{"id":8601,"date":"2025-12-01T22:00:36","date_gmt":"2025-12-01T19:00:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8601"},"modified":"2025-12-01T22:00:36","modified_gmt":"2025-12-01T19:00:36","slug":"hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/hayrettin-nebi-gudekli-cuveyni-kitabul-irsad-5-seminer-ozeti\/","title":{"rendered":"HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu dersin amac\u0131, ilahi s\u0131fatlar\u0131n tesisiyle ilgili tart\u0131\u015fmalar\u0131n derinle\u015fti\u011fi noktalar\u0131 a\u00e7\u0131klamak, kelamc\u0131lar\u0131n s\u0131fatlar\u0131n mahiyetini kavrarken ba\u015fvurduklar\u0131 akl\u00ee ilkeleri g\u00f6stermek, kad\u00eem\u2013hadis ayr\u0131m\u0131n\u0131n s\u0131fatlara nas\u0131l uyguland\u0131\u011f\u0131n\u0131 ortaya koymak ve C\u00fcveyn\u00ee\u2019nin zat\u2013s\u0131fat ili\u015fkisini illet\u2013muallel ve vacip\u2013m\u00fcmkin ayr\u0131mlar\u0131 \u00fczerinden nas\u0131l temellendirdi\u011fini a\u00e7\u0131klamakt\u0131r.<\/p>\n

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

    \n
  1. Fiil\u00ee S\u0131fatlar\u0131n Mahiyeti Ve Kelamc\u0131lar\u0131n Yakla\u015f\u0131mlar\u0131<\/strong><\/li>\n<\/ol>\n

    Fiil\u00ee s\u0131fatlar Allah\u2019\u0131n fiilleriyle ilgili olan ve yarat\u0131lm\u0131\u015flarda tezah\u00fcr eden s\u0131fatlard\u0131r. Mutezile, fiil\u00ee s\u0131fatlar\u0131n ezelde bulunamayaca\u011f\u0131n\u0131, Allah\u2019\u0131n fiillerinin zamanla ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyerek fiil\u00ee s\u0131fatlara kad\u00eem demenin imk\u00e2ns\u0131z oldu\u011funu savunur. E\u015f\u2018ar\u00eeler fiil\u00ee s\u0131fatlar\u0131n zat\u00ee olmad\u0131\u011f\u0131n\u0131 kabul eder, fakat Allah\u2019\u0131n kudret ve irade gibi s\u0131fatlar\u0131n\u0131n ezelde mevcut olup fiilleri sonradan yaratt\u0131\u011f\u0131n\u0131 belirtir. M\u00e2tur\u00eed\u00eeler ise fiil\u00ee s\u0131fatlar\u0131n kad\u00eem bir y\u00f6n\u00fcn\u00fcn olabilece\u011fini savunur. C\u00fcveyn\u00ee, bu tart\u0131\u015fmay\u0131 s\u0131fatlar\u0131n illetli\u2013illetsiz ayr\u0131m\u0131 \u00fczerinden de\u011ferlendirir.<\/p>\n

      \n
    1. Kelamc\u0131lar\u0131n \u0130lim, \u0130rade Ve Kudret S\u0131fatlar\u0131n\u0131 Temellendirmesi<\/strong><\/li>\n<\/ol>\n

      Kelamc\u0131lar Allah\u2019\u0131n \u00e2lim, kad\u00eer ve m\u00fcrid olu\u015funu zat\u0131n zorunlu gerekleri olarak kabul eder. \u0130lim s\u0131fat\u0131 bilginin Allah\u2019\u0131n zat\u0131nda ezel\u00ee bir mana oldu\u011funu g\u00f6sterirken, irade belirli bir \u015feyi belirli bir \u015fekilde istemeyi ifade eder. Kudret ise m\u00fcmk\u00fcn olan \u015feylerin yarat\u0131lmas\u0131na ili\u015fkin ilah\u00ee niteliktir. Bu \u00fc\u00e7 s\u0131fat\u0131n varl\u0131\u011f\u0131, Allah\u2019\u0131n fiillerinin maksat, d\u00fczen ve kudret ili\u015fkisi i\u00e7inde ger\u00e7ekle\u015fti\u011fini g\u00f6sterir.<\/p>\n

        \n
      1. Allah\u2019\u0131n Kelam S\u0131fat\u0131 Ve Harf\u2013Ses Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

        Kelam s\u0131fat\u0131 kelamc\u0131lar aras\u0131nda b\u00fcy\u00fck tart\u0131\u015fmalara yol a\u00e7m\u0131\u015ft\u0131r. C\u00fcveyn\u00ee, Allah\u2019\u0131n kelam\u0131n\u0131n bir harf ve ses olmad\u0131\u011f\u0131n\u0131, ezel\u00ee bir mana oldu\u011funu savunur. Harf ve sesle ifade edilen Kur\u2019an ise mahl\u00fbktur; ancak Allah\u2019\u0131n kelam s\u0131fat\u0131n\u0131n tezah\u00fcr\u00fcd\u00fcr. Mutezile kelam\u0131 mahl\u00fbk sayarken, Hanbel\u00eeler kelam\u0131n harf ve ses y\u00f6n\u00fcyle dahi kad\u00eem oldu\u011funu savunur. C\u00fcveyn\u00ee bu iki yakla\u015f\u0131m aras\u0131nda, kelam s\u0131fat\u0131n\u0131 mana olarak ezel\u00ee kabul eden g\u00f6r\u00fc\u015f\u00fc benimser.<\/p>\n

          \n
        1. Tenzih Ve Te\u015fbih Dengesi \u0130\u00e7inde S\u0131fatlar\u0131n Yorumlanmas\u0131<\/strong><\/li>\n<\/ol>\n

          Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131n yarat\u0131lm\u0131\u015flara benzetilmesi te\u015fbih, yarat\u0131lm\u0131\u015flara ait \u00f6zelliklerin Allah\u2019a nispet edilmesinin reddi ise tenzih olarak tan\u0131mlan\u0131r. C\u00fcveyn\u00ee, s\u0131fatlar\u0131n isim bak\u0131m\u0131ndan benzemesinin mahiyet bak\u0131m\u0131ndan benzemeyi gerektirmedi\u011fini belirterek tenzih ilkesini korur. B\u00f6ylece Allah\u2019\u0131n s\u0131fatlar\u0131 kabul edilir ancak bu s\u0131fatlar\u0131n yarat\u0131lm\u0131\u015flar\u0131n s\u0131fatlar\u0131yla ayn\u0131 t\u00fcrden olmad\u0131\u011f\u0131 kesin olarak vurgulan\u0131r.<\/p>\n

            \n
          1. Kad\u00eem S\u0131fatlar\u0131n Mahiyeti Ve Zatla \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

            Kad\u00eem s\u0131fatlar Allah\u2019\u0131n zat\u0131yla birlikte ezelden beri bulunan niteliklerdir. Bu s\u0131fatlar\u0131n hadis olamayaca\u011f\u0131, hadis olan\u0131n m\u00fcmk\u00fcne ba\u011fl\u0131 bulundu\u011fu i\u00e7in vacibe nispet edilemeyece\u011fi savunulur. Zat ile s\u0131fat\u0131n ayr\u0131l\u0131\u011f\u0131, zihn\u00ee bir ayr\u0131l\u0131kt\u0131r; hakikatte ise s\u0131fatlar zatla kaimdir. B\u00f6ylece kad\u00eem s\u0131fatlar Allah\u2019\u0131n zat\u0131ndan ba\u011f\u0131ms\u0131z bir varl\u0131k alan\u0131 olu\u015fturmaz.<\/p>\n

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

            Bu derste fiil\u00ee ve zat\u00ee s\u0131fatlar\u0131n mahiyeti, kelamc\u0131lar\u0131n s\u0131fatlara dair ayr\u0131ld\u0131\u011f\u0131 noktalar, ilim\u2013irade\u2013kudret gibi temel s\u0131fatlar\u0131n nas\u0131l temellendirildi\u011fi ve kelam s\u0131fat\u0131n\u0131n harf\u2013ses tart\u0131\u015fmalar\u0131yla ili\u015fkisi ele al\u0131nm\u0131\u015ft\u0131r. C\u00fcveyn\u00ee\u2019nin s\u0131fatlar\u0131 illet\u2013muallel ve vacip\u2013m\u00fcmkin ayr\u0131m\u0131yla a\u00e7\u0131klamas\u0131, kelam\u00ee s\u0131fat teorisinin rasyonel temelini olu\u015fturur.<\/p>\n

             <\/p>\n

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

            The purpose of this lesson is to explain the points at which the discussions regarding the establishment of divine attributes deepen, to show the rational principles to which the theologians appeal when understanding the nature of the attributes, to clarify how the distinction of eternal and originated is applied to the attributes, and to explain how C\u016bwayn\u012b grounds the relationship between essence and attributes through the distinctions of cause\u2013effect and necessary\u2013possible.<\/p>\n

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

              \n
            1. The Nature of Active Attributes And the Approaches of Theologians<\/strong><\/li>\n<\/ol>\n

              Active attributes are those related to the acts of God and manifested in created beings. The Mu\u2018tazila argue that active attributes cannot exist in eternity and that the acts of God arise in time, therefore it is impossible to call active attributes eternal. The Ash\u2018ar\u012bs accept that active attributes are not essential, but state that attributes such as power and will exist in eternity while the acts are created afterwards. The M\u0101tur\u012bd\u012bs argue that even active attributes may have an eternal aspect. C\u016bwayn\u012b evaluates this debate through the distinction of caused and uncaused attributes.<\/p>\n

                \n
              1. The Grounding of Knowledge, Will And Power by Theologians<\/strong><\/li>\n<\/ol>\n

                Theologians accept God\u2019s being knowing, willing and powerful as necessary requirements of the divine essence. The attribute of knowledge indicates that knowledge is an eternal meaning in God\u2019s essence; will expresses wanting a particular thing in a particular way; power is the divine quality related to the creation of possible things. These attributes show that God\u2019s acts occur within the relationship of purpose, order and power.<\/p>\n

                  \n
                1. The Attribute of Speech And the Debate on Letters And Sounds<\/strong><\/li>\n<\/ol>\n

                  The attribute of speech caused major controversy among theologians. C\u016bwayn\u012b holds that God\u2019s speech is not composed of letters and sounds but is an eternal meaning. The Qur\u2019an expressed in letters and sounds is created, yet it is the manifestation of the eternal speech attribute. The Mu\u2018tazila regard speech as created, while the Hanbal\u012bs argue that even its letter\u2013sound form is eternal. C\u016bwayn\u012b adopts the view that the attribute of speech as a meaning is eternal.<\/p>\n

                    \n
                  1. Interpreting Attributes Within the Balance of Transcendence And Anthropomorphism<\/strong><\/li>\n<\/ol>\n

                    Resembling divine attributes to the attributes of created beings is anthropomorphism; rejecting created-like qualities from God is transcendence. C\u016bwayn\u012b maintains transcendence by stating that the similarity of names does not require similarity of reality. Thus divine attributes are affirmed, but their nature is entirely unlike the attributes of created beings.<\/p>\n

                      \n
                    1. The Nature of Eternal Attributes And Their Relationship With the Essence<\/strong><\/li>\n<\/ol>\n

                      Eternal attributes are those that have existed with God\u2019s essence from eternity. These attributes cannot be originated, because the originated depends on the possible and cannot be assigned to the necessary. The separation of essence and attribute is conceptual; in reality the attributes subsist in the essence. Therefore eternal attributes do not form an independent realm apart from the divine essence.<\/p>\n

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

                      This lesson addressed the nature of active and essential attributes, the points at which theologians differ regarding the attributes, the grounding of fundamental attributes such as knowledge, will and power, and the relation of the attribute of speech to the debate on letters and sounds. C\u016bwayn\u012b\u2019s explanation of the attributes through the categories of cause\u2013effect and necessary\u2013possible forms the rational basis of theological attribute theory.<\/p>\n

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

                      HAYRETT\u0130N NEB\u0130 G\u00dcDEKL\u0130, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 5. 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-8601","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8601","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=8601"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8601\/revisions"}],"predecessor-version":[{"id":8602,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8601\/revisions\/8602"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8601"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}