{"id":5824,"date":"2025-05-18T10:27:03","date_gmt":"2025-05-18T07:27:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5824"},"modified":"2025-05-18T10:27:03","modified_gmt":"2025-05-18T07:27:03","slug":"esref-altas-razi-okumalari-muhassal-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-14-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 14. 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\u2019da akl\u00ee delil teorisine dair geli\u015ftirdi\u011fi yap\u0131y\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde inceleyerek, delil-medl\u00fbl ili\u015fkisi \u00e7er\u00e7evesinde kelam\u00ee bir bilgi teorisi kurmay\u0131 ama\u00e7lar. Akl\u00ee delil, nakl\u00ee delil ve bile\u015fik delil ayr\u0131m\u0131 \u00fczerinden y\u00fcr\u00fct\u00fclen tart\u0131\u015fma, klasik mant\u0131\u011f\u0131n k\u0131yas, istikr\u00e2 ve temsil kategorileriyle desteklenerek detayland\u0131r\u0131l\u0131r. Delilin mahiyeti, delil-medl\u00fbl aras\u0131ndaki l\u00fcz\u00fbm ili\u015fkisi ve k\u0131yas \u00e7e\u015fitleri mant\u0131ksal ge\u00e7erlilik a\u00e7\u0131s\u0131ndan \u00e7\u00f6z\u00fcmlenir.<\/p>\n

    \n
  1. Delil ve Em\u00e2re Tan\u0131m\u0131 ile \u00dc\u00e7l\u00fc Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee, delili \u201cbilinmesi, medl\u00fbl\u00fcn bilinmesini gerektiren \u015fey\u201d olarak tan\u0131mlar. Bu tan\u0131m do\u011frultusunda delil ve em\u00e2re hem akl\u00ee, hem nakl\u00ee, hem de bile\u015fik (akl\u00ee-nakl\u00ee) olabilir. Akl\u00ee delil, bilgiye ula\u015ft\u0131ran en temel yoldur; s\u0131rf nakl\u00ee delil ise peygamberin do\u011frulu\u011fu aklen ispat edilmeden bilgi do\u011furmaz.<\/p>\n

      \n
    1. Delil\u2013Medl\u00fbl Aras\u0131ndaki L\u00fcz\u00fbm T\u00fcrleri<\/strong><\/li>\n<\/ol>\n

      Delilin varl\u0131\u011f\u0131, medl\u00fbl\u00fcn varl\u0131\u011f\u0131n\u0131 zorunlu k\u0131l\u0131yorsa bu g\u00fc\u00e7l\u00fc bir l\u00fcz\u00fbm ili\u015fkisidir. Ancak medl\u00fblden delile d\u00f6n\u00fc\u015f, ya me\u015frut-\u015fart ili\u015fkisi i\u00e7erir (hayat-bilgi \u00f6rne\u011finde oldu\u011fu gibi) ya da zay\u0131f bir gerektirim ili\u015fkisine dayan\u0131r. R\u00e2z\u00ee, \u00fc\u00e7l\u00fc bir tasnif sunarak bu ili\u015fkilerin y\u00f6n\u00fcn\u00fc ve kuvvetini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur.<\/p>\n

        \n
      1. Klasik K\u0131yas\u0131n Yap\u0131s\u0131 ve T\u00fcrleri<\/strong><\/li>\n<\/ol>\n

        Seminer, k\u0131yas t\u00fcrlerini \u00fc\u00e7 ana ba\u015fl\u0131kta toplar: t\u00fcmden gelim (k\u0131yas), t\u00fcmevar\u0131m (istikr\u00e2) ve temsil (analojik k\u0131yas). T\u00fcmden gelim, genel bir h\u00fckm\u00fcn tikellere uygulanmas\u0131; istikr\u00e2, tikelden t\u00fcmele ge\u00e7i\u015f; temsil ise ortak bir illet \u00fczerinden h\u00fck\u00fcm naklidir. \u00d6zellikle temsil t\u00fcr\u00fc f\u0131kh\u00ee k\u0131yaslar\u0131n temelini olu\u015fturur.<\/p>\n

          \n
        1. Be\u015f K\u0131yas \u015eekli ve Mant\u0131ksal Yap\u0131<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee\u2019ye g\u00f6re k\u0131yas be\u015f \u015fekilde olu\u015fur: istisn\u00e2\u00ee (\u015fartl\u0131) k\u0131yas ikiye ayr\u0131l\u0131r (muttas\u0131l\u2013munfas\u0131l); iktir\u00e2n\u00ee (ba\u011fl\u0131) k\u0131yas ise birinci, ikinci ve \u00fc\u00e7\u00fcnc\u00fc \u015fekil olarak s\u0131ralan\u0131r. Birinci \u015fekil d\u00f6rt darb ile temsil edilir (Barbara, Celarent, Darii, Ferio). \u0130kinci ve \u00fc\u00e7\u00fcnc\u00fc \u015fekiller ise darblar \u00fczerinden dolayl\u0131 yollarla birinci \u015fekle irca edilir.<\/p>\n

            \n
          1. Nakl\u00ee Delilin Akl\u00ee Teyidi ve Delil Olarak De\u011feri<\/strong><\/li>\n<\/ol>\n

            R\u00e2z\u00ee\u2019ye g\u00f6re s\u0131rf nakl\u00ee delil bilgi veremez; ancak peygamberin do\u011frulu\u011fu aklen sabit olduktan sonra onun nakilleri bile\u015fik delil olur. B\u00f6ylece n\u00fcb\u00fcvvet aklen ispat edilir, ard\u0131ndan vahiy temellendirilir. Bu yakla\u015f\u0131m, nakl\u00ee delilin t\u00fcm de\u011ferini akl\u00ee \u00f6nc\u00fcllere ba\u011flar.<\/p>\n

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

            Bu seminer, delil ve k\u0131yas teorisi \u00fczerinden bilgi \u00fcretiminde akl\u0131n kurucu rol\u00fcn\u00fc tart\u0131\u015f\u0131r. R\u00e2z\u00ee\u2019nin ayr\u0131nt\u0131l\u0131 delil s\u0131n\u0131flamas\u0131, mant\u0131k\u2013kelam ili\u015fkisini derinle\u015ftirerek hem nazar\u00ee hem pratik alanlarda ge\u00e7erli epistemik zeminler kurar.<\/p>\n

             <\/p>\n

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

            This seminar offers a systematic analysis of Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s theory of rational evidence (dal\u012bl \u02bfaql\u012b) as articulated in al-Mu\u1e25a\u1e63\u1e63al. It aims to construct a theological epistemology based on the relationship between evidence and what it indicates (dal\u012bl\u2013madl\u016bl). The seminar explores the distinctions between rational, transmitted, and composite evidences, grounded in classical logic through the categories of syllogism (qiy\u0101s), induction (istiqr\u0101\u02be), and analogy (tamth\u012bl). Central to this inquiry is how various types of inference produce knowledge.<\/p>\n

              \n
            1. Definition and Classification of Evidence and Signs<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b defines dal\u012bl as \u201cthat which, when known, necessitates knowledge of another.\u201d He identifies three types of evidence: purely rational, purely transmitted (naql\u012b), and mixed (rational-transmitted). Rational evidence is the primary source of knowledge, whereas transmitted evidence alone cannot yield certainty unless preceded by rational validation of the prophet\u2019s truthfulness.<\/p>\n

                \n
              1. Types of Necessitation Between Dal\u012bl and Madl\u016bl<\/strong><\/li>\n<\/ol>\n

                The strength of the relationship between evidence and its indicated object (madl\u016bl) is crucial. If the existence of evidence necessitates the existence of the madl\u016bl, it forms a strong logical connection. Conversely, when attempting to infer from madl\u016bl to dal\u012bl, the relation is weaker or conditional, depending on temporal, causal, or conceptual links.<\/p>\n

                  \n
                1. Structure and Types of Classical Syllogism<\/strong><\/li>\n<\/ol>\n

                  The seminar outlines three primary types of inference: deductive syllogism (qiy\u0101s), induction (istiqr\u0101\u02be), and analogy (tamth\u012bl). Deduction applies general premises to particulars, induction builds generalizations from particular instances, and analogy transfers judgments based on shared causality or attributes\u2014especially prominent in Islamic jurisprudence.<\/p>\n

                    \n
                  1. The Five Forms of Syllogistic Reasoning<\/strong><\/li>\n<\/ol>\n

                    R\u0101z\u012b categorizes syllogisms into five logical forms: conditional (disjunctive and conjunctive) and categorical (first, second, and third figures). The first figure includes classical syllogistic moods such as Barbara and Celarent. The second and third figures are reducible to the first through logical transformation, ensuring formal validity.<\/p>\n

                      \n
                    1. Rational Validation of Transmitted Evidence<\/strong><\/li>\n<\/ol>\n

                      R\u0101z\u012b maintains that transmitted reports are not independently epistemic. Only after the prophet\u2019s truthfulness is rationally proven can his reports serve as composite (rational-transmitted) evidence. Thus, rational validation becomes the gateway to affirming religious knowledge through revelation.<\/p>\n

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

                      This seminar underscores the foundational role of rational inference in R\u0101z\u012b\u2019s epistemology. His comprehensive classification of evidence deepens the interplay between logic and theology, providing a robust structure for understanding how knowledge\u2014both theoretical and practical\u2014is acquired and justified in Islamic thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 14. 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-5824","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5824","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=5824"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5824\/revisions"}],"predecessor-version":[{"id":5825,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5824\/revisions\/5825"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5824"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}