{"id":5867,"date":"2025-05-19T16:28:15","date_gmt":"2025-05-19T13:28:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5867"},"modified":"2025-05-19T16:28:15","modified_gmt":"2025-05-19T13:28:15","slug":"esref-altas-razi-okumalari-muhassal-34-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-34-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 34. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fahreddin er-R\u00e2z\u00ee\u2019nin Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ispatlamak \u00fczere geli\u015ftirdi\u011fi d\u00f6rt temel akl\u00ee yolu sistematik bi\u00e7imde ele al\u0131r. R\u00e2z\u00ee, klasik kel\u00e2m\u00ee ve felsef\u00ee kavramlardan olan \u201chud\u00fbs\u201d ve \u201cimk\u00e2n\u201d ile \u201ccevher\u201d ve \u201caraz\u201d ayr\u0131m\u0131na dayal\u0131 olarak Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na dair d\u00f6rt kozmolojik delil kurar. Seminer, bu delillerin mant\u0131ksal yap\u0131s\u0131n\u0131, epistemolojik kaynaklar\u0131n\u0131 ve hem klasik hem modern ele\u015ftirilerini detayl\u0131ca tart\u0131\u015f\u0131r.<\/p>\n

    \n
  1. Hud\u00fbs Delili (Cisimlerin Hud\u00fbsuyla)<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee, \u00e2lemin sonradan yarat\u0131lm\u0131\u015f (hadis) oldu\u011funu savunur. \u201cHer hadis\u2019in bir muhdisi vard\u0131r\u201d ilkesiyle kurdu\u011fu bu delil, klasik kel\u00e2m\u0131n temel \u00e7\u0131kar\u0131m\u0131d\u0131r. R\u00e2z\u00ee, bu \u00f6nermeyi \u0130bn S\u00een\u00e2\u2019n\u0131n \u201cimk\u00e2n\u201d kavram\u0131yla destekleyerek hadisin \u201cm\u00fcmk\u00fcn\u201d oldu\u011funu ve her m\u00fcmk\u00fcn\u00fcn bir m\u00fcessire muhta\u00e7 oldu\u011funu \u00f6ne s\u00fcrer. B\u00f6ylece iki k\u0131yasl\u0131 bir yap\u0131 in\u015fa eder.<\/p>\n

      \n
    1. \u0130mk\u00e2n Delili (Cevherin \u0130mk\u00e2n\u0131yla)<\/strong><\/li>\n<\/ol>\n

      Bu delil, cisimlerin \u00e7oklu\u011fu ve t\u00fcrde\u015fli\u011finden hareketle hi\u00e7bir cismin zorunlu varl\u0131k olamayaca\u011f\u0131n\u0131, dolay\u0131s\u0131yla m\u00fcmk\u00fcn olduklar\u0131n\u0131 savunur. Her m\u00fcmk\u00fcn\u00fcn bir m\u00fcessire ihtiya\u00e7 duydu\u011fu kabul\u00fcyle sonu\u00e7 Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131na \u00e7\u0131kar. Bu yap\u0131, \u0130bn S\u00een\u00e2\u2019n\u0131n imkan teorisinin yeniden kel\u00e2m\u00ee zemine ta\u015f\u0131nmas\u0131d\u0131r.<\/p>\n

        \n
      1. Arazlar\u0131n Hud\u00fbsuyla Delil<\/strong><\/li>\n<\/ol>\n

        R\u00e2z\u00ee, g\u00f6zlemlenen do\u011fal s\u00fcre\u00e7lerdeki nitel de\u011fi\u015fimleri (\u00f6rne\u011fin zigottan kana d\u00f6n\u00fc\u015f\u00fcm) inceleyerek, bu d\u00f6n\u00fc\u015f\u00fcmlerin bir yarat\u0131c\u0131 gerektirdi\u011fini savunur. M\u00fcessirin insan ya da anne-baba olamayaca\u011f\u0131 sonucuna vararak, \u015fuurlu bir faile ula\u015f\u0131r. Burada klasik nedensellik tart\u0131\u015fmalar\u0131 yan\u0131nda modern evrimci itirazlar da ele al\u0131n\u0131r.<\/p>\n

          \n
        1. Arazlar\u0131n \u0130mk\u00e2n\u0131yla Delil<\/strong><\/li>\n<\/ol>\n

          Bu delilde, cisimlerin t\u00fcrde\u015f oldu\u011fu h\u00e2lde farkl\u0131 \u00f6zelliklere sahip olmalar\u0131n\u0131n a\u00e7\u0131klanabilirli\u011finin, ancak cisim-d\u0131\u015f\u0131 bir faille m\u00fcmk\u00fcn oldu\u011fu ileri s\u00fcr\u00fcl\u00fcr. Bu, cismin i\u00e7sel potansiyellerine indirgenemeyecek farkl\u0131la\u015fmalar\u0131n, Tanr\u0131sal fiille a\u00e7\u0131klanabilece\u011fi fikrini ta\u015f\u0131r.<\/p>\n

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

          Seminer, d\u00f6rt kozmolojik delilin hem klasik hem modern bi\u00e7imlerini analiz eder. R\u00e2z\u00ee\u2019nin amac\u0131, zorunlu varl\u0131\u011f\u0131n yaln\u0131zca akl\u00ee temellerle ispat\u0131 de\u011fil, bu delillerin Tanr\u0131\u2019n\u0131n \u0130sl\u00e2m\u2019daki nitelikleriyle \u00f6rt\u00fc\u015f\u00fcp \u00f6rt\u00fc\u015fmedi\u011fini de sorgulamakt\u0131r. Delillerin nihai hedefi, g\u00fc\u00e7l\u00fc bir entelekt\u00fcel ikna s\u00fcreci kurmakt\u0131r.<\/p>\n

           <\/p>\n

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

          This seminar presents Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s systematic articulation of four major rational proofs for the existence of the Creator. Drawing on classical kal\u0101m and philosophical concepts\u2014particularly the notions of \u1e25ud\u016bth (origination), imk\u0101n (possibility), and the distinction between substance (jawhar) and accident (\u02bfara\u1e0d)\u2014R\u0101z\u012b formulates four cosmological arguments. The seminar examines their logical structures, epistemological foundations, and responses to both classical and modern critiques.<\/p>\n

            \n
          1. Argument from Origination of Bodies (Dal\u012bl al-<\/strong>\u1e24<\/strong>ud\u016bth)<\/strong><\/li>\n<\/ol>\n

            R\u0101z\u012b argues that the world is temporally originated (\u1e25\u0101dith). By invoking the premise \u201cevery originated thing has a cause,\u201d he constructs a standard kal\u0101m cosmological argument. He enhances this by incorporating Avicennan notions of possibility, asserting that the originated is also a possible being, and every possible being requires a cause. This forms a two-tiered syllogism leading to the necessity of a Creator.<\/p>\n

              \n
            1. Argument from Possibility of Substances<\/strong><\/li>\n<\/ol>\n

              This proof focuses on the multiplicity and uniformity of corporeal substances. Since none of them is necessarily existent, they must be contingent. Therefore, all substances require a cause outside themselves. R\u0101z\u012b builds this upon Avicenna\u2019s concept of ontological possibility, reinterpreting it within a kal\u0101m framework to establish God\u2019s necessary existence.<\/p>\n

                \n
              1. Argument from the Origination of Accidents<\/strong><\/li>\n<\/ol>\n

                Observing transformations in accidents\u2014such as the embryological development from sperm to blood\u2014R\u0101z\u012b contends that these contingent changes must have a cause. Since neither human agency nor natural processes alone suffice, the ultimate explanation must involve a conscious, external agent. This argument incorporates discussions on classical causality and engages with objections from evolutionary and mechanistic worldviews.<\/p>\n

                  \n
                1. Argument from the Possibility of Accidents<\/strong><\/li>\n<\/ol>\n

                  This argument rests on the premise that while bodies may be similar in substance, they manifest distinct attributes (e.g., color, taste). Since internal potentialities cannot account for these variations, there must be an external agent that differentiates and assigns them. This points to a Creator who operates beyond material causality.<\/p>\n

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

                  This seminar articulates R\u0101z\u012b\u2019s four cosmological arguments in both their classical and modified forms. His goal is not only to rationally demonstrate the existence of a necessary being but also to assess whether such demonstrations align with the theological attributes of God in Islam. Ultimately, these proofs aim to offer a coherent intellectual foundation for belief, combining rigorous logic with theological depth.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 34. 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-5867","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5867","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=5867"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5867\/revisions"}],"predecessor-version":[{"id":5869,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5867\/revisions\/5869"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5867"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}