{"id":8611,"date":"2025-12-01T22:03:50","date_gmt":"2025-12-01T19:03:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8611"},"modified":"2025-12-01T22:03:50","modified_gmt":"2025-12-01T19:03:50","slug":"osman-demir-cuveyni-kitabul-irsad-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-cuveyni-kitabul-irsad-4-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, 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, C\u00fcveyn\u00ee\u2019nin kudret ve irade s\u0131fatlar\u0131na yakla\u015f\u0131m\u0131n\u0131, Mu\u2018tezile ve di\u011fer kel\u00e2m ekollerinin g\u00f6r\u00fc\u015flerini, fiillerin yarat\u0131lmas\u0131 meselesini ve insan fiillerinin ilah\u00ee kudretle ili\u015fkisini a\u00e7\u0131klamakt\u0131r.<\/p>\n

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

    \n
  1. \u0130rade S\u0131fat\u0131n\u0131n Mahiyeti<\/strong><\/li>\n<\/ol>\n

    \u0130rade, Allah\u2019\u0131n bir \u015feyi belirli bir \u015fekilde murat etmesi olarak tan\u0131mlan\u0131r. C\u00fcveyn\u00ee iradenin ezel\u00ee oldu\u011funu, Allah\u2019\u0131n her \u015feyi bir tercih \u00fczerinden diledi\u011fini ve iradenin kudretten ayr\u0131lmas\u0131n\u0131n zorunlu oldu\u011funu belirtir. Mu\u2018tezile iradeyi h\u00e2dis kabul ederken C\u00fcveyn\u00ee bu g\u00f6r\u00fc\u015f\u00fc reddeder.<\/p>\n

      \n
    1. \u0130radenin Delillendirilmesi<\/strong><\/li>\n<\/ol>\n

      Allah\u2019\u0131n fiillerinde tercihin bulunmas\u0131, iradenin zorunlulu\u011funu g\u00f6sterir. \u00c7\u00fcnk\u00fc kudret tek ba\u015f\u0131na tercih olu\u015fturmaz; bir \u015feyin belirli bir zamanda ve belirli bir \u015fekilde ger\u00e7ekle\u015fmesi ancak iradeyle m\u00fcmk\u00fcn olur. Bu nedenle irade, kudretin zorunlu tamamlay\u0131c\u0131s\u0131d\u0131r.<\/p>\n

        \n
      1. Kudret S\u0131fat\u0131n\u0131n Mahiyeti<\/strong><\/li>\n<\/ol>\n

        Kudret, m\u00fcmk\u00fcn varl\u0131klar\u0131n yarat\u0131lmas\u0131na taalluk eden ezel\u00ee bir s\u0131fatt\u0131r. Kudretin imk\u00e2ns\u0131z olana taalluk etmeyece\u011fi kabul edilir. C\u00fcveyn\u00ee, kudretin sadece m\u00fcmk\u00fcnlere y\u00f6neldi\u011fini ve Allah\u2019\u0131n fiillerinin zorunluluk de\u011fil tercih \u00fcr\u00fcn\u00fc oldu\u011funu vurgular.<\/p>\n

          \n
        1. Fiillerin Yarat\u0131lmas\u0131 Meselesi<\/strong><\/li>\n<\/ol>\n

          Allah\u2019\u0131n fiilleri yaratmas\u0131, kudret ve iradenin birlikte i\u015flemesiyle a\u00e7\u0131klan\u0131r. Fiillerin Allah taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 kabul edilir; buna kar\u015f\u0131l\u0131k Mu\u2018tezile, insan fiillerinin insan taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131n\u0131 savunarak kesb \u00f6\u011fretisini reddeder. C\u00fcveyn\u00ee fiillerin yarat\u0131lmas\u0131nda ilah\u00ee kudretin mutlak oldu\u011funu ifade eder.<\/p>\n

            \n
          1. \u0130nsan Fiilleri ve Kesb Teorisi<\/strong><\/li>\n<\/ol>\n

            \u0130nsan fiilleri Allah taraf\u0131ndan yarat\u0131l\u0131r; insan ise fiili kesb ederek kazan\u0131r. Kesb, insan\u0131n se\u00e7imini ve y\u00f6neli\u015fini ifade eder. B\u00f6ylece hem ilah\u00ee kudretin mutlakl\u0131\u011f\u0131 korunur hem de insan\u0131n sorumlulu\u011fu temellendirilmi\u015f olur. Mu\u2018tezile bu yakla\u015f\u0131m\u0131 kabul etmez ve insan\u0131n kendi fiilinin h\u00e2lik\u0131 oldu\u011funu iddia eder.<\/p>\n

              \n
            1. Kudret ve \u0130rade Aras\u0131ndaki \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

              Kudret fiili ger\u00e7ekle\u015ftirme g\u00fcc\u00fc, irade ise onu belirli bir \u015fekilde ger\u00e7ekle\u015ftirmeyi dileme niteli\u011fidir. \u0130rade olmadan kudretin belirli bir fiile y\u00f6nelmesi m\u00fcmk\u00fcn de\u011fildir. C\u00fcveyn\u00ee bu nedenle kudret ve iradeyi birbirinden ayr\u0131lmaz iki temel s\u0131fat olarak ele al\u0131r.<\/p>\n

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

              Bu derste kudret ve irade s\u0131fatlar\u0131n\u0131n mahiyeti, fiillerin yarat\u0131lmas\u0131 meselesi, insan fiilleri ve kesb \u00f6\u011fretisi ile Mu\u2018tezile\u2019nin bu konulardaki kar\u015f\u0131 g\u00f6r\u00fc\u015fleri a\u00e7\u0131klanm\u0131\u015ft\u0131r. C\u00fcveyn\u00ee\u2019nin yakla\u015f\u0131m\u0131 ilah\u00ee kudretin mutlakl\u0131\u011f\u0131n\u0131 ve insan\u0131n sorumlulu\u011funu bir arada temellendiren sistematik bir \u00e7er\u00e7eve sunmaktad\u0131r.<\/p>\n

               <\/p>\n

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

              The purpose of this lesson is to explain C\u016bwayn\u012b\u2019s approach to the attributes of power and will, the views of the Mu\u02bftazila and other theological schools, the issue of the creation of acts, and the relationship between human acts and divine power.<\/p>\n

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

                \n
              1. The Nature of the Attribute of Will<\/strong><\/li>\n<\/ol>\n

                Will is defined as God\u2019s intending a thing in a particular way. C\u016bwayn\u012b states that will is eternal, that God wills everything through a preference, and that distinguishing will from power is necessary. The Mu\u02bftazila consider will to be originated, and C\u016bwayn\u012b rejects this view.<\/p>\n

                  \n
                1. The Demonstration of Will<\/strong><\/li>\n<\/ol>\n

                  The presence of preference in God\u2019s acts indicates the necessity of will. Power alone does not produce preference; the occurrence of something at a particular time and in a particular way is possible only through will. Thus will is the necessary complement of power.<\/p>\n

                    \n
                  1. The Nature of the Attribute of Power<\/strong><\/li>\n<\/ol>\n

                    Power is an eternal attribute relating to the creation of possible beings. Power does not pertain to the impossible. C\u016bwayn\u012b emphasizes that divine acts arise not from necessity but from preference, and that power is directed only toward what is possible.<\/p>\n

                      \n
                    1. The Issue of the Creation of Acts<\/strong><\/li>\n<\/ol>\n

                      The creation of acts by God is explained through the joint operation of power and will. Divine power is regarded as the creator of all acts, whereas the Mu\u02bftazila deny this and claim that human beings create their own acts. C\u016bwayn\u012b insists that divine power is absolute in the creation of acts.<\/p>\n

                        \n
                      1. Human Acts and the Theory of Acquisition<\/strong><\/li>\n<\/ol>\n

                        Human acts are created by God, while the human being acquires the act. Acquisition expresses human choice and inclination. In this way divine omnipotence is preserved while human responsibility is established. The Mu\u02bftazila reject this approach and hold that the human being creates his own acts.<\/p>\n

                          \n
                        1. The Relationship Between Power and Will<\/strong><\/li>\n<\/ol>\n

                          Power is the capacity to actualize a possible thing, while will is the intending of that thing in a specific manner. Without will, power cannot be directed toward a specific act. Therefore C\u016bwayn\u012b regards power and will as inseparable fundamental attributes.<\/p>\n

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

                          This lesson explained the nature of the attributes of power and will, the issue of the creation of acts, human acts and the doctrine of acquisition, and the opposing views of the Mu\u02bftazila. C\u016bwayn\u012b\u2019s approach provides a systematic framework that establishes both divine omnipotence and human responsibility.<\/p>\n

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

                          OSMAN DEM\u0130R, C\u00dcVEYN\u0130, K\u0130TAB\u00dc’L-\u0130R\u015eAD 4. SEM\u0130NER \u00d6ZET\u0130 Dersin Amac\u0131 Bu […]<\/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-8611","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8611","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=8611"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8611\/revisions"}],"predecessor-version":[{"id":8612,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8611\/revisions\/8612"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}