SUMMARY
The Argument of “al-Fitrah” to Prove The Existence of GodAccordingto al-MaturidiAbstract Al-Maturidi is one of the foremost and most important thinkers in the history of Islamic thought. So that Al-Maturidi (333/944) is the most powerful figure in Abu Khanife School and has the biggest share in the establishment of Followers of Sunnah kalam. The aim of this study is to interpret the concept of "al-fitrah", "fitratallah" (nature) and to investigate the possibility of rational knowing the existence of God with an intrinsic element of human (al-fitrah) according to the thinking of Al-Maturidi.The whole characteristics of all creatures, especially human being, brought by the genesis called “nature”(al-fitrah). The concept of al-fitrah contains all of beings in the world; accordingly, al-fitrah symbolizes creation of human. Humans are endowed with many biological, mental and spiritual abilities by born, not a result of work. Man also has innate moral-religious abilities that one of them is “nature/fitrah”. As a common agreement among psychologists and psychologists of religion, human is a believer as well as a thinker. This feature of believing comes from his nature. In the same way, Al-Maturidi believed that human have some dispositions from the birth. According to Al-Maturidi, creation is the consciousness of existence and uniqueness of God that is temperamental in all human beings. This feature of believing is inherent but the framework of this ability has not been determined yet. According to Al-Maturidi, God provides human a several inner qualities such as reason/aql, senses and feelings. These inner supports are actually facilities for human. With reference to the idea that the human is a cognizant (rational) creature, Al-Maturidi argues that he has reasonable and fair reasons for believing in a Creator; and he also uses the evidences such as “disposition" (skills coming with creation) that he links with the term nature (Khilkah). Talkingabout the fitrah of human is talking to the meaning and purpose the existence of human. Meaningfulness and purposefulness is the first law of the creation. Nature and dispositions, skills of human would indicate that there is a meaning and purpose, and hence points to the existence of God. In short, this article explores arguments of Maturidi regarding his opinions on knowing the existence of God by the fitrat/nature. Allah'in Varligi'ni Aklen Bilmeye Iliskin Mâtürîdî'nin Fitrat Delili (Hilkât Delili)ÖzIslâm düsünce tarihinde yer alan etkili düsünürlerden biri de Mâtürîdî'dir. Öyle ki Mâtürîdî (333/944), Ebû Hanîfe geleneginin en güçlü simasidir ve Ehl-i Sünnet kelâminin kurulusunda en büyük paya sahiptir. Bu çalismanin amaci ise Mâtürîdî'nin düsünce dünyasinda göze çarpan fitrat ve fitratullah kavramlarini açiklamak ve insanin kendisine ait aslî bir özelligi yani fitrat ile Allah'in varligini aklen bilmenin imkânini arastirmaktir.Basta insan olmak üzere, tüm varliklarin yaratilistan sahip olduklari özelliklerin tamamina “fitrat” denmektedir. Fitrat insanin yaratilis biçimini sembolize etmektedir, dünyadaki bütün canlilar fitrî denilen bir yapiya göre yaratilmistir. Insan birçok biyolojik, aklî, ruhî donanim ve yeteneklere dogustan sahip oldugu, onlari sonradan kazanmadigi bilinir. Yani insanin dogustan sahip oldugu ahlakî-dinî yetenekleri bulunmaktadir ki bunlardan biri de “fitrat”tir. Psikolog ve din psikologlarinin ortak kabulüne göre insan düsünen varlik oldugu kadar inanan da bir varliktir; onda inanma özelligi yaratilis yani verili olan yapisal donanim/kâbiliyet geregidir. Iste Mâtürîdî dogustan getirilen yeti ve yeteneklerin varligini kabul etmis, Allah'in insani akil, duyu ve duygular gibi gelismeye müsait bir takim içsel özelliklerle donatarak yarattigini savunmustur. Bu iç destekler aslinda insana taninan imkânlar seklinde anlasilabilir. Mâtürîdî, insanin bilen (rasyonel) bir varlik olusundan hareketle Yaratici'nin varligina inanmasinin hakli ve mâkul sebeplere dayandigini belirtmis, hilkât terimiyle iliskilendirdigi "fitrat" (yaratilistan dogruyu bulmaya elverisli kâbiliyetler) delilini kullanmistir. Esasen insanin fitratindan bahsetmek, insanin varliginin anlam ve amacindan söz etmektir, anlamlilik ve amaçlilik yaratilisin ilk yasasi degerindedir. Insanin dogasi, egilimleri, kâbiliyetleri anlam ve amacin varligina ve dolayisiyla Allah'in varligina isaret etmektedir. Iste bu makalede fitrat delilini kullanan Mâtürîdî'nin Allah'in varligini bilmeye yönelik ortaya koymus oldugu argümanlar ele alinmis ve tartisilmistir.