{"id":5811,"date":"2025-05-18T09:58:54","date_gmt":"2025-05-18T06:58:54","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5811"},"modified":"2025-05-18T09:59:10","modified_gmt":"2025-05-18T06:59:10","slug":"esref-altas-razi-okumalari-muhassal-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-7-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu\u1e25a\u1e63\u1e63al adl\u0131 eserinde bedih\u00ee \u00f6nermelere y\u00f6neltilen ele\u015ftirileri s\u00fcrd\u00fcren ikinci delil k\u00fcmesini analiz eder. R\u00e2z\u00ee\u2019nin temel amac\u0131, \u201cbir \u015fey ya vard\u0131r ya yoktur\u201d gibi ilk bak\u0131\u015fta apa\u00e7\u0131k g\u00f6r\u00fcnen bedih\u00eelerin, asl\u0131nda \u00e7e\u015fitli ihtimaller ve metafizik imkanlar kar\u015f\u0131s\u0131nda sorgulanabilirli\u011fini ortaya koymakt\u0131r. Bu ba\u011flamda, hem duyu verilerine hem de akl\u0131n ilkelerine y\u00f6neltilen be\u015f \u00f6rnekli bir ele\u015ftiri zinciri tart\u0131\u015fmaya a\u00e7\u0131l\u0131r. Seminer, bu ele\u015ftirilerin ontolojik ve epistemolojik s\u0131n\u0131rlar\u0131n\u0131, klasik \u0130slam d\u00fc\u015f\u00fcncesindeki mucize, kudret, d\u00fczen, imkan ve vuku kavramlar\u0131yla ili\u015fkilendirerek de\u011ferlendirir.<\/p>\n

    \n
  1. Bedih\u00eelerin Ele\u015ftirisine Y\u00f6nelik \u0130kinci Delil<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee\u2019ye g\u00f6re ak\u0131l, sadece bedih\u00eelere de\u011fil, baz\u0131 vehm\u00ee veya zan ifade eden \u00f6nermelere de kesinlik atfeder. Bu durum, bedih\u00eelerin g\u00fcvenilirli\u011fini tart\u0131\u015fmaya a\u00e7ar. Zeyd\u2019i iki kez g\u00f6rmek ve onun ayn\u0131 ki\u015fi oldu\u011funa kesin h\u00fckmetmek gibi \u00f6rnekler, hem duyuya hem de al\u0131\u015fkanl\u0131\u011fa dayal\u0131 h\u00fck\u00fcmler olup bedih\u00ee olarak kabul edilemez.<\/p>\n

      \n
    1. Be\u015f Temel \u00d6rnek \u00dczerinden Kritik<\/strong><\/li>\n<\/ol>\n

      Zeyd \u00f6rne\u011fi, ki\u015finin ilk ve ikinci g\u00f6r\u00fc\u015fte ayn\u0131 ki\u015fiyi tan\u0131d\u0131\u011f\u0131na h\u00fckmetmesi; b\u00fcy\u00fcme s\u00fcreci \u00f6rne\u011fi, insan\u0131n anne-babadan geldi\u011fine dair h\u00fckm\u00fc; evdeki nesnelerin d\u00f6n\u00fc\u015fmemesi; kar\u015f\u0131l\u0131kl\u0131 konu\u015fmadan muhatab\u0131n diri ve ak\u0131ll\u0131 oldu\u011funa h\u00fckmedilmesi; ve Cebrail\u2019in ba\u015fka suretlerde g\u00f6r\u00fcnmesi ihtimali gibi \u00f6rnekler, bedih\u00ee olarak sunulan yarg\u0131lar\u0131n alt\u0131nda s\u00fcrekli bir ihtimalin var oldu\u011funu g\u00f6sterir. Bu ihtimallerin varl\u0131\u011f\u0131, bedih\u00eelerin kesinlik iddias\u0131n\u0131 zedeler.<\/p>\n

        \n
      1. \u0130htimal\u2013Vuku\u2013\u0130mkan Ayr\u0131m\u0131 ve Ontolojik Temellendirme<\/strong><\/li>\n<\/ol>\n

        R\u00e2z\u00ee\u2019nin \u00f6rnekleri, m\u00fcmk\u00fcn olanla ger\u00e7ekle\u015fen aras\u0131ndaki fark\u0131 silikle\u015ftirerek, m\u00fcmk\u00fcn olan her \u015feyin ger\u00e7ekle\u015fmi\u015f olabilece\u011fi varsay\u0131m\u0131na dayan\u0131r. Ancak klasik d\u00fc\u015f\u00fcncede \u201cimkan\u201d\u0131n \u201cvuku\u201ddan daha genel oldu\u011fu kabul edilir. Bu ayr\u0131m\u0131n g\u00f6zetilmemesi, epistemolojik vesveseye yol a\u00e7ar. R\u00e2z\u00ee\u2019nin bu yakla\u015f\u0131m\u0131, \u201cdelilsiz olan\u0131n nefyi gerekir\u201d ilkesiyle \u00e7eli\u015fir.<\/p>\n

          \n
        1. Kudretin Taalluku ve Mant\u0131ksal S\u0131n\u0131rlar<\/strong><\/li>\n<\/ol>\n

          Fail-i muhtar (Allah\u2019\u0131n kudreti) ile \u201ctuhaf \u015fekil\u201d (kozmik tesad\u00fcfler) gibi etkenlere dayand\u0131r\u0131lan bu ihtimaller, Katib\u00ee ve T\u00fbs\u00ee gibi \u015f\u00e2rihlerce imkans\u0131z addedilerek reddedilir. Mant\u0131ksal imkans\u0131zl\u0131klara kudretin taalluk etmeyece\u011fi prensibi do\u011frultusunda, bu ihtimallerin epistemik de\u011feri s\u0131n\u0131rland\u0131r\u0131l\u0131r.<\/p>\n

            \n
          1. \u0130mam Gazz\u00e2l\u00ee ve Adet\u2013Tabiat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            Seminer, \u0130mam Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct\u2019teki g\u00f6r\u00fc\u015flerine at\u0131fla, bedih\u00eeleri ink\u00e2ra g\u00f6t\u00fcren \u201cola\u011fan\u00fcst\u00fc ihtimal\u201dlerin nas\u0131l s\u0131n\u0131rland\u0131r\u0131lmas\u0131 gerekti\u011fini tart\u0131\u015f\u0131r. Gazz\u00e2l\u00ee\u2019ye g\u00f6re d\u00fczenin devaml\u0131l\u0131\u011f\u0131 \u201cadet\u201dtir, zorunluluk de\u011fildir. Bu anlay\u0131\u015f, mucizeye kap\u0131 a\u00e7arken, epistemolojik kesinli\u011fin imkanla \u00e7eli\u015fmeyece\u011fini ifade eder.<\/p>\n

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

            Bu seminer, R\u00e2z\u00ee\u2019nin bedih\u00ee \u00f6nermelere y\u00f6nelik radikal ele\u015ftirilerini hem felsefi hem kel\u00e2m\u00ee arka plan\u0131yla birlikte \u00e7\u00f6z\u00fcmlemektedir. Seminerde, kesin bilgi ile ihtimal, m\u00fcmk\u00fcn ile ger\u00e7ekle\u015fen ve kudret ile mant\u0131ksal s\u0131n\u0131r ili\u015fkileri derinlemesine ele al\u0131nmakta; klasik d\u00fc\u015f\u00fcncede bilgi temellendirmesinin s\u0131n\u0131rlar\u0131 sorgulanmaktad\u0131r.<\/p>\n

             <\/p>\n

            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

              \n
            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

                \n
              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

                  \n
                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

                    \n
                  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

                      \n
                    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 7. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5811","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5811","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=5811"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5811\/revisions"}],"predecessor-version":[{"id":5813,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5811\/revisions\/5813"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5811"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}