Ziyâeddin El-Kemâlî ve Kötülük Problemine Yaklaşımı
Felsefî bir sorun olarak ilk Epiküros (ö. 270 M.Ö.) tarafından formüle edildiği kabul edilse de kötülük problemi mutlak kudret sahibi, bilgili ve iyi olan Tanrı inancının âlemde görülen kötülüklerle nasıl ilişkilendirilebileceğine dair kadim bir meseleye işaret etmektedir. Günümüzde bilhassa din felsefesinin temel konularından biri olan kötülük probleminin, İslam düşünce gelenekleri tarafından da ele alındığı ve İslam’ın Tanrı anlayışıyla uyumlu çözümler getirmek için uğraş verildiği görülmektedir.
İslam düşüncesinde kötülük problemi, kelam, felsefe ve tasavvuf ilimlerinde ele alınmıştır. Bu ekoller kötülük problemini teistik çerçevede incelemiş, Tanrı’nın adaletiyle ve kadir-i mutlak oluşuyla ilişkilendirip açıklamaya çalışmışlardır. Kelam geleneğinde genel itibariyle kötülük hüsün-kubuh tartışması çerçevesinde ele alınmıştır. Muʻtezile, Eşʻarî ve Mâtürîdî kelamcıları doğal afetler, hastalıklar, cinayet, tecavüz, işkence, hırsızlık vb. aklâki kötülük leri ilahi adalet çerçevesinde gerekçelendirmeye çalışmışlardır. Felsefi sistemde kötülük problemini incelediğimizde f ilozoflar daha çok sudûr teorisi anlayışını esas alarak kötülüğü daha çok iyiliğin yokluğu olarak görmüşler, kötülük türlerini bu perspektiften açıklamaya çalışmışlardır. Sûfîlere baktığımızda ise kötülüğü felsefe ve kelamda olduğu gibi Tanrı-alem çerçevesinde ele almışlar, tasavvufun varlık anlayışının merkezini oluşturan vahdet-i vücûd etrafından kötülüğü anlamlandırmışlardır.
Bu çalışmada bu kadim meseleye dair genel bir çerçeve çizildikten sonra modern İslam düşüncesinde “Cedidcilik” olarak bilinen akımın önemli düşünürlerinden Ziyâeddin Kemâlî’nin (ö. 1942) bu konuyu ele almak üzere kaleme aldığı kısa metni doğrultusunda onun kötülük problemine dair görüşleri ortaya konulmaya çalışılacaktır.
Zı̇yâeddin Al-Kamālī and His Approach to the Problem of Evil
Although Epicurus (d. 270 BCE) accepted that it was first formulated as a philosophical problem by Epicurus (d. 270 BCE), the problem of evil points to an ancient issue of how the belief in an all-powerful, all-knowing, and good God can be related to the evils seen in the world. The problem of evil, one of the main topics of philosophy of religion today, has also been addressed by Islamic thought traditions, and efforts have been made to provide solutions compatible with Islam’s understanding of God.
In Islamic thought, the problem of evil is addressed in the sciences of theology, philosophy, and mysticism. These schools have analyzed the problem of evil within a theoretical framework and have tried to explain it in relation to God’s justice and omnipotence. In theological tradition, evil has generally been discussed within the framework of the hüsün-kubuh debate. Muʿtazilite, Ashʿarī and Māturīdī theologians tried to justify mental evils such as natural disasters, diseases, murder, rape, torture, theft, etc. within the framework of divine justice. When we examine the problem of evil in the philosophical system, philosophers, based on their understanding of the theory of emanation, saw evil as the absence of goodness and tried to explain the types of evil from this perspective. When we look at Sufis, on the other hand, they dealt with evil within the framework of God and the world as in philosophy and theology and made sense of evil from the perspective of wahdat al-wujūd, which constitutes the center of Sufism’s understanding of existence.
In this study, after drawing a general framework on this ancient issue, Ziyāeddin Kamālī (d. 1942), an important thinker of the movement known as "Jadidism" in modern Islamic thought, will try to reveal his views on the problem of evil in line with the short text he wrote to address this issue.
The problem of evil, which has its roots in ancient thought, has been discussed by scholars throughout history, and solutions have been attempted to address the problem. Despite the evils occurring in the universe, thinkers have addressed the problem against or in favor of God’s existence. Some thinkers have argued that it is not possible to speak of a purely good God in the face of evil, while others have argued that the existence of evil does not contradict God's justice and power. Although it is accepted that it was first formulated as a philosophical problem by Epicurus (d. 270 BCE), the problem of evil points to an ancient issue of how the belief in an all-powerful, all-knowing, and good God can be related to the evils seen in the world. The problem of evil, one of the main topics of philosophy of religion today, has also been addressed by Islamic thought traditions, and efforts have been made to provide solutions compatible with Islam’s understanding of God.
In this study, starting from the handling of the phenomenon of evil in Ancient Greek Philosophy, the definitions and types of evil by philosophers and the views of the three schools of Islamic thought, theology, philosophy and Sufism, on this issue are evaluated. Islamic thinkers, who generally have an optimistic attitude, have tried to justify that the existence of God and evil do not contradict, and have presented many examples and proofs on the subject. Ziyāeddin al-Kamālī, one of the representatives of the Jadīdist movement, whose views on the problem of evil have been tried to be conveyed with reference to his text God’s Justice. In God’s Justice, al-Kamālī, who approaches the problem of evil in an optimistic and constructive manner, emphasizes that the phenomenon of evil does not contradict God’s wisdom and justice and tries to produce solutions by giving examples from parables and verses. This article, which is based on an analysis of the problem of evil in Islamic philosophy and Kemālī's analysis of the problem of evil in particular, deals with the problem of evil in Islamic thought. Information about Kemâlî’s life and works is given. Then, based on al-Kamālī's Philosophy of Islam, Allah's Justice, his approach to the problem of evil is tried to be revealed.
In Islamic thought, the problem of evil is addressed in the sciences of theology, philosophy, and mysticism. These schools have analyzed the problem of evil within a theoretical framework and have tried to explain it in relation to God’s justice and omnipotence. In theological tradition, evil is generally discussed within the framework of the hüsün kubuh debate. Muʿtazilite, Ashʿarī and Māturīdī theologians tried to justify mental evils such as natural disasters, diseases, murder, rape, torture, theft, etc. within the framework of divine justice. When we examine the problem of evil in the philosophical system, philosophers, based on their understanding of the theory of emanation, saw evil as the absence of goodness and tried to explain the types of evil from this perspective. When we look at Sufis, on the other hand, they dealt with evil within the framework of God and the world as in philosophy and theology and made sense of evil from the perspective of wahdat al-wujūd, which constitutes the center of Sufism’s understanding of existence.
In this study, after drawing a general framework on this ancient issue, Ziyāeddin Kamālī (d. 1942), an important thinker of the movement known as "Jadidism" in modern Islamic thought, will try to reveal his views on the problem of evil in line with the short text he wrote to address this issue.
