{"id":3783,"date":"2025-03-03T01:40:58","date_gmt":"2025-03-02T22:40:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3783"},"modified":"2025-03-03T01:40:58","modified_gmt":"2025-03-02T22:40:58","slug":"ekrem-demirli-kitabut-tevhid-okumalari-13","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kitabut-tevhid-okumalari-13\/","title":{"rendered":"Ekrem Demirli: Kit\u00e2bu\u2019t-Tevh\u00eed Okumalar\u0131 13"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin Kit\u00e2bu\u2019t-Tevh\u00eed<\/em> adl\u0131 eserinin 13. b\u00f6l\u00fcm\u00fc \u00fczerine bir analiz sunmaktad\u0131r. Ana konu Allah\u2019\u0131n g\u00f6r\u00fclmesi meselesi olup, bunun kelam, felsefe ve tasavvuf perspektiflerinden nas\u0131l ele al\u0131nd\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. Bu ba\u011flamda Mu\u2018tezile ve Ehl-i S\u00fcnnet aras\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131, cennette Allah\u2019\u0131 g\u00f6rme inanc\u0131, bu inanc\u0131n dini ve metafizik boyutlar\u0131 ele al\u0131nmaktad\u0131r. Ayr\u0131ca, insan\u0131n hakikate ula\u015fma aray\u0131\u015f\u0131 ve mutlak bilginin imk\u00e2n\u0131 konular\u0131na de\u011finilmektedir.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Allah\u2019\u0131n G\u00f6r\u00fclmesi Meselesi ve Kelam\u00ee Tart\u0131\u015fmalar<\/strong>
    \nSeminerde, Allah\u2019\u0131n d\u00fcnyada ve ahirette g\u00f6r\u00fcl\u00fcp g\u00f6r\u00fclemeyece\u011fi konusu ele al\u0131nmaktad\u0131r. Mu\u2018tezile, Allah\u2019\u0131n hi\u00e7bir \u015fekilde g\u00f6r\u00fclemeyece\u011fini savunurken, Ehl-i S\u00fcnnet bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131kmaktad\u0131r. Tart\u0131\u015fma, cennette Allah\u2019\u0131 g\u00f6rmenin m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 ve bu g\u00f6r\u00fc\u015f\u00fcn kelami temelleri \u00fczerine yo\u011funla\u015fmaktad\u0131r.<\/li>\n
  2. Mu\u2018tezile\u2019nin G\u00f6r\u00fc\u015f\u00fc: Allah\u2019\u0131n G\u00f6r\u00fclmesi M\u00fcmk\u00fcn De\u011fil<\/strong>
    \nMu\u2018tezile, Allah\u2019\u0131n cisim olmad\u0131\u011f\u0131 ve mek\u00e2nsal bir varl\u0131k ta\u015f\u0131mad\u0131\u011f\u0131 i\u00e7in g\u00f6r\u00fclemeyece\u011fini ileri s\u00fcrmektedir. Onlara g\u00f6re, g\u00f6rme duyusu ancak s\u0131n\u0131rl\u0131 varl\u0131klar\u0131 alg\u0131layabilir, dolay\u0131s\u0131yla Allah\u2019\u0131 g\u00f6rmek imk\u00e2ns\u0131zd\u0131r. Ayn\u0131 zamanda, Allah\u2019\u0131n cennette g\u00f6r\u00fclmesini savunanlar\u0131n te\u015fbih (antropomorfizm) hatas\u0131na d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc iddia ederler.<\/li>\n
  3. Ehl-i S\u00fcnnet\u2019in G\u00f6r\u00fc\u015f\u00fc: Allah Cennette G\u00f6r\u00fclebilir<\/strong>
    \nEhl-i S\u00fcnnet, baz\u0131 Kur\u2019an ayetleri ve hadisleri delil g\u00f6stererek Allah\u2019\u0131n cennette m\u00fcminler taraf\u0131ndan g\u00f6r\u00fclebilece\u011fini savunmaktad\u0131r. Ancak bu g\u00f6rme, d\u00fcnyadaki fiziksel g\u00f6rmeye benzemeyen bir \u015fekilde ger\u00e7ekle\u015fecektir. G\u00f6rme eyleminin keyfiyeti bilinmemekle birlikte, onun ger\u00e7ekle\u015fece\u011fine inan\u0131lmaktad\u0131r.<\/li>\n
  4. Tasavvuf\u00ee Yakla\u015f\u0131m: D\u00fcnyada ve Ahirette G\u00f6rme<\/strong>
    \nTasavvuf ekol\u00fc, Allah\u2019\u0131n hem d\u00fcnyada hem de ahirette g\u00f6r\u00fclebilece\u011fini savunur. Ancak bu g\u00f6r\u00fc\u015fe g\u00f6re, Allah maddi g\u00f6zle de\u011fil, kalp g\u00f6z\u00fcyle (bas\u00eeret) g\u00f6r\u00fclebilir. \u0130bn\u00fc\u2019l-Arab\u00ee gibi mutasavv\u0131flar, Allah\u2019\u0131n d\u00fcnya hayat\u0131nda da m\u00fc\u015fahede edilebilece\u011fini, ancak bunun herkes i\u00e7in ge\u00e7erli olmad\u0131\u011f\u0131n\u0131 belirtir.<\/li>\n
  5. Allah\u2019\u0131n G\u00f6r\u00fclmesi ve \u0130nsan\u0131n Hakikate Ula\u015fma Aray\u0131\u015f\u0131<\/strong>
    \nSeminerde, insan\u0131n d\u00fc\u015f\u00fcnce s\u00fcrecinin nihai amac\u0131n\u0131n hakikate ula\u015fmak oldu\u011fu vurgulanmaktad\u0131r. Bu ba\u011flamda, felsefe, kelam ve tasavvufun hakikatin ne oldu\u011fu ve hakikate nas\u0131l ula\u015f\u0131laca\u011f\u0131 konusundaki yakla\u015f\u0131mlar\u0131 ele al\u0131nmaktad\u0131r. \u00d6zellikle \u0130slam d\u00fc\u015f\u00fcncesinde hakikatin nesnel mi, g\u00f6reli mi oldu\u011fu tart\u0131\u015f\u0131lm\u0131\u015f ve modern postmodern d\u00fc\u015f\u00fcnce ile klasik metafizik anlay\u0131\u015f aras\u0131ndaki farklar ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n
  6. Postmodernizm ve Hakikat Anlay\u0131\u015f\u0131na Y\u00f6nelik Ele\u015ftiriler<\/strong>
    \nKlasik \u0130slam d\u00fc\u015f\u00fcncesinde, hakikat sabit ve de\u011fi\u015fmez kabul edilirken, modern \u00e7a\u011f\u0131n g\u00f6recelik anlay\u0131\u015f\u0131n\u0131n bu yakla\u015f\u0131m\u0131 nas\u0131l etkiledi\u011fi tart\u0131\u015f\u0131lmaktad\u0131r. Postmodern d\u00fc\u015f\u00fcncede hakikatin g\u00f6reli oldu\u011fu ve kesin bilginin imk\u00e2ns\u0131z oldu\u011fu \u00f6ne s\u00fcr\u00fcl\u00fcrken, klasik \u0130slam metafizi\u011fi hakikatin objektif ve mutlak bir varl\u0131k oldu\u011funu savunmaktad\u0131r.<\/li>\n
  7. Kur\u2019an ve Hadislerde Allah\u2019\u0131n G\u00f6r\u00fclmesi<\/strong>
    \nSeminerde, Kur\u2019an\u2019daki \u201cO g\u00fcn baz\u0131 y\u00fczler parlayacak, Rabbine bakacak\u201d ayeti ve Hz. Musa\u2019n\u0131n Allah\u2019\u0131 g\u00f6rme iste\u011fine dair k\u0131ssa detayl\u0131 bir \u015fekilde analiz edilmektedir. Bu metinlerin kelam ekolleri taraf\u0131ndan nas\u0131l yorumland\u0131\u011f\u0131 ve her ekol\u00fcn kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemek i\u00e7in hangi delilleri sundu\u011fu incelenmi\u015ftir.<\/li>\n
  8. Filozoflar\u0131n ve Kelamc\u0131lar\u0131n Yarat\u0131l\u0131\u015f Anlay\u0131\u015f\u0131<\/strong>
    \nSeminerde, Allah\u2019\u0131n yaratma fiili ve mahiyet kavramlar\u0131 da tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Me\u015f\u015fai filozoflar, mahiyetlerin ezeli oldu\u011funu ve Tanr\u0131\u2019n\u0131n sadece onlara varl\u0131k verdi\u011fini \u00f6ne s\u00fcrerken, kelamc\u0131lar bu g\u00f6r\u00fc\u015fe kar\u015f\u0131 \u00e7\u0131karak Allah\u2019\u0131n her \u015feyi yoktan yaratt\u0131\u011f\u0131n\u0131 savunmaktad\u0131r. Bu ba\u011flamda, nedensellik, kader ve yarat\u0131l\u0131\u015f s\u00fcrecine dair farkl\u0131 g\u00f6r\u00fc\u015fler ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n

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

    Bu seminer, Allah\u2019\u0131n g\u00f6r\u00fclmesi meselesini kelam, tasavvuf ve felsefi perspektiflerden ele alan kapsaml\u0131 bir tart\u0131\u015fma sunmaktad\u0131r. Tart\u0131\u015fmalar, yaln\u0131zca kelami bir problem olmaktan \u00f6te, insan\u0131n hakikati aray\u0131\u015f\u0131 ve mutlak bilgiye ula\u015fma \u00e7abas\u0131yla da do\u011frudan ili\u015fkilendirilmi\u015ftir. Son olarak, modern \u00e7a\u011fda hakikat ve kesinlik konular\u0131n\u0131n nas\u0131l de\u011fi\u015fti\u011fi ve \u0130slam d\u00fc\u015f\u00fcncesinin buna nas\u0131l cevap verdi\u011fi de\u011ferlendirilmi\u015ftir.<\/p>\n

     <\/p>\n

    This seminar presents an analysis of the 13th chapter of Im\u0101m al-M\u0101tur\u012bd\u012b\u2019s Kit\u0101b al-Taw\u1e25\u012bd<\/em>. The primary topic is the issue of whether God can be seen, which is examined from theological, philosophical, and mystical perspectives. The seminar discusses the disagreements between the Mu\u02bftazilites and Ahl al-Sunna, the belief in seeing God in paradise, and the religious and metaphysical implications of this doctrine. Additionally, it explores humanity\u2019s quest for truth and the possibility of attaining absolute knowledge.<\/p>\n

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

      \n
    1. The Issue of Seeing God and Theological Debates<\/strong>
      \nThe seminar examines whether God can be seen in this world and the hereafter. The Mu\u02bftazilites deny the possibility of seeing God in any form, while Ahl al-Sunna opposes this view. The discussion focuses on whether believers can see God in paradise and the theological foundations of this belief.<\/li>\n
    2. The Mu\u02bftazilite View: Seeing God is Impossible<\/strong>
      \nThe Mu\u02bftazilites argue that God cannot be seen because He is not a physical entity and does not occupy space. They claim that vision is limited to perceivable objects, making the act of seeing God impossible. Furthermore, they accuse those who believe in the beatific vision of falling into anthropomorphism.<\/li>\n
    3. The Ahl al-Sunna View: Believers Will See God in Paradise<\/strong>
      \nAhl al-Sunna relies on Quranic verses and hadiths to argue that believers will see God in paradise. However, this vision will not resemble physical sight in the worldly sense. Although the nature of this vision remains unknown, its occurrence is affirmed as part of Islamic eschatology.<\/li>\n
    4. The Sufi Perspective: Vision in This World and the Hereafter<\/strong>
      \nThe mystical tradition maintains that God can be seen both in this world and the afterlife. However, Sufi scholars argue that this vision is not with the physical eyes but with the inner sight (ba\u1e63\u012brah<\/em>). Figures like Ibn al-\u02bfArab\u012b claim that God can be witnessed in this life, but only by those who have reached spiritual purification.<\/li>\n
    5. The Quest for Truth and The Vision of God<\/strong>
      \nThe seminar emphasizes that the ultimate goal of human intellectual and spiritual pursuit is the attainment of truth. It explores how philosophy, theology, and Sufism define truth and the methods they propose for reaching it. The debate over whether truth is objective or subjective is analyzed in the context of Islamic thought, contrasting classical metaphysics with modern postmodern perspectives.<\/li>\n
    6. Criticism of Postmodernism and The Concept of Truth<\/strong>
      \nClassical Islamic thought considers truth to be fixed and unchanging, whereas modern relativism challenges this idea. Postmodernism argues that truth is subjective and that absolute knowledge is unattainable, while traditional Islamic metaphysics upholds the notion that truth is objective and absolute. The seminar examines how these perspectives intersect and diverge.<\/li>\n
    7. Seeing God in the Quran and Hadith<\/strong>
      \nThe seminar analyzes Quranic verses such as \u201cOn that day, faces will be radiant, looking at their Lord\u201d and the story of Prophet M\u016bs\u0101\u2019s request to see God. It examines how different theological schools interpret these texts and what arguments they use to support their positions.<\/li>\n
    8. Philosophical and Theological Views on Creation<\/strong>
      \nThe seminar also explores the concept of creation and the nature of existence. Peripatetic philosophers argue that essences (ma\u1e25iyy\u0101t<\/em>) are eternal and that God only grants them existence, while theologians refute this view by asserting that God creates everything from nothing. Different perspectives on causality, predestination, and the process of creation are also examined.<\/li>\n<\/ol>\n

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

      This seminar offers a comprehensive discussion on the issue of seeing God from theological, mystical, and philosophical perspectives. The debates extend beyond theology to include humanity\u2019s search for truth and the possibility of attaining absolute knowledge. Finally, the seminar evaluates how modern views on truth and certainty have evolved and how Islamic thought responds to these developments.<\/p>\n","protected":false},"excerpt":{"rendered":"

      EKREM DEM\u0130RL\u0130: K\u0130T\u00c2BU’T-TEVH\u00ceD OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, \u0130mam […]<\/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-3783","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3783","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=3783"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3783\/revisions"}],"predecessor-version":[{"id":3785,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3783\/revisions\/3785"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3783"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}