{"id":5809,"date":"2025-05-18T09:58:18","date_gmt":"2025-05-18T06:58:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5809"},"modified":"2025-05-18T09:58:18","modified_gmt":"2025-05-18T06:58:18","slug":"esref-altas-razi-okumalari-muhassal-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-6-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
Bu seminer, Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu\u1e25a\u1e63\u1e63al<\/em> adl\u0131 eserinde yer alan bedih\u00ee (apa\u00e7\u0131k) \u00f6nermelere y\u00f6nelik ele\u015ftirel \u00e7\u00f6z\u00fcmlemenin ikinci a\u015famas\u0131n\u0131 olu\u015fturur. R\u00e2z\u00ee, \u201cbir \u015fey ya vard\u0131r ya yoktur\u201d gibi kendili\u011finden do\u011fru kabul edilen ifadelerin ontolojik ve metafizik varsay\u0131mlar kar\u015f\u0131s\u0131nda \u015f\u00fcpheye a\u00e7\u0131k oldu\u011funu g\u00f6stermek ister. Seminer, duyulara ve akl\u0131n g\u00fcvenilirli\u011fine y\u00f6nelik be\u015f \u00f6rnek \u00fczerinden y\u00fcr\u00fct\u00fclen bu tart\u0131\u015fmay\u0131 ele al\u0131r; bu s\u00fcre\u00e7te ilah\u00ee kudret (kudra), tabi\u00ee d\u00fczen, imk\u00e2n ve vuku (ger\u00e7ekle\u015fme) gibi kel\u00e2m\u00ee-felsef\u00ee kavramlarla ili\u015fki kurulur.<\/p>\n

1. Bedih\u00ee \u00d6nermelere Y\u00f6nelik \u0130kinci \u0130tiraz<\/strong>
R\u00e2z\u00ee\u2019ye g\u00f6re ak\u0131l, yaln\u0131zca bedih\u00ee \u00f6nermelere de\u011fil; al\u0131\u015fkanl\u0131k ya da zanna dayal\u0131 bilgilere de kesinlik atfeder. Bu durum, bedih\u00ee \u00f6nermelerin ayr\u0131cal\u0131kl\u0131 stat\u00fcs\u00fcn\u00fc sarsar. \u00d6rne\u011fin, birini iki kez g\u00f6rmek ve onun ayn\u0131 ki\u015fi oldu\u011funu d\u00fc\u015f\u00fcnmek ilk bak\u0131\u015fta apa\u00e7\u0131k g\u00f6r\u00fcnse de, metafizik veya teolojik sebeplerle bu yarg\u0131n\u0131n do\u011frulu\u011fu sorgulanabilir.<\/p>\n

2. Be\u015f \u00d6rnek ve Ele\u015ftirel Sonu\u00e7lar\u0131<\/strong>
R\u00e2z\u00ee \u015fu be\u015f \u00f6rne\u011fi ele al\u0131r:
(1) Daha \u00f6nce g\u00f6r\u00fclen bir ki\u015finin yeniden tan\u0131nmas\u0131,
(2) Her insan\u0131n anne-babadan do\u011fdu\u011fu ve \u00e7ocukluk ge\u00e7irdi\u011fi varsay\u0131m\u0131,
(3) Evdeki e\u015fyalar\u0131n ki\u015finin yoklu\u011funda de\u011fi\u015fmedi\u011fi inanc\u0131,
(4) Tutarl\u0131 konu\u015fmadan bilin\u00e7 ve ak\u0131l \u00e7\u0131kar\u0131m\u0131,
(5) Cebr\u00e2il\u2019in insan suretine (\u00f6rne\u011fin D\u0131hye) b\u00fcr\u00fcnebilmesi.
Bu \u00f6rneklerin her biri, ilah\u00ee kudret ya da metafizik ihtimallerin bilgi \u00fczerindeki kesinlik iddialar\u0131n\u0131 nas\u0131l sarst\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

3. \u0130mk\u00e2n\u2013Vuku Ayr\u0131m\u0131<\/strong>
R\u00e2z\u00ee\u2019nin yakla\u015f\u0131m\u0131, m\u00fcmk\u00fcn olanla fiilen ger\u00e7ekle\u015fen aras\u0131nda klasik bilgi teorisinde \u00e7izilen s\u0131n\u0131rlar\u0131 bulan\u0131kla\u015ft\u0131r\u0131r. Oysa epistemolojide temel ilke, her vaki olan\u0131n m\u00fcmk\u00fcn oldu\u011fu; ancak her m\u00fcmk\u00fcn olan\u0131n vaki olmad\u0131\u011f\u0131d\u0131r. Bu ayr\u0131m\u0131n ihlali, \u015f\u00fcphecilik ve bilgi krizine kap\u0131 aralar.<\/p>\n

4. \u0130l\u00e2h\u00ee Kudret ve Mant\u0131ksal S\u0131n\u0131rlar<\/strong>
K\u00e2tib\u00ee ve T\u00fbs\u00ee gibi \u015f\u00e2rihler, R\u00e2z\u00ee\u2019nin \u00f6rneklerine kar\u015f\u0131 \u00e7\u0131karak bunlar\u0131n vuku bulmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 savunurlar. Onlara g\u00f6re Allah\u2019\u0131n kudreti mant\u0131ksal imk\u00e2ns\u0131zl\u0131klara uzanmaz; bu nedenle \u201cgarip kozmik d\u00fczenler\u201d ya da radikal ilah\u00ee m\u00fcdahalelere dayal\u0131 varsay\u0131mlar akl\u00ee bilgi sisteminin d\u0131\u015f\u0131nda kal\u0131r.<\/p>\n

5. Gazz\u00e2l\u00ee ve \u00c2det\u2013Tabiat Ayr\u0131m\u0131<\/strong>
Seminerde Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct<\/em> adl\u0131 eserine at\u0131fla, \u201c\u00e2det\u201d (al\u0131\u015fkanl\u0131k) ile \u201ctabii zorunluluk\u201d aras\u0131ndaki ayr\u0131m a\u00e7\u0131klan\u0131r. Gazz\u00e2l\u00ee mucizeleri m\u00fcmk\u00fcn g\u00f6rse de, bu durumun bilgide kesinli\u011fi ortadan kald\u0131rmad\u0131\u011f\u0131n\u0131 belirtir. B\u00f6ylece hem ilah\u00ee m\u00fcdahaleye a\u00e7\u0131kl\u0131k hem de rasyonel yarg\u0131lar\u0131n ge\u00e7erlili\u011fi bir arada korunmu\u015f olur.<\/p>\n

Sonu\u00e7<\/strong>
Bu seminer, R\u00e2z\u00ee\u2019nin felsefi kel\u00e2m\u0131 \u00e7er\u00e7evesinde bedih\u00ee \u00f6nermelere y\u00f6nelik derinlemesine bir ele\u015ftiri sunar. Duyular ve ak\u0131l yoluyla elde edilen bilgilerin yan\u0131lmazl\u0131\u011f\u0131 metafizik alternatifler yoluyla sorgulan\u0131r. Epistemoloji, ontoloji ve ilah\u00ee kudret gibi klasik tart\u0131\u015fma ba\u015fl\u0131klar\u0131n\u0131 bulu\u015fturan seminer, \u0130slam d\u00fc\u015f\u00fcncesinde teorik imk\u00e2n ile bilgi g\u00fcvenli\u011fi aras\u0131ndaki gerilimi g\u00f6r\u00fcn\u00fcr k\u0131<\/p>\n

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Purpose and Content of the Seminar<\/strong><\/p>\n

This seminar continues the critical examination of self-evident (bad\u012bh\u012b) propositions in R\u0101z\u012b\u2019s al-Mu\u1e25a\u1e63\u1e63al, focusing on a second set of arguments that question their absolute certainty. R\u0101z\u012b\u2019s aim is to demonstrate that seemingly self-evident statements\u2014such as \u201csomething either exists or does not\u201d\u2014are vulnerable to doubt when confronted with ontological possibilities and metaphysical assumptions. The session analyzes five examples that challenge both sensory data and the intellect\u2019s reliability, engaging broader theological-philosophical concepts such as divine power (qudra), natural order, possibility (imk\u0101n), and actualization (wuq\u016b\u2018).<\/p>\n

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  1. Second Argument Against Self-Evident Propositions<\/strong><\/li>\n<\/ol>\n

    R\u0101z\u012b contends that the intellect attributes certainty not only to self-evident truths but also to propositions based on habitual or conjectural knowledge. This undermines the exclusive status of bad\u012bh\u012bs. For instance, perceiving someone twice and judging them to be the same person appears self-evident, but remains vulnerable to doubt based on metaphysical or theological considerations.<\/p>\n

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    1. Five Case Examples and Their Critical Implications<\/strong><\/li>\n<\/ol>\n

      The examples include: (1) the re-identification of a person seen previously; (2) assuming all humans come from parents and undergo childhood; (3) assuming household items do not transform in one\u2019s absence; (4) inferring consciousness and intellect from coherent speech; (5) the possibility of Gabriel appearing in human form, such as Dihya. Each of these illustrates how persistent metaphysical or divine possibilities challenge the validity of certainty in such judgments.<\/p>\n

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      1. The Distinction Between Possibility and Actualization<\/strong><\/li>\n<\/ol>\n

        R\u0101z\u012b\u2019s approach blurs the distinction between what is possible and what actually occurs. Classical epistemology insists on the principle that possibility is broader than actualization. Failure to respect this distinction leads to skepticism and epistemological anxiety, as it grants equal status to all conceivable alternatives.<\/p>\n

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        1. Divine Power and Logical Constraints<\/strong><\/li>\n<\/ol>\n

          Commentators like Katib\u012b and \u1e6c\u016bs\u012b counter R\u0101z\u012b\u2019s examples by rejecting their feasibility. They assert that God\u2019s power does not extend to logical impossibilities and that hypothetical anomalies based on \u201cstrange cosmic alignments\u201d (al-shakl al-ghar\u012bb) or radical divine intervention fall outside the scope of rational epistemology.<\/p>\n

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          1. al-Ghaz\u0101l\u012b and the Habit\u2013Nature Distinction<\/strong><\/li>\n<\/ol>\n

            The seminar draws from al-Ghaz\u0101l\u012b\u2019s Tah\u0101fut to contrast \u201chabitual regularity\u201d (\u2018\u0101da) with natural necessity. While Ghaz\u0101l\u012b allows for miracles and divine intervention, he maintains that possibility does not negate epistemic certainty. This distinction preserves the validity of empirical and rational judgments within a framework that allows for exceptions.<\/p>\n

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

            This seminar offers a rigorous critique of self-evident propositions through the lens of R\u0101z\u012b\u2019s philosophical theology. It challenges the infallibility of sensory and rational certainties by introducing metaphysical alternatives and engages classical debates on epistemology, ontology, and divine power. Ultimately, it highlights the tension between theoretical possibility and epistemic stability in Islamic thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

            E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 6. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-5809","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5809","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=5809"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5809\/revisions"}],"predecessor-version":[{"id":5810,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5809\/revisions\/5810"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5809"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}