{"id":8595,"date":"2025-12-01T21:59:03","date_gmt":"2025-12-01T18:59:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8595"},"modified":"2025-12-01T21:59:03","modified_gmt":"2025-12-01T18:59:03","slug":"hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-2-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, \u201c\u00e2lemin h\u00e2dis olu\u015fu\u201d \u00f6nc\u00fcl\u00fcn\u00fc temellendirmek i\u00e7in kelamc\u0131lar\u0131n geli\u015ftirdi\u011fi kavramsal \u00e7er\u00e7eveyi a\u00e7\u0131klamak, cevher\u2013araz teorisini ayr\u0131nt\u0131land\u0131rmak, olu\u015flar (kevnler) ile cisim aras\u0131ndaki ili\u015fkiyi ortaya koymak ve Ebu\u2019l-Huzeyl\u2019den itibaren geli\u015ftirilen hud\u00fbs istidlallerinin mant\u0131\u011f\u0131n\u0131 g\u00f6stermektir. Ayr\u0131ca nazar\u00ee delillendirmenin hangi alt \u00f6nermelere dayand\u0131\u011f\u0131n\u0131 belirleyerek kelam\u00ee kozmolojinin temel varsay\u0131mlar\u0131n\u0131 tan\u0131tmay\u0131 ama\u00e7lar.<\/p>\n

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

    \n
  1. \u00c2lemin Tan\u0131m\u0131 Ve Kelamc\u0131lar\u0131n Kavramsal Mutabakat\u0131<\/strong><\/li>\n<\/ol>\n

    Kelamc\u0131lar \u201c\u00e2lem\u201d kavram\u0131n\u0131 Allah\u2019\u0131n zat\u0131 ve s\u0131fatlar\u0131 d\u0131\u015f\u0131nda kalan t\u00fcm varl\u0131klar olarak tan\u0131mlar. Bu varl\u0131klar cevher ve arazlardan meydana geldi\u011fi i\u00e7in \u00e2leme ili\u015fkin her tart\u0131\u015fma bu iki temel terim \u00fczerinden y\u00fcr\u00fct\u00fcl\u00fcr. S\u00fcnn\u00ee kelamc\u0131lar, Mu\u2018tezile\u2019den farkl\u0131 olarak Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131 da \u00e2lem d\u0131\u015f\u0131 kabul etmeleri bak\u0131m\u0131ndan tan\u0131mda ince bir ayr\u0131ma gider.<\/p>\n

      \n
    1. Cevher, Araz Ve Cisim \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Cevher, yer kaplayan (m\u00fctehayyiz) varl\u0131kt\u0131r; araz ise yer kaplamayan ve kendi ba\u015f\u0131na kaim olamayan niteliktir. Cisim, cevherlerin bir araya gelmesiyle olu\u015fur. Hareket, s\u00fck\u00fbn, birle\u015fme ve ayr\u0131lma gibi kevnler arazlar\u0131n \u00f6zel bir t\u00fcr\u00fcd\u00fcr ve t\u00fcm cisimlerde bulunur. Bu olu\u015flar, herhangi bir cismin varl\u0131k h\u00e2llerini temsil etti\u011fi i\u00e7in cisim kevnlerden asla ayr\u0131lmaz.<\/p>\n

        \n
      1. Kevnlerin Yap\u0131s\u0131 Ve \u00c2lemde De\u011fi\u015fimin A\u00e7\u0131klanmas\u0131<\/strong><\/li>\n<\/ol>\n

        Hareket, s\u00fck\u00fbn, i\u00e7tima ve iftirak varl\u0131\u011f\u0131n d\u00f6rt temel olu\u015f modudur. Bir nesne ya hareket h\u00e2lindedir ya s\u00e2kindir; ya birle\u015fmi\u015f durumdad\u0131r ya da ayr\u0131lmaktad\u0131r. Bu durumlar aras\u0131nda ara konum bulunmaz. Cisimde g\u00f6zlenen de\u011fi\u015fim bu kevnlerin ard\u0131\u015f\u0131kl\u0131\u011f\u0131yla a\u00e7\u0131klan\u0131r ve her de\u011fi\u015fim yeni bir araza delalet eder.<\/p>\n

          \n
        1. \u00c2lemin Hud\u00fbsunu Temellendiren D\u00f6rt Temel \u0130lke<\/strong><\/li>\n<\/ol>\n

          C\u00fcveyn\u00ee, \u201c\u00e2lem h\u00e2distir\u201d \u00f6nc\u00fcl\u00fcn\u00fcn do\u011frulu\u011funu ispat i\u00e7in d\u00f6rt alt \u00f6nc\u00fcl belirler:
          \n(1) Arazlar\u0131n var oldu\u011funun ispat\u0131,
          \n(2) Arazlar\u0131n h\u00e2dis oldu\u011funun ispat\u0131,
          \n(3) Cevherlerin arazlardan ayr\u0131lmas\u0131n\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131,
          \n(4) Ba\u015flang\u0131c\u0131 olmayan h\u00e2dislerin imk\u00e2ns\u0131zl\u0131\u011f\u0131.
          \nBu d\u00f6rt ilke birlikte ele al\u0131nd\u0131\u011f\u0131nda hem cisimlerin hem de bunlardan olu\u015fan \u00e2lemin h\u00e2dis oldu\u011fu sonucu elde edilir.<\/p>\n

            \n
          1. Arazlar\u0131n \u0130spat\u0131 Ve H\u00e2dis Olu\u015fu<\/strong><\/li>\n<\/ol>\n

            Bir cevherin sahip olmad\u0131\u011f\u0131 bir h\u00e2le ge\u00e7mesi, o h\u00e2lin sonradan meydana geldi\u011fini g\u00f6sterir. Cevher bazen hareketli, bazen s\u00e2kin oldu\u011funa g\u00f6re hareket ve s\u00fck\u00fbn cevherin zat\u0131ndan kaynaklanamaz; onlar\u0131 ortaya \u00e7\u0131karan sonradan meydana gelen bir gerektirici (muktez\u00ee) bulunmal\u0131d\u0131r. Bu da hareket ve s\u00fck\u00fbnun h\u00e2dis arazlar oldu\u011funu ispat eder.<\/p>\n

              \n
            1. Cevherin Arazlardan Ayr\u0131lamamas\u0131<\/strong><\/li>\n<\/ol>\n

              Cevher, kevnlerden bir an bile ayr\u0131lmaz; \u00e7\u00fcnk\u00fc bir cisim ya hareket h\u00e2lindedir ya da s\u00e2kindir. Arazlar cevhere s\u00fcrekli biti\u015fik oldu\u011fu i\u00e7in kendisi h\u00e2dis olan arazlar\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olan cevher de h\u00e2distir. B\u00f6ylece cisim de h\u00e2dis olur ve cisimlerden olu\u015fan \u00e2lem b\u00fct\u00fcn\u00fcyle h\u00e2dis kabul edilir.<\/p>\n

                \n
              1. K\u00fcm\u00fbn Ve Zuhur Teorisinin Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

                Nazz\u00e2m\u2019\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc \u201ck\u00fcm\u00fbn\u2013zuhur\u201d teorisine g\u00f6re hareket ve s\u00fck\u00fbn gibi haller cevherde gizlidir; zamanla g\u00f6r\u00fcn\u00fcr h\u00e2le gelir. C\u00fcveyn\u00ee bu g\u00f6r\u00fc\u015f\u00fc reddeder; \u00e7\u00fcnk\u00fc iki z\u0131dd\u0131n ayn\u0131 anda bir mahalde bulunmas\u0131 mant\u0131ken imk\u00e2ns\u0131zd\u0131r. E\u011fer hareket gizlenip s\u00fck\u00fbn g\u00f6r\u00fcn\u00fcyorsa, z\u0131tlar\u0131n bir aradal\u0131\u011f\u0131 gerekece\u011finden bu teori tutars\u0131zd\u0131r.<\/p>\n

                  \n
                1. Ba\u015flang\u0131c\u0131 Olmayan H\u00e2dislerin \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131 Ve Tesels\u00fcl\u00fcn Reddi<\/strong><\/li>\n<\/ol>\n

                  H\u00e2dis olan\u0131n varl\u0131\u011f\u0131 ve yoklu\u011fu m\u00fcmk\u00fcnd\u00fcr; m\u00fcmk\u00fcn\u00fcn varl\u0131\u011f\u0131n\u0131 tercih eden bir sebep gerekir. Bu sebep de h\u00e2dis olursa sonsuz bir gerileme meydana gelir ki tesels\u00fcl aklen imk\u00e2ns\u0131zd\u0131r. Bu nedenle ba\u015flang\u0131c\u0131 olmayan h\u00e2disler d\u00fc\u015f\u00fcn\u00fclemez; \u00e2lemin tesels\u00fcl yoluyla ezel\u00ee oldu\u011fu iddias\u0131 ge\u00e7ersizdir.<\/p>\n

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

                  Bu derste \u00e2lemin h\u00e2dis olu\u015funu temellendiren kavramlar a\u00e7\u0131klanm\u0131\u015f, cevher\u2013araz teorisi ayr\u0131nt\u0131land\u0131r\u0131lm\u0131\u015f, kevnlerin varl\u0131k i\u00e7indeki zorunlu konumu g\u00f6sterilmi\u015f ve C\u00fcveyn\u00ee\u2019nin d\u00f6rt temel istidlali \u00fczerinden hud\u00fbs delilinin yap\u0131s\u0131 ortaya konmu\u015ftur. Tesels\u00fcl\u00fcn reddiyle birlikte \u00e2lemin zorunlu olarak h\u00e2dis oldu\u011fu ve bu h\u00e2dis varl\u0131\u011f\u0131n bir muhdis gerektirdi\u011fi sonucuna ula\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

                   <\/p>\n

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

                  The aim of this lesson is to explain the conceptual framework used by theologians to establish the premise that \u201cthe world is originated,\u201d to detail the substance\u2013accident theory, to clarify the relation between bodies and modes of existence, and to present the structure of the classical huduth argument. It also aims to identify the sub-premises upon which rational demonstration is built.<\/p>\n

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

                    \n
                  1. The Definition of the World And The Theologians\u2019 Conceptual Agreement<\/strong><\/li>\n<\/ol>\n

                    The world is defined as everything other than God and His essential attributes. Because all created things consist of substances and accidents, kalam discussions of the world proceed through these concepts.<\/p>\n

                      \n
                    1. The Relation Between Substance, Accident, And Body<\/strong><\/li>\n<\/ol>\n

                      A substance occupies space; an accident does not. A body consists of multiple substances. Modes such as motion, rest, combination, and separation are accidents inseparable from bodies.<\/p>\n

                        \n
                      1. The Structure of Modes And The Explanation of Change<\/strong><\/li>\n<\/ol>\n

                        Motion, rest, conjunction, and disjunction represent the four fundamental modes of existence. Bodies are always in one of these states, and the transition from one state to another indicates the occurrence of a new accident.<\/p>\n

                          \n
                        1. The Four Principles Establishing the Huduth of the World<\/strong><\/li>\n<\/ol>\n

                          Juvayni lists four principles: the existence of accidents, their origination, the inseparability of substances from accidents, and the impossibility of originated things without a beginning. Together they lead to the conclusion that the world is originated.<\/p>\n

                            \n
                          1. The Proof of the Existence And Origination of Accidents<\/strong><\/li>\n<\/ol>\n

                            A body that passes from rest to motion acquires a state it previously lacked; this shows that motion is originated. Since the body does not move by its essence, there must be a cause that makes it move, which indicates that the accident is originated.<\/p>\n

                              \n
                            1. The Inseparability of Substance From Accidents<\/strong><\/li>\n<\/ol>\n

                              Because a body cannot exist without being either in motion or at rest, accidents are always attached to substances. Therefore the substance that carries originated accidents must itself be originated.<\/p>\n

                                \n
                              1. The Critique of the Theory of Latency And Manifestation<\/strong><\/li>\n<\/ol>\n

                                Nazzam\u2019s view that opposite states are hidden within substances and later manifest is rejected because it requires the coexistence of contraries within one locus, which is impossible.<\/p>\n

                                  \n
                                1. The Impossibility of Originated Things With No Beginning And The Rejection of Infinite Regress<\/strong><\/li>\n<\/ol>\n

                                  What is originated is possible in existence and requires a cause. If that cause were itself originated, an infinite regress would follow, which is impossible. Therefore the world cannot contain an infinite chain of originated events.<\/p>\n

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

                                  This lesson clarifies the conceptual tools used to argue for the origination of the world, explains the dependence of bodies on originated accidents, analyzes the four sub-premises of the huduth argument, and establishes that infinite regress is impossible; thus the world must be originated and requires an originator.<\/p>\n

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

                                  HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 2. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-8595","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8595","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=8595"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8595\/revisions"}],"predecessor-version":[{"id":8596,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8595\/revisions\/8596"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8595"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}