{"id":8480,"date":"2025-12-01T11:32:33","date_gmt":"2025-12-01T08:32:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8480"},"modified":"2025-12-01T11:32:33","modified_gmt":"2025-12-01T08:32:33","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-1-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n Us\u00fbl\u00fc\u2019l-Hamse<\/em> gelene\u011fi i\u00e7indeki konumunu, Mutezile\u2019nin m\u00fcteahhir d\u00f6nem d\u00fc\u015f\u00fcnsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc, Ebu Ali ve Ebu H\u00e2\u015fim ekollerinin yeniliklerini ve metnin kelam gelene\u011fi i\u00e7indeki yerini a\u00e7\u0131klamakt\u0131r. Ders, Mutezile\u2019nin temel teorilerinin hangi tarihsel \u015fartlarda de\u011fi\u015fti\u011fini, Us\u00fbl\u00fc\u2019l-Hamse \u015ferhlerinin nas\u0131l bir entelekt\u00fcel arka plana sahip oldu\u011funu ve \u201cevvel\u00fc\u2019l-v\u00e2cib\u00e2t\u201d tart\u0131\u015fmas\u0131n\u0131n Mutezile sistemindeki merkez\u00ee fonksiyonunu ortaya koymay\u0131 ama\u00e7lar.<\/p>\n

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

    \n
  1. Us\u00fbl\u00fc\u2019l-Hamse\u2019nin Yazar\u0131 ve Metnin Konumu<\/strong><\/li>\n<\/ol>\n

    Metnin K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019a nispeti tam olarak kesin de\u011fildir; Ebu\u2019l-Huzeyl\u2019e veya ba\u015fka erken d\u00f6nem isimlere nisbet edenler de vard\u0131r. Ancak metin, \u00f6\u011fretisi ve dili itibar\u0131yla K\u00e2d\u00ee Abd\u00fclcebb\u00e2r \u00e7evresinde \u015fekillenmi\u015f, Mutezile\u2019nin m\u00fcteahhir d\u00f6nemine ait bir metindir. Bu d\u00f6nem, Mutezile\u2019nin kendi teorilerini yeniden g\u00f6zden ge\u00e7irdi\u011fi, ele\u015ftirilere cevap vermek i\u00e7in sistem i\u00e7i tadilatlara y\u00f6neldi\u011fi bir d\u00f6nemdir. Metnin konumu, Gaz\u00e2l\u00ee ve R\u00e2z\u00ee\u2019nin kelamda \u00fcstlendi\u011fi rol\u00fcn, Mutezile i\u00e7indeki kar\u015f\u0131l\u0131\u011f\u0131 olarak Ebu Ali ve Ebu H\u00e2\u015fim\u2019in a\u00e7t\u0131\u011f\u0131 \u00e7izgi \u00fczerinde belirir.<\/p>\n

      \n
    1. Mutezile\u2019nin M\u00fcteahhir D\u00f6neme Giri\u015fi ve Teorik D\u00f6n\u00fc\u015f\u00fcm<\/strong><\/li>\n<\/ol>\n

      250\u2019lerden itibaren Mutezile m\u00fcteahhir d\u00f6neme ge\u00e7mi\u015ftir. Bu d\u00f6nem, teorilerin kurulmas\u0131ndan ziyade ele\u015ftirel okumalara ve tashih faaliyetlerine dayanan bir d\u00f6nemdir. Ebu Ali el-C\u00fcbb\u00e2\u00ee bu s\u00fcrecin ba\u015flat\u0131c\u0131s\u0131, Ebu H\u00e2\u015fim ise sistemi tamamlay\u0131c\u0131 ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc imam olarak g\u00f6r\u00fcl\u00fcr. Ebu H\u00e2\u015fim\u2019in teorik m\u00fcdahaleleri Mutezile\u2019nin sonraki seyrini belirlemi\u015f, Beh\u015femiyye ekol\u00fcn\u00fcn olu\u015fmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7te Mutezile\u2019nin bir\u00e7ok fikri d\u0131\u015far\u0131dan gelen ele\u015ftiriler nedeniyle yeniden \u015fekillenmi\u015f ve daha uzla\u015fmac\u0131 bir kelam yap\u0131s\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

        \n
      1. Mutezile ile E\u015f\u2018ar\u00eeli\u011fin Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131 ve Konumsal Tespitler<\/strong><\/li>\n<\/ol>\n

        Metinde K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki yeri, Seyyid \u015eerif C\u00fcrc\u00e2n\u00ee ve Taftaz\u00e2n\u00ee\u2019nin S\u00fcnn\u00ee kelam gelene\u011findeki konumuna benzetilir. Mutezile gelene\u011finin kurucu imamlar\u0131 ile yorumlay\u0131c\u0131 imamlar\u0131 aras\u0131ndaki fark\u0131n alt\u0131 \u00e7izilir. Ayn\u0131 \u015fekilde M\u00fbn\u00ee gibi eserler Mutezile\u2019nin m\u00fcteahhir d\u00f6nem yorum gelene\u011finin temel metinleri olarak sunulur. B\u00f6ylece seminer, Us\u00fbl\u00fc\u2019l-Hamse \u015ferhinin Mutezile kelam\u0131ndaki i\u015flevinin bir \u201ckurucu klasik\u201d de\u011fil, \u201cyorumlay\u0131c\u0131 klasik\u201d oldu\u011funu vurgular.<\/p>\n

          \n
        1. Evvel\u00fc\u2019l-V\u00e2cib\u00e2t Tart\u0131\u015fmas\u0131n\u0131n Hesaplamalardaki Temel Rol\u00fc<\/strong><\/li>\n<\/ol>\n

          Dersin \u00f6nemli bir b\u00f6l\u00fcm\u00fc, Us\u00fbl\u00fc\u2019l-Hamse\u2019nin giri\u015f c\u00fcmlesi olan \u201cVaciplerin ilki Allah\u2019\u0131 bilme yolunda nazard\u0131r\u201d ifadesinin sistem i\u00e7indeki i\u015flevini a\u00e7\u0131klamakla ge\u00e7irilir. Bu c\u00fcmlenin, teklif teorisinin ba\u015flang\u0131\u00e7 noktas\u0131n\u0131 belirledi\u011fi ifade edilir. \u0130nsan\u2013Allah ili\u015fkisini peygamberlikten ba\u011f\u0131ms\u0131z olarak kurabilmenin \u015fart\u0131, insan\u0131n ak\u0131l sahibi olmakla y\u00fck\u00fcml\u00fc olmas\u0131n\u0131 temellendirmektir. Bu tart\u0131\u015fma, Mutezile\u2019nin ub\u00fbdiyet ile insaniyeti e\u015f kapsaml\u0131 kabul eden antropolojik yakla\u015f\u0131m\u0131n\u0131n sonucudur.<\/p>\n

            \n
          1. \u0130nsan Tasavvurunun Teklif Teorisine Etkisi<\/strong><\/li>\n<\/ol>\n

            Mutezile\u2019ye g\u00f6re insan m\u00fckellef bir varl\u0131kt\u0131r ve bu m\u00fckellefiyet belirli bir dinin kar\u015f\u0131s\u0131na \u00e7\u0131kmas\u0131ndan \u00f6nce ba\u015flar. Teklif, insan\u0131n metafizik bir cevher de\u011fil, s\u0131fatlarla donat\u0131lm\u0131\u015f bir zat olarak anla\u015f\u0131lmas\u0131 \u00fczerine kuruludur. \u0130nsan\u0131n \u201chayy, kad\u00eer, \u00e2lim, m\u00fcr\u00eed\u201d \u015feklinde tan\u0131mlanmas\u0131, onun nazar ve bilgiye y\u00f6nelmesini m\u00fcmk\u00fcn k\u0131lar. B\u00f6ylece insan\u0131n Allah’\u0131n vacip k\u0131ld\u0131\u011f\u0131 \u015feyleri ak\u0131l yoluyla bilebilece\u011fi kabul edilir. Bu yakla\u015f\u0131m, \u201cnazar neden vaciptir?\u201d sorusunu teklif teorisinin merkezine yerle\u015ftirir.<\/p>\n

              \n
            1. Nazar\u0131n Vacip Olu\u015funa Dair Mutezile \u0130\u00e7i G\u00f6r\u00fc\u015fler<\/strong><\/li>\n<\/ol>\n

              Ebu Ali\u2019ye g\u00f6re nazar\u0131 terk etmek kabih oldu\u011fu i\u00e7in nazar vaciptir; kabih olan\u0131n terkinden ka\u00e7\u0131nmak zorunlulu\u011fu v\u00fccubiyeti do\u011furur. Ebu H\u00e2\u015fim ise buna kar\u015f\u0131 \u00e7\u0131kar ve nazar\u0131n v\u00fccubiyetinin \u201cAllah\u2019\u0131n l\u00fctfu\u201d ile ilgili oldu\u011funu savunur. L\u00fctuf, Allah\u2019\u0131n kulun bilgiye ula\u015fmas\u0131n\u0131 kolayla\u015ft\u0131rmas\u0131d\u0131r; bu ba\u011flamda nazar, bilginin ger\u00e7ekle\u015fece\u011fi ortam\u0131 sa\u011flad\u0131\u011f\u0131 i\u00e7in vaciptir. Bu iki g\u00f6r\u00fc\u015f aras\u0131ndaki fark, Mutezile i\u00e7indeki en \u00f6nemli kavramsal ayr\u0131\u015fmalardan birini olu\u015fturur.<\/p>\n

                \n
              1. Bilgi Tan\u0131m\u0131: S\u00fck\u00fbn\u00fc\u2019n-Nefs ve Do\u011frudan Ayd\u0131nlanma<\/strong><\/li>\n<\/ol>\n

                Seminer, Mutezile\u2019nin bilgi teorisini a\u00e7\u0131klayan geni\u015f bir tart\u0131\u015fma i\u00e7erir. Bilgi \u201cs\u00fck\u00fbn\u00fc\u2019n-nefs\u201d olarak tan\u0131mlan\u0131r; bu tan\u0131m psikolojik bir huzur h\u00e2li de\u011fil, zihnin kesinlik kar\u015f\u0131s\u0131nda hareketsiz kalmas\u0131d\u0131r. Zaruri bilgiler ve m\u00fcpted\u00e2 bilgiler aras\u0131ndaki ayr\u0131mlar a\u00e7\u0131klan\u0131r; bu bilgiler duyulara, habere veya rasyonel \u00e7\u0131karsamaya dayanmaz, do\u011frudan Allah\u2019\u0131n insanda yaratt\u0131\u011f\u0131 idrakt\u0131r. Bu tan\u0131m, nazar\u0131n bilgiye g\u00f6t\u00fcrd\u00fc\u011f\u00fc kabul\u00fcn\u00fcn teorik temelini olu\u015fturur.<\/p>\n

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

                Bu seminer, Mutezile\u2019nin m\u00fcteahhir d\u00f6nem kelam\u0131n\u0131 \u015fekillendiren ana kavramlar\u0131 bir arada sunarak, Us\u00fbl\u00fc\u2019l-Hamse \u015ferhinin hem tarihsel hem teorik yerini belirginle\u015ftirir. Nazar\u0131n vacip olu\u015fu, insan\u0131n m\u00fckellefli\u011fi, bilgi teorisinin yap\u0131s\u0131 ve Ebu Ali\u2013Ebu H\u00e2\u015fim \u00e7izgisinin ayr\u0131\u015fmalar\u0131 \u00fczerinden Mutezile d\u00fc\u015f\u00fcncesinin d\u00f6n\u00fc\u015f\u00fcm ge\u00e7irdi\u011fi ana noktalar a\u00e7\u0131\u011fa \u00e7\u0131kar. Bu \u00e7er\u00e7eve, seminerin ilerleyen b\u00f6l\u00fcmlerinde ele al\u0131nacak kelam meseleleri i\u00e7in temel bir zemin olu\u015fturur.<\/p>\n

                 <\/p>\n

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

                The aim of this seminar is to clarify the position of Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r within the U\u1e63\u016bl al-Khamsa<\/em> tradition, to explain the intellectual transformation of the Mu\u02bftazila in its later period, to examine the innovations of the Ab\u016b \u02bfAl\u012b and Ab\u016b H\u0101shim schools, and to situate the text within the broader kal\u0101m tradition. The session demonstrates how Mu\u02bftazilite doctrines changed over time, the intellectual background of the commentaries on U\u1e63\u016bl al-Khamsa<\/em>, and the central role of the debate on \u201cthe first obligation\u201d in constructing the Mu\u02bftazilite system.<\/p>\n

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

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

                  The attribution of the text to Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r is not entirely certain; some ascribe it to Ab\u016b\u2019l-Hudhayl or other early figures. Nevertheless, the text reflects the intellectual environment of \u02bfAbd al-Jabb\u0101r and belongs to the later Mu\u02bftazilite period. This was a time when Mu\u02bftazila revised its own doctrines in response to criticism. The text occupies a position similar to that of the great commentarial works in the Sunn\u012b tradition, functioning as an interpretive classic rather than a foundational one.<\/p>\n

                    \n
                  1. Entry into the Later Mu<\/strong>\u02bftazilite Period and Doctrinal Transformation<\/strong><\/li>\n<\/ol>\n

                    From the mid-third century onward, the Mu\u02bftazila entered a later period marked not by foundational theorizing but by critical revision. Ab\u016b \u02bfAl\u012b al-Jubb\u0101\u02be\u012b initiated this phase, and Ab\u016b H\u0101shim developed and systematized it. Their theories shaped the trajectory of Mu\u02bftazilism and led to the rise of the Bahshamiyya school. Many doctrines traditionally ascribed to the Mu\u02bftazila were substantially reworked during this period.<\/p>\n

                      \n
                    1. Comparison with the Ash<\/strong>\u02bfarites and Intellectual Mapping<\/strong><\/li>\n<\/ol>\n

                      The seminar situates Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r in relation to broader Islamic thought, comparing his role to that of C\u00fcrc\u0101n\u012b and Taft\u0101z\u0101n\u012b in Sunn\u012b traditions. The session highlights how works like al-Mughn\u012b<\/em> shaped the interpretative tradition of later Mu\u02bftazila, emphasizing that the Shar<\/em>\u1e25<\/em> we are reading is part of this commentarial corpus rather than a founding text.<\/p>\n

                        \n
                      1. The Foundational Role of the \u201cFirst Obligation\u201d Debate<\/strong><\/li>\n<\/ol>\n

                        A central point is the statement \u201cThe first obligation is nazar on the path to knowing God.\u201d This principle determines the starting point of obligation in Mu\u02bftazilite theology. By placing responsibility before prophetic encounter, the Mu\u02bftazila constructs the human\u2013divine relationship on rational grounds. This approach relies on the view that servanthood and humanity coincide: every human being is responsible as long as they possess reason.<\/p>\n

                          \n
                        1. Human Anthropology and Its Impact on Obligation<\/strong><\/li>\n<\/ol>\n

                          The Mu\u02bftazila argues that obligation begins prior to revelation, rooted in a specific understanding of the human being as a locus of capacities rather than as a metaphysical substance. Defining the human as \u201cliving, powerful, knowing, willing\u201d enables a rational reconstruction of duty. This anthropology supports the claim that humans can know God\u2019s commands through reason alone, forming the basis for the obligation of nazar.<\/p>\n

                            \n
                          1. Internal Mu<\/strong>\u02bftazilite Views on the Obligation of Nazar<\/strong><\/li>\n<\/ol>\n

                            Ab\u016b \u02bfAl\u012b holds that nazar is obligatory because abandoning it is morally evil. Ab\u016b H\u0101shim disagrees and claims that nazar is obligatory because knowing God occurs through divine grace. Grace explains why every human being is responsible for inquiry. The difference between these explanations marks a fundamental internal divergence within Mu\u02bftazilite kal\u0101m.<\/p>\n

                              \n
                            1. The Definition of Knowledge: Suku\u0304n al-Nafs and Direct Illumination<\/strong><\/li>\n<\/ol>\n

                              The seminar discusses the Mu\u02bftazilite definition of knowledge as \u201csuk\u016bn al-nafs,\u201d not as psychological comfort but as an unavoidable intellectual stillness produced by certainty. The distinction between innate, primary knowledge and acquired, sensory knowledge is clarified. According to this view, many basic truths are created directly by God in the human mind, forming the epistemic basis upon which nazar yields certain knowledge.<\/p>\n

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

                              The seminar demonstrates the major conceptual components that structure later Mu\u02bftazilite theology: the reconfiguration of doctrines, the central place of nazar in obligation, the rational anthropology underlying duty, and the divergent explanations of Ab\u016b \u02bfAl\u012b and Ab\u016b H\u0101shim. The session sets the groundwork for analyzing later discussions in the text by clarifying the historical and theoretical framework of the Shar<\/em>\u1e25 al-U\u1e63\u016bl al-Khamsa<\/em>.<\/p>\n

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

                              \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 1. 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-8480","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8480","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=8480"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8480\/revisions"}],"predecessor-version":[{"id":8481,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8480\/revisions\/8481"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8480"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}