Theology | Oku Okut Press

Big Bang and Creation – 2

admin — Tue, 26 Dec 2023 14:30:58 +0000

In this book, the issue that if the Big Bang theory supports the idea that creation from nothing is discussed in terms of hudūth evidence (Kalām cosmological argument). In the first part of the study, the history of cosmology and science prior to the Big Bang theory, the basic premise of the theory, and the anti-Big Bang universe models have been studied in detail. Accordingly, the universe began to form approximately 13,7 billion years ago from an endless dense, small and hot (singularity) state that with a sudden burst (opening = expansion). Einstein’s theory of relativity, the continuing expansion of the universe (Hubble’s Law), the discovery of the cosmic background microwave radiation, and determine quantities of substances in space are presented for this theory as the most powerful evidence. In the second part, the mutakallimūn’s (Muslim theologians) hudūth evidence has been examined and described in detail. This evidence not only endeavors to prove the existence of God; but also is a product of mutakallimūn’s efforts to understand and interpret the universe as a whole. The universe which is set forth via hudūth evidence with all parts; including movement, time, and space, is hādith, that is were created from nothing and afterward. Consisting of finite units the universe has a beginning and an end. The universe consists of essence (jawhar) and attribute (a‛rādh) has lived a process of constant change and transformation (formed-disruption). In the last part of the work, the Big Bang theory is compared with the hudūth evidence. Finally, I have reached the following conclusions: Proving that the universe is expanding along with The Big Bang theory has precisely refuted the constant, eternal, and unchanging universe concept of materialist and atheist philosophies. In addition, with the relativity theory has been expired the absolute time concept; besides it has been proven the relativity the time and has been started with the universe. However, in our opinion, the Big Bang theory has demonstrated conclusively that the universe had a beginning point (singularity), although it can not be considered as proof of creation from nothing. Only assessed “a scientific initial” that is compatible with the theories we now have. Already there is not expected the science track down the existence to absolute absence, and then to reach God. Because the absolute absence can not be subject to science and human knowledge. Even at a scientific point of this summit, humanity has reached, the most consistent explanation of the existence of the universe is shaped by religious explanations that the universe was created by God out of absolute nothing and afterward.

Big Bang and Creation – 1

admin — Tue, 26 Dec 2023 14:27:00 +0000

The Understanding of Kalām Based on al-Asmāʾ al-Husnā: The Case of Abū Isḥāq al-Ṣaffār

admin — Tue, 26 Dec 2023 13:22:59 +0000

This book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Al-lah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one-third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity, and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā. In the second part of the study, the Qasam tradition in the Arabic language and culture in the pre-Islamic period was examined. Among the subjects of the oath in ignorance are Allah, the Kaaba, idols, time, and many natural beings. In the pre-Islamic period, poets, wizards, oracles, along with expressions of vows to obtain material benefits, said mysterious words that made people believe and turn to themselves. In particular, oracles left their oaths in mystery because they expressed what was sworn with them according to their beliefs and cultures but did not say the answer. al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way. This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose, and method of the study, along with the sources used. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The first part describes the political, social, and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute, and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār’s understanding of kalām is based on the interpretation of the divine names.

The Understanding of Kalām Based on al-Asmāʾ al-Husnā

admin — Tue, 18 Jul 2017 06:56:52 +0000

This book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Allah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6^th/12^th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā. See. https://yayin.okuokut.org/okuokut/catalog/book/1

al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way.

This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār’s understanding of kalām is based on the interpretation of the divine names.