{"id":3094,"date":"2025-01-27T13:14:13","date_gmt":"2025-01-27T10:14:13","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3094"},"modified":"2025-01-27T13:17:50","modified_gmt":"2025-01-27T10:17:50","slug":"esref-altas-teftazani-okumalari-serhul-akaid-1-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-teftazani-okumalari-serhul-akaid-1-2\/","title":{"rendered":"E\u015fref Alta\u015f, Teft\u00e2z\u00e2n\u00ee Okumalar\u0131: \u015eerhu\u2019l-ak\u00e2id 4"},"content":{"rendered":"

E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI: \u015eERHU’L-AK\u00c2\u0130D\u00a0 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, \u0130mam Taft\u00e2z\u00e2n\u00ee\u2019nin \u015eerhu\u2019l-Ak\u00e2id<\/em> adl\u0131 eserinin temel konular\u0131n\u0131 ve \u0130slam d\u00fc\u015f\u00fcnce gelene\u011findeki ger\u00e7ek\u00e7ilik (realizm) tart\u0131\u015fmalar\u0131n\u0131 ele al\u0131r. \u00d6zellikle Hakayk-\u00fcl E\u015fya-i Sabitet\u00fcn<\/em> (e\u015fyan\u0131n sabit hakikatleri) ve Ehl-i Hak<\/em> kavramlar\u0131n\u0131n farkl\u0131 yorumlar\u0131 \u00fczerinden metafizik ve epistemolojik yakla\u015f\u0131mlar analiz edilir. Ayr\u0131ca, bilgi kaynaklar\u0131, semantik realizm ve sofistlerin ele\u015ftirisi gibi konular da detayl\u0131 bir \u015fekilde tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. Ehl-i Hak Kavram\u0131n\u0131n \u00c7e\u015fitli Yorumlar\u0131<\/strong>:\n
      \n
    • Ehl-i Hak<\/em>, sofistlerin kar\u015f\u0131s\u0131nda ger\u00e7ekli\u011fi savunan t\u00fcm gruplar\u0131 kapsar. Bu gruplar aras\u0131nda Sokrat, Mutezile ve Ehl-i S\u00fcnnet gibi farkl\u0131 gelenekler bulunur.<\/li>\n
    • Ehl-i Hak<\/em> ayn\u0131 zamanda metafizik d\u00fczeyde Allah\u2019a ve onun s\u0131fatlar\u0131na ula\u015fan bireyleri ifade eder. Nurul Arabi\u2019ye g\u00f6re bu kavram, \u00fc\u00e7 seviyede incelenebilir: ilmel yakin, aynel yakin ve hakka\u2019l yakin.<\/li>\n<\/ul>\n<\/li>\n
    • Hakayk-\u00fcl E\u015fya-i Sabitet\u00fcn (E\u015fyan\u0131n Sabit Hakikatleri)<\/strong>:\n
        \n
      • Metafizik realizmin temel tezleri olan varl\u0131k ve ba\u011f\u0131ms\u0131zl\u0131k g\u00f6r\u00fc\u015fleri tart\u0131\u015f\u0131l\u0131r. E\u015fyalar\u0131n, insan zihninden ba\u011f\u0131ms\u0131z olarak var olduklar\u0131 (nefs\u00fcl emr<\/em>) savunulur.<\/li>\n
      • \u0130bn-i Arabi ve di\u011fer tasavvuf d\u00fc\u015f\u00fcn\u00fcrlerinin yorumlar\u0131, bu hakikatlerin ilahi ilimde sabit oldu\u011funu ancak d\u00fcnyadaki g\u00f6r\u00fcn\u00fc\u015flerinin ge\u00e7ici ve vehimsel oldu\u011funu \u00f6ne s\u00fcrer.<\/li>\n<\/ul>\n<\/li>\n
      • Semantik Realizm ve Mutabakat Teorisi<\/strong>:\n
          \n
        • Ger\u00e7ekli\u011fin, insan zihninden ba\u011f\u0131ms\u0131z olarak var oldu\u011funu savunan semantik realizm tart\u0131\u015f\u0131l\u0131r. El h\u00fckm\u00fc mutab\u0131k lil vak\u0131<\/em> (h\u00fck\u00fcm ger\u00e7e\u011fe uygunsa do\u011frudur) ilkesi, \u0130slam d\u00fcnyas\u0131nda yayg\u0131n bir mutabakat teorisi olarak ele al\u0131n\u0131r.<\/li>\n
        • D\u0131\u015f d\u00fcnyadaki nesnelerin dilsel ifadelerle do\u011fru bir \u015fekilde aktar\u0131labilece\u011fi iddias\u0131 incelenir.<\/li>\n<\/ul>\n<\/li>\n
        • Bilgi ve Epistemoloji<\/strong>:\n
            \n
          • Bilgi kaynaklar\u0131 \u00fc\u00e7 ana ba\u015fl\u0131kta ele al\u0131n\u0131r: duyular (havas-\u0131 selime<\/em>), g\u00fcvenilir haber (haber-i sad\u0131k<\/em>), ve ak\u0131l.<\/li>\n
          • \u0130mam Taft\u00e2z\u00e2n\u00ee, bilginin tan\u0131m\u0131n\u0131 s\u0131fat temelli bir yakla\u015f\u0131mla ele al\u0131r ve duyular ile akl\u0131, bilgiye eri\u015fimde merkezi unsurlar olarak kabul eder.<\/li>\n
          • \u0130ki farkl\u0131 bilgi tan\u0131m\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r: biri geni\u015f ve ku\u015fat\u0131c\u0131 (tasdik ve tasavvurat dahil<\/em>), di\u011feri daha dar ve kesin bilgiye odaklanan bir yakla\u015f\u0131md\u0131r.<\/li>\n<\/ul>\n<\/li>\n
          • Sofistlerin Ele\u015ftirisi<\/strong>:\n
              \n
            • Sofistler, duyular\u0131n ve akl\u0131n g\u00fcvenilirli\u011fini sorgulayan epistemolojik antirealistler olarak tan\u0131mlan\u0131r.<\/li>\n
            • Taft\u00e2z\u00e2n\u00ee, sofistlerin arg\u00fcmanlar\u0131n\u0131 \u00e7\u00fcr\u00fctmek i\u00e7in duyular\u0131n yan\u0131lma sebeplerini analiz eder ve ak\u0131l y\u00fcr\u00fctme yetisinin do\u011fru kullan\u0131m\u0131yla bu hatalar\u0131n d\u00fczeltilebilece\u011fini savunur.<\/li>\n<\/ul>\n<\/li>\n
            • Dil ve Hakikat \u0130li\u015fkisi<\/strong>:\n
                \n
              • Dildeki ifadelerin d\u0131\u015f d\u00fcnyadaki nesnelerle olan ili\u015fkisi tart\u0131\u015f\u0131l\u0131r. \u00d6zellikle mutabakat teorisi ba\u011flam\u0131nda, bir ifadenin ne zaman do\u011fru say\u0131labilece\u011fi ve do\u011fruluk kriterlerinin nas\u0131l belirlendi\u011fi ele al\u0131n\u0131r.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                Seminer, \u015eerhu\u2019l-Ak\u00e2id<\/em>\u2019in metafizik ve epistemolojik tart\u0131\u015fmalar\u0131n\u0131 derinlemesine ele alarak \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finin temel problemlerine \u0131\u015f\u0131k tutar. Ehl-i Hak, hakikat, bilgi ve semantik realizm gibi kavramlar, hem klasik hem de modern felsefi ba\u011flamlarda yeniden de\u011ferlendirilir. Bu kapsaml\u0131 yakla\u015f\u0131m, \u0130slam d\u00fcnyas\u0131ndaki bilgi ve ger\u00e7eklik anlay\u0131\u015f\u0131n\u0131n \u00e7ok y\u00f6nl\u00fc bir analizini sunar.<\/p>\n

                 <\/p>\n

                This seminar explores the key concepts of Imam Taft\u00e2z\u00e2n\u00ee’s Sharh al-Aq\u0101’id<\/em> and its discussions on realism within Islamic intellectual tradition. The focus is on Haq\u0101’iq al-Ashy\u0101\u2019 al-Th\u0101bitah<\/em> (the fixed realities of things), interpretations of Ahl al-Haqq<\/em>, metaphysics, and epistemology. It also examines sources of knowledge, semantic realism, and critiques of sophists\u2019 epistemological claims.<\/p>\n

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

                  \n
                1. The Concept of Ahl al-Haqq<\/em><\/strong>:\n
                    \n
                  • Ahl al-Haqq<\/em> refers to groups opposing the sophists and advocating for the reality of existence, including traditions like Socratic thought, Mu’tazila, and Sunni orthodoxy.<\/li>\n
                  • In a metaphysical sense, Ahl al-Haqq<\/em> signifies individuals who attain divine truths. Nur al-Arabi classifies this realization into three levels: \u2018ilm al-yaq\u012bn<\/em> (knowledge of certainty), \u2018ayn al-yaq\u012bn<\/em> (vision of certainty), and haqq al-yaq\u012bn<\/em> (truth of certainty).<\/li>\n<\/ul>\n<\/li>\n
                  • Haq\u0101’iq al-Ashy\u0101\u2019 al-Th\u0101bitah (Fixed Realities of Things)<\/strong>:\n
                      \n
                    • Core principles of metaphysical realism, such as the existence and independence of things, are discussed. It is argued that things exist independently of human cognition (nafs al-amr<\/em>).<\/li>\n
                    • Thinkers like Ibn al-Arabi assert that these realities are fixed in divine knowledge, while their manifestations in the physical world are transient and illusory.<\/li>\n<\/ul>\n<\/li>\n
                    • Semantic Realism and the Correspondence Theory<\/strong>:\n
                        \n
                      • Semantic realism posits that reality exists independently of human thought. The principle of al-\u1e25ukm mut\u0101biq lil-w\u0101qi\u2018<\/em> (a judgment is true if it corresponds to reality) is highlighted as a dominant correspondence theory in Islamic thought.<\/li>\n
                      • The relationship between linguistic expressions and external objects is analyzed within this framework.<\/li>\n<\/ul>\n<\/li>\n
                      • Knowledge and Epistemology<\/strong>:\n
                          \n
                        • Sources of knowledge are categorized into three: sensory perception (\u1e25aw\u0101s sal\u012bmah<\/em>), reliable reports (khabar \u1e63\u0101diq<\/em>), and reason (\u2018aql<\/em>).<\/li>\n
                        • Taft\u00e2z\u00e2n\u00ee defines knowledge through a qualitative lens, emphasizing reason and sensory perception as central to acquiring certainty.<\/li>\n
                        • Two approaches to defining knowledge are compared: one encompassing both judgment and conceptualization, and the other limited to definitive knowledge.<\/li>\n<\/ul>\n<\/li>\n
                        • Critique of Sophists<\/strong>:\n
                            \n
                          • Sophists are identified as epistemological antirealists who question the reliability of sensory perception and reason.<\/li>\n
                          • Taft\u00e2z\u00e2n\u00ee refutes their claims by analyzing the causes of sensory errors and asserting that reason can correct these inaccuracies through proper use.<\/li>\n<\/ul>\n<\/li>\n
                          • Language and Truth<\/strong>:\n
                              \n
                            • The relationship between linguistic expressions and the external world is explored. Within the correspondence theory, the conditions under which a statement is considered true and the criteria for truth are examined.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                              The seminar provides an in-depth analysis of Sharh al-Aq\u0101’id<\/em>\u2019s discussions on metaphysics and epistemology, shedding light on key issues in Islamic intellectual tradition. Concepts like Ahl al-Haqq<\/em>, truth, knowledge, and semantic realism are re-evaluated in both classical and contemporary contexts. This comprehensive approach offers a nuanced understanding of knowledge and reality in Islamic philosophy.<\/p>\n

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

                              E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI: \u015eERHU’L-AK\u00c2\u0130D\u00a0 4. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3094","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3094","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=3094"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3094\/revisions"}],"predecessor-version":[{"id":3099,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3094\/revisions\/3099"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3094"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}