{"id":3757,"date":"2025-03-03T01:29:16","date_gmt":"2025-03-02T22:29:16","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3757"},"modified":"2025-03-03T01:29:16","modified_gmt":"2025-03-02T22:29:16","slug":"ekrem-demirli-kitabut-tevhid-okumalari-16","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kitabut-tevhid-okumalari-16\/","title":{"rendered":"Ekrem Demirli: Kit\u00e2bu\u2019t-Tevh\u00eed Okumalar\u0131 16"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, kel\u00e2m ilminin temel meselelerinden biri olan insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, iradesi ve Tanr\u0131\u2019n\u0131n fiilleri aras\u0131ndaki ili\u015fkiyi tart\u0131\u015fmaktad\u0131r. \u0130mam M\u00e2t\u00fcr\u00eed\u00ee’nin d\u00fc\u015f\u00fcnceleri \u00e7er\u00e7evesinde, Tanr\u0131\u2019n\u0131n iradesinin s\u0131n\u0131rlar\u0131, insan\u0131n bilme ve yapabilme kapasitesi, hikmet ve gereksizlik (abes<\/em>) kavramlar\u0131 ele al\u0131nmaktad\u0131r. Seminerde ayr\u0131ca Tanr\u0131\u2019n\u0131n fiillerinin ama\u00e7l\u0131 olup olmad\u0131\u011f\u0131, hikmetin Tanr\u0131\u2019ya izafe edilip edilemeyece\u011fi ve insan\u0131n kaderinin nas\u0131l \u015fekillendi\u011fi gibi konular tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar<\/strong>:<\/p>\n

    \n
  1. \u0130nsan\u0131n Bilme ve Yapabilme Kapasitesi<\/strong>: Kel\u00e2m ilminin insan\u0131n neyi bilebilece\u011fi ve neyi yapabilece\u011fi \u00fczerine yo\u011funla\u015ft\u0131\u011f\u0131, ancak klasik literat\u00fcrde genellikle eylemler \u00fczerine odaklan\u0131ld\u0131\u011f\u0131 ifade edilmi\u015ftir.<\/li>\n
  2. Tanr\u0131\u2019n\u0131n Fiillerinde Hikmet ve Gaye<\/strong>: Tanr\u0131\u2019n\u0131n fiillerinin bir amac\u0131 olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015f, hikmet ve abes<\/em> kavramlar\u0131 \u00e7er\u00e7evesinde Tanr\u0131\u2019n\u0131n iradesinin sorgulanamaz olup olmad\u0131\u011f\u0131 \u00fczerinde durulmu\u015ftur.<\/li>\n
  3. Tanr\u0131\u2019n\u0131n Egemenli\u011fi ve \u0130htiya\u00e7s\u0131zl\u0131\u011f\u0131<\/strong>: \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019ye g\u00f6re Tanr\u0131 mutlak anlamda zengin (gan\u00ee<\/em>) ve egemendir, hi\u00e7bir \u015feye muhta\u00e7 de\u011fildir. Bu nedenle Tanr\u0131\u2019n\u0131n fiillerini bir ama\u00e7la ili\u015fkilendirmek, onu bir ihtiya\u00e7 sahibi gibi g\u00f6rmek anlam\u0131na gelebilir.<\/li>\n
  4. Hikmetin Tanr\u0131\u2019ya \u0130zafe Edilmesi Problemi<\/strong>: E\u011fer Tanr\u0131\u2019n\u0131n fiilleri bir ama\u00e7 do\u011frultusunda ger\u00e7ekle\u015fiyorsa, bu durumda Tanr\u0131\u2019n\u0131n bir \u015feylere ihtiyac\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesi ortaya \u00e7\u0131kabilir. Ancak S\u00fcnni kel\u00e2m anlay\u0131\u015f\u0131, Tanr\u0131\u2019n\u0131n fiillerinin hikmetli oldu\u011funu kabul etmekle birlikte, bu hikmetin Tanr\u0131 i\u00e7in de\u011fil, insan ve evren i\u00e7in ge\u00e7erli oldu\u011funu savunur.<\/li>\n
  5. S\u00fcnni Kel\u00e2m\u0131n Epistemolojik S\u0131n\u0131rlar\u0131<\/strong>: \u0130slam d\u00fc\u015f\u00fcncesinde hikmet kavram\u0131n\u0131n s\u0131n\u0131rlar\u0131 belirlenirken, insan\u0131n Tanr\u0131\u2019n\u0131n fiillerini tam anlam\u0131yla kavrayamayaca\u011f\u0131 vurgulanm\u0131\u015ft\u0131r. Bu noktada S\u00fcnni kel\u00e2m\u0131n belli bir agnostik duru\u015f sergiledi\u011fi belirtilmi\u015ftir.<\/li>\n
  6. Tanr\u0131\u2019n\u0131n Hikmetinin Kavranamazl\u0131\u011f\u0131<\/strong>: \u0130nsan deneyimi, bilgeli\u011fin cehaletin kar\u015f\u0131t\u0131 oldu\u011fu fikrine dayan\u0131r. Ancak Tanr\u0131 mutlak bilgiye sahip oldu\u011fundan, onun fiillerindeki hikmetin insanlar taraf\u0131ndan tam anlam\u0131yla kavranamayaca\u011f\u0131 ifade edilmi\u015ftir.<\/li>\n
  7. Hikmet, Adalet ve G\u00f6recelilik<\/strong>: Mutlak iyi ve mutlak k\u00f6t\u00fc kavramlar\u0131n\u0131n de\u011fi\u015fken oldu\u011fu belirtilerek, bir \u015feyin bir ba\u011flamda hikmetli, ba\u015fka bir ba\u011flamda anlams\u0131z (abes<\/em>) olabilece\u011fi g\u00f6r\u00fc\u015f\u00fc ortaya konmu\u015ftur.<\/li>\n<\/ol>\n

    Sonu\u00e7<\/strong>:
    \nBu seminer, Tanr\u0131\u2019n\u0131n fiilleri ve insan iradesi konusundaki klasik \u0130slam d\u00fc\u015f\u00fcncesini analiz ederek, \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 detayland\u0131rmaktad\u0131r. Tanr\u0131\u2019n\u0131n iradesinin mutlak oldu\u011fu ve hi\u00e7bir \u015fekilde s\u0131n\u0131rlanamayaca\u011f\u0131 vurgulan\u0131rken, insan\u0131n sorumlulu\u011fu ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc ba\u011flam\u0131nda kader meselesi yeniden de\u011ferlendirilmi\u015ftir. Hikmet kavram\u0131n\u0131n Tanr\u0131 a\u00e7\u0131s\u0131ndan de\u011fil, insan\u0131n anlam aray\u0131\u015f\u0131 \u00e7er\u00e7evesinde ele al\u0131nmas\u0131 gerekti\u011fi ifade edilerek, kel\u00e2m\u0131n pragmatik y\u00f6n\u00fc \u00f6n plana \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

    This seminar examines one of the fundamental issues of kal\u0101m<\/em> (Islamic theology): the relationship between human free will, divine actions, and God’s will. Within the framework of Im\u0101m al-M\u0101tur\u012bd\u012b\u2019s thought, the seminar explores the limits of God\u2019s will, human capacity for knowledge and action, the concepts of wisdom (\u1e25ikma<\/em>) and purposelessness (\u2018abas<\/em>), and whether divine actions have a specific purpose. It also addresses the question of whether wisdom can be attributed to God and how human destiny is shaped.<\/p>\n

    Main Themes<\/strong>:<\/p>\n

      \n
    1. Human Capacity for Knowledge and Action<\/strong>: Islamic theology often focuses on what humans can do and know. Classical literature primarily emphasizes actions rather than abstract knowledge.<\/li>\n
    2. The Purpose and Wisdom in Divine Actions<\/strong>: The seminar discusses whether God’s actions have an inherent purpose, questioning whether divine will is subject to \u1e25ikma<\/em> or if divine actions are beyond human reasoning.<\/li>\n
    3. God\u2019s Sovereignty and Self-Sufficiency<\/strong>: According to Im\u0101m al-M\u0101tur\u012bd\u012b, God is absolutely self-sufficient (ghan\u012b<\/em>) and sovereign, requiring nothing. Associating divine actions with a need or goal could imply dependency, which contradicts the Islamic understanding of God’s absolute power.<\/li>\n
    4. The Problem of Attributing Wisdom to God<\/strong>: If God’s actions are guided by a purpose, it might suggest that He acts out of necessity. Sunni kal\u0101m<\/em> acknowledges that divine actions are wise but maintains that this wisdom is relevant to humans and creation, not to God Himself.<\/li>\n
    5. The Epistemological Limits of Sunni Kal\u0101m<\/em><\/strong>: Islamic thought limits the concept of \u1e25ikma<\/em>, emphasizing that human intellect cannot fully grasp God\u2019s actions. Sunni kal\u0101m<\/em> adopts a somewhat agnostic position regarding divine wisdom.<\/li>\n
    6. The Incomprehensibility of God\u2019s Wisdom<\/strong>: Human experience is based on the idea that wisdom is the opposite of ignorance. However, since God possesses absolute knowledge, His actions cannot be judged according to human notions of wisdom.<\/li>\n
    7. Wisdom, Justice, and Relativity<\/strong>: The seminar argues that absolute good and absolute evil are relative concepts, suggesting that an action may be wise in one context but seemingly purposeless (\u2018abas<\/em>) in another.<\/li>\n<\/ol>\n

      Conclusion<\/strong>:
      \nThis seminar provides an in-depth analysis of classical Islamic thought on divine actions and human free will, emphasizing Im\u0101m al-M\u0101tur\u012bd\u012b\u2019s perspective. It affirms the absolute nature of God\u2019s will while reconsidering the issue of human responsibility and destiny. The concept of wisdom is explored not from God\u2019s perspective but as part of human attempts to find meaning, highlighting the pragmatic dimension of kal\u0101m<\/em>.<\/p>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

      EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, kel\u00e2m […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3757","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3757","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=3757"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3757\/revisions"}],"predecessor-version":[{"id":3759,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3757\/revisions\/3759"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}