{"id":3766,"date":"2025-03-03T01:33:44","date_gmt":"2025-03-02T22:33:44","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3766"},"modified":"2025-03-03T01:33:44","modified_gmt":"2025-03-02T22:33:44","slug":"ekrem-demirli-kitabut-tevhid-okumalari-10","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kitabut-tevhid-okumalari-10\/","title":{"rendered":"Ekrem Demirli: Kit\u00e2bu\u2019t-Tevh\u00eed Okumalar\u0131 10"},"content":{"rendered":"<p><strong>EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU&#8217;T-TEVH\u00ceD OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n<p>Bu seminer, \u0130slam d\u00fc\u015f\u00fcncesinde tevhid kavram\u0131n\u0131n ne anlama geldi\u011fini ve \u00f6zellikle Allah\u2019\u0131n s\u0131fatlar\u0131 ba\u011flam\u0131nda nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131 tart\u0131\u015fmaktad\u0131r. Tevhid, sadece Allah\u2019\u0131n birli\u011fi anlam\u0131nda de\u011fil, ayn\u0131 zamanda s\u0131fatlar\u0131n\u0131n mahiyeti ve Tanr\u0131-insan ili\u015fkisi a\u00e7\u0131s\u0131ndan da ele al\u0131nmaktad\u0131r. Me\u015f\u015fai filozoflar, kelamc\u0131lar ve tasavvufi gelenek aras\u0131ndaki farkl\u0131l\u0131klar, \u00f6zellikle Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131, s\u0131fatlar\u0131 ve iradesi ba\u011flam\u0131nda incelenmektedir.<\/p>\n<p><strong>Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n<ol>\n<li><strong>Allah\u2019\u0131n Varl\u0131\u011f\u0131 ve Tevhid Meselesi<\/strong><br \/>\n\u0130slam d\u00fc\u015f\u00fcncesinde tevhid, sadece Allah\u2019\u0131n bir olmas\u0131 de\u011fil, ayn\u0131 zamanda s\u0131fatlar\u0131n\u0131n birli\u011fi ve ezelili\u011fiyle de ili\u015fkilidir. Bu nedenle, Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131n zat\u0131ndan ayr\u0131 olup olmad\u0131\u011f\u0131 sorusu, kelamc\u0131lar ve filozoflar aras\u0131nda \u00f6nemli bir tart\u0131\u015fma konusudur.<\/li>\n<li><strong>Filozoflar\u0131n Tanr\u0131 Anlay\u0131\u015f\u0131: Ak\u0131l Temelli Bir Yakla\u015f\u0131m<\/strong><br \/>\nMe\u015f\u015fai filozoflar (Farabi, \u0130bn Sina), Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ilk ilke (mebde-i evvel) olarak ak\u0131l yoluyla kan\u0131tlamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r. Onlara g\u00f6re, Tanr\u0131, zorunlu varl\u0131k olarak vard\u0131r ve mutlak m\u00fckemmelliktir. Ancak s\u0131fatlar\u0131 Tanr\u0131\u2019n\u0131n zat\u0131ndan ba\u011f\u0131ms\u0131z olarak d\u00fc\u015f\u00fcn\u00fclmemelidir; aksi takdirde, \u00e7okluk (<em>kesret<\/em>) ortaya \u00e7\u0131kar ve bu da Tanr\u0131\u2019n\u0131n birli\u011fini (<em>vahdet<\/em>) ihlal eder.<\/li>\n<li><strong>Kelamc\u0131lar\u0131n G\u00f6r\u00fc\u015f\u00fc: Allah\u2019\u0131n S\u0131fatlar\u0131 ve Te\u015fbih-Selb Meselesi<\/strong><br \/>\nKelamc\u0131lar, \u00f6zellikle E\u015f\u2019ar\u00eeler ve Mutezil\u00eeler, Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 kabul ederken, bunlar\u0131n mahiyetini farkl\u0131 yorumlam\u0131\u015flard\u0131r.<\/p>\n<ul>\n<li><strong>Mutezile<\/strong>: Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131 reddeder (<em>ta&#8217;t\u00eel<\/em>), \u00e7\u00fcnk\u00fc s\u0131fatlar Tanr\u0131\u2019n\u0131n zat\u0131ndan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez.<\/li>\n<li><strong>E\u015f\u2019ar\u00eeler<\/strong>: S\u0131fatlar\u0131 kabul eder, ancak bunlar\u0131n zatla birlikte ezel\u00ee oldu\u011funu savunur.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Antropomorfizm ve Te\u015fbih Sorunu<\/strong><br \/>\nAntropomorfik (insana benzer) Tanr\u0131 tasavvuru, filozoflar taraf\u0131ndan reddedilirken, kelamc\u0131lar ve tasavvuf ehli farkl\u0131 a\u00e7\u0131lardan bu soruna yakla\u015fm\u0131\u015ft\u0131r.<\/p>\n<ul>\n<li>Filozoflara g\u00f6re, Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131 insana benzemez ve O, ak\u0131lla kavranabilecek soyut bir ilkedir.<\/li>\n<li>Tasavvufta, Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131 bazen insana y\u00f6nelik bir hitap tarz\u0131 olarak ele al\u0131nm\u0131\u015f ve Allah ile insan aras\u0131ndaki sevgi ili\u015fkisi \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r.<\/li>\n<\/ul>\n<\/li>\n<li><strong>\u0130rade Sorunu: Tanr\u0131\u2019n\u0131n Eylemleri Zorunlu mu, \u0130rade ile mi?<\/strong><br \/>\n\u0130bn Sina ve Me\u015f\u015fai filozoflar, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 gere\u011fi (iktiza-i zat\u00ee) hareket etti\u011fini ve yaratman\u0131n do\u011fal bir sonu\u00e7 oldu\u011funu s\u00f6yler. Ancak kelamc\u0131lar, Tanr\u0131\u2019n\u0131n irade sahibi oldu\u011funu ve iradesinin se\u00e7ici oldu\u011funu savunarak kelam ile felsefe aras\u0131ndaki temel ayr\u0131m\u0131 olu\u015ftururlar.<\/li>\n<li><strong>Emanasyon (Sud\u00fbr) Teorisi ve Kelamc\u0131lar\u0131n Ele\u015ftirisi<\/strong><br \/>\nFilozoflar, evrenin Tanr\u0131\u2019dan bir ta\u015fma (feyz, sud\u00fbr) sonucu meydana geldi\u011fini iddia eder. Ancak bu anlay\u0131\u015f, kelamc\u0131lar taraf\u0131ndan iradesiz bir yarat\u0131l\u0131\u015f fikri oldu\u011fu i\u00e7in reddedilir.<\/p>\n<ul>\n<li><strong>Kelamc\u0131lar<\/strong>, Tanr\u0131\u2019n\u0131n yaratmay\u0131 bir irade ve tercih sonucu ger\u00e7ekle\u015ftirdi\u011fini s\u00f6ylerler.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Kelam-Felsefe Tart\u0131\u015fmas\u0131nda Modern D\u00fc\u015f\u00fcnceye Etkiler<\/strong><br \/>\nModern \u00e7a\u011fda, M\u00fcsl\u00fcman d\u00fc\u015f\u00fcn\u00fcrler ak\u0131l ile nakil aras\u0131ndaki dengeyi nas\u0131l kuracaklar\u0131 konusunda farkl\u0131 tutumlar sergilemi\u015ftir.<\/p>\n<ul>\n<li><strong>Kelam\u00ee d\u00fc\u015f\u00fcnce<\/strong>, Tanr\u0131\u2019n\u0131n irade sahibi oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne dayal\u0131d\u0131r.<\/li>\n<li><strong>Felsefi d\u00fc\u015f\u00fcnce<\/strong>, Tanr\u0131\u2019n\u0131n bir ilke olarak d\u00fc\u015f\u00fcn\u00fclmesini ve insana benzetilmemesini savunur.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tanr\u0131\u2019n\u0131n Bilgisi: \u0130bn Sina, Farabi ve Kelamc\u0131lar Aras\u0131ndaki Farklar<\/strong>\n<ul>\n<li><strong>\u0130bn Sina<\/strong>: Tanr\u0131 her \u015feyi k\u00fclli (genel) olarak bilir, ancak tek tek olaylar\u0131 bilmez.<\/li>\n<li><strong>Kelamc\u0131lar<\/strong>: Tanr\u0131, hem k\u00fclli hem de c\u00fcz\u2019i (tekil) olan her \u015feyi bilir.<\/li>\n<li><strong>Tasavvuf ehli<\/strong>: Tanr\u0131\u2019n\u0131n bilgisi, insan\u0131n kalbine do\u011frudan gelen bir ilham (ke\u015ff) ile de anla\u015f\u0131labilir.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Din, Se\u00e7ilmi\u015flik ve \u0130lahi \u0130rade<\/strong>\n<ul>\n<li>Yahudilik: Tanr\u0131 bir kavmi (\u0130srailo\u011fullar\u0131) se\u00e7mi\u015ftir.<\/li>\n<li>Hristiyanl\u0131k: Tanr\u0131, \u0130sa arac\u0131l\u0131\u011f\u0131yla insanlar\u0131 kurtarm\u0131\u015ft\u0131r.<\/li>\n<li>\u0130slam: Allah, peygamberleri ve evliyalar\u0131 se\u00e7mi\u015ftir, ancak herkesin O\u2019na y\u00f6nelme hakk\u0131 vard\u0131r.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Tevhid\u2019in Anlam\u0131: <\/strong>Matematiksel Bir Birlik mi, S\u0131fatlar\u0131n Birli\u011fi mi?<br \/>\n\u0130bn\u00fc\u2019l Arab\u00ee\u2019ye g\u00f6re tevhid, sadece Allah\u2019\u0131n bir olmas\u0131 de\u011fil, O\u2019nun isim ve s\u0131fatlar\u0131n\u0131n da O\u2019nun zat\u0131yla beraber var olmas\u0131d\u0131r. Kelamc\u0131lar, s\u0131fatlar\u0131 Tanr\u0131\u2019dan ayr\u0131 olarak d\u00fc\u015f\u00fcnmemek gerekti\u011fini, ancak onlar\u0131n bir anlamda Tanr\u0131\u2019n\u0131n zat\u0131yla \u00f6zde\u015f oldu\u011funu savunurlar.<\/li>\n<\/ol>\n<p>Sonu\u00e7<\/p>\n<p>Bu seminer, <strong>\u0130slam d\u00fc\u015f\u00fcncesinde tevhid kavram\u0131n\u0131n farkl\u0131 ekoller taraf\u0131ndan nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131<\/strong> tart\u0131\u015fmaktad\u0131r.<\/p>\n<ul>\n<li><strong>Filozoflar<\/strong>, Tanr\u0131\u2019y\u0131 soyut bir ilke olarak g\u00f6rerek irade ve s\u0131fatlar\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 reddetmi\u015ftir.<\/li>\n<li><strong>Kelamc\u0131lar<\/strong>, Tanr\u0131\u2019n\u0131n irade sahibi oldu\u011funu ve se\u00e7ici bir yarat\u0131c\u0131 oldu\u011funu savunmu\u015ftur.<\/li>\n<li><strong>Tasavvuf ehli<\/strong>, Tanr\u0131-insan ili\u015fkisini daha mistik ve ke\u015fif yoluyla a\u00e7\u0131klayan bir yakla\u015f\u0131m benimsemi\u015ftir.<\/li>\n<\/ul>\n<p>Seminerde, kelam ile felsefe aras\u0131ndaki temel ayr\u0131m\u0131n, Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131 ve iradesinin mahiyeti oldu\u011fu vurgulanmaktad\u0131r. \u0130rade sahibi bir Tanr\u0131 tasavvuru olmadan, din\u00ee inan\u00e7 sistemlerinin varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremeyece\u011fi tezi \u00f6ne \u00e7\u0131kar\u0131lmaktad\u0131r. Bu nedenle, \u0130slam d\u00fc\u015f\u00fcncesinde Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 meselesinden \u00e7ok, s\u0131fatlar\u0131n\u0131n mahiyeti tart\u0131\u015fma konusu olmu\u015ftur.<\/p>\n<p>This seminar explores the concept of taw\u1e25\u012bd (the oneness of God) in Islamic thought, particularly in relation to divine attributes and the relationship between God\u2019s essence and actions. Taw\u1e25\u012bd is analyzed not only as the affirmation of divine unity but also through discussions on the nature of divine attributes, theological and philosophical perspectives, and the role of divine will. The seminar examines the views of Peripatetic philosophers, Islamic theologians (<em>mutakallim\u016bn<\/em>), and the mystical tradition, particularly regarding God\u2019s existence, attributes, and volition.<\/p>\n<p><strong>Main Themes and Topics<\/strong><\/p>\n<ol>\n<li><strong>God\u2019s Existence and the Meaning of Taw\u1e25\u012bd<\/strong><br \/>\nIn Islamic thought, taw\u1e25\u012bd does not merely signify that God is one, but also that His attributes are unified and eternal. One of the major debates among scholars concerns whether God\u2019s attributes are distinct from His essence or inherent to it.<\/li>\n<li><strong>The Philosophical Approach: God as a Rational Principle<\/strong><br \/>\nPeripatetic philosophers, such as al-F\u0101r\u0101b\u012b and Ibn S\u012bn\u0101, argue that God\u2019s existence can be proven through reason, presenting Him as the First Principle (<em>al-mabda\u02be al-awwal<\/em>) and the Necessary Being (<em>w\u0101jib al-wuj\u016bd<\/em>). According to them, God is absolute perfection, and His attributes should not be considered separate entities, as this would imply multiplicity (<em>kathrah<\/em>) and violate divine unity (<em>wa\u1e25dah<\/em>).<\/li>\n<li><strong>The Theological Perspective: God\u2019s Attributes and the Tension Between <em>Tashb\u012bh<\/em> and <em>Tanz\u012bh<\/em><\/strong><br \/>\nIslamic theologians (<em>mutakallim\u016bn<\/em>), particularly the Ash\u02bfarites and the Mu\u02bftazilites, debated the existence and nature of divine attributes.<\/p>\n<ul>\n<li>The Mu\u02bftazilites reject the idea of independent divine attributes (<em>ta\u02bf\u1e6d\u012bl<\/em>), asserting that they cannot be separate from God\u2019s essence.<\/li>\n<li>The Ash\u02bfarites accept that divine attributes exist but argue that they are co-eternal with God\u2019s essence, maintaining a balance between affirming divine attributes (<em>tashb\u012bh<\/em>) and avoiding anthropomorphism (<em>tanz\u012bh<\/em>).<\/li>\n<\/ul>\n<\/li>\n<li><strong>Anthropomorphism and the Problem of Divine Similarity<\/strong><br \/>\nThe debate over whether God can be described in human-like terms remains central.<\/p>\n<ul>\n<li>Philosophers reject any anthropomorphic description of God, considering Him a purely rational principle.<\/li>\n<li>Sufi mystics, on the other hand, preserve an element of divine love and closeness, emphasizing a personal connection between God and the believer.<\/li>\n<\/ul>\n<\/li>\n<li><strong>The Problem of Divine Will: Does God Act by Necessity or Choice?<\/strong><br \/>\nIbn S\u012bn\u0101 and Peripatetic philosophers argue that God acts out of necessity (<em>iktidh\u0101\u02be al-dh\u0101t<\/em>), meaning creation emanates from Him automatically as a natural consequence of His being. Islamic theologians, particularly the Ash\u02bfarites, assert that God has free will and makes deliberate choices, which differentiates theological thought from philosophical determinism.<\/li>\n<li><strong>The Emanation (<em>\u1e62ud\u016br<\/em>) Theory and Theological Objections<\/strong><br \/>\nPhilosophers propose that the universe emerges from God through emanation (<em>fay\u1e0d, \u1e63ud\u016br<\/em>), meaning creation is an automatic overflow rather than a chosen act. Theologians reject this view, arguing that God creates the world with intention and will, not as an inevitable consequence of His essence.<\/li>\n<li><strong>The Influence of the Kal\u0101m-Philosophy Debate on Modern Thought<\/strong><br \/>\nIn modern Islamic thought, scholars continue to balance rational inquiry with scriptural interpretation. Kal\u0101m theology upholds divine will, whereas philosophical approaches favor a more abstract understanding of God.<\/li>\n<li><strong>God\u2019s Knowledge: Ibn S\u012bn\u0101, al-F\u0101r\u0101b\u012b, and the Theologians<\/strong>\n<ul>\n<li>Ibn S\u012bn\u0101 claims that God knows universal concepts (<em>kulliyy\u0101t<\/em>) but not individual events (<em>juz\u02beiyy\u0101t<\/em>).<\/li>\n<li>Theologians assert that God knows everything, both universal and particular.<\/li>\n<li>Sufi mystics argue that divine knowledge is experienced through direct inspiration (<em>kashf<\/em>) rather than purely rational deduction.<\/li>\n<\/ul>\n<\/li>\n<li><strong>Religion, Divine Selection, and God\u2019s Will<\/strong>\n<ul>\n<li>Judaism teaches that God selects a particular people (Israelites) as His chosen ones.<\/li>\n<li>Christianity asserts that God manifests through Christ to redeem humanity.<\/li>\n<li>Islam holds that God chooses prophets and saints (<em>awliy\u0101\u02be<\/em>), yet divine mercy is accessible to all.<\/li>\n<\/ul>\n<\/li>\n<li><strong>The Meaning of Taw\u1e25\u012bd: A Mathematical Unity or a Unity of Attributes?<\/strong><\/li>\n<\/ol>\n<ul>\n<li>According to Ibn al-\u02bfArab\u012b, taw\u1e25\u012bd is not just about God&#8217;s numerical oneness but also about the inseparability of His attributes from His essence.<\/li>\n<li>Theologians maintain that God\u2019s attributes must not be seen as external entities, yet they exist eternally with Him.<\/li>\n<\/ul>\n<p><strong>Conclusion<\/strong><\/p>\n<p>This seminar explores how different Islamic schools of thought interpret the concept of taw\u1e25\u012bd, highlighting key differences:<\/p>\n<ul>\n<li>Philosophers view God as a rational first principle, rejecting the independence of divine attributes and denying a personal God with free will.<\/li>\n<li>Theologians affirm God\u2019s free will and the existence of divine attributes that are co-eternal with His essence.<\/li>\n<li>Sufi mystics emphasize experiential knowledge of God, asserting that divine knowledge is revealed through inner realization rather than intellectual reasoning.<\/li>\n<\/ul>\n<p>The seminar ultimately underscores that the primary theological debate in Islam has been less about proving God\u2019s existence and more about defining the nature of His attributes and will. It argues that a concept of God without divine will is incompatible with religious belief, making divine attributes central to Islamic theological discourse.<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU&#8217;T-TEVH\u00ceD OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130slam [&hellip;]<\/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-3766","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3766","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=3766"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3766\/revisions"}],"predecessor-version":[{"id":3769,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3766\/revisions\/3769"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3766"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}