{"id":8597,"date":"2025-12-01T21:59:34","date_gmt":"2025-12-01T18:59:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8597"},"modified":"2025-12-01T21:59:34","modified_gmt":"2025-12-01T18:59:34","slug":"hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-3-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, sem\u2018iyy\u00e2t konular\u0131n\u0131n ak\u0131l\u2013vahiy ili\u015fkisi i\u00e7inde nas\u0131l temellendirildi\u011fini a\u00e7\u0131klamak, inan\u00e7 esaslar\u0131n\u0131n hangi \u00f6l\u00e7\u00fctlere g\u00f6re akl\u00ee ve sem\u2018\u00ee olarak ayr\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermek, ahiret, ecel, r\u0131z\u0131k, fiillerin h\u00fcsn\u2013kubuh niteli\u011fi ve emr-i bi\u2019l-ma\u2018r\u00fbf gibi meselelerin hangi kelam\u00ee ilkelere g\u00f6re a\u00e7\u0131kland\u0131\u011f\u0131n\u0131 ortaya koymak ve C\u00fcveyn\u00ee\u2019nin sem\u2018iyy\u00e2t\u0131 makul bir \u00e7er\u00e7eveye yerle\u015ftirme y\u00f6ntemini tan\u0131tmakt\u0131r.<\/p>\n

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

    \n
  1. \u0130nan\u00e7 Esaslar\u0131n\u0131n \u00dc\u00e7l\u00fc Tasnifi<\/strong><\/li>\n<\/ol>\n

    C\u00fcveyn\u00ee, inan\u00e7 esaslar\u0131n\u0131 \u00fc\u00e7 k\u0131sma ay\u0131r\u0131r: yaln\u0131z ak\u0131lla bilinenler, yaln\u0131z sem\u2018 ile bilinenler ve hem ak\u0131l hem sem\u2018 ile bilinenler. Allah\u2019\u0131n varl\u0131\u011f\u0131 ve birli\u011fi ak\u0131lla bilinir ve sem\u2018 ile teyit edilir. Ahiret h\u00e2lleri, kabir, mizan, s\u0131rat ve \u015fefaat gibi konular yaln\u0131z sem\u2018 ile bilinir. R\u00fc\u2019yetullah gibi baz\u0131 meseleler ise aklen m\u00fcmk\u00fcn olup sem\u2018 ile sabit olur. Bu tasnif, ak\u0131l ve vahyin birbirini tamamlayan iki bilgi kayna\u011f\u0131 oldu\u011funu g\u00f6sterir.<\/p>\n

      \n
    1. Sem\u2019iyy\u00e2t\u0131n Mahiyetinin A\u00e7\u0131klanmas\u0131<\/strong><\/li>\n<\/ol>\n

      Sem\u2018 alan\u0131na giren ahiret sahneleri aklen imk\u00e2ns\u0131z de\u011fildir; fakat ak\u0131l yoluyla bilinemeyecek konulard\u0131r. \u015eefaat, kabir azab\u0131, cennet ve cehennem yaln\u0131z sem\u2018 ile bilinir. Bu durum akl\u0131n m\u00fcmk\u00fcn\u2013m\u00fcmteni ayr\u0131m\u0131ndaki rol\u00fcn\u00fc korur ve sem\u2018in bilgi de\u011feri \u00fcstlenmesini zorunlu k\u0131lar. C\u00fcveyn\u00ee\u2019ye g\u00f6re sem\u2018iyy\u00e2t ak\u0131l ile \u00e7eli\u015fmez; sadece akl\u0131n s\u0131n\u0131r\u0131n\u0131 a\u015fan alan\u0131 ifade eder.<\/p>\n

        \n
      1. H\u00fcsn Ve Kubuh Meselesi<\/strong><\/li>\n<\/ol>\n

        Fiillerin g\u00fczel veya \u00e7irkin olma niteli\u011fi aklen bilinebilir; ancak sevap ve ikap gibi sonu\u00e7lar yaln\u0131z sem\u2018 ile bilinir. Bir fiilin din\u00ee h\u00fck\u00fcm kazanmas\u0131 vahiy ile ger\u00e7ekle\u015fir. Bu nedenle ahlaki g\u00fczellik\u2013\u00e7irkinlik akl\u00ee, din\u00ee de\u011fer ise sem\u2018\u00eedir. C\u00fcveyn\u00ee, bu ayr\u0131m\u0131 kelam\u0131n temel ilkeleri aras\u0131nda g\u00f6r\u00fcr.<\/p>\n

          \n
        1. Ecel Meselesi<\/strong><\/li>\n<\/ol>\n

          Her varl\u0131k i\u00e7in belirlenmi\u015f bir ecel vard\u0131r ve bu ecel de\u011fi\u015fmez. \u00d6ld\u00fcr\u00fclen ki\u015finin \u00f6l\u00fcm\u00fc de eceli iledir. D\u0131\u015far\u0131dan bak\u0131ld\u0131\u011f\u0131nda \u00f6ld\u00fcrme fiili sebep gibi g\u00f6r\u00fcnse de hakiki belirleyici Allah\u2019\u0131n takdiridir. Ecelin de\u011fi\u015fmezli\u011fi ilah\u00ee ilmin ve kudretin s\u00fcreklili\u011fiyle a\u00e7\u0131klan\u0131r.<\/p>\n

            \n
          1. R\u0131z\u0131k Meselesi<\/strong><\/li>\n<\/ol>\n

            R\u0131z\u0131k, insan\u0131n faydaland\u0131\u011f\u0131 her \u015feydir. Helal veya haram olmas\u0131 r\u0131z\u0131k olma niteli\u011fini de\u011fi\u015ftirmez. Mu\u2018tezile\u2019nin \u201charam r\u0131z\u0131k de\u011fildir\u201d g\u00f6r\u00fc\u015f\u00fc reddedilir. \u0130nsan haramla da faydalan\u0131r ve bu faydalanma r\u0131z\u0131klanmad\u0131r. R\u0131z\u0131\u011f\u0131n belirleyicisi insan de\u011fil, Allah\u2019t\u0131r.<\/p>\n

              \n
            1. Fiyatlar\u0131n Belirlenmesi (Nar)<\/strong><\/li>\n<\/ol>\n

              Fiyatlar\u0131n y\u00fckselip d\u00fc\u015fmesi arz\u2013talep ili\u015fkisiyle a\u00e7\u0131klan\u0131yor gibi g\u00f6r\u00fcnse de hakiki sebep bolluk\u2013k\u0131tl\u0131k gibi Allah\u2019\u0131n yaratt\u0131\u011f\u0131 hallerdir. Bu nedenle fiyatlar\u0131n ger\u00e7ek belirleyicisi ilah\u00ee yaratmad\u0131r.<\/p>\n

                \n
              1. Emr-i Bi\u2019l-Ma\u2018r\u00fbf Ve Nehy-i Ani\u2019l-M\u00fcnker<\/strong><\/li>\n<\/ol>\n

                Bu g\u00f6rev her M\u00fcsl\u00fcmana farzd\u0131r. Ki\u015fi g\u00fcc\u00fc yetti\u011fi \u00f6l\u00e7\u00fcde k\u00f6t\u00fcl\u00fc\u011f\u00fc engellemek ve iyili\u011fi emretmekle y\u00fck\u00fcml\u00fcd\u00fcr. Silahl\u0131 m\u00fcdahale devlete aittir; s\u00f6zl\u00fc ve fiil\u00ee m\u00fcdahale bireylerin g\u00f6revidir. Bu ilke toplum d\u00fczeninin ana mekanizmalar\u0131ndan biridir.<\/p>\n

                  \n
                1. Yeniden Dirili\u015fin \u0130spat\u0131<\/strong><\/li>\n<\/ol>\n

                  Yeniden dirili\u015f aklen m\u00fcmk\u00fcnd\u00fcr; \u00e7\u00fcnk\u00fc ilk yarat\u0131l\u0131\u015f\u0131 m\u00fcmk\u00fcn k\u0131lan kudret ikinci yarat\u0131l\u0131\u015f\u0131 da m\u00fcmk\u00fcn k\u0131lar. Sem\u2018 ise bu yarat\u0131l\u0131\u015f\u0131n kesinlikle ger\u00e7ekle\u015fece\u011fini haber verir. B\u00f6ylece iade hem aklen hem sem\u2018en sabit olur.<\/p>\n

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

                  Bu ders, sem\u2018iyy\u00e2t\u0131n kelam i\u00e7indeki yerini a\u00e7\u0131klam\u0131\u015f, ak\u0131l ve vahyin bilgi alanlar\u0131n\u0131 ay\u0131rm\u0131\u015f, ecel, r\u0131z\u0131k, h\u00fcsn\u2013kubuh, emr-i bi\u2019l-ma\u2018r\u00fbf ve yeniden dirili\u015f gibi konular\u0131n hangi ilkelere g\u00f6re a\u00e7\u0131kland\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015ftir. C\u00fcveyn\u00ee, sem\u2018iyy\u00e2t\u0131n aklen imk\u00e2ns\u0131z olmad\u0131\u011f\u0131n\u0131, bilginin kayna\u011f\u0131 bak\u0131m\u0131ndan sem\u2018e dayand\u0131\u011f\u0131n\u0131 vurgulayarak bu alan\u0131 sistemli h\u00e2le getirir.<\/p>\n

                   <\/p>\n

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

                  The purpose of this lesson is to explain how the matters of sam\u2018iyy\u0101t are grounded within the relationship between reason and revelation, to show according to which criteria the articles of faith are separated as rational and as revelational, to present according to which theological principles subjects such as the Hereafter, the appointed term, sustenance, the moral quality of actions and commanding right are explained, and to introduce Juvayni\u2019s method of placing sam\u2018iyy\u0101t within a reasonable framework.<\/p>\n

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

                    \n
                  1. The Threefold Classification of the Articles of Faith<\/strong><\/li>\n<\/ol>\n

                    Juvayni divides the articles of faith into three parts: those known only by reason, those known only by revelation, and those known by both reason and revelation. The existence and oneness of God are known by reason and confirmed by revelation. The states of the Hereafter, the grave, the scale, the bridge and intercession are known only by revelation. Some matters such as the vision of God are rationally possible and established by revelation. This classification shows that reason and revelation are two complementary sources of knowledge.<\/p>\n

                      \n
                    1. The Explanation of the Nature of Sam\u2018iyy\u0101t<\/strong><\/li>\n<\/ol>\n

                      The scenes of the Hereafter that fall within the domain of revelation are not rationally impossible; rather, they are matters that cannot be known by reason alone. Intercession, the punishment of the grave, Paradise and Hell are known only by revelation. This preserves the role of reason in distinguishing between what is possible and impossible, and makes it necessary for revelation to bear the function of being a source of knowledge. According to Juvayni, sam\u2018iyy\u0101t do not conflict with reason; they merely express the domain that surpasses the limits of reason.<\/p>\n

                        \n
                      1. The Issue of Moral Good and Evil<\/strong><\/li>\n<\/ol>\n

                        The quality of actions as good or evil can be known by reason; however, consequences such as reward and punishment are known only by revelation. An action gains a religious ruling through revelation. Therefore, moral goodness and badness are rational, while religious value is revelational. Juvayni considers this distinction among the essential principles of kalam.<\/p>\n

                          \n
                        1. The Question of the Appointed Term<\/strong><\/li>\n<\/ol>\n

                          Every being has an appointed term and this term does not change. The death of a murdered person is also at his appointed term. Although from the outside the act of killing appears as a cause, the true determiner is the decree of God. The unchangeability of the appointed term is explained by the continuity of divine knowledge and power.<\/p>\n

                            \n
                          1. The Question of Sustenance<\/strong><\/li>\n<\/ol>\n

                            Sustenance is everything from which a person benefits. Whether it is lawful or unlawful does not change its being sustenance. The Mu\u2018tazili view that \u201cthe unlawful is not sustenance\u201d is rejected. A person benefits even from what is unlawful and such benefiting is sustenance. The determiner of sustenance is not the human being but God.<\/p>\n

                              \n
                            1. The Determination of Prices<\/strong><\/li>\n<\/ol>\n

                              The rise and fall of prices appear to be explained by supply and demand, but the true cause is states such as abundance and scarcity created by God. Therefore, the true determiner of prices is divine creation.<\/p>\n

                                \n
                              1. Commanding Right and Forbidding Wrong<\/strong><\/li>\n<\/ol>\n

                                This duty is obligatory for every Muslim. A person is responsible for preventing evil and commanding good to the extent of his ability. Armed intervention belongs to the state; verbal and practical intervention is the duty of individuals. This principle is one of the main mechanisms of social order.<\/p>\n

                                  \n
                                1. The Proof of Resurrection<\/strong><\/li>\n<\/ol>\n

                                  Resurrection is rationally possible; for the power that made the first creation possible also makes the second creation possible. Revelation informs with certainty that this creation will occur. Thus re-creation is established both rationally and by revelation.<\/p>\n

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

                                  This lesson has explained the place of sam\u2018iyy\u0101t within kalam, has separated the domains of knowledge of reason and revelation, and has shown according to which principles matters such as the appointed term, sustenance, moral value, commanding right and resurrection are explained. Juvayni emphasises that sam\u2018iyy\u0101t are not rationally impossible and that they rely on revelation as a source of knowledge, thereby systematizing this field.<\/p>\n

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

                                  HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 3. 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-8597","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8597","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=8597"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8597\/revisions"}],"predecessor-version":[{"id":8598,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8597\/revisions\/8598"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8597"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}