{"id":5874,"date":"2025-05-19T16:32:45","date_gmt":"2025-05-19T13:32:45","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5874"},"modified":"2025-05-19T16:32:45","modified_gmt":"2025-05-19T13:32:45","slug":"esref-altas-razi-okumalari-muhassal-38-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-38-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 38. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 38. 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\u2019ya isnat edilmesi m\u00fcmk\u00fcn olmayan, yani nefyedici (selb\u00ee) s\u0131fatlar kapsam\u0131nda ele ald\u0131\u011f\u0131 ikinci grubu sistematik bi\u00e7imde inceler. \u00d6zellikle hadislerin Allah\u2019\u0131n z\u00e2t\u0131nda kaim olup olamayaca\u011f\u0131, Allah\u2019\u0131n ac\u0131 veya haz hissedip edemeyece\u011fi ve z\u00e2ta taalluk eden s\u0131fatlar\u0131n mahiyeti gibi meseleler felsef\u00ee ve kel\u00e2m\u00ee cepheleriyle derinlemesine tart\u0131\u015f\u0131l\u0131r.<\/p>\n

    \n
  1. Hadislerin Allah\u2019\u0131n Z\u00e2t\u0131nda Kaim Olmas\u0131 Meselesi<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee\u2019ye g\u00f6re hadis (sonradan olan) varl\u0131klar Allah\u2019\u0131n z\u00e2t\u0131nda kaim olamaz; \u00e7\u00fcnk\u00fc bu, ezel\u00ee olan bir z\u00e2ta sonradan gelen bir s\u0131fat isnad\u0131 anlam\u0131na gelir. Bu iddia, mahiyetin gere\u011fi olan s\u0131fatlar\u0131n ertelenemezli\u011fi ilkesine dayan\u0131r. Hadis bir \u015fey, e\u011fer z\u00e2ta mahiyet gere\u011fi nispet edilirse, o zaman ezel\u00ee olmas\u0131 gerekir ki bu da tan\u0131msal \u00e7eli\u015fki do\u011furur. Bu ba\u011flamda Kerr\u00e2m\u00eelerin \u201chadis s\u0131fatlar Allah\u2019\u0131n z\u00e2t\u0131nda kaim olabilir\u201d iddias\u0131 reddedilir.<\/p>\n

      \n
    1. S\u0131fatlarda De\u011fi\u015fim Sorunu ve \u0130zafet Fark\u0131<\/strong><\/li>\n<\/ol>\n

      Seminerin merkezinde yer alan tart\u0131\u015fmalardan biri de Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131nda de\u011fi\u015fimin olup olamayaca\u011f\u0131d\u0131r. R\u00e2z\u00ee, s\u0131fatlar\u0131n kendisinde bir de\u011fi\u015fim bulunmad\u0131\u011f\u0131n\u0131, de\u011fi\u015fimin sadece bu s\u0131fatlar\u0131n taalluklar\u0131nda (ili\u015fkilendikleri \u015feylerde) ger\u00e7ekle\u015fti\u011fini savunur. B\u00f6ylece \u201cg\u00f6rme\u201d, \u201cbilme\u201d, \u201cyaratma\u201d gibi s\u0131fatlar\u0131n kendisi sabit kal\u0131rken, onlar\u0131n izaf\u00ee y\u00f6nlerinde de\u011fi\u015fim s\u00f6z konusu olur. Bu ayr\u0131m, Allah\u2019\u0131n z\u00e2t\u0131nda hadis bir \u015feyin bulunmad\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in temellendirilir.<\/p>\n

        \n
      1. Haz ve Ac\u0131 Meselesi<\/strong><\/li>\n<\/ol>\n

        Allah\u2019\u0131n ac\u0131 ya da haz duyup duymayaca\u011f\u0131 sorusu da seminerin temel tart\u0131\u015fma ba\u015fl\u0131klar\u0131ndand\u0131r. R\u00e2z\u00ee, haz ve ac\u0131n\u0131n cisman\u00ee mizaca ba\u011fl\u0131 oldu\u011funu ve Tanr\u0131\u2019n\u0131n bu t\u00fcr bir mizaca sahip olmad\u0131\u011f\u0131 i\u00e7in bu t\u00fcr hislerin O\u2019na nispet edilemeyece\u011fini belirtir. Filozoflar\u0131n \u201cAllah kendisini bilmekten haz al\u0131r\u201d tarz\u0131ndaki iddias\u0131 ise R\u00e2z\u00ee taraf\u0131ndan \u00fcmmetin icma\u0131na ayk\u0131r\u0131 g\u00f6r\u00fclerek reddedilir. Ancak burada kel\u00e2m\u00ee delillerin yetersizli\u011fi, akl\u00ee temellendirme ihtiyac\u0131n\u0131 do\u011furur.<\/p>\n

          \n
        1. M\u00fcte\u015f\u00e2bih \u00c2yetlerin Yorumu ve Selef\u00ee\u2013Te\u2019v\u00eelc\u00ee Yakla\u015f\u0131mlar<\/strong><\/li>\n<\/ol>\n

          Seminerde R\u00e2z\u00ee, m\u00fcte\u015f\u00e2bih (anlam\u0131 a\u00e7\u0131k olmayan) ayetlerin ya tefv\u00eez (yetkiyi Allah\u2019a b\u0131rakma) yoluyla ya da akl\u00ee delillerle \u00e7eli\u015fmeyecek \u015fekilde te\u2019v\u00eel edilmesi gerekti\u011fini savunur. Katib\u00ee\u2019nin ve Gazz\u00e2l\u00ee\u2019nin bu konudaki yakla\u015f\u0131m ve s\u0131n\u0131fland\u0131rmalar\u0131na da yer verilerek, kel\u00e2m\u00ee tevil anlay\u0131\u015f\u0131 detayland\u0131r\u0131l\u0131r.<\/p>\n

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

          Selb\u00ee s\u0131fatlar\u0131n ikinci k\u0131sm\u0131na dair bu seminer, Tanr\u0131\u2019n\u0131n z\u00e2t\u0131na sonradan ili\u015ftirilen hi\u00e7bir s\u0131fat\u0131n kaim olamayaca\u011f\u0131n\u0131 savunarak tenzih ilkesini temellendirir. S\u0131fatlar\u0131n izaf\u00ee y\u00f6nleriyle sabitlikleri aras\u0131ndaki ayr\u0131m, R\u00e2z\u00ee\u2019nin metafizik sisteminde merkezi bir rol oynar. B\u00f6ylece kel\u00e2m\u00ee tevhid anlay\u0131\u015f\u0131 mant\u0131ksal bir b\u00fct\u00fcnl\u00fck i\u00e7inde in\u015fa edilir.<\/p>\n

           <\/p>\n

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

          This seminar continues Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s analysis of negative (apophatic) attributes (\u1e63if\u0101t salbiyya) by addressing whether temporal events (\u1e25aw\u0101dith) can subsist in God\u2019s essence, whether God experiences pleasure or pain, and how changes in divine attributes should be understood. Through detailed theological and philosophical argumentation, R\u0101z\u012b reaffirms divine transcendence (tanz\u012bh) and responds to positions that attribute temporality or bodily traits to God.<\/p>\n

            \n
          1. Can Temporal Events Subsist in God\u2019s Essence?<\/strong><\/li>\n<\/ol>\n

            R\u0101z\u012b argues that no temporal (originated) thing can exist within the divine essence. Since God’s essence is eternal, to affirm that an accident occurs in Him would entail contradiction. Attributes essential to a thing must be present eternally; hence, if something arises later, it cannot be a real, essential quality. R\u0101z\u012b critiques the Karr\u0101m\u012b view, which allows temporal attributes to inhere in God, rejecting it on logical and theological grounds.<\/p>\n

              \n
            1. The Question of Change and Relational Attributes<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b explores whether divine attributes undergo change. He maintains that God’s essential attributes remain unchanged, while any perceived variation concerns their relational aspects\u2014i.e., their connection to created entities. For example, God\u2019s knowledge or will regarding an event is eternal, but the event\u2019s actualization occurs in time. This distinction safeguards divine immutability while accounting for temporal creation.<\/p>\n

                \n
              1. The Issue of Pleasure and Pain<\/strong><\/li>\n<\/ol>\n

                Can God feel pleasure or pain? R\u0101z\u012b denies this possibility, arguing that such experiences depend on a physical constitution\u2014something God does not possess. He also refutes philosophical claims, such as \u201cGod enjoys knowing Himself,\u201d as incompatible with the consensus (ijm\u0101\u02bf) of Islamic theology. While acknowledging that theological arguments sometimes lack empirical clarity, R\u0101z\u012b insists on maintaining divine transcendence through rational justification.<\/p>\n

                  \n
                1. Interpreting Ambiguous Verses: Tafw\u012b<\/strong>\u1e0d<\/strong> Ta<\/strong>\u02be<\/strong>w<\/strong>\u012b<\/strong>l<\/strong><\/li>\n<\/ol>\n

                  The seminar also discusses how to approach ambiguous scriptural verses (mutash\u0101bih\u0101t). R\u0101z\u012b advocates for either tafw\u012b\u1e0d (entrusting meaning to God) or ta\u02bew\u012bl (interpretation) in a way that does not contradict reason. Drawing on scholars like al-K\u0101tib\u012b and al-Ghaz\u0101l\u012b, he supports a kal\u0101mic hermeneutic that balances textual fidelity with metaphysical coherence.<\/p>\n

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

                  This seminar consolidates R\u0101z\u012b\u2019s doctrine of divine transcendence by rejecting the attribution of temporal events, bodily traits, and emotional experiences to God. Through his distinction between essential and relational attributes, R\u0101z\u012b upholds a rationally grounded theology that affirms divine uniqueness and immutability, preserving the integrity of classical Islamic monotheism.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 38. 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-5874","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5874","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=5874"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5874\/revisions"}],"predecessor-version":[{"id":5875,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5874\/revisions\/5875"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5874"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}