{"id":3169,"date":"2025-01-27T16:17:50","date_gmt":"2025-01-27T13:17:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3169"},"modified":"2025-01-27T16:17:50","modified_gmt":"2025-01-27T13:17:50","slug":"ekrem-demirli-kitabut-tevhid-okumalari-26","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kitabut-tevhid-okumalari-26\/","title":{"rendered":"Ekrem Demirli: Kit\u00e2bu\u2019t-Tevh\u00eed Okumalar\u0131 26"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130 <\/strong><\/p>\n

Bu seminer, \u0130slam d\u00fc\u015f\u00fcncesinde irade kavram\u0131n\u0131n teolojik ve felsefi anlamlar\u0131n\u0131 ele almaktad\u0131r. \u0130rade, hem Tanr\u0131\u2019n\u0131n mutlak g\u00fcc\u00fcn\u00fc tan\u0131mlamada hem de insan\u0131n \u00f6zg\u00fcr iradesini anlamada kritik bir kavram olarak incelenir. \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin irade anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde, kelamc\u0131lar, filozoflar ve tasavvuf\u00e7ular aras\u0131ndaki temel tart\u0131\u015fmalar detayland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. \u0130rade: Tevhidin Kurucu Kavram\u0131<\/strong>:\n
      \n
    • \u0130rade, sadece Tanr\u0131\u2019n\u0131n niteliklerinden biri de\u011fil, tevhid anlay\u0131\u015f\u0131n\u0131n kurucu kavram\u0131d\u0131r.<\/li>\n
    • Gazali ve \u0130mam M\u00e2t\u00fcr\u00eed\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin, iradeyi Tanr\u0131 tasavvurunun temel ta\u015f\u0131 olarak ele ald\u0131klar\u0131 belirtilmi\u015ftir. Gazali\u2019nin felsefecileri ele\u015ftirisinde, irade, Tanr\u0131\u2019n\u0131n bireysel olaylarla ili\u015fkisini anlamada merkezi bir rol oynar.<\/li>\n<\/ul>\n<\/li>\n
    • Mu\u2018tezile, Ehl-i S\u00fcnnet ve Felsefi Yakla\u015f\u0131mlar<\/strong>:\n
        \n
      • Mu\u2018tezile i\u00e7in tevhid, Tanr\u0131\u2019n\u0131n adaletine odaklan\u0131rken, Ehl-i S\u00fcnnet, Tanr\u0131\u2019n\u0131n mutlak iradesine vurgu yapar. Bu iki yakla\u015f\u0131m, adalet ve irade aras\u0131ndaki \u00e7eli\u015fkiyi ortaya koyar.<\/li>\n
      • Felsefeciler, Tanr\u0131\u2019n\u0131n eylemlerini \u201czorunlu fiiller\u201d olarak tan\u0131mlayarak, Tanr\u0131\u2019y\u0131 iradesiz bir varl\u0131k olarak ele al\u0131r. \u0130mam M\u00e2t\u00fcr\u00eed\u00ee bu yakla\u015f\u0131m\u0131 reddeder ve Tanr\u0131\u2019n\u0131n bireysel olaylara m\u00fcdahil oldu\u011funu savunur.<\/li>\n<\/ul>\n<\/li>\n
      • \u0130rade ve Kader \u0130li\u015fkisi<\/strong>:\n
          \n
        • \u0130mam M\u00e2t\u00fcr\u00eed\u00ee, Tanr\u0131\u2019n\u0131n mutlak bilgi ve irade sahibi oldu\u011funu, ancak bu bilginin ve iradenin insan\u0131n \u00f6zg\u00fcr se\u00e7imlerini ortadan kald\u0131rmad\u0131\u011f\u0131n\u0131 savunur.<\/li>\n
        • \u0130rade, Tanr\u0131\u2019n\u0131n bir \u015feyi \u201ckarar verme\u201d yetisi olarak tan\u0131mlan\u0131r. Bu, kelamc\u0131lar\u0131n \u201cTanr\u0131\u2019n\u0131n iradesi bilgiye tabidir\u201d anlay\u0131\u015f\u0131yla a\u00e7\u0131klan\u0131r.<\/li>\n<\/ul>\n<\/li>\n
        • Tasavvuf ve \u0130rade<\/strong>:\n
            \n
          • Tasavvufta irade, Tanr\u0131 ile insan aras\u0131ndaki ili\u015fkiyi tan\u0131mlayan bir kavram olarak kullan\u0131l\u0131r. Bu kavram, bazen Hristiyanl\u0131k\u2019taki bedenlenme d\u00fc\u015f\u00fcncesiyle kar\u0131\u015ft\u0131r\u0131lsa da \u0130slam d\u00fc\u015f\u00fcncesinde Tanr\u0131\u2019n\u0131n insanla\u015fmas\u0131 reddedilir.<\/li>\n
          • Tasavvufun, kelamc\u0131lar taraf\u0131ndan, te\u015fbih (Tanr\u0131\u2019y\u0131 insana benzetme) su\u00e7lamas\u0131na maruz kald\u0131\u011f\u0131 belirtilmi\u015ftir.<\/li>\n<\/ul>\n<\/li>\n
          • Adalet ve \u0130rade \u00c7eli\u015fkisi<\/strong>:\n
              \n
            • Adalet ile irade aras\u0131nda g\u00f6r\u00fclen \u00e7eli\u015fki, Tanr\u0131\u2019n\u0131n mutlak kudreti ile insan\u0131n \u00f6zg\u00fcr iradesi aras\u0131ndaki gerilimi yans\u0131t\u0131r.<\/li>\n
            • Mu\u2018tezile, Tanr\u0131\u2019n\u0131n adaletinin, insanlara se\u00e7im \u00f6zg\u00fcrl\u00fc\u011f\u00fc tan\u0131d\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunurken, Ehl-i S\u00fcnnet, Tanr\u0131\u2019n\u0131n her \u015feyin yarat\u0131c\u0131s\u0131 oldu\u011fu fikrini \u00f6n planda tutar.<\/li>\n<\/ul>\n<\/li>\n
            • Modern D\u00fcnyada \u0130rade Tart\u0131\u015fmalar\u0131<\/strong>:\n
                \n
              • Modern teorilerin, Tanr\u0131\u2019n\u0131n iradesi kavram\u0131n\u0131 tart\u0131\u015fmas\u0131z kabul etmedikleri, ancak determinizm ve \u00f6zg\u00fcr irade kavramlar\u0131 \u00fczerinde durduklar\u0131 ifade edilmi\u015ftir.<\/li>\n
              • Kelamc\u0131lar\u0131n, modern d\u00fcnyadaki bu yakla\u015f\u0131mlar kar\u015f\u0131s\u0131nda Tanr\u0131\u2019n\u0131n iradesini savunma pozisyonunu korudu\u011fu vurgulan\u0131r.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                  \n
                1. seminer, Tanr\u0131\u2019n\u0131n iradesi ve insan\u0131n \u00f6zg\u00fcr iradesi aras\u0131ndaki ili\u015fkiyi \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin d\u00fc\u015f\u00fcnceleri ba\u011flam\u0131nda inceler. \u0130rade kavram\u0131n\u0131n, kelam, felsefe ve tasavvuf aras\u0131ndaki t\u00fcm tart\u0131\u015fmalar\u0131n temelinde oldu\u011fu vurgulan\u0131r. Modern d\u00fcnyadaki tart\u0131\u015fmalara ele\u015ftirel bir perspektif sunularak, \u0130slam teolojisinin bu konuda nas\u0131l bir \u00e7\u00f6z\u00fcm sundu\u011fu tart\u0131\u015f\u0131l\u0131r.<\/li>\n<\/ol>\n

                   <\/p>\n

                  This seminar examines the theological and philosophical dimensions of the concept of will (iradah<\/em>) in Islamic thought. Will is analyzed as a crucial element for understanding both God\u2019s absolute power and human free will. The discussions explore the perspectives of Imam M\u0101tur\u012bd\u012b, theologians, philosophers, and Sufis, highlighting their debates and divergences.<\/p>\n

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

                    \n
                  1. Will: A Foundational Concept of Tawhid<\/strong>:\n
                      \n
                    • Will is not only one of God\u2019s attributes but also a foundational concept in understanding tawhid<\/em> (the oneness of God).<\/li>\n
                    • Thinkers like Ghazali and Imam M\u0101tur\u012bd\u012b emphasize the centrality of will in conceptualizing God\u2019s relationship with creation. Ghazali, for instance, critiques philosophers for neglecting the role of will in God\u2019s engagement with individual events.<\/li>\n<\/ul>\n<\/li>\n
                    • Mu\u2018tazila, Ahl al-Sunnah, and Philosophical Approaches<\/strong>:\n
                        \n
                      • For the Mu\u2018tazila, tawhid<\/em> is centered on divine justice, while Ahl al-Sunnah emphasizes God\u2019s absolute will. These differing approaches highlight the tension between justice and will.<\/li>\n
                      • Philosophers view God\u2019s actions as \u201cnecessary acts,\u201d implying that God operates without a will. Imam M\u0101tur\u012bd\u012b rejects this, arguing that God actively intervenes in individual events.<\/li>\n<\/ul>\n<\/li>\n
                      • The Relationship Between Will and Predestination<\/strong>:\n
                          \n
                        • Imam M\u0101tur\u012bd\u012b asserts that God possesses absolute knowledge and will, but this does not negate human free will.<\/li>\n
                        • Will is described as God\u2019s ability to \u201cmake decisions,\u201d aligning with the theological view that God\u2019s will is informed by divine knowledge.<\/li>\n<\/ul>\n<\/li>\n
                        • Will in Sufism<\/strong>:\n
                            \n
                          • In Sufism, will defines the relationship between God and humans. While it may resemble concepts like incarnation in Christianity, Islamic thought firmly rejects the notion of God becoming human.<\/li>\n
                          • Sufi ideas about will have often been criticized by theologians for leaning towards tashbih<\/em> (anthropomorphism).<\/li>\n<\/ul>\n<\/li>\n
                          • The Tension Between Justice and Will<\/strong>:\n
                              \n
                            • The perceived tension between justice and will reflects the broader debate on God\u2019s absolute power versus human free will.<\/li>\n
                            • Mu\u2018tazila emphasizes divine justice, arguing that God grants humans the freedom to choose, while Ahl al-Sunnah highlights God\u2019s role as the ultimate creator of all actions.<\/li>\n<\/ul>\n<\/li>\n
                            • Modern Debates on Will<\/strong>:\n
                                \n
                              • Modern theories challenge the concept of divine will, focusing instead on determinism and free will.<\/li>\n
                              • The seminar notes how Islamic theology, particularly in kalam, continues to defend the concept of divine will in response to these modern perspectives.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                                The 26th seminar examines the intricate relationship between God\u2019s will and human free will, focusing on Imam M\u0101tur\u012bd\u012b\u2019s insights. It highlights the centrality of will in theological, philosophical, and Sufi discourses, showing how this concept underpins much of Islamic thought. The seminar also critiques modern debates, offering an Islamic theological framework for understanding these issues.<\/p>\n

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

                                EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130slam […]<\/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-3169","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3169","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=3169"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3169\/revisions"}],"predecessor-version":[{"id":3170,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3169\/revisions\/3170"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3169"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}