{"id":5727,"date":"2025-05-18T08:36:13","date_gmt":"2025-05-18T05:36:13","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5727"},"modified":"2025-05-18T08:36:13","modified_gmt":"2025-05-18T05:36:13","slug":"esref-altas-ragib-el-isfahani-ez-zeria-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-ragib-el-isfahani-ez-zeria-okumalari-2-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e: R\u00c2GIB el-\u0130SFAH\u00c2N\u00ce, ez-ZER\u00ceA OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e: R\u00c2GIB el-\u0130SFAH\u00c2N\u00ce, ez-ZER\u00ceA OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi:<\/strong>
\nBu seminer, R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee\u2019nin ez-Zer\u00eea<\/em> adl\u0131 eserindeki ahlak teorisinin \u00f6zg\u00fcn y\u00f6nlerini ve dini temellendirme bi\u00e7imini ele al\u0131r. E\u015fref Alta\u015f, insan\u0131n yarat\u0131l\u0131\u015f\u0131, amac\u0131 ve erdemle kurdu\u011fu ili\u015fki \u00fczerinden ahlaki de\u011fi\u015fim meselesini tart\u0131\u015f\u0131r. Seminerin ana amac\u0131, \u0130sfah\u00e2n\u00ee\u2019nin ahlak, ak\u0131l ve n\u00fcb\u00fcvvet aras\u0131nda kurdu\u011fu b\u00fct\u00fcnc\u00fcl yap\u0131y\u0131 ve bu yap\u0131n\u0131n \u0130slam d\u00fc\u015f\u00fcncesindeki \u00f6zg\u00fcl yerini kavramsal d\u00fczlemde ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. \u0130nsan\u0131n Amac\u0131 ve Ahlaki Boyutu<\/strong>
    \n\u0130sfah\u00e2n\u00ee insan\u0131n amac\u0131n\u0131 \u00fc\u00e7 ilkeye ba\u011flar: yery\u00fcz\u00fcn\u00fc imar, kendini ibadetle in\u015fa ve toplumu hilafetle d\u00fczenleme. Bu \u00fc\u00e7l\u00fc yap\u0131, insan\u0131n hem bireysel hem toplumsal sorumlulu\u011funu hem de ahiret odakl\u0131 ahlaki y\u00f6n\u00fcn\u00fc birle\u015ftirir.<\/li>\n
  2. Ahlak De\u011fi\u015febilir mi?<\/strong>
    \n\u0130sfah\u00e2n\u00ee, ahlak\u0131n de\u011fi\u015fip de\u011fi\u015fmeyece\u011fi konusunu d\u00f6rt klasik g\u00f6r\u00fc\u015f \u00e7er\u00e7evesinde de\u011ferlendirir: hilkat (yarat\u0131l\u0131\u015f), imkan (bilkuvve), ahlaki \u00e7aba (takalluk) ve ilahi l\u00fctuf. Bu g\u00f6r\u00fc\u015fleri sentezleyen \u0130sfah\u00e2n\u00ee, ahlaki d\u00f6n\u00fc\u015f\u00fcm\u00fcn hem do\u011fu\u015ftan gelen kabiliyetler hem de e\u011fitim ve ilahi destek ile m\u00fcmk\u00fcn oldu\u011funu savunur.<\/li>\n
  3. Be\u015fli Erdem Tasnifi<\/strong>
    \n\u0130sfah\u00e2n\u00ee erdemleri be\u015f s\u0131n\u0131fta toplar: uhrevi saadet (beka, kudret, ilim, g\u0131na), nefsani erdemler (ak\u0131l, iffet, \u015fecaat, adalet + m\u00fcr\u00fcvvet, f\u00fct\u00fcvvet, kerem, h\u00fcrriyet vb.), bedensel erdemler (sa\u011fl\u0131k, g\u00fc\u00e7, g\u00fczellik, uzun \u00f6m\u00fcr), harici-erazi erdemler (mal, aile, izzet, a\u015firet) ve tevfik\u00ee erdemler (hidayet, r\u00fc\u015fd, tesdid, te\u2019yid). Bu yap\u0131, klasik d\u00f6rt erdem anlay\u0131\u015f\u0131n\u0131 a\u015farak \u00e7ok katmanl\u0131 bir ahlak modeli sunar.<\/li>\n
  4. Ak\u0131l ve N\u00fcb\u00fcvvet \u0130li\u015fkisi<\/strong>
    \n\u0130sfah\u00e2n\u00ee, akl\u0131 \u201cbat\u0131n\u00ee el\u00e7i\u201d, peygamberli\u011fi ise \u201czahir\u00ee el\u00e7i\u201d olarak tan\u0131mlar. Akl\u0131n s\u0131n\u0131r\u0131n\u0131n marifetullah oldu\u011funu, bu noktadan sonra n\u00fcb\u00fcvvetin devreye girdi\u011fini ifade eder. Ak\u0131l ve n\u00fcb\u00fcvvetin kurtar\u0131c\u0131 g\u00fc\u00e7ler olarak birlikte i\u015fledi\u011fi bir yap\u0131 kurar.<\/li>\n
  5. Bilginin Kurumsal Yap\u0131s\u0131 ve \u0130limler Tasnifi<\/strong>
    \nLafz\u00ee ilimler, laf\u0131z-mana ilimleri, teorik (ilmi) ve pratik (ameli) ilimler olarak d\u00f6rt s\u0131n\u0131fa ay\u0131rd\u0131\u011f\u0131 bilgi d\u00fczeniyle ak\u0131l ve n\u00fcb\u00fcvvetin toplumdaki tezah\u00fcrlerini bilimsel bir \u00e7er\u00e7eveye oturtur. B\u00f6ylece din\u00ee ilimler ile felsefi ilimler aras\u0131nda ayr\u0131m yapmaks\u0131z\u0131n b\u00fct\u00fcnc\u00fcl bir bilgi anlay\u0131\u015f\u0131 sunar.<\/li>\n
  6. Nutk ve Ahlaki \u0130fade Bi\u00e7imleri<\/strong>
    \n\u0130nsanla \u00f6zde\u015fle\u015ftirilen \u201cnutk\u201d \u00fczerinden yalan, g\u0131ybet, \u00f6vg\u00fc, \u015f\u00fck\u00fcr gibi kavramlar\u0131n ahlaki kategorileri \u00e7\u00f6z\u00fcmlemeye a\u00e7\u0131l\u0131r. Konu\u015fman\u0131n i\u00e7erdi\u011fi do\u011fruluk-\u00e7irkinlik ekseninde bireyin ahlaki in\u015fas\u0131 sorgulan\u0131r.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \nBu seminer, R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee\u2019nin ahlak teorisinin geleneksel felsefi modellerden nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 ve \u0130slam d\u00fc\u015f\u00fcncesi i\u00e7inde ne kadar zengin, katmanl\u0131 ve dini temelli bir etik sistem sundu\u011funu ortaya koyar. \u0130sfah\u00e2n\u00ee, ahlaki geli\u015fimi yaln\u0131zca insan iradesine de\u011fil, ayn\u0131 zamanda ilahi l\u00fctfa ve vahye dayand\u0131rarak \u0130slam ahlak felsefesi i\u00e7inde \u00f6zg\u00fcn bir yap\u0131 kurar.<\/p>\n

    \u00a0<\/strong><\/p>\n

    Seminar Purpose and Content:
    \n<\/strong>This seminar explores R\u0101ghib al-Isfah\u0101n\u012b\u2019s ethical theory as presented in al-Dhar\u012b<\/em>\u02bfa<\/em>, focusing on his holistic conception of human purpose, moral development, and the relationship between reason and prophecy. E\u015fref Alta\u015f presents Isfah\u0101n\u012b\u2019s framework for understanding moral transformation and how it integrates creation, worship, and governance into a cohesive ethical vision rooted in Islamic metaphysics and theology.<\/p>\n

    Key Themes:<\/strong><\/p>\n

      \n
    1. The Purpose of Humanity and Its Moral Dimension
      \n<\/strong>Isfah\u0101n\u012b defines human purpose through three interconnected principles: cultivating the earth (\u02bfim\u0101ra), self-perfection through worship (\u02bfib\u0101da), and establishing social order through vicegerency (khil\u0101fa). This tripartite purpose reflects the integration of individual, communal, and eschatological responsibilities.<\/li>\n
    2. Can Morality Be Changed?
      \n<\/strong>Isfah\u0101n\u012b addresses the classical debate over whether moral traits are mutable. He examines four positions: inherent disposition (khalq), potentiality (bi\u2019l-quwwa), acquired traits (takhalluq), and divine bestowal (lu\u1e6df). His synthesis affirms that moral transformation is possible through both innate capacity and ethical effort, supported by divine grace.<\/li>\n
    3. The Fivefold Classification of Virtues
      \n<\/strong>Expanding on classical virtue theory, Isfah\u0101n\u012b proposes five categories:<\/li>\n<\/ol>\n
        \n
      • Eschatological virtues (e.g., eternal felicity, power, knowledge, sufficiency),<\/li>\n
      • Psychological virtues (e.g., intellect, chastity, courage, justice, plus generosity, gallantry, nobility, freedom),<\/li>\n
      • Bodily virtues (e.g., health, strength, beauty, longevity),<\/li>\n
      • External and social virtues (e.g., wealth, kinship, honor, tribal support),<\/li>\n
      • Divinely granted virtues (e.g., guidance, rectitude, success, support).
        \nThis model offers a multilayered ethical framework beyond the classical four-virtue schema.<\/li>\n<\/ul>\n
          \n
        1. The Relationship Between Reason and Prophecy
          \n<\/strong>Isfah\u0101n\u012b describes reason as the \u201cinner messenger\u201d and prophecy as the \u201couter messenger.\u201d While reason can guide up to the threshold of divine knowledge (ma\u02bfrifa), prophecy completes this guidance. Together, they form a dual system of salvific knowledge.<\/li>\n
        2. The Institutional Structure of Knowledge
          \n<\/strong>Knowledge is categorized into four: lexical, semantic, theoretical, and practical. This framework bridges religious and philosophical sciences, promoting an integrated vision where no essential contradiction exists between revelation and reason.<\/li>\n
        3. Speech (Nutq) and Ethical Discourse
          \n<\/strong>Focusing on the faculty of speech\u2014identified with human nature\u2014Isfah\u0101n\u012b analyzes moral categories like truthfulness, gossip, praise, and gratitude. These are seen as manifestations of moral consciousness, shaping one\u2019s ethical development.<\/li>\n<\/ol>\n

          Conclusion:
          \n<\/strong>This seminar highlights how R\u0101ghib al-Isfah\u0101n\u012b constructs a comprehensive and divinely anchored moral system distinct from purely philosophical models. Through the fusion of reason, revelation, and divine grace, Isfah\u0101n\u012b articulates a nuanced ethical vision where transformation is both a human endeavor and a theologically supported process. His model stands as a significant contribution to Islamic moral philosophy, blending metaphysical foundations with practical moral cultivation.<\/p>\n

          \u00a0<\/strong><\/p>\n

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

          E\u015eREF ALTA\u015e: R\u00c2GIB el-\u0130SFAH\u00c2N\u00ce, ez-ZER\u00ceA OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130 Dersin […]<\/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-5727","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5727","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=5727"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5727\/revisions"}],"predecessor-version":[{"id":5731,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5727\/revisions\/5731"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5727"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}