{"id":5843,"date":"2025-05-18T10:33:50","date_gmt":"2025-05-18T07:33:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5843"},"modified":"2025-05-18T10:33:50","modified_gmt":"2025-05-18T07:33:50","slug":"esref-altas-razi-okumalari-muhassal-22-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-22-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 22. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 22. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, kel\u00e2m\u00ee ontolojide varl\u0131klar\u0131n \u201ckad\u00eem\u201d (ezel\u00ee) ve \u201cmuhdes\u201d (sonradan yarat\u0131lm\u0131\u015f) olarak tasnifi detayl\u0131 bi\u00e7imde ele al\u0131n\u0131r. R\u00e2z\u00ee, bu ayr\u0131m\u0131n kel\u00e2m gelene\u011findeki temel metafizik dayana\u011f\u0131n\u0131 ortaya koyarken, filozoflar\u0131n zorunlu-m\u00fcmk\u00fcn ayr\u0131m\u0131na dayal\u0131 farkl\u0131 ontolojik yakla\u015f\u0131mlar\u0131yla kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir analiz sunar. Seminerin amac\u0131, kad\u00eem ve muhdes kavramlar\u0131n\u0131n tan\u0131mlar\u0131n\u0131, ontolojik kapsamlar\u0131n\u0131 ve ilah\u00ee fiille ili\u015fkilerini tart\u0131\u015fmak; ayr\u0131ca mucib bi\u2019z-z\u00e2t ve f\u00e2il-i muhtar tasavvurlar\u0131 \u00e7er\u00e7evesinde bu varl\u0131klar\u0131n yarat\u0131l\u0131\u015f tarzlar\u0131n\u0131 irdelemektir.<\/p>\n

    \n
  1. Kad\u00eem\u2013Muhdes Ayr\u0131m\u0131: Ontolojik Temellendirme<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2mc\u0131lar, varl\u0131klar\u0131 kad\u00eem (ba\u015flang\u0131c\u0131 olmayan) ve muhdes (ba\u015flang\u0131c\u0131 olan) olarak ikiye ay\u0131r\u0131r. Kad\u00eem yaln\u0131zca Allah\u2019t\u0131r; di\u011fer t\u00fcm varl\u0131klar\u2014melekler, cinler, ahiret gibi metafizik alanlar d\u00e2hil\u2014muhdestir. Bu ayr\u0131m, Tanr\u0131 ile masiv\u00e2s\u0131 aras\u0131ndaki kesin fark\u0131 ortaya koyar ve panenteist\/panteist g\u00f6r\u00fc\u015flerin d\u0131\u015flanmas\u0131na olanak sa\u011flar.<\/p>\n

      \n
    1. Zaman, Alem ve Gaip\u2013\u015eahit Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Kel\u00e2mc\u0131lar, \u201calem\u201di sadece g\u00f6r\u00fcnen d\u00fcnya olarak de\u011fil, Allah d\u0131\u015f\u0131nda kalan t\u00fcm mevcudat\u0131 kapsayan bir b\u00fct\u00fcn olarak g\u00f6r\u00fcr. Bu varl\u0131klar \u201cgaip\u201d (gizli) ya da \u201c\u015fahit\u201d (g\u00f6r\u00fcn\u00fcr) olabilir; fakat bu ayr\u0131m epistemolojik, kad\u00eem\u2013muhdes ayr\u0131m\u0131 ise ontolojiktir.<\/p>\n

        \n
      1. Mucib bi\u2019z-z\u00e2t ve F\u00e2il-i Muhtar Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        Kad\u00eem bir fiilin f\u00e2il-i muhtar (\u00f6zg\u00fcr iradeli fail) ile ili\u015fkilendirilemeyece\u011fi, ancak mucib bi\u2019z-z\u00e2t (zat\u0131 gere\u011fi zorunlu olarak etki eden fail) ile ili\u015fkilendirilebilece\u011fi \u00fczerinde ittifak vard\u0131r. R\u00e2z\u00ee, kel\u00e2mc\u0131lar\u0131n ve filozoflar\u0131n bu teknik d\u00fczeyde ortakla\u015ft\u0131\u011f\u0131n\u0131, ancak Tanr\u0131 tasavvurlar\u0131nda ayr\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6sterir.<\/p>\n

          \n
        1. Kad\u00eem ve Halleri: S\u0131fatlar Meselesi<\/strong><\/li>\n<\/ol>\n

          Ehl-i s\u00fcnnet, Allah\u2019\u0131n s\u0131fatlar\u0131n\u0131n da kad\u00eem oldu\u011funu savunurken, Mutezile taadd\u00fcd-i kudem\u00e2 (kad\u00eem varl\u0131klar\u0131n \u00e7oklu\u011fu) endi\u015fesiyle bunu reddeder. R\u00e2z\u00ee, her iki taraf\u0131n da asl\u0131nda bu s\u0131fatlar\u0131 ezelde sabit kabul etti\u011fini ve kad\u00eem anlam\u0131n\u0131 z\u0131mnen benimsediklerini belirtir.<\/p>\n

            \n
          1. Harranl\u0131lar ve Kad\u00eem Varl\u0131klar Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

            Harranl\u0131 filozoflar, be\u015f kad\u00eem varl\u0131k (Tanr\u0131, nefs, madde, zaman ve mek\u00e2n) ileri s\u00fcrer. Bu g\u00f6r\u00fc\u015f, \u0130slam d\u00fc\u015f\u00fcncesinde ele\u015ftirilmi\u015f ve Allah d\u0131\u015f\u0131nda hi\u00e7bir \u015feyin kad\u00eem olamayaca\u011f\u0131 temelinde reddedilmi\u015ftir.<\/p>\n

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

            Seminer, kel\u00e2m\u00ee ontolojinin merkezinde yer alan kad\u00eem\u2013muhdes ayr\u0131m\u0131n\u0131 hem kavramsal hem tarihsel ba\u011flamda a\u00e7\u0131mlarken, R\u00e2z\u00ee\u2019nin bu meselelere dair uzla\u015ft\u0131r\u0131c\u0131 ve ele\u015ftirel yakla\u015f\u0131m\u0131n\u0131 da yans\u0131t\u0131r. Bu ayr\u0131m\u0131n Tanr\u0131 tasavvuru, yaratma anlay\u0131\u015f\u0131 ve kel\u00e2m-felsefe ili\u015fkisi a\u00e7\u0131s\u0131ndan belirleyici oldu\u011fu g\u00f6sterilir.<\/p>\n

             <\/p>\n

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

            This seminar explores the classical kal\u0101m distinction between \u201ceternal\u201d (qad\u012bm) and \u201ccreated\u201d (mu\u1e25dath) beings, which forms a fundamental ontological framework in Islamic theology. Fakhr al-D\u012bn al-R\u0101z\u012b examines the theological basis of this division while engaging in comparative analysis with philosophical classifications such as necessary and contingent existence. The seminar also analyzes different models of divine action\u2014m\u016bjib bi-dh\u0101tihi (necessary cause) versus f\u0101\u02bfil mukht\u0101r (volitional agent)\u2014to elucidate how various beings come into existence.<\/p>\n

              \n
            1. The Qad\u012bm\u2013Mu<\/strong>\u1e25<\/strong>dath Distinction and Ontological Foundations<\/strong><\/li>\n<\/ol>\n

              Theologians categorize existence into qad\u012bm (without beginning) and mu\u1e25dath (having a beginning). Only God is qad\u012bm; all other entities\u2014including angels, jinn, and eschatological realities\u2014are mu\u1e25dath. This absolute distinction secures the transcendence of God and guards against pantheistic or panentheistic interpretations of existence.<\/p>\n

                \n
              1. Time, the Universe, and the Ghayb\u2013Shah\u0101da Division<\/strong><\/li>\n<\/ol>\n

                In kal\u0101m, the term \u201cuniverse\u201d (\u02bf\u0101lam) refers not only to the visible world but to everything apart from God. Created beings can belong to the unseen (ghayb) or the witnessed (shah\u0101da) realms. However, the qad\u012bm\u2013mu\u1e25dath distinction is ontological, while ghayb\u2013shah\u0101da is epistemological, relating to perception and knowledge.<\/p>\n

                  \n
                1. Necessary Emanation and Volitional Creation<\/strong><\/li>\n<\/ol>\n

                  There is general agreement that an eternal effect cannot originate from a volitional agent (f\u0101\u02bfil mukht\u0101r) without resulting in temporal paradoxes. Philosophers resolve this by positing a m\u016bjib bi-dh\u0101tihi\u2014a necessary cause whose essence generates effects without will. R\u0101z\u012b acknowledges this shared logical insight while highlighting major theological divergences in conceptions of God.<\/p>\n

                    \n
                  1. The Question of Divine Attributes and the Multiplicity of the Eternal<\/strong><\/li>\n<\/ol>\n

                    The Ash\u02bfarite tradition holds that God\u2019s attributes are also eternal. The Mu\u02bftazilites reject this due to concerns about the multiplicity of eternal beings (ta\u02bfaddud al-qudam\u0101\u02be). R\u0101z\u012b argues that despite terminological disagreements, both schools acknowledge the eternal fixity of these attributes in substance.<\/p>\n

                      \n
                    1. The Harr\u0101nian Doctrine of Multiple Eternal Entities<\/strong><\/li>\n<\/ol>\n

                      The philosophers of Harr\u0101n proposed the existence of five eternal entities: God, soul, matter, time, and space. This view was widely rejected in Islamic thought as incompatible with taw\u1e25\u012bd (divine unity), affirming that only God can truly be eternal.<\/p>\n

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

                      This seminar presents a thorough inquiry into the qad\u012bm\u2013mu\u1e25dath distinction as a central element of kal\u0101m ontology. R\u0101z\u012b\u2019s analysis provides both a critical engagement with philosophical models and a reaffirmation of theological boundaries. The distinction ultimately shapes conceptions of divine action, the nature of creation, and the broader relationship between theology and philosophy.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 22. 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-5843","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5843","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=5843"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5843\/revisions"}],"predecessor-version":[{"id":5844,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5843\/revisions\/5844"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5843"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}