{"id":8470,"date":"2025-12-01T11:22:17","date_gmt":"2025-12-01T08:22:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8470"},"modified":"2025-12-01T11:22:17","modified_gmt":"2025-12-01T08:22:17","slug":"orhan-sener-kologlu-kadi-abdulcebbar-serhul-usulil-hamse-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/orhan-sener-kologlu-kadi-abdulcebbar-serhul-usulil-hamse-1-seminer-ozeti\/","title":{"rendered":"ORHAN \u015eENER KOLO\u011eLU, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ORHAN \u015eENER KOLO\u011eLU, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, Mu\u2018tezile kel\u00e2m\u0131n\u0131n temel metinlerinden biri olan Us\u00fbl\u00fc\u2019l-Hamse<\/em> gelene\u011fini ve K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019a nisbet edilen \u015eerhu\u2019l-Us\u00fbli\u2019l-Hamse<\/em>nin mahiyetini a\u00e7\u0131klamakt\u0131r. Metnin ger\u00e7ekten K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019a ait olup olmad\u0131\u011f\u0131, eserin hangi kaynak Us\u00fbl\u00fc\u2019l-Hamse\u2019ye dayand\u0131\u011f\u0131, Mu\u2018tezile tabakalar\u0131 i\u00e7inde nerede konumland\u0131\u011f\u0131 ve \u015ferh\u2013t\u00e2lik ili\u015fkilerinin nas\u0131l i\u015fledi\u011fi ele al\u0131n\u0131r. Ders ayn\u0131 zamanda Mu\u2018tezile\u2019nin ilkeleri olan tevhid, adalet, n\u00fcb\u00fcvvet, \u015feriat ve va\u2018d\u2013va\u00eed anlay\u0131\u015flar\u0131n\u0131n tarihsel arka plan\u0131n\u0131 anlamak i\u00e7in gerekli zemin olu\u015fturur.<\/p>\n

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

    \n
  1. Us\u00fbl\u00fc\u2019l-Hamse\u2019nin Aidiyeti ve Tarihsel Konumu<\/strong><\/li>\n<\/ol>\n

    Ders, ilk olarak Us\u00fbl\u00fc\u2019l-Hamse<\/em>nin K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019a ait olup olmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131yla ba\u015flar. Metnin orijinal Us\u00fbl\u00fc\u2019l-Hamse olmad\u0131\u011f\u0131, Mu\u2018tezile\u2019nin erken d\u00f6neminde yaz\u0131lan farkl\u0131 Us\u00fbl\u00fc\u2019l-Hamse metinlerinin varl\u0131\u011f\u0131 ve bunlar\u0131n birbirlerinden olduk\u00e7a farkl\u0131 yap\u0131lar g\u00f6sterebildi\u011fi ifade edilir. Mu\u2018tezile\u2019nin tek bir ekol gibi anla\u015f\u0131lmas\u0131n\u0131n g\u00fc\u00e7 oldu\u011fu, farkl\u0131 tabakalarda \u00e7ok \u00e7e\u015fitli g\u00f6r\u00fc\u015flerin bulundu\u011fu vurgulan\u0131r. \u00d6zellikle alt\u0131nc\u0131 tabakan\u0131n kel\u00e2ma dair b\u00fct\u00fcn meseleleri kapsayan zengin bir i\u00e7erik ta\u015f\u0131d\u0131\u011f\u0131, bu nedenle Us\u00fbl\u00fc\u2019l-Hamse tart\u0131\u015fmalar\u0131n\u0131n do\u011fal olarak bu tabakan\u0131n d\u00fc\u015f\u00fcnsel miras\u0131 \u00fczerinden y\u00fcr\u00fcd\u00fc\u011f\u00fc belirtilir.<\/p>\n

      \n
    1. \u015eerh ve T\u00e2lik Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Ders, eldeki metnin do\u011frudan K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n \u015eerhu\u2019l-Us\u00fbli\u2019l-Hamse<\/em>si olmad\u0131\u011f\u0131n\u0131, onun \u00fczerine yaz\u0131lm\u0131\u015f bir t\u00e2lik niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. T\u00e2likin yaz\u0131m y\u00f6ntemi ayr\u0131nt\u0131l\u0131 bi\u00e7imde anlat\u0131l\u0131r: \u00dcstad metni okuturken \u00f6\u011frencisi a\u00e7\u0131klamalar, itirazlar veya d\u00fczeltmeler \u015feklinde kenar notlar\u0131 d\u00fc\u015fer; bu notlar zamanla ikinci bir metne d\u00f6n\u00fc\u015f\u00fcr. Bu durum, bug\u00fcn \u201c\u015eerh\u201d diye bilinen baz\u0131 metinlerin asl\u0131nda \u015ferh \u00fczerine yap\u0131lm\u0131\u015f t\u00e2likler olabilece\u011fini g\u00f6sterir.<\/p>\n

        \n
      1. Metnin Hangi Us\u00fbl\u00fc\u2019l-Hamse\u2019ye Dayand\u0131\u011f\u0131 Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        Mu\u2018tezile literat\u00fcr\u00fcnde pek \u00e7ok Us\u00fbl\u00fc\u2019l-Hamse bulundu\u011fu, fakat eldeki metnin bunlardan hangisine dayand\u0131\u011f\u0131n\u0131n tart\u0131\u015fmal\u0131 oldu\u011fu ifade edilir. Eb\u00fc\u2019l-H\u00fczeyl el-All\u00e2f\u2019\u0131n erken d\u00f6nem Us\u00fbl\u00fc\u2019l-Hamse\u2019sinin kay\u0131p oldu\u011fu, Ca\u2018fer b. Harb gibi ba\u015fka isimlere ait metinlerin bulundu\u011fu, fakat elimizdeki n\u00fcshan\u0131n \u00f6zellikle Ebu Ali b. Hall\u00e2d\u2019\u0131n Us\u00fbl\u00fc\u2019l-Hamse\u2019siyle uyum g\u00f6sterdi\u011finin d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc belirtilir. Bu g\u00f6r\u00fc\u015f\u00fcn gerek\u00e7esi olarak imamet konusundaki pasajlar, Zeydiyye etkisinin bulunmamas\u0131 ve tart\u0131\u015fmalar\u0131n yerlerinin di\u011fer \u015ferhlerle benzerlik g\u00f6stermesi g\u00f6sterilir.<\/p>\n

          \n
        1. Mu\u2018tezile\u2019nin Be\u015f \u0130lkesine Giri\u015f<\/strong><\/li>\n<\/ol>\n

          Ders, Us\u00fbl\u00fc\u2019l-Hamse\u2019nin Mu\u2018tezile\u2019nin be\u015f temel ilkesini sistematik bi\u00e7imde ortaya koydu\u011funu hat\u0131rlat\u0131r: tevhid, adalet, n\u00fcb\u00fcvvet, va\u2018d\u2013va\u00eed ve emir bi\u2019l-ma\u2018ruf nehiy ani\u2019l-m\u00fcnker. Bu ilkelerin hem bir inan\u00e7 sistemi hem de bir hayat d\u00fczeni ortaya koydu\u011fu, insan ile Tanr\u0131 aras\u0131ndaki ili\u015fkinin bu ilkeler \u00fczerine kuruldu\u011fu ifade edilir. Bu yakla\u015f\u0131m\u0131n bir hik\u00e2ye \u00f6rg\u00fcs\u00fc gibi ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 Allah tasavvurunun olu\u015fturdu\u011fu ve b\u00fct\u00fcn di\u011fer ilkelerin buradan \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

            \n
          1. Mu\u2018tezile Gelene\u011finin \u00c7e\u015fitlili\u011fi<\/strong><\/li>\n<\/ol>\n

            Metnin \u00f6nemli bir vurgusu Mu\u2018tezile\u2019nin yekpare bir ekol olmad\u0131\u011f\u0131d\u0131r. Farkl\u0131 tabakalarda \u00e7ok say\u0131da g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 bulundu\u011fu, tek bir Mu\u2018tezile \u00f6\u011fretisi \u00e7\u0131karman\u0131n neredeyse imk\u00e2ns\u0131z oldu\u011fu belirtilir. \u00d6zellikle alt\u0131nc\u0131 tabakan\u0131n b\u00fct\u00fcn kel\u00e2m\u00ee meseleleri tart\u0131\u015ft\u0131\u011f\u0131 ve sonraki d\u00f6nem Zeyd\u00ee-Mu\u2018tezil\u00ee \u00e7evrelerde etkili oldu\u011fu ifade edilir.<\/p>\n

              \n
            1. Dersin Metodolojik \u00c7er\u00e7evesi<\/strong><\/li>\n<\/ol>\n

              Ders boyunca anlat\u0131c\u0131, okudu\u011fu metni t\u0131pk\u0131 klasik bir kel\u00e2m dersinde oldu\u011fu gibi a\u00e7\u0131klamalarla geni\u015fletir. \u015eerh ve t\u00e2lik tekniklerinin canl\u0131 bi\u00e7imde \u00f6rneklendirildi\u011fi bu ders, hem metnin yap\u0131s\u0131n\u0131 anlamaya hem de Mu\u2018tezile literat\u00fcr\u00fcn\u00fcn yaz\u0131l\u0131\u015f bi\u00e7imini kavramaya y\u00f6nelik bir y\u00f6ntem sunar.<\/p>\n

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

              Bu ders, \u015eerhu\u2019l-Us\u00fbli\u2019l-Hamse<\/em> diye bilinen metnin ger\u00e7ek mahiyetini, hangi metne dayand\u0131\u011f\u0131n\u0131 ve Mu\u2018tezile i\u00e7indeki tart\u0131\u015fmal\u0131 konumunu ayd\u0131nlat\u0131r. Us\u00fbl\u00fc\u2019l-Hamse\u2019nin tarihsel geli\u015fimi, \u015ferh\u2013t\u00e2lik ili\u015fkisi, Mu\u2018tezile\u2019nin tabakalar\u0131 ve be\u015f ilkenin mant\u0131ksal \u00f6rg\u00fcs\u00fc ders boyunca sistemli bi\u00e7imde ortaya konur. B\u00f6ylece hem metnin kendi kimli\u011fi hem de Mu\u2018tezile d\u00fc\u015f\u00fcncesinin \u00e7e\u015fitlili\u011fi anla\u015f\u0131l\u0131r h\u00e2le gelir.<\/p>\n

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

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

              The purpose of this lesson is to explain the nature of the Shar<\/em>\u1e25 al-U\u1e63\u016bl al-Khamsa<\/em> attributed to Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r, its place within the Mu\u02bftazil\u012b tradition, and the historical debates on its authorship. The lesson examines which earlier U\u1e63\u016bl al-Khamsa<\/em> text the work may be based on, how it fits within the Mu\u02bftazil\u012b strata, and how the practice of commentary and marginal glosses functioned. It also provides the conceptual ground for understanding the Mu\u02bftazil\u012b principles of divine unity, justice, prophethood, law, and divine promise and threat.<\/p>\n

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

                \n
              1. The Authorship and Historical Position of U\u1e63\u016bl al-Khamsa<\/strong><\/li>\n<\/ol>\n

                The lesson begins with the question of whether U\u1e63\u016bl al-Khamsa<\/em> truly belongs to Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r. It is explained that this is not the original U\u1e63\u016bl al-Khamsa<\/em>, that several different versions existed in early Mu\u02bftazil\u012b history, and that they may differ significantly. It is emphasized that the Mu\u02bftazila cannot be treated as a monolithic school, for various strata contain diverse opinions. The sixth stratum is highlighted as the period in which nearly all theological issues were systematically addressed.<\/p>\n

                  \n
                1. The Distinction Between Commentary and Gloss<\/strong><\/li>\n<\/ol>\n

                  The lesson clarifies that the text in hand is not the actual commentary of Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r but a gloss written upon it. The method of gloss writing is described: while the master reads and explains the text, the student records objections, clarifications, and expansions, and these marginal notes later form a separate work. Thus, some texts known today as \u201ccommentaries\u201d may in fact be glosses on earlier commentaries.<\/p>\n

                    \n
                  1. Determining Which U\u1e63\u016bl al-Khamsa Underlies the Work<\/strong><\/li>\n<\/ol>\n

                    There are several U\u1e63\u016bl al-Khamsa<\/em> works in Mu\u02bftazil\u012b literature, and it is unclear which one underlies the present text. It is suggested that the text aligns most closely with the U\u1e63\u016bl al-Khamsa<\/em> of Ibn Khall\u0101d, a student of Ab\u016b H\u0101shim al-Jubb\u0101\u02be\u012b and teacher of \u02bfAbd al-Jabb\u0101r. Evidence for this includes the treatment of the imamate, the absence of Zayd\u012b elements, and structural parallels with other known commentaries.<\/p>\n

                      \n
                    1. Introduction to the Five Principles of the Mu<\/strong>\u02bftazila<\/strong><\/li>\n<\/ol>\n

                      The lesson emphasizes that U\u1e63\u016bl al-Khamsa<\/em> systematically formulates the five principles of the Mu\u02bftazila: divine unity, justice, prophethood, divine promise and threat, and commanding good and forbidding evil. These principles establish both a theological system and a moral order. The narrative begins with the conception of God, from which all other principles are derived.<\/p>\n

                        \n
                      1. Diversity Within the Mu<\/strong>\u02bftazila<\/strong><\/li>\n<\/ol>\n

                        The text highlights that the Mu\u02bftazila is not a uniform school. There are substantial differences among the various strata, and it is nearly impossible to construct a single, fixed Mu\u02bftazil\u012b doctrine. The sixth stratum is noted for addressing all core theological issues and influencing later Zayd\u012b-Mu\u02bftazil\u012b thought.<\/p>\n

                          \n
                        1. Methodological Features of the Lesson<\/strong><\/li>\n<\/ol>\n

                          The instructor expands upon the text in a manner similar to traditional theological teaching. The lively demonstration of commentary and gloss techniques provides insight into how Mu\u02bftazil\u012b literature was taught and transmitted.<\/p>\n

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

                          This lesson clarifies the true nature of the text known as Shar<\/em>\u1e25 al-U\u1e63\u016bl al-Khamsa<\/em>, explains the debates concerning its authorship and sources, and situates it within the intellectual diversity of the Mu\u02bftazila. The development of the U\u1e63\u016bl al-Khamsa<\/em>, the relationship between commentary and gloss, and the logical structure of the five principles are all systematically presented, making both the text and the Mu\u02bftazil\u012b tradition more comprehensible.<\/p>\n

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

                          ORHAN \u015eENER KOLO\u011eLU, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. SEM\u0130NER \u00d6ZET\u0130 Dersin […]<\/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-8470","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8470","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=8470"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8470\/revisions"}],"predecessor-version":[{"id":8471,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8470\/revisions\/8471"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8470"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}