{"id":5829,"date":"2025-05-18T10:28:14","date_gmt":"2025-05-18T07:28:14","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5829"},"modified":"2025-05-18T10:28:14","modified_gmt":"2025-05-18T07:28:14","slug":"esref-altas-razi-okumalari-muhassal-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-16-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 16. 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 yer alan \u201cma\u2018d\u00fbm\u201d (yok olan) kavram\u0131na dair tart\u0131\u015fmalar\u0131 kapsaml\u0131 bi\u00e7imde ele almaktad\u0131r. Ama\u00e7, klasik \u0130slam d\u00fc\u015f\u00fcncesinde \u201cvarl\u0131k\u201d ve \u201cyokluk\u201d kavramlar\u0131n\u0131n mant\u0131ksal, metafiziksel ve kel\u00e2m\u00ee ayr\u0131mlar \u00e7er\u00e7evesinde nas\u0131l temellendirildi\u011fini ortaya koymakt\u0131r. R\u00e2z\u00ee, ma\u2018d\u00fbmun sabit olup olamayaca\u011f\u0131, sabit ile mevcudiyet aras\u0131ndaki fark, hal kavram\u0131n\u0131n gereklili\u011fi ve mutezile ile ehl-i s\u00fcnnet aras\u0131ndaki temel ayr\u0131mlar\u0131 tart\u0131\u015farak, d\u00f6rt farkl\u0131 ontolojik pozisyonu analiz eder.<\/p>\n

    \n
  1. Varl\u0131k\u2013Yokluk Ayr\u0131m\u0131 ve Mal\u00fbmun Taksimi<\/strong><\/li>\n<\/ol>\n

    \u0130lk pozisyonda \u201cbir \u015fey ya vard\u0131r ya yoktur\u201d \u00f6nermesi temel al\u0131narak varl\u0131k ve yokluk aras\u0131nda icab\u00ee (zorunlu) bir kar\u015f\u0131tl\u0131k kurulmu\u015ftur. Bu yakla\u015f\u0131ma g\u00f6re ma\u2018d\u00fbm ne sabittir ne de h\u00e2lidir; sadece yokluktur. Mevc\u00fbd ve ma\u2018d\u00fbm bu \u015fekilde kesin \u00e7izgilerle ayr\u0131l\u0131r.<\/p>\n

      \n
    1. Hal Kavram\u0131 ve \u00dc\u00e7l\u00fc Taksim<\/strong><\/li>\n<\/ol>\n

      \u0130kinci g\u00f6r\u00fc\u015fte, mevc\u00fbd ve ma\u2018d\u00fbmun d\u0131\u015f\u0131nda, \u201chal\u201d ad\u0131 verilen bir ara kategori tan\u0131mlan\u0131r. Hal, kendi ba\u015f\u0131na var olmayan fakat ba\u015fka bir \u015feye t\u00e2b\u00ee olarak varl\u0131k kazanan niteliklerdir. Bu g\u00f6r\u00fc\u015f, \u00f6zellikle Bak\u0131ll\u00e2n\u00ee gibi baz\u0131 kel\u00e2mc\u0131lar taraf\u0131ndan savunulmu\u015ftur.<\/p>\n

        \n
      1. Mutezile ve Sabit\u2013Menf\u00ee Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        \u00dc\u00e7\u00fcnc\u00fc yakla\u015f\u0131m, mutezileye aittir. Bu g\u00f6r\u00fc\u015fe g\u00f6re mal\u00fbm, sabit (bir \u015fekilde ayanda tahakkuk eden) ve menf\u00ee (tahakkuku imk\u00e2ns\u0131z olan) olarak ikiye ayr\u0131l\u0131r. Sabit olanlar ise mevcut ve m\u00fcmk\u00fcn ma\u2018d\u00fbm olarak ikiye ayr\u0131l\u0131r. B\u00f6ylece yokluk kendi i\u00e7inde derecelendirilmi\u015f olur.<\/p>\n

          \n
        1. D\u00f6rtl\u00fc Ayr\u0131m ve Sabit Kavram\u0131n\u0131n Geni\u015fletilmesi<\/strong><\/li>\n<\/ol>\n

          D\u00f6rd\u00fcnc\u00fc pozisyonda mevc\u00fbd, h\u00e2l, m\u00fcmk\u00fcn ma\u2018d\u00fbm ve menf\u00ee ma\u2018d\u00fbm olmak \u00fczere d\u00f6rt kategori belirlenir. Sabitlik bu modelde, mevc\u00fbd, hal ve m\u00fcmk\u00fcn ma\u2018d\u00fbmu kapsar. Menf\u00ee olanlar ise hi\u00e7bir \u015fekilde ger\u00e7ekle\u015fmeyecek olanlar (\u00f6rne\u011fin Tanr\u0131\u2019n\u0131n orta\u011f\u0131 gibi) olarak tan\u0131mlan\u0131r.<\/p>\n

            \n
          1. R\u00e2z\u00ee\u2019nin Ele\u015ftirileri ve Be\u015f Delil<\/strong><\/li>\n<\/ol>\n

            R\u00e2z\u00ee, \u201cma\u2018d\u00fbm sabittir\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fc be\u015f delille ele\u015ftirir. Bu deliller aras\u0131nda mahiyetin varl\u0131kla \u00f6zde\u015fli\u011fi, ma\u2018d\u00fbm zatlar\u0131n say\u0131 bak\u0131m\u0131ndan sonlu olu\u015fu, kudretin sabit olanlara taalluk edemeyece\u011fi, sabit mahiyetlerin fail olmaks\u0131z\u0131n ger\u00e7ekle\u015femeyece\u011fi ve ma\u2018d\u00fbmun birlik-\u00e7okluk gibi s\u0131fatlarla nitelenemeyece\u011fi gibi arg\u00fcmanlar yer al\u0131r.<\/p>\n

              \n
            1. Ayr\u0131\u015fma ve Bilgi, Kudret, \u0130rade \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

              Seminerde ayr\u0131ca ma\u2018d\u00fbmlar\u0131n bilgi, kudret ve irade a\u00e7\u0131s\u0131ndan nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. Mutezile bu ayr\u0131\u015fmay\u0131 sabitli\u011fin delili olarak sunarken, R\u00e2z\u00ee bu ayr\u0131\u015fman\u0131n zihinsel bir i\u015flem oldu\u011funu, d\u0131\u015fsal bir tahakkuku gerektirmedi\u011fini savunur.<\/p>\n

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

              Bu seminer, ma\u2018d\u00fbm kavram\u0131 etraf\u0131nda geli\u015fen klasik ontolojik ayr\u0131mlar\u0131 ve tart\u0131\u015fmalar\u0131 derinlemesine ele al\u0131r. R\u00e2z\u00ee\u2019nin hem kel\u00e2m\u00ee hem felsef\u00ee gelenekle hesapla\u015farak geli\u015ftirdi\u011fi ele\u015ftirel yakla\u015f\u0131m, \u201cvarl\u0131k\u201d ve \u201cyokluk\u201dun metafizik s\u0131n\u0131rlar\u0131n\u0131 belirlemeyi ama\u00e7lar.<\/p>\n

               <\/p>\n

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

              This seminar delves into the philosophical and theological debates surrounding the concept of ma\u2018d\u016bm (the nonexistent) as presented by Fakhr al-D\u012bn al-R\u0101z\u012b in his al-Mu\u1e25a\u1e63\u1e63al. The session aims to explore how classical Islamic thought conceptualizes the categories of existence and nonexistence, analyzing whether the nonexistent can be considered \u201cestablished\u201d (th\u0101bit), and how this impacts epistemological and ontological frameworks. Four major ontological positions are outlined and critically assessed, highlighting the differences between Ash\u2018arite, Mu\u2018tazilite, and philosophical perspectives.<\/p>\n

                \n
              1. Existence\u2013Nonexistence Dichotomy and the Division of the Knowable<\/strong><\/li>\n<\/ol>\n

                The first view upholds a strict dichotomy: \u201ca thing either exists or does not exist.\u201d In this view, nonexistents (ma\u2018d\u016bm) are purely negative and cannot be established or possess states. This position aligns with a deterministic metaphysics and allows for no intermediate categories between being and non-being.<\/p>\n

                  \n
                1. The Concept of <\/strong>\u1e24<\/strong>\u0101l and the Tripartite Division<\/strong><\/li>\n<\/ol>\n

                  The second position introduces an intermediate category called \u1e25\u0101l, referring to qualities that exist not independently but dependently within another existent. This expands the framework beyond the binary of being and non-being and is primarily associated with scholars like al-B\u0101qill\u0101n\u012b.<\/p>\n

                    \n
                  1. Mu\u2018tazilite View: Established vs. Negative<\/strong><\/li>\n<\/ol>\n

                    The third view, primarily from the Mu\u2018tazilite tradition, divides the knowable (ma\u2018l\u016bm) into th\u0101bit (established) and manf\u012b (negated). The established category includes both actual existents and possible (but currently nonexistent) entities. This allows for a gradation within nonexistents, such as distinguishing between impossible, imaginary, and merely potential nonexistents.<\/p>\n

                      \n
                    1. Fourfold Scheme and Expanded Sabit Concept<\/strong><\/li>\n<\/ol>\n

                      The fourth position incorporates existent, \u1e25\u0101l, possible ma\u2018d\u016bm, and impossible ma\u2018d\u016bm (e.g., the \u201cpartner of God\u201d). In this scheme, the notion of th\u0101bit extends to include all except the impossible, which remains purely negative and beyond actualization.<\/p>\n

                        \n
                      1. R\u0101z\u012b\u2019s Critique and Five Refutations<\/strong><\/li>\n<\/ol>\n

                        R\u0101z\u012b challenges the idea that the ma\u2018d\u016bm can be considered th\u0101bit through five arguments. He questions the identity of essence and existence, the claim that nonexistents form a finite set, the applicability of divine power (qudra) to the nonexistent, and the logical coherence of attributing unity, multiplicity, and states to nonexistent entities.<\/p>\n

                          \n
                        1. Differentiation via Knowledge, Power, and Will<\/strong><\/li>\n<\/ol>\n

                          Mu\u2018tazilites argue that differentiation among nonexistents is possible through our knowledge, divine power, and will. R\u0101z\u012b counters that such differentiation is mental and does not necessitate ontological establishment<\/p>\n

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

                          This seminar presents a comprehensive investigation into the metaphysical status of the ma\u2018d\u016bm in Islamic thought. R\u0101z\u012b\u2019s critical approach not only refines the boundaries between being and non-being but also challenges theological constructs that attempt to ontologize possibility. His nuanced examination of the concept reveals the deep interplay between logic, ontology, and theology in post-classical Islamic intellectual traditions.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 16. 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-5829","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5829","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=5829"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5829\/revisions"}],"predecessor-version":[{"id":5831,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5829\/revisions\/5831"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}