ULUM

Abstract

This study deals with Suleyman Ateş's approach to the khabari/predicative attributes. The issue of God's attributes has been debated in Islamic history since the end of the first century. These discussions were conducted under the headings of whether or not an attribute should be attributed to God apart from or together with His essence, and if so, what these attributes are, their classification, and how to understand the nature of these attributes. The khabari/predicative attributes have also been one of the most important of these topics. The issue of attributes in general, and the issue of khabari/predicative attributes in particular, is one of the important indicators in determining the identity of any sect, school, group and person in the fields of Kalam and the History of Islamic Sects (Fırak Tradition). It is obvious that geography is an extremely important factor in the formation of theological views and their widespread acceptance. Therefore, the main hypothesis of this study is that Ateş's views on the attributes of news will be in line with the views of the sects prevalent in these lands. In this context, it was deemed important to reveal the views of a scholar who grew up in Turkey on the subject of khabari/predicative attributes. In this qualitative study, it is aimed to reveal Ateş's thoughts on the subject by examining his views on the khabari/predicative adjectives. In the context of the objectives of the study, firstly, a general framework on the subject of attributes is drawn, then the views of schools and sects such as Mu'tazila, Ahl al-Hadith, Ash'ariyya and Māturīdiyya on khabari/predicative attributes are outlined, and Ateş's views on khabari/predicative attributes are analyzed in the examples of wahj, 'ayn, yed and istivā. Suleyman Atesh, who accepts khabari/predicative attributes, divides them into those related to God's essence and those related to His actions, and classifies the attributes of 'ulaww, 'ayn, wajh, yed, isba' and kabza as attributes related to His essence, and the attributes of istivā, nuzul, mercy and wrath as attributes related to His actions. According to Ateş, the attributes are part of a style that Allah uses for His servants to understand better. This is because people, regardless of their language, use figurative expressions among themselves. In fact, these figurative expressions increase the power of the word even more. For this reason, Allah has described the invisible world in terms of the visible world. It is not correct to understand them literally. If they are understood in their literal sense, the mistake of Mushabbihe and Mushasim would be committed. Allah, on the other hand, is exempt from all kinds of thoughts resembling similitude. Atesh uses the adjective waj in the sense of God's essence and God's consent, the adjective yad in the sense of generosity and bay'at (Bay'at al-Ridwān), the adjective 'ayn in the sense of supervision and protection, and the adjective istwā in the sense of taking over, being established, and being sovereign. Atesh's interpretations are close to the Māturīdīs' views on these issues.