{"id":8492,"date":"2025-12-01T11:35:56","date_gmt":"2025-12-01T08:35:56","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8492"},"modified":"2025-12-01T11:35:56","modified_gmt":"2025-12-01T08:35:56","slug":"omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/omer-turker-kadi-abdulcebbar-serhul-usulil-hamse-7-seminer-ozeti\/","title":{"rendered":"\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

\u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 7. 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 \u201cvaciplerin ilki Allah\u2019\u0131 bilme yolunda nazard\u0131r\u201d c\u00fcmlesini nas\u0131l temellendirdi\u011fini, bu ifadenin neden Mutezile i\u00e7erisinde tart\u0131\u015fma do\u011furdu\u011funu ve \u00f6zellikle ahl\u00e2k\u00ee y\u00fck\u00fcml\u00fcl\u00fckler ile nazar aras\u0131ndaki \u00f6ncelik ili\u015fkisini nas\u0131l a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 ortaya koymakt\u0131r. Seminer, hem nazar\u0131n vacip olu\u015funun dayand\u0131\u011f\u0131 korku teorisini hem de \u201cilk vacip\u201d kavram\u0131n\u0131n muhtevas\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lar. Ayr\u0131ca nazar ile ahl\u00e2k aras\u0131ndaki gerilimli noktalar, vacib-i mudayyak ile vacib-i muhayyer ayr\u0131m\u0131 ve marifetullah\u0131n teklif sistemi i\u00e7erisindeki yeri \u00fczerinde durulur.<\/p>\n

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

    \n
  1. \u201cVaciplerin ilki nazard\u0131r\u201d ifadesinin yorumlanmas\u0131ndaki sorun<\/strong><\/li>\n<\/ol>\n

    Seminerin ba\u015f\u0131nda metnin Mutezil\u00ee gelenekte neden tart\u0131\u015fma do\u011furdu\u011fu a\u00e7\u0131klan\u0131r. K\u00e2d\u00ee Abd\u00fclcebb\u00e2r\u2019\u0131n bu c\u00fcmleyi iki iddiadan kurdu\u011fu belirtilir: nazar vaciptir ve vaciplerin ilkidir. Fakat \u201cilk vacip\u201d ifadesi, ahl\u00e2k\u00ee y\u00fck\u00fcml\u00fcl\u00fcklerin Allah\u2019\u0131 bilmeden \u00f6nce insana y\u00f6nelip y\u00f6nelmedi\u011fi tart\u0131\u015fmas\u0131n\u0131 do\u011furur. Baz\u0131 ahl\u00e2k\u00ee h\u00fck\u00fcmler, \u00f6zellikle zulm\u00fcn kabih olu\u015fu veya adaletin h\u00fcsn\u00fc, insan\u0131n ak\u0131l kemaline ula\u015ft\u0131\u011f\u0131nda zaten bilinir gibidir. Bu nedenle \u201cnazar neden bunlardan \u00f6nce geliyor?\u201d sorusu g\u00fcndeme gelir.<\/p>\n

      \n
    1. Vacib-i mudayyak ve vacib-i muhayyer ayr\u0131m\u0131 \u00e7er\u00e7evesinde nazar\u0131n konumu<\/strong><\/li>\n<\/ol>\n

      K\u00e2d\u00ee\u2019nin a\u00e7\u0131klamas\u0131na g\u00f6re nazar, vacib-i mudayyak niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in \u201cilk vacip\u201dtir. Yani ertelenmesi m\u00fcmk\u00fcn olmayan, ki\u015finin kendisinden hi\u00e7bir halde ayr\u0131lmayan bir y\u00fck\u00fcml\u00fcl\u00fckt\u00fcr. Ahl\u00e2k\u00ee vacipler ise ertelemeye konu olabilir; ki\u015fi farkl\u0131 yorumlarla, psikolojik y\u00f6neli\u015flerle veya d\u00fcnyev\u00ee me\u015fguliyetlerle bu vacipleri \u00f6teleyebilir. Buna kar\u015f\u0131l\u0131k nazar, insan\u0131n varolu\u015fsal konumuyla ba\u011flant\u0131l\u0131 bir zorunluluktur ve ertelenemez.<\/p>\n

        \n
      1. Nazar\u0131n vacip olu\u015funun iki temeli: marifeti do\u011furmas\u0131 ve korkuyu gidermesi<\/strong><\/li>\n<\/ol>\n

        Nazar\u0131n vacip olmas\u0131n\u0131n iki gerek\u00e7esi oldu\u011fu belirtilir: marifeti do\u011furmas\u0131 ve korkuyu gidermesi. Nazar Allah\u2019\u0131n bilgisini ortaya \u00e7\u0131kar\u0131r; ayr\u0131ca insan\u0131 azap korkusundan kurtaran yeg\u00e2ne faaliyettir. \u0130nsan toplum i\u00e7inde farkl\u0131 mezhep ve g\u00f6r\u00fc\u015flerin ihtilaf\u0131n\u0131 i\u015fitti\u011finde, \u201cAllah\u2019\u0131 bilmedi\u011fi takdirde neyi hak edip neyi hak etmeyece\u011finden emin olamama\u201d d\u00fc\u015f\u00fcncesi onda kayg\u0131 uyand\u0131r\u0131r. Bu kayg\u0131 nazara sevk eden varolu\u015fsal bir korkudur. Korku sebepleri s\u0131n\u0131rs\u0131z oldu\u011fundan ak\u0131l sahibi herkes bunu hisseder.<\/p>\n

          \n
        1. Korkunun kayna\u011f\u0131 ve nazar\u0131n bu korkuyu giderici niteli\u011fi<\/strong><\/li>\n<\/ol>\n

          \u0130nsan Allah\u2019\u0131n r\u0131zas\u0131n\u0131 veya gazab\u0131n\u0131 bilmedi\u011fi i\u00e7in s\u00fcrekli bir tedirginlik duyar. Ki\u015fi peygamberlerin uyar\u0131lar\u0131, kitaplarda rastlad\u0131\u011f\u0131 bilgiler veya kalbine gelen bir \u201chat\u0131r\u201d sayesinde nazar\u0131n vacipli\u011fini idrak edebilir. Bu hat\u0131r, nazar\u0131 ba\u015flatan en genel etken olarak g\u00f6r\u00fcl\u00fcr. Kimseyle kar\u015f\u0131la\u015fmayan bir insan bile ak\u0131l kemaline ula\u015ft\u0131\u011f\u0131nda bu varolu\u015fsal korkuyu ta\u015f\u0131maya ba\u015flar. B\u00f6ylece nazar, bilginin yolu olarak de\u011fil, zarar\u0131n giderilmesinin tek yolu olarak vaciptir.<\/p>\n

            \n
          1. Zann ve cevaz\u0131n nazar\u0131n v\u00fccubiyetindeki rol\u00fc<\/strong><\/li>\n<\/ol>\n

            Mutezile\u2019ye g\u00f6re nazar\u0131n vacip olmas\u0131 i\u00e7in kesin bilgi gerekli de\u011fildir; zan ve cevaz yeterlidir. Ki\u015fi yaln\u0131zca \u201cAllah\u2019\u0131n varl\u0131\u011f\u0131n\u0131n m\u00fcmk\u00fcn oldu\u011funu, baz\u0131 fiillerin O\u2019nu gazapland\u0131rabilece\u011fini, baz\u0131lar\u0131n\u0131n ho\u015fnut k\u0131labilece\u011fini\u201d d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnde bile nazar zorunlu h\u00e2le gelir. Bu nedenle nazar\u0131n ilk vacip olu\u015fu kesin bilgiyle de\u011fil, imk\u00e2n ve zan ile temellendirilir.<\/p>\n

              \n
            1. \u201c\u0130lk vacip neden zulm\u00fc terk etmek de\u011fildir?\u201d sorusu<\/strong><\/li>\n<\/ol>\n

              Seminerin kritik sorusu budur. Akl\u0131 kemale eren herkesin ba\u015fkas\u0131na zulmetmenin yanl\u0131\u015f oldu\u011funu bilmesi, sanki zulm\u00fc terk etmenin ilk vacip olmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. Fakat K\u00e2d\u00ee\u2019ye g\u00f6re bu bir \u201cterk vacibi\u201ddir; nazar ise \u201cfiil vacibi\u201ddir. \u0130lk vacip kategorisi yaln\u0131zca fiillerde ge\u00e7erlidir. Ayr\u0131ca ahl\u00e2k\u00ee vacipler, ki\u015finin yorumlamas\u0131na a\u00e7\u0131k oldu\u011fu i\u00e7in ertelenebilir. \u0130nsan anne-babas\u0131na \u015f\u00fckretmeyi bile \u00e7e\u015fitli sebeplerle ihmal edebilir. Buna kar\u015f\u0131l\u0131k nazar ki\u015finin yakas\u0131n\u0131 b\u0131rakmaz; \u015farts\u0131z, s\u00fcrekli ve ertelenemez bir y\u00fck\u00fcml\u00fcl\u00fckt\u00fcr.<\/p>\n

                \n
              1. Ahl\u00e2k\u00ee vaciplerin neden nazardan sonra temellendirildi\u011fi<\/strong><\/li>\n<\/ol>\n

                Mutezile ahl\u00e2k\u0131 evrensel kabul etmek ister; fakat ahl\u00e2k\u00ee h\u00fck\u00fcmlerin hakiki anlamda ba\u011flay\u0131c\u0131 olabilmesi i\u00e7in ilah\u00ee adaletin bilinmesi gerekir. Bu nedenle Allah\u2019\u0131n bilinmesi, ahl\u00e2k ilkelerinin sa\u011flam temele kavu\u015fmas\u0131n\u0131 sa\u011flar. Her ne kadar iyilik ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn bilgisi nazardan ba\u011f\u0131ms\u0131z olarak insanda bulunabilse de, ahl\u00e2k\u00ee sorumlulu\u011fun varl\u0131k kazanmas\u0131 Allah\u2019\u0131 bilmekle tamamlan\u0131r. Bu y\u00fczden nazar, hem ahl\u00e2k\u0131n hem ibadetin hem de teklifin ba\u015flang\u0131\u00e7 noktas\u0131 say\u0131l\u0131r.<\/p>\n

                  \n
                1. Ahl\u00e2k\u0131n nazarla e\u015fzamanl\u0131 olu\u015fu ve hiyerar\u015fi sorunu<\/strong><\/li>\n<\/ol>\n

                  K\u00e2d\u00ee\u2019nin vard\u0131\u011f\u0131 sonu\u00e7 \u015fudur: ahl\u00e2k\u00ee y\u00fck\u00fcml\u00fcl\u00fckler ile nazar e\u015fzamanl\u0131 bi\u00e7imde m\u00fckellefin alan\u0131na girebilir; fakat hiyerar\u015fik olarak nazar bask\u0131nd\u0131r. Ahl\u00e2k\u00ee vacipler ki\u015finin psikolojik ve toplumsal ko\u015fullar\u0131 sebebiyle ertelenebilir; fakat nazar\u0131n ertelenmesi m\u00fcmk\u00fcn de\u011fildir. B\u00f6ylece \u201cilk vacip\u201d s\u0131fat\u0131 nazar\u0131n s\u00fcreklili\u011finden ve ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131ndan do\u011far.<\/p>\n

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

                  Bu seminer, Mutezile\u2019nin en tart\u0131\u015fmal\u0131 meselelerinden biri olan \u201cilk vacip nazard\u0131r\u201d ilkesinin hem epistemolojik hem varolu\u015fsal temelini ortaya koymu\u015ftur. Nazar\u0131n zorunlulu\u011fu korku, zan ve imk\u00e2n kavramlar\u0131yla a\u00e7\u0131klanm\u0131\u015f; ahl\u00e2k\u00ee vaciplerle ili\u015fkisi sistematik bi\u00e7imde belirlenmi\u015ftir. Ahl\u00e2k nazarla e\u015fzamanl\u0131 do\u011fabilir; fakat nazar\u0131n bask\u0131n ve ertelenemez niteli\u011fi onu ilk vacip yapar. B\u00f6ylece marifetullah hem teklifin hem ahl\u00e2k\u0131n hem de dini sorumlulu\u011fun 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 how Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r justifies the statement \u201cthe first of the obligations is nazar on the path to knowing God,\u201d why this expression generated debate within the Mu\u02bftazila, and how the priority relation between nazar and ethical obligations is explained. The seminar also examines the fear-based rationale behind the obligation of nazar, the distinction between vacib-i mudayyak and vacib-i muhayyer, and the position of marifatull\u0101h within the system of moral and legal responsibility.<\/p>\n

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

                    \n
                  1. The interpretive problem of the phrase \u201cthe first obligation is nazar\u201d<\/strong><\/li>\n<\/ol>\n

                    At the outset, the seminar shows why this phrase created tension in Mu\u02bftazilite thought. The claim consists of two parts: nazar is obligatory, and it is the first of the obligations. However, since some moral truths\u2014such as the wrongness of injustice\u2014seem to be known as soon as reason matures, the question arises: why should nazar precede them?<\/p>\n

                      \n
                    1. Nazar\u2019s status through the distinction between mudayyak and muhayyer obligations<\/strong><\/li>\n<\/ol>\n

                      Q\u0101\u1e0d\u012b \u02bfAbd al-Jabb\u0101r explains that nazar is \u201cmudayyak\u201d\u2014an obligation that cannot be postponed and never leaves the agent. Ethical obligations, on the other hand, may be delayed or interpreted differently. Because nazar is inseparable from the rational being, it becomes the first obligation.<\/p>\n

                        \n
                      1. The two foundations of nazar\u2019s obligation: generating knowledge and removing fear<\/strong><\/li>\n<\/ol>\n

                        Nazar produces knowledge of God and removes the existential fear concerning one\u2019s fate. Human beings, hearing the disagreements of sects and doctrines, become anxious about what pleases or angers God. This fear compels them toward nazar, making it obligatory even before certainty appears.<\/p>\n

                          \n
                        1. The source of fear and the function of nazar in alleviating it<\/strong><\/li>\n<\/ol>\n

                          Fear arises from ignorance about divine pleasure and displeasure. Even a person isolated from society will, upon reaching rational maturity, feel this existential anxiety. A prophetic warning, a text, or an inner prompting may also trigger it. Since fear cannot be fully extinguished, nazar becomes the only stable method for removing the harm associated with it.<\/p>\n

                            \n
                          1. The role of conjecture and possibility in the obligation of nazar<\/strong><\/li>\n<\/ol>\n

                            According to the Mu\u02bftazila, certainty is not required for nazar to become obligatory; conjecture and possibility are sufficient. Once a person considers it possible that God exists and that actions may incur divine approval or punishment, nazar becomes binding.<\/p>\n

                              \n
                            1. Why the first obligation is not \u201crefraining from injustice\u201d<\/strong><\/li>\n<\/ol>\n

                              Although mature reason recognizes the wrongness of injustice, this concerns a \u201cnegative obligation\u201d\u2014a matter of refraining. Nazar, however, is a positive act, and the category of first obligations applies only to actions. Moreover, ethical duties may be postponed through interpretation and psychological tendencies, whereas nazar cannot.<\/p>\n

                                \n
                              1. Why ethical obligations are grounded after nazar<\/strong><\/li>\n<\/ol>\n

                                The Mu\u02bftazila regard ethics as universal, yet the binding force of moral judgments depends on knowing the just and wise Creator. Although the knowledge of good and evil can arise independently of nazar, moral responsibility is completed only when God is known. Thus nazar lies at the foundation of both ethics and divine law.<\/p>\n

                                  \n
                                1. The simultaneity of morality and nazar, and the question of hierarchy<\/strong><\/li>\n<\/ol>\n

                                  Ethical and rational duties may arise simultaneously with nazar, but nazar is hierarchically prior, because it cannot be postponed. Ethical duties can be delayed due to psychological or social factors. For this reason nazar becomes the first obligation.<\/p>\n

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

                                  This seminar demonstrates that the Mu\u02bftazilite notion of \u201cthe first obligation is nazar\u201d rests on a nuanced structure involving fear, possibility, and the inseparability of nazar from the rational agent. Ethical duties may arise concurrently with nazar, but only nazar is inescapable and unpostponable. Therefore marifatull\u0101h becomes the foundational act upon which moral, legal, and spiritual responsibility is constructed.<\/p>\n

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

                                  \u00d6MER T\u00dcRKER, K\u00c2D\u00ce ABD\u00dcLCEBB\u00c2R, \u015eERHU’L-US\u00dbL\u0130’L-HAMSE 7. 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-8492","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8492","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=8492"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8492\/revisions"}],"predecessor-version":[{"id":8493,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8492\/revisions\/8493"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8492"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}