{"id":5872,"date":"2025-05-19T16:31:58","date_gmt":"2025-05-19T13:31:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5872"},"modified":"2025-05-19T16:31:58","modified_gmt":"2025-05-19T13:31:58","slug":"esref-altas-razi-okumalari-muhassal-37-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-37-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 37. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 37. 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 Allah\u2019a isnad edilmeyen, yani nefyedilen s\u0131fatlar olarak tan\u0131mlad\u0131\u011f\u0131 \u201cselb\u00ee s\u0131fatlar\u201d konusunu detayland\u0131r\u0131r. Metafizik d\u00fczeyde Allah\u2019\u0131n mahiyetini belirlemek i\u00e7in geli\u015ftirilen bu s\u0131fatlar, Tanr\u0131\u2019n\u0131n cisim, y\u00f6n, mekan, hul\u00fbl ve ittihad gibi niteliklerden tenzih edilmesini ama\u00e7lar. R\u00e2z\u00ee, hem kel\u00e2m\u00ee hem felsef\u00ee gelenekleri analiz ederek selb\u00ee s\u0131fatlar\u0131n gerek\u00e7elerini mant\u0131ksal \u00e7er\u00e7evede temellendirir.<\/p>\n

    \n
  1. Selb\u00ee S\u0131fatlar\u0131n Say\u0131s\u0131 ve Gerek\u00e7esi<\/strong><\/li>\n<\/ol>\n

    Allah\u2019a isnad edilmeyen s\u0131fatlar sonsuzdur ancak bu sonsuzluk, O\u2019nu ay\u0131rt etmek i\u00e7in yeterli de\u011fildir. R\u00e2z\u00ee\u2019ye g\u00f6re as\u0131l ama\u00e7, bu s\u0131fatlar\u0131n O\u2019nu m\u00fcmk\u00fcn varl\u0131klardan ayr\u0131\u015ft\u0131ran kemal s\u0131fatlar\u0131yla birlikte kavranmas\u0131d\u0131r. Tarihsel olarak bu s\u0131fatlar, m\u00fccessime gibi antropomorfik anlay\u0131\u015flara kar\u015f\u0131 bir tenzih arac\u0131 olarak form\u00fcle edilmi\u015ftir.<\/p>\n

      \n
    1. Allah Yer Kaplamaz (M\u00fctehayyiz De\u011fildir)<\/strong><\/li>\n<\/ol>\n

      Allah\u2019\u0131n bir mek\u00e2nda bulunamayaca\u011f\u0131, yani yer kaplamayaca\u011f\u0131 savunulur. Kel\u00e2mc\u0131lar, yer kaplaman\u0131n b\u00f6l\u00fcnmeyi ve birle\u015fik olmay\u0131 gerektirdi\u011fini, bunun ise ya cisimli\u011fe ya da en k\u00fc\u00e7\u00fck par\u00e7ac\u0131k (cevher-i ferd) gibi s\u0131n\u0131rl\u0131 bir mahiyete indirgenece\u011fini belirtir. Bu da Allah\u2019\u0131n sonsuzlu\u011funa ve a\u015fk\u0131nl\u0131\u011f\u0131na ayk\u0131r\u0131d\u0131r.<\/p>\n

        \n
      1. Allah \u0130ttihad Etmez ve Hul\u00fbl Etmez<\/strong><\/li>\n<\/ol>\n

        \u0130ttihad (birle\u015fme) ve hul\u00fbl (bir varl\u0131kta bulunma), Tanr\u0131\u2019y\u0131 bir ba\u015fka varl\u0131kla mahiyet birli\u011fine indirger. R\u00e2z\u00ee, ittihad\u0131 ya iki varl\u0131\u011f\u0131n yok olup \u00fc\u00e7\u00fcnc\u00fc bir \u015feyin ortaya \u00e7\u0131kmas\u0131, ya birinin di\u011ferine d\u00f6n\u00fc\u015fmesi gibi \u00fc\u00e7 ihtimalle reddeder. Hul\u00fbl ise mek\u00e2n ve b\u00f6l\u00fcnme fikrine dayan\u0131r; bu da Tanr\u0131\u2019n\u0131n tenzihine ayk\u0131r\u0131d\u0131r.<\/p>\n

          \n
        1. Allah Y\u00f6nde Bulunmaz<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee\u2019ye g\u00f6re, Tanr\u0131\u2019n\u0131n belli bir y\u00f6nde yer ald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek, O\u2019nu cisimsel varl\u0131klarla ayn\u0131 kategoriye yerle\u015ftirmektir. Ker\u00e2miyye\u2019nin \u201cAllah \u00fcsttedir\u201d \u015feklindeki iddialar\u0131 ele al\u0131n\u0131r ve hem akl\u00ee hem de nakl\u00ee delillerle reddedilir. Bu t\u00fcr s\u0131fatlar\u0131n anlam\u0131 ya Allah\u2019a havale edilmeli ya da ak\u0131l ve dilin imk\u00e2nlar\u0131yla tevile tabi tutulmal\u0131d\u0131r.<\/p>\n

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

          Bu seminer, selb\u00ee s\u0131fatlar \u00fczerinden \u0130sl\u00e2m metafizi\u011finde Tanr\u0131\u2019n\u0131n a\u015fk\u0131nl\u0131\u011f\u0131n\u0131 tesis etme \u00e7abas\u0131n\u0131 g\u00f6sterir. R\u00e2z\u00ee, kel\u00e2mc\u0131lar\u0131n zay\u0131f g\u00f6rd\u00fc\u011f\u00fc delillerini analiz eder, onlar\u0131 mant\u0131ksal temellere oturtarak derinle\u015ftirir ve yeni deliller sunar. B\u00f6ylece Allah\u2019\u0131n mahiyetine dair tenzih edici bir sistem in\u015fa eder.<\/p>\n

           <\/p>\n

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

          This seminar delves into Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s treatment of negative (apophatic or salb\u012b) attributes\u2014those not ascribed to God but rather denied of Him. These attributes aim to safeguard divine transcendence by negating corporeality, spatiality, union (itti\u1e25\u0101d), and indwelling (\u1e25ul\u016bl). R\u0101z\u012b provides both theological and philosophical justifications for these denials and constructs a rational framework for distinguishing God from all contingent beings.<\/p>\n

            \n
          1. Number and Justification of Negative Attributes<\/strong><\/li>\n<\/ol>\n

            Although the number of negative attributes is theoretically infinite, R\u0101z\u012b stresses that their primary purpose is to distinguish God from creation. Historically, these attributes arose in response to anthropomorphic tendencies, such as those found in the Mujassima (corporealists), and serve as tools of tanz\u012bh (declaring God\u2019s incomparability).<\/p>\n

              \n
            1. God Does Not Occupy Space (L\u0101 Yata<\/strong>\u1e25<\/strong>ayyaz)<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b argues that God does not occupy space or exist within a location. To be spatially situated implies composition, divisibility, and limitation\u2014qualities inconsistent with divine perfection. The theological tradition views spatial occupation as a property of physical bodies, which contradicts God\u2019s absolute transcendence and simplicity.<\/p>\n

                \n
              1. God Neither Unites (Itti<\/strong>\u1e25<\/strong>\u0101d) Nor Indwells (<\/strong>\u1e24<\/strong>ul\u016bl)<\/strong><\/li>\n<\/ol>\n

                The doctrines of itti\u1e25\u0101d (union) and \u1e25ul\u016bl (indwelling) are systematically rejected. R\u0101z\u012b outlines three scenarios implied by union: annihilation of both entities into a third, transformation of one into the other, or simple identification\u2014each of which is metaphysically incoherent. \u1e24ul\u016bl presumes spatial containment, which would attribute physicality to God and thus violates His transcendence.<\/p>\n

                  \n
                1. God Is Not Directionally Confined<\/strong><\/li>\n<\/ol>\n

                  The claim that God exists in a particular direction (e.g., \u201cabove\u201d) is examined critically. R\u0101z\u012b critiques sects such as the Karr\u0101miyya, who hold that God is located above creation. He counters such views with rational arguments and Qur\u2019anic verses, emphasizing that attributing direction to God collapses the distinction between Creator and creation. Such notions must either be suspended (tafw\u012b\u1e0d) or interpreted metaphorically (ta\u02bew\u012bl).<\/p>\n

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

                  This seminar highlights how negative attributes function as protective boundaries around divine transcendence in Islamic theology. R\u0101z\u012b refines earlier theological arguments by grounding them in logical reasoning, thereby constructing a more robust apophatic framework. His approach aims to preserve the sanctity of divine uniqueness while disarming anthropomorphic readings through rigorous metaphysical analysis.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 37. 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-5872","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5872","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=5872"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5872\/revisions"}],"predecessor-version":[{"id":5873,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5872\/revisions\/5873"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5872"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}