{"id":8482,"date":"2025-12-01T11:33:02","date_gmt":"2025-12-01T08:33:02","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8482"},"modified":"2025-12-01T11:33:02","modified_gmt":"2025-12-01T08:33:02","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-2-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, \u201cVaciplerin ilki Allah\u2019\u0131 bilmek yolunda nazard\u0131r\u201d c\u00fcmlesinin \u015eerhu\u2019l-Us\u00fbli\u2019l-Hamse ba\u011flam\u0131nda nas\u0131l \u00e7\u00f6z\u00fcmlendi\u011fini, metnin temel kavramsal \u00f6rg\u00fcs\u00fcn\u00fcn nas\u0131l kuruldu\u011funu ve bu c\u00fcmlenin bilgi, yol ve nazar \u00fc\u00e7l\u00fcs\u00fc \u00fczerinden hangi teorik temellere yasland\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Seminer ayr\u0131ca zaruri bilgi tan\u0131mlar\u0131n\u0131, zaruri\u2013nazari ayr\u0131m\u0131n\u0131n mant\u0131ksal s\u0131n\u0131rlar\u0131n\u0131, m\u00fcpted\u00e2 bilgi kategorilerini, Mutezile i\u00e7i ihtilaf noktalar\u0131n\u0131 ve Ashab\u00fc\u2019l-Ma\u2018rif ekol\u00fcne y\u00f6neltilen ele\u015ftirilerin arka plan\u0131n\u0131 ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde ele almaktad\u0131r.<\/p>\n

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

    \n
  1. Birinci C\u00fcmlenin Kavramsal \u00c7\u00f6z\u00fcmlemesi: Bilgi, Yol ve Nazar<\/strong><\/li>\n<\/ol>\n

    Seminer, \u201cVaciplerin ilki Allah\u2019\u0131 bilmek yolunda nazard\u0131r\u201d c\u00fcmlesinin \u00fc\u00e7 temel kavram \u00fczerine kurulu oldu\u011funu vurgular: bilgi, yol (tarik) ve nazar. Metin, bu \u00fc\u00e7 kavram\u0131n her birini \u00e7\u00f6z\u00fcmleyerek nazar\u0131n neden din\u00ee bilginin ba\u015flang\u0131\u00e7 noktas\u0131 yap\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Bilginin ne oldu\u011fu, nas\u0131l elde edildi\u011fi, yol kavram\u0131n\u0131n m\u00fc\u015fahede ve nazar olarak ikiye ayr\u0131ld\u0131\u011f\u0131 ve Allah\u2019\u0131 bilmenin yaln\u0131zca nazarla m\u00fcmk\u00fcn oldu\u011fu tezi seminerin ilk b\u00f6l\u00fcm\u00fcn\u00fcn omurgas\u0131n\u0131 olu\u015fturur.<\/p>\n

      \n
    1. Zaruri Bilginin Tan\u0131m\u0131 ve Kategorileri<\/strong><\/li>\n<\/ol>\n

      Zaruri bilgi, ki\u015finin kendi iradesi olmaks\u0131z\u0131n zihninde meydana gelen ve \u015f\u00fcphe ile ortadan kald\u0131r\u0131lamayan bilgi olarak tan\u0131mlan\u0131r. Seminerde zaruri bilginin iki ana kategorisi ayr\u0131nt\u0131l\u0131 olarak incelenir: ba\u015flang\u0131\u00e7ta do\u011frudan meydana gelen bilgiler (m\u00fcpted\u00e2) ve bir yolla veya yola benzer bir sebeple meydana gelen bilgiler. Zat\u0131 bilmeden h\u00e2lin bilinememesi \u00f6rne\u011fi \u00fczerinden, kavramsal zorunluluk ta\u015f\u0131yan zaruri bilgilerin ilah\u00ee irade ile dahi de\u011fi\u015ftirilemeyecek bir yap\u0131ya sahip oldu\u011fu a\u00e7\u0131klan\u0131r. Bu \u00e7er\u00e7evede zaruri bilginin epistemolojik g\u00fcc\u00fc ve kel\u00e2m ilmindeki belirleyici rol\u00fc ortaya konur.<\/p>\n

        \n
      1. M\u00fcpted\u00e2 Bilgilerin Akl\u0131n Kemali Ba\u011flam\u0131nda Tasnifi<\/strong><\/li>\n<\/ol>\n

        Seminerde m\u00fcpted\u00e2 bilgiler ikiye ayr\u0131l\u0131r: akl\u0131n kemalini olu\u015fturan bilgiler ve akl\u0131n kemalinden olmayan bilgiler. \u201cBir \u015fey ya vard\u0131r ya yoktur\u201d gibi mant\u0131ksal ilkeler akl\u0131n do\u011frudan yap\u0131s\u0131n\u0131 olu\u015ftururken, d\u00fcn g\u00f6r\u00fclen bir ki\u015finin bug\u00fcn ayn\u0131 ki\u015fi oldu\u011funun bilinmesi gibi bilgiler akl\u0131n kemaline d\u00e2hil de\u011fildir. Bu ayr\u0131m, bilgi teorisinin temelini olu\u015fturur ve kel\u00e2mc\u0131lar\u0131n bilgiyi nas\u0131l s\u0131n\u0131fland\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6sterir. Akl\u0131n kemalini olu\u015fturan zaruri bilgiler Allah taraf\u0131ndan do\u011frudan yarat\u0131lan ilkelerdir ve her t\u00fcrl\u00fc istidl\u00e2lin zeminini olu\u015fturur.<\/p>\n

          \n
        1. \u0130drak Ara\u00e7lar\u0131, Yolla Bilgi ve Yolsuz Bilgi Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

          G\u00f6rme, i\u015fitme, dokunma gibi idrak ara\u00e7lar\u0131yla elde edilen bilgiler \u201cyolla meydana gelen\u201d bilgiler olarak s\u0131n\u0131fland\u0131r\u0131l\u0131rken, zat\u2013hal ili\u015fkisi gibi zorunlu kavramsal ba\u011flant\u0131lardan do\u011fan bilgiler \u201cyola benzer\u201d \u015fekilde olu\u015furlar. Bu ayr\u0131m, ilah\u00ee yaratman\u0131n bilgi \u00fczerindeki etkisini anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir; \u00e7\u00fcnk\u00fc baz\u0131 bilgiler Allah taraf\u0131ndan idrak vas\u0131tas\u0131n\u0131 ortadan kald\u0131rmaks\u0131z\u0131n yarat\u0131labilirken, baz\u0131 bilgiler kavramsal yap\u0131lar\u0131 gere\u011fi farkl\u0131 bir yolla yarat\u0131lmaya elveri\u015fli de\u011fildir.<\/p>\n

            \n
          1. Zaruri Bilgi \u2013 Nazari Bilgi D\u00f6n\u00fc\u015f\u00fcm\u00fc Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            Seminerin \u00f6nemli temalar\u0131ndan biri, zaruri bilginin nazariye veya nazari bilginin zarurete d\u00f6n\u00fc\u015f\u00fcp d\u00f6n\u00fc\u015femeyece\u011fi tart\u0131\u015fmas\u0131d\u0131r. K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, bilginin karakterinin de\u011fi\u015fmeyece\u011fini savunur; bilgi bir kez kazan\u0131ld\u0131ktan sonra ayn\u0131 ki\u015fide zorunludan nazariye veya nazariden zorunluya d\u00f6n\u00fc\u015fmez. Ancak farkl\u0131 ki\u015filerde ayn\u0131 bilginin biri i\u00e7in nazari, di\u011feri i\u00e7in zaruri olabilece\u011fi kabul edilir. Bu tart\u0131\u015fma Ashab\u00fc\u2019l-Ma\u2018rif ekol\u00fcn\u00fcn iddialar\u0131 ba\u011flam\u0131nda de\u011ferlendirilir ve bu ekol\u00fcn g\u00f6r\u00fc\u015flerinin epistemolojik ve kel\u00e2m\u00ee sorunlar do\u011furdu\u011fu belirtilir.<\/p>\n

              \n
            1. Allah\u2019\u0131n Bilgisinin Zaruri mi Nazari mi Oldu\u011fu Meselesi<\/strong><\/li>\n<\/ol>\n

              Seminerde Allah\u2019a ili\u015fkin bilginin zaruri olup olamayaca\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. Baz\u0131 ekoller Allah\u2019\u0131n bilgisinin zorunlu olabilece\u011fini iddia ederken, K\u00e2d\u00ee Abd\u00fclcebb\u00e2r bunun \u00e7e\u015fitli sorunlara yol a\u00e7aca\u011f\u0131n\u0131 ifade eder. Zorunlu bilginin Allah taraf\u0131ndan yarat\u0131lmad\u0131\u011f\u0131 durumda ki\u015finin mazur say\u0131lmas\u0131 gerekti\u011fi ve bunun teklif teorisini ge\u00e7ersiz k\u0131laca\u011f\u0131 y\u00f6n\u00fcndeki ele\u015ftiriler tart\u0131\u015fman\u0131n merkezinde yer al\u0131r. Ayr\u0131ca zorunlu bilginin inat\u00e7\u0131 ink\u00e2r \u00f6rneklerine indirgenemeyece\u011fi, zira bunun insan iradesi ve toplumsal ger\u00e7eklikle ba\u011fda\u015fmad\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r.<\/p>\n

                \n
              1. Ashab\u00fc\u2019l-Ma\u2018rif Ekol\u00fcne Ele\u015ftiriler<\/strong><\/li>\n<\/ol>\n

                Ashab\u00fc\u2019l-Ma\u2018rif\u2019in \u201cbilgilerin tamam\u0131 zaruridir\u201d tezinin sonu\u00e7lar\u0131 de\u011ferlendirilir. Bu g\u00f6r\u00fc\u015f, teklifi anlams\u0131zla\u015ft\u0131ran bir yap\u0131ya sahiptir; \u00e7\u00fcnk\u00fc bilgi Allah taraf\u0131ndan zorunlu olarak yarat\u0131l\u0131yorsa ki\u015finin bilgiye sahip olmamas\u0131 veya bilgiyi terk etmesi m\u00fcmk\u00fcn de\u011fildir. Bu ise \u00f6d\u00fcl ve ceza tasavvurunu imk\u00e2ns\u0131z k\u0131lar. K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, bu tezin kader anlay\u0131\u015f\u0131yla da \u00e7eli\u015fti\u011fini, insan fiillerinin anlam\u0131n\u0131 yok etti\u011fini ve iradeyi anlams\u0131zla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 belirtir.<\/p>\n

                  \n
                1. Allah\u2019\u0131 Bilmenin Yolu: Nazar ve M\u00fc\u015fahedenin Reddi<\/strong><\/li>\n<\/ol>\n

                  Mutezile\u2019ye g\u00f6re Allah\u2019\u0131 bilmenin yolu yaln\u0131zca nazard\u0131r; m\u00fc\u015fahede (g\u00f6rme) yoluyla bilmek m\u00fcmk\u00fcn de\u011fildir. Seminerde bunun arka plan\u0131 a\u00e7\u0131klan\u0131r: Allah\u2019\u0131n manevi bir varl\u0131k olmas\u0131, sureti bulunmamas\u0131 ve duyusal idrake konu olamamas\u0131 sebebiyle m\u00fc\u015fahede teorik olarak imk\u00e2ns\u0131zd\u0131r. Bu tart\u0131\u015fma r\u00fc\u2019yetullah meselesine ba\u011flan\u0131r ve S\u00fcnn\u00ee ekollerin \u201cvar olan her \u015fey g\u00f6r\u00fclebilir\u201d ilkesinin Mutezile taraf\u0131ndan neden reddedildi\u011fi anlat\u0131l\u0131r.<\/p>\n

                    \n
                  1. L\u00fctuf Teorisi ve Nazar\u0131n Vacip Olu\u015fu<\/strong><\/li>\n<\/ol>\n

                    Seminerin sonunda nazar\u0131n vacip olu\u015funun gerek\u00e7esi tart\u0131\u015f\u0131l\u0131r. Ebu Ali nazar\u0131 terk etmenin \u00e7irkin (kabih) olmas\u0131 \u00fczerinden bir a\u00e7\u0131klama geli\u015ftirirken, Ebu H\u00e2\u015fim nazar\u0131n \u201cl\u00fctuf\u201d kategorisi i\u00e7inde de\u011ferlendirilmesi gerekti\u011fini savunur. L\u00fctuf, insan\u0131 iyiyi yapmaya ve k\u00f6t\u00fcl\u00fckten uzakla\u015fmaya yakla\u015ft\u0131ran \u015feydir. \u0130nsan akl\u0131n kemaline ula\u015fm\u0131\u015fsa ve nimetler i\u00e7inde bulundu\u011funu idrak ediyorsa, bu idrak onu sorumlulu\u011fa g\u00f6t\u00fcr\u00fcr; marifetullah ise bu sorumlulu\u011fun merkezidir. B\u00f6ylece nazar, teklif teorisinin ba\u015flang\u0131c\u0131 h\u00e2line gelir.<\/p>\n

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

                    Bu seminer, bilginin mahiyeti ve s\u0131n\u0131fland\u0131r\u0131lmas\u0131ndan ba\u015flayarak nazar\u0131n epistemolojik stat\u00fcs\u00fcn\u00fc, teklifle ili\u015fkisini ve Allah\u2019\u0131 bilmenin neden yaln\u0131zca nazar yoluyla m\u00fcmk\u00fcn oldu\u011funu sistematik bi\u00e7imde ortaya koymu\u015ftur. Zaruri\u2013nazari ayr\u0131m\u0131n\u0131n s\u0131n\u0131rlar\u0131, m\u00fcpted\u00e2 bilgi kategorileri, kel\u00e2m\u00ee ele\u015ftiriler ve l\u00fctuf teorisinin i\u015flevi bir araya geldi\u011finde, nazar\u0131n Mutezile d\u00fc\u015f\u00fcncesinde hem bilgi \u00fcretiminin hem de dini y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn ilk basama\u011f\u0131 oldu\u011fu a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir.<\/p>\n

                     <\/p>\n

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

                    The purpose of this seminar is to clarify how the sentence \u201cThe first of the obligations is nazar on the path to knowing God\u201d is analyzed within the context of Shar<\/em>\u1e25 al-U\u1e63\u016bl al-Khamsa<\/em>, how the conceptual structure of the text is built, and how this sentence rests on the triad of knowledge, path, and nazar. The seminar also examines definitions of necessary knowledge, the logical limits of the necessary\u2013inferential distinction, the categories of initial knowledge, points of disagreement within the Mu\u02bftazila, and the background of the critiques directed at the Ash\u0101b al-Ma\u02bfrif school.<\/p>\n

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

                      \n
                    1. Conceptual Analysis of the First Sentence: Knowledge, Path, and Nazar<\/strong><\/li>\n<\/ol>\n

                      The seminar emphasizes that the sentence \u201cThe first obligation is nazar on the path to knowing God\u201d is structured on three concepts: knowledge, path, and nazar. The text analyzes these concepts to explain why nazar is the starting point of religious knowledge. The discussion establishes what knowledge is, how it is acquired, how the concept of path is divided into observation and nazar, and why God can only be known through nazar.<\/p>\n

                        \n
                      1. Definition and Categories of Necessary Knowledge<\/strong><\/li>\n<\/ol>\n

                        Necessary knowledge is defined as that which occurs in the mind without one\u2019s deliberate choice and cannot be removed by doubt. Two categories are examined in detail: knowledge occurring directly at the outset and knowledge occurring through a path or something resembling a path. The example of not being able to know an accident without knowing a substance illustrates that some necessary knowledge has a conceptual necessity that even divine power does not alter.<\/p>\n

                          \n
                        1. The Classification of Initial Knowledge within the Framework of the Perfection of the Intellect<\/strong><\/li>\n<\/ol>\n

                          Initial knowledge is divided into that which constitutes the perfection of the intellect and that which does not. Logical principles such as \u201ca thing either exists or does not exist\u201d belong to the first group, whereas recognizing a person seen yesterday as the same person seen today does not. This distinction forms the foundation of Mu\u02bftazilite epistemology.<\/p>\n

                            \n
                          1. Sense Perception and the Distinction between Path-Knowledge and Non-Path Knowledge<\/strong><\/li>\n<\/ol>\n

                            Knowledge gained through sense perception constitutes path-knowledge, while knowledge obtained through conceptual necessity constitutes non-path but path-like knowledge. This distinction helps explain why certain kinds of knowledge can be created directly by God and others cannot, due to their conceptual structure.<\/p>\n

                              \n
                            1. The Debate on the Transformation of Necessary and Inferential Knowledge<\/strong><\/li>\n<\/ol>\n

                              Whether necessary knowledge can become inferential or vice versa is debated. Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r asserts that the character of knowledge does not change within the same person. However, the same piece of knowledge may be necessary for one person and inferential for another. This debate is examined through the claims of the Ash\u0101b al-Ma\u02bfrif school.<\/p>\n

                                \n
                              1. Whether the Knowledge of God Can Be Necessary or Inferential<\/strong><\/li>\n<\/ol>\n

                                The seminar discusses whether knowledge of God can be necessary. Some early theorists argued that it can be, but Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r objects, citing the collapse of accountability if such knowledge were wholly necessary. He also rejects the idea that ignorance of God would then be excusable, which contradicts the Mu\u02bftazilite framework of human responsibility.<\/p>\n

                                  \n
                                1. Critiques of the Ash\u0101b al-Ma<\/strong>\u02bfrif School<\/strong><\/li>\n<\/ol>\n

                                  The view that \u201call knowledge is necessary\u201d is evaluated critically. This position undermines moral responsibility, since individuals would have no control over their knowledge-state. It also contradicts Mu\u02bftazilite understandings of agency and moral desert. Hence the school\u2019s position is considered epistemologically and theologically problematic.<\/p>\n

                                    \n
                                  1. The Path to Knowing God: Nazar and the Rejection of Observation<\/strong><\/li>\n<\/ol>\n

                                    According to the Mu\u02bftazila, observation cannot lead to knowledge of God because God has no form and cannot be perceived by the senses. This relates to the broader debate on beatific vision. The seminar explains why Mu\u02bftazilites reject the Sunni argument that anything that exists can be seen.<\/p>\n

                                      \n
                                    1. The Theory of Divine Grace (Lu<\/strong>\u1e6df) and the Obligation of Nazar<\/strong><\/li>\n<\/ol>\n

                                      The seminar concludes with a discussion of why nazar is obligatory. Ab\u016b \u02bfAl\u012b explains it in terms of the avoidance of moral ugliness, whereas Ab\u016b H\u0101shim frames it as a matter of divine grace: grace is that which brings the human being closer to fulfilling obligations and avoiding wrongs. This makes nazar the foundational act that initiates religious responsibility.<\/p>\n

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

                                      The seminar systematically lays out how nazar becomes the first step of both knowledge and responsibility in Mu\u02bftazilite theology. Through the analysis of necessary and inferential knowledge, initial knowledge categories, theological critiques, and the theory of divine grace, the seminar establishes why only nazar can ground the knowledge of God and how this forms the basis of the entire system of obligation.<\/p>\n

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

                                      \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 2. 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-8482","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8482","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=8482"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8482\/revisions"}],"predecessor-version":[{"id":8483,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8482\/revisions\/8483"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8482"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}