{"id":8458,"date":"2025-12-01T11:16:57","date_gmt":"2025-12-01T08:16:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8458"},"modified":"2025-12-01T11:16:57","modified_gmt":"2025-12-01T08:16:57","slug":"osman-demir-el-esari-el-ibane-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-el-esari-el-ibane-2-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, EL-E\u015e\u2018AR\u00ce, EL-\u0130B\u00c2NE 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, EL-E\u015e\u2018AR\u00ce, EL-\u0130B\u00c2NE 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, el-\u0130b\u00e2ne\u2019nin ikinci ve son dersinde ele al\u0131nan i\u00e7erikleri b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde a\u00e7\u0131klamak, metnin kel\u00e2m\u00ee yap\u0131s\u0131n\u0131, tart\u0131\u015fma d\u00fczenini, konular\u0131n birbirine ba\u011flanma bi\u00e7imini ve E\u015f\u2018ar\u00ee\u2019nin kulland\u0131\u011f\u0131 y\u00f6ntemleri ortaya koymakt\u0131r. Seminer ayn\u0131 zamanda metnin yer yer sorunlu olan T\u00fcrk\u00e7e \u00e7evirisinin nas\u0131l okunmas\u0131 gerekti\u011fini, dil ve kavram hatalar\u0131n\u0131n metni anlama s\u00fcrecine etkisini ve el-\u0130b\u00e2ne\u2019nin tarihsel ba\u011flam\u0131nda nas\u0131l konumlanmas\u0131 gerekti\u011fini a\u00e7\u0131klamay\u0131 hedefler.<\/p>\n

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

    \n
  1. \u0130b\u00e2ne\u2019nin Yap\u0131s\u0131 ve \u00d6nceki Dersle Ba\u011flant\u0131<\/strong><\/li>\n<\/ol>\n

    Seminer metni \u00f6nce bir \u00f6nceki derste yap\u0131lan tarihsel arka plan de\u011ferlendirmesini hat\u0131rlatarak ba\u015flar. E\u015f\u2018ar\u00ee\u2019nin Mu\u2018tezile\u2019den ayr\u0131l\u0131\u015f\u0131n\u0131n do\u011furdu\u011fu yeni konjonkt\u00fcr, Hanbel\u00ee \u00e7evreyle kurdu\u011fu ili\u015fki, eserin mihne sonras\u0131 olu\u015fmu\u015f ortamla ba\u011f\u0131 ve metnin neden reddiye karakteri ta\u015f\u0131d\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r. Eserin m\u00fcellifin zihniyetini hutbe b\u00f6l\u00fcm\u00fcnde a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fi, Ehl-i S\u00fcnnet\u2019e aidiyet iddias\u0131n\u0131n burada ortaya kondu\u011fu ifade edilir. Ayr\u0131ca el-\u0130b\u00e2ne\u2019nin \u00f6nceki k\u0131sa metinlere g\u00f6re daha kapsaml\u0131, daha yo\u011fun ve kel\u00e2m\u00ee tart\u0131\u015fmalar\u0131 i\u00e7eren bir yap\u0131ya sahip oldu\u011fu belirtilir.<\/p>\n

      \n
    1. Metnin Nakil Merkezi Olu\u015fu ve \u00c7eviri Problemleri<\/strong><\/li>\n<\/ol>\n

      Metnin nakle dayal\u0131 bir metin oldu\u011fu, delillendirmenin ayet ve hadislere yasland\u0131\u011f\u0131, buna kar\u015f\u0131l\u0131k T\u00fcrk\u00e7e \u00e7eviride \u00f6nemli sorunlar bulundu\u011fu vurgulan\u0131r. Baz\u0131 \u00e7eviri tercihleri anlam kaymas\u0131na yol a\u00e7t\u0131\u011f\u0131 i\u00e7in metnin Arap\u00e7a asl\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131larak okunmas\u0131 gerekti\u011fi ifade edilir. Ele\u015ftirel okuman\u0131n gereklili\u011fi, ilmi emekle sayg\u0131n\u0131n bir arada bulunabilece\u011fi a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. \u0130b\u00e2ne\u2019nin B\u00f6l\u00fcmleri ve Genel \u015eemas\u0131<\/strong><\/li>\n<\/ol>\n

        Eserde Ehl-i S\u00fcnnet g\u00f6r\u00fc\u015flerinin s\u0131raland\u0131\u011f\u0131 b\u00f6l\u00fcm, ard\u0131ndan Ehl-i Bid\u2018at g\u00f6r\u00fc\u015flerinin reddedildi\u011fi b\u00f6l\u00fcm yer al\u0131r. Bu iki b\u00f6l\u00fcm\u00fcn esere karakterini verdi\u011fi ve metnin bir reddiye gelene\u011fi i\u00e7inde durdu\u011fu belirtilir. Sonras\u0131nda r\u00fc\u2019yetullah, halku\u2019l-Kur\u2019\u00e2n, haber\u00ee s\u0131fatlar, irade, kullar\u0131n fiilleri, teklif, \u00e7ocuklar\u0131n ac\u0131 \u00e7ekmesi, kalbin m\u00fch\u00fcrlenmesi, ecel, r\u0131z\u0131k, hidayet-dalalet, kader rivayetleri, \u015fefaat, havz, kabir azab\u0131 ve imamet gibi konular\u0131n kitab\u0131n tamam\u0131n\u0131 olu\u015fturdu\u011fu ifade edilir. B\u00fct\u00fcn bu ba\u015fl\u0131klar\u0131n Ehl-i S\u00fcnnet\u2019in kendini Ehl-i Bid\u2018at\u2019tan ay\u0131rd\u0131\u011f\u0131 noktalar\u0131 sembolik olarak g\u00f6sterdi\u011fi belirtilir.<\/p>\n

          \n
        1. R\u00fc\u2019yetullah Meselesinin Ele Al\u0131n\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          Seminerde r\u00fc\u2019yetullah meselesi, E\u015f\u2018ar\u00ee\u2019nin y\u00f6ntemini g\u00f6rmek i\u00e7in bir vaka olarak ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klan\u0131r. R\u00fc\u2019yetin aklen m\u00fcmk\u00fcn oldu\u011fu, naklen sabit oldu\u011fu, keyfiyetinin bilinmedi\u011fi, d\u00fcnya i\u00e7in de\u011fil ahiret i\u00e7in ge\u00e7erli oldu\u011fu belirtilir. Kur\u2019an\u2019daki nazara kelimesinin anlam alanlar\u0131 sebir ve taksim y\u00f6ntemiyle de\u011ferlendirilir, Musa k\u0131ssas\u0131 \u00fczerinden r\u00fc\u2019yetin m\u00fcmk\u00fcn oldu\u011fu temellendirilir, hadis rivayetleri bu g\u00f6r\u00fc\u015f\u00fc destekler. R\u00fc\u2019yetin te\u015fbih anlam\u0131na gelmedi\u011fi, nas\u0131l ger\u00e7ekle\u015fece\u011finin bilinmedi\u011fi, fakat m\u00fcmk\u00fcn ve sabit oldu\u011fu vurgulan\u0131r.<\/p>\n

            \n
          1. Halku\u2019l-Kur\u2019\u00e2n Tart\u0131\u015fmas\u0131 ve Hristiyanl\u0131k Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

            Kur\u2019an\u2019\u0131n mahluk olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131nda E\u015f\u2018ar\u00ee\u2019nin tamamen Hanbel\u00ee \u00e7izgiye yak\u0131n bir tav\u0131r ald\u0131\u011f\u0131 ifade edilir. Lafz\u00ee Kur\u2019an\u2019\u0131n yarat\u0131lmam\u0131\u015f oldu\u011fu savunulur. Cehmiye\u2019nin g\u00f6r\u00fc\u015f\u00fc Hristiyanlar\u0131n logos anlay\u0131\u015f\u0131na benzetilerek reddedilir. Bu b\u00f6l\u00fcmde Kur\u2019an\u2019\u0131n kelam s\u0131fat\u0131n\u0131n bir yans\u0131mas\u0131 oldu\u011fu, s\u0131fatlar\u0131n zatla ili\u015fkisini reddetmenin yanl\u0131\u015f sonu\u00e7lar do\u011furdu\u011fu ve Mu\u2018tezile\u2019nin bu konuda Cehmiye\u2019den etkilendi\u011fi belirtilir.<\/p>\n

              \n
            1. Haber\u00ee S\u0131fatlar ve Tanr\u0131 Tasavvuru<\/strong><\/li>\n<\/ol>\n

              Haberi s\u0131fatlar, te\u015fbih ile tenzih aras\u0131ndaki dengeyi belirleyen b\u00f6l\u00fcm olarak ele al\u0131n\u0131r. Bu s\u0131fatlar\u0131n yorumlanmas\u0131nda Selef\u00ee y\u00f6ntemin etkili oldu\u011fu, te\u2019vilden ka\u00e7\u0131n\u0131ld\u0131\u011f\u0131, metnin Hanbel\u00ee etkiye burada da yakla\u015ft\u0131\u011f\u0131 belirtilir. Haberi s\u0131fatlar\u0131n Tanr\u0131 tasavvurunun merkezinde yer ald\u0131\u011f\u0131, kel\u00e2m\u0131n erken d\u00f6neminde bu s\u0131fatlar\u0131n anla\u015f\u0131lmas\u0131n\u0131n en \u00f6nemli tart\u0131\u015fma alanlar\u0131ndan biri oldu\u011fu a\u00e7\u0131klan\u0131r.<\/p>\n

                \n
              1. \u0130rade S\u0131fat\u0131 ve Kader Meselesi<\/strong><\/li>\n<\/ol>\n

                \u0130rade s\u0131fat\u0131n\u0131n hem Allah\u2013\u00e2lem ili\u015fkisi hem de insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan kritik bir konu oldu\u011fu aktar\u0131l\u0131r. Mu\u2018tezile\u2019nin iradeyi hadis kabul etti\u011fi, insan\u0131n kendi fiilinin yarat\u0131c\u0131s\u0131 oldu\u011funu savundu\u011fu, buna kar\u015f\u0131l\u0131k Ehl-i S\u00fcnnet\u2019in iradeyi ezel\u00ee kabul etti\u011fi anlat\u0131l\u0131r. Kader tart\u0131\u015fmas\u0131nda kaderiyye ve cebriyye ayr\u0131m\u0131 incelenir, E\u015f\u2018ar\u00ee\u2019nin nakl\u00ee delillerle kader anlay\u0131\u015f\u0131n\u0131 temellendirdi\u011fi belirtilir.<\/p>\n

                  \n
                1. Ef\u2018\u00e2l\u00fc\u2019l-ib\u00e2d, Teklif ve \u00c7ocuklar\u0131n Ac\u0131 \u00c7ekmesi<\/strong><\/li>\n<\/ol>\n

                  Kullar\u0131n fiilleri b\u00f6l\u00fcm\u00fcnde istitaat, tecvir, tadil kavramlar\u0131 a\u00e7\u0131klan\u0131r. Teklifin mahiyeti, g\u00fcc\u00fcn fiilden \u00f6nce mi sonra m\u0131 oldu\u011fu tart\u0131\u015fmas\u0131, Mu\u2018tezile\u2019nin ivaz teorisi ve adalet anlay\u0131\u015f\u0131n\u0131n nas\u0131l i\u015fledi\u011fi anlat\u0131l\u0131r. \u00c7ocuklar\u0131n ac\u0131 \u00e7ekmesi meselesinin tarihsel kel\u00e2m ba\u011flam\u0131nda \u00fcretilmi\u015f bir tart\u0131\u015fma oldu\u011fu, modern anlamda k\u00f6t\u00fcl\u00fck problemiyle ilgisi olmad\u0131\u011f\u0131, hikmet ekseninde de\u011ferlendirilmesi gerekti\u011fi belirtilir.<\/p>\n

                    \n
                  1. Ahiret, \u015eefaat, Havz ve Kabir Azab\u0131<\/strong><\/li>\n<\/ol>\n

                    Ahiret semiyyat\u0131n\u0131n metinde \u00f6nemli yer tuttu\u011fu, \u015fefaatin kabul edildi\u011fi, cehennemden \u00e7\u0131k\u0131\u015f\u0131n m\u00fcmk\u00fcn oldu\u011fu, havz ve kabir azab\u0131n\u0131n tasvir edildi\u011fi belirtilir. Bu konular\u0131n Ehl-i S\u00fcnnet ile Ehl-i Bid\u2018at aras\u0131nda belirgin ayr\u0131mlar yaratt\u0131\u011f\u0131 ifade edilir.<\/p>\n

                      \n
                    1. \u0130mamet Meselesinin Kitab\u0131n Sonuna Konulmas\u0131<\/strong><\/li>\n<\/ol>\n

                      Hazreti Eb\u00fb Bekir\u2019in imametinin metnin sonunda i\u015flendi\u011fi, bunun siyasi-f\u0131khi tart\u0131\u015fmalar\u0131n itikad\u00ee metinlere yans\u0131ma bi\u00e7iminin bir \u00f6rne\u011fi oldu\u011fu a\u00e7\u0131klan\u0131r. \u0130mametin sona b\u0131rak\u0131lmas\u0131n\u0131n klasik akaid kitaplar\u0131nda da g\u00f6r\u00fclen bir tercih oldu\u011fu belirtilir.<\/p>\n

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

                      Seminer, el-\u0130b\u00e2ne\u2019nin ikinci dersinde metnin b\u00fct\u00fcn yap\u0131s\u0131n\u0131 ortaya koymu\u015f, tart\u0131\u015fma alanlar\u0131n\u0131 tek tek a\u00e7\u0131klam\u0131\u015f ve E\u015f\u2018ar\u00ee\u2019nin bu eserde Selef\u00ee-Hanbel\u00ee etkiye yak\u0131n durdu\u011funu g\u00f6stermi\u015ftir. R\u00fc\u2019yetullah, halku\u2019l-Kur\u2019\u00e2n, haber\u00ee s\u0131fatlar, irade, kader, ef\u2018\u00e2l\u00fc\u2019l-ib\u00e2d ve ahiret konular\u0131 \u00fczerinden metnin reddiye karakteri belirginle\u015fmi\u015f; Ehl-i S\u00fcnnet\u2019in kendini konumland\u0131rma bi\u00e7imi a\u00e7\u0131k hale gelmi\u015ftir. Eser bu y\u00f6n\u00fcyle hem tarihsel hem kel\u00e2m\u00ee a\u00e7\u0131dan ge\u00e7i\u015f niteli\u011fi ta\u015f\u0131yan temel bir kaynak olarak de\u011ferlendirilir.<\/p>\n

                       <\/p>\n

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

                      The aim of this seminar is to explain the content addressed in the second and final lesson of al-Ib\u0101na, to reveal the theological structure of the text, the order of discussions, the way topics are connected to each other, and the methods used by al-Ash\u02bfar\u012b. The seminar also explains how the problematic Turkish translation of the text should be read, how linguistic and conceptual errors affect understanding, and how al-Ib\u0101na should be located in its historical context.<\/p>\n

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

                        \n
                      1. Structure of al-Ib\u0101na and Its Connection to the Previous Lesson<\/strong><\/li>\n<\/ol>\n

                        The seminar begins by recalling the historical background discussed in the previous session. The new context created by Ash\u02bfar\u012b\u2019s departure from the Mu\u02bftazila, his relationship with the Hanbal\u012b circle, the connection of the work to the post-mihna environment, and the reason for the text\u2019s polemical nature are explained.<\/p>\n

                          \n
                        1. The Text\u2019s Reliance on Transmission and Translation Problems<\/strong><\/li>\n<\/ol>\n

                          It is emphasized that the text is based on transmitted evidence, relying on verses and hadiths. The Turkish translation contains several problems; therefore, the text should be read by comparing it with the Arabic original.<\/p>\n

                            \n
                          1. The Sections of al-Ib\u0101na and Its General Scheme<\/strong><\/li>\n<\/ol>\n

                            The work includes a section listing Sunni views and another refuting the views of the innovators. The themes that follow constitute the entire text: divine vision, the creation of the Qur\u2019an, the divine attributes, will, human acts, obligation, children\u2019s suffering, the sealing of hearts, death, provision, guidance and misguidance, predestination, intercession, the basin, the punishment of the grave, and imamate.<\/p>\n

                              \n
                            1. The Treatment of the Divine Vision<\/strong><\/li>\n<\/ol>\n

                              The possibility and certainty of divine vision are established through reason and transmitted evidence. The semantic range of the word nazar is analyzed, the story of Moses is used as proof, and hadith reports support the claim. The manner of the vision is unknown, but its reality is affirmed.<\/p>\n

                                \n
                              1. The Debate on the Createdness of the Qur\u2019an and the Critique of Christianity<\/strong><\/li>\n<\/ol>\n

                                Ash\u02bfar\u012b adopts a position close to the Hanbal\u012bs, arguing that the verbal Qur\u2019an is uncreated. The view of the Jahmiyya is compared to the Christian understanding of the Logos and rejected.<\/p>\n

                                  \n
                                1. The Divine Attributes Reported by Revelation<\/strong><\/li>\n<\/ol>\n

                                  These attributes form the core of the theological conception of God. The Salaf\u012b method influences their interpretation, and figurative interpretation is avoided.<\/p>\n

                                    \n
                                  1. The Attribute of Will and the Question of Predestination<\/strong><\/li>\n<\/ol>\n

                                    The attribute of will is crucial for both the God\u2013world relationship and human freedom. The Mu\u02bftazila consider will as created, while Sunnis affirm its eternality. Predestination is established through transmitted evidence.<\/p>\n

                                      \n
                                    1. Human Acts, Obligation, and the Suffering of Children<\/strong><\/li>\n<\/ol>\n

                                      The seminar explains the debates about human capacity, compulsion, moral responsibility, and the suffering of children. This issue belongs to classical kal\u0101m discussions rather than modern formulations of the problem of evil.<\/p>\n

                                        \n
                                      1. The Afterlife, Intercession, the Basin, and Punishment in the Grave<\/strong><\/li>\n<\/ol>\n

                                        Intercession is affirmed, exiting from hell is possible, and afterlife themes have an important place in the work.<\/p>\n

                                          \n
                                        1. The Placement of Imamate at the End<\/strong><\/li>\n<\/ol>\n

                                          The discussion of Ab\u016b Bakr\u2019s imamate at the end is consistent with classical creedal works, where political theology is treated last.<\/p>\n

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

                                          The seminar shows that in the second lesson of al-Ib\u0101na the structure of the text is revealed, its theological discussions clarified, and Ash\u02bfar\u012b\u2019s early proximity to the Hanbal\u012b-Salaf\u012b approach becomes apparent. Through topics such as divine vision, the createdness of the Qur\u2019an, the attributes, will, predestination, human acts, and the afterlife, the polemical character of the text emerges and the self-positioning of Sunn\u012b theology becomes clear.<\/p>\n

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

                                          OSMAN DEM\u0130R, EL-E\u015e\u2018AR\u00ce, EL-\u0130B\u00c2NE 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8458","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8458","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=8458"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8458\/revisions"}],"predecessor-version":[{"id":8459,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8458\/revisions\/8459"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8458"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}