‘allim. thk. Ahmed Abdilkerîm es‐Sâyıh-Tevfîk Ali Vehbe. Kahire: Mektebetü’s‐sekâfeti’d‐dîniyye, 2009/1430.
CR  - İbn Fûrek, Ebû Bekir Muhammed el‐Hasan. Mücerredü makâlâti’ş-şeyh ebi’l-hasen el-Eş‘arî. thk. Ahmed Abdirrahmân es-Sâyih. Kahire: Mektebetü’s-sakâfeti’d-dîniyye, 2005.
CR  - İbn Fûrek, Ebû Bekir Muhammed el‐Hasan. el-İbâne ‘an turuki’l-kâsidîn ve’l-keşf ‘an menâhici’s-sâlikîn ve’t-teveffür ilâ ibâdeti rabbi’l-‘âlemîn. thk. Ahmet Yıldırım-Abdügaffar Aslan. Isparta: byy., 2003.
CR  - İbn Fûrek, Ebû Bekir Muhammed el‐Hasan. Tefsîrü ibn Fûrek. Feyzullah Efendi Bölümü, 460: 1a-7b. Millet Ktp.
CR  - İbn Hallikân, Ebü’l‐Abbâs Şemseddîn Ahmed b. Muhammed b. Ebî Bekr. Vefeyâtu’l‐a‘yân ve enbâ’u ibnî’z‐zamân. thk. İhsân Abbas, Beyrut: Dâru’s-sâdır, ts.
CR  - İbn Teymiyye, Takıyyuddîn Ahmed. Mecmu‘u Fetevâ. Riyad: byy., 1381.
CR  - İsferâyinî, Ebû İshâk Muzaffer. et-Tabsîr fi’d-dîn ve temyîzi’n-fırkati’n-nâciye ‘an fıraki’l-hâlikîn. thk. Zâhid el-Kevserî, Beyrut: byy., 1403/1983.
CR  - Karadaş, Cağfer. Bâkillânî’ye Göre Allah ve Âlem Tasavvuru. Bursa: Arasta Yayınları, 2003.
CR  - Karadaş, Cağfer. İbn Arâbî’nin İtikâdî Görüşleri. İstanbul: Beyan Yayınları, 1997.
CR  - Karadaş, Cağfer. Gazzâlî. İstanbul: İnsan Yayınları, 2004.
CR  - Kehhâle, ‘Ömer Rıza. Mu‘cemü’l-müellifîn –Terâcimü’l-Musannifi’l-Kütübi’l-Arabiyye-. Beyrut: byy., 1376/1957.
CR  - Keskin, Mehmet. İmâm Eş‘arî ve Eş‘arîlik. İstanbul: Düşün Yayınları, 2013.
CR  - Kuşeyrî, Ebü’l-Kâsım Abdilkerîm b. Muhammed en-Nisâbûrî. Kuşeyrî Risâlesi. trc. Süleyman Uludağ, İstanbul: Dergâh Yayınları, 1991.
CR  - Kütübî, Muhammed b. Şâkir. Fevâtü’l-vefeyât. thk. İhsân Abbâs, Beyrut: Dâru’s-sâdır, 1973.
CR  - Nesefî, Ebü’l-Mü‘în Meymûn b. Muhammed. Tabsıratu’l-edille fî usûli’d-dîn. thk. Hüseyin Atay. Ankara: Diyanet İşleri Başkanlığı Yayınları, 1993.
CR  - Sâbûnî, Nûreddîn. Mâtürîdiyye Akâidi. trc. Bekir Topaloğlu. Ankara: Diyanet İşleri Başkanlığı Yayınları, 1998.
CR  - Sezgin, Fuad. Târîhü’t-türâsi’l-Arabî. thk. Riyad: Câmi‘atü’l-İmâm Muhammed b. Su‘ûd el-islâmiyye, 1983.
CR  - Subkî, Takiyyuddîn. Tabakâtu’ş-Şâfi‘iyyeti’l-kübrâ. Beyrut: Dâru’l-ma‘rife, Beyrut, ts.
CR  - Suyûtî, Celâlüddîn. Buğyetu’l-vu‘ât fî tabakâti’l-lüğaviyyîn ve’n-nühât. thk. Muhammed Ebu’l-Fazl İbrahim. Beyrut: byy., 1384/1964.
CR  - Şehristânî, Ebü’l-Feth Abdilkerîm. el-Milel ve’n-nihal. Beyrut: Dâru’l-ma‘rife, 1414/1993.
CR  - Talu, Mehmet. “Ebu’l-Hasen el-Bâhilî”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi, c. 4: 483-484. İstanbul: TDV Yayınları, 1991.
Watt, Montgomery Watt. “Ibn Fūrak”, The  Encyclopedia of Islam, 12 cilt. III:  766-67. Leiden: 1971.
CR  - Yavuz, Yusuf Şevki. İslâm Akâidinin Üç Şahsiyeti. İstanbul: Kültür Yayın-Matbaacılık, 1989.
CR  - Yavuz, Salih Sabri. “Ebû İshâk İsferâyinî”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi, c. 22: 515-516. İstanbul: TDV Yayınları, 2000.
CR  - Zehebî, Ebû Abdillâh Şemseddîn Muhammed b. Ahmed b. ‘Osmân. Târîhü’l-İslâm ve vefeyâtu’l-meşâhir ve’l-a‘lâm. thk. Ömer Abdisselâm Tedmûrî. Beyrut: Dâru’l-kitâbi’l-Arabî, 1990.
CR  - Zühre, Ahmed Ali. ez-Zâhir ve’l-Bâtın: Felsefetü’t-te’vîl fi’d-diyânâti’s-semâviyye. Dımaşk: Dâru ninevâ, 2005.
UR  - https://doi.org/10.18505/cuid.290783
L1  - https://dergipark.org.tr/en/download/article-file/310147
ER  -