{"id":5854,"date":"2025-05-18T10:36:23","date_gmt":"2025-05-18T07:36:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5854"},"modified":"2025-05-18T10:36:23","modified_gmt":"2025-05-18T07:36:23","slug":"esref-altas-razi-okumalari-muhassal-27-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-27-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 27. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 27. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Fahreddin er-R\u00e2z\u00ee, kel\u00e2m gelene\u011finde sadece canl\u0131 varl\u0131klarla ili\u015fkilendirilen arazlar\u0131 \u2013 hayat, bilgi, kudret ve irade gibi nitelikleri \u2013 tart\u0131\u015f\u0131r. Bu arazlar\u0131n mahiyeti, yarat\u0131l\u0131\u015f bi\u00e7imi ve Allah\u2019a nispeti detayl\u0131ca ele al\u0131n\u0131r. R\u00e2z\u00ee\u2019nin ele\u015ftirel y\u00f6ntemiyle hayat\u0131n zorunlu bir \u00f6n\u015fart olup olmad\u0131\u011f\u0131, bilginin tan\u0131m\u0131 ve varl\u0131\u011f\u0131, kudretin fiille ili\u015fkisi ve irade-kudret ayr\u0131m\u0131 gibi meseleler tart\u0131\u015f\u0131l\u0131r.<\/p>\n

    \n
  1. Hayat ve Di\u011fer Nefs\u00e2n\u00ee Arazlar Aras\u0131ndaki \u015eartl\u0131k Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2mc\u0131lar, bilgi ve kudret gibi nefs\u00e2n\u00ee niteliklerin hayatla \u015fartl\u0131 oldu\u011funu savunurken, R\u00e2z\u00ee bu \u015fartl\u0131k ba\u011f\u0131n\u0131 sorgular. Hayat\u0131n da ba\u015fka bir \u015feyle \u015fartlanabilece\u011fi, b\u00f6ylece sonsuz bir \u015fartlar zincirine yol a\u00e7\u0131labilece\u011fi ele\u015ftirisi getirilir. Bu, Tanr\u0131\u2019n\u0131n hayat olmaks\u0131z\u0131n bilgi ve kudret yarat\u0131p yaratamayaca\u011f\u0131 sorusunu g\u00fcndeme ta\u015f\u0131r.<\/p>\n

      \n
    1. Bilginin Tan\u0131m\u0131 ve Zihni Varl\u0131k Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

      Bilginin \u00fc\u00e7 klasik tan\u0131m\u0131 \u2013 tecerr\u00fct (soyutlanma), temess\u00fcl (intiba) ve izafet (ili\u015fki) \u2013 ayr\u0131 ayr\u0131 analiz edilir. R\u00e2z\u00ee, her tan\u0131m\u0131n \u00e7e\u015fitli ontolojik ve mant\u0131ksal sorunlar do\u011furdu\u011funu, \u00f6zellikle zihni varl\u0131k teorisinin paradoksal sonu\u00e7lara yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtir. Ma\u2019d\u00fbmun (yok olan\u0131n) bilinip bilinemeyece\u011fi tart\u0131\u015fmas\u0131, bilginin sabitlik ve tasavvurla ili\u015fkisini \u00f6ne \u00e7\u0131kar\u0131r.<\/p>\n

        \n
      1. Akl\u0131n Mahiyeti ve Teklifin Dayana\u011f\u0131 Olarak Rol\u00fc<\/strong><\/li>\n<\/ol>\n

        \u0130mam E\u015f\u2018ar\u00ee\u2019ye g\u00f6re ak\u0131l, zorunluluklar\u0131n zorunlulu\u011funu ve imk\u00e2ns\u0131zlar\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131 bilmekten ibarettir. Bu g\u00f6r\u00fc\u015f, akl\u0131 soyut bir cevherden ziyade belirli temel bilgilerin toplam\u0131 olarak tan\u0131mlar. Tart\u0131\u015fma, nazar\u00ee bilgilerle akl\u0131n ili\u015fkisi, do\u011fu\u015ftan gelen bilgi (gar\u00eeze) ve teklif sorumlulu\u011fu ba\u011flam\u0131nda de\u011ferlendirilir.<\/p>\n

          \n
        1. Kudretin Mahiyeti ve Fiille \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          Kudretin bir araz olarak fiilden \u00f6nce mi yoksa fiille birlikte mi var oldu\u011fu tart\u0131\u015f\u0131l\u0131r. R\u00e2z\u00ee, fiille birlikte yarat\u0131lan kudret anlay\u0131\u015f\u0131n\u0131 savunur ve e\u015f-\u2018ar\u00eelerin kudretin tek fiile taalluk etti\u011fi g\u00f6r\u00fc\u015f\u00fcne kat\u0131l\u0131r. Bu \u00e7er\u00e7evede Mu\u2018tezil\u00eelerin irade teorisine y\u00f6nelik itirazlar da detayland\u0131r\u0131l\u0131r.<\/p>\n

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

          Seminer, kel\u00e2m\u00ee d\u00fc\u015f\u00fcncede hayat, bilgi, kudret ve irade gibi arazlar\u0131n sadece canl\u0131 varl\u0131klarla ili\u015fkili olmas\u0131n\u0131n ontolojik ve teolojik temellerini ele al\u0131r. R\u00e2z\u00ee\u2019nin ele\u015ftirileri, bu arazlar\u0131n tan\u0131m\u0131na dair filozoflar ve kel\u00e2mc\u0131lar aras\u0131ndaki farklar\u0131 ve bu farklar\u0131n Tanr\u0131 tasavvuru \u00fczerindeki etkilerini g\u00f6r\u00fcn\u00fcr k\u0131lar. \u00d6zellikle zihni varl\u0131k, teklif sorumlulu\u011fu ve irade kudret ili\u015fkisi gibi meselelerde derinlikli bir analiz sunulur.<\/p>\n

           <\/p>\n

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

          This seminar focuses on the analysis of specific accidents (a\u02bfr\u0101\u1e0d) that are exclusive to living beings\u2014namely life (\u1e25ay\u0101t), knowledge (\u02bfilm), power (qudra), and will (ir\u0101da)\u2014within the theological tradition. Fakhr al-D\u012bn al-R\u0101z\u012b critically examines the ontological status, definitional scope, and divine attribution of these accidents. The discussion explores whether such attributes require preconditions, how they relate to God, and how they function within a broader metaphysical framework.<\/p>\n

            \n
          1. Conditionality Between Life and Other Facultative Accidents<\/strong><\/li>\n<\/ol>\n

            Theologians often argue that attributes like knowledge and power are conditional upon life. R\u0101z\u012b challenges this assumption, questioning whether life itself might require a condition, thus leading to an infinite regress. This brings into question whether God can create knowledge or power independently of life.<\/p>\n

              \n
            1. The Nature of Knowledge and the Debate on Mental Existence<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b analyzes the three classical definitions of knowledge: abstraction (tajarrud), representation (tamaththul), and relation (i\u1e0d\u0101fa). He highlights logical and ontological issues with each, particularly targeting the paradoxes of mental existence. The question of whether the non-existent (ma\u02bfd\u016bm) can be known leads to a deeper discussion on the fixity (thub\u016bt) of knowledge and its relation to conceptualization (ta\u1e63awwur).<\/p>\n

                \n
              1. The Essence of Intellect and Its Role in Moral Responsibility<\/strong><\/li>\n<\/ol>\n

                According to Im\u0101m al-Ash\u02bfar\u012b, intellect (\u02bfaql) consists of recognizing the necessity of what is necessary and the impossibility of what is impossible. This view frames reason not as a metaphysical entity but as the sum of fundamental cognitive judgments. The seminar explores how this concept of intellect relates to rational inquiry, innate knowledge (ghar\u012bza), and the basis of moral obligation (takl\u012bf).<\/p>\n

                  \n
                1. The Nature of Power and Its Relation to Action<\/strong><\/li>\n<\/ol>\n

                  A key question is whether power exists prior to the act or simultaneously with it. R\u0101z\u012b sides with the view that power is created with the act, in line with Ash\u02bfarite doctrine. He also supports the Ash\u02bfarite claim that divine power is linked to a single, specific action. The Mu\u02bftazilite understanding of will, which assumes broader volitional scope, is critiqued in this context.<\/p>\n

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

                  This seminar provides a deep examination of accidents specific to living beings, offering insight into how life, knowledge, power, and will are conceptualized in Islamic theology. Through R\u0101z\u012b\u2019s critique, the distinctions between philosophical and theological perspectives are clarified, particularly regarding the implications of these attributes for the understanding of divine nature, mental existence, and human responsibility. The seminar stands as a vital contribution to the metaphysics of divine action and the ontological grounding of theological discourse.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 27. 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-5854","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5854","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=5854"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5854\/revisions"}],"predecessor-version":[{"id":5855,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5854\/revisions\/5855"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5854"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}