{"id":8347,"date":"2025-11-30T17:07:46","date_gmt":"2025-11-30T14:07:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8347"},"modified":"2025-11-30T17:07:46","modified_gmt":"2025-11-30T14:07:46","slug":"omer-turker-abdulkahir-el-bagdadi-usulid-din-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-abdulkahir-el-bagdadi-usulid-din-1-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, ABDULK\u00c2H\u0130R EL-BA\u011eD\u00c2D\u00ce, US\u00dbL\u0130\u2019D-D\u00ceN 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, ABDULK\u00c2H\u0130R EL-BA\u011eD\u00c2D\u00ce, US\u00dbL\u0130\u2019D-D\u00ceN 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu ilk seminer, Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee\u2019nin Us\u00fbl\u00fc\u2019d-D\u00een<\/em> adl\u0131 eserinin bilgi teorisine ayr\u0131lan b\u00f6l\u00fcmlerini tan\u0131tmay\u0131 ve kel\u00e2m gelene\u011finde bilginin tan\u0131m\u0131, kayna\u011f\u0131 ve imk\u00e2n\u0131 \u00fczerine y\u00fcr\u00fct\u00fclen tart\u0131\u015fmalar\u0131n genel \u00e7er\u00e7evesini ortaya koymay\u0131 ama\u00e7lar. \u00d6mer T\u00fcrker, metnin yap\u0131s\u0131n\u0131 a\u00e7\u0131klayarak \u00f6\u011frenciyi epistemolojiye ili\u015fkin temel kavramlara haz\u0131rlar. Seminer boyunca erken d\u00f6nem kel\u00e2mc\u0131lar\u0131, Mutezile ve filozoflar aras\u0131ndaki ruh, idrak ve bilgi ili\u015fkisine dair farkl\u0131 yakla\u015f\u0131mlar kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde de\u011ferlendirilir.<\/p>\n

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

    \n
  1. Metnin Konumu ve Ba\u011flam\u0131<\/strong><\/li>\n<\/ol>\n

    Us\u00fbl\u00fc\u2019d-D\u00een<\/em>, kel\u00e2m gelene\u011finde bilgi teorisini sistemli bi\u00e7imde ele alan \u00f6nemli eserlerden biridir. Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee, C\u00fcveyn\u00ee\u2019nin ard\u0131ndan gelen neslin \u00f6nemli isimlerindendir. Eser 15 esas ve her bir esas\u0131n 15 alt babdan olu\u015fan ayr\u0131nt\u0131l\u0131 bir d\u00fczen i\u00e7erir. Bu \u00e7ok katmanl\u0131 yap\u0131 nedeniyle seminer, \u00f6\u011frenciyi kel\u00e2m epistemolojisinin tarihsel geli\u015fimine ba\u011flayan bir ba\u015flang\u0131\u00e7 niteli\u011fi ta\u015f\u0131r.<\/p>\n

      \n
    1. Kel\u00e2mda Ruh, Nefs ve \u0130drak Meselesi<\/strong><\/li>\n<\/ol>\n

      Erken d\u00f6nem m\u00fctekellim\u00fbn aras\u0131nda insan\u0131n hakikati konusunda farkl\u0131 g\u00f6r\u00fc\u015fler bulunur. Baz\u0131lar\u0131 ruhu bedenden ba\u011f\u0131ms\u0131z bir cevher olarak kabul ederken \u00e7o\u011fu kel\u00e2mc\u0131 insan\u0131 tamamen cevher ve arazlardan olu\u015fan fizikalist bir b\u00fct\u00fcnl\u00fck olarak g\u00f6r\u00fcr. Bu \u00e7o\u011funlu\u011fa g\u00f6re bilme ve idrak etme, filozoflar\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc gibi \u00f6zsel bir g\u00fc\u00e7le de\u011fil, Allah\u2019\u0131n insanda bu s\u0131fatlar\u0131 yaratmas\u0131yla ger\u00e7ekle\u015fir. B\u00f6ylece kel\u00e2m epistemolojisi, filozoflar\u0131n zorunlu feyz teorisine kar\u015f\u0131l\u0131k, ilah\u00ee kudret ile anl\u0131k yarat\u0131l\u0131\u015fa dayal\u0131 bir sistem ortaya koyar.<\/p>\n

        \n
      1. \u0130rade\u2013\u0130drak \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Kel\u00e2mc\u0131lar iradeyi bili\u015fsel bir s\u0131fat olarak kabul eder ve idrak eden \u00f6znenin ayr\u0131lmaz niteli\u011fi sayar. Bu y\u00f6n\u00fcyle filozoflar\u0131n iradeyi hayvani g\u00fc\u00e7lere indirgeyen yakla\u015f\u0131m\u0131ndan ayr\u0131l\u0131rlar. \u0130rade, bilginin olu\u015fumuyla do\u011frudan ili\u015fkili bir bili\u015fsel durum olarak de\u011ferlendirilir ve Tanr\u0131\u2019ya da y\u00fcklenebilir.<\/p>\n

          \n
        1. Bilginin Tan\u0131m\u0131 Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2m gelene\u011finde bilgiye dair \u00e7ok say\u0131da tan\u0131m aktar\u0131l\u0131r. Bilgi \u00e7o\u011funlukla bilen \u00f6znenin bir s\u0131fat\u0131 olarak g\u00f6r\u00fcl\u00fcr. Baz\u0131 tan\u0131mlar bilgiyi inan\u00e7 t\u00fcrleri i\u00e7inde d\u00fc\u015f\u00fcn\u00fcr; \u00f6rne\u011fin K\u00e2b\u00ee bilgiye \u201cbir \u015feye oldu\u011fu gibi inanmak\u201d derken, C\u00fcbba\u00ee \u00e7izgisi bilgiyi \u201ckesin, do\u011fru ve gerek\u00e7eye dayanan inan\u00e7\u201d olarak tarif eder. Bu tan\u0131mlar\u0131n kapsam\u0131, s\u0131n\u0131rlar\u0131 ve ilah\u00ee bilgiye uygulanabilirli\u011fi seminerde ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

            \n
          1. Sofizm ve Bilginin \u0130mk\u00e2n\u0131<\/strong><\/li>\n<\/ol>\n

            Bilginin hakikatini reddeden sofistler kel\u00e2m\u0131n en temel muhataplar\u0131ndand\u0131r. Duyular\u0131n yan\u0131lt\u0131c\u0131 oldu\u011funu veya nesnelerin hakikatinin bilinemeyece\u011fini savunan bu g\u00f6r\u00fc\u015fler kar\u015f\u0131s\u0131nda kel\u00e2mc\u0131lar, bilginin zorunlu \u00f6nc\u00fcllere dayand\u0131\u011f\u0131n\u0131 ve bunlar\u0131n tart\u0131\u015fmaya kapal\u0131 oldu\u011funu savunur. Sofizme y\u00f6nelik en sistemli itirazlar\u0131 Fahredd\u00een R\u00e2z\u00ee geli\u015ftirmi\u015f; Gaz\u00e2l\u00ee ise ku\u015fku tecr\u00fcbesiyle bu meseleyi fiilen ya\u015fam\u0131\u015f ve yeniden in\u015fa s\u00fcreciyle cevap vermi\u015ftir.<\/p>\n

              \n
            1. Bilginin T\u00fcrleri: Zarur\u00ee ve Nazari Bilgi<\/strong><\/li>\n<\/ol>\n

              Kel\u00e2m epistemolojisinde bilgi \u00f6nce ilah\u00ee\u2013insan\u00ee olarak ayr\u0131l\u0131r. \u0130lah\u00ee bilgi kadimdir ve zorunlu\u2013m\u00fckteseb \u015feklinde nitelenemez. \u0130nsani bilgi ise zarur\u00ee ve nazar\u00ee olarak ikiye ayr\u0131l\u0131r. Zarur\u00ee bilgi; Allah taraf\u0131ndan do\u011frudan yarat\u0131lan iptidai bilgiler, sa\u011flam duyularla elde edilen duyusal idrakler ve m\u00fctevatir haberle sabit olan bilgilerdir. Nazar\u00ee bilgi ise bu zorunlu \u00f6nc\u00fcllerden hareketle yap\u0131lan istidlal yoluyla elde edilir. Bu iki bilginin de\u011feri konusunda kel\u00e2mc\u0131lar aras\u0131nda g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 bulunur.<\/p>\n

                \n
              1. Nazar\u0131n \u0130mk\u00e2n\u0131 ve S\u00fcmeniyye Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

                Nazar\u0131 reddeden ve t\u00fcm bilgiyi duyulara indirgeyen S\u00fcmeniyye anlay\u0131\u015f\u0131, kel\u00e2mc\u0131lar taraf\u0131ndan sofizmin bir \u00e7e\u015fidi olarak de\u011ferlendirilir. \u00c7\u00fcnk\u00fc nazar\u0131n reddi, akl\u00ee bilginin imk\u00e2n\u0131n\u0131 ortadan kald\u0131rarak bilgi sisteminin \u00e7\u00f6kece\u011fi bir noktaya g\u00f6t\u00fcr\u00fcr. Bu sebeple kel\u00e2mc\u0131lar hem duyuyu hem akl\u0131 birlikte kabul eden dengeli bir epistemolojik yakla\u015f\u0131m savunur.<\/p>\n

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

                Seminer, Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee\u2019nin bilgi teorisi yakla\u015f\u0131m\u0131n\u0131 kavramak i\u00e7in gerekli olan temel kavramlar\u0131 ve tart\u0131\u015fma ba\u015fl\u0131klar\u0131n\u0131 tan\u0131t\u0131r. Kel\u00e2m gelene\u011finde bilgi, Allah\u2019\u0131n insanda do\u011frudan yaratt\u0131\u011f\u0131 zorunlu ilkelerle temellenen ve akl\u0131n istidlal yoluyla geli\u015ftirdi\u011fi bir yap\u0131 olarak anla\u015f\u0131l\u0131r. Sofizm, duyumculuk ve felsef\u00ee epistemoloji kar\u015f\u0131s\u0131nda kel\u00e2mc\u0131lar; akl\u0131, duyuyu, zorunlu ilkeleri ve vahyi birlikte ku\u015fatan \u00f6zg\u00fcn ve b\u00fct\u00fcnc\u00fcl bir bilgi anlay\u0131\u015f\u0131 geli\u015ftirmi\u015ftir. Bu seminer, s\u00f6z konusu gelene\u011fin kurucu ilkelerini a\u00e7\u0131klayan giri\u015f niteli\u011findedir.<\/p>\n

                 <\/p>\n

                Purpose of the Seminar<\/strong><\/p>\n

                This first seminar aims to introduce the sections of Ab\u016b\u2019l-Q\u0101hir al-Baghd\u0101d\u012b\u2019s Us\u016bl al-D\u012bn<\/em> devoted to the theory of knowledge and to outline the general framework of discussions in the kal\u0101m tradition regarding the definition, source, and possibility of knowledge. \u00d6mer T\u00fcrker explains the structure of the text and prepares the student for fundamental epistemological concepts. Throughout the seminar, different approaches among early mutakallim\u016bn, the Mu\u2018tazila, and the philosophers concerning the relationship between soul, perception, and knowledge are examined comparatively.<\/p>\n

                 <\/p>\n

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

                  \n
                1. The Position and Context of the Text<\/strong><\/li>\n<\/ol>\n

                  Us\u016bl al-D\u012bn<\/em> is one of the significant works that systematically addresses the theory of knowledge within the kal\u0101m tradition. Al-Baghd\u0101d\u012b belongs to the generation immediately following al-Juwayn\u012b. The work consists of 15 principles, each containing 15 subsections, forming a detailed structure. Owing to this multilayered framework, the seminar serves as an introduction that connects the student to the historical development of kal\u0101m epistemology.<\/p>\n

                    \n
                  1. The Question of Soul, Self, and Perception in Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                    Among early mutakallim\u016bn, there were differing views about the nature of the human being. Some, such as Mu\u2018ammar b. \u2018Abb\u0101d, held that the soul is an immaterial substance independent of the body, whereas most theologians saw the human being as a physical composite of substances and accidents. For this majority, knowing and perceiving do not arise from an intrinsic human faculty as the philosophers claim; rather, these states occur through God\u2019s creation of the relevant attributes in the human being. Thus, kal\u0101m epistemology stands in contrast to the philosophers\u2019 theory of necessary emanation and instead rests on divine power and moment-by-moment creation.<\/p>\n

                      \n
                    1. The Relationship Between Will and Perception<\/strong><\/li>\n<\/ol>\n

                      Theologians regard will as a cognitive attribute and consider it an inseparable property of the perceiving subject. In this respect, they differ from the philosophers, who associate will primarily with animal faculties. Will is treated as a cognitive state directly connected to the formation of knowledge and can also be attributed to God.<\/p>\n

                        \n
                      1. Debates on the Definition of Knowledge<\/strong><\/li>\n<\/ol>\n

                        Numerous definitions of knowledge are presented in the kal\u0101m tradition. Knowledge is most often considered an attribute of the knowing subject. Some definitions conceptualize knowledge as a type of belief; for example, K\u00e2b\u012b defines it as \u201cbelieving something as it truly is,\u201d whereas the Cubb\u0101\u2019\u012b tradition defines it as \u201ca belief that is certain, true, and based on a justification.\u201d The scope, limits, and applicability of these definitions\u2014especially in relation to divine knowledge\u2014are discussed in detail.<\/p>\n

                          \n
                        1. Sophism and the Possibility of Knowledge<\/strong><\/li>\n<\/ol>\n

                          Sophists, who deny the reality of knowledge, are among the primary interlocutors of kal\u0101m. Against claims that the senses deceive or that the realities of things cannot be known, theologians maintain that knowledge rests on necessary first principles that are not open to dispute. The most systematic objections to sophism were formulated by Fakhr al-D\u012bn al-R\u0101z\u012b, while al-Ghaz\u0101l\u012b personally experienced the crisis of doubt and responded through a process of reconstruction of knowledge.<\/p>\n

                            \n
                          1. Types of Knowledge: Necessary and Acquired Knowledge<\/strong><\/li>\n<\/ol>\n

                            In kal\u0101m epistemology, knowledge is first divided into divine and human. Divine knowledge is eternal and cannot be described as necessary or acquired. Human knowledge, however, is divided into necessary and theoretical. Necessary knowledge includes the primordial truths created directly by God, sensory perceptions obtained through sound senses, and knowledge established by mass-transmitted (mutaw\u0101tir) reports. Theoretical knowledge is derived through inference based on these necessary premises. The relative value of these two kinds of knowledge is debated among theologians.<\/p>\n

                              \n
                            1. The Possibility of Reasoning and the Critique of the S\u016bmaniyya<\/strong><\/li>\n<\/ol>\n

                              The S\u016bmaniyya, who reject reasoning and reduce all knowledge to sensory data, are considered by theologians as a form of sophism. Rejecting reasoning undermines the possibility of rational knowledge and leads to the collapse of the entire epistemic system. For this reason, theologians defend a balanced epistemological framework that embraces both sense perception and rational inquiry.<\/p>\n

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

                              The seminar introduces the essential concepts and debate topics necessary to understand al-Baghd\u0101d\u012b\u2019s approach to the theory of knowledge. In the kal\u0101m tradition, knowledge is understood as a structure grounded in the necessary principles created directly by God in the human being and developed through rational inference. Confronting sophism, empiricism, and philosophical epistemology, theologians developed a unique and comprehensive conception of knowledge that encompasses reason, sensation, necessary principles, and revelation. This seminar serves as an introductory exposition of the foundational principles of this tradition.<\/p>\n

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

                              \u00d6MER T\u00dcRKER, ABDULK\u00c2H\u0130R EL-BA\u011eD\u00c2D\u00ce, US\u00dbL\u0130\u2019D-D\u00ceN 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8347","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8347","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=8347"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8347\/revisions"}],"predecessor-version":[{"id":8348,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8347\/revisions\/8348"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8347"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}