{"id":8351,"date":"2025-11-30T17:09:08","date_gmt":"2025-11-30T14:09:08","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8351"},"modified":"2025-11-30T17:09:08","modified_gmt":"2025-11-30T14:09:08","slug":"omer-turker-abdulkahir-el-bagdadi-usulid-din-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-abdulkahir-el-bagdadi-usulid-din-3-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, ABDULK\u00c2H\u0130R EL-BA\u011eD\u00c2D\u00ce, US\u00dbL\u0130\u2019D-D\u00ceN 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, ABDULK\u00c2H\u0130R EL-BA\u011eD\u00c2D\u00ce, US\u00dbL\u0130\u2019D-D\u00ceN 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Abd\u00fclk\u00e2hir el-Ba\u011fd\u00e2d\u00ee\u2019nin Us\u00fbl\u00fc\u2019d-d\u00een<\/em> eserinde yer alan s\u0131fatlar meselesini a\u00e7\u0131klamak, kel\u00e2m gelene\u011finin Tanr\u0131\u2019n\u0131n zat\u0131 ile s\u0131fatlar\u0131 aras\u0131ndaki ili\u015fkiyi nas\u0131l temellendirdi\u011fini ortaya koymak ve ahadiyet\u2013vahdaniyet ayr\u0131m\u0131, sub\u00fbt\u00ee s\u0131fatlar\u0131n mahiyeti, Mutezile\u2019nin t\u00e2t\u00eel yakla\u015f\u0131m\u0131, E\u015f\u2018ar\u00eeli\u011fin s\u0131fat anlay\u0131\u015f\u0131 ve ahv\u00e2l teorisinin tarihsel ba\u011flam\u0131n\u0131 sistematik \u015fekilde ele almakt\u0131r. Seminer, s\u0131fatlar tart\u0131\u015fmas\u0131n\u0131n kel\u00e2m d\u00fc\u015f\u00fcncesinde neden merkezi bir yer tuttu\u011funu ve ul\u00fbhiyet anlay\u0131\u015f\u0131n\u0131 nas\u0131l belirledi\u011fini g\u00f6sterir.<\/p>\n

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

    \n
  1. S\u0131fat Meselesinin Kel\u00e2m \u0130\u00e7indeki Merkezi Konumu<\/strong><\/li>\n<\/ol>\n

    S\u0131fatlar, kel\u00e2m\u0131n en temel ve mezhepler aras\u0131 ayr\u0131m\u0131 belirleyen ba\u015fl\u0131ca tart\u0131\u015fma alan\u0131d\u0131r. Fahredd\u00een R\u00e2z\u00ee\u2019nin ifadesiyle t\u00fcm s\u0131fat tart\u0131\u015fmalar\u0131 vahdaniyet ve ul\u00fbhiyet meselelerinde d\u00fc\u011f\u00fcmlenir. Ahadiyet Tanr\u0131\u2019n\u0131n d\u0131\u015f ortakl\u0131ktan ba\u011f\u0131ms\u0131z mutlak tekli\u011fini, vahdaniyet ise Tanr\u0131\u2019n\u0131n zat\u0131nda hi\u00e7bir \u00e7oklu\u011fun bulunmad\u0131\u011f\u0131n\u0131 ifade eder. Kel\u00e2m gelene\u011fi, te\u015fbih ve tenzih u\u00e7lar\u0131 aras\u0131nda mutedil bir tevhid anlay\u0131\u015f\u0131 kurmay\u0131 hedefler.<\/p>\n

      \n
    1. Ahadiyet ve Vahdaniyet Ayr\u0131m\u0131n\u0131n Temellendirilmesi<\/strong><\/li>\n<\/ol>\n

      Ahadiyet Tanr\u0131\u2019n\u0131n zat\u0131n\u0131n d\u0131\u015fta hi\u00e7bir orta\u011f\u0131n\u0131n olmamas\u0131 anlam\u0131na gelirken, vahdaniyet Tanr\u0131\u2019n\u0131n zat\u0131nda hi\u00e7bir t\u00fcrl\u00fc b\u00f6l\u00fcnme veya bile\u015fiklik bulunmamas\u0131 demektir. Zat\u00ee s\u0131fatlar zat\u0131n ba\u015fka bir anlam\u0131 de\u011fil, zat\u0131n kendisinin kavramsalla\u015ft\u0131r\u0131lm\u0131\u015f y\u00f6nleridir. Bu nedenle filozoflar\u0131n Tanr\u0131\u2019y\u0131 \u201cmahz\u00e2 varl\u0131k\u201d olarak tan\u0131mlayan yakla\u015f\u0131m\u0131, kel\u00e2mc\u0131lar taraf\u0131ndan yetersiz bulunur.<\/p>\n

        \n
      1. Sub\u00fbt\u00ee S\u0131fatlar Sorunu<\/strong><\/li>\n<\/ol>\n

        Sub\u00fbt\u00ee s\u0131fatlar\u0131n zat\u0131n d\u0131\u015f\u0131nda anlamlar ifade etti\u011fi iddias\u0131, \u201ctaadd\u00fcd\u00fc kudem\u00e2\u201d sorununu do\u011furur. Mutezile bu gerek\u00e7eyle sub\u00fbt\u00ee s\u0131fatlar\u0131 ya tamamen olumsuzlar ya da zatla ayn\u00eele\u015ftirir. Ancak Kur\u2019an\u2019\u0131n ilim, kudret, irade gibi s\u0131fatlar\u0131 do\u011frudan Tanr\u0131\u2019ya nispet etmesi bu yakla\u015f\u0131m i\u00e7in sorun olu\u015fturur. Bu tart\u0131\u015fma, nas\u2013dil\u2013ak\u0131l ili\u015fkisinin ne \u015fekilde kurulaca\u011f\u0131n\u0131 belirleyen temel problem h\u00e2line gelir.<\/p>\n

          \n
        1. Dil \u2013 Nas \u2013 Ak\u0131l D\u00f6ng\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

          S\u0131fatlar tart\u0131\u015fmas\u0131 kel\u00e2m d\u00fc\u015f\u00fcncesinde nas, dil ve ak\u0131l aras\u0131nda d\u00f6nen bir s\u00fcre\u00e7 olarak a\u00e7\u0131klan\u0131r. Tevil sadece lafz\u00ee de\u011fil, ontolojik bir i\u015flemdir. S\u0131fatlar\u0131n anlam\u0131 yorumlan\u0131rken Tanr\u0131\u2019n\u0131n zat\u0131na uygunluk esas al\u0131n\u0131r. Kel\u00e2mc\u0131lar, akl\u0131n yorum yetkisini kabul ederken naslar\u0131n belirleyicili\u011fini de korur; bu denge s\u0131fatlar bahsinin metodolojik omurgas\u0131n\u0131 olu\u015fturur.<\/p>\n

            \n
          1. \u0130rade S\u0131fat\u0131 ve Kader Meselesi<\/strong><\/li>\n<\/ol>\n

            \u0130rade s\u0131fat\u0131 Mutezile i\u00e7in en zorlay\u0131c\u0131 konudur. \u0130rade ezel\u00ee kabul edilirse \u00e2lemin de ezel\u00ee olmas\u0131 gerekir; hadis kabul edilirse Tanr\u0131\u2019n\u0131n iradesi zamana ba\u011fl\u0131 h\u00e2le gelir. Bu sebeple Mutezile \u201cmahalle olmayan hadis irade\u201d teorisini geli\u015ftirir. Buna g\u00f6re irade yenilenir fakat bir mahalde bulunmaz. Kel\u00e2mc\u0131lar ise ger\u00e7ek iradenin d\u0131\u015f bir gerek\u00e7e olmaks\u0131z\u0131n tercih edebilme g\u00fcc\u00fc oldu\u011funu savunur.<\/p>\n

              \n
            1. Ahv\u00e2l Teorisi<\/strong><\/li>\n<\/ol>\n

              Eb\u00fc H\u00e2\u015fim el-C\u00fcbb\u00e2\u00ee\u2019nin geli\u015ftirdi\u011fi ahv\u00e2l teorisi, sub\u00fbt\u00ee s\u0131fatlar\u0131 reddetmeden fakat onlar\u0131 zatla \u00f6zde\u015fle\u015ftirmeden a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r. Hal, varl\u0131k ve yokluk kategorilerine girmeyen fakat etkisi bulunan bir durumdur. Allah\u2019ta \u201cul\u00fbhiyet hali\u201dnin bulunmas\u0131, O\u2019nun \u00e2lim, kadir, m\u00fcrid gibi hallere sahip olmas\u0131n\u0131 a\u00e7\u0131klar. Bu teori Mutezile\u2019nin s\u0131fat\u2013zat ili\u015fkisini koruma giri\u015fimidir.<\/p>\n

                \n
              1. E\u015f\u2018ar\u00ee Gelene\u011fin Yakla\u015f\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

                E\u015f\u2018ar\u00eelik, s\u0131fatlar\u0131 kadim kabul eder ve \u201cl\u00e2 hiye aynuhu ve l\u00e2 hiye gayruh\u00fb\u201d form\u00fcl\u00fcn\u00fc benimser. Buna g\u00f6re s\u0131fatlar ne zat\u0131n ayn\u0131s\u0131d\u0131r ne de zat\u0131n b\u00fct\u00fcn\u00fcyle ba\u015fkas\u0131d\u0131r. Bu yakla\u015f\u0131m taadd\u00fcd\u00fc kudem\u00e2 itiraz\u0131n\u0131 ge\u00e7ersiz k\u0131lmay\u0131 hedefler. Ayr\u0131ca kel\u00e2m-\u0131 nefs\u00ee ile kel\u00e2m-\u0131 lafz\u00ee ayr\u0131m\u0131 yap\u0131larak Kur\u2019an\u2019\u0131n kadimli\u011fi meselesi temellendirilir.<\/p>\n

                  \n
                1. Kel\u00e2m Gelene\u011findeki G\u00f6r\u00fc\u015f \u00c7e\u015fitlili\u011fi<\/strong><\/li>\n<\/ol>\n

                  Kel\u00e2mc\u0131lar aras\u0131nda s\u0131fatlar\u0131n mahiyeti ve Tanr\u0131\u2013s\u0131fat ili\u015fkisi konusunda tam bir g\u00f6r\u00fc\u015f birli\u011fi yoktur. M\u00fccessime ve m\u00fc\u015febbihe gibi gruplar s\u0131fatlar\u0131 cisimsel anlamlara indirgerken, Mutezile t\u00fcm s\u0131fatlar\u0131 tevil eder. E\u015f\u2018ar\u00ee ve M\u00e2t\u00fcr\u00eed\u00ee gelenek ise orta yolu temsil eder. Bu \u00e7e\u015fitlilik s\u0131fatlar meselesinin kel\u00e2m tarihinde neden en tart\u0131\u015fmal\u0131 alan oldu\u011funu g\u00f6sterir.<\/p>\n

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

                  Bu seminerde s\u0131fatlar meselesinin kel\u00e2m d\u00fc\u015f\u00fcncesindeki merkezi konumu ortaya konmu\u015ftur. Ahadiyet\u2013vahdaniyet ayr\u0131m\u0131, sub\u00fbt\u00ee s\u0131fatlar\u0131n mahiyeti, Mutezile\u2019nin t\u00e2t\u00eel yakla\u015f\u0131m\u0131, E\u015f\u2018ar\u00eeli\u011fin s\u0131fat anlay\u0131\u015f\u0131 ve ahv\u00e2l teorisi Tanr\u0131\u2019n\u0131n zat\u0131 ile s\u0131fatlar\u0131 aras\u0131ndaki ili\u015fkinin tarih boyunca nas\u0131l tart\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. Kel\u00e2m gelene\u011fi, nas\u2013dil\u2013ak\u0131l \u00fc\u00e7l\u00fcs\u00fcn\u00fc birlikte kullanarak Tanr\u0131\u2019n\u0131n a\u015fk\u0131nl\u0131\u011f\u0131n\u0131 korurken naslar\u0131n ifade etti\u011fi s\u0131fatlar\u0131 da ink\u00e2r etmeyen dengeli bir ul\u00fbhiyet \u00f6\u011fretisi kurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. S\u0131fatlar meselesi b\u00f6ylece hem tevhid anlay\u0131\u015f\u0131n\u0131n hem de kel\u00e2m\u0131n metodolojik yap\u0131s\u0131n\u0131n en belirleyici alan\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

                   <\/p>\n

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

                  The purpose of this seminar is to explain the discussion of divine attributes in al-Baghd\u0101d\u012b\u2019s Us\u016bl al-d\u012bn<\/em>, to show how the kal\u0101m tradition conceptualizes the relationship between God\u2019s essence and His attributes, and to present systematically the historical debates on ahadiyya\u2013wahd\u0101niyya, the nature of affirmative attributes, the Mu\u2018tazil\u012b approach of negation (ta\u2018\u1e6d\u012bl), the Ash\u2018arite understanding of attributes, and the theory of a\u1e25w\u0101l. The seminar clarifies why the issue of attributes occupies a central place in kal\u0101m thought and how it determines the understanding of divinity.<\/p>\n

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

                    \n
                  1. The Central Position of the Attributes Problem in Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                    The attributes issue is one of the oldest and most defining topics in kal\u0101m; sectarian differences emerge primarily from how attributes are understood. As Fakhr al-D\u012bn al-R\u0101z\u012b states, all discussions on attributes ultimately converge on the issues of unity (wahd\u0101niyya) and divinity (ul\u016bhiyya). Ahadiyya expresses God\u2019s absolute uniqueness beyond all external association, while wahd\u0101niyya expresses the inner indivisibility of the divine essence. The kal\u0101m tradition seeks a balanced understanding of taw\u1e25\u012bd between the extremes of anthropomorphism and excessive transcendence.<\/p>\n

                      \n
                    1. The Justification of the Distinction Between Ahadiyya and Wahd\u0101niyya<\/strong><\/li>\n<\/ol>\n

                      Ahadiyya signifies that God has no partner or equal externally, whereas wahd\u0101niyya means that God\u2019s essence contains no plurality, composition, or division. Essential attributes (existence, pre-eternity, everlastingness, dissimilarity to the created, unity) do not represent meanings added to the essence but are conceptual expressions of the essence itself. For this reason, the philosophers\u2019 view that God is \u201cpure existence\u201d is considered insufficient by kal\u0101m theologians.<\/p>\n

                        \n
                      1. The Problem of Affirmative (Substantive) Attributes<\/strong><\/li>\n<\/ol>\n

                        The main question is whether the affirmative attributes, if understood as meanings distinct from the essence, would compromise God\u2019s unity by implying multiple eternal entities. The Mu\u2018tazila therefore either negate these attributes entirely or identify them with the essence. However, the Qur\u2019an\u2019s explicit attribution of knowledge, will, and power to God creates tension for this approach. This debate reveals the methodological problem of how scripture, language, and reason interact.<\/p>\n

                          \n
                        1. The Cycle of Language, Scripture, and Reason<\/strong><\/li>\n<\/ol>\n

                          The attributes debate revolves around a continuous process linking revelation, linguistic interpretation, and rational analysis. Interpretation (ta\u2019w\u012bl) is not merely linguistic but ontological. When theologians interpret the meanings of attributes, the primary criterion is preserving the transcendence of God\u2019s essence. Kal\u0101m affirms the role of reason in interpretation while maintaining the authority of revelation, forming the methodological foundation of the attributes discussion.<\/p>\n

                            \n
                          1. The Attribute of Will and the Problem of Predestination<\/strong><\/li>\n<\/ol>\n

                            The attribute of will is the most challenging issue for the Mu\u2018tazila. If the divine will is eternal, then the world must also be eternal; if it is temporal, then God\u2019s will becomes dependent on time. To avoid both problems, the Mu\u2018tazila proposed the theory of a \u201cnon-locative temporal will,\u201d according to which will is renewed yet has no substrate. Kal\u0101m theologians, however, argue that true will is the ability to choose without an external determining cause.<\/p>\n

                              \n
                            1. The Theory of A<\/strong>\u1e25w\u0101l<\/strong><\/li>\n<\/ol>\n

                              The theory of a\u1e25w\u0101l, developed by Ab\u016b H\u0101shim al-Jubb\u0101\u02be\u012b, seeks to explain affirmative attributes without negating them or identifying them with the essence. A \u201c\u1e25\u0101l\u201d is a state that is neither existence nor non-existence but nonetheless has explanatory value. The \u201cstate of divinity\u201d in God is said to give rise to states such as being knowing, powerful, and willing. This theory represents a Mu\u2018tazil\u012b attempt to reconcile the relationship between attributes and essence.<\/p>\n

                                \n
                              1. The Ash\u2018arite Approach<\/strong><\/li>\n<\/ol>\n

                                The Ash\u2018arite school considers all attributes eternal and formulates the principle \u201cneither identical to nor wholly other than the essence.\u201d Attributes are neither the same as the essence nor entirely separate from it. This is intended to refute the objection of \u201cmultiple eternals.\u201d The distinction between inner speech and articulated speech is used to ground the doctrine of the Qur\u2019an\u2019s eternality.<\/p>\n

                                  \n
                                1. The Diversity of Views Within the Kal\u0101m Tradition<\/strong><\/li>\n<\/ol>\n

                                  There is no absolute consensus among theologians regarding the nature of attributes and the relationship between God and His attributes. Certain literalist groups interpret attributes corporeally, while the Mu\u2018tazila reinterpret all attributes. The Ash\u2018arite and M\u0101tur\u012bd\u012b traditions represent a middle path. This diversity shows why the attributes issue is the most contested topic in the history of kal\u0101m.<\/p>\n

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

                                  This seminar clarified the central role of the attributes discussion in kal\u0101m thought. The distinction between ahadiyya and wahd\u0101niyya, the nature of affirmative attributes, the Mu\u2018tazilite doctrine of negation, the Ash\u2018arite understanding of attributes, and the theory of a\u1e25w\u0101l demonstrate how the relationship between God\u2019s essence and His attributes has been debated throughout Islamic intellectual history. The kal\u0101m tradition employs revelation, language, and reason together to preserve divine transcendence while affirming the attributes mentioned in scripture. Thus, the attributes issue emerges as the defining core of both the doctrine of divine unity and the methodological framework of kal\u0101m.<\/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 3. 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-8351","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8351","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=8351"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8351\/revisions"}],"predecessor-version":[{"id":8352,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8351\/revisions\/8352"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8351"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}