{"id":2843,"date":"2021-11-25T11:36:34","date_gmt":"2021-11-25T08:36:34","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=2843"},"modified":"2021-12-13T17:03:59","modified_gmt":"2021-12-13T14:03:59","slug":"kotuluk-problemi-ve-kelam-ilminde-ser-sorunu","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/kotuluk-problemi-ve-kelam-ilminde-ser-sorunu\/","title":{"rendered":"K\u00f6t\u00fcl\u00fck Problemi ve Kelam \u0130lminde \u015eer Sorunu"},"content":{"rendered":"\n

K\u00f6t\u00fcl\u00fck Problemi<\/h2>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

K\u00f6t\u00fcl\u00fck problemi, d\u00fc\u015f\u00fcnce tarihinde \u00e7\u00f6z\u00fcmlenmeye \u00e7al\u0131\u015f\u0131lan en temel problemler aras\u0131nda yer almaktad\u0131r. K\u00f6t\u00fcl\u00fck problemi<\/a>, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ispatlamak i\u00e7in teolojide kullan\u0131lan d\u00fczen delilinin en b\u00fcy\u00fck d\u00fc\u015fman\u0131d\u0131r. Bu probleminin ortaya \u00e7\u0131kard\u0131\u011f\u0131 \u00f6nemli bir sorun da Tanr\u0131 tasavvuruyla ilgilidir. Genellikle k\u00f6t\u00fcl\u00fck derken \u015fu d\u00f6rt husus kastedilmektedir:<\/p>\n\n\n\n

A- Ahl\u00e2k\u00ee k\u00f6t\u00fcl\u00fck: G\u00fcnah gibi \u00e7o\u011funlukla nedeni insan olan k\u00f6t\u00fcl\u00fckler.
B- Fiziksel ac\u0131lar ve g\u00fcnah ya da ba\u015fka bir nedenle duyulan keder yani \u0131st\u0131rap ve \u00fcz\u00fcnt\u00fc.
C- Fiz\u00eek\u00ee k\u00f6t\u00fcl\u00fck: Hastal\u0131k, hortum, deprem vs.
D- Metafiziksel k\u00f6t\u00fcl\u00fckler: Sonluluk, varl\u0131\u011f\u0131n\u0131n kendi elinde olmamas\u0131 yani m\u00fcmk\u00fcn bir varl\u0131k olmak ve \u00e2lemde g\u00f6r\u00fclen m\u00fckemmelsizliklerdir.<\/p>\n\n\n\n

 <\/strong>J. L. Macki<\/a>, k\u00f6t\u00fcl\u00fc\u011f\u00fcn bir problem oldu\u011funa i\u015faret eder. Bu problem en basit bi\u00e7imiyle \u015fudur: Tanr\u0131 mutlak kudret sahibidir; Tanr\u0131 tamamen iyidir, ancak yine de k\u00f6t\u00fcl\u00fck vard\u0131r. Macki’nin g\u00fczel bir \u015fekilde ortaya koydu\u011fu bu problem, asl\u0131nda Epikuros\u2019tan (\u00d6. M. \u00d6. 270) itibaren tart\u0131\u015f\u0131lan bir problemdi.<\/p>\n\n\n\n

Tanr\u0131, ya k\u00f6t\u00fcl\u00fc\u011f\u00fc ortadan kald\u0131rmak istiyor ve g\u00fcc\u00fc yetmiyor; Kudretsizdir<\/em>
Ya g\u00fcc\u00fc yetiyor ve istemiyor; K\u00f6t\u00fc kalplidir.<\/em>
Ya istemiyor ve g\u00fcc\u00fc yetmiyor; hem kudretsiz hem de k\u00f6t\u00fc kalplidir.<\/em>
Ya da istiyor ve g\u00fcc\u00fc yetiyor o zaman k\u00f6t\u00fcl\u00fck nerden gelmektedir?<\/em><\/p><\/blockquote>\n\n\n\n

Epikuros<\/a>, bu \u00e2lemin Tanr\u0131\u2019n\u0131n bir eseri olabilece\u011fini kabul etmez. Ona g\u00f6re m\u00fckemmel olup her \u015feyi ile kendi kendine yeten Tanr\u0131\u2019n\u0131n, bu \u00e2lemi yaratm\u0131\u015f olmas\u0131 olduk\u00e7a sa\u00e7mad\u0131r. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n \u00e2lemi yaratma zahmetine katlanmas\u0131n\u0131 gerektirecek hi\u00e7bir neden bulunmamaktad\u0131r. \u00d6te yandan bu \u00e2lemin, Tanr\u0131\u2019n\u0131n bir eseri oldu\u011fu kabul edilse bile \u00e2lemde g\u00f6r\u00fclen bunca k\u00f6t\u00fcl\u00fcklerle Tanr\u0131\u2019n\u0131n m\u00fckemmelli\u011fini itiraf etmek m\u00fcmk\u00fcn de\u011fildir. Epikuros\u2019un, k\u00f6t\u00fcl\u00fcklerle dolu olan \u00e2lemin, Tanr\u0131\u2019n\u0131n eseri olamayaca\u011f\u0131n\u0131 s\u00f6yleyerek k\u00f6t\u00fcl\u00fck sorununu \u00e7\u00f6zer gibi g\u00f6r\u00fcnse de daha ba\u015fka problemlere neden olmaktad\u0131r. \u015e\u00f6yle ki bu \u00e7\u00f6z\u00fcmde \u00f6ncelikle m\u00fckemmellikle nitelendirilen Tanr\u0131, bu \u00e2lemin nedeni olmaktan \u00e7\u0131kart\u0131lmakta ve Tanr\u0131 i\u00e7in kullan\u0131lan \u201cm\u00fckemmellik\u201d nitelemesi bo\u015f bir iddiadan ibaret kalmaktad\u0131r.<\/p>\n\n\n\n

Dostoyevski<\/a>\u2019nin (\u00f6. 1881), Karamazov Karde\u015fler<\/a> adl\u0131 roman\u0131n bask\u0131n karakteri \u0130van Karamazov, karde\u015fi Alyo\u015fa\u2019ya bir olay anlat\u0131r. Okumu\u015f, ayd\u0131n, memur kesiminden bir anne baban\u0131n hen\u00fcz be\u015f ya\u015f\u0131ndaki k\u0131zlar\u0131na yapt\u0131klar\u0131 i\u015fkencedir bu. \u0130van\u2019a g\u00f6re yap\u0131lan anlams\u0131z bir i\u015fkencedir ve insan\u0131n do\u011fas\u0131ndan beslenir. K\u0131rba\u00e7 ve tekme darbelerinden her yan\u0131 \u00e7\u00fcr\u00fckler i\u00e7inde kalan \u00e7ocu\u011fun, so\u011fuk, dondurucu gecelerde helaya kapat\u0131ld\u0131\u011f\u0131n\u0131, ebeveynin ise yata\u011f\u0131nda rahat rahat uyuyabildi\u011fini anlatan \u0130van Karamazov, \u201c\u0130nsan\u0131n i\u00e7ini s\u0131zlatan bu felaketin olmas\u0131 pek mi gereklidir? Bu olmasa ki\u015fio\u011flunun yery\u00fcz\u00fcnde ya\u015famas\u0131 da olamaz, diyorlar \u00e7\u00fcnk\u00fc iyiyle k\u00f6t\u00fcy\u00fc \u00f6\u011frenemezmi\u015f.\u201d <\/em>diyerek ilahi iradenin buna neden izin verdi\u011fini sorgular. Burada anlat\u0131lan Epikuros\u2019un d\u00fc\u015f\u00fcncesinden etkiledi\u011fi ayr\u0131ca Leibniz<\/a>\u2019in (\u00f6. 1716) tezine kar\u015f\u0131 bir g\u00f6ndermedir.<\/p>\n\n\n\n

K\u00f6t\u00fcl\u00fck problemi a\u00e7\u0131s\u0131ndan bu iki z\u0131t hayat g\u00f6r\u00fc\u015f\u00fcn\u00fc de\u011ferlendirdi\u011fimizde, pesimist i\u00e7in k\u00f6t\u00fcl\u00fck, genel olarak savunulabilecek hi\u00e7bir yan\u0131 olmayan ve hepsinden \u00f6nemlisi adil ve sonsuz iyilik sahibi bir Tanr\u0131’n\u0131n varl\u0131\u011f\u0131yla uzla\u015ft\u0131r\u0131lamayacak olan bir \u015feydir. Bunun kar\u015f\u0131s\u0131nda yer alan optimist ise, k\u00f6t\u00fcl\u00fc\u011f\u00fcn anlams\u0131z ve gayesiz olmad\u0131\u011f\u0131n\u0131 g\u00f6stermenin \u00f6tesinde, onun varl\u0131\u011f\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz oldu\u011funu ve bunun da Tanr\u0131’n\u0131n iyili\u011fine ve adaletine hi\u00e7bir zarar vermedi\u011fini g\u00f6stermeye \u00e7al\u0131\u015f\u0131r. Pesimist (k\u00f6t\u00fcmser), hayat\u0131n hep negatif y\u00f6nlerini g\u00f6rmeye al\u0131\u015fk\u0131nd\u0131r. Onun optimist (iyimser) kar\u015f\u0131s\u0131ndaki en g\u00fc\u00e7l\u00fc dayana\u011f\u0131, insani tecr\u00fcbeden ald\u0131\u011f\u0131 say\u0131s\u0131z trajik ya\u015fam sahneleridir. Pesimistler olaylar\u0131 e\u015fyadan hareketle \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131rlar.<\/p>\n\n\n\n

Platon’da<\/em><\/strong> teodise<\/em><\/strong>: Platon Evren’deki k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olarak Tanr\u0131y\u0131\/tanr\u0131lar\u0131 g\u00f6rmez, ba\u015fka \u015feyler k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olmal\u0131d\u0131r. Platon, maddeyi de k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131 olarak g\u00f6rmez, daha \u00e7ok K\u00f6t\u00fc Ruhlar\u0131 k\u00f6t\u00fcl\u00fcklerden sorumlu tutar gibidir.<\/p>\n\n\n\n

Irenaeus’da<\/em><\/strong> teodise<\/em><\/strong>:<\/strong> Irenaeus, yaratma konusunu ele alan Hristiyan Kilise babalar\u0131n\u0131n ilkidir. \u0130raneus’a g\u00f6re Tanr\u0131, insan\u0131 Tanr\u0131’ya giden manevi bir yolun hen\u00fcz ba\u015f\u0131nda kusurlu ve m\u00fckemmellikten uzak olarak yaratm\u0131\u015ft\u0131r. \u0130nsan\u0131n iyilikleri kazanabilmesi i\u00e7in k\u00f6t\u00fcl\u00fcklerle ve s\u0131k\u0131nt\u0131l\u0131 durumlarla y\u00fczle\u015fmesi gerekti\u011fi i\u00e7in Tanr\u0131 ile aras\u0131nda bir bili\u015fsel mesafe konulmu\u015ftur. Augustinus teolojisine hakim olan “insan\u0131n d\u00fc\u015f\u00fc\u015f\u00fc”, “ilk g\u00fcnah”, “kefaret” gibi kavramlar \u0130renaeus teolojisinde etkili de\u011fildir.<\/p>\n\n\n\n

Augustinus’da<\/em><\/strong> teodise:<\/em><\/strong> <\/strong>Augustinus’a g\u00f6re Tanr\u0131 insani kendisinde hi\u00e7bir g\u00fcnah olmaks\u0131z\u0131n yaratm\u0131\u015ft\u0131r ve onu k\u00f6t\u00fcl\u00fcklerden yal\u0131t\u0131lm\u0131\u015f bir D\u00fcnya’ya yerle\u015ftirmi\u015ftir. Ama insan Tanr\u0131 vergisi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc bilerek k\u00f6t\u00fcye kullanm\u0131\u015f ve g\u00fcnaha d\u00fc\u015fm\u00fc\u015ft\u00fcr. B\u00fct\u00fcn insanlar Adem’in g\u00fcnah\u0131 y\u00fcz\u00fcnden lanete u\u011fram\u0131\u015ft\u0131r. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Augustinus’un teodise felsefesine Hristiyanl\u0131\u011f\u0131n insan\u0131n d\u00fc\u015f\u00fc\u015f\u00fc, ilk g\u00fcnah ve kefaret gibi konular egemendir. K\u00f6t\u00fcl\u00fck, Evren’de ahenksizli\u011fi de\u011fil, ahengi do\u011furur.<\/p>\n\n\n\n

Augustinus Plotinus’a benzer \u015fekilde k\u00f6t\u00fcl\u00fc\u011f\u00fc, madde ile a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r. Ona g\u00f6re k\u00f6t\u00fcl\u00fck, iyili\u011fin yoklu\u011fudur. Tanr\u0131 saf ve nihai iyiliktir, mutlak ve de\u011fi\u015fmezdir. Ancak Tanr\u0131’n\u0131n yaratt\u0131\u011f\u0131 Evren “yokluk”tan yarat\u0131lm\u0131\u015ft\u0131r, de\u011fi\u015fkendir ve maddenin olu\u015fumu iyili\u011fin eksikli\u011finden, Tanr\u0131’daki gibi saf ve mutlak olmamas\u0131ndand\u0131r. G\u00fcne\u015f, ay, y\u0131ld\u0131zlar, melekler, insanlar, ku\u015flar, bal\u0131klar, \u0131\u015f\u0131k ve karanl\u0131k hep iyidir. Ancak hi\u00e7biri Tanr\u0131 kadar m\u00fckemmel de\u011fildir, farkl\u0131 seviyelerde dururlar. Augustinus’a g\u00f6re deprem, f\u0131rt\u0131na, salg\u0131n hastal\u0131klar gibi do\u011fal k\u00f6t\u00fcl\u00fckler insanlar\u0131n i\u015fledi\u011fi g\u00fcnahlar\u0131n cezai sonu\u00e7lar\u0131d\u0131r. Fakat bu cezalar adil oldu\u011fu i\u00e7in Evren’in m\u00fckemmelli\u011fini bozmaz.<\/p>\n\n\n\n

Leibniz’de teodise:<\/em><\/strong> Leibniz k\u00f6t\u00fcl\u00fck problemine \u00e7\u00f6z\u00fcm \u00f6nerisini “m\u00fcmk\u00fcn d\u00fcnyalar teorisi<\/a>” ad\u0131 verilen bir teori ile a\u00e7\u0131klar. Buna g\u00f6re Tanr\u0131 m\u00fcmk\u00fcn d\u00fcnyalar\u0131n en iyisini yaratm\u0131\u015ft\u0131r. M\u00fcmk\u00fcn olan\u0131n en iyisini yaratabilmek i\u00e7in birtak\u0131m k\u00f6t\u00fcl\u00fcklere g\u00f6z yummak zorundad\u0131r. Leibniz’de Tanr\u0131n\u0131n yaratmas\u0131 Augustinus’taki gibi “yoktan yaratma” olmay\u0131p, Platonculardaki “var olan maddeden” yaratmaya benzer. Ancak Leibnizde “madde” de\u011fil “monadlar<\/a>” vard\u0131r. Yaratma, kuvve halindeki idealar\u0131 fiil haline ge\u00e7irmektir. Tanr\u0131, m\u00fcmk\u00fcn olan d\u00fcnyalar\u0131n en m\u00fckemmelini yaratmaya karar vermi\u015ftir. Ancak varl\u0131klar eksik \u015feylerdir, eksiksiz olan tek \u015fey Tanr\u0131d\u0131r. E\u011fer varl\u0131klar eksiksiz olsalard\u0131 onlar da Tanr\u0131 olurdu. Bu y\u00fczden eksikli olan \u015feylerden yarat\u0131lan bir d\u00fcnyada k\u00f6t\u00fcl\u00fc\u011f\u00fcn olmas\u0131 do\u011fald\u0131r. Bunun nedeni Tanr\u0131 de\u011fildir, varl\u0131klar\u0131n eksik ve kusurlar\u0131d\u0131r. Yani \u201cvarl\u0131klar\u201d yetkinliklerini Tanr\u0131\u2019dan, yetkinsizliklerini ise s\u0131n\u0131rs\u0131z olmaya g\u00fcc\u00fc yetmeyen kendi tabiatlar\u0131ndan almaktad\u0131rlar. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Leibniz\u2019de bir \u015fey Tanr\u0131 yaratt\u0131\u011f\u0131 i\u00e7in iyi olmay\u0131p, iyi oldu\u011fu i\u00e7in Tanr\u0131 onu yaratm\u0131\u015ft\u0131r. Leibniz’e g\u00f6re Tanr\u0131, bu D\u00fcnya’y\u0131 yaratmak zorunda de\u011fildi, ama e\u011fer yaratmasayd\u0131 hi\u00e7bir \u015fey var olmayacakt\u0131. Yarat\u0131rken, b\u00fct\u00fcn monadlar var olmak i\u00e7in yar\u0131\u015fa girdikleri i\u00e7in en iyisini bulmak \u015feklinde bir ahlak\u00ee zorunluluk alt\u0131ndad\u0131r. Leibniz\u2019e g\u00f6re, k\u00f6t\u00fcl\u00fcklerle birlikte Tanr\u0131\u2019y\u0131 sevmektir.<\/p>\n\n\n\n

Hume’un<\/em><\/strong> (\u00f6. 1776) teodise ele\u015ftirisi:<\/em><\/strong> David Hume, Evren’in san\u0131ld\u0131\u011f\u0131 gibi d\u00fczenli olmad\u0131\u011f\u0131, bir d\u00fczenin oldu\u011fu kabul edilse bile bu d\u00fczenden hareketle Tanr\u0131 d\u00fc\u015f\u00fcncesine gidilemeyece\u011fidir. Alem de san\u0131ld\u0131\u011f\u0131 gibi tasarlanm\u0131\u015f bir d\u00fczenin bulunmad\u0131\u011f\u0131n\u0131, \u015fayet bu \u00e2lemin mutlaka tasarlay\u0131c\u0131s\u0131 aranacaksa bunun, m\u00fckemmel bir Tanr\u0131 olamayaca\u011f\u0131n\u0131 g\u00f6stermektedir. Hume a\u00e7\u0131s\u0131ndan \u00e2lemin bir saat, makine ya da g\u00fczel yaz\u0131lm\u0131\u015f bir kitap gibi d\u00fc\u015f\u00fcn\u00fclmesi, saat ve makinan\u0131n ustas\u0131, kitab\u0131n da yazar\u0131 oldu\u011fu gibi \u00e2lemin de bir tasarlay\u0131c\u0131s\u0131 oldu\u011fu sonucunu \u00e7\u0131karmak olduk\u00e7a sa\u00e7mad\u0131r.<\/p>\n\n\n\n

Kant’\u0131n<\/em><\/strong> (\u00f6. 1804)<\/em><\/strong> teodise ele\u015ftirisi<\/em><\/strong>: Kant, ilahi hikmet ile k\u00f6t\u00fcl\u00fck ger\u00e7e\u011finin uzla\u015ft\u0131r\u0131lamayaca\u011f\u0131 sonucuna var\u0131r. Kant’a g\u00f6re insan, a\u015fk\u0131n olan bir y\u00fcce varl\u0131\u011fa teslim olmal\u0131, insan akl\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015fan konular\u0131 \u00e7\u00f6zemeyece\u011fini bilmelidir. Kant, o g\u00fcne kadar yap\u0131lan teodise savunular\u0131n\u0131n felsefi olarak yetersiz oldu\u011funu g\u00f6stermi\u015f, onlar\u0131 sert \u015fekilde ele\u015ftirmi\u015f, ancak kendisi de sorunu \u00e7\u00f6zecek bir a\u00e7\u0131klama yapmay\u0131p, sorunun \u00e7\u00f6z\u00fclemez oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

Schopenhauer’un teodise ele\u015ftirisi:<\/em><\/strong> Schopenhauer da hocas\u0131 olan Kant gibi k\u00f6t\u00fcl\u00fck probleminin teodise <\/a>giri\u015fimi ile \u00e7\u00f6z\u00fclemeyece\u011fini ilan eder. \u00c7\u00fcnk\u00fc ona g\u00f6re her an, her yerde maruz kald\u0131\u011f\u0131m\u0131z bu problemin k\u00f6kten bir \u00e7\u00f6z\u00fcm\u00fc mevcut de\u011fildir. Bu problemi teodise ile a\u00e7\u0131klamak bizi bir ad\u0131m ileriye g\u00f6t\u00fcrmemektedir. \u00c7\u00fcnk\u00fc var olan k\u00f6t\u00fcl\u00fc\u011f\u00fcn bir Tanr\u0131 taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131n\u0131 ya da yap\u0131lmad\u0131\u011f\u0131n\u0131 form\u00fcle etmek, k\u00f6t\u00fcl\u00fc\u011f\u00fcn var olmas\u0131n\u0131 engellememektedir der. Schopenhauer teodise ile \u00e7\u00f6z\u00fclemeyece\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc k\u00f6t\u00fcl\u00fck probleminin asla tam olarak ortadan kald\u0131r\u0131lamayaca\u011f\u0131n\u0131, ancak ya\u015fama iste\u011finin y\u00f6nlendirmesiyle ona tahamm\u00fcl edilece\u011fini ve bu tahamm\u00fcl\u00fcn ise sanat, ahlak ve sevgi yoluyla olaca\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n\n\n\n

Kelam \u0130lminde \u015eer Sorunu<\/strong><\/h2>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

Kel\u00e2m ilminde \u015fer probleminin, d\u00fcalist<\/a> tanr\u0131 (hay\u0131r ve \u015fer tanr\u0131s\u0131) inanc\u0131na sahip Senev\u00eeler <\/a>ve Mec\u00fbs\u00eeler<\/a>\u2019le yap\u0131lan ul\u00fbhiyyet tart\u0131\u015fmalar\u0131n\u0131n ard\u0131ndan ortaya \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenebilir. Bu din mensuplar\u0131nca M\u00fcsl\u00fcman \u00e2limlere, \u201c\u00c2lemde mevcut \u015ferrin yarat\u0131c\u0131s\u0131 kimdir? \u015eerri yaratan\u0131n \u015fer\u00eer olmas\u0131 gerekti\u011fine ve hikmet sahibi y\u00fcce Allah\u2019\u0131n \u015ferri yaratmas\u0131 d\u00fc\u015f\u00fcn\u00fclemeyece\u011fine g\u00f6re d\u00fcnyada insanlara ac\u0131 veren k\u00f6t\u00fc olaylar\u0131n kayna\u011f\u0131 nedir?\u201d<\/em> \u015feklinde sorular sorulmu\u015f, \u00e2limler de hay\u0131r ve \u015ferrin bir olan Allah\u2019\u0131n irade ve kudretiyle yarat\u0131ld\u0131\u011f\u0131, ac\u0131 veren b\u00fct\u00fcn olaylar\u0131n \u015fer tarz\u0131nda de\u011ferlendirilemeyece\u011fi, Allah\u2019\u0131n mutlak adalet sahibi oldu\u011fu, dolay\u0131s\u0131yla kullar\u0131na asla k\u00f6t\u00fcl\u00fck yapmad\u0131\u011f\u0131 \u015feklinde cevap vermi\u015f, b\u00f6ylece problem kel\u00e2m ilminin konular\u0131 aras\u0131na girmi\u015ftir.<\/p>\n\n\n\n

\u0130mam Yahya’n\u0131n yapt\u0131\u011f\u0131 gibi, ilahi sistemi bir b\u00fct\u00fcn olarak ortaya koymad\u0131k\u00e7a meselelerin sa\u011fl\u0131kl\u0131 bir \u015fekilde \u00e7\u00f6z\u00fcmlenmesi m\u00fcmk\u00fcn olmaz. Allah, \u015eeytan dahil ak\u0131l ve temyiz g\u00fcc\u00fc verdi\u011fi her canl\u0131ya sorumluluk y\u00fcklemi\u015f ve bu sorumlulu\u011fun yerine getirilmesi i\u00e7in sevab\u0131 ve cezay\u0131 bir te\u015fvik unsuru yapm\u0131\u015ft\u0131r. Herkesi sorumluluklar\u0131n\u0131 yerine getirme de \u00f6zg\u00fcr k\u0131lm\u0131\u015ft\u0131r. Ba\u015flang\u0131\u00e7ta ne \u015eeytan ne g\u00fcnah vard\u0131. Sadece ak\u0131l ve temyiz g\u00fcc\u00fc gibi karakteristik \u00f6zelliklerle donat\u0131lm\u0131\u015f bir tak\u0131m \u00f6zg\u00fcr varl\u0131klar vard\u0131. Ancak \u015eeytan kendisine verilen \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve iradeyi k\u00f6t\u00fc y\u00f6nde kullanarak ilk g\u00fcnah\u0131 ba\u015flatm\u0131\u015f oldu.<\/p>\n\n\n\n

\u00d6zg\u00fcrl\u00fck, insan da ayn\u0131 hatan\u0131n kurban\u0131 oldu. Ancak g\u00fcnahk\u00e2r olan ilk insan, \u015eeytan gibi hatas\u0131nda diretmeyip, Rabbinden ald\u0131\u011f\u0131 birtak\u0131m kelimelerle ba\u011f\u0131\u015flanma dileyince, tekrar iyilik niteli\u011fini kazan\u0131m\u0131 \u015fans\u0131n\u0131 yakalad\u0131. Sonu\u00e7ta, iyi olan kendi iste\u011fiyle iyi, k\u00f6t\u00fc olan da kendi iste\u011fiyle k\u00f6t\u00fc oldu.<\/p>\n\n\n\n

Mu’tezili <\/a>anlay\u0131\u015fa g\u00f6re, Allah kullar\u0131n\u0131n maslahat\u0131n\u0131 g\u00f6zetmek zorundad\u0131r. Bu zorunluluk, Onun iyili\u011finden kaynaklanmaktad\u0131r. Onlar\u0131n d\u00fcnyaya gelip ahiret yurdu i\u00e7in haz\u0131rl\u0131k yaparak oradaki ebedi mutlulu\u011fu hak etmelerinin kendi maslahatlar\u0131 a\u00e7\u0131s\u0131ndan daha uygun oldu\u011fu i\u00e7in yaratm\u0131\u015ft\u0131r Allah onlar\u0131. Allah’\u0131n verdi\u011fi k\u0131tl\u0131k, kurakl\u0131k ve ekinlerin telef olmas\u0131 gibi felaketlere gelince, bunlar mecazi anlamda k\u00f6t\u00fcl\u00fck (\u015ferr) olan, ger\u00e7ekte ise iyi (salah) ve hay\u0131r olan \u015feylerdir. Allah bunlar\u0131, onlara ac\u0131d\u0131\u011f\u0131 i\u00e7in yapar. \u00c7\u00fcnk\u00fc onlar ba\u015flar\u0131na gelen bu \u015feylere sabretmekle, sonsuza kadar cennette kalmaya hak kazan\u0131rlar. Burada tek hakiki k\u00f6t\u00fcl\u00fck olarak ahlaki k\u00f6t\u00fcl\u00fck sunulmaktad\u0131r. Varl\u0131\u011f\u0131n kemalinin (yetkinli\u011fi) eksikli\u011finden kaynaklanan meta fiziki ve tabii k\u00f6t\u00fcl\u00fcklere gelince, bunlar mecazi anlamda k\u00f6t\u00fcl\u00fckt\u00fcrler.<\/p>\n\n\n\n

Yani asl\u0131nda onlar ortaya \u00e7\u0131kard\u0131klar\u0131 hay\u0131rl\u0131 sonu\u00e7lar a\u00e7\u0131s\u0131ndan iyi ve faydal\u0131 olarak kabul edilmelidir. Ancak burada dikkatlerden ka\u00e7an bir husus vard\u0131r. B\u00fct\u00fcn bu felaketler, her zaman ayn\u0131 sonu\u00e7lar\u0131 do\u011furmayabilirler. Baz\u0131lar\u0131 ba\u015flar\u0131na gelen felaketlere sabretmek yerine, isyan da edebilir. Bu durum: Mu’tezile’nin ilahi sistemdeki b\u00fct\u00fcnl\u00fc\u011f\u00fc g\u00f6z ard\u0131 etmesinden kaynakland\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Mu’tezili anlay\u0131\u015fa g\u00f6re, ac\u0131 ve \u0131st\u0131rap ink\u00e2r edilemez bir olgudur. Ancak fiiller kendi \u00f6z niteliklerine g\u00f6re de\u011fil, sonu\u00e7lar\u0131na g\u00f6re de\u011ferlendirilmelidir. Nas\u0131l ki insan\u0131n ilim elde etmesi ve ge\u00e7imini sa\u011flamas\u0131 i\u00e7in en a\u011f\u0131r s\u0131k\u0131nt\u0131lara katlanmas\u0131 g\u00fczel bir \u015fey olmas\u0131 gibi. \u00c7\u00fcnk\u00fc insan, i\u00e7erisinde felaketlerin bulunmad\u0131\u011f\u0131 nimetlerle daha \u00e7ok sap\u0131kl\u0131\u011fa (fusuk) ve isyana yak\u0131nd\u0131r.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Kad\u0131 Abdulcebbar<\/a>‘\u0131n (\u00f6. 1025), Allah’\u0131n kullar\u0131na \u0131slah olacaklar\u0131 \u00f6l\u00e7\u00fcde r\u0131z\u0131k verdi\u011fi \u015feklindeki yorumunun, Kur’ an\u0131 b\u00fct\u00fcnl\u00fck i\u00e7erisinde bak\u0131ld\u0131\u011f\u0131nda, g\u00fc\u00e7l\u00fc bir dayana\u011fa sahip oldu\u011fu s\u00f6ylenemez. Bu ise, onlar\u0131n aslah <\/a>prensibiyle ilahi iradenin \u00e7at\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterir. K\u0131sacas\u0131, r\u0131zk\u0131n darl\u0131\u011f\u0131, insan a\u00e7\u0131s\u0131ndan, baz\u0131 durumlarda iyi sonu\u00e7 verirken baz\u0131 durumlarda da aksi s\u00f6z konusu olabilmektedir. \u0130lahi fiiller, bir bak\u0131ma tek bir maksat ve sebebe hapsedilmi\u015f de\u011fildirler; insan\u0131n kendi durumuna g\u00f6re de\u011fi\u015fkenlik g\u00f6sterebilirler. Allah’\u0131n yeti\u015fkinlere \u0131st\u0131rap \u00e7ektirmesi, hak edilmi\u015f olmas\u0131 ya da deneme maksad\u0131yla olmas\u0131 itibariyle m\u00fcmk\u00fcn olsa da, bunlar\u0131n \u00e7ocuklar\u0131n ve masum insanlar\u0131n \u00e7ektikleri \u0131st\u0131raplar i\u00e7in ge\u00e7erli bir mazeret olamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/p>\n\n\n\n

Allah \u0131st\u0131rap \u00e7ektirmeden de kuluna sevap verebilir. Onlar problemi bizzat olay mahallinde de\u011fil de, onunla Allah’\u0131n s\u0131fatlar\u0131 aras\u0131nda do\u011frudan bir irtibat kurarak \u00e7\u00f6zmeye \u00e7al\u0131\u015fmaktad\u0131rlar. Yani do\u011frudan ilahi irade ve kudretle ili\u015fkilendirerek de\u011ferlendirmektedirler. \u00c7ocu\u011fa vuruldu\u011funda ac\u0131 duyar. Vurma ile ac\u0131 ars\u0131ndaki bu ili\u015fki, Allah taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r. Fakat vurma i\u015fini do\u011frudan Allah yaratmam\u0131\u015ft\u0131r; dolay\u0131s\u0131yla \u00e7ocuklar\u0131n ac\u0131 \u00e7ekmeleri, bu ilahi yasan\u0131n bir gere\u011fidir. Ancak bu yasan\u0131n i\u015flemesi, tamamen ba\u011fl\u0131 bulundu\u011fu fiziksel alana aittir. \u0130\u015fte yanl\u0131\u015f olan birtak\u0131m olumsuzluklardan, do\u011frudan ilahi irade ve kudreti sorumlu tutmakt\u0131r. \u00c7\u00fcnk\u00fc bunlar, insan\u0131n tabiatla olan ili\u015fkilerinde, kimi zaman yetersizli\u011finden, kimi zaman da dikkatsizli\u011finden ve ihmalk\u00e2rl\u0131\u011f\u0131ndan kaynaklanmaktad\u0131r.<\/p>\n\n\n\n

Allah, zaman zaman fiziksel alana m\u00fcdahale edebilir ve bu yasalar\u0131n i\u015fleyi\u015fine sebebiyet veren olaylar zincirini, bizzat kendi iradesi ve kudretiyle bir anl\u0131k da olsa yeniden d\u00fczenleyebilir. Bunlar ilahi l\u00fctuf, inayet, gazab ve deneme a\u00e7\u0131s\u0131ndan\u00b7 olabilirler. K\u00f6t\u00fcl\u00fcklerin do\u011frudan ilahi iradeden de\u011fil, Allah\u2019\u0131n evrenin t\u00fcm par\u00e7alar\u0131n\u0131n i\u015fleyi\u015finde \u00f6ng\u00f6rd\u00fc\u011f\u00fc zorunlu yasalar\u0131n i\u015fleyi\u015f tarz\u0131ndan kaynakland\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n\n\n\n

Ehl-i S\u00fcnnet ve K\u00f6t\u00fcl\u00fck<\/em><\/strong>:<\/em> E\u015f’ari <\/a>kelam\u0131 a\u00e7\u0131s\u0131ndan, Allah kadir-i mutlakt\u0131r. Onun \u00fcst\u00fcnde hi\u00e7bir egemen g\u00fc\u00e7 yoktur. O, yapt\u0131klar\u0131ndan sorumlu tutulamayaca\u011f\u0131 gibi, kendi \u00fczerinde ba\u015fka bir egemen g\u00fc\u00e7 bulunmad\u0131\u011f\u0131 i\u00e7in yapt\u0131klar\u0131 \u00e7irkin olarak nitelendirilemez. \u00c7\u00fcnk\u00fc \u00e7irkin olan, sadece yasak olan bir \u015feyi yapmakt\u0131r. Asl\u0131nda bu, Ehl-i S\u00fcnnet’in genel g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Onlar a\u00e7\u0131s\u0131ndan insan, fiillerini kendisi kesb eder, Allah da onun bu kesbini irade eder ve yarat\u0131r.<\/p>\n\n\n\n

Mu’tezile, E\u015f’arilerin kesbini ilahi irade ve kudretin kapsam\u0131 i\u00e7inde g\u00f6rd\u00fc\u011f\u00fc i\u00e7in onlar\u0131 Cebriyye kategorisinde de\u011ferlendirmektedir. Allah’a emir ve nehiyde bulunman\u0131n m\u00fcmk\u00fcn olmamas\u0131 ve bu y\u00fczden onun fiillerinin \u00e7irkin say\u0131lamayaca\u011f\u0131 meselesine gelince, bunun eylemin olu\u015f s\u00fcreci a\u00e7\u0131s\u0131ndan de\u011ferlendirilmesi gerekir. \u015eehvetin zina i\u00e7in kullan\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn olmas\u0131 yan\u0131nda, me\u015fru bir aile ya\u015fam\u0131 i\u00e7in kullan\u0131lmas\u0131 da m\u00fcmk\u00fcnd\u00fcr ve hatta bu a\u00e7\u0131dan gereklidir de. O halde, ilahi fiillerin akli gerek\u00e7elerden uzak olamayaca\u011f\u0131 g\u00f6z ard\u0131 edilemeyecek bir husustur.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Gazali <\/a>(\u00f6. 1111), imk\u00e2n dahilinde var olandan daha m\u00fckemmelinin bulunmad\u0131\u011f\u0131 \u015feklindeki \u00fcnl\u00fc iddias\u0131yla, Ehl-i S\u00fcnnet \u00e7izgisinden sapma g\u00f6steren bu ifade, ilahi kudretin s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 ima etmektedir. Gazali’nin buradaki \u00e7\u0131kmaz\u0131, meseleye ontolojik olarak yakla\u015fmas\u0131d\u0131r. Ontolojik olarak bak\u0131ld\u0131\u011f\u0131nda, Allah’\u0131n bu d\u00fcnyadan daha g\u00fczelini yaratmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Allah d\u00fcnyay\u0131 ontolojik anlamda eksik yaratm\u0131\u015ft\u0131r. \u00d6nemli olan, varl\u0131\u011f\u0131n “m\u00fcmk\u00fcn olan en iyi” olup olmad\u0131\u011f\u0131 de\u011fil, bu haliyle, “Allah’\u0131n her \u015feye g\u00fcc\u00fcn\u00fcn yetti\u011fini ve ilminin her \u015feyi ku\u015fatt\u0131\u011f\u0131n\u0131”<\/em> yans\u0131tacak en \u00fcst\u00fcn yeterlikte olup olmad\u0131\u011f\u0131d\u0131r. Fiillerin Allah taraf\u0131ndan yarat\u0131l\u0131p yarat\u0131lmad\u0131\u011f\u0131 meselesine gelince, Ehl-i S\u00fcnnet’in, kulun fiilini tamamen kendisi yapt\u0131\u011f\u0131 takdirde ilahi kudretin zarar g\u00f6rece\u011fi endi\u015fesi yersiz g\u00f6r\u00fcnmektedir. G\u00fc\u00e7, onu insan yapan unsurlardan bir tanesidir. Bu y\u00fczden, Ehli S\u00fcnnet kelamc\u0131lar\u0131n\u0131n onun kudretini Allah’\u0131n mutlak kudretine s\u0131n\u0131rlama getirilece\u011fi endi\u015fesiyle tamamen yok saymas\u0131, h\u00fcr ve m\u00fckellef olman\u0131n temel bir dayana\u011f\u0131n\u0131 yok say\u0131m\u0131 anlam\u0131na geldi\u011finden, kabul edilebilir bir durum olarak g\u00f6z\u00fckmemektedir.<\/p>\n\n\n\n

Onlar\u0131n ilahi kudret \u00fczerindeki a\u015f\u0131r\u0131 \u0131srarlar\u0131, muhtemelen Mu’tezile’nin “insan fiilinin hal\u0131k\u0131 (yarat\u0131c\u0131s\u0131) oldu\u011fu”<\/em> iddialar\u0131na g\u00f6sterdikleri a\u015f\u0131r\u0131 bir reaksiyondan kaynaklanmaktad\u0131r. \u0130nsan\u0131n fiilini kendi kudretiyle var etmesi, ne “yoktan yaratma” anlam\u0131na gelir ne de “ilahi kudreti” s\u0131n\u0131rlar. Fiiller konusunda Mu’tezile de Ehl-i S\u00fcnnet’i tam olarak anlam\u0131\u015f say\u0131lmaz. Onlar, E\u015f’arileri cebrilikle su\u00e7larken, onlar\u0131n fiil teorilerinin insan\u0131 Allah’\u0131n iradesi ve kudreti kar\u015f\u0131s\u0131nda tamamen at\u0131l b\u0131rakt\u0131\u011f\u0131 varsay\u0131m\u0131ndan hareket ederler. Halbuki E\u015f’ariler, Allah’\u0131n insan\u0131n fiillerini irade etti\u011fi iddialar\u0131yla, insan\u0131n fiillerini \u00f6ng\u00f6ren ezeli ilahi ilme g\u00f6re hareket eden ezeli ilahi iradeyi kastederler.<\/p>\n\n\n\n

Onlar\u0131n bu g\u00f6r\u00fc\u015flerini daha makul bir forma sokan Maturidiler <\/a>ise, Allah’\u0131n fiilleri irade etmesini, sadece onlar\u0131 yaratmay\u0131 irade etmesi olarak anlarlar. Her ikisinde de \u00f6nce insan fiile y\u00f6nelir, sonra, Allah onun y\u00f6neldi\u011fi bu fiili irade eder ve yarat\u0131r. Bu bak\u0131mdan onlar\u0131n mutlak cebir d\u00fc\u015f\u00fcncesinde oldu\u011funu s\u00f6ylemek do\u011fru g\u00f6z\u00fckmemektedir. \u0130bn Sina <\/a>(\u00f6. 1037), en temel kavram\u0131 \u201cin\u00e2yet\u201dtir. Tanr\u0131\u2019n\u0131n m\u00fcmk\u00fcn olan iyilik d\u00fczenini bilmesi ve varl\u0131klar\u0131n, imk\u00e2n \u00f6l\u00e7\u00fcs\u00fcnde bu d\u00fczene g\u00f6re Tanr\u0131\u2019dan ta\u015fmas\u0131d\u0131r. Bu a\u00e7\u0131klamalardan anla\u015f\u0131l\u0131yor ki hi\u00e7bir varl\u0131k tes\u00e2d\u00fcfen meydana gelmemi\u015ftir. \u0130bn S\u00een\u00e2, Tanr\u0131\u2019n\u0131n mutlak kudreti ve mutlak iyili\u011fini, varl\u0131\u011f\u0131n olabilece\u011fi en iyi durumla \u00e7eli\u015fkili g\u00f6rmemektedir. Platon gibi \u0130bn S\u00een\u00e2 da \u00e2lemdeki k\u00f6t\u00fcl\u00fc\u011f\u00fc Tanr\u0131sal ama\u00e7la de\u011fil de bizzat maddeyle a\u00e7\u0131klamaktad\u0131r.<\/p>\n\n\n\n

Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar:<\/strong>
Semavi Dinlerde Yec\u00fcc-Mec\u00fcc<\/a>
<\/strong>Tarihsel Olarak K\u00f6t\u00fcl\u00fck Problemi ve \u00c7\u00f6z\u00fcm Yolu Olarak Teodise<\/strong><\/a>
\u0130nsan\u0131n \u00d6zg\u00fcrl\u00fc\u011f\u00fc ve K\u00f6t\u00fcl\u00fck Problemi<\/a>
K\u00f6t\u00fcl\u00fck Problemi, Yakla\u015f\u0131mlar ve Ele\u015ftiriler<\/a><\/strong><\/p><\/blockquote>\n\n\n\n

Kaynaklar<\/strong><\/h2>\n\n\n\n

K\u00f6t\u00fcl\u00fck ve Teodise, Cafer Sad\u0131k Yaran, Vadi Yay\u0131nlar\u0131, \u0130stanbul, 2000.
Tanr\u0131 ve Ahlak \u0130li\u015fkisi, Mehmet S. Ayd\u0131n, TDV Yay\u0131nlar\u0131, \u0130stanbul, 1991.
Teodise, Leibniz, Fol Yay\u0131nlar\u0131, \u0130stanbul, 2018.
Yer\u00e7ekimi ve \u0130nayet, Simon Weil, Do\u011fubat\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 2015.<\/p>\n\n\n\n

\n","protected":false},"excerpt":{"rendered":"

K\u00f6t\u00fcl\u00fck Problemi K\u00f6t\u00fcl\u00fck problemi, d\u00fc\u015f\u00fcnce tarihinde \u00e7\u00f6z\u00fcmlenmeye \u00e7al\u0131\u015f\u0131lan en temel problemler aras\u0131nda yer almaktad\u0131r. K\u00f6t\u00fcl\u00fck problemi, Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ispatlamak i\u00e7in teolojide kullan\u0131lan d\u00fczen delilinin en b\u00fcy\u00fck d\u00fc\u015fman\u0131d\u0131r. Bu probleminin ortaya \u00e7\u0131kard\u0131\u011f\u0131 \u00f6nemli bir sorun da Tanr\u0131 tasavvuruyla ilgilidir. Genellikle k\u00f6t\u00fcl\u00fck derken \u015fu d\u00f6rt husus kastedilmektedir: A- Ahl\u00e2k\u00ee k\u00f6t\u00fcl\u00fck: G\u00fcnah gibi \u00e7o\u011funlukla nedeni insan olan k\u00f6t\u00fcl\u00fckler.B- […]<\/p>\n","protected":false},"author":3,"featured_media":2919,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[12],"tags":[794,795,796],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/2843"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=2843"}],"version-history":[{"count":7,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/2843\/revisions"}],"predecessor-version":[{"id":2990,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/2843\/revisions\/2990"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/2919"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=2843"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=2843"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=2843"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}