{"id":5841,"date":"2025-05-18T10:32:30","date_gmt":"2025-05-18T07:32:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5841"},"modified":"2025-05-18T10:32:30","modified_gmt":"2025-05-18T07:32:30","slug":"esref-altas-razi-okumalari-muhassal-21-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-21-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 21. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130slam d\u00fc\u015f\u00fcncesinde \u201cm\u00fcmk\u00fcn\u201d kavram\u0131n\u0131n ontolojik ve epistemolojik boyutlar\u0131n\u0131 merkeze alarak, \u201cm\u00fcmk\u00fcn\u00fcn ayr\u0131 bir sebep olmadan var veya yok olamayaca\u011f\u0131\u201d ilkesini tart\u0131\u015f\u0131r. Fahreddin er-R\u00e2z\u00ee, bu \u00e7er\u00e7evede Yeter Sebep \u0130lkesi\u2019nin (principium rationis sufficientis) ge\u00e7erlili\u011fini, bu ilkenin bedih\u00ee mi yoksa istidlal\u00ee mi oldu\u011funu ve \u0130bn S\u00een\u00e2 ile kel\u00e2mc\u0131lar aras\u0131nda bu konudaki farkl\u0131la\u015fmalar\u0131 detayl\u0131 bi\u00e7imde inceler. Amac\u0131, m\u00fcmk\u00fcn kavram\u0131n\u0131n yarat\u0131l\u0131\u015f teorileri, Allah\u2013\u00e2lem ili\u015fkisi ve Tanr\u0131 delilleri ba\u011flam\u0131nda ne \u00f6l\u00e7\u00fcde temel i\u015flev g\u00f6rd\u00fc\u011f\u00fcn\u00fc ortaya koymakt\u0131r.<\/p>\n

    \n
  1. M\u00fcmk\u00fcn\u00fcn Var ve Yok Olmas\u0131 \u0130\u00e7in Ayr\u0131 Bir Sebebe Muhta\u00e7l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee\u2019ye g\u00f6re m\u00fcmk\u00fcn varl\u0131k, varl\u0131k ve yokluk a\u00e7\u0131s\u0131ndan e\u015fit oldu\u011fundan tercih edici bir sebep olmaks\u0131z\u0131n bir h\u00e2lin ger\u00e7ekle\u015fmesi imk\u00e2ns\u0131zd\u0131r. Bu yakla\u015f\u0131m, Yeter Sebep \u0130lkesi\u2019nin zorunlu bir \u00f6nc\u00fcl olarak kabul\u00fcn\u00fc gerektirir. Ancak bu \u00f6nermenin bedih\u00ee olup olmad\u0131\u011f\u0131 tart\u0131\u015fmal\u0131d\u0131r; baz\u0131 filozoflar ve kel\u00e2mc\u0131lar bunu a\u00e7\u0131k-se\u00e7ik bir ilke olarak g\u00f6r\u00fcrken, di\u011ferleri istidlal\u00ee delillere ihtiya\u00e7 duyar.<\/p>\n

      \n
    1. Bedahat ve \u0130tirazlar: Hud\u00fbs ve M\u00fcmkin Aras\u0131ndaki Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

      R\u00e2z\u00ee, m\u00fcmk\u00fcn\u00fcn bir sebebe muhta\u00e7 oldu\u011fu \u00f6nermesini Hud\u00fbs delilinden farkl\u0131la\u015ft\u0131r\u0131r. Hud\u00fbs, sonradan var olan\u0131n a\u00e7\u0131k \u015fekilde sebebe muhta\u00e7l\u0131\u011f\u0131n\u0131 g\u00f6sterirken, m\u00fcmk\u00fcn i\u00e7in bu ba\u011f kurulamayabilir. Bu ba\u011flamda verilen \u00f6rneklerin (\u00e7ocu\u011fun bir sesin kayna\u011f\u0131n\u0131 aramas\u0131 gibi) hud\u00fbsa i\u015faret etti\u011fini ve m\u00fcmk\u00fcnle do\u011frudan ilgili olmad\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n

        \n
      1. Delillendirme ve \u0130bn S\u00een\u00e2\u2019ya Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

        \u0130bn S\u00een\u00e2\u2019n\u0131n, m\u00fcmk\u00fcn\u00fcn ba\u015fkas\u0131ndan dolay\u0131 var oldu\u011funa dair arg\u00fcman\u0131n\u0131 analiz eden R\u00e2z\u00ee, bu \u00e7\u0131kar\u0131m\u0131n \u00fc\u00e7\u00fcnc\u00fc bir ihtimali (ne kendinden ne ba\u015fkas\u0131ndan) g\u00f6z ard\u0131 etti\u011fini, dolay\u0131s\u0131yla s\u0131\u00e7ramal\u0131 bir ak\u0131l y\u00fcr\u00fctmeye dayand\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Ona g\u00f6re, \u201cm\u00fcmk\u00fcn\u201de ili\u015fkin zorunluluk, ancak a\u00e7\u0131k bir delille temellendirildi\u011finde ge\u00e7erlilik kazan\u0131r.<\/p>\n

          \n
        1. D\u00f6rt Felsef\u00ee \u015e\u00fcphe ve Reddiyesi<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee, m\u00fcmk\u00fcn\u00fcn sebebe muhta\u00e7l\u0131\u011f\u0131na kar\u015f\u0131 y\u00f6neltilen d\u00f6rt temel \u015f\u00fcpheyi analiz eder: m\u00fcessiriyetin mahiyeti, sebep-sonu\u00e7 ili\u015fkisinin zamanla ili\u015fkisi, mahiyet\u2013varl\u0131k ayr\u0131m\u0131 ve yoklu\u011fun tercih edilip edilemeyece\u011fi. Her bir \u015f\u00fcphe, klasik felsef\u00ee ayr\u0131mlar \u00fczerinden tart\u0131\u015f\u0131l\u0131r ve R\u00e2z\u00ee bunlar\u0131n tutars\u0131zl\u0131klar\u0131n\u0131 g\u00f6stererek m\u00fcmk\u00fcn varl\u0131klar\u0131n sebebe muhta\u00e7 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur.<\/p>\n

            \n
          1. Bek\u00e2 Halinde M\u00fcmk\u00fcn ve S\u00fcrekli Muhta\u00e7l\u0131k<\/strong><\/li>\n<\/ol>\n

            Son olarak, m\u00fcmk\u00fcn varl\u0131klar\u0131n sadece ba\u015flang\u0131\u00e7ta de\u011fil, bek\u00e2 s\u00fcrecinde de illete (sebebe) muhta\u00e7 olduklar\u0131 savunulur. Bu g\u00f6r\u00fc\u015f, Tanr\u0131\u2013\u00e2lem ili\u015fkisini s\u00fcreklilik ekseninde ele al\u0131r. S\u00fcrekli yaratma, beka s\u0131fat\u0131, tecedd\u00fcd\u00ee halk gibi modellerle yarat\u0131c\u0131 etkinli\u011fin devaml\u0131l\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r.<\/p>\n

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

            Seminer, m\u00fcmk\u00fcn\u00fcn varl\u0131\u011f\u0131na ili\u015fkin yeter sebep gereklili\u011fi ba\u011flam\u0131nda ontolojik ve mant\u0131ksal temellendirmeleri tart\u0131\u015farak, hem kel\u00e2m\u00ee hem felsef\u00ee perspektiflerde \u00f6nemli bir kavram\u0131n derinlemesine analizini sunar. R\u00e2z\u00ee, bu tart\u0131\u015fma \u00fczerinden varl\u0131\u011f\u0131n a\u00e7\u0131klamas\u0131n\u0131 Tanr\u0131’n\u0131n iradesine dayal\u0131 \u00f6zg\u00fcr bir yaratma modeliyle temellendirmeye y\u00f6nelir.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the ontological and epistemological dimensions of the concept of \u201cpossible being\u201d (al-mumkin bi-dh\u0101tihi) in Islamic thought, particularly the principle that a possible being cannot exist or not exist without an external cause. Fakhr al-D\u012bn al-R\u0101z\u012b examines the validity of the Principle of Sufficient Reason (principium rationis sufficientis), whether it is self-evident (bad\u012bh\u012b) or demonstrative (na\u1e93ar\u012b), and explores the differing positions of philosophers and theologians on this issue. The goal is to clarify the foundational role of the concept of possibility in cosmological arguments, creation doctrines, and the God\u2013world relationship.<\/p>\n

              \n
            1. The Necessity of an External Cause for the Possible Being<\/strong><\/li>\n<\/ol>\n

              According to R\u0101z\u012b, a possible being, being ontologically neutral between existence and nonexistence, cannot exist unless there is a determining cause. This necessitates acceptance of the Principle of Sufficient Reason. However, whether this is a self-evident principle remains debated\u2014some theologians and philosophers regard it as intuitively obvious, while others require additional argumentation.<\/p>\n

                \n
              1. Self-Evidence vs. Inference: Differentiating from the <\/strong>\u1e24<\/strong>ud\u016bth Argument<\/strong><\/li>\n<\/ol>\n

                R\u0101z\u012b distinguishes this principle from the \u1e25ud\u016bth (origination) argument, which holds that temporally originated entities clearly require a cause. He argues that many analogies often cited (e.g., a child seeking the source of a sound) point more directly to the notion of \u1e25ud\u016bth than to essential possibility, and therefore cannot serve as analogical support for the latter.<\/p>\n

                  \n
                1. Critical Examination of Ibn S\u012bn\u0101\u2019s Argument<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b critiques Ibn S\u012bn\u0101\u2019s claim that a possible being must exist either by itself or through another. He argues that this dichotomy ignores a third theoretical possibility: that it exists by neither. Thus, Ibn S\u012bn\u0101\u2019s conclusion is seen as logically incomplete. R\u0101z\u012b insists that the claim about a possible being requiring a cause must be established through a more precise demonstration.<\/p>\n

                    \n
                  1. Four Philosophical Objections and Refutations<\/strong><\/li>\n<\/ol>\n

                    R\u0101z\u012b analyzes four major philosophical doubts about the necessity of a cause for the possible being: (1) the nature of causality, (2) the temporal relation between cause and effect, (3) the distinction between essence and existence, and (4) whether nonexistence can be chosen. Each is addressed with classical metaphysical reasoning to reinforce the necessity of causation.<\/p>\n

                      \n
                    1. Ongoing Dependency and Divine Sustenance<\/strong><\/li>\n<\/ol>\n

                      Finally, R\u0101z\u012b argues that the dependency of a possible being does not cease after its initial creation\u2014it continues throughout its existence. This supports a dynamic model of creation where the Creator continuously sustains all beings. Concepts such as perpetual creation (tajaddud\u012b halk), preservation (baq\u0101\u02be), and divine will play central roles.<\/p>\n

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

                      This seminar offers an in-depth examination of the necessity of sufficient reason for the existence of possible beings. R\u0101z\u012b challenges philosophical complacency and reasserts the theological model of free divine creation as the most coherent explanation of contingent existence. Through this framework, the seminar bridges ontological necessity and divine volition in a distinctly kal\u0101mic metaphysics.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 21. 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-5841","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5841","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=5841"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5841\/revisions"}],"predecessor-version":[{"id":5842,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5841\/revisions\/5842"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5841"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}