{"id":3654,"date":"2025-03-03T00:36:11","date_gmt":"2025-03-02T21:36:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3654"},"modified":"2025-03-03T00:36:11","modified_gmt":"2025-03-02T21:36:11","slug":"esref-altas-teftazani-okumalari-serhul-akaid-8","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-teftazani-okumalari-serhul-akaid-8\/","title":{"rendered":"E\u015fref Alta\u015f, Teft\u00e2z\u00e2n\u00ee Okumalar\u0131: \u015eerhu\u2019l-ak\u00e2id 8"},"content":{"rendered":"

E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI \u015eERHU’L-AK\u00c2\u0130D\u00a0 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde, epistemoloji bahsinin son b\u00f6l\u00fcm\u00fc olan ilham kavram\u0131 ele al\u0131nm\u0131\u015f ve ard\u0131ndan ontoloji bahsine ge\u00e7i\u015f yap\u0131lm\u0131\u015ft\u0131r. \u00d6nceki seminerlerde haber, duyular ve ak\u0131l bilgi kaynaklar\u0131 olarak incelenmi\u015fti. Bu derste, ilham\u0131n bilgi kayna\u011f\u0131 olup olamayaca\u011f\u0131, vahiy, icma, haber-i vahid ve taklidin bilgi de\u011feri tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Kelamc\u0131lar\u0131n, ilham\u0131 bilgi kayna\u011f\u0131 olarak kabul etmemeleri gerek\u00e7elendirilmi\u015f, ard\u0131ndan ilim ve marifet kavramlar\u0131 aras\u0131ndaki farklar a\u00e7\u0131klanm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. \u0130lham ve Bilgi Kayna\u011f\u0131 Olarak De\u011feri<\/strong>
    \n\u0130lham, Allah taraf\u0131ndan insan kalbine b\u0131rak\u0131lan anlam olarak tan\u0131mlanm\u0131\u015ft\u0131r. Ancak kelamc\u0131lar, ilham\u0131n nesnel ve genel ge\u00e7er bir bilgi kayna\u011f\u0131 olamayaca\u011f\u0131n\u0131 savunmu\u015flard\u0131r. \u0130lham ferd\u00ee bir bilgi kayna\u011f\u0131 olabilir, ancak kamusal bir delil olarak kullan\u0131lamaz.<\/li>\n
  2. \u0130lham, Vahiy, \u0130cma ve Haber-i Vahid Kar\u015f\u0131la\u015ft\u0131rmas\u0131<\/strong>
    \nSeminerde, ilham\u0131n di\u011fer bilgi kaynaklar\u0131yla ili\u015fkisi ele al\u0131nm\u0131\u015ft\u0131r. Vahiy, kesin bilgi kayna\u011f\u0131 kabul edilirken, ilham\u0131n bireysel d\u00fczeyde bilgi sa\u011flayabilece\u011fi, ancak toplum i\u00e7in ba\u011flay\u0131c\u0131 olmad\u0131\u011f\u0131 ifade edilmi\u015ftir. \u0130cma, haber-i vahid ve taklidin bilgi kayna\u011f\u0131 olup olmad\u0131\u011f\u0131 da tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  3. \u0130lim ve Marifet Kavramlar\u0131 Aras\u0131ndaki Farklar<\/strong>
    \nKelamc\u0131lar, ilim ve marifet aras\u0131nda bir ayr\u0131m yapmamak gerekti\u011fini savunurken, filozoflar aras\u0131nda ilim ve marifeti farkl\u0131 tan\u0131mlayan yakla\u015f\u0131mlar olmu\u015ftur. Baz\u0131lar\u0131 ilim ile t\u00fcmelleri, marifet ile tikelleri ili\u015fkilendirmi\u015ftir. Farkl\u0131 d\u00fc\u015f\u00fcnce ekollerinin bu konudaki g\u00f6r\u00fc\u015fleri kar\u015f\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  4. Kelamc\u0131lar\u0131n \u0130lham\u0131 Reddetme Nedenleri<\/strong>
    \nKelamc\u0131lar, ilham\u0131 bilgi kayna\u011f\u0131 olarak kabul etmenin dini ve toplumsal sonu\u00e7lar\u0131 olaca\u011f\u0131n\u0131 belirtmi\u015ftir. \u0130lham\u0131n herkes i\u00e7in ba\u011flay\u0131c\u0131 bir bilgi sunmamas\u0131, bireysel oldu\u011fu i\u00e7in dini h\u00fck\u00fcm kayna\u011f\u0131 olarak kabul edilememesi gerekti\u011fi vurgulanm\u0131\u015ft\u0131r.<\/li>\n
  5. Ontolojiye Ge\u00e7i\u015f: \u00c2lemin Mahiyeti<\/strong>
    \nEpistemoloji b\u00f6l\u00fcm\u00fc tamamland\u0131ktan sonra ontoloji bahsine ge\u00e7ilmi\u015ftir. \u00c2lem, Allah\u2019\u0131n d\u0131\u015f\u0131ndaki her \u015fey olarak tan\u0131mlanm\u0131\u015f ve kelamc\u0131lar\u0131n \u00e2lem hakk\u0131ndaki g\u00f6r\u00fc\u015fleri a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u00c2lemin muhtes (sonradan var edilen) oldu\u011fu, bunun felsefi ve kelami delillerle temellendirildi\u011fi ifade edilmi\u015ftir.<\/li>\n<\/ol>\n

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

    Bu seminerde ilham\u0131n bilgi kayna\u011f\u0131 olup olamayaca\u011f\u0131, kelamc\u0131lar\u0131n bu konudaki tutumu ve ilim-marifet ayr\u0131m\u0131 ele al\u0131nm\u0131\u015ft\u0131r. \u0130lham, bireysel bir bilgi kayna\u011f\u0131 olarak kabul edilebilir, ancak genel ge\u00e7er bir delil olarak kullan\u0131lamaz. Kelamc\u0131lar, vahiy ve akl\u0131n bilgi kaynaklar\u0131 olarak \u00f6ncelikli oldu\u011funu vurgulam\u0131\u015f, ilham\u0131 bilgi sistemati\u011fine dahil etmemenin gereklili\u011fini savunmu\u015flard\u0131r. Seminerin sonunda epistemoloji tart\u0131\u015fmalar\u0131 tamamlanm\u0131\u015f ve ontoloji konusuna giri\u015f yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

     <\/p>\n

     <\/p>\n

    This seminar concludes the epistemology discussions by addressing the concept of inspiration (ilh\u0101m) and transitions into ontology. In previous seminars, reports (khabar), sensory perception, and reason were examined as sources of knowledge. This session discusses whether inspiration can be considered a source of knowledge, along with the epistemological value of revelation (wa\u1e25y), consensus (ijm\u0101\u02bf), solitary reports (khabar al-w\u0101\u1e25id), and imitation (taql\u012bd). The rejection of inspiration as a source of knowledge by kal\u0101m scholars is explained, followed by a discussion of the distinctions between \u02bfilm (knowledge) and ma\u02bfrifa (cognition).<\/p>\n

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

      \n
    1. Inspiration and Its Epistemological Value<\/strong>
      \nInspiration is defined as a meaning placed in the human heart by God. However, kal\u0101m scholars argue that inspiration cannot be considered an objective or universally valid source of knowledge. While it may hold personal epistemic value, it cannot serve as public evidence in religious or philosophical discourse.<\/li>\n
    2. Comparison Between Inspiration, Revelation, Consensus, and Solitary Reports<\/strong>
      \nThe seminar explores the relationship between inspiration and other sources of knowledge. While revelation is regarded as a definitive source of knowledge, inspiration is seen as providing personal insight rather than collective certainty. The epistemological status of consensus, solitary reports, and imitation is also discussed.<\/li>\n
    3. Distinction Between \u02bfIlm (Knowledge) and Ma\u02bfrifa (Cognition)<\/strong>
      \nWhile most kal\u0101m scholars do not differentiate between \u02bfilm and ma\u02bfrifa, some philosophical traditions have made distinctions. Certain thinkers associate \u02bfilm with universal concepts and ma\u02bfrifa with particular instances. The seminar contrasts these various perspectives.<\/li>\n
    4. Reasons for the Rejection of Inspiration by Kal\u0101m Scholars<\/strong>
      \nKal\u0101m scholars argue that accepting inspiration as a source of knowledge would lead to theological and social consequences. Since inspiration does not provide universally binding knowledge, it cannot serve as a legitimate source for religious rulings.<\/li>\n
    5. Transition to Ontology: The Nature of the Universe<\/strong>
      \nFollowing the completion of the epistemology section, the discussion shifts to ontology. The universe (\u02bf\u0101lam) is defined as everything other than God, and various kal\u0101m perspectives on its nature are examined. The seminar introduces the concept of the universe being contingent (\u1e25\u0101dith, temporally created) and discusses philosophical and theological arguments supporting this view.<\/li>\n<\/ol>\n

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

      This seminar examines whether inspiration can be considered a source of knowledge, the kal\u0101m stance on this issue, and the distinction between \u02bfilm and ma\u02bfrifa. While inspiration may serve as a personal source of knowledge, it is not deemed universally valid. Kal\u0101m scholars emphasize revelation and reason as the primary epistemological sources, rejecting inspiration from their systematic framework. The seminar concludes the epistemology discussions and introduces the transition to ontology.<\/p>\n

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

      E\u015eREF ALTA\u015e, TEFT\u00c2Z\u00c2N\u00ce OKUMALARI \u015eERHU’L-AK\u00c2\u0130D\u00a0 8. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde, […]<\/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-3654","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3654","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=3654"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3654\/revisions"}],"predecessor-version":[{"id":3656,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3654\/revisions\/3656"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3654"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}