{"id":8488,"date":"2025-12-01T11:34:35","date_gmt":"2025-12-01T08:34:35","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8488"},"modified":"2025-12-01T11:34:35","modified_gmt":"2025-12-01T08:34:35","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-5-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 5. 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 \u201cmarifetullah yolunda nazar\u0131n vacip olu\u015fu\u201d ilkesini gerek\u00e7elendirmek i\u00e7in geli\u015ftirdi\u011fi zarar\u2013nazar ili\u015fkisini, nazar\u0131n nefisteki korkuyu defedici i\u015flevini, bu korkunun kayna\u011f\u0131n\u0131n ne oldu\u011funu ve neden bunun zorunluluk alan\u0131na d\u00e2hil edildi\u011fini a\u00e7\u0131klamakt\u0131r. Ayn\u0131 zamanda Ashab\u00fc\u2019l-Ma\u2018rif\u2019in ilham ve mahallin tabiat\u0131 g\u00f6r\u00fc\u015flerinin neden Mutezile taraf\u0131ndan reddedildi\u011fini; Cah\u0131z\u2019\u0131n bilgi teorisi, istitaat anlay\u0131\u015f\u0131 ve peygamberin do\u011frulu\u011funun nas\u0131l bilindi\u011fine dair yakla\u015f\u0131m\u0131n\u0131 kelam ba\u011flam\u0131nda konumland\u0131rmak ama\u00e7lan\u0131r.<\/p>\n

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

    \n
  1. Nazar\u0131n Vacip Olu\u015funun Temeli: Zarar\u0131 Defetme \u0130lkesi<\/strong><\/li>\n<\/ol>\n

    K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n temel tezi, nazar\u0131n kendisi i\u00e7in de\u011fil, marifetullah\u0131n maksut olmas\u0131 sebebiyle vacip oldu\u011fudur. E\u011fer Allah\u2019\u0131 bilmek ba\u015fka bir yolla m\u00fcmk\u00fcn olsayd\u0131, nazar\u0131n vacip olmas\u0131 da anlam\u0131n\u0131 kaybederdi. Ancak nazar\u0131n vacip olu\u015fu, nefiste meydana gelen korkuyu defetmesine dayan\u0131r. Bu korku insan\u0131n ak\u0131betine, varolu\u015funun anlam\u0131na ve gelece\u011fine dair duydu\u011fu kayg\u0131d\u0131r; sebepleri s\u0131n\u0131rs\u0131z oldu\u011fu i\u00e7in b\u00fct\u00fcn\u00fcyle tespit edilemez. \u0130nsan ak\u0131l sahibi ve m\u00fckellef oldu\u011fu andan itibaren bu kayg\u0131dan ka\u00e7amaz. Nazar terk edildi\u011finde insan zarara d\u00fc\u015fer; zarar nefisten uzakla\u015ft\u0131r\u0131lmak istendi\u011fi i\u00e7in nazar zorunlu h\u00e2le gelir. B\u00f6ylece marifetullah\u0131 sa\u011flayan nazar, do\u011frudan ahlaki ve varolu\u015fsal bir y\u00f6neli\u015fin zorunlu par\u00e7as\u0131 h\u00e2line gelir.<\/p>\n

      \n
    1. Zarar\u0131n Kayna\u011f\u0131 Olarak Korku ve Nazar\u0131n Bu Korkuyu Giderme \u0130\u015flevi<\/strong><\/li>\n<\/ol>\n

      Zarar\u0131n esas\u0131 korkudur; \u00f6zellikle ak\u0131bet ve ceza korkusu. Korkunun sebepleri insanlar, dinlerin ihtilaf\u0131, sahtek\u00e2rl\u0131k, hakikat iddialar\u0131n\u0131n \u00e7oklu\u011fu gibi farkl\u0131 \u015fekillerde ortaya \u00e7\u0131kar ve s\u0131n\u0131rland\u0131r\u0131lamaz. M\u00fckellef olan her insanda bu kayg\u0131 do\u011far. Bu nedenle Allah hakk\u0131nda nazar, \u201czarar\u0131 defeden nazar\u201d kategorisine girer. K\u00e2d\u00ee\u2019nin ifadesiyle nazar\u0131n sebep olaca\u011f\u0131 yorgunluk, zihinsel me\u015fguliyet veya hayat d\u00fczeninin de\u011fi\u015fmesi gibi y\u00fckler, insana azaptan kurtulma imk\u00e2n\u0131 sa\u011flayan bilgi kar\u015f\u0131s\u0131nda k\u0131yas bile edilemez. Nazar\u0131n do\u011furdu\u011fu k\u00fclfet, nazar\u0131 terk etmenin do\u011furaca\u011f\u0131 varolu\u015fsal zarar yan\u0131nda hafiftir. Bu nedenle zarar ihtimalinin kendisi bile nazar\u0131n v\u00fccubiyetini do\u011furmaya yeterlidir.<\/p>\n

        \n
      1. Ashab\u00fc\u2019l-Ma\u2018rif\u2019in Ele\u015ftirisi: \u0130lham ve Mahallin Tabiat\u0131 Teorisi<\/strong><\/li>\n<\/ol>\n

        Ashab\u00fc\u2019l-Ma\u2018rif iki gruba ayr\u0131l\u0131r: ilham yoluyla bilginin meydana geldi\u011fini savunanlar ve bilginin nazar s\u0131ras\u0131nda mahallin tabiat\u0131ndan do\u011fdu\u011funu ileri s\u00fcrenler. Bu ikinci grup, ak\u0131l y\u00fcr\u00fctme yerine kalbin \u201ctasfiyesi\u201d ile marifetin ger\u00e7ekle\u015fece\u011fini s\u00f6yler. Onlara g\u00f6re kalp bir ayna gibidir; metafizik ilkeden gelen feyiz bu aynaya yans\u0131r. Bu anlay\u0131\u015f z\u00fchd ve riyazet gibi pratikleri bilgi yolu h\u00e2line getirir. Mutezile ise bunun nazar olamayaca\u011f\u0131n\u0131, sebepten sonuca do\u011fru ilerleyen d\u00fc\u015f\u00fcnme zincirinin bulunmad\u0131\u011f\u0131 yerde bilginin do\u011famayaca\u011f\u0131n\u0131 vurgular. Ayr\u0131ca tasfiye y\u00f6nteminin nihayetinde nazar\u0131 gerektirdi\u011fi, zira kalbin tasfiyesinin bile bir y\u00f6neli\u015f, dikkat ve irade gerektirdi\u011fi belirtilir. Mutezile\u2019ye g\u00f6re marifetullah, ancak \u00e2lem \u00fczerine d\u00fc\u015f\u00fcnerek, fiillerden failin s\u0131fatlar\u0131n\u0131 \u00e7\u0131kararak elde edilebilir; bu y\u00fczden sufilerin ve ilhamc\u0131lar\u0131n y\u00f6ntemleri kelam\u0131n epistemik yap\u0131s\u0131yla ba\u011fda\u015fmaz.<\/p>\n

          \n
        1. Ayr\u0131nt\u0131l\u0131 Nazar\u0131n Zarar\u0131 Giderip Gidermedi\u011fini Bilme Sorunu<\/strong><\/li>\n<\/ol>\n

          K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, genel kural\u0131 kabul eder: nazar zarar\u0131 giderir. Fakat sorun, bu genel h\u00fckm\u00fcn Allah\u2019a ili\u015fkin nazara da uygulan\u0131p uygulanamayaca\u011f\u0131d\u0131r. \u0130nsanlar\u0131n g\u00fcndelik i\u015flerinde nazar zaten kullan\u0131l\u0131r, \u00e7\u00fcnk\u00fc ak\u0131l y\u00fcr\u00fctmeyi terk ederek ya\u015fanamaz. As\u0131l mesele, Allah hakk\u0131nda yap\u0131lan nazar\u0131n ger\u00e7ekten zarar\u0131 def edip etmedi\u011fini bilmektir. Bunun cevab\u0131, zulm\u00fcn k\u00f6t\u00fcl\u00fc\u011f\u00fc \u00f6rne\u011fi ile a\u00e7\u0131klan\u0131r: \u201cZulm\u00fcn k\u00f6t\u00fc oldu\u011funu bilmek\u201d genel bilgidir; fakat \u201cbu fiilin zul\u00fcm olup olmad\u0131\u011f\u0131n\u0131 bilmek\u201d \u00f6zel bilgidir ve \u00f6zel bilgi genel h\u00fckme d\u00e2hil edilerek \u00e7\u0131kar\u0131m yap\u0131l\u0131r. Ayn\u0131 \u015fekilde Allah hakk\u0131nda nazar\u0131n zarar\u0131 giderdi\u011fi bilgisi de genel kurala d\u00e2hil edilerek kesinlik kazan\u0131r.<\/p>\n

            \n
          1. Daha B\u00fcy\u00fck Bir Zarara Yol A\u00e7ma \u0130htimali ve K\u00e2d\u00ee\u2019nin Cevab\u0131<\/strong><\/li>\n<\/ol>\n

            Bir di\u011fer itiraz, nazar sonucunda elde edilen bilginin daha b\u00fcy\u00fck bir zarara yol a\u00e7\u0131p a\u00e7mayaca\u011f\u0131d\u0131r. K\u00e2d\u00ee, bu ihtimali azap korkusu \u00fczerinden reddeder. Nazar insana ak\u0131beti hakk\u0131nda itminan sa\u011flar; azap korkusunu defeder. Nazar\u0131n zahmeti ve d\u00fcnyadaki k\u00fclfeti \u2013ibadetlerin s\u00fcreklili\u011fi, dindarl\u0131k \u00e7abas\u0131, hayat d\u00fczeninin de\u011fi\u015fmesi\u2013 ahiret endi\u015fesiyle k\u0131yasland\u0131\u011f\u0131nda \u00e7ok k\u00fc\u00e7\u00fckt\u00fcr. Bu nedenle marifetullah i\u00e7in yap\u0131lan nazar\u0131n do\u011furaca\u011f\u0131 hi\u00e7bir zarar, nazar\u0131n terk edilmesiyle do\u011facak varolu\u015fsal zarardan daha b\u00fcy\u00fck olamaz.<\/p>\n

              \n
            1. Zann\u00ee\u2013Kat\u2018\u00ee Ayr\u0131m\u0131n\u0131n Bu Ba\u011flamda Anlams\u0131zla\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

              Ahlaki ve ak\u0131betle ilgili konularda zan ile bilgi aras\u0131ndaki ayr\u0131m anlams\u0131z h\u00e2le gelir. \u00c7\u00fcnk\u00fc zarar ihtimali varl\u0131\u011f\u0131n\u0131 t\u00fcm a\u011f\u0131rl\u0131\u011f\u0131yla hissettirir; insan hem zan hem bilgi \u00fczerinden hareket etmek zorundad\u0131r. Dolay\u0131s\u0131yla nazar\u0131n v\u00fccubiyeti yaln\u0131zca kesin bilgiye de\u011fil, zann\u0131n do\u011furdu\u011fu sorumlulu\u011fa da dayan\u0131r.<\/p>\n

                \n
              1. Cah\u0131z\u2019\u0131n G\u00f6r\u00fc\u015f\u00fc: Marifetullah\u0131n Kayna\u011f\u0131 Peygamberdir<\/strong><\/li>\n<\/ol>\n

                Seminerin ikinci b\u00fcy\u00fck ba\u015fl\u0131\u011f\u0131 Cah\u0131z\u2019\u0131n g\u00f6r\u00fc\u015fleridir. Ona g\u00f6re insan hakiki bir \u201cistitaat\u201d sahibi olmadan teklif alt\u0131nda olamaz; istitaat ise ancak belirli fiziksel, zihinsel ve duygusal \u015fartlar\u0131n olu\u015fmas\u0131yla meydana gelir. Mizac\u0131n sa\u011flaml\u0131\u011f\u0131, d\u0131\u015f etkilerin bask\u0131s\u0131ndan uzakl\u0131k, sa\u011fl\u0131kl\u0131 muhakeme, do\u011fru hat\u0131ralar, tercihi m\u00fcmk\u00fcn k\u0131lan dengeli i\u00e7 kuvvetler gibi unsurlar istidat i\u00e7in zorunludur. Bu \u015fartlar sa\u011flanmadan insandan hakiki tercih beklenemez. Cah\u0131z\u2019a g\u00f6re insanlar Allah\u2019\u0131 kendi ba\u015flar\u0131na, \u00e2lemdeki hareket, s\u00fck\u00fbn, i\u00e7tima ve iftirak gibi ilkelerden yola \u00e7\u0131karak bilmezler. \u0130nsanlar Allah\u2019\u0131 peygamberlerin haberiyle bilirler; peygamberin do\u011frulu\u011fu nazarla de\u011fil zorunlu bir bilgiyle kavran\u0131r. \u0130lk muhatap peygamberle kar\u015f\u0131la\u015f\u0131nca onun do\u011frulu\u011fu onda do\u011frudan zorunlu olarak olu\u015fur; sahte peygamberi ay\u0131rt etmek de ayn\u0131 \u015fekilde ger\u00e7ekle\u015fir. Bunun nedeni insan\u0131n ya\u015fad\u0131\u011f\u0131 tecr\u00fcbelerin, d\u00fcnya d\u00fczenini kavray\u0131\u015f\u0131n\u0131n ve \u00f6\u011frenme s\u00fcre\u00e7lerinin zorunlu bir birikim meydana getirmesidir. Bu y\u00fczden Cah\u0131z\u2019a g\u00f6re marifetullah nazarla de\u011fil, peygamberin getirdi\u011fi bilgiyle zorunlu \u015fekilde ger\u00e7ekle\u015fir. Bu d\u00fc\u015f\u00fcnce, Mutezile\u2019nin nazar merkezli epistemolojisiyle \u00e7at\u0131\u015f\u0131r.<\/p>\n

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

                Bu seminer, Mutezile\u2019nin marifetullah anlay\u0131\u015f\u0131n\u0131n merkezine yerle\u015ftirdi\u011fi nazar\u0131n neden vacip oldu\u011funu, bu zorunlulu\u011fun zarar\u2013korku\u2013ak\u0131bet ili\u015fkisi \u00fczerinden nas\u0131l temellendirildi\u011fini ve bu yap\u0131n\u0131n kelam\u0131n ahlaki ve varolu\u015fsal b\u00fct\u00fcn\u00fcn\u00fc nas\u0131l kurdu\u011funu a\u00e7\u0131klamaktad\u0131r. Nazar\u0131n terk edilmesiyle do\u011facak kayg\u0131, d\u00fcnyaya ve ahirete ili\u015fkin huzursuzluk, insana y\u00fcklenen sorumlulu\u011fun temelidir. Ashab\u00fc\u2019l-Ma\u2018rif\u2019in ilham ve tasfiye temelli bilgi teorileri bu nedenle reddedilir. Cah\u0131z\u2019\u0131n peygamber merkezli zorunlu bilgi teorisi ise bu \u00e7er\u00e7evede Mutezile\u2019nin nazari yap\u0131s\u0131yla keskin bir kar\u015f\u0131tl\u0131k i\u00e7inde durur. Seminer, bu tart\u0131\u015fmalar \u00fczerinden insan\u0131n bilgi edinme imk\u00e2n\u0131n\u0131, ahlaki sorumlulu\u011funu ve marifetullah\u0131n epistemolojik stat\u00fcs\u00fcn\u00fc yeniden d\u00fc\u015f\u00fcnmeyi ama\u00e7lar.<\/p>\n

                 <\/p>\n

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

                The purpose of this seminar is to clarify the rationale behind Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r\u2019s claim that rational inquiry (nazar) is obligatory on the path to knowing God, by explaining its grounding in the notion of harm, fear, and the removal of existential anxiety. It also aims to show why the Mu\u02bftazila reject the views of the Ash\u0101b al-Ma\u02bfrif concerning inspiration and the nature of the locus, and to situate al-J\u0101\u1e25i\u1e93\u2019s theory of knowledge, human capacity, and his understanding of prophetic truth within a broader kal\u0101m context.<\/p>\n

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

                  \n
                1. The Basis of Nazar\u2019s Obligation: The Removal of Harm<\/strong><\/li>\n<\/ol>\n

                  Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r argues that nazar is not an end in itself; its obligation derives from the necessity of knowing God. If knowledge of God were attainable by another route, nazar would lose its obligation. Nazar becomes obligatory because it removes harm, and harm is defined as the fear produced in the soul regarding its fate and the meaning of its existence. Since the causes of fear are unlimited, every rational agent inevitably experiences this anxiety. Failure to undertake nazar leaves the individual in harm; thus nazar must be performed in order to remove it.<\/p>\n

                    \n
                  1. Fear as the Source of Harm and Nazar as Its Remedy<\/strong><\/li>\n<\/ol>\n

                    The primary harm is fear\u2014especially the fear of punishment and of one\u2019s ultimate end. Since its causes cannot be enumerated, the human being is constantly exposed to it. The burden that nazar introduces\u2014mental effort, change of lifestyle, continuous engagement\u2014is incomparable to the existential harm of remaining in ignorance about one\u2019s fate. Therefore no possible difficulty arising from nazar can rival the harm of abandoning it.<\/p>\n

                      \n
                    1. The Critique of the Ash\u0101b al-Ma<\/strong>\u02bfrif: Inspiration and the Nature of the Locus<\/strong><\/li>\n<\/ol>\n

                      The Ash\u0101b al-Ma\u02bfrif include those who claim that all knowledge arises through inspiration and those who claim that knowledge emerges from the nature of the locus during nazar. The second group bases knowledge on purification of the heart, treating it as a mirror that receives metaphysical emanation. The Mu\u02bftazila reject this, insisting that knowledge arises only through reasoning, the linking of causes, and inference from the world to God. Even purification requires intention, direction, and mental effort, which already presuppose nazar.<\/p>\n

                        \n
                      1. Whether Detailed Nazar Truly Removes Harm<\/strong><\/li>\n<\/ol>\n

                        A general principle is accepted by all: nazar removes harm. The issue is whether nazar about God falls under the same principle. The analogy with moral reasoning clarifies this: just as the general knowledge \u201cinjustice is evil\u201d must be applied to particular cases through reasoning, the general rule that nazar removes harm must also be applied to theological inquiry. Thus nazar about God is included under the general obligation.<\/p>\n

                          \n
                        1. The Possibility of Greater Harm Arising from Nazar<\/strong><\/li>\n<\/ol>\n

                          An objection argues that the difficulty of nazar may itself bring about greater harm. Q\u0101\u1e0d\u012b replies that the harm removed by nazar is the fear of divine punishment, which surpasses any worldly burden. The anxiety concerning one\u2019s fate cannot be compared to the discomfort produced by sustained intellectual effort.<\/p>\n

                            \n
                          1. The Irrelevance of the Distinction Between Opinion and Knowledge in This Context<\/strong><\/li>\n<\/ol>\n

                            Because the fear is existential and concerns the whole of human being, the distinction between certain knowledge and opinion becomes irrelevant. The weight of possible harm obligates the pursuit of nazar regardless of the epistemic status of the fear.<\/p>\n

                              \n
                            1. Al-J\u0101<\/strong>\u1e25i<\/strong>\u1e93\u2019s View: Knowledge of God Comes Only Through the Prophet<\/strong><\/li>\n<\/ol>\n

                              The seminar then turns to al-J\u0101\u1e25i\u1e93. For him, true human capacity requires numerous physical, psychological, and cognitive conditions; without them, real choice does not exist. He argues that people do not know God through reflection on the world\u2019s motion, rest, composition, or separation. Rather, they know God through the prophet. The truthfulness of the prophet is known obligatorily, not through nazar. Human beings acquire the experiential background required to recognize prophetic truth through life experience, and when they encounter the prophet, recognition occurs by necessity. This view stands in sharp contrast to the Mu\u02bftazila\u2019s rationalist epistemology.<\/p>\n

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

                              This seminar demonstrates that nazar is obligatory because it removes existential fear, which forms the basis of moral responsibility. The Ash\u0101b al-Ma\u02bfrif\u2019s alternative theories fail to account for the cognitive structure required for knowing God. The discussion ultimately shows that for the Mu\u02bftazila, theological knowledge arises only through disciplined reasoning, whereas for al-J\u0101\u1e25i\u1e93 it arises through the prophet by necessity. The tension between these views illuminates the foundations of kal\u0101m\u2019s epistemology and its ethical commitments.<\/p>\n

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

                              \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 5. 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-8488","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8488","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=8488"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8488\/revisions"}],"predecessor-version":[{"id":8489,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8488\/revisions\/8489"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8488"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}