{"id":8593,"date":"2025-12-01T21:58:34","date_gmt":"2025-12-01T18:58:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8593"},"modified":"2025-12-01T21:58:34","modified_gmt":"2025-12-01T18:58:34","slug":"hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-1-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, kelam ilminin temel meselelerinin ele al\u0131n\u0131\u015f bi\u00e7imini a\u00e7\u0131klamak, C\u00fcveyn\u00ee\u2019nin metodunu tan\u0131tmak, ilim ve malum ili\u015fkisini tan\u0131mlamak, bilginin z\u0131tlar\u0131 meselesini temellendirmek, d\u00fc\u015f\u00fcnmenin (nazar) bilgi do\u011furup do\u011furmad\u0131\u011f\u0131 tart\u0131\u015fmas\u0131n\u0131 ortaya koymak ve kelamc\u0131lar\u0131n epistemolojiye dair ilkelerini net bi\u00e7imde belirlemektir.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u0130lim Ve Malum \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    \u0130lim, bir \u015feyin hakikatine uygun \u015fekilde idrak edilmesidir. Malum ise idrak edilen \u015feydir. Bu iki kavram birbirine g\u00f6re olu\u015fur; ilim malumsuz, malum ilimsiz d\u00fc\u015f\u00fcn\u00fclemez. C\u00fcveyn\u00ee\u2019ye g\u00f6re ilim, bilen \u00f6znenin zihninde meydana gelen bir s\u0131fat olmakla birlikte do\u011frudan maluma ba\u011fl\u0131d\u0131r. Malumun hakikati de\u011fi\u015fmez; bilenin ona uygun bir idrak kazanmas\u0131 ilim ad\u0131n\u0131 al\u0131r. Bu nedenle ilim, hem zihn\u00ee bir nitelik hem de bilinen \u015feyle uygunluk ili\u015fkisi olarak tan\u0131mlan\u0131r.<\/p>\n

      \n
    1. \u0130lmin Z\u0131tlar\u0131 Meselesi<\/strong><\/li>\n<\/ol>\n

      \u0130lmin z\u0131dd\u0131n\u0131n olup olmad\u0131\u011f\u0131 tart\u0131\u015fmal\u0131d\u0131r. Baz\u0131 ekollere g\u00f6re ilmin z\u0131dd\u0131 cehl-i basit ve cehl-i m\u00fcrekkep gibi bilgisizlik t\u00fcrleridir; ancak C\u00fcveyn\u00ee ilmin hakikatinin idrak oldu\u011funu, idrak olmayan \u015feyin ise ilme z\u0131t olamayaca\u011f\u0131n\u0131 savunur. Ona g\u00f6re cehalet ilmin kar\u015f\u0131t\u0131 de\u011fil, yoklu\u011fudur. Bu yakla\u015f\u0131m ilmin mahiyetinin pozitif bir unsur oldu\u011funu, yoklu\u011fun ise z\u0131tl\u0131k olu\u015fturmaya yetmeyece\u011fini g\u00f6sterir.<\/p>\n

        \n
      1. Nazar\u0131n Tan\u0131m\u0131 Ve Bilgiyle \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Nazar, bilinenlerden hareketle bilinmeyen bir sonuca ula\u015ft\u0131ran fikr\u00ee y\u00f6neli\u015ftir. C\u00fcveyn\u00ee\u2019ye g\u00f6re nazar insan\u0131n hakikate ula\u015fmas\u0131n\u0131 sa\u011flayan bir vas\u0131tad\u0131r; ancak nazar\u0131n bilginin sebebi mi yoksa yaln\u0131zca ko\u015fulu mu oldu\u011fu tart\u0131\u015fmal\u0131d\u0131r. Mutezile nazar\u0131n bilgi do\u011furdu\u011funu savunurken C\u00fcveyn\u00ee, nazar\u0131n bilgiyi yaratmad\u0131\u011f\u0131n\u0131, sadece bilgiye vesile oldu\u011funu vurgular. Bilgi Allah taraf\u0131ndan yarat\u0131l\u0131r; nazar ise o bilginin yarat\u0131lmas\u0131na uygun zemini haz\u0131rlayan etkinliktir. Bu yakla\u015f\u0131m kelam epistemolojisi i\u00e7inde Allah\u2019\u0131n yarat\u0131c\u0131 rol\u00fcn\u00fc koruyan temel bir ilkedir.<\/p>\n

          \n
        1. \u015eek, Vehim Ve Zann\u0131n Bilgi Kar\u015f\u0131s\u0131ndaki Konumu<\/strong><\/li>\n<\/ol>\n

          \u015eek, iki olas\u0131l\u0131\u011f\u0131n e\u015fit olmas\u0131 durumudur; vehim ise zay\u0131f bir kanaattir; zann ise g\u00fc\u00e7l\u00fc fakat kesin olmayan bir kanaattir. Bu \u00fc\u00e7\u00fc bilgi de\u011fildir; \u00e7\u00fcnk\u00fc bilginin hakikate uygun kesinlik ta\u015f\u0131mas\u0131 gerekir. Bu nedenle \u015fek ve vehim bilgi \u00fcretmez, fakat nazar\u0131n ba\u015flamas\u0131na engel de de\u011fildir. Zann ise pratik hayatta kullan\u0131labilir olsa da teorik kesinli\u011fi sa\u011flamad\u0131\u011f\u0131ndan ilim olarak tan\u0131mlanamaz.<\/p>\n

            \n
          1. Kesin Bilginin Kaynaklar\u0131<\/strong><\/li>\n<\/ol>\n

            C\u00fcveyn\u00ee kesin bilginin \u00fc\u00e7 temel kayna\u011f\u0131n\u0131 belirler: duyular, ak\u0131l ve sad\u0131k haber. Duyular madd\u00ee \u00e2leme ili\u015fkin bilgiyi sa\u011flar; ak\u0131l zorunlu h\u00fck\u00fcmleri kavrar; sad\u0131k haber ise m\u00fcmk\u00fcn alanlara dair kesin bilgi verir. Bu \u00fc\u00e7 kaynak, kelam epistemolojisinin \u00e7er\u00e7evesini olu\u015fturur ve nazar\u0131n i\u015fleyi\u015fini belirler.<\/p>\n

              \n
            1. Nazar\u0131n Ge\u00e7erlili\u011fi \u0130\u00e7in Gerekli \u015eartlar<\/strong><\/li>\n<\/ol>\n

              Nazar\u0131n bilgiye vesile olabilmesi i\u00e7in baz\u0131 \u015fartlar\u0131n ger\u00e7ekle\u015fmesi gerekir. Ki\u015finin odaklanm\u0131\u015f bir dikkatle d\u00fc\u015f\u00fcnmesi, konuya dair asgar\u00ee bir malumun bulunmas\u0131 ve d\u00fc\u015f\u00fcnmeyi engelleyen unsurlar\u0131n ortadan kald\u0131r\u0131lmas\u0131 gereklidir. Nazar geli\u015fig\u00fczel bir faaliyet de\u011fil, d\u00fczenli bir fikr\u00ee \u00e7abad\u0131r. Bu nedenle bilginin do\u011fmas\u0131na de\u011fil, do\u011fmas\u0131na uygun ortam\u0131n olu\u015fmas\u0131na sebep olur.<\/p>\n

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

              Bu ders, ilim ve malum aras\u0131ndaki ba\u011f\u0131, cehaletin ilme z\u0131t olup olamayaca\u011f\u0131 tart\u0131\u015fmas\u0131n\u0131, nazar\u0131n mahiyetini ve bilgiyle ili\u015fkisini a\u00e7\u0131klam\u0131\u015f; kesin bilginin kaynaklar\u0131n\u0131 tan\u0131mlayarak kelam epistemolojisinin temel \u00e7er\u00e7evesini ortaya koymu\u015ftur. C\u00fcveyn\u00ee\u2019nin yakla\u015f\u0131m\u0131, bilginin yarat\u0131l\u0131\u015f\u0131n\u0131 Allah\u2019a veren ve nazar\u0131 bilgiye vesile kabul eden klasik kelam gelene\u011fini yans\u0131tmaktad\u0131r.<\/p>\n

               <\/p>\n

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

              The purpose of this lesson is to explain how the fundamental issues of kalam are approached, to introduce Juvayni\u2019s method, to define the relation between knowledge and the known, to establish the discussion about the opposites of knowledge, to present the debate on whether reflective thinking (nazar) produces knowledge, and to clarify the epistemological principles adopted by the theologians.<\/p>\n

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

                \n
              1. The Relation Between Knowledge And The Known<\/strong><\/li>\n<\/ol>\n

                Knowledge is the apprehension of something in accordance with its reality, while the known is that which is apprehended. These two concepts arise in relation to one another; knowledge cannot exist without the known, nor the known without knowledge. According to Juvayni, knowledge is a quality occurring in the mind of the knower, yet it is tied directly to the reality of the known. The reality of the known does not change; what is called knowledge is the mind\u2019s grasp in accordance with that reality.<\/p>\n

                  \n
                1. The Issue Of Whether Knowledge Has Opposites<\/strong><\/li>\n<\/ol>\n

                  Whether knowledge has a true opposite is debated. Some schools consider ignorance in its simple and compound forms to be the opposite of knowledge. Juvayni, however, argues that since knowledge is a real apprehension, its opposite cannot be mere non-apprehension. Thus ignorance is not the opposite of knowledge but simply its absence.<\/p>\n

                    \n
                  1. The Definition Of Nazar And Its Relation To Knowledge<\/strong><\/li>\n<\/ol>\n

                    Nazar is the intellectual activity that moves from the known to the unknown. Juvayni holds that nazar is a means that helps the human being reach truth but does not itself produce knowledge. The Mu\u2018tazila considered nazar to be a creator of knowledge, while Juvayni insists that only God creates knowledge and nazar merely prepares the suitable ground for its creation.<\/p>\n

                      \n
                    1. The Status Of Doubt, Conjecture, And Assumption<\/strong><\/li>\n<\/ol>\n

                      Doubt is the equal standing of two possibilities; assumption is a weak inclination; conjecture is a strong but non-definitive inclination. None of these qualify as knowledge, because knowledge requires certainty and agreement with reality. They do not hinder nazar but cannot replace knowledge.<\/p>\n

                        \n
                      1. The Sources Of Certain Knowledge<\/strong><\/li>\n<\/ol>\n

                        Juvayni identifies three sources of certain knowledge: the senses, the intellect, and truthful report. The senses provide knowledge of the physical world, the intellect grasps necessary judgments, and truthful report provides certainty about matters within the realm of possibility.<\/p>\n

                          \n
                        1. Conditions Required For Nazar To Be Effective<\/strong><\/li>\n<\/ol>\n

                          For nazar to lead to knowledge, certain conditions must be present: focused attention, at least minimal prior awareness of the subject, and removal of obstacles to thinking. Nazar is not a random mental act but a disciplined intellectual movement.<\/p>\n

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

                          This lesson has clarified the relation between knowledge and the known, the discussion about whether ignorance is the opposite of knowledge, the definition and role of nazar, and the sources of certain knowledge. Juvayni\u2019s position reflects the classical kalam view that knowledge is created by God and that nazar serves as a means toward its acquisition.<\/p>\n

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

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