{"id":8401,"date":"2025-11-30T19:17:04","date_gmt":"2025-11-30T16:17:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8401"},"modified":"2025-11-30T19:17:04","modified_gmt":"2025-11-30T16:17:04","slug":"ekrem-demirli-ebu-hanife-el-fikhul-ekber-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-ebu-hanife-el-fikhul-ekber-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\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 el-F\u0131khu\u2019l-ekber<\/em>‘de ortaya koydu\u011fu tevhid, s\u0131fatlar, yaratma, hud\u00fbs\u2013k\u0131dem ayr\u0131m\u0131, Allah\u2013\u00e2lem ili\u015fkisi, M\u00fbtezile\u2013Ehl-i S\u00fcnnet ayr\u0131\u015fmas\u0131 ve felsef\u00ee Tanr\u0131 tasavvurlar\u0131 gibi temel meselelerin nas\u0131l \u015fekillendi\u011fini a\u00e7\u0131klamakt\u0131r. Seminer, erken d\u00f6nemde Ehl-i S\u00fcnnet d\u00fc\u015f\u00fcncesinin hangi problem alanlar\u0131na cevap olarak te\u015fekk\u00fcl etti\u011fini g\u00f6stermeyi hedefler.<\/p>\n

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

    \n
  1. Tevhidin Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

    Tevhid, matematiksel bir \u201cbirlik\u201d de\u011fil, Allah\u2019\u0131n hi\u00e7bir varl\u0131kla t\u00fcrde\u015f olmad\u0131\u011f\u0131 mutlak farkl\u0131l\u0131\u011f\u0131d\u0131r. Tevhid \u201csay\u0131\u201d birli\u011fiyle a\u00e7\u0131klanamaz; Allah\u2019\u0131n birli\u011fi, orta\u011f\u0131 olmamas\u0131na dayan\u0131r. Bu nedenle tevhid ayn\u0131 anda muhalefet\u00fcn li\u2019l-hav\u00e2dis<\/em> ilkesini gerektirir: Allah t\u00fcm yarat\u0131lanlardan tamamen farkl\u0131d\u0131r.<\/p>\n

      \n
    1. S\u0131fatlar\u0131n Mahiyeti ve Kadimli\u011fi<\/strong><\/li>\n<\/ol>\n

      Ehl-i S\u00fcnnete g\u00f6re Allah\u2019\u0131n s\u0131fatlar\u0131 kadimdir; z\u00e2t\u0131yla birlikte vard\u0131r. Hayat, ilim, irade, kudret, kel\u00e2m ve tekvin gibi s\u0131fatlar mecaz de\u011fil hakikidir. S\u0131fatlar\u0131n reddi (M\u00fbtezile\u2019nin yapt\u0131\u011f\u0131 gibi) Allah\u2013\u00e2lem irtibat\u0131n\u0131 kopar\u0131r; s\u0131fatlar\u0131 sadece \u201cvacib\u00fc\u2019l-v\u00fcc\u00fbd\u201da indirgeyen felsef\u00ee yakla\u015f\u0131m ise ili\u015fkisiz, deist bir Tanr\u0131 tasavvuruna yol a\u00e7ar.<\/p>\n

        \n
      1. Yaratma, Hud\u00fbs ve Allah\u2013\u00c2lem \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        M\u00fbtezile \u00e2lemde d\u00fczenin olabilmesi i\u00e7in s\u0131fatlar\u0131n kadimli\u011fini reddeder; Ehl-i S\u00fcnnet ise ilah\u00ee s\u0131fatlar\u0131n kadimli\u011fi sebebiyle \u00e2lemde mutlak d\u00fczen fikrinin s\u0131n\u0131rland\u0131\u011f\u0131n\u0131 kabul eder, ancak bu d\u00fczenin tamamen yok say\u0131lmas\u0131n\u0131 da reddeder. Allah her an yaratand\u0131r; kudret, irade ve ilim s\u00fcrekli faaldir.<\/p>\n

          \n
        1. Vacib\u00fc\u2019l-V\u00fcc\u00fbd Anlay\u0131\u015f\u0131 ile Kel\u00e2m\u0131n Fark\u0131<\/strong><\/li>\n<\/ol>\n

          Filozoflar Tanr\u0131\u2019y\u0131 \u201csadece vard\u0131r\u201d \u015feklinde tan\u0131mlar; bu Tanr\u0131 ile irtibat kurulamaz. Kel\u00e2m ise Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131n\u0131 \u015fart ko\u015farak \u201ckonu\u015fan, irade eden, duyan, bilen, teklif eden\u201d bir Allah tasavvuru kurar. Ehl-i S\u00fcnnete g\u00f6re salt varl\u0131k ispat\u0131 hi\u00e7bir i\u015fe yaramaz; Allah ile ba\u011f kurmay\u0131 sa\u011flayan s\u0131fatlar gereklidir.<\/p>\n

            \n
          1. M\u00fbtezile\u2013Ehl-i S\u00fcnnet Ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            M\u00fbtezile ak\u0131l ve d\u00fczen vurgusuyla Tanr\u0131\u2019n\u0131n fiillerini \u00e2leme ba\u011flar; tabiat\u0131n \u201ckendine verilen g\u00fc\u00e7lerle\u201d i\u015fledi\u011fini savunur. S\u0131fatlar\u0131 hadis sayarak ilah\u00ee m\u00fcdahaleyi s\u0131n\u0131rlayan bu yakla\u015f\u0131m, Ehl-i S\u00fcnnet i\u00e7in tatildir (Tanr\u0131\u2019y\u0131 etkisiz k\u0131lma). Ehl-i S\u00fcnnet ise kudret, irade ve ilmi tamamen Allah\u2019a ba\u011flar; bu nedenle \u201cher an yaratma\u201dy\u0131 kabul eder.<\/p>\n

              \n
            1. Te\u015fbih\u2013Tenzih Dengesi<\/strong><\/li>\n<\/ol>\n

              Ehl-i S\u00fcnnet ne filozoflar\u0131n yapt\u0131\u011f\u0131 gibi a\u015f\u0131r\u0131 tenzih (deizm) ne de baz\u0131 Selef\u00ee e\u011filimlerde g\u00f6r\u00fclen te\u015fbih (cisimle\u015ftirme) yoluna gider. Kur\u2019an’daki haber\u00ee s\u0131fatlar\u0131 kabul eder ancak insan\u00ee anlamlar\u0131n\u0131 aynen Allah\u2019a ta\u015f\u0131maz. Ama\u00e7 hem irtibat\u0131 hem a\u015fk\u0131nl\u0131\u011f\u0131 koruyan bir denge kurmakt\u0131r.<\/p>\n

                \n
              1. \u0130lmin, \u0130radenin ve Kudretin Konumu<\/strong><\/li>\n<\/ol>\n

                Allah\u2019\u0131n bilgisi mahl\u00fbktan al\u0131nmaz; ezel\u00eedir. \u0130rade bilgiden sonra gelir ve yaratman\u0131n zaman\u0131n\u0131 belirler. Kudret, iradenin gerektirdi\u011fini yarat\u0131r. Bu \u00fc\u00e7l\u00fc ba\u011f (ilim\u2013irade\u2013kudret) Ehl-i S\u00fcnnet sisteminin temel ta\u015f\u0131d\u0131r.<\/p>\n

                  \n
                1. Hud\u00fbs\u2013K\u0131dem Tasavvuru ve \u0130rtibat Meselesi<\/strong><\/li>\n<\/ol>\n

                  Allah\u2019\u0131n s\u0131fatlar\u0131 kadim, fiilleri kadim anlamda faildir; fakat mef\u2018uller (yarat\u0131lanlar) hadistir. Bu ayr\u0131m Allah ile \u00e2lem aras\u0131nda zorunlu bir ontolojik mesafe kurar. Bu mesafe olmadan tevhid m\u00fcmk\u00fcn olmaz.<\/p>\n

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

                  Bu seminer, F\u0131khu\u2019l-ekber\u2019in erken d\u00f6nem Ehl-i S\u00fcnnet akidesinin omurgas\u0131n\u0131 nas\u0131l olu\u015fturdu\u011funu g\u00f6stermi\u015ftir. Tevhid, s\u0131fatlar\u0131n kadimli\u011fi, hud\u00fbs\u2013k\u0131dem ayr\u0131m\u0131, Allah\u2013\u00e2lem irtibat\u0131n\u0131n mahiyeti ve filozoflar ile M\u00fbtezile kar\u015f\u0131s\u0131nda geli\u015ftirilen dengeleyici yakla\u015f\u0131m, Ehl-i S\u00fcnnetin temel d\u00fc\u015f\u00fcnce bi\u00e7imini belirler. Bu yap\u0131, hem tenzihi hem irtibat\u0131 koruyarak \u0130slam teolojisinin \u00f6zg\u00fcn dengesini kurar.<\/p>\n

                   <\/p>\n

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

                  This seminar aims to explain how Ab\u016b \u1e24an\u012bfa\u2019s al-Fiqh al-Akbar<\/em> formulates foundational theological principles regarding divine unity, attributes, creation, the relation between God and the world, and the distinctions between Mu\u02bftazil\u012b, philosophical, and Sunni conceptions of God.<\/p>\n

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

                    \n
                  1. The Nature of Taw<\/strong>\u1e25\u012bd<\/strong><\/li>\n<\/ol>\n

                    Divine unity is not numerical but ontological; God\u2019s oneness is absolute uniqueness. Taw\u1e25\u012bd requires mukh\u0101lafat li\u2019l-<\/em>\u1e25aw\u0101dith<\/em>: God resembles nothing created.<\/p>\n

                      \n
                    1. The Attributes and Their Eternity<\/strong><\/li>\n<\/ol>\n

                      God\u2019s attributes are eternal and real\u2014knowledge, will, power, speech, creation, and others. Rejecting attributes, as the Mu\u02bftazila did, severs the relation between God and the world. Reducing God to mere existence (philosophers\u2019 view) produces a deistic, non-relational deity.<\/p>\n

                        \n
                      1. Creation and the God\u2013World Relationship<\/strong><\/li>\n<\/ol>\n

                        Mu\u02bftazila preserved natural order by denying eternal attributes; Sunnis preserved divine freedom by affirming them. God creates at every moment; divine action is continuous.<\/p>\n

                          \n
                        1. Difference Between \u201cNecessary Being\u201d and Kal\u0101m Approach<\/strong><\/li>\n<\/ol>\n

                          For philosophers, proving God\u2019s existence suffices. For Sunni kal\u0101m, it is meaningless without attributes allowing communication\u2014speech, will, hearing, seeing. God must be relational, not a mere metaphysical principle.<\/p>\n

                            \n
                          1. Mu<\/strong>\u02bftazila vs. Sunni Theology<\/strong><\/li>\n<\/ol>\n

                            Mu\u02bftazila grounds divine action in the created order and human capacity. Sunnis bind knowledge, will, and power exclusively to God. Thus Mu\u02bftazila approximates philosophical deism; Sunnism maintains transcendence with involvement.<\/p>\n

                              \n
                            1. Balance Between Tashb\u012bh and Tanz\u012bh<\/strong><\/li>\n<\/ol>\n

                              Sunnism avoids both extremes: radical transcendence (deism) and anthropomorphism. God\u2019s descriptive attributes in the Qur\u2019an are affirmed without literal corporeality.<\/p>\n

                                \n
                              1. The Interdependence of Knowledge, Will, and Power<\/strong><\/li>\n<\/ol>\n

                                God\u2019s knowledge is eternal, will specifies when creation occurs, and power actualizes it. These three form the core of Sunni metaphysics.<\/p>\n

                                  \n
                                1. \u1e24ud\u016bth\u2013Qidam and Relational Ontology<\/strong><\/li>\n<\/ol>\n

                                  God\u2019s attributes and agency are eternal, but created entities are originated. This preserves a necessary ontological gap ensuring true monotheism.<\/p>\n

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

                                  This seminar shows that al-Fiqh al-Akbar<\/em> defines Sunni theology by affirming God\u2019s attributes, His continuous creative activity, and a relational yet transcendent divine nature. It establishes a balanced theological system between Mu\u02bftazil\u012b rationalism and philosophical abstraction, forming the backbone of classical Sunni creed.<\/p>\n

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

                                  EKREM DEM\u0130RL\u0130, EB\u00db HAN\u00ceFE, EL-FIKHU\u2019L-EKBER 2. 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-8401","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8401","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=8401"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8401\/revisions"}],"predecessor-version":[{"id":8402,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8401\/revisions\/8402"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8401"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}