{"id":8452,"date":"2025-12-01T11:15:01","date_gmt":"2025-12-01T08:15:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8452"},"modified":"2025-12-01T11:15:01","modified_gmt":"2025-12-01T08:15:01","slug":"osman-demir-gazzali-el-iktisad-fil-itikad-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-gazzali-el-iktisad-fil-itikad-5-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde el-\u0130ktis\u00e2d fi\u2019l-\u0130\u2018tik\u00e2d<\/em>\u0131n be\u015finci dersinde ele al\u0131nan fiiller b\u00f6l\u00fcm\u00fc, s\u0131fatlar k\u0131sm\u0131n\u0131n devam\u0131 olarak i\u015flenmektedir. Gazz\u00e2l\u00ee\u2019nin Allah\u2019\u0131n fiilleri konusundaki yakla\u015f\u0131m\u0131, \u00f6zellikle m\u00fcmk\u00fcn\u2013vacip ayr\u0131m\u0131, ilahi kudret ve iradenin fiillerle ili\u015fkisi, Mu\u2018tezile\u2019nin adalet prensibinden t\u00fcretti\u011fi zorunluluk iddialar\u0131 ve Ehl-i S\u00fcnnet\u2019in bu iddialara y\u00f6nelik cevaplar\u0131 \u00fczerinde durulmaktad\u0131r. Ayr\u0131ca kelam s\u0131fat\u0131, s\u0131fatlar\u0131n h\u00fck\u00fcmleri, isim\u2013s\u0131fat ayr\u0131m\u0131, fiil\u00ee s\u0131fatlar\u0131n mahiyeti ve Allah\u2013\u00e2lem ili\u015fkisinin nas\u0131l temellendirildi\u011fi kapsaml\u0131 bi\u00e7imde a\u00e7\u0131klanmaktad\u0131r. Dersin amac\u0131, Allah\u2019\u0131n fiillerinin zorunlu de\u011fil m\u00fcmk\u00fcn oldu\u011funu temellendirerek Mu\u2018tezile\u2019nin adalet temelli zorunluluk anlay\u0131\u015f\u0131n\u0131 reddetmek ve Ehl-i S\u00fcnnet\u2019in faili muhtar Tanr\u0131 anlay\u0131\u015f\u0131n\u0131 netle\u015ftirmektir.<\/p>\n

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

    \n
  1. S\u0131fatlar B\u00f6l\u00fcm\u00fcn\u00fcn Devam\u0131 ve Kel\u00e2m S\u0131fat\u0131<\/strong><\/li>\n<\/ol>\n

    \u00d6nceki derslerde s\u00fcb\u00fbt\u00ee s\u0131fatlar a\u00e7\u0131klanm\u0131\u015f ve kudret ile irade \u00fczerinde \u00f6zellikle durulmu\u015ftur. Bu derste \u00f6nce kel\u00e2m s\u0131fat\u0131 tamamlanm\u0131\u015ft\u0131r. Kel\u00e2m s\u0131fat\u0131 ili\u015fkiseldir; m\u00fctekellim olan bir varl\u0131k muhatap gerektirir. Peygamberlik kel\u00e2m s\u0131fat\u0131n\u0131n zorunlu sonucudur, \u00e7\u00fcnk\u00fc \u015feriat ilahi kel\u00e2m\u0131n tezah\u00fcr\u00fcd\u00fcr. Kur\u2019\u00e2n kel\u00e2mullah olarak Allah\u2019\u0131n kel\u00e2m s\u0131fat\u0131na delalet eden lafz\u00ee bir tezah\u00fcrd\u00fcr; harfler ve sesler yarat\u0131lm\u0131\u015f olsa da delalet ettikleri kel\u00e2m-\u0131 nefsi ezelidir. Gazz\u00e2l\u00ee kel\u00e2m-\u0131 nefsi\u2019yi merkeze alarak lafz\u00ee kel\u00e2m\u0131n hadis; as\u0131l kel\u00e2m\u0131n ise kadim oldu\u011funu savunur. Delalet eden\u2013delalet edilen ayr\u0131m\u0131yla, mushaf\u0131n yaz\u0131l\u0131 olmas\u0131 kel\u00e2m s\u0131fat\u0131n\u0131n yarat\u0131lm\u0131\u015f oldu\u011funu de\u011fil, delaleti sebebiyle y\u00fcce kabul edilmesi gerekti\u011fini a\u00e7\u0131klar.<\/p>\n

      \n
    1. S\u0131fatlar\u0131n H\u00fck\u00fcmleri ve \u0130sim\u2013S\u0131fat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Gazz\u00e2l\u00ee s\u0131fatlar i\u00e7in d\u00f6rt temel h\u00fck\u00fcm belirler: s\u0131fatlar\u0131n zata zait olmas\u0131, zatla kaim bulunmas\u0131, tamam\u0131n\u0131n kadim olmas\u0131 ve bu s\u0131fatlardan t\u00fcreyen isimlerin ezeliyetinin kabul edilmesi. \u0130simler \u00fc\u00e7 gruba ayr\u0131l\u0131r: zat\u00ee\/selb\u00ee isimler, s\u00fcb\u00fbt\u00ee isimler ve fiillerden t\u00fcreyen fiil\u00ee isimler. Fiil\u00ee s\u0131fatlar ba\u011f\u0131ms\u0131z bir kategori olmaktan \u00e7ok kudretin veya M\u00e2t\u00fcr\u00eed\u00eelere g\u00f6re tekvinin taalluklar\u0131d\u0131r. Kel\u00e2m gelene\u011finde isim\u2013s\u0131fat tasniflerinin farkl\u0131l\u0131k g\u00f6stermesi be\u015fer\u00ee bir \u00e7aban\u0131n sonucudur.<\/p>\n

        \n
      1. Fiil\u00ee S\u0131fatlara Ge\u00e7i\u015f ve Allah\u2013\u00c2lem \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Fiil\u00ee s\u0131fatlar\u0131n a\u00e7\u0131klanmas\u0131n\u0131n temel nedeni Allah\u2019\u0131n fiilleriyle \u00e2lem aras\u0131nda nas\u0131l bir ili\u015fki kuruldu\u011fudur. Fiiller h\u00e2distir; \u00e2lem yarat\u0131lm\u0131\u015ft\u0131r. Ezel\u00ee olan Allah\u2019\u0131n h\u00e2dis olan fiilleri nas\u0131l yaratt\u0131\u011f\u0131 meselesi teolojik olarak zorlay\u0131c\u0131d\u0131r. S\u0131fat teorisi bu ili\u015fkiyi izah etmeye \u00e7al\u0131\u015f\u0131r. Fiil\u00ee s\u0131fatlar\u0131n as\u0131l tart\u0131\u015fma alan\u0131 Mu\u2018tezile ile Ehl-i S\u00fcnnet aras\u0131ndaki g\u00f6r\u00fc\u015ft\u00fcr; \u00f6zellikle adalet ilkesi etraf\u0131nda \u015fekillenen zorunluluk iddialar\u0131 fiiller bahsinin oda\u011f\u0131n\u0131 olu\u015fturur.<\/p>\n

          \n
        1. Fiillerin M\u00fcmk\u00fcn Olu\u015fu ve Mu\u2018tezile\u2019nin Adalet Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee\u2019ye g\u00f6re Allah\u2019\u0131n b\u00fct\u00fcn fiilleri m\u00fcmk\u00fcnd\u00fcr; hi\u00e7bir fiil O’nun hakk\u0131nda zorunlu de\u011fildir. Evrenin yarat\u0131lmas\u0131 m\u00fcmk\u00fcnd\u00fcr; yarat\u0131lmamas\u0131 da m\u00fcmk\u00fcnd\u00fcr. Mu\u2018tezile ise adalet ilkesinden hareketle pek \u00e7ok fiilin Allah i\u00e7in zorunlu oldu\u011funu iddia eder. Bu zorunluluk anlay\u0131\u015f\u0131 va\u2018d\u2013va\u00eed, aslah, ivaz, teklif, peygamber g\u00f6ndermenin zorunlulu\u011fu gibi alt ilkeler \u00fcretmi\u015ftir. Gazz\u00e2l\u00ee bu sonu\u00e7lar\u0131n adalet ilkesinin yanl\u0131\u015f yorumlanmas\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 savunur.<\/p>\n

            \n
          1. Zorunlu, \u0130yi, K\u00f6t\u00fc, Abes, Hikmet Kavramlar\u0131n\u0131n Tan\u0131mlar\u0131<\/strong><\/li>\n<\/ol>\n

            Tart\u0131\u015fman\u0131n sa\u011fl\u0131kl\u0131 y\u00fcr\u00fcyebilmesi i\u00e7in kavramlar\u0131n tan\u0131m\u0131 yap\u0131l\u0131r. Zorunlu, terk edildi\u011finde kesin zarar do\u011furan fiildir; d\u00fcnyev\u00ee veya uhrev\u00ee olabilir. Hasen, fiilin failin maksad\u0131na uygun olmas\u0131d\u0131r; kabih ise maksada ayk\u0131r\u0131l\u0131k veya k\u00f6t\u00fc maksatl\u0131 olu\u015fudur. Abes, failin hi\u00e7bir maksat ta\u015f\u0131mad\u0131\u011f\u0131 fiildir. Hikmet, i\u015flerin d\u00fczenini, ince anlamlar\u0131n\u0131 bilmek ve kudreti d\u00fczenli \u015fekilde kullanmakt\u0131r. Bu kavramlar yanl\u0131\u015f kullan\u0131ld\u0131\u011f\u0131 i\u00e7in Mu\u2018tezile yanl\u0131\u015f sonu\u00e7lara varm\u0131\u015ft\u0131r.<\/p>\n

              \n
            1. Allah\u2019\u0131n Fiilleri Hakk\u0131nda Zorunluluk \u0130ddialar\u0131n\u0131n Reddi<\/strong><\/li>\n<\/ol>\n

              Zorunlu kavram\u0131 zarar kavram\u0131na ba\u011fl\u0131 oldu\u011fu i\u00e7in Allah hakk\u0131nda kullan\u0131lamaz; \u00e7\u00fcnk\u00fc Allah\u2019\u0131n bir fiili yapmad\u0131\u011f\u0131nda herhangi bir zarar g\u00f6rmesi d\u00fc\u015f\u00fcn\u00fclemez. Allah\u2019\u0131n yaratmas\u0131, teklif etmesi, m\u00fck\u00e2fat veya ceza vermesi zorunlu de\u011fildir. Mu\u2018tezile\u2019nin zorunluluk dedi\u011fi \u015fey Ehl-i S\u00fcnnet\u2019e g\u00f6re tevil yoluyla zorunlu g\u00f6r\u00fclebilir; yani fiilin vukuundan hareketle ezel\u00ee iradenin de\u011fi\u015fmezli\u011fi sebebiyle bir t\u00fcr zorunluluk alg\u0131s\u0131 olu\u015fabilir; ancak bu hakik\u00ee bir zorunluluk de\u011fildir.<\/p>\n

                \n
              1. Kullar\u0131n G\u00fc\u00e7 Yetiremeyece\u011fi \u015eeylerle Teklif ve \u0130vaz Teorisi<\/strong><\/li>\n<\/ol>\n

                Gazz\u00e2l\u00ee Allah\u2019\u0131n kullar\u0131 g\u00fc\u00e7 yetiremeyecekleri \u015feylerle m\u00fckellef tutmas\u0131n\u0131n caiz oldu\u011funu, ancak ayet gere\u011fi fiiliyatta b\u00f6yle yapmad\u0131\u011f\u0131n\u0131 ifade eder. Mu\u2018tezile ise ivaz teorisiyle g\u00fc\u00e7 yetirilemeyen tekliflerin veya mazluma yap\u0131lan k\u00f6t\u00fcl\u00fcklerin ahirette telafi edilmesinin zorunlu oldu\u011funu savunur. Ehl-i S\u00fcnnet bunun zorunlu de\u011fil m\u00fcmk\u00fcn oldu\u011funu s\u00f6yler.<\/p>\n

                  \n
                1. Allah\u2019\u0131n Menfaat\u2013Maslahat G\u00f6zetmesi ve Hikmet Meselesi<\/strong><\/li>\n<\/ol>\n

                  Mu\u2018tezile\u2019ye g\u00f6re Allah maslahat\u0131 g\u00f6zetmek zorundad\u0131r; Ehl-i S\u00fcnnet\u2019e g\u00f6re b\u00f6yle bir zorunluluk yoktur. Allah\u2019\u0131n hikmetle i\u015f yapmas\u0131 zorunluluktan de\u011fil kudret ve iradenin bir yans\u0131mas\u0131d\u0131r. Cennetin l\u00fctuf, cehennemin adalet olmas\u0131 dili belirlemek i\u00e7indir; ancak Allah\u2019\u0131n fiilleri zorunluluk kavram\u0131yla s\u0131n\u0131rland\u0131r\u0131lamaz.<\/p>\n

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

                  Be\u015finci seminerde Gazz\u00e2l\u00ee\u2019nin fiiller bahsi ayr\u0131nt\u0131l\u0131 olarak incelenmi\u015f; zorunluluk\u2013imk\u00e2n ayr\u0131m\u0131, Mu\u2018tezile\u2019nin adalet ilkesinden t\u00fcretti\u011fi zorunluluk anlay\u0131\u015f\u0131 ve Ehl-i S\u00fcnnet\u2019in faili muhtar Tanr\u0131 tasavvuru ortaya konmu\u015ftur. Allah\u2019\u0131n fiilleri zorunlu de\u011fil m\u00fcmk\u00fcnd\u00fcr; yaratmak, teklif etmek, m\u00fck\u00e2fat ve ceza vermek ilah\u00ee iradenin tercihleridir. Kavramlar\u0131n do\u011fru tan\u0131mlanmas\u0131yla zorunluluk iddialar\u0131 reddedilmi\u015f ve Allah\u2013kul ili\u015fkisi hikmet\u2013irade\u2013kudret ekseninde temellendirilmi\u015ftir.<\/p>\n

                   <\/p>\n

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

                  In this seminar, the fifth lesson of al-Iqtis\u0101d f\u012b al-I\u2018tiq\u0101d<\/em> is examined, focusing on the section of divine acts as a continuation of the attributes discussion. al-Ghaz\u0101l\u012b\u2019s approach to the acts of God, especially the distinction between possible and necessary, the relation of divine power and will to acts, the Mu\u2018tazil\u012b claim of necessity derived from the principle of justice, and the Sunni responses to these claims, is elaborated. The lecture also explains the attribute of speech, the rulings of attributes, the distinction between names and attributes, the nature of the so-called active attributes, and the grounding of the God\u2013world relationship. The aim is to establish that God\u2019s acts are not necessary but possible, to reject the Mu\u2018tazil\u012b necessity based on justice, and to clarify the Sunni conception of a free and volitional God.<\/p>\n

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

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

                    In previous lessons, the affirmative attributes were explained and emphasis was placed on power and will. In this lesson the attribute of speech is completed. The attribute of speech is relational; a speaker requires an addressee. Prophethood is a necessary consequence of the attribute of speech because the Shar\u012b\u2018a is the manifestation of divine speech. The Qur\u2019\u0101n, as the speech of God, is a created, verbal manifestation; letters and sounds are created, but the meaning to which they point\u2014inner speech\u2014is eternal. al-Ghaz\u0101l\u012b affirms the primacy of inner speech and explains that written form is created but venerable due to its indication.<\/p>\n

                      \n
                    1. Rulings of Attributes and the Distinction Between Names and Attributes<\/strong><\/li>\n<\/ol>\n

                      al-Ghaz\u0101l\u012b identifies four rulings: attributes are added to the essence, subsist in the essence, are eternal, and the names derived from these attributes may be used eternally. Names fall into three groups: essential\/negating names, affirmative names, and active names derived from acts. The so-called active attributes are not independent categories but are attachments of power or, for the M\u0101tur\u012bd\u012bs, of bringing-into-being. Differences in classification stem from human conceptual effort.<\/p>\n

                        \n
                      1. Transition to Active Attributes and the God\u2013World Relation<\/strong><\/li>\n<\/ol>\n

                        The reason for treating active attributes is to explain how divine action relates to the world. Acts are created; the world is created. The question of how the eternal produces the temporal is central. Attribute theory attempts to explain this relation. The main debate concerns the Mu\u2018tazilite understanding of justice and the compulsory nature they attribute to divine acts.<\/p>\n

                          \n
                        1. The Possibility of Acts and the Mu\u2018tazilite Concept of Justice<\/strong><\/li>\n<\/ol>\n

                          According to al-Ghaz\u0101l\u012b, all of God\u2019s acts are possible; none is necessary for Him. Creating the world is possible; not creating it is also possible. The Mu\u2018tazila, deriving from their principle of justice, claim that many acts are necessary for God. This produces ideas such as the necessity of reward, punishment, compensation, sending prophets, and the doctrine of the most beneficial. al-Ghaz\u0101l\u012b argues these conclusions stem from a flawed understanding of justice.<\/p>\n

                            \n
                          1. Definitions of Necessary, Good, Evil, Futile, and Wisdom<\/strong><\/li>\n<\/ol>\n

                            To conduct discussion properly, conceptual definitions are established. Necessary is an act whose omission causes certain harm; it may be worldly or otherworldly. Good is what accords with the agent\u2019s intention; evil is what contradicts it or is done with bad intention. Futile is an act without intention. Wisdom is knowing the order and subtleties of things and exercising power in orderly form. Misuse of these terms leads to Mu\u2018tazilite errors.<\/p>\n

                              \n
                            1. Refutation of Claims of Necessity Regarding Divine Acts<\/strong><\/li>\n<\/ol>\n

                              Because necessity is tied to the concept of harm, it cannot be attributed to God; God never incurs harm by performing or abandoning an act. Thus creating, commanding, rewarding, and punishing are not necessary. What the Mu\u2018tazila call necessity can only be interpreted metaphorically: from the fact of occurrence one may speak of a kind of necessity, but it is not true necessity.<\/p>\n

                                \n
                              1. Obligating Humans Beyond Their Capacity and the Theory of Compensation<\/strong><\/li>\n<\/ol>\n

                                al-Ghaz\u0101l\u012b states that it is possible for God to command humans with what they cannot endure, though in practice He does not. The Mu\u2018tazila assert the theory of compensation, claiming that unavoidable harm must be repaid in the Hereafter. Sunnis hold that this is possible but not necessary.<\/p>\n

                                  \n
                                1. God\u2019s Regard for Benefit and the Issue of Wisdom<\/strong><\/li>\n<\/ol>\n

                                  The Mu\u2018tazila maintain that God must observe benefit; Sunnis deny such obligation. God\u2019s acting with wisdom is not due to compulsion but is an expression of power and will. Calling Paradise grace and Hell justice is a matter of expression; the acts of God cannot be confined by the concept of necessity.<\/p>\n

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

                                  In this seminar, al-Ghaz\u0101l\u012b\u2019s treatment of divine acts is analyzed in detail. The distinction between necessity and possibility, the Mu\u2018tazilite necessity derived from justice, and the Sunni conception of a volitional God are clarified. God\u2019s acts are possible, not necessary; creation, command, reward, and punishment arise from divine will. Correct conceptual definitions dismantle claims of necessity and ground the God\u2013human relationship in wisdom, will, and power.<\/p>\n

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

                                  OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 5. 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-8452","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8452","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=8452"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8452\/revisions"}],"predecessor-version":[{"id":8453,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8452\/revisions\/8453"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8452"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}