{"id":3658,"date":"2025-03-03T00:39:05","date_gmt":"2025-03-02T21:39:05","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3658"},"modified":"2025-03-03T00:39:05","modified_gmt":"2025-03-02T21:39:05","slug":"esref-altas-teftazani-okumalari-serhul-akaid-10","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-teftazani-okumalari-serhul-akaid-10\/","title":{"rendered":"E\u015fref Alta\u015f, Teft\u00e2z\u00e2n\u00ee Okumalar\u0131: \u015eerhu\u2019l-ak\u00e2id 10"},"content":{"rendered":"

E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI \u015eERHU’L-AK\u00c2\u0130D\u00a0 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde Tevhid meselesi ve Allah\u2019\u0131n birli\u011fi konusu ele al\u0131nm\u0131\u015ft\u0131r. Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n ispat\u0131ndan sonra s\u0131fatlar\u0131 aras\u0131nda tevhidin nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Kelamc\u0131lar ve filozoflar aras\u0131ndaki birlik anlay\u0131\u015flar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015f, kelam gelene\u011finin \u015fahsi birlik vurgusu ile felsefi gelenekteki basitlik anlay\u0131\u015f\u0131 incelenmi\u015ftir. Burhan-\u0131 Temanu ve zorunlu varl\u0131k (vacib\u00fc\u2019l-v\u00fccud) delilleri, Allah\u2019\u0131n birli\u011fi lehine sunulan ana arg\u00fcmanlar olarak ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. Allah\u2019\u0131n Birli\u011fi (Tevhid) ve \u00d6nemi<\/strong>
    \nTevhid inanc\u0131, \u0130slam inanc\u0131n\u0131n temel ta\u015f\u0131 olup kelam ve felsefe geleneklerinde farkl\u0131 \u015fekillerde ispatlanm\u0131\u015ft\u0131r. Kelamc\u0131lar, Allah\u2019\u0131n zat\u0131nda tek olu\u015funu vurgularken, filozoflar O\u2019nun bile\u015fik olmad\u0131\u011f\u0131n\u0131 ve herhangi bir t\u00fcr ya da cinsin par\u00e7as\u0131 olamayaca\u011f\u0131n\u0131 savunmu\u015flard\u0131r.<\/li>\n
  2. Kelamc\u0131 ve Filozoflar\u0131n Birlik Anlay\u0131\u015f\u0131<\/strong>
    \nKelamc\u0131lar, Allah\u2019\u0131n \u015fahsi birli\u011fini ve kudret-i mutlakas\u0131n\u0131 merkeze al\u0131rken, filozoflar Allah\u2019\u0131n basitli\u011fi ve cins ve t\u00fcr a\u00e7\u0131s\u0131ndan bir benzerinin olmamas\u0131 gerekti\u011fini savunmu\u015flard\u0131r. Kelamc\u0131lar\u0131n \u015fahsi birlik anlay\u0131\u015f\u0131 ile filozoflar\u0131n metafiziksel birlik kavramlar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  3. Burhan-\u0131 Temanu: Allah\u2019\u0131n Birli\u011fi \u0130\u00e7in Delil<\/strong>
    \nBurhan-\u0131 Temanu, Allah\u2019\u0131n birli\u011fini ispat etmek i\u00e7in kullan\u0131lan en me\u015fhur kelam\u00ee delildir. Bu delil, e\u011fer iki ilah olsayd\u0131 iradeleri \u00e7at\u0131\u015f\u0131r ve evrende d\u00fczen bozulurdu \u00f6nermesine dayan\u0131r. E\u011fer biri bir \u015feyi irade ederken di\u011feri z\u0131dd\u0131n\u0131 isterse, ya biri di\u011ferine \u00fcst\u00fcn gelecek (\u00f6teki aciz olacak) ya da her ikisinin iradesi ger\u00e7ekle\u015femeyecektir. Bu durum, birden fazla ilah\u0131n olamayaca\u011f\u0131n\u0131 g\u00f6sterir.<\/li>\n
  4. Vacib\u00fc\u2019l-V\u00fccud (Zorunlu Varl\u0131k) Kavram\u0131 ve Tevhid<\/strong>
    \nZorunlu varl\u0131k (vacib\u00fc\u2019l-v\u00fccud) ancak tek olabilir. \u0130bn S\u00een\u00e2\u2019n\u0131n ortaya koydu\u011fu delile g\u00f6re, e\u011fer iki zorunlu varl\u0131k olsayd\u0131, ortak bir y\u00f6nleri olmal\u0131 ve onlar\u0131 ay\u0131ran bir \u00f6zellik bulunmal\u0131yd\u0131. Bu ayr\u0131m\u0131n sebebi zorunlu olamayaca\u011f\u0131 i\u00e7in, iki zorunlu varl\u0131k fikri \u00e7eli\u015fkili hale gelir.<\/li>\n
  5. Kur\u2019an\u00ee Deliller ve Tevhid<\/strong>
    \nKur\u2019an\u2019da Allah\u2019\u0131n birli\u011fini ispat eden ayetler, \u00f6zellikle \u201cE\u011fer yerde ve g\u00f6kte Allah\u2019tan ba\u015fka ilahlar olsayd\u0131, kesinlikle d\u00fczen bozulurdu\u201d ayeti \u00e7er\u00e7evesinde yorumlanm\u0131\u015ft\u0131r. \u0130mam Taftaz\u00e2n\u00ee, bu delili ikna edici (h\u00fcccet-i ikn\u00e2\u00ee) bir delil olarak de\u011ferlendirmi\u015f, kesin bir burhan olarak g\u00f6r\u00fclmemesi gerekti\u011fini ifade etmi\u015ftir.<\/li>\n
  6. Tevhid Delilleri \u00dczerine Ele\u015ftiriler ve Cevaplar<\/strong>
    \n\u0130ki ilah varsay\u0131m\u0131 kar\u015f\u0131s\u0131nda ortaya \u00e7\u0131kan baz\u0131 itirazlar tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130ki ilah\u0131n \u00e7at\u0131\u015fmadan birlikte var olabilece\u011fi iddias\u0131na kar\u015f\u0131, mutlak kudret sahibi iki varl\u0131\u011f\u0131n olmas\u0131 mant\u0131ksal bir \u00e7eli\u015fki do\u011furaca\u011f\u0131 gerek\u00e7esiyle reddedilmi\u015ftir. Ayr\u0131ca, Tevhid\u2019in mant\u0131ksal zorunlulu\u011funa dair yap\u0131lan dilsel ve mant\u0131ksal analizler ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n

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

    Bu seminerde, Allah\u2019\u0131n birli\u011fi (Tevhid) konusu kelam\u00ee ve felsefi delillerle ele al\u0131nm\u0131\u015f, Burhan-\u0131 Temanu ve Vacib\u00fc\u2019l-V\u00fccud delilleri a\u00e7\u0131klanm\u0131\u015ft\u0131r. Kelamc\u0131lar\u0131n \u015fahsi birlik anlay\u0131\u015f\u0131 ile filozoflar\u0131n basitlik kavram\u0131na dayal\u0131 birlik anlay\u0131\u015flar\u0131 aras\u0131ndaki farklar incelenmi\u015f, Kur\u2019an\u00ee deliller ve akl\u00ee arg\u00fcmanlar birlikte de\u011ferlendirilmi\u015ftir. Allah\u2019\u0131n birli\u011finin hem mant\u0131ksal hem de vahy\u00ee delillerle ispatlanabilir oldu\u011fu vurgulanm\u0131\u015f, kelam gelene\u011finin tevhid delillerine yakla\u015f\u0131m\u0131 detayl\u0131 \u015fekilde ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

    This seminar focuses on the concept of Taw\u1e25\u012bd (the oneness of God), examining how divine unity should be understood in relation to God\u2019s attributes after proving His existence. The differences between theological (kal\u0101m) and philosophical understandings of unity are explored, contrasting the personal unity emphasized by kal\u0101m scholars with the simplicity concept in philosophical traditions. The Burh\u0101n al-Tam\u0101nu\u02bf (Argument from Mutual Hindrance) and the Argument from Necessary Existence (W\u0101jib al-Wuj\u016bd) are discussed as key proofs for divine unity.<\/p>\n

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

      \n
    1. The Importance of Divine Unity (Taw\u1e25\u012bd)<\/strong>
      \nTaw\u1e25\u012bd is the cornerstone of Islamic theology and has been proven through different methods in kal\u0101m and philosophy. Kal\u0101m scholars emphasize God\u2019s unique essence, while philosophers argue that He must be indivisible and cannot belong to any genus or species.<\/li>\n
    2. Theological vs. Philosophical Views on Divine Unity<\/strong>
      \nKal\u0101m scholars emphasize God\u2019s personal unity and absolute omnipotence, while philosophers focus on His simplicity and the impossibility of Him belonging to any category. The seminar compares the theological concept of personal unity with the metaphysical unity in philosophy.<\/li>\n
    3. Burh\u0101n al-Tam\u0101nu\u02bf: A Rational Proof for Divine Unity<\/strong>
      \nBurh\u0101n al-Tam\u0101nu\u02bf (Argument from Mutual Hindrance) is one of the most famous theological arguments for God\u2019s unity. It states that if there were multiple gods, their wills would inevitably conflict, leading to disorder in the universe. If one god willed something and another willed the opposite, either one would overpower the other (rendering the weaker one powerless) or neither would be able to enforce their will. This logically proves that only one deity can exist.<\/li>\n
    4. The Argument from Necessary Existence (W\u0101jib al-Wuj\u016bd) and Divine Unity<\/strong>
      \nThe concept of Necessary Existence (W\u0101jib al-Wuj\u016bd) dictates that there can only be one necessary being. According to Ibn S\u012bn\u0101\u2019s argument, if two necessary beings existed, they would share common attributes but also require distinguishing factors. Since such differentiation could not be necessary in itself, the idea of multiple necessary beings is logically contradictory.<\/li>\n
    5. Qur\u2019\u0101nic Evidence for Divine Unity<\/strong>
      \nThe seminar examines Qur\u2019\u0101nic arguments for God\u2019s unity, particularly the verse: “Had there been gods other than Allah in the heavens and the earth, they would surely be in ruin” (Qur\u2019an 21:22). Im\u0101m al-Taft\u0101z\u0101n\u012b regards this argument as persuasive (\u1e25ujjat al-iqn\u0101\u02bf\u012b), meaning it serves as an effective proof but not an absolute logical demonstration.<\/li>\n
    6. Criticisms and Responses to Theological Proofs of Taw\u1e25\u012bd<\/strong>
      \nThe possibility of multiple gods coexisting without conflict is discussed and refuted. The argument asserts that if multiple beings had absolute power, logical contradictions would arise, making divine plurality impossible. Additionally, linguistic and logical analyses of Taw\u1e25\u012bd as a necessary concept are examined.<\/li>\n<\/ol>\n

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

      This seminar presents Taw\u1e25\u012bd (divine unity) through theological and philosophical arguments, explaining Burh\u0101n al-Tam\u0101nu\u02bf and the Argument from Necessary Existence. The differences between the theological perspective of personal unity and the philosophical concept of simplicity are analyzed. Qur\u2019\u0101nic and rational proofs are considered together, emphasizing that God\u2019s unity can be demonstrated both logically and scripturally. The theological tradition\u2019s approach to proving Taw\u1e25\u012bd is thoroughly explored.<\/p>\n

       <\/p>\n

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

      E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI \u015eERHU’L-AK\u00c2\u0130D\u00a0 10. 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-3658","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3658","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=3658"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3658\/revisions"}],"predecessor-version":[{"id":3660,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3658\/revisions\/3660"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3658"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}