{"id":8484,"date":"2025-12-01T11:33:31","date_gmt":"2025-12-01T08:33:31","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8484"},"modified":"2025-12-01T11:33:31","modified_gmt":"2025-12-01T08:33:31","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-3-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 3. 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 marifetullah bahsinde ileri s\u00fcrd\u00fc\u011f\u00fc \u201cAllah\u2019\u0131n yaln\u0131zca nazar yoluyla bilinebilece\u011fi\u201d iddias\u0131n\u0131, bunun kelam gelene\u011fine nas\u0131l bir kimlik kazand\u0131rd\u0131\u011f\u0131n\u0131 ve nazar\u2013taklit tart\u0131\u015fmas\u0131n\u0131n kelam tarihindeki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc rol\u00fcn\u00fc a\u00e7\u0131klamakt\u0131r. Metin \u00fczerinden gidilerek marifetullah\u0131n neden zorunlu bilgiyle veya duyusal idrakle ger\u00e7ekle\u015femeyece\u011fi, ni\u00e7in taklit yolunun asla yeterli g\u00f6r\u00fclmedi\u011fi ve nazar\u0131n kelam ilminin yap\u0131s\u0131n\u0131 kuran temel ilke h\u00e2line nas\u0131l geldi\u011fi incelenir.<\/p>\n

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

    \n
  1. Marifetullah\u0131n Nazar\u00ee Olu\u015fu ve Kelam\u0131n Kimli\u011fi<\/strong><\/li>\n<\/ol>\n

    Mutezile\u2019ye g\u00f6re Allah hakk\u0131nda bilgi zorunlu veya duyusal de\u011fildir; yaln\u0131zca nazar yoluyla elde edilir. Bu yakla\u015f\u0131m, kelama \u00f6zg\u00fcn kimli\u011fini kazand\u0131ran tart\u0131\u015fman\u0131n merkezidir. Marifetullah\u0131n nazar\u00ee olu\u015fu, peygamberlik d\u0131\u015f\u0131nda hi\u00e7bir yolun zorunlu bilgi h\u00e2s\u0131l etmeyece\u011fi anlam\u0131na gelir; zorunlu bilgi yarat\u0131lmas\u0131 Allah\u2019\u0131n kudreti dahilindedir fakat bunun peygamberler d\u0131\u015f\u0131ndaki insanlar i\u00e7in y\u00f6ntemsel bir kar\u015f\u0131l\u0131\u011f\u0131 yoktur. B\u00f6ylece Allah\u2019\u0131n duyularla idrak edilemeyece\u011fi, riyazet veya mistik pratiklerle zorunlu bilgiye ula\u015f\u0131lamayaca\u011f\u0131, bu t\u00fcr iddialar\u0131n do\u011faya ayk\u0131r\u0131 oldu\u011fu belirtilir. Mutezile, bilgiyi nazar\u00ee g\u00f6rmekle kelam\u0131 b\u00fct\u00fcn\u00fcyle teorik bir disiplin olarak kurar; Allah-\u00e2lem ili\u015fkisini nazar\u00ee gerek\u00e7elerle temellendirdi\u011fi i\u00e7in kelam\u0131n b\u00fct\u00fcn yap\u0131s\u0131 nazar\u0131n imk\u00e2nlar\u0131na g\u00f6re bi\u00e7imlenir.<\/p>\n

      \n
    1. Nazar\u0131n Tek Ge\u00e7erli Yol Olu\u015fu<\/strong><\/li>\n<\/ol>\n

      Marifetullah\u0131n yolu olarak nazar\u0131n zorunlu olu\u015fu, kelamc\u0131n\u0131n g\u00f6revinin \u00f6nce nazar\u0131 tan\u0131mlamak, ard\u0131ndan nazar\u0131n \u00fcretti\u011fi bilgileri a\u015fama a\u015fama in\u015fa etmek oldu\u011funu g\u00f6sterir. Zorunlu bilgi yarat\u0131lmas\u0131 peygamberlerde m\u00fcmk\u00fcnd\u00fcr fakat insanlar\u0131n herhangi bir prati\u011fi zorunlu bilgi \u00fcretme g\u00fcc\u00fcne sahip de\u011fildir. Nazar, hem bilginin kayna\u011f\u0131 hem de bilgi \u00fcretiminin d\u00fczenleyicisi oldu\u011fu i\u00e7in kelamc\u0131, insan\u0131n Allah\u2019\u0131 nas\u0131l bildi\u011fini fiil-fail ili\u015fkisi \u00fczerinden d\u00fc\u015f\u00fcnmek zorundad\u0131r. Bilgiye te\u015fbihle mi, tenzihle mi yakla\u015f\u0131ld\u0131\u011f\u0131; insan\u0131n kendisini bilme bi\u00e7imiyle Tanr\u0131\u2019y\u0131 bilme bi\u00e7imi aras\u0131ndaki benzerlik ve fark bu \u00e7er\u00e7evede ele al\u0131n\u0131r.<\/p>\n

        \n
      1. Ehl-i S\u00fcnnetle Ayr\u0131\u015fma: M\u00fc\u015fahedeye A\u00e7\u0131lan Kap\u0131<\/strong><\/li>\n<\/ol>\n

        Ehl-i S\u00fcnnet kelam\u0131, Allah hakk\u0131nda bilginin \u00e7o\u011funlukla nazari oldu\u011funu kabul etmekle birlikte ilham ve m\u00fc\u015fahadeye bir kap\u0131 aralar; bu durum kelam\u0131n nazar merkezli kimli\u011fini zay\u0131flat\u0131r. Mutezile ise ilham ve m\u00fc\u015fahadeyi b\u00fct\u00fcn\u00fcyle kapat\u0131r; Allah\u2019\u0131n duyusal veya duyusala yak\u0131n bir idrakle bilinmesi m\u00fcmk\u00fcn de\u011fildir. Ehl-i S\u00fcnnet, dindarl\u0131k pratiklerinin Allah hakk\u0131nda yak\u00een sa\u011flayabilece\u011fini kabul ederken Mutezile\u2019ye g\u00f6re yak\u00een, ancak sahih inan\u00e7la desteklenen ihlasl\u0131 ve ihsanl\u0131 amelin sonucudur; amelin kendisi bilgi \u00fcretmez. Bu fark, kelam\u0131n tarihsel d\u00f6nemlendirilmesinde belirleyici bir nirengi noktas\u0131d\u0131r. 4. y\u00fczy\u0131ldan itibaren kelam\u0131n ana iddias\u0131n\u0131n zay\u0131flamas\u0131 tasavvufun g\u00fc\u00e7lenmesine, metafizi\u011fin tasavvufi bir alt disiplin olarak yeniden \u015fekillenmesine yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

          \n
        1. \u0130bn S\u00een\u00e2 ile Mutezile Aras\u0131ndaki Paralellikler<\/strong><\/li>\n<\/ol>\n

          \u0130bn S\u00een\u00e2\u2019n\u0131n metafizi\u011finin ilk bilgiden zorunlu varl\u0131\u011fa s\u0131\u00e7ray\u0131\u015f\u0131yla Mutezile\u2019nin \u201cilk bilgilerden marifetullaha ge\u00e7i\u015f\u201d y\u00f6ntemi aras\u0131nda dikkat \u00e7ekici benzerlik bulunur. Mutezile kelam\u0131, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ve insan\u0131n ahlaki sorumlulu\u011funu ayn\u0131 ilk bilgilerden hareketle temellendirir. Ayr\u0131ca \u0130bn S\u00een\u00e2\u2019n\u0131n \u0130\u015faretler<\/em> tasnifi ile Mutezile\u2019nin kelam tasnifi aras\u0131nda yap\u0131sal paralellik vard\u0131r: bilgi teorisi ba\u015fa, fizik ortada, metafizik ve ard\u0131ndan n\u00fcb\u00fcvvet sona yerle\u015ftirilmi\u015ftir. Bu paralellik, felsefe\u2013kelam etkile\u015fiminin birinci a\u015famas\u0131n\u0131n kelamdan felsefeye do\u011fru i\u015fledi\u011fini g\u00f6sterir.<\/p>\n

            \n
          1. Allah\u2019\u0131n Taklitle Bilinemeyece\u011fi G\u00f6r\u00fc\u015f\u00fc<\/strong><\/li>\n<\/ol>\n

            Taklidin m\u00fcmk\u00fcn olmay\u0131\u015f\u0131 birka\u00e7 gerek\u00e7eye dayan\u0131r. Birincisi, taklit eden ki\u015fi zaten bir tercihte bulunarak nazar yapm\u0131\u015f olur; bu nedenle taklit fiilen m\u00fcmk\u00fcn de\u011fildir. \u0130kincisi, z\u00fchd hayat\u0131 veya inziva hakikate ula\u015ft\u0131ran y\u00f6ntemler de\u011fildir; her inan\u00e7 gelene\u011finde zahitler bulundu\u011fu i\u00e7in z\u00fchd herhangi bir g\u00f6r\u00fc\u015f\u00fcn do\u011frulu\u011funa delil olamaz. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, taklit kabaht\u0131r; \u00e7\u00fcnk\u00fc taklit edilenin hata yapmayaca\u011f\u0131ndan emin olmak m\u00fcmk\u00fcn de\u011fildir. D\u00f6rd\u00fcnc\u00fcs\u00fc, taklit edilen kimse bilgiyi ya zorunlu ya nazar\u00ee \u015fekilde elde etmi\u015ftir: zorunlu bilgi olsa herkes bilir, taklitle elde edilmi\u015f olmas\u0131 ise sonsuz gerilemeye g\u00f6t\u00fcr\u00fcr; \u00f6yleyse nazar\u00ee olarak bilmi\u015ftir ve bu durumda taklit gereksizdir. Peygambere ittiba taklit de\u011fildir; \u00e7\u00fcnk\u00fc ittiban\u0131n temeli nazarla anla\u015f\u0131lan h\u00fcccettir. Bu nedenle peygambere uymak, nazar sonras\u0131nda ger\u00e7ekle\u015fti\u011fi i\u00e7in taklit kategorisine girmez.<\/p>\n

              \n
            1. F\u0131k\u0131h\u2013Kelam Ayr\u0131m\u0131 ve Taklidin \u00c7er\u00e7evesi<\/strong><\/li>\n<\/ol>\n

              F\u0131k\u0131hta taklit caizdir; \u00e7\u00fcnk\u00fc f\u0131khi meseleler zan ifade eder. Bir mezhebi benimsemek, di\u011fer mezhepleri bat\u0131l saymad\u0131k\u00e7a taklit say\u0131lmaz. Kelam ise zan de\u011fil, nazar alan\u0131d\u0131r; bu nedenle f\u0131khi taklit ile kelam\u00ee taklit k\u0131yaslanamaz. Mutezile cemaatinde kelam bilgisi s\u0131radan insanlar aras\u0131nda bile yayg\u0131n kabul g\u00f6rm\u00fc\u015f, toplumun d\u00fc\u015f\u00fcnsel kimli\u011fi nazara dayal\u0131 kelam ilkeleriyle \u015fekillenmi\u015ftir.<\/p>\n

                \n
              1. Kelam\u0131n Amac\u0131 ve N\u00fcb\u00fcvvetin Yeri<\/strong><\/li>\n<\/ol>\n

                Kelam, bir metni savunmak i\u00e7in de\u011fil, insan\u0131n kendi i\u00e7 \u015f\u00fcphelerini gidermek i\u00e7in nazar yoluyla kesin bilgiye ula\u015fmas\u0131n\u0131 hedefler. Bu nedenle kelam\u0131n ispatlamalar\u0131 \u00f6ncelikle m\u00fcmin i\u00e7indir; iman tahkike ula\u015fs\u0131n diyedir. N\u00fcb\u00fcvvet bu nazari in\u015fadan sonra gelir; \u00f6nce Allah\u2019\u0131n varl\u0131\u011f\u0131 ve s\u0131fatlar\u0131 nazarla temellendirilir, sonra n\u00fcb\u00fcvvet iddias\u0131 tevat\u00fcr ve delalet tart\u0131\u015fmalar\u0131yla de\u011ferlendirilir. Peygamberin son olu\u015funun ispat\u0131 da ancak peygamberin haberine dayan\u0131r; kelamc\u0131lar bu konuda ba\u015fka bir yol g\u00f6rmezler.<\/p>\n

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

                Bu seminerde marifetullah\u0131n nazar\u00ee olu\u015fu \u00fczerinden kelam\u0131n kendine \u00f6zg\u00fc yap\u0131s\u0131 a\u00e7\u0131klan\u0131r. Taklit yolunun neden kesin olarak reddedildi\u011fi, nazar\u0131n bilgi \u00fcretimindeki tek ge\u00e7erli yol olu\u015fu, n\u00fcb\u00fcvvetin nazardan sonra gelen bir a\u015fama olmas\u0131 ve 4. y\u00fczy\u0131ldan itibaren kelam\u0131n ana iddias\u0131n\u0131n nas\u0131l zay\u0131flad\u0131\u011f\u0131 ele al\u0131n\u0131r. Kelam\u0131n ger\u00e7ek kimli\u011fini belirleyen temel ilkenin \u201cAllah\u2019\u0131n ancak nazarla bilinebilece\u011fi\u201d iddias\u0131 oldu\u011fu, bu ilkenin gev\u015fetilmesiyle kelam\u0131n hakikat ara\u015ft\u0131rmas\u0131 niteli\u011finin zay\u0131flad\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

                 <\/p>\n

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

                The aim of this seminar is to explain Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r\u2019s claim that God can only be known through rational inquiry (nazar), to show how this claim gives kal\u0101m its distinctive identity, and to clarify why the debate on nazar and taql\u012bd is a transformative point in the history of kal\u0101m. The session investigates why knowledge of God cannot be attained through necessity or sensory perception, why taql\u012bd is never sufficient, and how nazar becomes the foundational principle shaping the structure of kal\u0101m.<\/p>\n

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

                  \n
                1. The Rational Nature of Knowing God and the Identity of Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                  According to the Mu\u02bftazila, knowledge of God is neither necessary nor sensory; it is attained only through nazar. This constitutes the core discussion that defines kal\u0101m. Since there is no method by which non-prophets may receive necessary knowledge, and because God cannot be perceived by the senses, mystical practices cannot yield certain knowledge of Him. By grounding all knowledge in rational inquiry, the Mu\u02bftazila establish kal\u0101m as a fully theoretical discipline. The structure of kal\u0101m is shaped accordingly: knowing the world and knowing God both depend on nazar.<\/p>\n

                    \n
                  1. Nazar as the Sole Valid Path<\/strong><\/li>\n<\/ol>\n

                    The obligation of nazar means that the kal\u0101m scholar must first define nazar and then construct the stages of knowledge obtained through it. Since necessary knowledge cannot be methodically produced by human effort, and since sensory knowledge is impossible in relation to God, nazar becomes the only viable path. Thus the study of whether we know God through resemblance or transcendence, and whether human self-knowledge parallels knowledge of God, belongs to the kal\u0101m framework.<\/p>\n

                      \n
                    1. Divergence from Sunn\u012b Kal\u0101m: Opening a Door to Intuition<\/strong><\/li>\n<\/ol>\n

                      Sunn\u012b kal\u0101m accepts the predominance of nazar but leaves room for intuition or inner witnessing, thereby weakening nazar\u2019s centrality. The Mu\u02bftazila reject all such possibilities. Sensory or quasi-sensory apprehension of God is deemed impossible. While Sunn\u012b authors consider devotional practice capable of producing certainty, the Mu\u02bftazila hold that certainty arises only when correct belief is accompanied by sincerity and excellence; practice alone cannot yield knowledge. This distinction marks a turning point in the methodological history of kal\u0101m and explains the later rise of Sufism and metaphysical mysticism.<\/p>\n

                        \n
                      1. Parallels Between Ibn S\u012bn\u0101 and the Mu<\/strong>\u02bftazila<\/strong><\/li>\n<\/ol>\n

                        There are striking parallels between Ibn S\u012bn\u0101\u2019s leap from first principles to the Necessary Existent and the Mu\u02bftazilite move from first knowledge to knowledge of God. Mu\u02bftazilite kal\u0101m also grounds both theology and ethics in these initial principles. Moreover, Ibn S\u012bn\u0101\u2019s structure in al-Ish\u0101r\u0101t<\/em> mirrors Mu\u02bftazilite classifications: placing epistemology first, physics in the middle, metaphysics after that, and prophethood at the end. This shows that the earliest moment of kal\u0101m\u2013philosophy interaction flowed from kal\u0101m toward philosophy.<\/p>\n

                          \n
                        1. The Claim That God Cannot Be Known by Taql\u012bd<\/strong><\/li>\n<\/ol>\n

                          Taql\u012bd is impossible for several reasons. One who imitates must already exercise preference, which requires nazar; thus taql\u012bd cannot function independently. Ascetic life or seclusion cannot be evidence of truth, since all communities\u2014Muslim and non-Muslim\u2014have ascetics. Taql\u012bd is morally objectionable because no non-prophet can be assumed free from error. If the person imitated learned through necessity, everyone would share that knowledge; if he learned by taql\u012bd, an infinite regress would occur; therefore he must have learned through nazar, making imitation pointless. Following the Prophet is not taql\u012bd because it is grounded in demonstrative proof understood through nazar.<\/p>\n

                            \n
                          1. The Distinction Between Law and Theology<\/strong><\/li>\n<\/ol>\n

                            In jurisprudence, taql\u012bd is permissible because legal matters belong to the domain of probabilistic reasoning. One may follow a school without treating other schools as false. Kal\u0101m, however, operates in the domain of demonstrative reasoning; thus legal taql\u012bd cannot be compared with theological inquiry. In Mu\u02bftazilite society, theological knowledge was widespread, shaping public intellectual culture around rational principles.<\/p>\n

                              \n
                            1. The Aim of Kal\u0101m and the Place of Prophethood<\/strong><\/li>\n<\/ol>\n

                              Kal\u0101m does not defend a sacred text; rather, it aims to eliminate the believer\u2019s inner doubts through rational demonstration. For this reason, its arguments are primarily directed inward\u2014toward the believer\u2014so that faith reaches the level of justification. Prophethood is considered only after the rational foundation of God\u2019s existence and attributes has been established. The proof of prophethood then depends on the analysis of transmitted reports and their meanings. The finality of prophethood rests solely on the testimony of the Prophet, and kal\u0101m scholars acknowledge no other means for establishing it.<\/p>\n

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

                              This seminar clarifies the structure of kal\u0101m through the rational nature of knowing God. It explains why taql\u012bd is categorically rejected, why nazar is the sole path to knowledge, why prophethood comes only after rational theology, and how the weakening of nazar-centered methodology changed kal\u0101m after the 4th century. The essential identity of kal\u0101m rests on the principle that \u201cGod is known only through nazar\u201d; once this principle is relaxed, the discipline loses its character as a science of truth.<\/p>\n

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

                              \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 3. 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-8484","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8484","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=8484"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8484\/revisions"}],"predecessor-version":[{"id":8485,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8484\/revisions\/8485"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8484"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}