{"id":2530,"date":"2025-01-05T07:11:46","date_gmt":"2025-01-05T04:11:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=2530"},"modified":"2025-01-05T07:11:46","modified_gmt":"2025-01-05T04:11:46","slug":"hayrettin-nebi-gudekli-kelama-giris-5","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-kelama-giris-5\/","title":{"rendered":"Hayrettin Nebi G\u00fcdekli: Kelama Giri\u015f 5"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130: KELAMA G\u0130R\u0130\u015e 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde, kelam ilminin varl\u0131k anlay\u0131\u015f\u0131 ve kelamc\u0131lar\u0131n varl\u0131kla ilgili temel sorulara yakla\u015f\u0131mlar\u0131 incelenmi\u015ftir. Tart\u0131\u015fma, mevcut<\/em> ve malum<\/em>, kadim<\/em> ve hadis<\/em>, cevher<\/em> ve araz<\/em> gibi temel kavramlar \u00fczerinden ilerlemi\u015ftir.<\/p>\n

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

    \n
  1. Kelamda Varl\u0131k Problemi:<\/strong>\n
      \n
    • Kelamc\u0131lar, dini hakikatlerin ak\u0131l yoluyla temellendirilmesinde varl\u0131k kavram\u0131n\u0131 merkez alm\u0131\u015flard\u0131r.<\/li>\n
    • Malum<\/em> kavram\u0131, hem var olan (mevcut<\/em>) hem de hen\u00fcz var olmam\u0131\u015f (malum<\/em>) her \u015feyi kapsar. Bu kavram, varl\u0131k tart\u0131\u015fmalar\u0131n\u0131n ba\u015flang\u0131\u00e7 noktas\u0131d\u0131r.<\/li>\n<\/ul>\n<\/li>\n
    • Kadim ve Hadis Kavramlar\u0131:<\/strong>\n
        \n
      • Kadim, ba\u015flang\u0131c\u0131 olmayan ve varl\u0131\u011f\u0131 ba\u015fka bir \u015feye ba\u011fl\u0131 olmayan anlam\u0131na gelir; \u00f6zellikle Tanr\u0131\u2019n\u0131n s\u0131fat\u0131 olarak tan\u0131mlanm\u0131\u015ft\u0131r.<\/li>\n
      • Hadis, ba\u015flang\u0131c\u0131 olan ve varl\u0131\u011f\u0131 ba\u015fka bir \u015feye ba\u011fl\u0131 olan anlam\u0131nda kullan\u0131l\u0131r. Alem (evren<\/em>), kelamc\u0131larca hadis olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/li>\n<\/ul>\n<\/li>\n
      • Cevher ve Araz:<\/strong>\n
          \n
        • Cevher, fiziksel nesnelerin nihai b\u00f6l\u00fcnemeyen par\u00e7alar\u0131n\u0131 temsil ederken, araz, bu nesnelerin nitelikleri ve s\u00fcreklili\u011fi olmayan \u00f6zelliklerdir.<\/li>\n
        • Kelamc\u0131lar, alemi cevher ve arazlardan olu\u015fmu\u015f bir yap\u0131 olarak ele al\u0131r ve varl\u0131klar\u0131n bu temel bile\u015fenler \u00fczerinden a\u00e7\u0131klanmas\u0131n\u0131 savunurlar.<\/li>\n<\/ul>\n<\/li>\n
        • Varl\u0131k ve Bilgi \u0130li\u015fkisi:<\/strong>\n
            \n
          • Varl\u0131k ara\u015ft\u0131rmalar\u0131, dini inan\u00e7lar\u0131n nesnel ve evrensel d\u00fczeyde temellendirilmesini sa\u011flamay\u0131 ama\u00e7lar.<\/li>\n
          • \u0130spat-\u0131 Vacip<\/em> (Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n kan\u0131tlanmas\u0131) delili, alemin hadis oldu\u011fu varsay\u0131m\u0131yla temellendirilir.<\/li>\n<\/ul>\n<\/li>\n
          • Metodolojik Yakla\u015f\u0131mlar:<\/strong>\n
              \n
            • Kelamc\u0131lar, K\u0131yas-\u0131 Gayb ale\u2019l-\u015eahid<\/em> (bilinenden bilinmeyene ge\u00e7i\u015f) ve Tahsis Delili<\/em> (\u00f6zg\u00fcn bir belirleyicinin varl\u0131\u011f\u0131) gibi y\u00f6ntemlerle arg\u00fcmanlar geli\u015ftirmi\u015flerdir.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

              Sonu\u00e7:<\/strong><\/p>\n

              Kelamc\u0131lar\u0131n varl\u0131k anlay\u0131\u015f\u0131, Tanr\u0131 ile evren aras\u0131ndaki ili\u015fkinin a\u00e7\u0131klanmas\u0131nda kritik bir rol oynar. Kadim ve hadis ayr\u0131m\u0131, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 kan\u0131tlama s\u00fcrecinde kilit bir kavramd\u0131r. Cevher ve araz tart\u0131\u015fmalar\u0131, alemin fiziksel ve metafiziksel yap\u0131s\u0131n\u0131 anlamak i\u00e7in \u00f6nemli bir \u00e7er\u00e7eve sunar. Bu seminer, varl\u0131k meselesini kavramsal d\u00fczeyde ele alarak kelam ilminin teolojik ve felsefi boyutlar\u0131n\u0131 kapsaml\u0131 bir \u015fekilde incelemi\u015ftir.<\/p>\n

              This seminar focused on the concept of existence in Kalam<\/em> and the theologians’ approaches to fundamental questions related to existence. Discussions revolved around key concepts such as existent<\/em> (mawjud<\/em>) and known<\/em> (malum<\/em>), eternal<\/em> (qadim<\/em>) and created<\/em> (hadith<\/em>), as well as substance<\/em> (jawhar<\/em>) and accident<\/em> (arad<\/em>).<\/p>\n

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

                \n
              1. The Problem of Existence in Kalam:<\/strong>\n
                  \n
                • Theologians placed the concept of existence at the center of their efforts to rationally justify religious truths.<\/li>\n
                • The term malum<\/em> encompasses both existing (mawjud<\/em>) and non-existent (malum<\/em>) entities. This serves as the starting point for discussions on existence.<\/li>\n<\/ul>\n<\/li>\n
                • The Concepts of Eternal (Qadim<\/em>) and Created (Hadith<\/em>):<\/strong>\n
                    \n
                  • Qadim<\/em> refers to that which has no beginning and whose existence is independent, often used to describe God\u2019s attributes.<\/li>\n
                  • Hadith<\/em> refers to that which has a beginning and whose existence is dependent on something else, with the universe (alam<\/em>) considered hadith<\/em> by theologians.<\/li>\n<\/ul>\n<\/li>\n
                  • Substance and Accident:<\/strong>\n
                      \n
                    • Jawhar<\/em> (substance) represents the indivisible particles of physical objects, while arad<\/em> (accident) refers to the attributes and impermanent qualities of these objects.<\/li>\n
                    • Theologians viewed the universe as composed of substances and accidents, advocating for explanations of existence based on these fundamental components.<\/li>\n<\/ul>\n<\/li>\n
                    • The Relationship Between Existence and Knowledge:<\/strong>\n
                        \n
                      • Investigations into existence aim to establish religious beliefs on an objective and universal basis.<\/li>\n
                      • The argument for the existence of God (isbat al-wajib<\/em>) is constructed on the premise that the universe is hadith<\/em>.<\/li>\n<\/ul>\n<\/li>\n
                      • Methodological Approaches:<\/strong>\n
                          \n
                        • Theologians developed arguments using methods such as Qiyas al-Ghayb ala\u2019l-Shahid<\/em> (analogy from the known to the unknown) and the Argument from Particularization<\/em> (takhis<\/em>), emphasizing the necessity of a unique determinant.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

                          Conclusion:<\/strong><\/p>\n

                          The understanding of existence in Kalam<\/em> plays a crucial role in explaining the relationship between God and the universe. The distinction between qadim<\/em> and hadith<\/em> is central to proving God\u2019s existence. Discussions on jawhar<\/em> and arad<\/em> provide a framework for understanding the physical and metaphysical structure of the universe. This seminar offered a conceptual exploration of existence, highlighting the theological and philosophical dimensions of Kalam<\/em>.<\/p>\n

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

                          HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130: KELAMA G\u0130R\u0130\u015e 5. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde, […]<\/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-2530","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2530","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=2530"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2530\/revisions"}],"predecessor-version":[{"id":2531,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2530\/revisions\/2531"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=2530"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}