{"id":5827,"date":"2025-05-18T10:27:43","date_gmt":"2025-05-18T07:27:43","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5827"},"modified":"2025-05-18T10:27:43","modified_gmt":"2025-05-18T07:27:43","slug":"esref-altas-razi-okumalari-muhassal-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-15-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 15. 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 delil t\u00fcrleriyle ilgili tart\u0131\u015fmalar\u0131 ve \u201cmevc\u00fbd\u201d kavram\u0131na dair h\u00fck\u00fcmleri ele al\u0131r. \u0130lk b\u00f6l\u00fcmde, akl\u00ee ve nakl\u00ee delillerin yap\u0131s\u0131 ve ge\u00e7erlilik alan\u0131 tart\u0131\u015f\u0131l\u0131rken, \u00f6zellikle nakl\u00ee delilin kesin bilgi \u00fcretip \u00fcretemeyece\u011fi konusu detayland\u0131r\u0131lm\u0131\u015ft\u0131r. \u0130kinci b\u00f6l\u00fcmde, kelam\u00ee bir zemin olu\u015fturmak \u00fczere mevc\u00fbdun mahiyeti, varl\u0131\u011f\u0131n tasavvuru, lafz\u00ee delilin on \u015fart\u0131 ve metafizik-tasavvur ili\u015fkisi de\u011ferlendirilir. Seminerin temel amac\u0131, kelam ilminin epistemolojik s\u0131n\u0131rlar\u0131n\u0131 yeniden belirlemektir.<\/p>\n

    \n
  1. Akl\u00ee ve Nakl\u00ee Delilin Ayr\u0131m\u0131 ve K\u0131s\u0131r D\u00f6ng\u00fc Sorunu<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee, salt nakl\u00ee bir delilin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 savunur; \u00e7\u00fcnk\u00fc haberin do\u011frulu\u011fu, haberi getirenin do\u011frulu\u011funa dayan\u0131r. Bu da nihayetinde Res\u00fbl\u2019\u00fcn do\u011frulu\u011funun yine onun s\u00f6zleriyle ispat\u0131n\u0131 gerektirirse k\u0131s\u0131r d\u00f6ng\u00fc do\u011far. Aklen ispat\u0131 zorunlu olan konularda yaln\u0131zca akl\u00ee delile ba\u015fvurulmal\u0131d\u0131r.<\/p>\n

      \n
    1. M\u00fcmk\u00fcn Alan ve Nakl\u00ee Delilin Me\u015fruiyeti<\/strong><\/li>\n<\/ol>\n

      Ger\u00e7ekle\u015fip ger\u00e7ekle\u015fmeyece\u011fi ak\u0131lla bilinmeyen meselelerde \u2013\u00f6rne\u011fin ahiret, cennet\u2013 yaln\u0131zca nakl\u00ee delil ge\u00e7erlidir. Peygamber\u2019in do\u011frulu\u011fu ispatland\u0131\u011f\u0131nda, verdi\u011fi haber de bilgi kayna\u011f\u0131 olur. Bu noktada, din\u00ee bilgi ile g\u00fcnl\u00fck bilgi (\u00f6rne\u011fin bir \u015fehirde karga var m\u0131 yok mu) aras\u0131ndaki ayr\u0131m netle\u015ftirilir.<\/p>\n

        \n
      1. Lafz\u00ee Delilin On \u015eart\u0131 ve Kesinlik Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        R\u00e2z\u00ee, lafz\u00ee delilin ancak on \u015fartla kesinlik ifade edece\u011fini savunur. Bunlar aras\u0131nda lafz\u0131n masum kimselerce rivayet edilmesi, mecaz ve m\u00fc\u015ftereklikten ar\u0131nm\u0131\u015f olmas\u0131, nesih ve izmar i\u00e7ermemesi, akl\u00ee muar\u0131zla \u00e7eli\u015fmemesi gibi \u015fartlar yer al\u0131r. Bu \u015fartlar sa\u011flanmadan din\u00ee metinlerden kesin bilgi \u00fcretilemeyece\u011fi savunulmu\u015ftur.<\/p>\n

          \n
        1. Varl\u0131k ve Yokluk Tasavvuru: Bedeh\u00eelik Meselesi<\/strong><\/li>\n<\/ol>\n

          Seminerin ikinci k\u0131sm\u0131nda, varl\u0131k ve yoklu\u011fun tasavvurunun bedeh\u00ee olup olmad\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. R\u00e2z\u00ee, bu iki kavram\u0131n zihin i\u00e7in do\u011frudan a\u00e7\u0131k oldu\u011funu, dolay\u0131s\u0131yla onlar\u0131n \u00fczerine bina edilen tasdiklerin de bedeh\u00ee olaca\u011f\u0131n\u0131 ileri s\u00fcrer. Bu, klasik epistemoloji a\u00e7\u0131s\u0131ndan \u00f6nemli bir temellendirmedir.<\/p>\n

            \n
          1. Varl\u0131k Kavram\u0131 \u00dczerine Ontolojik Pozisyonlar<\/strong><\/li>\n<\/ol>\n

            Varl\u0131k, b\u00fct\u00fcn mevc\u00fbdlarda ortak bir kavram m\u0131d\u0131r yoksa her biri i\u00e7in farkl\u0131 anlamlara m\u0131 gelir? R\u00e2z\u00ee burada e\u015fseslilik (lafz\u00ee i\u015ftirak) g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur ve varl\u0131\u011f\u0131n manevi ortak anlam olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Bu yakla\u015f\u0131m, Gaz\u00e2l\u00ee ve felsef\u00ee gelenekle ayr\u0131\u015ft\u0131\u011f\u0131 noktalardan biridir<\/p>\n

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

            Bu seminer, ak\u0131l ve nakil ili\u015fkisini, bilgi \u00fcretiminde delilin s\u0131n\u0131rlar\u0131n\u0131 ve ontolojik ayr\u0131mlar\u0131 sistematik bir \u00e7er\u00e7evede ele al\u0131r. R\u00e2z\u00ee\u2019nin yakla\u015f\u0131m\u0131, kelam\u0131n epistemolojik altyap\u0131s\u0131n\u0131 derinle\u015ftirmekle kalmaz; ayn\u0131 zamanda f\u0131k\u0131h, tefsir ve metafizik alanlar\u0131ndaki tart\u0131\u015fmalar i\u00e7in sa\u011flam bir metodolojik temel olu\u015fturur.<\/p>\n

             <\/p>\n

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

            This seminar explores Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s critical treatment of rational (\u02bfaql\u012b) and scriptural (naql\u012b) proofs, as well as his ontological reflections on the nature and predicates of the mawj\u016bd (existent). The first half of the seminar addresses the logical structure of different kinds of evidences and examines whether scriptural proofs can yield certainty. The second part introduces foundational ontological discussions on existence, especially focusing on the classification of knowledge, the concept of linguistic evidence (laf\u1e93\u012b dal\u012bl), and the metaphysical implications of the concept of being.<\/p>\n

              \n
            1. The Distinction Between Rational and Scriptural Proof and the Problem of Circularity<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b argues that a purely scriptural proof is invalid because it depends on the credibility of the transmitter, which itself must be proven. If the authenticity of the Prophet is to be validated through his own statements, this results in a circular argument. Therefore, rational demonstration is indispensable for theological doctrines that demand certainty.<\/p>\n

                \n
              1. The Domain of Possibility and the Legitimacy of Scriptural Proof<\/strong><\/li>\n<\/ol>\n

                In matters that the intellect cannot determine decisively\u2014such as the existence of the afterlife\u2014scriptural reports are the only valid source. Once the Prophet\u2019s truthfulness is established, his reports about possible realities attain epistemic legitimacy. This distinguishes between empirical or rationally verifiable information and revelatory knowledge.<\/p>\n

                  \n
                1. The Ten Conditions for Scriptural-Linguistic Certainty<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b maintains that linguistic\/scriptural evidence (laf\u1e93\u012b dal\u012bl) produces certainty only if ten conditions are met, including: accurate transmission, absence of metaphor (maj\u0101z), equivocation (ishtir\u0101k), abrogation (naskh), ellipsis (i\u1e0dm\u0101r), and lack of contradiction\u2014either internal (semantic) or external (rational or scriptural). These conditions reveal the complexity of deriving definitive knowledge from textual sources.<\/p>\n

                    \n
                  1. The Notion of Existence and the Debate Over Its Self-Evidence<\/strong><\/li>\n<\/ol>\n

                    R\u0101z\u012b claims that the concepts of existence and nonexistence are bad\u012bh\u012b (self-evident), and that any affirmative proposition built upon them also shares this quality. He argues that one\u2019s awareness of their own existence is immediate and foundational, implying that the concept of being is equally foundational and universally intelligible.<\/p>\n

                      \n
                    1. Ontological Positions on the Concept of Existence<\/strong><\/li>\n<\/ol>\n

                      A key philosophical debate is whether existence (wuj\u016bd) is a univocal concept shared across all beings, or if it is merely a homonym (laf\u1e93\u012b mushtarak). R\u0101z\u012b rejects the univocal (common meaning) view held by philosophers and some Mu\u2018tazilites, asserting instead that \u201cexistence\u201d is a contextual term applied differently to each instance. This diverges sharply from Avicennan and metaphysical frameworks of a shared essence of being.<\/p>\n

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

                      This seminar maps out the boundaries of certainty in Islamic theology by interrogating the epistemic value of scriptural and rational proofs. R\u0101z\u012b\u2019s nuanced distinctions between levels of evidence, his strict criteria for textual certainty, and his ontological rigor in defining existence provide a methodological foundation that influences theological, juridical, and philosophical inquiry alike.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 15. 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-5827","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5827","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=5827"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5827\/revisions"}],"predecessor-version":[{"id":5828,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5827\/revisions\/5828"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5827"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}