According to Maturidi theologians, the relationship between belief and reason in Islam

According to Maturidi theologians, the relationship between belief and reason in Islam

December 22, 2019 0 By Felso

MaturidyAccording to the theologians of the school, the knowledge of God through reason is the same as that of the Mutezile theologians, and he saw it as a body and obligation for man. Allah has invited people to believe in Islam. Some people invented superstitions that would disrupt faith. One of the ways of presenting evidence for the existence of God is to construct with reason and it is important to resort to reason in the removal of these superstitions. Maturidi, in his book “Kitabu’t-Tevhid ği“ the superstition of blindly following the opinion of others (imitation) ”,“ the obligation to know religion with evidence delil, yol ways of acquiring knowledge ”, öt sensory field öt concepts and principles such as kanıt proof of knowledge ”, savun defense of knowledge (science) and thinking (evil eye)”, rolü the role of faith and confirmation in faith ”, u confirmation of faith in the heart or knowledge if,

These concepts and expressions point to the intellectual vitality of Maturidi’s views on the relationship between reason and faith. Maturidi, by subjecting to a flat literal reading, calls those who think that binding religious knowledge to be obtained by obeying, without questioning, the authorities such as the narrative, the spiritual leader or the views of a scholar, as ignorant, inadequate and intellectually lazy. Maturidi, who thinks that the icma phenomenon, which his predecessor attitude accepts as decisive and binding in the fields of faith, will ultimately lead to blind blindness, that is, imitation, implies the illegitimacy and invalidity of imitation to the lack of reason. He argues that the reconciliation of many people around an opinion alone will never justify that view.

It is noteworthy that Maturidi does not make a judgment that a person blindly bound to an authority cannot be a believer, although his entire concentration in the fields of faith is upon the necessity of mental evidence. After Maturidi, this understanding of theology systematically transformed into a theological school of Abu’l Mu’in Nesefi, makes more explicit judgments on the same subject. According to him, faith consists of confirmation. Confirmation, Hz. Muhammad brought from the sight of God. Acknowledgment by meaning is the opposite of refutation. Because hesitation and suspicion means stopping without making any judgments. A person who does not stand in any jurisdiction does not certify. Accordingly, the faith of anyone who believes through imitation is accepted as true and authentic, as confirmation is realized.

In the fields of faith and the acquisition of religious knowledge, the truth achieved by reasoning can never be reliably maintained; that the act of reasoning will open the door of discussion, and that there will only be suspicion, so that the most reliable task is to abandon reasoning, in short, to the insecurities of reason, the fact that God imposes on Maturidi, reasoning and reasoning. It recalls. According to him, “mind is something that exists in man’s nature, which enables him to distinguish the good from the evil and with which he knows that man is privileged over other living things”. In this context, God’s responsibility for reasoning and reasoning is a result of searching and studying existence, or it is not something that occurs spontaneously. Stating that kanıt there is no evidence other than reason to deny reasoning in the hands of those who deny reasoning, Mat Maturidi pointed out that reasoning and reasoning are human beings, and that the demand to abandon this act is the same as demanding to abandon the essential and unique nature of man. think it would mean. He sees reasoning and reasoning as the foundation of moral life. This is because only through this deed can one move away from the desires of the self and get rid of the devil’s direction. he sees reasoning and reasoning as the foundation of moral life. This is because only through this deed can one move away from the desires of the self and get rid of the devil’s direction. he sees reasoning and reasoning as the foundation of moral life. This is because only through this deed can one move away from the desires of the self and get rid of the devil’s direction.

Maturidi thinks that Satan encourages people to stop and leave reasoning at every opportunity. Maturidi builds the theory of faith generally accepted by all Sunnis on the link or relationship between revelation and reason. According to him, faith is a confirmation of the heart. This is to confirm the truth of something at heart. Disbelief (blasphemy) is the confirmation of something wrong. In this definition, Maturidi, Jehm b. Safvan and his followers. Maturidi, who tries to explain the relationship between faith and knowledge, especially in semantic details, defines information (ingenuity, ignorance, ignorance, in other words ignorance).

Similarly, if something is unknown, it does not necessarily mean that it is wrong. Maturidi’s reference to the difference of meaning between knowledge and the heartfelt confirmation of something (faith) does not mean that he sees no relationship between knowledge and faith. According to him, knowledge is a reason, channel and motivation that leads to faith. Just as ignorance in the philosophical sense leads man to disbelief, knowledge is a means of encouraging faith. In this context, knowledge is not a sufficient cause of faith, but a guiding cause. Maturidi does not use the concept of attestation in the sense of knowledge that may constitute an affirmation of the truth and constitute a mandatory binding. Rather, it uses this concept in terms of attachment, surrender, approval and acceptance, which should have control, dominating and directing power in an individual’s life. In this case, it is not merely an intellectual delusion, nor an abstract acknowledgment of truth. On the contrary, it is the heartly confirmation and validation of the divine message as well as its application as a way of life. In this context, the confirmation of the heart, on the one hand, the mind (intellect) must be activated on the other hand in a general way to protect the person against various deception and deceit function has the function.

Prepared by:  Sociologist Ömer YILDIRIM
Source:  Ömer YILDIRIM’s Personal Lecture Notes. Atatürk University Department of Sociology 1st Grade Giriş Introduction to Philosophy ”and 2nd, 3rd, 4th Grade Tarihi History of Philosophy” Lecture Notes (Ömer YILDIRIM); Open Education Philosophy Textbook, MEB Textbook