{"id":5852,"date":"2025-05-18T10:35:53","date_gmt":"2025-05-18T07:35:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5852"},"modified":"2025-05-18T10:35:53","modified_gmt":"2025-05-18T07:35:53","slug":"esref-altas-razi-okumalari-muhassal-26-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-26-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, kel\u00e2mc\u0131lar\u0131n yaln\u0131zca canl\u0131lara ait oldu\u011funu kabul ettikleri arazlar\u0131 sistematik olarak analiz eder. Fahreddin er-R\u00e2z\u00ee, hayat, bilgi, kudret, irade ve inan\u00e7 gibi niteliklerin tan\u0131m\u0131n\u0131 tart\u0131\u015farak bu arazlar\u0131n canl\u0131l\u0131\u011f\u0131n ko\u015fulu olup olmad\u0131\u011f\u0131n\u0131 ve Tanr\u0131\u2019ya nas\u0131l nispet edilebilece\u011fini inceler. Bu ba\u011flamda seminer, kel\u00e2m\u0131n epistemolojik ve metafizik \u00e7er\u00e7evesini kuran araz anlay\u0131\u015f\u0131n\u0131 ele\u015ftirel bir d\u00fczlemde de\u011ferlendirir.<\/p>\n

    \n
  1. Hayat Araz\u0131 ve Tan\u0131m\u0131 \u00dczerine Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee, hayat\u0131 kimi yakla\u015f\u0131mlarda mizac\u0131n itidali, duyu veya hareket g\u00fcc\u00fcyle tan\u0131mlar; kimileriyse ona bilgi ve kudretin ta\u015f\u0131y\u0131c\u0131s\u0131 olan m\u00fcstakil bir s\u0131fat olarak yakla\u015f\u0131r. R\u00e2z\u00ee, bu g\u00f6r\u00fc\u015fleri ele\u015ftirerek hayat\u0131n ayr\u0131ca bir alt ta\u015f\u0131y\u0131c\u0131 gerektirmeyece\u011fini, bunun sonsuz bir \u015fartlar zinciri do\u011furaca\u011f\u0131n\u0131 belirtir. Ona g\u00f6re, hayat atom d\u00fczeyinde var olabilir ve bu nedenle belirli bir \u2018b\u00fcnye\u2019 olu\u015fturma zorunlulu\u011fu yoktur.<\/p>\n

      \n
    1. \u00d6l\u00fcm\u00fcn Mahiyeti ve Ayet Yorumu<\/strong><\/li>\n<\/ol>\n

      \u201cAllah \u00f6l\u00fcm\u00fc ve hayat\u0131 yaratt\u0131\u201d ayeti ba\u011flam\u0131nda, baz\u0131lar\u0131 \u00f6l\u00fcm\u00fcn de hayat gibi v\u00fccud\u00ee bir varl\u0131k oldu\u011funu savunur; di\u011ferleri ise onu hayat\u0131n yoklu\u011fu olarak yorumlar. Bu, hayat\u0131n varl\u0131k-yokluk veya meleke-adem z\u0131tl\u0131klar\u0131 \u00fczerinden tan\u0131mlanmas\u0131na yol a\u00e7ar. Tart\u0131\u015fma, ilahi kudretin neye taalluk etti\u011fi sorusu etraf\u0131nda d\u00f6ner<\/p>\n

        \n
      1. \u0130nan\u00e7lar\u0131n (\u0130tikad\u00e2t) S\u0131n\u0131fland\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

        R\u00e2z\u00ee, bilgi, cehalet, \u015fek, zan ve vehim gibi inan\u00e7lar\u0131 sadece dirilerin ta\u015f\u0131yabilece\u011fi arazlar olarak tasnif eder. \u0130nan\u00e7lar \u00f6ncelikle kesinlik i\u00e7erip i\u00e7ermemelerine g\u00f6re; ard\u0131ndan do\u011fruluk, gerek\u00e7eye dayan\u0131p dayanmama, do\u011frudan sezgiye mi yoksa ak\u0131l y\u00fcr\u00fctmeye mi ba\u011fl\u0131 olduklar\u0131na g\u00f6re tasnif edilir. Cehalet d\u0131\u015fa ayk\u0131r\u0131l\u0131\u011f\u0131, taklit gerek\u00e7esizli\u011fi, bilgi ise ya bedih\u00ee, ya zarur\u00ee ya da nazar\u00ee olmay\u0131 i\u00e7erir.<\/p>\n

          \n
        1. Bilginin Tan\u0131m\u0131 ve Reddinin Gerek\u00e7eleri<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee\u2019ye g\u00f6re bilgi tan\u0131mlanamaz \u00e7\u00fcnk\u00fc o, zaten ba\u015fka \u015feyleri tan\u0131mlayan, ke\u015ffeden asli bir s\u0131fatt\u0131r. Bilgiyi tan\u0131mlamak ya k\u0131s\u0131r d\u00f6ng\u00fcye yol a\u00e7ar ya da bilgi-d\u0131\u015f\u0131 bir kavrama dayanmak zorunda kal\u0131r. Bu nedenle bilgi do\u011frudan ve sezgisel olarak kavran\u0131r (bedih\u00ee). Ancak R\u00e2z\u00ee, felsef\u00ee gelenekteki (\u00f6zellikle \u0130bn S\u00een\u00e2c\u0131) bilgi tan\u0131mlar\u0131n\u0131 da aktar\u0131r ve ele\u015ftirir.<\/p>\n

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

          Bu seminer, kel\u00e2mc\u0131lar\u0131n sadece diri varl\u0131klara nispet edilebilecek arazlar \u00fczerinden bilgi, hayat ve kudret gibi temel kavramlar\u0131 nas\u0131l yap\u0131land\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. R\u00e2z\u00ee, bu arazlar\u0131n tan\u0131mlar\u0131, s\u0131n\u0131rl\u0131l\u0131klar\u0131 ve ontolojik temelleri \u00fczerine y\u00fcr\u00fctt\u00fc\u011f\u00fc \u00e7\u00f6z\u00fcmlemelerle, kel\u00e2m\u0131n akl\u00ee-metafizik zemini hakk\u0131nda derinlikli bir sorgulama sunar.<\/p>\n

           <\/p>\n

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

          This seminar offers a systematic examination of the accidents that, according to theologians, pertain exclusively to living beings\u2014such as life, knowledge, power, will, and belief. Fakhr al-D\u012bn al-R\u0101z\u012b investigates the definitions, ontological status, and divine attribution of these attributes. The discussion seeks to clarify the epistemological and metaphysical framework of kal\u0101m through a critical engagement with its conception of accidents.<\/p>\n

            \n
          1. Debates on the Nature and Definition of Life as an Accident<\/strong><\/li>\n<\/ol>\n

            Various definitions of life are discussed: some describe it in terms of balanced temperament or faculties of sensation and movement, while others treat it as a distinct attribute that enables knowledge and power. R\u0101z\u012b challenges the assumption that life requires a further substratum, noting that this would lead to an infinite regress of conditions. He asserts that life can exist at the atomic level, without necessitating a composite structure.<\/p>\n

              \n
            1. The Ontology of Death and Qur\u2019anic Interpretation<\/strong><\/li>\n<\/ol>\n

              In interpreting the verse \u201cGod created death and life,\u201d some argue that death is a real, positive entity like life, while others regard it as mere absence. This leads to a debate over whether death should be seen as a privation (\u02bfadam) or a substantive state. The discussion hinges on what divine power (qudra) truly acts upon\u2014existence or nonexistence.<\/p>\n

                \n
              1. Classification of Beliefs (I<\/strong>\u02bf<\/strong>tiq<\/strong>\u0101<\/strong>d<\/strong>\u0101<\/strong>t)<\/strong><\/li>\n<\/ol>\n

                R\u0101z\u012b categorizes beliefs\u2014such as knowledge, ignorance, doubt, conjecture, and illusion\u2014as accidents exclusive to living beings. These are further classified based on their degree of certainty, truth value, rational justification, and whether they stem from intuition or reasoning. For example, ignorance is defined as false conviction, and imitation (taql\u012bd) as belief without proper justification.<\/p>\n

                  \n
                1. The Definition and Indefinability of Knowledge<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b argues that knowledge cannot be defined because it is the very faculty by which things are defined. Attempts to define knowledge either lead to circular reasoning or rely on non-cognitive concepts. He regards knowledge as a self-evident (bad\u012bh\u012b) and intuitive reality. Nevertheless, he presents and critiques definitions offered in the philosophical tradition, particularly by Avicenna (Ibn S\u012bn\u0101).<\/p>\n

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

                  This seminar reveals how theologians constructed fundamental concepts such as life, knowledge, and power through the lens of accidents attributed only to living beings. R\u0101z\u012b\u2019s analysis dissects these concepts\u2019 limitations and logical coherence, contributing to a deeper understanding of the rational and metaphysical foundations of Islamic theology. The discussion of knowledge as indefinable especially marks a key moment in the epistemological discourse of classical kal\u0101m.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 26. 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-5852","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5852","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=5852"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5852\/revisions"}],"predecessor-version":[{"id":5853,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5852\/revisions\/5853"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5852"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}