{"id":8599,"date":"2025-12-01T22:00:07","date_gmt":"2025-12-01T19:00:07","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8599"},"modified":"2025-12-01T22:00:07","modified_gmt":"2025-12-01T19:00:07","slug":"hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-4-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, ilahi s\u0131fatlar\u0131n kelam gelene\u011fi i\u00e7inde nas\u0131l temellendirildi\u011fini, s\u0131fatlar\u0131n zat\u00ee ve manev\u00ee olarak hangi ilkelere g\u00f6re ayr\u0131ld\u0131\u011f\u0131n\u0131, mezheplerin s\u0131fat anlay\u0131\u015flar\u0131n\u0131 neye dayand\u0131rd\u0131\u011f\u0131n\u0131 ve C\u00fcveyn\u00ee\u2019nin s\u0131fatlar\u0131 zorunlu\u2013m\u00fcmk\u00fcn\u2013m\u00fcstahil ayr\u0131m\u0131yla a\u00e7\u0131klama y\u00f6ntemini ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. \u0130lahi S\u0131fatlar\u0131n Kelam \u0130\u00e7indeki Konumu<\/strong><\/li>\n<\/ol>\n

    Kelam ilminde nazar ve bilgi bahsinin ard\u0131ndan hud\u00fbs deliliyle teolojiye ge\u00e7ilir ve Allah\u2019\u0131n varl\u0131\u011f\u0131 ve s\u0131fatlar\u0131 ele al\u0131n\u0131r. C\u00fcveyn\u00ee, varl\u0131klar\u0131n zorunlu, m\u00fcmk\u00fcn ve muhal niteliklerle kavranmas\u0131 ilkesini s\u0131fatlara uygular ve b\u00f6ylece s\u0131fatlar\u0131 akl\u00ee bir temel \u00fczerine yerle\u015ftirir. Bu yakla\u015f\u0131m \u0130bn S\u00een\u00e2c\u0131 imk\u00e2n\u2013v\u00fcc\u00fbb yap\u0131s\u0131yla kesi\u015fir.<\/p>\n

      \n
    1. Zat\u00ee Ve Manev\u00ee S\u0131fat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Zat\u00ee s\u0131fatlar, zattan ayr\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan ve hi\u00e7bir illete dayanmayan niteliklerdir. Manev\u00ee s\u0131fatlar ise zatta bulunan bir m\u00e2nan\u0131n sonucu olarak ortaya \u00e7\u0131kar; Allah\u2019\u0131n \u00e2lim olu\u015fu ilim m\u00e2nas\u0131na, m\u00fcrid olu\u015fu irade m\u00e2nas\u0131na dayan\u0131r. C\u00fcveyn\u00ee, s\u0131fatlar\u0131n ezel\u00ee\u2013hadis ayr\u0131m\u0131ndan ziyade illet\u2013muallel ili\u015fkisiyle anla\u015f\u0131lmas\u0131 gerekti\u011fini savunur.<\/p>\n

        \n
      1. S\u0131fatlar \u00dczerinden Varl\u0131k Ara\u015ft\u0131rmas\u0131<\/strong><\/li>\n<\/ol>\n

        Bir varl\u0131\u011f\u0131n mahiyetini kavramak, onun zorunlu, m\u00fcmk\u00fcn ve muhal niteliklerinin belirlenmesiyle m\u00fcmk\u00fcnd\u00fcr. Cevherin m\u00fctehayyiz olu\u015fu nas\u0131l zat\u0131ndan ayr\u0131lmazsa, Allah\u2019\u0131n zat\u00ee s\u0131fatlar\u0131 da zattan ayr\u0131lmaz. Manev\u00ee s\u0131fatlar ise zatta mevcut olan anlamlara dayan\u0131r ve bu sebeple illetlidir. Bu yakla\u015f\u0131m, s\u0131fatlar\u0131 varl\u0131k\u2013mahiyet \u00e7\u00f6z\u00fcmlemesiyle birlikte ele al\u0131r.<\/p>\n

          \n
        1. Mezhepler Aras\u0131 S\u0131fat Yakla\u015f\u0131mlar\u0131n\u0131n Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

          Mutezile, s\u0131fatlar\u0131 zat\u00ee ve fiil\u00ee olarak ay\u0131r\u0131r; zat\u00ee s\u0131fatlar\u0131 ezel\u00ee, fiil\u00ee s\u0131fatlar\u0131 hadis kabul eder. E\u015f\u2018ar\u00eeler fiil\u00ee s\u0131fatlar\u0131n hadis olu\u015funu kabul eder; ancak Allah\u2019\u0131n ilmi ve kelam\u0131n\u0131n ezel\u00ee oldu\u011funu savunur. M\u00e2tur\u00eed\u00eeler ise fiil\u00ee s\u0131fatlar\u0131n bile ezel\u00ee olabilece\u011fini s\u00f6yleyerek farkl\u0131 bir g\u00f6r\u00fc\u015f ileri s\u00fcrer. C\u00fcveyn\u00ee, bu \u00fc\u00e7l\u00fc ayr\u0131m\u0131n d\u0131\u015f\u0131nda s\u0131fatlar\u0131 illet\u2013muallel ili\u015fkisiyle temellendirir.<\/p>\n

            \n
          1. Allah\u2019\u0131n Zat\u00ee S\u0131fatlar\u0131n\u0131n Yorumlanmas\u0131<\/strong><\/li>\n<\/ol>\n

            Allah\u2019\u0131n v\u00fccudu zattan ayr\u0131 bir s\u0131fat de\u011fildir; zat\u0131n kendisi v\u00fccuttur. K\u0131dem, Allah\u2019\u0131n yoklu\u011funun d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini ifade eder. Allah\u2019\u0131n zat\u0131yla kaim olu\u015fu, O\u2019nun bir mahalle veya belirleyici bir sebebe ihtiya\u00e7 duymad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Muhalefet\u00fcn li\u2019l-havadis ise Allah\u2019\u0131n yarat\u0131lm\u0131\u015flara hi\u00e7bir y\u00f6nden benzemeyece\u011fini belirtir.<\/p>\n

              \n
            1. Te\u015fbih Ve Tenzih Tart\u0131\u015fmas\u0131n\u0131n S\u0131fatlara Yans\u0131mas\u0131<\/strong><\/li>\n<\/ol>\n

              A\u015f\u0131r\u0131 tenzih anlay\u0131\u015f\u0131 s\u0131fatlar\u0131n neredeyse t\u00fcm\u00fcn\u00fcn ink\u00e2r\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Mutezile, te\u015fbihi \u00f6nlemek i\u00e7in s\u0131fatlar\u0131 reddeder ve \u201cAllah ilmiyle de\u011fil, zat\u0131yla \u00e2limdir\u201d der. S\u00fcnn\u00ee kelamc\u0131lar ise s\u0131fat adlar\u0131n\u0131n insanda bulunan anlamlarla benzer olmas\u0131n\u0131n mahiyetin ayn\u0131 oldu\u011fu anlam\u0131na gelmeyece\u011fini savunur. B\u00f6ylece s\u0131fatlar kabul edilir fakat mahiyetleri yarat\u0131lm\u0131\u015flar\u0131n mahiyetinden tamamen farkl\u0131 kabul edilir.<\/p>\n

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

              Bu ders, ilahi s\u0131fatlar\u0131n zat\u00ee ve manev\u00ee olarak ayr\u0131lmas\u0131n\u0131, s\u0131fatlar\u0131n illet\u2013muallel ili\u015fkisiyle temellendirilmesini ve mezheplerin s\u0131fat anlay\u0131\u015flar\u0131n\u0131n akl\u00ee temellerini ortaya koymu\u015ftur. C\u00fcveyn\u00ee, s\u0131fatlar\u0131 zorunlu\u2013m\u00fcmk\u00fcn\u2013m\u00fcstahil ayr\u0131m\u0131yla de\u011ferlendirerek kelam\u0131n teolojik yap\u0131s\u0131n\u0131 sistemli bir zemine oturtur.<\/p>\n

               <\/p>\n

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

              The purpose of this lesson is to explain how the divine attributes are grounded within the kal\u0101m tradition, to show according to which principles the attributes are classified as essential and as qualitative, to present on what rational foundations the doctrinal schools base their understanding of the attributes, and to demonstrate C\u016bwayn\u012b\u2019s method of explaining the attributes through the distinction between the necessary, the possible and the impossible.<\/p>\n

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

                \n
              1. The Position of Divine Attributes Within Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                In kal\u0101m, after the topics of reasoning, knowledge and origination, theology begins and the existence and attributes of God are examined. C\u016bwayn\u012b applies the principle that beings are understood through their necessary, possible and impossible qualities to the divine attributes and thus places them on a rational basis. This approach intersects with the Avicennian concepts of necessity and possibility.<\/p>\n

                  \n
                1. The Distinction Between Essential And Qualitative Attributes<\/strong><\/li>\n<\/ol>\n

                  Essential attributes are those that cannot be separated from the essence and do not depend on any cause. Qualitative attributes arise from a meaning present within the essence; God\u2019s being knowing originates from the meaning of knowledge and His being willing originates from the meaning of will. C\u016bwayn\u012b argues that attributes should be understood not through the distinction of eternal or created but through the relationship between cause and effect.<\/p>\n

                    \n
                  1. Ontological Inquiry Through Attributes<\/strong><\/li>\n<\/ol>\n

                    Understanding a being is possible by determining its necessary, possible and impossible qualities. Just as extension is inseparable from the substance, the essential attributes of God are inseparable from His essence. Qualitative attributes depend on meanings found within the essence and therefore are caused. This approach frames the attributes together with an analysis of existence and essence.<\/p>\n

                      \n
                    1. Comparison of Doctrinal Approaches to Attributes<\/strong><\/li>\n<\/ol>\n

                      The Mu\u2018tazila classify attributes as essential and active, accepting the essential ones as eternal and the active ones as created. The Ash\u2018ar\u012bs accept the createdness of active attributes while maintaining that God\u2019s knowledge and speech are eternal. The M\u0101tur\u012bd\u012bs hold that even active attributes can be eternal. C\u016bwayn\u012b grounds his classification not on createdness or eternality but on the distinction between caused and uncaused.<\/p>\n

                        \n
                      1. Interpretation of God\u2019s Essential Attributes<\/strong><\/li>\n<\/ol>\n

                        God\u2019s existence is not an attribute separate from His essence; the essence itself is existence. Eternity expresses that the non-existence of God is inconceivable. God\u2019s self-subsistence shows that He is in need of neither locus nor determining cause. The attribute of being unlike originated beings expresses that God does not resemble creation in any respect.<\/p>\n

                          \n
                        1. The Reflection of Anthropomorphism And Transcendence On Attributes<\/strong><\/li>\n<\/ol>\n

                          Extreme transcendence leads to the rejection of almost all attributes. The Mu\u2018tazila deny real attributes so as to avoid anthropomorphism and claim that God is knowing by His essence. Sunni theologians argue that resemblance would require complete sameness in all aspects and that this is impossible; thus attributes are affirmed even though their names resemble human attributes while their realities are entirely different.<\/p>\n

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

                          This lesson has presented the essential and qualitative distinction of divine attributes, grounded their classification in the relation of cause and non-cause, and explained the rational foundations of the doctrinal approaches. By interpreting the attributes through the categories of the necessary, the possible and the impossible, C\u016bwayn\u012b places the theological structure of kal\u0101m on a systematic basis.<\/p>\n

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

                          HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 4. 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-8599","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8599","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=8599"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8599\/revisions"}],"predecessor-version":[{"id":8600,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8599\/revisions\/8600"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8599"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}