{"id":8490,"date":"2025-12-01T11:35:27","date_gmt":"2025-12-01T08:35:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8490"},"modified":"2025-12-01T11:35:27","modified_gmt":"2025-12-01T08:35:27","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-6-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, \u201cvaciplerin ilki Allah\u2019\u0131 bilme yolunda nazard\u0131r\u201d c\u00fcmlesinin K\u00e2d\u00ee Abd\u00fclcebb\u00e2r taraf\u0131ndan ne anlama geldi\u011fini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmakt\u0131r. Bu temel \u00f6nermenin, \u00f6nceki seminerlerde konu\u015fulan \u201cnazar\u0131n vacipli\u011fi\u201d ilkesinden nas\u0131l ayr\u0131ld\u0131\u011f\u0131, nazar\u0131n di\u011fer t\u00fcm vaciplerden ni\u00e7in \u00f6nce geldi\u011fi ve marifetullah\u0131n teklif d\u00fczeni i\u00e7indeki konumunun nas\u0131l belirlendi\u011fi tart\u0131\u015f\u0131l\u0131r. Ayr\u0131ca akl\u00ee ve \u015fer\u2018\u00ee vaciplerin ayr\u0131m\u0131, akl\u00ee vaciplerin ni\u00e7in insandan ayr\u0131labilir olduklar\u0131, nazar\u0131n ise ni\u00e7in m\u00fckellefin yakas\u0131n\u0131 hi\u00e7 b\u0131rakmayan bir vacip oldu\u011fu, nazar\u2013korku\u2013irade ili\u015fkisi ve \u201ckas\u0131t fiile tabidir\u201d tezi a\u00e7\u0131klan\u0131r.<\/p>\n

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

    \n
  1. \u201cVaciplerin ilki nazard\u0131r\u201d ifadesinin neyi kastetti\u011fi<\/strong><\/li>\n<\/ol>\n

    Metin, ilk bak\u0131\u015fta bu c\u00fcmlenin t\u00fcm vaciplerden yaln\u0131zca birinin\u2014nazar\u0131n\u2014ba\u015flang\u0131\u00e7 noktas\u0131 oldu\u011fu gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc, fakat bunun yanl\u0131\u015f bir anlamland\u0131rma oldu\u011funu vurgular. Teklif y\u00f6neldi\u011finde insana yaln\u0131zca nazar de\u011fil, borcu \u00f6demek, emaneti iade etmek, ba\u015fkas\u0131n\u0131n m\u00fclk\u00fcnden \u00e7\u0131kmak gibi ba\u015fka vacipler de y\u00f6nelmi\u015f olur. Bu nedenle problem \u015fudur: Bu kadar \u00e7ok vacip ayn\u0131 anda insana y\u00f6nelmi\u015fken, nazar neden \u201cvaciplerin ilki\u201d say\u0131lmaktad\u0131r? Cevap, nazar\u0131n mahiyetinin di\u011fer vaciplerle ayn\u0131 d\u00fczlemde olmamas\u0131d\u0131r: nazar, m\u00fckelleften asla ayr\u0131lmayan bir v\u00fccubiyet alan\u0131d\u0131r.<\/p>\n

      \n
    1. M\u00fckelleften ayr\u0131lmayan vacip: Nazar<\/strong><\/li>\n<\/ol>\n

      K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019a g\u00f6re nazar, m\u00fckellefin hi\u00e7bir \u015fekilde kendisinden kurtulamayaca\u011f\u0131 bir vaciptir. Di\u011fer vaciplerin bir k\u0131sm\u0131 ancak Allah\u2019\u0131 bilmekten sonra ortaya \u00e7\u0131kar ve bu nedenle m\u00fckelleften ayr\u0131labilir; nazar ise marifetullah\u0131n zorunlu \u015fart\u0131 oldu\u011fu i\u00e7in hi\u00e7bir zaman ortadan kalkmaz. Akl\u00ee ve \u015fer\u2018\u00ee vacipler, Allah\u2019\u0131 bilmekten sonra anlam kazan\u0131r; bu nedenle nazar\u0131n v\u00fccubiyeti onlardan \u00f6nce gelir ve onlar\u0131n anlam\u0131n\u0131 kurar.<\/p>\n

        \n
      1. Akli ve \u015fer\u2018\u00ee vaciplerin nazardan ayr\u0131labilirli\u011fi<\/strong><\/li>\n<\/ol>\n

        Akl\u00ee vacipler; borcu \u00f6deme, emaneti iade, nimete \u015f\u00fck\u00fcr gibi y\u00fck\u00fcml\u00fcl\u00fcklerdir. Bunlar insandan ayr\u0131labilir \u00e7\u00fcnk\u00fc ki\u015fi bunlar\u0131 farkl\u0131 \u015fekillerde yorumlayabilir. Nimete \u015f\u00fckretmek bile insanda \u201cba\u011f\u0131n kopabilece\u011fi\u201d bir ahlaki durumdur:
        \n\u2013 Ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 iyilik, onlar\u0131n ki\u015fisel maksatlar\u0131ndan ayr\u0131\u015ft\u0131r\u0131lamayabilir.
        \n\u2013 Ebeveynin iyili\u011fi bile, onlar\u0131n arzular\u0131na ba\u011flanabilir.
        \nBu \u00f6rnekler, akl\u00ee vaciplerin insandan ayr\u0131labildi\u011fini, yani m\u00fckellefin bunlara kar\u015f\u0131 ilgisiz kalabilece\u011fini g\u00f6sterir.
        \n\u015eer\u2018\u00ee vacipler ise Allah\u2019a yakla\u015fmay\u0131 (takarrub) gerektirdi\u011fi i\u00e7in zorunlu olarak marifetullah\u0131 varsayar; bu nedenle Allah\u2019\u0131 bilmeden \u015fer\u2018\u00ee vacipler ger\u00e7ekle\u015fmez.<\/p>\n

          \n
        1. \u00dc\u00e7\u00fcnc\u00fc bir ihtimal: \u0130lgi g\u00f6stermemek (\u015eahham\u2019\u0131n teorisi)<\/strong><\/li>\n<\/ol>\n

          K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, sadece \u201cvacibi yapmak\u201d ve \u201cvacibi terk etmek\u201d aras\u0131nda iki se\u00e7enek olmad\u0131\u011f\u0131n\u0131; \u00fc\u00e7\u00fcnc\u00fc bir ihtimalin, yani \u201cilgilenmemek\u201d durumunun da m\u00fcmk\u00fcn oldu\u011funu kabul eder. \u0130nsan pazarda olup da ne almak ister ne de nefret eder; tamamen ilgisiz kalabilir. Bu nedenle akl\u00ee vacipler teklifi ba\u015flatacak t\u00fcrden y\u00fck\u00fcml\u00fcl\u00fckler de\u011fildir. Teklifin ba\u015flang\u0131c\u0131, ilgisiz kalman\u0131n imk\u00e2ns\u0131z oldu\u011fu bir fiil olmal\u0131d\u0131r. \u0130\u015fte nazar\u0131n \u201cvaciplerin ilki\u201d olmas\u0131n\u0131n gerek\u00e7esi budur: insan, korku ve ak\u0131bet duygusundan tamamen ilgisiz kalamaz.<\/p>\n

            \n
          1. Korku ve zarar ili\u015fkisi: \u0130lk k\u0131v\u0131lc\u0131m nazar de\u011fildir ama onun \u015fart\u0131d\u0131r<\/strong><\/li>\n<\/ol>\n

            Nazar\u0131n vacip olu\u015fu, insan\u0131n gelece\u011fine y\u00f6nelik duydu\u011fu varolu\u015fsal korkunun do\u011furdu\u011fu zarar ihtimaline dayan\u0131r. Bu korku nazara sevk eder fakat teklifi ba\u015flatan \u015fey \u201ckorkunun kendisi\u201d de\u011fildir. Korku, nazar\u0131n \u015fart\u0131d\u0131r; t\u0131pk\u0131 zek\u00e2t i\u00e7in nisap \u015fart\u0131n\u0131n bulunmas\u0131 gibi. \u015eartlar v\u00fccubiyetin par\u00e7as\u0131 olmad\u0131\u011f\u0131ndan, \u201ckorku ilk vaciptir\u201d denilemez. Nazar, korkuya dayan\u0131r fakat korkunun kendisi vacip de\u011fildir.<\/p>\n

              \n
            1. Nazar\u0131n kas\u0131t ve iradeye ihtiya\u00e7 duymayan bir fiil olu\u015fu<\/strong><\/li>\n<\/ol>\n

              K\u00e2d\u00ee Abd\u00fclcebb\u00e2r, nazar\u0131n saf fiil oldu\u011funu, kas\u0131t ve irade gerektirmedi\u011fini ileri s\u00fcrer. Kas\u0131t fiile tabidir; fiilden \u00f6nce gelmez. Bunu a\u00e7\u0131klamak i\u00e7in iki temel \u00f6rnek sunulur:
              \n\u2013 Yemek: Yeme iradesi, yeme fiilini \u00f6ncelemez; fiille birlikte ortaya \u00e7\u0131kar.
              \n\u2013 Cennet \u2013 Cehennem \u00f6rne\u011fi: Bir insan cennet ve cehennemin e\u015fi\u011finde olsa, cennetin faydas\u0131n\u0131 ve cehennemin zarar\u0131n\u0131 bilse, Allah onda ate\u015fe girme iste\u011fi yaratsa bile ki\u015fi bilgi nedeniyle cennete y\u00f6nelir. Bu \u00f6rnek, bilginin fiili icbar etti\u011fini, iradenin bilgiye ba\u011f\u0131ml\u0131 oldu\u011funu g\u00f6sterir.
              \nBu teoriye g\u00f6re nazar da ayn\u0131 yap\u0131dad\u0131r: nazar fiili olu\u015ftu\u011funda irade ona tabi olarak belirir; nazar\u0131 \u00f6nceleyen bir kas\u0131t gerekmez.<\/p>\n

                \n
              1. \u0130rade ve teklif ili\u015fkisi<\/strong><\/li>\n<\/ol>\n

                Seminerin en kritik noktas\u0131 \u015fudur: Nazar fiil olarak iradeden ba\u011f\u0131ms\u0131z olsa bile teklif iradesiz olmaz. Bu nedenle nazara y\u00f6nelik zorunluluk ki\u015finin bilinciyle birle\u015fti\u011finde teklif ger\u00e7ekle\u015fir. Nazar, kendi tabiat\u0131 bak\u0131m\u0131ndan kas\u0131t gerektirmese bile, m\u00fckellef i\u00e7in nazar\u0131n konusu olan Allah bilgisi ihtiyar alan\u0131nda ortaya \u00e7\u0131kar. B\u00f6ylece \u201czorunlu itili\u015f\u201d ile \u201cahlaki sorumluluk\u201d aras\u0131nda ayr\u0131m yap\u0131l\u0131r.<\/p>\n

                  \n
                1. \u201cNazar hakk\u0131nda nazar\u201d\u0131n ni\u00e7in ilk vacip olamayaca\u011f\u0131<\/strong><\/li>\n<\/ol>\n

                  Bir itiraz, \u201co h\u00e2lde ilk vacip nazar de\u011fil, nazar\u0131 kastetmek olmal\u0131d\u0131r\u201d \u015feklindedir. K\u00e2d\u00ee bunu reddeder: nazar, mahiyeti gere\u011fi d\u00fc\u015f\u00fcnmenin kendisidir; d\u00fc\u015f\u00fcnmenin d\u00fc\u015f\u00fcncesi olmaz. Nazar hakk\u0131nda nazar yapmak m\u00fcmk\u00fcn de\u011fildir. Bu nedenle nazar\u0131n kendisi ilk vaciptir; nazar\u0131 kastetmek de\u011fil.<\/p>\n

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

                  Bu seminer, \u201cvaciplerin ilki nazard\u0131r\u201d c\u00fcmlesinin Mutezil\u00ee d\u00fc\u015f\u00fcncede ne kadar teknik ve katmanl\u0131 bir yap\u0131ya sahip oldu\u011funu g\u00f6sterir. Nazar\u0131n di\u011fer vaciplerden \u00f6nce gelmesinin nedeni, onun insandan ayr\u0131lmayan bir y\u00fck\u00fcml\u00fcl\u00fck olmas\u0131, varolu\u015fsal korku ve zarar ihtimalinin nazar\u0131 s\u00fcrekli zorunlu k\u0131lmas\u0131 ve nazar\u0131n akl\u00ee\u2013\u015fer\u2018\u00ee t\u00fcm vaciplerin anlam\u0131n\u0131 kurmas\u0131d\u0131r. Akl\u00ee vacipler insandan kopabilir, \u015fer\u2018\u00ee vacipler Allah\u2019\u0131 bilmeden m\u00fcmk\u00fcn olmaz, fakat nazar m\u00fckellefin yakas\u0131n\u0131 hi\u00e7 b\u0131rakmaz. K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n irade kavray\u0131\u015f\u0131 bu yap\u0131y\u0131 destekler: kas\u0131t fiile tabi olur; bilginin fiili icbar eden y\u00f6n\u00fc ahlaki sorumlulukla birle\u015fince teklif ba\u015flar. B\u00f6ylece marifetullah\u0131n yolu olan nazar t\u00fcm teklif sisteminin ba\u015flang\u0131\u00e7 noktas\u0131 h\u00e2line gelir.<\/p>\n

                   <\/p>\n

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

                  The purpose of this seminar is to clarify what Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r means when he states that \u201cthe first of the obligations is nazar on the path to knowing God.\u201d The discussion distinguishes this thesis from the previously studied question of the obligation of nazar, explains why nazar precedes all other obligations, and examines how the structure of takl\u012bf is built upon marifatull\u0101h. The seminar further analyzes the distinction between rational and legal obligations, why rational obligations can detach from the agent, whereas nazar cannot, and how fear, harm, ir\u0101da, and the principle \u201cintention follows the act\u201d function within Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r\u2019s system.<\/p>\n

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

                    \n
                  1. What the statement \u201cthe first obligation is nazar\u201d intends<\/strong><\/li>\n<\/ol>\n

                    At first glance the phrase seems to imply that among many obligations only one\u2014nazar\u2014comes first. However, when takl\u012bf reaches the human being, several obligations are already present, such as returning property, paying debts, or avoiding encroachment. The issue, then, is why nazar is singled out. The answer is that nazar is not like other obligations: it is inseparable from the agent and therefore cannot fall away.<\/p>\n

                      \n
                    1. Nazar as the obligation that never leaves the agent<\/strong><\/li>\n<\/ol>\n

                      According to Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r, nazar is the kind of obligation from which the mukallaf cannot free himself. Other obligations arise only after knowing God, or can be detached due to interpretation or negligence. Nazar, however, precedes them all because it grounds marifatull\u0101h, and without that no other obligation can be meaningful.<\/p>\n

                        \n
                      1. Why rational and legal obligations can detach from the agent<\/strong><\/li>\n<\/ol>\n

                        Rational obligations such as fulfilling trusts, paying debts, or showing gratitude can be interpreted in multiple ways and can be ignored. Even gratitude toward parents can be explained away through personal motives. Legal obligations depend on approaching God, and therefore require prior knowledge of Him. Thus neither rational nor legal obligations can serve as the first obligation.<\/p>\n

                          \n
                        1. A third possibility: indifference<\/strong><\/li>\n<\/ol>\n

                          In addition to performing or neglecting an obligation, the human being may simply be indifferent. Because such indifference is possible toward rational obligations, these cannot be the basis of takl\u012bf. The first obligation must be something toward which indifference is impossible. Nazar meets this condition because fear of one\u2019s fate cannot be ignored.<\/p>\n

                            \n
                          1. Fear, harm, and the conditions of nazar<\/strong><\/li>\n<\/ol>\n

                            Fear of one\u2019s ultimate end generates the possibility of harm and prompts nazar. Yet fear is not itself the first obligation; it is a prerequisite, not part of the obligation. Just as possession of the nis\u0101b is a condition for zak\u0101t but not itself zak\u0101t, fear conditions nazar without constituting it.<\/p>\n

                              \n
                            1. Nazar as an act independent of intention and ir\u0101da<\/strong><\/li>\n<\/ol>\n

                              Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r argues that nazar is a pure act that does not require intention or will. Intention follows the act, not the reverse. His examples show this:
                              \n\u2013 Eating does not arise from intention; rather, intention arises together with the act of eating.
                              \n\u2013 A person standing between paradise and hell, even if given the will to enter the fire, will enter paradise because knowledge compels the act.
                              \nThus knowledge, not desire, drives the act. Nazar operates in the same way: intention emerges only after the act is in motion.<\/p>\n

                                \n
                              1. The place of ir\u0101da in takl\u012bf<\/strong><\/li>\n<\/ol>\n

                                Even if nazar is structurally prior to intention, takl\u012bf requires some form of volition. Therefore the compulsory pull of knowledge must be distinguished from the moral responsibility that arises after nazar occurs. This distinction allows Q\u0101\u1e0d\u012b to preserve the possibility of sin and unbelief.<\/p>\n

                                  \n
                                1. Why \u201cnazar about nazar\u201d cannot be the first obligation<\/strong><\/li>\n<\/ol>\n

                                  Some argued that the first obligation should be intending nazar. Q\u0101\u1e0d\u012b rejects this because nazar is already the basic form of thought; thought does not require another act of thinking to ground it. Nazar itself must therefore be the first obligation.<\/p>\n

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

                                  This seminar shows that nazar becomes the first obligation because it is the only responsibility from which the human being can never detach. Rational and legal obligations depend on prior knowledge of God, whereas nazar constitutes the pathway to that knowledge. Fear initiates the movement, but is not itself an obligation. Intention follows the act; knowledge drives the act; and nazar is the foundational act that inaugurates takl\u012bf. Thus Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r constructs the entire ethical and theological system upon the precedence of nazar.<\/p>\n

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

                                  \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 6. 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-8490","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8490","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=8490"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8490\/revisions"}],"predecessor-version":[{"id":8491,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8490\/revisions\/8491"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8490"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}