{"id":8450,"date":"2025-12-01T11:14:27","date_gmt":"2025-12-01T08:14:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8450"},"modified":"2025-12-01T11:14:27","modified_gmt":"2025-12-01T08:14:27","slug":"osman-demir-gazzali-el-iktisad-fil-itikad-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-gazzali-el-iktisad-fil-itikad-4-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d fi\u2019l-\u0130tik\u00e2d<\/em> adl\u0131 eserinin d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde ele ald\u0131\u011f\u0131 Allah\u2019\u0131n s\u0131fatlar\u0131 konusu a\u00e7\u0131klanmaktad\u0131r. S\u00fcb\u00fbt\u00ee s\u0131fatlar\u0131n mahiyeti, kudret\u2013ilim\u2013irade ili\u015fkisi, kudretin \u00e2lemle irtibat\u0131, insan fiilleri meselesinde ortaya \u00e7\u0131kan kel\u00e2m\u00ee problemler ve Ehl-i S\u00fcnnet\u2019in kesb teorisinin temellendirilmesi seminerin temel amac\u0131n\u0131 olu\u015fturur. Ders, \u00f6nceki oturumlarda i\u015flenen giri\u015f mahiyetindeki temelleri hat\u0131rlatarak ikinci kutbun b\u00fct\u00fcnl\u00fckl\u00fc bir \u015fekilde anla\u015f\u0131lmas\u0131n\u0131 hedefler.<\/p>\n

ANA TEMALAR<\/strong><\/p>\n

    \n
  1. \u00d6nceki Derslerin \u00d6zeti ve Kitab\u0131n Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

    Bu derse gelinceye kadar yap\u0131lan ilk \u00fc\u00e7 oturumda eserin yazar\u0131, ba\u011flam\u0131 ve kel\u00e2m ilmi i\u00e7indeki konumu ele al\u0131nm\u0131\u015f; ayr\u0131ca d\u00f6rt temhid b\u00f6l\u00fcm\u00fc i\u015flenmi\u015ftir. Bu temhidlerde kel\u00e2m\u0131n gereklili\u011fi, farz-\u0131 kif\u00e2ye olu\u015fu, herkes i\u00e7in zorunlu olmay\u0131\u015f\u0131 ve Gazz\u00e2l\u00ee\u2019nin delil mant\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u00d6zellikle hulf\u00ee k\u0131yas\u0131n Gazz\u00e2l\u00ee taraf\u0131ndan yo\u011fun \u015fekilde kullan\u0131ld\u0131\u011f\u0131 belirtilmi\u015ftir. \u00dc\u00e7\u00fcnc\u00fc derste z\u00e2t ve tenzih\u00ee s\u0131fatlar tamamlanm\u0131\u015f ve \u015fimdi ikinci kutup olan s\u0131fatlar b\u00f6l\u00fcm\u00fcne ge\u00e7ilmi\u015ftir.<\/p>\n

      \n
    1. S\u0131fatlar\u0131n Ayr\u0131m\u0131: S\u00fcb\u00fbt\u00ee ve Tenz\u00eeh\u00ee S\u0131fatlar<\/strong><\/li>\n<\/ol>\n

      S\u0131fatlar s\u00fcb\u00fbt\u00ee ve tenz\u00eeh\u00ee olmak \u00fczere iki ana grupta ele al\u0131n\u0131r. S\u00fcb\u00fbt\u00ee s\u0131fatlar Allah\u2019\u0131 olumlu anlamda nitelendirir ve Allah\u2019ta ger\u00e7ek bir anlam ifade eder; al\u00eem denildi\u011finde ilim, kad\u00eer denildi\u011finde kudretin varl\u0131\u011f\u0131 anla\u015f\u0131l\u0131r. Bu s\u0131fatlar\u0131n taalluku vard\u0131r; yani bu s\u0131fatlar bir nesne veya mevsufa y\u00f6nelir. Tenz\u00eeh\u00ee s\u0131fatlarda ise b\u00f6yle bir y\u00f6neli\u015f yoktur; onlar Allah\u2019\u0131 olumsuzlamalar yoluyla tan\u0131mlar.<\/p>\n

        \n
      1. S\u00fcb\u00fbt\u00ee S\u0131fatlar\u0131n E\u015f’ar\u00ee\u2013M\u00e2t\u00fcr\u00eed\u00ee Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        E\u015f’ar\u00ee gelenek yedi s\u00fcb\u00fbt\u00ee s\u0131fat\u0131 kabul ederken M\u00e2t\u00fcr\u00eed\u00ee gelenek bunlara tekvin s\u0131fat\u0131n\u0131 ekler. Tekvin meselesi, iki ekol aras\u0131ndaki en \u00f6nemli ayr\u0131m noktalar\u0131ndan biridir. S\u00fcb\u00fbt\u00ee s\u0131fatlar yaln\u0131zca Allah\u2019\u0131n nas\u0131l oldu\u011funu de\u011fil, ayn\u0131 zamanda O\u2019nun \u00e2lemle kurdu\u011fu ili\u015fkinin temel \u00e7er\u00e7evesini de a\u00e7\u0131klar. Fiillerin kayna\u011f\u0131 bu s\u0131fatlard\u0131r.<\/p>\n

          \n
        1. Kudret S\u0131fat\u0131 ve \u00c2lemin D\u00fczeninden \u00c7\u0131kar\u0131lan Delil<\/strong><\/li>\n<\/ol>\n

          Kudret s\u0131fat\u0131 merkez\u00ee bir yere sahiptir. Gazz\u00e2l\u00ee, \u00e2lemin d\u00fczenli, tertipli ve hikmetli yap\u0131s\u0131na bakarak yarat\u0131c\u0131da kudret s\u0131fat\u0131n\u0131n zorunlu olarak bulunmas\u0131 gerekti\u011fini savunur. D\u00fczenli bir fiilin kudret sahibi bir fail gerektirmesi gibi, \u00e2lemin d\u00fczeni de kudret sahibi bir yarat\u0131c\u0131ya i\u015faret eder. Bu yakla\u015f\u0131m filozoflar\u0131n evrenin zorunlu olarak sudur etti\u011fine dair g\u00f6r\u00fc\u015flerini ge\u00e7ersiz k\u0131lar; \u00e7\u00fcnk\u00fc Gazz\u00e2l\u00ee\u2019ye g\u00f6re kudret sahibinin fiilleri \u00f6zg\u00fcrl\u00fck i\u00e7erir.<\/p>\n

            \n
          1. Kudret\u2013\u0130lim\u2013\u0130mk\u00e2n \u0130li\u015fkisi ve M\u00fcmk\u00fcnlerin S\u0131n\u0131r\u0131 Meselesi<\/strong><\/li>\n<\/ol>\n

            Kudret ve ilim s\u0131fatlar\u0131n\u0131n ezel\u00ee oldu\u011fu belirtilir; bunlar\u0131n y\u00f6neldi\u011fi m\u00fcmk\u00fcnler ise imk\u00e2n stat\u00fcs\u00fcnde bulunur. \u0130mk\u00e2n sahas\u0131 s\u0131n\u0131rs\u0131zd\u0131r ve bu s\u0131n\u0131rs\u0131zl\u0131k kudreti s\u0131n\u0131rland\u0131rmaz. Kudret m\u00fcmk\u00fcn olana y\u00f6nelir, imk\u00e2ns\u0131z olana y\u00f6nelmez. Bu yakla\u015f\u0131m, kudretin veya ilmin taalluk alan\u0131n\u0131 s\u0131n\u0131rlayan t\u00fcm g\u00f6r\u00fc\u015fleri ge\u00e7ersiz k\u0131lar.<\/p>\n

              \n
            1. \u0130nsan Fiilleri, Kudret ve Kader Problemi<\/strong><\/li>\n<\/ol>\n

              Kudret s\u0131fat\u0131 incelenirken en tart\u0131\u015fmal\u0131 konu insan fiilleridir. Allah\u2019\u0131n kudretinin b\u00fct\u00fcn m\u00fcmk\u00fcnlere y\u00f6neldi\u011fi kabul edildi\u011finde insan fiillerinin bu do\u011frudan y\u00f6neli\u015fin i\u00e7inde nas\u0131l de\u011ferlendirilece\u011fi sorusu do\u011far. Cehmiyye\u2019nin insan kudretini tamamen reddeden g\u00f6r\u00fc\u015f\u00fc \u015feriat\u0131 h\u00fck\u00fcms\u00fcz b\u0131rak\u0131rken Mu\u2018tezile\u2019nin fiilleri b\u00fct\u00fcn\u00fcyle insana nispet eden yakla\u015f\u0131m\u0131 ilah\u00ee kudreti s\u0131n\u0131rlar. Kudreti tamamen Allah\u2019a nispet etmek ise iki kadirin ayn\u0131 fiile y\u00f6nelmesi problemini ortaya \u00e7\u0131kar\u0131r. Bu nedenle iki a\u015f\u0131r\u0131l\u0131\u011f\u0131n da kabul\u00fc m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

                \n
              1. Kesb Teorisi: Ehl-i S\u00fcnnet\u2019in Orta Yol \u00c7\u00f6z\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

                Ehl-i S\u00fcnnet\u2019in \u00e7\u00f6z\u00fcm\u00fc kesb teorisidir. Bu teoriye g\u00f6re fiil iki kudretin ayn\u0131 anda y\u00f6nelmesiyle ortaya \u00e7\u0131kar: yaratma Allah\u2019a, fiilin tercih edilmesi ve y\u00f6nelinmesi insana aittir. B\u00f6ylece hem Allah\u2019\u0131n yarat\u0131c\u0131 olu\u015fu korunur hem insan\u0131n sorumlulu\u011fu teminat alt\u0131na al\u0131n\u0131r. Fiiller zaman\u0131n anlar\u0131nda s\u00fcrekli yarat\u0131lan arazlar \u015feklinde ger\u00e7ekle\u015fir; insan\u0131n kesbi ise bu yarat\u0131l\u0131\u015f\u0131n ahlaki y\u00f6n\u00fcn\u00fc belirler.<\/p>\n

                  \n
                1. Tevlid Teorisi ve Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

                  Mu\u2018tezile\u2019nin tevlid teorisi, insan\u0131n ba\u015flatt\u0131\u011f\u0131 bir fiilin d\u0131\u015f d\u00fcnyada meydana getirdi\u011fi sonu\u00e7lar\u0131n da insana ait oldu\u011funu savunur. Bu yakla\u015f\u0131m tabiatta zorunlu bir nedenselli\u011fi kabul eder ve ilah\u00ee kudretin s\u00fcrekli m\u00fcdahale eden yap\u0131s\u0131yla ba\u011fda\u015fmaz. Gazz\u00e2l\u00ee, sebepler ile sonu\u00e7lar aras\u0131nda zorunlu ba\u011f olmad\u0131\u011f\u0131n\u0131, her hadisenin Allah\u2019\u0131n s\u00fcrekli yaratmas\u0131yla meydana geldi\u011fini savunarak tevlid teorisini reddeder. Bu yakla\u015f\u0131m mucizenin imk\u00e2n\u0131n\u0131 da korur.<\/p>\n

                    \n
                  1. \u0130rade S\u0131fat\u0131 ve Yarat\u0131l\u0131\u015f\u0131n Tercih Boyutu<\/strong><\/li>\n<\/ol>\n

                    Kudret tek ba\u015f\u0131na fiilin ger\u00e7ekle\u015fmesini gerektirmez; yaratmay\u0131 gerekli k\u0131lan \u015fey iradedir. \u0130rade tercih eden bir s\u0131fat olup fiile en yak\u0131n olan s\u0131fatt\u0131r. Evrenin belirli bir anda yarat\u0131lmas\u0131n\u0131n nedeni de iradedir. Gazz\u00e2l\u00ee filozoflar\u0131n evrenin zorunlu olarak Allah\u2019tan ta\u015fma \u015feklinde meydana geldi\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc reddeder. S\u00fck\u00fbn ve hareket aras\u0131nda tercih yapan m\u00fcreccih Allah\u2019\u0131n iradesidir. Bu tercih, yarat\u0131l\u0131\u015f\u0131n ezel\u00ee ilkeyle ba\u011flant\u0131s\u0131n\u0131 a\u00e7\u0131klayan temel unsurdur.<\/p>\n

                    SONU\u00c7<\/strong><\/p>\n

                    Bu seminerde Gazz\u00e2l\u00ee\u2019nin Allah\u2019\u0131n s\u0131fatlar\u0131na yakla\u015f\u0131m\u0131, \u00f6zellikle kudret, ilim ve irade \u00fczerinden de\u011ferlendirilmi\u015ftir. Gazz\u00e2l\u00ee evrenin d\u00fczeninden hareketle kudret s\u0131fat\u0131n\u0131 temellendirmi\u015f, insan fiilleri konusunda cebir ile a\u015f\u0131r\u0131 \u00f6zg\u00fcrl\u00fck aras\u0131nda denge kuran kesb anlay\u0131\u015f\u0131n\u0131 savunmu\u015f, Mu\u2018tezile\u2019nin tevlid teorisini reddederek ilah\u00ee kudretin s\u00fcrekli yarat\u0131\u015f\u0131n\u0131 merkeze alan bir tabiat tasavvuru ortaya koymu\u015ftur. \u0130rade s\u0131fat\u0131 yarat\u0131l\u0131\u015f\u0131n tercih boyutunu a\u00e7\u0131klayan en temel unsur olarak de\u011ferlendirilmi\u015ftir. B\u00f6ylece hem ilah\u00ee s\u0131fatlar aras\u0131ndaki tutarl\u0131l\u0131k hem de insan\u0131n ahlaki sorumlulu\u011fu korunmu\u015ftur.<\/p>\n

                    \u00a0<\/strong><\/p>\n

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

                    This seminar explains the topic of God\u2019s attributes as discussed by al-Ghaz\u0101l\u012b in the fourth section of al-Iqtis\u0101d f\u012b al-I\u2018tiq\u0101d<\/em>. The nature of the affirmative attributes, the relationship between power, knowledge, and will, the connection of power with the universe, the theological issues concerning human actions, and the grounding of the Sunni theory of acquisition form the main aim of the seminar. The lesson seeks to understand the second pole in a unified way by recalling the introductory foundations addressed in previous sessions.<\/p>\n

                    MAIN THEMES<\/strong><\/p>\n

                      \n
                    1. Summary of Previous Lessons and the Structure of the Book<\/strong><\/li>\n<\/ol>\n

                      In the first three sessions, the author, context, and the work\u2019s position within kal\u0101m were examined, and the four preliminary chapters were studied. In these preliminaries, the necessity of kal\u0101m, its status as a communal obligation, its non-obligatory nature for everyone, and al-Ghaz\u0101l\u012b\u2019s logic of proof were explained. It was emphasized that al-Ghaz\u0101l\u012b frequently used the hypothetical syllogism. In the third lesson the discussion of essence and negating attributes was completed, and now the topic has moved to the second pole: the attributes.<\/p>\n

                        \n
                      1. The Division of Attributes: Affirmative and Negating Attributes<\/strong><\/li>\n<\/ol>\n

                        Attributes are divided into two principal groups: affirmative and negating. Affirmative attributes describe God positively and signify real meanings in Him; when one says al-\u2018Al\u012bm, knowledge is understood to exist in Him; when one says al-Qad\u012br, power is understood to be present. These attributes have attachments, meaning they relate to an object or locus. Negating attributes do not involve such a relation and describe God through negation.<\/p>\n

                          \n
                        1. The Ash\u2018ar\u012b\u2013M\u0101tur\u012bd\u012b Difference in Affirmative Attributes<\/strong><\/li>\n<\/ol>\n

                          The Ash\u2018ar\u012b tradition accepts seven affirmative attributes, while the M\u0101tur\u012bd\u012b tradition adds the attribute of bringing-into-being. This issue of bringing-into-being is one of the most significant differences between the two schools. Affirmative attributes explain not only what God is but also the fundamental framework of how He relates to the universe. The source of actions is these attributes.<\/p>\n

                            \n
                          1. The Attribute of Power and the Argument from the Order of the Universe<\/strong><\/li>\n<\/ol>\n

                            The attribute of power has a central place. Al-Ghaz\u0101l\u012b argues from the orderly, structured, and purposeful nature of the universe that the creator must necessarily possess the attribute of power. Just as an ordered act requires a capable agent, the order of the world points to a powerful creator. This understanding invalidates the philosophical claim that the universe proceeds necessarily from God; for al-Ghaz\u0101l\u012b, the acts of the powerful creator contain freedom.<\/p>\n

                              \n
                            1. The Relationship Between Power, Knowledge, and Possibility<\/strong><\/li>\n<\/ol>\n

                              Power and knowledge are described as eternal attributes, while the possibilities to which they relate exist in the state of potentiality. The realm of possibility is unlimited, and this unlimitedness does not restrict power. Power is directed toward what is possible and not toward what is impossible. This view invalidates all opinions that restrict the scope of power or knowledge.<\/p>\n

                                \n
                              1. Human Actions, Power, and the Problem of Destiny<\/strong><\/li>\n<\/ol>\n

                                When examining the attribute of power, the most debated issue is human actions. Once it is accepted that divine power is directed toward all possibilities, the question arises as to how human actions should be understood within this universal direction. The view of the Jahmiyya, which denies human power, renders the Shar\u012b\u2018a ineffective, while the Mu\u2018tazilite view that attributes actions completely to the human limits divine power. Attributing all actions solely to God produces the problem of two powers directed toward a single act. For this reason, neither extreme can be accepted.<\/p>\n

                                  \n
                                1. The Acquisition Theory: The Sunni Middle Way<\/strong><\/li>\n<\/ol>\n

                                  The Sunni solution is the theory of acquisition. According to this theory, an act occurs through the simultaneous direction of two powers: creation belongs to God, and the choosing and orientation toward the act belongs to the human. Thus God\u2019s creatorship is preserved while human responsibility is secured. Acts occur as accidents that are continuously created in the moments of time, and human acquisition determines the moral aspect of this creation.<\/p>\n

                                    \n
                                  1. The Theory of Generation and Its Critique<\/strong><\/li>\n<\/ol>\n

                                    The Mu\u2018tazilite theory of generation argues that the consequences produced in the external world by an action initiated by the human also belong to the human. This approach accepts a necessary causality in nature and does not fit with the continuously intervening nature of divine power. Al-Ghaz\u0101l\u012b rejects this theory by asserting that there is no necessary link between causes and effects and that every event occurs through God\u2019s continuous creation. This view also preserves the possibility of miracles.<\/p>\n

                                      \n
                                    1. The Attribute of Will and the Preference Dimension of Creation<\/strong><\/li>\n<\/ol>\n

                                      Power alone does not necessitate the occurrence of an act; what necessitates creation is will. Will is a preferring attribute and is closest to action. The reason that the universe was created at a specific moment is also explained by will. Al-Ghaz\u0101l\u012b rejects the philosophical claim that the universe proceeds from God as a necessary overflow. The preferring agent between rest and motion is God\u2019s will. This preference is the fundamental element that explains the connection between creation and the eternal principle.<\/p>\n

                                      CONCLUSION<\/strong><\/p>\n

                                      In this seminar al-Ghaz\u0101l\u012b\u2019s approach to God\u2019s attributes was examined, especially through the attributes of power, knowledge, and will. Al-Ghaz\u0101l\u012b grounded the attribute of power in the order of the universe, defended the acquisition theory as a balanced position between determinism and excessive human freedom, rejected the Mu\u2018tazilite theory of generation, and presented a conception of nature based on continuous divine creation. The attribute of will was treated as the essential element explaining the preferential aspect of creation. In this way both the coherence of the divine attributes and the moral responsibility of human beings are preserved.<\/p>\n

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

                                      OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 4. 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-8450","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8450","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=8450"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8450\/revisions"}],"predecessor-version":[{"id":8451,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8450\/revisions\/8451"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8450"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}