{"id":8391,"date":"2025-11-30T19:14:13","date_gmt":"2025-11-30T16:14:13","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8391"},"modified":"2025-11-30T19:14:13","modified_gmt":"2025-11-30T16:14:13","slug":"hayrettin-nebi-gudekli-ebu-hanife-el-fikhul-ekber-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-ebu-hanife-el-fikhul-ekber-1-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Eb\u00fb Han\u00eefe\u2019nin el-F\u0131khu\u2019l-ekber<\/em>\u2019de ortaya koydu\u011fu ilk akide prensiplerinin temelini te\u015fkil eden \u201cAllah\u2019\u0131n birli\u011fi, s\u0131fatlar\u0131n mahiyeti, yaratma\u2013hud\u00fbs ili\u015fkisi, ilah\u00ee s\u0131fatlar\u0131n anla\u015f\u0131lmas\u0131, te\u015fbih\u2013tenzih dengesi ve tenzihin s\u0131n\u0131rlar\u0131\u201d gibi konular\u0131n kel\u00e2m\u00ee \u00e7er\u00e7evesini a\u00e7\u0131klamakt\u0131r. Seminer, Allah\u2013\u00e2lem ili\u015fkisi, s\u0131fatlar\u0131n kadimli\u011fi, fiillerin yarat\u0131lmas\u0131, duyularla idrak meselesi ve gayb\u00ee hakikatlerin epistemolojik stat\u00fcs\u00fcn\u00fc Eb\u00fb Han\u00eefe\u2019nin yakla\u015f\u0131m\u0131na g\u00f6re sistematik bi\u00e7imde ortaya koymay\u0131 hedefler.<\/p>\n

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

    \n
  1. Tevhidin Yap\u0131s\u0131 ve Allah\u2019\u0131n Birli\u011fi<\/strong><\/li>\n<\/ol>\n

    Eb\u00fb Han\u00eefe\u2019ye g\u00f6re Allah\u2019\u0131n birli\u011fi \u201csay\u0131 birli\u011fi\u201d de\u011fildir; Allah\u2019\u0131n hi\u00e7bir varl\u0131\u011fa benzememesi anlam\u0131nda mutlak birliktir. Allah\u2019\u0131n birli\u011fi, her t\u00fcrl\u00fc ortakl\u0131\u011f\u0131, par\u00e7alanabilirli\u011fi ve cisimle\u015fmeyi reddeder. Tevhid anlay\u0131\u015f\u0131, Allah\u2019\u0131n varl\u0131\u011f\u0131n\u0131 di\u011fer varl\u0131klardan tamamen farkl\u0131 bir ontolojik d\u00fczeyde kurar.<\/p>\n

      \n
    1. Allah\u2019\u0131n Bilinmesi ve Marifet Meselesi<\/strong><\/li>\n<\/ol>\n

      Allah\u2019\u0131n hakikati duyularla ku\u015fat\u0131lamaz. \u201cAllah d\u00fcnyada g\u00f6r\u00fclmez\u201d ilkesi bu anlamdad\u0131r: duyusal idrak ile Allah\u2019\u0131n hakikatine ula\u015f\u0131lmaz. Ancak Allah\u2019\u0131n varl\u0131\u011f\u0131 aklen bilinebilir; sem\u2018\u00ee delillerle desteklenir. Bu, r\u00fc\u2019yetin mahiyetiyle kar\u0131\u015ft\u0131r\u0131lmaz; ahirette Allah\u2019\u0131n g\u00f6r\u00fclmesi m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

        \n
      1. S\u0131fatlar\u0131n Mahiyeti ve Z\u00e2t\u2013S\u0131fat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        S\u0131fatlar Allah\u2019\u0131n z\u00e2t\u0131yla kaimdir fakat z\u00e2t\u0131n ayn\u0131s\u0131 da de\u011fildir. Eb\u00fb Han\u00eefe s\u0131fatlar\u0131 reddeden Mutezile yakla\u015f\u0131m\u0131n\u0131 reddeder. S\u0131fatlar\u0131n varl\u0131\u011f\u0131 Allah\u2019\u0131n fiillerinin ve bilgimizin temelini olu\u015fturur. Hayat, ilim, kudret, tekvin gibi s\u0131fatlar ezel\u00eedir ve mecaz de\u011fildir.<\/p>\n

          \n
        1. Te\u015fbih ve Tenzih Dengesi<\/strong><\/li>\n<\/ol>\n

          Allah\u2019\u0131n \u201cy\u00fcz, el, g\u00f6z\u201d gibi haber\u00ee s\u0131fatlar\u0131 vard\u0131r; fakat bu s\u0131fatlar zahir anlamlar\u0131yla anla\u015f\u0131lmaz. Te\u015fbih yap\u0131lmaz; Allah\u2019a cisimlik, mekan, \u015fekil izafe edilmez. Tenzih gereklidir fakat filozoflar\u0131n yapt\u0131\u011f\u0131 gibi Allah\u2019\u0131 t\u00fcm ili\u015fkilerden soyutlayacak a\u015f\u0131r\u0131l\u0131\u011fa d\u00f6n\u00fc\u015fmez.<\/p>\n

            \n
          1. Yaratma ve Fiillerin Allah\u2019a Nisbeti<\/strong><\/li>\n<\/ol>\n

            Fiilleri yaratan Allah\u2019t\u0131r; kul fiili kesb eder. Bu denge cebr\u00ee veya kader\u00ee yorumlardan ka\u00e7\u0131narak hem ilah\u00ee yaratmay\u0131 hem insan sorumlulu\u011funu korur. Allah\u2019\u0131n tekvin s\u0131fat\u0131 s\u00fcrekli faaldir; yaratma bir defaya mahsus de\u011fil \u201cher an yaratma\u201dd\u0131r.<\/p>\n

              \n
            1. Hud\u00fbs\u2013K\u0131dem Ayr\u0131m\u0131 ve \u00c2lemin Mahiyeti<\/strong><\/li>\n<\/ol>\n

              \u00c2lem hadistir; sonradan yarat\u0131lm\u0131\u015ft\u0131r. Allah ise kadimdir. Kadim olan yaln\u0131zca Allah ve O\u2019nun s\u0131fatlar\u0131d\u0131r. Bu ayr\u0131m mutlak tevhidin zorunlu \u015fart\u0131d\u0131r. Eb\u00fb Han\u00eefe, filozoflar\u0131n \u201c\u00e2lemin ezel\u00eeli\u011fi\u201d iddias\u0131n\u0131 reddeder.<\/p>\n

                \n
              1. Allah\u2019\u0131n G\u00f6r\u00fclmesi ve Epistemik S\u0131n\u0131r<\/strong><\/li>\n<\/ol>\n

                Allah d\u00fcnyada g\u00f6zle g\u00f6r\u00fclmez; bu, r\u00fc\u2019yetin aklen imkans\u0131z olmas\u0131ndan de\u011fil, bu d\u00fcnyadaki duyusal kapasitenin yetersizli\u011findendir. Ahirette ise m\u00fcminler, keyfiyetsiz \u015fekilde Allah\u2019\u0131 g\u00f6recektir. Bu konu Mutezile\u2019ye kar\u015f\u0131 Ehl-i S\u00fcnnet \u00e7izgisinin ana delilidir.<\/p>\n

                  \n
                1. Fiillerde \u0130lahi Hikmet ve K\u00f6t\u00fcl\u00fck Problemi<\/strong><\/li>\n<\/ol>\n

                  Allah\u2019\u0131n fiilleri hikmetledir; ancak bu hikmet kullar\u0131n kavrayaca\u011f\u0131 zorunlu bir d\u00fczen de\u011fildir. K\u00f6t\u00fcl\u00fck problemi, Allah\u2019\u0131n fiillerinin sorgulanamayaca\u011f\u0131, fakat hikmetten bo\u015f olmad\u0131\u011f\u0131 prensibiyle \u00e7\u00f6z\u00fcl\u00fcr. Her fiilin bilgisi ve yarat\u0131l\u0131\u015f\u0131 Allah\u2019a aittir.<\/p>\n

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

                  Bu seminer, Eb\u00fb Han\u00eefe\u2019nin tevhid, s\u0131fatlar, yaratma, hud\u00fbs\u2013k\u0131dem, te\u015fbih\u2013tenzih, r\u00fc\u2019yetullah, marifet ve ilah\u00ee fiiller konular\u0131nda ortaya koydu\u011fu akidenin Ehl-i S\u00fcnnet d\u00fc\u015f\u00fcncesinin temelini nas\u0131l olu\u015fturdu\u011funu g\u00f6stermi\u015ftir. F\u0131khu\u2019l-ekber, Allah\u2013\u00e2lem ayr\u0131m\u0131n\u0131 mutlakla\u015ft\u0131ran, s\u0131fatlar\u0131 koruyan, te\u015fbih ve tenzih aras\u0131nda denge kuran, ilah\u00ee yaratmay\u0131 s\u00fcrekli k\u0131lan ve epistemik s\u0131n\u0131rlar\u0131 belirleyen bir temel metindir. Eb\u00fb Han\u00eefe\u2019nin yakla\u015f\u0131m\u0131, hem filozoflar\u0131n soyut, ili\u015fkisi zay\u0131f Tanr\u0131 tasavvurunu hem de Mutezile\u2019nin s\u0131fat ink\u00e2r\u0131n\u0131 reddederek mutedil bir s\u00fcnn\u00ee \u00e7izgi olu\u015fturur.<\/p>\n

                   <\/p>\n

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

                  This seminar aims to present the theological foundations of al-Fiqh al-Akbar<\/em>, focusing on divine unity, attributes, the nature of creation, the distinction between eternity and origination, the balance between transcendence and non-anthropomorphism, the limits of human knowledge regarding God, and the continuous creative activity of the Divine.<\/p>\n

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

                    \n
                  1. The Structure of Divine Unity<\/strong><\/li>\n<\/ol>\n

                    God\u2019s unity is not numerical but absolute transcendence. He resembles nothing created, and His oneness negates division, composition, and physicality.<\/p>\n

                      \n
                    1. Knowing God and the Limits of Sensory Perception<\/strong><\/li>\n<\/ol>\n

                      God cannot be grasped by the senses in this world. His existence is known rationally and affirmed by revelation. The denial of worldly vision does not negate the possibility of seeing God in the Hereafter.<\/p>\n

                        \n
                      1. The Nature of Divine Attributes<\/strong><\/li>\n<\/ol>\n

                        Attributes are eternal, real, and distinct from the essence without implying multiplicity. Ab\u016b \u1e24an\u012bfa rejects Mu\u02bftazilite denial of attributes.<\/p>\n

                          \n
                        1. Balance Between Anthropomorphism and Extreme Transcendence<\/strong><\/li>\n<\/ol>\n

                          Descriptive attributes such as \u201chand\u201d or \u201cface\u201d are affirmed without literalism. God is not a body and does not occupy space. Transcendence is upheld without negating divine relationality.<\/p>\n

                            \n
                          1. Creation and Divine Action<\/strong><\/li>\n<\/ol>\n

                            God creates all acts, while humans acquire them. Creation is continuous, not a one-time event. This avoids both determinism and absolute human autonomy.<\/p>\n

                              \n
                            1. Eternity\u2013Origination Distinction<\/strong><\/li>\n<\/ol>\n

                              Only God and His attributes are eternal; the universe is originated. This distinction preserves true monotheism and refutes philosophical claims of an eternal world.<\/p>\n

                                \n
                              1. The Beatific Vision<\/strong><\/li>\n<\/ol>\n

                                Believers will see God in the Hereafter without modality, while worldly vision is impossible due to human limitations.<\/p>\n

                                  \n
                                1. Divine Wisdom and the Problem of Evil<\/strong><\/li>\n<\/ol>\n

                                  All divine acts possess wisdom even if humans cannot perceive it. Evil does not imply injustice; responsibility and creation remain distinct.<\/p>\n

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

                                  This seminar demonstrates that al-Fiqh al-Akbar<\/em> forms the essential backbone of Sunni theology by establishing the principles of divine transcendence, eternal attributes, continuous creation, the impossibility of worldly vision, and the coherence of divine wisdom. Ab\u016b \u1e24an\u012bfa\u2019s balanced approach positions Sunni creed between philosophical abstraction and Mu\u02bftazilite rationalism.<\/p>\n

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

                                  HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/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-8391","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8391","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=8391"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8391\/revisions"}],"predecessor-version":[{"id":8392,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8391\/revisions\/8392"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8391"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}