Kocaeli İlahiyat Dergisi

Öz

Undoubtedly, the most important subject of the science of kalām is the issue of divinity. More important than accepting the existence of god in a theological system is how to understand his attributes and qualities. A correct understanding of god is very important not only for a reasonable understanding of religion, but also for the survival of civilizations in a healthy way.
Although the first discussions about the attributes of the God started with the subject of khabar attributes, the basic principles about the names and the attributes of the God are related to which of the divine attributes are actual or not. Because in these discussions, it has been started to be discussed not only which qualities of Allah are eternal, but also how the actions that are the subject of His interaction with existence should be understood. Imam Māturidi has a special place in Muslim thought, who is among the scholars who attach importance to the mind as well as the narration in the interpretation of religious subjects. He struggled with the dualist understanding of religions with dualist character in the region where he lived and tried to reveal the falsity of double god concept with rational evidence.
In the classification of the attributes of the God in the context of qadīm-hādith, Salaf, accepts all divine attributes as the same and qadīm as the God's essence. Although there are different approaches, Muʿtazila is of the opinion that only god's essence is eternal and his attributes are hādith. Ashʿariyya says that there are two types of divine attributes, intrinsic and actual, and that the intrinsic ones are eternal, and the actual ones are hādith outside of the person. While Māturīdiyya defended the views of Sunnī on the subject of the attributes of the God, he was able to display different attitudes about some of the subūtî attributes such as the attribute of takwîn. It is seen that Māturīdī's views on how to understand the adjectives as qadīm and hādith are effective in displaying such an attitude. He sees the distinction of attributes as intrinsic and actual only possible in language; but in reality it accepts both as the same. Accordingly, since all divine attributes, including actual attributes, are the same and ancient as the God's essence, they cannot be thought of as being later.
The study has been limited to the personal and actual parts of the attributes of the god, and evaluations that adjectives are qadīm or hadis qualities have been dealt with mainly on the attribute kalām. In this context, the research, as an element that reflects Māturîdî's ideas about qadīm-hādith distinction, should be seen as a general analysis attempt about the personal and actual attributes by using the inductive method.