{"id":8393,"date":"2025-11-30T19:14:35","date_gmt":"2025-11-30T16:14:35","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8393"},"modified":"2025-11-30T19:14:35","modified_gmt":"2025-11-30T16:14:35","slug":"hayrettin-nebi-gudekli-ebu-hanife-el-fikhul-ekber-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-ebu-hanife-el-fikhul-ekber-2-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Eb\u00fb Han\u00eefe\u2019nin F\u0131khu\u2019l-Ekber<\/em> ba\u011flam\u0131nda ilah\u00ee s\u0131fatlar, kel\u00e2m s\u0131fat\u0131n\u0131n mahiyeti, Kur\u2019an\u2019\u0131n kadimli\u011fi, fiillerin yarat\u0131lmas\u0131, kaza\u2013kader ili\u015fkisi, Levh-i Mahf\u00fbz\u2019un stat\u00fcs\u00fc, ilah\u00ee ilmin ezel\u00eeli\u011fi, insan fiillerindeki kesb anlay\u0131\u015f\u0131 ve ilah\u00ee hikmet gibi kel\u00e2m\u0131n merkez\u00ee meseleleri \u00fczerine geli\u015ftirdi\u011fi yakla\u015f\u0131m\u0131 a\u00e7\u0131klamak; bu meselelerin Mutezile, Cehmiyye ve di\u011fer ekollerle \u00e7at\u0131\u015fma noktalar\u0131n\u0131 Eb\u00fb Han\u00eefe\u2019nin \u00e7izgisinde temellendirmektir.<\/p>\n

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

    \n
  1. Allah\u2019\u0131n S\u0131fatlar\u0131 ve Kel\u00e2m S\u0131fat\u0131<\/strong><\/li>\n<\/ol>\n

    Eb\u00fb Han\u00eefe\u2019ye g\u00f6re Allah\u2019\u0131n s\u0131fatlar\u0131 kadimdir ve z\u00e2ta zait olmakla birlikte z\u00e2t ile k\u0101imdir. Kel\u00e2m s\u0131fat\u0131 hakik\u00eedir ve harf\u2013ses cinsinden de\u011fildir. Kur\u2019an Allah\u2019\u0131n kel\u00e2m\u0131d\u0131r ve mahl\u00fbk de\u011fildir. Okunan, yaz\u0131lan, telaffuz edilen \u015feyler ise bizim fiilimiz oldu\u011fu i\u00e7in mahl\u00fbktur. Bu ayr\u0131m kel\u00e2m s\u0131fat\u0131n\u0131n ezel\u00eeli\u011fi ile insan fiillerinin yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131n\u0131 net bi\u00e7imde birbirinden ay\u0131r\u0131r.<\/p>\n

      \n
    1. Kur\u2019an\u2019\u0131n Mahiyeti<\/strong><\/li>\n<\/ol>\n

      Kur\u2019an\u2019\u0131n kadim olu\u015fu Eb\u00fb Han\u00eefe\u2019nin akidenin omurgas\u0131na yerle\u015ftirdi\u011fi ilkelerden biridir. Kur\u2019an\u2019\u0131n mahl\u00fbk oldu\u011funu iddia etmek kel\u00e2m s\u0131fat\u0131n\u0131n ink\u00e2r\u0131 anlam\u0131na gelir. Kur\u2019an\u2019\u0131n mushaflarda yaz\u0131l\u0131 h\u00e2linin ve tilavetinin mahl\u00fbk olmas\u0131 Allah\u2019\u0131n kel\u00e2m s\u0131fat\u0131n\u0131n ezelili\u011fiyle \u00e7eli\u015fmez; \u00e7\u00fcnk\u00fc ezel\u00ee olan \u201cmana\u2013kel\u00e2m\u201dd\u0131r, harf ve sesler insan fiilidir.<\/p>\n

        \n
      1. Kader, Kaza ve Levh-i Mahf\u00fbz<\/strong><\/li>\n<\/ol>\n

        Kader Allah\u2019\u0131n ezel\u00ee ilmidir; kaza ise bu bilginin zaman\u0131 geldi\u011finde yarat\u0131lmas\u0131d\u0131r. Levh-i Mahf\u00fbz\u2019da bulunan yaz\u0131 h\u00fck\u00fcm de\u011fil, vas\u0131ft\u0131r; Allah\u2019\u0131n bildi\u011fini bildirmesidir. Bu yaz\u0131n\u0131n bulunmas\u0131 cebir do\u011furmaz; bilginin etkileyici de\u011fil bildirici olu\u015fu insan sorumlulu\u011funu korur. B\u00f6ylece S\u00fcnn\u00ee \u00e7izgi cebr ile kadere inanma aras\u0131nda denge kurar.<\/p>\n

          \n
        1. \u0130l\u00e2h\u00ee \u0130lim ve Ezeliyet<\/strong><\/li>\n<\/ol>\n

          Allah\u2019\u0131n bilgisi zamanla de\u011fi\u015fmez; t\u00fcm varl\u0131klar ve yokluklar Allah\u2019\u0131n ilminde ezelden beri malumdur. \u0130lmin ezelili\u011fi, Allah\u2019\u0131n bilgisini yarat\u0131lm\u0131\u015f \u015feylerin meydana geli\u015fiyle ili\u015fkili olmaktan kurtar\u0131r. B\u00f6ylece Allah\u2019\u0131n bilmesinin fiilleri zorunlu k\u0131lmad\u0131\u011f\u0131; fakat fiillerin ger\u00e7ekle\u015fmesini engellemedi\u011fi bir yap\u0131 olu\u015fturulur.<\/p>\n

            \n
          1. \u0130nsan Fiilleri ve Kesb Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

            Eb\u00fb Han\u00eefe insan fiillerinde hem ilah\u00ee yaratmay\u0131 hem insan iradesini kabul eden dengeci bir yakla\u015f\u0131m benimser. Fiilin yarat\u0131lmas\u0131 Allah\u2019a, y\u00f6neli\u015f ve tercih insana aittir. \u0130nsan fiillerinin tamamen kuldan oldu\u011fu g\u00f6r\u00fc\u015f\u00fc Mutezile\u2019nin; tamamen Allah\u2019tan oldu\u011fu g\u00f6r\u00fc\u015f\u00fc Cehmiyye\u2019nin yakla\u015f\u0131m\u0131d\u0131r. Kesb bu iki u\u00e7 aras\u0131nda hem tevhidi hem sorumlulu\u011fu koruyan \u00e7er\u00e7eveyi sa\u011flar.<\/p>\n

              \n
            1. \u0130l\u00e2h\u00ee Hikmet ve Fiillerin Mahiyeti<\/strong><\/li>\n<\/ol>\n

              Allah\u2019\u0131n fiillerinde hikmet vard\u0131r fakat bu hikmet insan akl\u0131 taraf\u0131ndan her zaman kavranamaz. Allah\u2019\u0131n bir fiili i\u015flemesi i\u00e7in zorunlu sebeplere ba\u011fl\u0131 olmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. \u0130l\u00e2h\u00ee hikmet, Allah\u2019\u0131n adaletinin ve rububiyetinin tezah\u00fcr\u00fcd\u00fcr ancak insan akl\u0131 i\u00e7in mutlak a\u00e7\u0131kl\u0131k aranmaz. B\u00f6ylece Ehl-i S\u00fcnnet ilah\u00ee fiilleri hem hikmetsiz b\u0131rakmaz hem de insan merkezli zorunluluklara ba\u011flamaz.<\/p>\n

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

              Bu seminer, Eb\u00fb Han\u00eefe\u2019nin F\u0131khu\u2019l-Ekber\u2019de ilah\u00ee s\u0131fatlar, kel\u00e2m s\u0131fat\u0131, Kur\u2019an\u2019\u0131n kadimli\u011fi, kader ve kaza, Levh-i Mahf\u00fbz\u2019un anlam\u0131, ilah\u00ee bilginin ezel\u00eeli\u011fi, kesb ve insan fiilleri gibi konularda S\u00fcnn\u00ee kel\u00e2m\u0131n temelini nas\u0131l att\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. Eb\u00fb Han\u00eefe\u2019nin yakla\u015f\u0131m\u0131, Mutezile\u2019nin s\u0131fat ink\u00e2r\u0131 ve insan fiillerindeki mutlak \u00f6zg\u00fcrl\u00fck iddias\u0131n\u0131 reddederken; Cehmiyye\u2019nin cebr\u00ee yorumunu da reddederek mutedil ve dengeci bir akide modeli ortaya koyar.<\/p>\n

               <\/p>\n

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

              This seminar aims to explain Ab\u016b \u1e24an\u012bfa\u2019s theological approach in al-Fiqh al-Akbar<\/em> regarding divine attributes, the nature of divine speech, the uncreatedness of the Qur\u2019an, the relation between decree and predestination, the status of the Preserved Tablet, the eternality of divine knowledge, the acquisition of human acts (kasb), and the balance between divine wisdom and human responsibility.<\/p>\n

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

                \n
              1. Divine Attributes and the Attribute of Speech<\/strong><\/li>\n<\/ol>\n

                According to Ab\u016b \u1e24an\u012bfa, God\u2019s attributes are eternal and subsist in His essence without being identical to it. The attribute of speech is real and not composed of letters or sounds. The Qur\u2019an as God\u2019s speech is uncreated, while its recitation and written form are created human acts.<\/p>\n

                  \n
                1. The Nature of the Qur\u2019an<\/strong><\/li>\n<\/ol>\n

                  The Qur\u2019an\u2019s eternality forms a central pillar of creed. Denying it implies negating God\u2019s speech. The created nature of written and recited forms does not conflict with the uncreated nature of divine speech, since the latter refers to eternal meaning.<\/p>\n

                    \n
                  1. Decree, Predestination, and the Preserved Tablet<\/strong><\/li>\n<\/ol>\n

                    Divine decree is God\u2019s eternal knowledge, and predestination is the realization of that knowledge in time. The Preserved Tablet describes rather than determines events, preserving human responsibility by distinguishing knowledge from causation.<\/p>\n

                      \n
                    1. Divine Knowledge and Eternality<\/strong><\/li>\n<\/ol>\n

                      God\u2019s knowledge does not change. All existent and non-existent things are eternally known to Him. This removes divine knowledge from temporal contingency and preserves human freedom from determinism.<\/p>\n

                        \n
                      1. Human Acts and the Concept of Kasb<\/strong><\/li>\n<\/ol>\n

                        Ab\u016b \u1e24an\u012bfa affirms both divine creation and human choice. Human actions are created by God but acquired through human intention. This balanced position rejects Mu\u02bftazilite libertarianism and Jahmite determinism alike.<\/p>\n

                          \n
                        1. Divine Wisdom and the Nature of God\u2019s Acts<\/strong><\/li>\n<\/ol>\n

                          Divine actions embody wisdom, though that wisdom is not always comprehensible to humans. God\u2019s acts do not depend on external causes or necessities. This protects both divine freedom and justice.<\/p>\n

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

                          This seminar demonstrates how al-Fiqh al-Akbar<\/em> establishes the Sunni framework for understanding divine attributes, the Qur\u2019an, predestination, divine knowledge, and human agency. Ab\u016b \u1e24an\u012bfa\u2019s method provides a balanced theology that avoids both extremes of determinism and absolute human independence, forming the core of classical Sunni creed.<\/p>\n

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

                          HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 2. 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-8393","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8393","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=8393"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8393\/revisions"}],"predecessor-version":[{"id":8394,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8393\/revisions\/8394"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}