{"id":5856,"date":"2025-05-18T10:37:00","date_gmt":"2025-05-18T07:37:00","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5856"},"modified":"2025-05-18T10:37:00","modified_gmt":"2025-05-18T07:37:00","slug":"esref-altas-razi-okumalari-muhassal-28-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-28-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 28. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 28. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, kel\u00e2mc\u0131lar\u0131n \u201csadece canl\u0131lara ait arazlar\u201d hakk\u0131ndaki g\u00f6r\u00fc\u015flerinin detayl\u0131 analizine ayr\u0131lm\u0131\u015ft\u0131r. R\u00e2z\u00ee, irade, ker\u00e2het, sevgi, azim, muhabbet, r\u0131za, haz, elem, kel\u00e2m-\u0131 nefs\u00ee ve alg\u0131lar gibi niteliklerin tan\u0131m, ayr\u0131m ve Allah\u2019a nispet y\u00f6nlerini ele al\u0131r. Metafizik tart\u0131\u015fmalara do\u011frudan girilmese de bu s\u0131fatlar\u0131n tan\u0131mlar\u0131 arac\u0131l\u0131\u011f\u0131yla hem insana hem de Tanr\u0131\u2019ya dair \u00f6rt\u00fck bir ontoloji in\u015fa edilmektedir.<\/p>\n

    \n
  1. \u0130rade, Ker\u00e2het ve Bilgi Aras\u0131ndaki \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

    \u0130rade, yaln\u0131zca bilgiye indirgenemez; \u00e7\u00fcnk\u00fc bilginin e\u015flik etmedi\u011fi e\u011filimler de vard\u0131r. R\u00e2z\u00ee, iradenin bilgiye dayal\u0131 meyil oldu\u011funu savunur. Ker\u00e2het ise iradenin z\u0131dd\u0131 olarak tan\u0131mlan\u0131r. Tart\u0131\u015fma, bu iki kavram\u0131n kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerinden de\u011fil, iradenin kendi ba\u015f\u0131na bir tercih yapabilme yetisi olarak tan\u0131mlanmas\u0131 y\u00f6n\u00fcnde ilerler.<\/p>\n

      \n
    1. Muhabbet, R\u0131za ve Tevil Sorunu<\/strong><\/li>\n<\/ol>\n

      Kel\u00e2m gelene\u011fi, Allah\u2019a izafe edilen insani duygular\u0131 (sevgi, gazap vb.) iradeye irca eder. Mutezile bu s\u0131fatlar\u0131 fiil\u00ee, E\u015f\u2018ar\u00eeler ise z\u00e2t\u00ee s\u0131fat olarak tan\u0131mlar. \u201cAllah\u2019\u0131n sevmesi\u201d sevab\u0131 irade etmesi, \u201ckulun sevmesi\u201d ise itaati irade etmesi anlam\u0131nda tevil edilir. Bu s\u00fcre\u00e7te sevgi, r\u0131za ve azim gibi insani kavramlar, metafizik bir irade sistemati\u011fine d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr.<\/p>\n

        \n
      1. Haz, Elem ve Duyusal Alg\u0131<\/strong><\/li>\n<\/ol>\n

        Haz ve elem, sadece diri olanlara nispet edilebilen arazlard\u0131r. R\u00e2z\u00ee, haz\u0131n sadece ac\u0131n\u0131n yoklu\u011fu olmad\u0131\u011f\u0131n\u0131; do\u011frudan bir varl\u0131k durumu oldu\u011funu savunur. \u0130bn S\u00een\u00e2\u2019n\u0131n haz ve elemi uygunluk\u2013uygunsuzluk idrakine indirgeme giri\u015fimi ele\u015ftirilir. Alg\u0131lar ise idraktan farkl\u0131 bir yap\u0131dad\u0131r ve bilgiyle kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r.<\/p>\n

          \n
        1. Kel\u00e2m-\u0131 Nefs\u00ee ve \u0130\u00e7 Konu\u015fma<\/strong><\/li>\n<\/ol>\n

          E\u015f\u2018ar\u00eelerin savundu\u011fu kel\u00e2m-\u0131 nefs\u00ee, dilden \u00f6nce gelen, laf\u0131zlardan ba\u011f\u0131ms\u0131z bir anlam formudur. Bu, Allah\u2019\u0131n kel\u00e2m s\u0131fat\u0131 gibi konulara haz\u0131rl\u0131k niteli\u011fi ta\u015f\u0131r. Emir ve nehyin farkl\u0131 dillerde ifade edilmesine ra\u011fmen ayn\u0131 anlam\u0131 korumas\u0131, bu i\u00e7sel manan\u0131n varl\u0131\u011f\u0131n\u0131 do\u011frular.<\/p>\n

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

          Bu seminer, kel\u00e2m gelene\u011finde insana atfedilen metafizik niteliklerin nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131 ve \u00f6zellikle irade merkezli bir duygu sistemi i\u00e7inde nas\u0131l yeniden yap\u0131land\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir. R\u00e2z\u00ee, bu s\u0131fatlar\u0131 yaln\u0131zca teorik de\u011fil, insan\u0131n ve Tanr\u0131\u2019n\u0131n tan\u0131m\u0131na dair bir arka planla ele al\u0131r. \u0130nsan psikolojisine dair duygu \u00e7e\u015fitlili\u011finin bu sistemde indirgemeci \u015fekilde iradeye irca edilmesi ise ele\u015ftirel bir a\u00e7\u0131l\u0131m olarak \u00f6ne \u00e7\u0131kar.<\/p>\n

           <\/p>\n

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

          This seminar explores the theologians\u2019 treatment of accidents (a\u02bfr\u0101\u1e0d) exclusive to living beings, focusing on qualities such as will (ir\u0101da), aversion (kar\u0101ha), love (ma\u1e25abba), resolve (\u02bfazm), contentment (ri\u1e0d\u0101), pleasure (ladhdha), pain (alam), internal speech (kal\u0101m nafs\u012b), and sensory perception (idr\u0101k). While the seminar avoids direct metaphysical speculation, the definitions and classifications of these attributes implicitly construct a theological ontology of both human and divine agency.<\/p>\n

            \n
          1. The Relationship Between Will, Aversion, and Knowledge<\/strong><\/li>\n<\/ol>\n

            Will cannot be fully reduced to knowledge, as inclinations can exist without conscious awareness. R\u0101z\u012b defines will as a knowledge-based inclination. Aversion is framed as the opposite of will, but rather than simple polarity, will is treated as an independent faculty capable of autonomous choice.<\/p>\n

              \n
            1. Love, Contentment, and the Question of Interpretation (Ta<\/strong>\u02be<\/strong>w<\/strong>\u012b<\/strong>l)<\/strong><\/li>\n<\/ol>\n

              Theologians reinterpret anthropomorphic divine attributes\u2014such as love and anger\u2014as expressions of will. The Mu\u02bftazilites consider these attributes to be actions, while the Ash\u02bfarites treat them as essential (dh\u0101t\u012b) attributes. Thus, \u201cGod\u2019s love\u201d is interpreted as His willing of reward, while \u201cthe servant\u2019s love\u201d is their will to obey. Through such interpretations, human emotional vocabulary is transformed into a theological system of divine volition.<\/p>\n

                \n
              1. Pleasure, Pain, and the Nature of Sensory Experience<\/strong><\/li>\n<\/ol>\n

                Pleasure and pain are unique to the living and cannot be entirely defined through negation or absence. R\u0101z\u012b argues that pleasure is not merely the absence of pain but a positive ontological state. He critiques Ibn S\u012bn\u0101\u2019s explanation of pleasure and pain in terms of perceived harmony or disharmony. Moreover, sensation is distinguished from knowledge and is considered a separate mode of apprehension.<\/p>\n

                  \n
                1. Internal Speech (Kal\u0101m Nafs\u012b) and Mental Discourse<\/strong><\/li>\n<\/ol>\n

                  The Ash\u02bfarite doctrine of internal speech (kal\u0101m nafs\u012b) posits an internal, non-verbal structure of meaning that precedes language. This inner discourse supports theological doctrines such as God\u2019s attribute of speech, which is not contingent upon physical sound. The idea is validated by the fact that commands and prohibitions retain the same meaning across different languages.<\/p>\n

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

                  This seminar demonstrates how the theologians reframe psychological and emotional attributes within an ontological framework centered on will. Through R\u0101z\u012b\u2019s analysis, human emotions and mental states are reinterpreted not as standalone experiences but as functions of a theological structure. His critique underscores how the richness of human affect is often reduced to an expression of volition, revealing both the coherence and limitations of the kal\u0101m approach to divine and human attributes.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 28. 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-5856","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5856","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=5856"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5856\/revisions"}],"predecessor-version":[{"id":5858,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5856\/revisions\/5858"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5856"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}