{"id":8486,"date":"2025-12-01T11:34:09","date_gmt":"2025-12-01T08:34:09","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8486"},"modified":"2025-12-01T11:34:09","modified_gmt":"2025-12-01T08:34:09","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-4-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 4. 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 l\u00fctuf<\/em> kavram\u0131n\u0131 nas\u0131l tan\u0131mlad\u0131\u011f\u0131n\u0131, marifetullah ile l\u00fctuf aras\u0131ndaki zorunlu ba\u011f\u0131 nas\u0131l kurdu\u011funu ve insan\u0131n sevap\u2013azap istihkak\u0131na ili\u015fkin bilginin neden yaln\u0131zca Allah\u2019\u0131 bilmekle tamamlanabildi\u011fini a\u00e7\u0131klamakt\u0131r. Ayr\u0131ca kelamc\u0131lar\u0131n nazar yoluyla Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131 nas\u0131l in\u015fa ettiklerini, te\u015fbih ve tenzih temelli iki farkl\u0131 \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131 ve ilk ilahiyat bilgisinin nas\u0131l kuruldu\u011funu ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. L\u00fctuf Kavram\u0131 ve Allah\u2019\u0131 Bilmenin L\u00fctuf Olu\u015fu<\/strong><\/li>\n<\/ol>\n

    L\u00fctuf, insan\u0131 vacipleri yerine getirmeye ve k\u00f6t\u00fcl\u00fcklerden ka\u00e7\u0131nmaya daha yak\u0131n h\u00e2le getiren bilgi ve \u015fartlar\u0131n tamam\u0131d\u0131r. L\u00fctuf kendi ba\u015f\u0131na vacip de\u011fildir fakat vacip olan\u0131n edas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131 i\u00e7in vacip kapsam\u0131na girer. Allah insana teklif y\u00f6neltmi\u015fse, teklifi yerine getirecek imk\u00e2n\u0131 da yarat\u0131r; bu imk\u00e2n l\u00fctuftur. Marifetullah da bu l\u00fctuf kapsam\u0131ndad\u0131r \u00e7\u00fcnk\u00fc Allah\u2019\u0131 bilmeyen bir kimse ne sevap\u2013azap istihkak\u0131 hakk\u0131nda bilgi sahibi olabilir ne de vacipleri yerine getirmenin anlam\u0131n\u0131 kavrayabilir. Allah\u2019a ili\u015fkin bilginin yoklu\u011fu insana yaln\u0131zca tabiat\u0131na ba\u011fl\u0131 d\u00fcnyevi hedefler b\u0131rak\u0131r; b\u00f6yle bir durumda insan hayvani bir canl\u0131 gibi \u00e7evresine uyum sa\u011flamaktan \u00f6teye ge\u00e7emez. L\u00fctuf, insan\u0131n iyili\u011fi bilip ona y\u00f6nelmesini, k\u00f6t\u00fcl\u00fc\u011f\u00fc bilip ondan ka\u00e7\u0131nmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan zemindir ancak bu zemin ki\u015fiyi zorunlu davranmaya sevk etmez; irade her a\u015famada \u00f6zg\u00fcrd\u00fcr.<\/p>\n

      \n
    1. Marifetullah\u0131n L\u00fctufla Kurdu\u011fu Ba\u011f ve Ahlak\u0131n Temeli<\/strong><\/li>\n<\/ol>\n

      Sevap ve azab\u0131 hak etme bilgisi yaln\u0131zca Allah\u2019a ili\u015fkin bilgiyle m\u00fcmk\u00fcnd\u00fcr; yarat\u0131c\u0131y\u0131, emir ve yasaklar\u0131n\u0131 bilmeyen bir kimse ahlaki sorumluluk d\u00fc\u015f\u00fcncesine ula\u015famaz. Hayvanlar\u0131n irade, ama\u00e7, gayret ve d\u00fczen kurma gibi insana benzeyen fiilleri olsa bile sevap ve azap hakk\u0131nda bilgileri yoktur; bunun nedeni marifetullah bilgisinden yoksun olmalar\u0131d\u0131r. Bu nedenle K\u00e2d\u00ee\u2019ye g\u00f6re ahlak\u0131n temeli marifetullaht\u0131r. Allah\u2019\u0131 bilmek yaln\u0131zca bir metafizik bilgi de\u011fil, ahlaki y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn ger\u00e7ekle\u015fmesini sa\u011flayan \u00f6n \u015fartt\u0131r.<\/p>\n

        \n
      1. Marifetullah\u0131n Ba\u015fka Yolla M\u00fcmk\u00fcn Olup Olamayaca\u011f\u0131 Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        \u0130lham, riyazet, inziva veya benzeri y\u00f6ntemler marifetullah i\u00e7in ge\u00e7erli yollar olarak g\u00f6r\u00fclmez. E\u011fer Allah dileseydi zorunlu bilgi yaratabilirdi fakat teklif sistemi zorunluluk \u00fczerine kurulmad\u0131\u011f\u0131ndan Allah insan\u0131 yaln\u0131zca nazarla y\u00fck\u00fcml\u00fc k\u0131lm\u0131\u015ft\u0131r. L\u00fctuf marifetullahla tamamlan\u0131r \u00e7\u00fcnk\u00fc sevap\u2013azap istihkak\u0131 ba\u015fka hi\u00e7bir bilgi t\u00fcr\u00fcyle temellendirilemez; ne duyusal idrak ne zorunlu bilgi bu alan\u0131 doldurabilir.<\/p>\n

          \n
        1. Allah\u2019\u0131 Tan\u0131man\u0131n Nazar\u00ee Yap\u0131s\u0131: Te\u015fbih ve Tenzih Temelli \u0130ki \u00c7\u0131k\u0131\u015f<\/strong><\/li>\n<\/ol>\n

          \u0130nsan\u0131n Allah\u2019a ili\u015fkin elde etti\u011fi ilk nazar\u00ee bilginin kayna\u011f\u0131 konusunda Ebu H\u00fcseyin ile Ebu Ali aras\u0131nda iki yakla\u015f\u0131m vard\u0131r. Ebu H\u00fcseyin\u2019e g\u00f6re insan kendi fiil\u2013fail ili\u015fkisine bakarak \u00e2lemin failini d\u00fc\u015f\u00fcn\u00fcr; burada hareket noktas\u0131 benzerliktir. Ebu Ali ise muhtes varl\u0131klar\u0131n hi\u00e7birine benzemeyen bir ilkeye dayan\u0131lmas\u0131 gerekti\u011fini s\u00f6yler; bu yakla\u015f\u0131m tamamen tenzih temellidir. Her iki g\u00f6r\u00fc\u015fte de nazar\u0131n sonucunda \u00e2lemin bir failden \u00e7\u0131kt\u0131\u011f\u0131 bilgisi elde edilir; ard\u0131ndan bu failin kudreti, ilmi, hayat\u0131 ve idraki yine fiillerden hareketle \u00e7\u0131kar\u0131l\u0131r. B\u00f6ylece kelamc\u0131lar Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131 a\u015famal\u0131 bi\u00e7imde nazar\u00ee olarak in\u015fa eder.<\/p>\n

            \n
          1. S\u0131fatlar\u0131n \u0130n\u015fas\u0131 ve V\u00fccudun Sonradan Tespit Edilen Bir Nitelik Olu\u015fu<\/strong><\/li>\n<\/ol>\n

            Fiillerin d\u00fczeni kudrete, kudret ilme, ilim hayata, hayat idrake g\u00f6t\u00fcr\u00fcr. Bu a\u015famalardan sonra kelamc\u0131, bu s\u0131fatlar\u0131n bir zatta bulunabilmesinin onun mevcut olmas\u0131n\u0131 gerektirdi\u011fini anlar. B\u00f6ylece v\u00fccut s\u0131fat\u0131 ba\u015fka s\u0131fatlar\u0131n ard\u0131ndan yer al\u0131r. Hadis varl\u0131klar nas\u0131l bir zat ve s\u0131fat d\u00fczeni i\u00e7inde anla\u015f\u0131l\u0131yorsa, Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131 da ayn\u0131 tutarl\u0131l\u0131k i\u00e7inde, fakat m\u00fcnezzeh bir d\u00fczlemde anla\u015f\u0131l\u0131r. Bu \u00e7er\u00e7evede Allah\u2019\u0131n kadim oldu\u011fu, cisim olmad\u0131\u011f\u0131, par\u00e7alardan olu\u015fmad\u0131\u011f\u0131, m\u00fccaveret ve temas gibi duyusal niteliklerle idrak edilemeyece\u011fi sonucuna var\u0131l\u0131r.<\/p>\n

              \n
            1. Tevhid, Ehadiyet ve Vahidiyetin Temellendirilmesi<\/strong><\/li>\n<\/ol>\n

              Kelamc\u0131lar Allah\u2019\u0131n birli\u011fini yaln\u0131zca say\u0131sal birlik anlam\u0131nda de\u011fil, zat\u0131n yal\u0131nl\u0131\u011f\u0131 ve par\u00e7alanamazl\u0131\u011f\u0131 anlam\u0131nda da temellendirirler. \u0130ki kadim varl\u0131\u011f\u0131n bulunmas\u0131 ilahiyetin bozulmas\u0131na yol a\u00e7aca\u011f\u0131ndan Allah\u2019\u0131n tekli\u011fi zorunlu kabul edilir. B\u00f6ylece tevhid ve adalet ilkeleri kelam\u0131n ilk uluhiyet tasar\u0131m\u0131n\u0131n temelini olu\u015fturur.<\/p>\n

                \n
              1. Nazar\u0131n Tek Y\u00f6ntem Olu\u015fu ve \u0130lhamc\u0131 Yakla\u015f\u0131mlar\u0131n Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

                Ashab\u00fc\u2019l-maarif ve benzeri z\u00fcmrelerin bilginin ilhamla elde edildi\u011fi y\u00f6n\u00fcndeki iddialar\u0131 ele\u015ftirilir. \u201cMahallin tabiat\u0131na bakarak bilginin do\u011fmas\u0131\u201d \u015feklindeki yakla\u015f\u0131mlar nazar yerine pasif tefekk\u00fcr \u00f6nerdi\u011finden mutezileye g\u00f6re ge\u00e7ersizdir. Bu g\u00f6r\u00fc\u015flerin hi\u00e7birinde bilgiye g\u00f6t\u00fcren zorunlu bir ba\u011f yoktur; bilgi ancak akl\u0131n sebepler aras\u0131nda kurdu\u011fu ili\u015fkiyle do\u011far. Kelam\u0131n nazari yap\u0131s\u0131 bu noktada mistik y\u00f6ntemlerden kesin \u015fekilde ayr\u0131l\u0131r.<\/p>\n

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

                Bu seminer, l\u00fctuf kavram\u0131n\u0131n marifetullahla kurdu\u011fu zorunlu ili\u015fkiyi a\u00e7\u0131klayarak kelam\u0131n ahlaki ve teorik yap\u0131s\u0131n\u0131 temellendirir. Allah\u2019\u0131n bilinememesi durumunda ahlaki sistemin kurulamayaca\u011f\u0131, sevap\u2013azap istihkak\u0131n\u0131n marifetullaha ba\u011fl\u0131 oldu\u011fu ve nazar\u0131n tek bilgi yolu olarak korunmas\u0131n\u0131n kelam\u0131n kimli\u011fini belirledi\u011fi ortaya konur. Ayr\u0131ca te\u015fbih ve tenzih temelli nazar s\u00fcre\u00e7leriyle Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131n nas\u0131l in\u015fa edildi\u011fi, tevhid ve adalet ilkelerinin bu s\u00fcrecin doruk noktas\u0131n\u0131 olu\u015fturdu\u011fu g\u00f6sterilir.<\/p>\n

                 <\/p>\n

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

                The aim of this seminar is to clarify how Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r defines grace<\/em> (lu\u1e6df), how he establishes a necessary connection between knowledge of God and grace, and why the knowledge of deserving reward or punishment can be completed only through knowing God. It also aims to show how theologians construct divine attributes through nazar, how two different starting points\u2014analogy and absolute transcendence\u2014emerge, and how the first rational knowledge of God is formed.<\/p>\n

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

                  \n
                1. The Concept of Grace and the Notion That Knowing God Is Grace<\/strong><\/li>\n<\/ol>\n

                  Grace consists of all conditions and forms of knowledge that bring a person closer to fulfilling obligations and avoiding wrong actions. Grace is not obligatory by itself, but since it enables the performance of what is obligatory, it becomes part of the obligatory. If God has imposed obligation on human beings, He also creates the conditions enabling its fulfillment; these conditions are grace. Knowledge of God belongs to this category, because without such knowledge a person cannot understand obligation or moral desert. Without knowing God, a person is confined to purely natural, worldly aims and becomes similar to an animal that merely adapts to its environment. Yet grace does not impose necessity; the human being remains free at every stage.<\/p>\n

                    \n
                  1. The Bond Between Knowledge of God and Moral Responsibility<\/strong><\/li>\n<\/ol>\n

                    Knowledge of deserving reward or punishment is possible only through knowledge of God; one who does not know the Creator cannot reach the idea of moral responsibility. Although animals possess intention, struggle, order and purpose, they lack knowledge of reward and punishment because they do not know God. Thus the foundation of ethics is knowledge of God. This knowledge is not merely metaphysical but is the prerequisite for the moral life.<\/p>\n

                      \n
                    1. Whether Knowledge of God Could Come Through Another Path<\/strong><\/li>\n<\/ol>\n

                      Neither inspiration, ascetic practice nor retreat provides a valid path to knowledge of God. God could create necessary knowledge, but the system of obligation is not built upon necessity; therefore humans are bound only by nazar. Grace is completed by knowledge of God because no other type of knowledge\u2014neither necessary nor sensory\u2014can provide an account of moral desert.<\/p>\n

                        \n
                      1. The Rational Construction of Knowledge of God: Analogy and Transcendence<\/strong><\/li>\n<\/ol>\n

                        Regarding the first rational knowledge of God, two approaches appear: Ab\u016b \u1e24usayn bases it on analogy with the human act\u2013agent relation; Ab\u016b \u02bfAl\u012b grounds it on complete difference from created beings. Both approaches conclude that the world has an agent, and from the nature of its acts one derives divine power, knowledge, life and perception. Thus the theologians build divine attributes step by step through nazar.<\/p>\n

                          \n
                        1. The Derivation of Attributes and the Late Emergence of Existence as an Attribute<\/strong><\/li>\n<\/ol>\n

                          Order in the world leads to power, power to knowledge, knowledge to life, and life to perception. Only after these does the theologian understand that the bearer of these attributes must be existent. Thus existence is identified after other attributes. As created beings are understood through a structure of essence and attributes, divine essence and attributes are likewise understood coherently, though in a transcendent mode. From this reasoning follow God\u2019s eternity, non-corporeality, lack of parts, and impossibility of sensory contact.<\/p>\n

                            \n
                          1. The Foundation of Unity, Uniqueness and Simplicity<\/strong><\/li>\n<\/ol>\n

                            The unity of God is established not only numerically but also in the sense of simplicity and non-composition. The presence of two eternal beings would destroy divinity; therefore divine unity is necessary. The principles of divine unity and justice become the center of theological construction.<\/p>\n

                              \n
                            1. Nazar as the Only Valid Method and the Critique of Inspirational Approaches<\/strong><\/li>\n<\/ol>\n

                              Groups who claimed that knowledge arises through inspiration are criticized. The idea of letting knowledge arise merely by attending to the \u201cnature of the locus\u201d proposes passive contemplation rather than rational inquiry and is rejected. No necessary connection between such methods and knowledge exists; knowledge is produced only by the intellect\u2019s linking of causes. In this respect the rational nature of kal\u0101m is strictly distinguished from mystical methodologies.<\/p>\n

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

                              This seminar establishes the moral and theoretical structure of kal\u0101m by clarifying the link between grace and knowledge of God. It shows that without knowledge of God there can be no ethics, no moral desert, and no meaningful obligation. Nazar is preserved as the sole method of acquiring this knowledge, and the construction of divine attributes reveals how unity and justice form the culmination of theological reflection.<\/p>\n

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

                              \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 4. 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-8486","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8486","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=8486"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8486\/revisions"}],"predecessor-version":[{"id":8487,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8486\/revisions\/8487"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8486"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}