{"id":8448,"date":"2025-12-01T11:13:57","date_gmt":"2025-12-01T08:13:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8448"},"modified":"2025-12-01T11:13:57","modified_gmt":"2025-12-01T08:13:57","slug":"osman-demir-gazzali-el-iktisad-fil-itikad-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-gazzali-el-iktisad-fil-itikad-3-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d fi\u2019l-\u0130tik\u00e2d<\/em> adl\u0131 eserinde Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131yla ilgili tart\u0131\u015fmalarda kulland\u0131\u011f\u0131 y\u00f6ntemi, \u00f6zellikle seb\u00eer ve taks\u00eem ile hulf\u00ee k\u0131yas merkezli metodolojik d\u00f6n\u00fc\u015f\u00fcm\u00fc ayr\u0131nt\u0131l\u0131 bi\u00e7imde ortaya koymak; bu y\u00f6ntemin hud\u00fbs delili, cevher\u2013araz teorisi, s\u00fcrekli yaratma (halk-\u0131 ced\u00eed), Allah\u2013\u00e2lem ayr\u0131m\u0131, cihet ve mek\u00e2ndan tenzih, istiv\u00e2 ve n\u00fcz\u00fbl gibi m\u00fcte\u015f\u00e2bih naslar\u0131n tevili ve R\u00fc\u2019yetullah bahislerine nas\u0131l uyguland\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Seminer, kel\u00e2m gelene\u011finde d\u00fcz k\u0131yastan hulf\u00ee k\u0131yasa do\u011fru kayan zihniyet de\u011fi\u015fimini, atomcu ontolojinin yaratma, devam, k\u0131yamet ve ha\u015fir tasavvuru ile ili\u015fkisini, Allah\u2019\u0131n cisim, cevher ve araz olmaktan tenzih edilmesinin gerek\u00e7elerini, y\u00f6n ve mek\u00e2n isnad\u0131n\u0131n reddedilmesini ve nihayet Allah\u2019\u0131n ahirette g\u00f6r\u00fclmesi meselesinde Ehl-i S\u00fcnnet \u00e7izgisinin akl\u00ee\u2013nakl\u00ee temellerini g\u00f6r\u00fcn\u00fcr k\u0131lmay\u0131 hedefler.<\/p>\n

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

    \n
  1. Seb\u00eer ve Taks\u00eem ile Hulf\u00ee K\u0131yasa Dayal\u0131 Metafizik Y\u00f6ntem<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee, bu eserde kullanaca\u011f\u0131 delilleri anlat\u0131rken \u00f6zellikle seb\u00eer ve taks\u00eem y\u00f6ntemini \u00f6ne \u00e7\u0131kar\u0131r ve bunu hulf\u00ee k\u0131yas\u0131n bir t\u00fcr\u00fc olarak konumland\u0131r\u0131r. D\u00fcz k\u0131yasta ispat edilmek istenen \u00f6nermeye do\u011frudan g\u00f6t\u00fcren deliller kurulurken, hulf\u00ee k\u0131yasta o \u00f6nermeye z\u0131t, \u00e7eli\u015fik veya \u00e7at\u0131\u015fan ihtimaller tek tek elenerek sonuca ula\u015f\u0131l\u0131r. Metafizikte, \u00f6zellikle Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131 gibi mahiyeti idrak edilemeyen konularda, \u201cne oldu\u011fu\u201dnu do\u011frudan bilmek yerine \u201cne olmad\u0131\u011f\u0131n\u0131\u201d ispatlayarak ilerlemek zorunlu h\u00e2le gelir. Bu y\u00fczden Gazz\u00e2l\u00ee, klasik \u201c\u015f\u00e2hidin g\u00e2ibe k\u0131yas\u0131\u201d y\u00f6nteminin yerini giderek hulf\u00ee k\u0131yasa b\u0131rakt\u0131\u011f\u0131n\u0131, kel\u00e2m\u0131n en temel meselesi olan Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131 alan\u0131nda bu dolamba\u00e7l\u0131 ama g\u00fcvenli y\u00f6ntemin benimsendi\u011fini vurgular.<\/p>\n

      \n
    1. Hud\u00fbs Delili, Cevher\u2013Araz Teorisi ve Mutlak Allah\u2013\u00c2lem Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Seminerde hud\u00fbs delili yeniden \u00f6zetlenerek, \u00e2lemin cevher ve arazlardan olu\u015ftu\u011fu, cevherin \u201cb\u00f6l\u00fcnmeyen par\u00e7a\u201d (cevher-i ferd), araz\u0131n ise varl\u0131\u011f\u0131 cevhere ba\u011fl\u0131 nitelikler oldu\u011fu a\u00e7\u0131klan\u0131r. Kel\u00e2mc\u0131lar, Demokritos\u2019un atom fikrini metafizik sisteme ta\u015f\u0131yarak maddenin sonsuza kadar b\u00f6l\u00fcnmesi fikrini reddeder ve \u201ckad\u00eem \u00e2lem\u201d anlay\u0131\u015f\u0131na kar\u015f\u0131 \u00e7\u0131karlar. Allah kad\u00eemdir, kad\u00eem olmayan her \u015fey h\u00e2distir ve h\u00e2dis olan\u0131n mutlaka bir muhdisi vard\u0131r. B\u00f6ylece hud\u00fbs delili, cevher\u2013araz ontolojisi \u00fczerine oturtulur; Allah ile mahl\u00fbkat aras\u0131nda muhalefet\u00fcn li\u2019l-hav\u00e2dis ilkesi gere\u011fi mutlak bir ayr\u0131m tesis edilir. \u201cYokluk\u201d da ba\u015fl\u0131 ba\u015f\u0131na tan\u0131ml\u0131 bir varl\u0131k de\u011fil, sistemin i\u015flemesi i\u00e7in vehmen kabul edilen, ancak Allah\u2019\u0131n y\u00f6neldi\u011fi bir \u201ckesit\u201d olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr; yoktan yaratma (ibd\u00e2\u2019) bu \u00e7er\u00e7evede anlam kazan\u0131r.<\/p>\n

        \n
      1. S\u00fcrekli Yaratma, Bek\u00e2 Araz\u0131, K\u0131yamet ve Ha\u015frin Atomcu Modelle A\u00e7\u0131klanmas\u0131<\/strong><\/li>\n<\/ol>\n

        Cevher\u2013araz teorisi yaln\u0131zca varl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131n\u0131 de\u011fil, s\u00fcreklili\u011fini ve sonunu da a\u00e7\u0131klayan b\u00fct\u00fcnl\u00fckl\u00fc bir model olarak sunulur. Bek\u00e2 kel\u00e2mda bir araz olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr; Allah, varl\u0131klar\u0131n devam\u0131n\u0131 \u201cbek\u00e2 araz\u0131n\u0131 s\u00fcrekli yaratmak\u201d suretiyle sa\u011flar. Varl\u0131klar\u0131n s\u00fcreklili\u011fi b\u00f6ylece sabit bir \u00f6zden de\u011fil, Allah\u2019\u0131n her an yeniden yaratmas\u0131ndan (halk-\u0131 ced\u00eed, tecedd\u00fcd-i ems\u00e2l) kaynaklan\u0131r. Ayn\u0131 model \u00fczerinden k\u0131yamet de a\u00e7\u0131klan\u0131r: Allah bek\u00e2 araz\u0131n\u0131 yaratmay\u0131 b\u0131rakt\u0131\u011f\u0131nda veya bunun yerine \u201cfen\u00e2 araz\u0131\u201dn\u0131 yaratt\u0131\u011f\u0131nda varl\u0131k d\u00fczeni sona erer. Ahirette ha\u015fir ve cisman\u00ee dirili\u015f ise atomlar\u0131n yeniden bir araya getirilmesiyle tasvir edilir. Bu fizik gibi g\u00f6r\u00fcnen teori, asl\u0131nda insan\u2013Allah ili\u015fkisini canl\u0131, s\u00fcrekli ve dua edilebilir bir Tanr\u0131 tasavvuruyla kuran g\u00fc\u00e7l\u00fc bir ahl\u00e2k\u00ee\u2013dini \u00e7er\u00e7eveye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

          \n
        1. Allah\u2019\u0131n Cisim, Cevher ve Araz Olmaktan Tenzihi ve Y\u00f6n \u0130snad\u0131n\u0131n Reddi<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee, alemin yarat\u0131c\u0131s\u0131n\u0131n m\u00fctehayyiz bir cevher, cisim veya araz olamayaca\u011f\u0131n\u0131 ayr\u0131nt\u0131l\u0131 \u015fekilde temellendirir. Tehayy\u00fcz, mek\u00e2nda yer tutma ve hareket\u2013s\u00fck\u00fbn \u00f6zellikleri h\u00e2dis varl\u0131klar\u0131n vasf\u0131d\u0131r; kad\u00eem olan bir varl\u0131\u011fa bu t\u00fcr s\u0131fatlar\u0131n isnad\u0131 imk\u00e2ns\u0131zd\u0131r. Ayn\u0131 \u015fekilde y\u00f6n (cihet) kavram\u0131, bir mek\u00e2n\u0131n ba\u015fka bir mek\u00e2na biti\u015fmesiyle olu\u015ftu\u011fundan, Allah\u2019\u0131n herhangi bir y\u00f6nde bulunmas\u0131 O\u2019nu ister istemez mek\u00e2nla ili\u015fkilendirir. Bu sebeple Allah ne alt\u0131 y\u00f6nden birinde, ne bir mek\u00e2n\u0131n i\u00e7inde, ne de cisimlere biti\u015fik olarak tasavvur edilebilir. Bu tenzih, yaln\u0131zca soyut bir felsef\u00ee ilke de\u011fil, Allah\u2019\u0131 hadisata kar\u0131\u015ft\u0131rmadan ama ondan tamamen koparmadan ili\u015fki kurma \u00e7abas\u0131n\u0131n bir sonucudur; yarat\u0131c\u0131 yaratt\u0131klar\u0131n\u0131 ku\u015fat\u0131r fakat onlara hul\u00fbl etmez, onlarla biti\u015fik de\u011fildir.<\/p>\n

            \n
          1. M\u00fcte\u015f\u00e2bih Naslar, K\u0131ble, Dua ve Secde: Sembolizm ve Te\u2019vil \u0130htiyac\u0131<\/strong><\/li>\n<\/ol>\n

            Seminerde, \u201cg\u00f6kte olan\u201d, \u201cAr\u015f\u2019\u0131n \u00fczerinde istiv\u00e2 etti\u201d, \u201cRabbin ar\u015ftan iniyor\u201d gibi m\u00fcte\u015f\u00e2bih naslar\u0131n zahirci\u2013laf\u0131zc\u0131 okumas\u0131na kar\u015f\u0131 Gazz\u00e2l\u00ee\u2019nin tavr\u0131 ele al\u0131n\u0131r. \u0130nsanlar\u0131n duada ellerini g\u00f6\u011fe kald\u0131rmas\u0131, namazda K\u00e2be\u2019ye y\u00f6nelmesi veya y\u00fczlerini secdeye koymalar\u0131, Allah\u2019\u0131n mek\u00e2nla kay\u0131tl\u0131 oldu\u011funu de\u011fil, sembolik bir y\u00f6neli\u015f ve tevazu ifadesini g\u00f6sterir. K\u00e2be, M\u00fcsl\u00fcmanlar\u0131n ortak bir istikamet etraf\u0131nda toplanmas\u0131n\u0131 sa\u011flayan bir sembold\u00fcr; secde, insan\u0131n en de\u011ferli uzvu say\u0131lan y\u00fcz\u00fcn\u00fc en zelil kabul edilen topra\u011fa koyarak nefsini terbiye etmesidir. Gazz\u00e2l\u00ee, Ha\u015fviyye\u2019nin salt laf\u0131zc\u0131 yakla\u015f\u0131m\u0131n\u0131 ele\u015ftirir; laf\u0131z\u2013mana ili\u015fkisinin dikkate al\u0131nmas\u0131, Arap\u00e7an\u0131n imk\u00e2nlar\u0131, \u015feriat\u0131n maksatlar\u0131, selefin tavr\u0131 ve genel Ehl-i S\u00fcnnet akidesi g\u00f6zetilerek d\u00fczenli ve prensipli bir te\u2019vil y\u00f6ntemine gidilmesi gerekti\u011fini savunur. \u0130stiv\u00e2 ve n\u00fcz\u00fbl gibi s\u0131fatlar, mecaz\u00ee ve temsil\u00ee anlamlara irca edilerek te\u015fbih ve tecsim tuza\u011f\u0131ndan ka\u00e7\u0131n\u0131l\u0131r.<\/p>\n

              \n
            1. R\u00fc\u2019yetullah Meselesi: Aklen M\u00fcmk\u00fcn, Naklen Vacip<\/strong><\/li>\n<\/ol>\n

              R\u00fc\u2019yetullah tart\u0131\u015fmas\u0131, Cehm b. Safv\u00e2n ve ard\u0131ndan Mu\u2018tezile\u2019nin ahirette Allah\u2019\u0131n g\u00f6zle g\u00f6r\u00fclemeyece\u011fi iddias\u0131yla ba\u015flayan tarihsel arka plan i\u00e7inde ele al\u0131n\u0131r. Ehl-i S\u00fcnnet\u2019e g\u00f6re ahirette m\u00fcminlerin Allah\u2019\u0131 ba\u015f g\u00f6z\u00fcyle g\u00f6rmeleri aklen m\u00fcmk\u00fcnd\u00fcr ve naklen vaciptir; d\u00fcnyada ise bu g\u00f6r\u00fc\u015f konusunda icm\u00e2 ile imk\u00e2ns\u0131zl\u0131k kabul edilir. Gazz\u00e2l\u00ee, r\u00fc\u2019yetin mahiyetini incelerken g\u00f6rmenin unsurlar\u0131n\u0131 (g\u00f6z, g\u00f6r\u00fclen, \u0131\u015f\u0131k, engeller) ve g\u00f6rmeyi imk\u00e2ns\u0131z k\u0131lan perdeleri tart\u0131\u015f\u0131r; bu d\u00fcnyada Allah\u2019\u0131 g\u00f6rememeyi, varl\u0131\u011f\u0131nda de\u011fil bizim eksikli\u011fimizde ve hadisli\u011fimizde bulunan engellerle a\u00e7\u0131klar. Ahirette bu engeller kald\u0131r\u0131ld\u0131\u011f\u0131nda r\u00fc\u2019yetin ger\u00e7ekle\u015fmesini, \u201cvar olan her \u015feyin ilke olarak g\u00f6r\u00fclebilir olmas\u0131\u201d prensibine dayand\u0131r\u0131r. Allah mevcut oldu\u011funa ve bizi g\u00f6rd\u00fc\u011f\u00fcne g\u00f6re, zat\u0131n\u0131n g\u00f6r\u00fclmesi de aklen m\u00fcmk\u00fcnd\u00fcr; bu imk\u00e2n\u0131n fiilen ger\u00e7ekle\u015fece\u011fini bildiren ise nakl\u00ee delillerdir.<\/p>\n

                \n
              1. Ehl-i S\u00fcnnet\u2019in Orta Yol Konumu ve Mutezile\u2013Felsefe Arka Plan\u0131<\/strong><\/li>\n<\/ol>\n

                Seminer boyunca Gazz\u00e2l\u00ee\u2019nin s\u00f6ylemi, Ehl-i S\u00fcnnet\u2019in tarihsel olarak Ha\u015fviyye\u2019nin kat\u0131 laf\u0131zc\u0131l\u0131\u011f\u0131 ile Mu\u2018tezile ve filozoflar\u0131n a\u015f\u0131r\u0131 ak\u0131lc\u0131l\u0131\u011f\u0131 aras\u0131nda bir \u201ciktisad\u201d, yani orta yol olu\u015fturdu\u011funu g\u00f6sterir. Ehl-i S\u00fcnnet, hem halk\u0131n dindarl\u0131\u011f\u0131n\u0131 ve duaya a\u00e7\u0131k diri Tanr\u0131 tasavvurunu dikkate al\u0131r, hem de metafizik meseleleri akl\u00ee ve sistematik \u00e7er\u00e7evede temellendirmeye \u00e7al\u0131\u015f\u0131r. Mutezile ve filozoflar\u0131n varl\u0131\u011f\u0131, bu orta yolun \u015fekillenmesinde bir kar\u015f\u0131 kutup olarak i\u015flev g\u00f6rm\u00fc\u015f; tenkit edilseler de d\u00fc\u015f\u00fcnce tarihinin ayr\u0131lmaz par\u00e7as\u0131 olduklar\u0131 ve Ehl-i S\u00fcnnet kel\u00e2m\u0131n\u0131n da onlara cevap \u00fcretirken kendi sistemini geli\u015ftirdi\u011fi vurgulan\u0131r. B\u00f6ylece Gazz\u00e2l\u00ee, tarih\u00ee ba\u011flam\u0131 ihmal etmeyen, Selef\u2019in otoritesini de b\u00fct\u00fcn\u00fcyle d\u0131\u015flamayan, ama te\u2019vil ve akl\u00ee a\u00e7\u0131klamalar\u0131 da sistemli bi\u00e7imde kullanan bir kel\u00e2m tavr\u0131n\u0131 temsil eder.<\/p>\n

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

                Bu seminer, Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d fi\u2019l-\u0130tik\u00e2d<\/em>\u2019da geli\u015ftirdi\u011fi y\u00f6ntemin merkezinde seb\u00eer ve taks\u00eem ile hulf\u00ee k\u0131yas\u0131n yer ald\u0131\u011f\u0131n\u0131, bu y\u00f6ntemin Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131, hud\u00fbs delili, cevher\u2013araz teorisi, s\u00fcrekli yaratma, k\u0131yamet ve ha\u015fir, tenzih ve te\u2019vil gibi temel konulara bir b\u00fct\u00fcn olarak uyguland\u0131\u011f\u0131n\u0131 ortaya koymu\u015ftur. Atomcu ontoloji sadece fiziksel bir model de\u011fil, yarat\u0131c\u0131yla kul aras\u0131nda s\u00fcrekli ili\u015fkiyi m\u00fcmk\u00fcn k\u0131lan ahl\u00e2k\u00ee ve din\u00ee bir tasavvur zeminidir; Allah\u2019\u0131n cisim, cevher ve araz olmaktan, mek\u00e2n ve cihetten tenzih edilmesi ise hem tevhid akidesini hem de vahyin sembolik dilini koruyan bir ilke olarak belirir. R\u00fc\u2019yetullah meselesinde akl\u00ee imk\u00e2n ile nakl\u00ee zorunlulu\u011fun nas\u0131l birle\u015ftirildi\u011fi, Ehl-i S\u00fcnnet\u2019in hem akla hem nakle yaslanan \u201ciktisad\u201d \u00e7izgisinin tipik bir \u00f6rne\u011fi olarak sunulmu\u015ftur. B\u00f6ylece seminer, Gazz\u00e2l\u00ee\u2019nin kel\u00e2m\u0131n\u0131 kuru bir teoriler toplam\u0131 de\u011fil, insan\u0131n bilgi, iman, ibadet ve dua tecr\u00fcbesini ku\u015fatan dinamik bir teolojik yap\u0131 olarak anlamam\u0131za katk\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

                 <\/p>\n

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

                The purpose of this seminar is to set out in detail the method used by al-Ghaz\u0101l\u012b in al-Iqti\u1e63\u0101d f\u012b al-I\u2018tiq\u0101d<\/em> when discussing God\u2019s essence and attributes, with particular focus on the methodological shift toward exhaustive division (sab\u012br wa taqs\u012bm) and argument by contradiction (qiy\u0101s khulf\u012b); to explain how this method is applied to the proof from origination (\u1e25ud\u016bth), the substance\u2013accident theory, continuous creation (khalq jad\u012bd), the absolute distinction between God and the world, transcendence beyond space and direction, the interpretation (ta\u2019w\u012bl) of ambiguous scriptural texts such as istiw\u0101\u2019 and nuz\u016bl, and finally to the question of vision of God (ru\u2019yat All\u0101h). The seminar aims to make visible the shift in kal\u0101m from straightforward syllogism to khulf-based reasoning, the relation between atomistic ontology and doctrines of creation, persistence, resurrection and eschatology, the arguments for denying that God is a body, substance or accident, the rejection of spatial and directional ascriptions, and the rational and scriptural foundations of the Sunn\u012b position on seeing God in the hereafter.<\/p>\n

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

                  \n
                1. Metaphysical Method Based on Sab\u012br wa Taqs\u012bm and Khulf\u012b Qiy\u0101s<\/strong><\/li>\n<\/ol>\n

                  Al-Ghaz\u0101l\u012b highlights sab\u012br wa taqs\u012bm as one of the main forms of argument he will employ and presents it as a type of khulf\u012b qiy\u0101s. In direct syllogism, one proceeds to the conclusion by constructing premises that point straight toward it; in khulf-based argument, one reaches the same conclusion by systematically eliminating all contradictory, incompatible or conflicting alternatives. In metaphysics\u2014especially in matters like God\u2019s essence and attributes whose reality cannot be grasped\u2014one cannot directly know \u201cwhat\u201d God is, but can only arrive at the truth by showing \u201cwhat He is not.\u201d For this reason al-Ghaz\u0101l\u012b notes that the older method of \u201creasoning from the seen to the unseen\u201d is increasingly replaced by khulf, and that in the core field of kal\u0101m, namely God\u2019s essence and attributes, this indirect but secure route becomes necessary.<\/p>\n

                    \n
                  1. The <\/strong>\u1e24ud\u016bth Argument, Substance\u2013Accident Theory and Absolute God\u2013World Distinction<\/strong><\/li>\n<\/ol>\n

                    The seminar revisits the \u1e25ud\u016bth argument and explains that the world consists of substances (jaw\u0101hir) and accidents (a\u2018r\u0101\u1e0d); substance is the \u201cindivisible part\u201d (individual atom), and accidents are properties whose existence depends on substance. The mutakallim\u016bn took the atom idea from Democritus but recast it into a metaphysical system, rejecting infinite divisibility and thus opposing the doctrine of an eternal universe. God is eternal (qad\u012bm), everything else is originated (\u1e25\u0101dith), and every originated thing must have an originator (mu\u1e25dith). On this basis, the \u1e25ud\u016bth argument is constructed upon a substance\u2013accident ontology, and an absolute divide between God and creation is established in line with the principle mukh\u0101lafatun li\u2019l-\u1e25aw\u0101dith. \u201cNon-being\u201d is not a positive entity with its own essence but a conceptual slice we must accept for the system to function; creation ex nihilo (ibd\u0101\u2019) is thus understood as God\u2019s turning toward this \u201cnothingness\u201d and bringing the world into existence.<\/p>\n

                      \n
                    1. Continuous Creation, the Accident of Persistence, and Atomism as a Model for Resurrection and the End of the World<\/strong><\/li>\n<\/ol>\n

                      The substance\u2013accident theory is presented as a comprehensive model that explains not only the beginning of existence but also its continuity and end. **Persistence (baq\u0101\u2019) **is treated as an accident; God sustains the existence of things by continually creating the accident of persistence in them. Continuity does not stem from a fixed intrinsic essence, but from God\u2019s ongoing act of creating at every moment (khalq jad\u012bd, renewal of similars). Within the same model, the end of the world (qiy\u0101mah) is explained: when God ceases to create the accident of persistence, or creates instead an accident of annihilation (fan\u0101\u2019), the cosmic order collapses. Bodily resurrection in the hereafter is depicted in terms of atoms being reassembled. This atomistic scheme, which may at first sight look purely physical, in fact underpins a religious\u2013moral worldview in which the relation between God and the servant is immediate, continuous, and responsive to prayer.<\/p>\n

                        \n
                      1. God\u2019s Transcendence Beyond Body, Substance, Accident and Direction<\/strong><\/li>\n<\/ol>\n

                        Al-Ghaz\u0101l\u012b argues in detail that the creator of the world cannot be a spatially extended substance, a body, or an accident. Spatial extension, occupancy of place and subjection to movement and rest are features of originated beings; it is impossible to ascribe such properties to an eternal being. Likewise, direction (jiha) arises only where one place borders upon another, so for God to be \u201cin a direction\u201d would inevitably tie Him to space. Consequently, God cannot be located in any of the six directions, within any place, or in contact with bodies. This tanz\u012bh is not a purely abstract principle; it expresses the attempt to relate to a transcendent God without collapsing Him into the world or pushing Him so far out that He becomes irrelevant. The creator encompasses His creation, yet does not indwell it or come into contact with it.<\/p>\n

                          \n
                        1. Ambiguous Texts, Qibla, Supplication and Prostration: Symbolism and the Need for Ta\u2019w\u012bl<\/strong><\/li>\n<\/ol>\n

                          The seminar discusses al-Ghaz\u0101l\u012b\u2019s stance toward literalist readings of texts such as \u201cthe One who is in heaven,\u201d \u201cHe established Himself over the Throne,\u201d or \u201cour Lord descends to the lowest heaven.\u201d Human practices like raising hands toward the sky in supplication, facing the Kaaba in prayer, or placing one\u2019s forehead on the ground in prostration do not mean that God is confined to a place; rather, they express symbolic orientation and humility. The Kaaba functions as a shared point of orientation that unifies the community; prostration symbolizes the placing of what is considered most noble\u2014the face\u2014on what is deemed most lowly\u2014the earth\u2014and thus represents the disciplining of the ego before its Lord. Al-Ghaz\u0101l\u012b criticizes the crude literalism of the \u1e25ashwiyya and insists that the relation between word and meaning, the resources of the Arabic language, the aims of the shar\u012b\u2018a, the stance of the early generations and the overall Sunn\u012b creed must be considered in order to arrive at a controlled, principled ta\u2019w\u012bl. Attributes such as istiw\u0101\u2019 and nuz\u016bl are interpreted in metaphorical or representational senses so as to avoid anthropomorphism and corporealism.<\/p>\n

                            \n
                          1. The Question of Vision of God (Ru\u2019yat All\u0101h): Rationally Possible, Scripturally Obligatory<\/strong><\/li>\n<\/ol>\n

                            The debate on ru\u2019yat All\u0101h is presented against the backdrop of Jahm b. \u1e62afw\u0101n and, later, the Mu\u2018tazila\u2019s denial of the possibility of seeing God with the eye in the hereafter. According to Ahl al-Sunna, it is rationally possible and scripturally obligatory to affirm that believers will see God with their physical eyes in the next life, while there is consensus that such vision does not occur in this world. Al-Ghaz\u0101l\u012b examines the nature of seeing by analyzing its elements (eye, object, light, obstacles) and the factors that render vision impossible, and he explains our inability to see God in this life in terms of our created limitations and the \u201cveils\u201d that block such perception. When these obstacles are removed in the hereafter, vision becomes actual. The key premise is that whatever truly exists is, in principle, visible; since God exists and He sees us, His essence can rationally be the object of vision. Textual evidence then informs us that this rational possibility will indeed be realized in the next life.<\/p>\n

                              \n
                            1. The Middle Position of Ahl al-Sunna and the Mu\u2018tazila\u2013Philosophy Background<\/strong><\/li>\n<\/ol>\n

                              Throughout the seminar, al-Ghaz\u0101l\u012b\u2019s discourse shows that Ahl al-Sunna historically emerges as a middle path (iqti\u1e63\u0101d) between the rigid literalism of the \u1e25ashwiyya and the radical rationalism of the Mu\u2018tazila and the philosophers. Sunn\u012b kal\u0101m respects the religiosity and devotional needs of ordinary believers, preserving a living sense of a God who hears and responds, while at the same time seeking to ground metaphysical doctrines in a systematic rational framework. The existence of Mu\u2018tazilite and philosophical currents serves as a foil against which this middle position is shaped; they are criticized, but are also acknowledged as integral parts of the intellectual landscape that forced Sunn\u012b kal\u0101m to refine its own system. Al-Ghaz\u0101l\u012b thus represents a theological stance that neither ignores historical context nor abandons the authority of the early generations, but instead integrates controlled ta\u2019w\u012bl and rational analysis into a balanced doctrinal structure.<\/p>\n

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

                              This seminar has shown that at the heart of al-Ghaz\u0101l\u012b\u2019s method in al-Iqti\u1e63\u0101d f\u012b al-I\u2018tiq\u0101d<\/em> lies sab\u012br wa taqs\u012bm and khulf-based argument, and that this method is applied as a unified approach to such central topics as God\u2019s essence and attributes, the \u1e25ud\u016bth argument, the substance\u2013accident theory, continuous creation, resurrection and eschatology, and questions of transcendence and ta\u2019w\u012bl. Atomistic ontology turns out not to be a merely physical scheme but a religious\u2013moral framework that sustains an immediate relation between creator and servant; the denial that God is a body, substance or accident and the rejection of space and direction express principles that protect both the unity of God and the symbolic language of revelation. In the matter of ru\u2019yat All\u0101h, the way al-Ghaz\u0101l\u012b combines rational possibility with scriptural obligation exemplifies Ahl al-Sunna\u2019s \u201ciqti\u1e63\u0101d\u201d line, which relies on both reason and transmitted texts. In this way, the seminar helps us to understand al-Ghaz\u0101l\u012b\u2019s kal\u0101m not as a dry collection of theories, but as a dynamic theological structure that embraces human experience of knowledge, faith, worship and supplication.<\/p>\n

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

                              OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 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-8448","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8448","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=8448"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8448\/revisions"}],"predecessor-version":[{"id":8449,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8448\/revisions\/8449"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8448"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}