The Possibility of Rational Knowing the Existence of God according to Matür？d？

The issue of the possibility of rational knowing the existence of God has been always one of the most important philosophical and theological matters of debate through the history. This issue was handled by Matür？d？ (333/944) who is the most powerful figure in Eb？ Han？fe School and has the biggest share in the establishment of Followers of Sunnah kalam. Matür？d？, who put the principle of "Things have reality" into the basis of the thinking system, says that the created universe on the basis of "eternal and created things" difference (Allah-universe) signifies Allah (the Eternal) who is the Creator of universe, and this signification does not mean that these two different things are ontologically equal, and Matür？d？ sublates the created features in Allah. Matür？d？ who used the method of "istidlal bi'？-？ahid ale'l-gaib (reaching the knowledge of the unseen by deducting from the seen)" stated that the possibility of metaphysical information is inferred by mind, and he also thought that a relation might be established between the seen and the unseen due to a provision in the seen. He reached the idea of "first creator" from the idea of "things are created" (the created) which needs a "creation reason", and he also stated that all things, including even the bad things (malignity), come up for the appearance of a "hidden cause". Matür？d？, who says that Allah is excluded from all kinds of deficiency and qualified with perfection, argues for that some positive qualities used for human may also be used for Allah without any figurative expression. With reference to the idea that the human is a cognizant (rational) creature, Matür？d？ argues that he has reasonable and fair reasons for believing in a Creator; and he also uses the evidences such as creation what he called as "hadesü'l-ayan (known case)", "aim and law" that he uses with reason and measure, and “disposition" (skills coming with creation) that he links with the term nature. By this way, we reached an idea in which the disposition evidence, which comes from cosmological, and teleological ideas and the nature of human that also takes place in the thinking system of Matür？d？, accounts for a more reasonable and successful explanation than the agnostic and atheistic explanations for the interpretation of the meaning of universe and life as a whol