{"id":5878,"date":"2025-05-19T16:35:23","date_gmt":"2025-05-19T13:35:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5878"},"modified":"2025-05-19T16:35:23","modified_gmt":"2025-05-19T13:35:23","slug":"esref-altas-razi-okumalari-muhassal-40-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-40-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 40. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 40. 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 \u201ckudret\u201d s\u0131fat\u0131 ba\u011flam\u0131nda Tanr\u0131\u2019n\u0131n fiilleri, yaratma eylemi, fail olu\u015f bi\u00e7imi ve iradeyle ili\u015fkisi \u00fczerine geli\u015ftirdi\u011fi teorik yap\u0131y\u0131 analiz eder. Kudret, sadece yaratma de\u011fil, yaratmama kudretini de i\u00e7erir. Bu ba\u011flamda R\u00e2z\u00ee, Tanr\u0131\u2019n\u0131n \u201cfail-i muhtar\u201d (iradeli fail) m\u0131 yoksa \u201cmucib bizzat\u201d (zorunlu yarat\u0131c\u0131) m\u0131 oldu\u011fu sorusu etraf\u0131nda hem kel\u00e2m\u00ee hem felsef\u00ee gelenekleri kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde inceler.<\/p>\n

    \n
  1. Kudretin Anlam\u0131 ve \u0130rade ile \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee\u2019ye g\u00f6re kudret, fiili ger\u00e7ekle\u015ftirme ve terk etme g\u00fcc\u00fcd\u00fcr. Bu tan\u0131m, geleneksel olarak irade s\u0131fat\u0131yla \u00f6rt\u00fc\u015fse de, R\u00e2z\u00ee, kudretin daha k\u00f6kl\u00fc metafizik tart\u0131\u015fmalarla ili\u015fkili oldu\u011funu belirtir. \u0130rade, niyet ve kast\u0131 ima ederken, kudret varl\u0131kta etkili olma yetisi olarak daha kapsay\u0131c\u0131d\u0131r.<\/p>\n

      \n
    1. Fail-i Muhtar m\u0131 Mucib bizzat m\u0131?<\/strong><\/li>\n<\/ol>\n

      R\u00e2z\u00ee\u2019nin analizinin merkezinde, Tanr\u0131\u2019n\u0131n fiilini zorunlulukla m\u0131 yoksa irade ile mi ger\u00e7ekle\u015ftirdi\u011fi sorusu yer al\u0131r. Fail-i muhtar anlay\u0131\u015f\u0131, Tanr\u0131\u2019n\u0131n fiilini diledi\u011fi gibi se\u00e7ti\u011fini; mucib bizzat anlay\u0131\u015f\u0131 ise Tanr\u0131\u2019n\u0131n zorunlu olarak bir sonucu do\u011furdu\u011funu savunur. R\u00e2z\u00ee, mucib anlay\u0131\u015f\u0131n\u0131n zorunlu sonu\u00e7 do\u011furaca\u011f\u0131 i\u00e7in \u00e2lemin kadim olmas\u0131 gerekti\u011fini, bunun da kel\u00e2m\u00ee ilkelere ayk\u0131r\u0131 oldu\u011funu savunur.<\/p>\n

        \n
      1. Tahsis ve Tecr\u00eeh Problemi<\/strong><\/li>\n<\/ol>\n

        Cisimlerin yer, zaman ve \u00f6zellik bak\u0131m\u0131ndan farkl\u0131l\u0131klar\u0131, bunlara tahsis eden bir irade gerektirir. Kudretin anlam\u0131 burada bir \u015feyi se\u00e7mek (tercih) ve ona y\u00f6nelmek anlam\u0131nda belirginle\u015fir. Bu farkl\u0131l\u0131klar\u0131n cismin zat\u0131ndan kaynaklanamayaca\u011f\u0131na g\u00f6re, onlar\u0131 belirleyen a\u015fk\u0131n bir failin bulunmas\u0131 gerekir.<\/p>\n

          \n
        1. Muciblik Anlay\u0131\u015f\u0131na Y\u00f6nelik Ele\u015ftiriler<\/strong><\/li>\n<\/ol>\n

          R\u00e2z\u00ee, mucib bizzat anlay\u0131\u015f\u0131n\u0131n ya \u00e2lemin k\u0131demini gerektirdi\u011fini ya da tesels\u00fcle yol a\u00e7t\u0131\u011f\u0131n\u0131; her iki sonucun da aklen ve naklen sorunlu oldu\u011funu g\u00f6sterir. Ayr\u0131ca Tanr\u0131\u2019n\u0131n iradesiyle yaratmad\u0131\u011f\u0131 bir m\u00fcmk\u00fcnler \u00e2leminin d\u00fc\u015f\u00fcn\u00fclmesinin, Tanr\u0131\u2019y\u0131 bu \u00e2lemle s\u0131n\u0131rland\u0131raca\u011f\u0131n\u0131 savunur. Bu ise kudretin anlam\u0131na ayk\u0131r\u0131d\u0131r.<\/p>\n

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

          Bu seminer, kudret s\u0131fat\u0131 \u00fczerinden Tanr\u0131\u2019n\u0131n yaratma bi\u00e7imine dair metafizik tart\u0131\u015fmalar\u0131n en merkez\u00ee boyutlar\u0131n\u0131 ortaya koyar. R\u00e2z\u00ee\u2019nin geli\u015ftirdi\u011fi \u201cfail-i muhtar\u201d anlay\u0131\u015f\u0131, hem kel\u00e2m\u00ee sistemin i\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc korur hem de filozoflar\u0131n zorunluluk temelli sistemine g\u00fc\u00e7l\u00fc bir alternatif sunar.<\/p>\n

           <\/p>\n

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

          This seminar examines Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s theological and metaphysical analysis of the divine attribute of power (qudra), focusing on God\u2019s capacity to act or refrain from acting, and the broader implications of this capacity for divine agency, will, and creation. Central to this discussion is the question: Is God a volitional agent (f\u0101\u02bfil mukht\u0101r) or a necessary emanator (m\u016bjib bi-dh\u0101tih\u012b)? R\u0101z\u012b juxtaposes theological and philosophical positions to defend the former.<\/p>\n

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

            According to R\u0101z\u012b, qudra is the ability to do and not do\u2014an active capacity inherent to the divine essence. While this may seem closely tied to ir\u0101da (will), R\u0101z\u012b argues that power is more fundamental and ontologically expansive. Whereas will implies intention and choice, power reflects the ability to bring about existence or abstain from it, without necessitating intention.<\/p>\n

              \n
            1. Volitional Agent or Necessary Emanator?<\/strong><\/li>\n<\/ol>\n

              At the heart of the discussion is whether God’s actions result from free will or are necessitated by His essence. Philosophers like Avicenna hold that God is a m\u016bjib bi-dh\u0101tih\u012b\u2014He necessarily emanates creation. R\u0101z\u012b critiques this view, asserting that it leads to the eternity of the world, contradicting the Islamic doctrine of creation in time (\u1e25ud\u016bth al-\u02bf\u0101lam). Instead, he maintains that God is a f\u0101\u02bfil mukht\u0101r who creates by choice, not by necessity.<\/p>\n

                \n
              1. The Problem of Specification and Preference (Takh\u1e63\u012b\u1e63 wa Tarj\u012b<\/strong>\u1e25<\/strong>)<\/strong><\/li>\n<\/ol>\n

                If the world and its components differ in space, time, and attributes, this differentiation cannot arise from their essence alone. Thus, a specifying agent\u2014one who selects among equally possible alternatives\u2014is required. R\u0101z\u012b asserts that power entails the capacity to determine such specifications, reinforcing the argument for divine will andagency.<\/p>\n

                  \n
                1. Critique of the Doctrine of Necessary Emanation<\/strong><\/li>\n<\/ol>\n

                  R\u0101z\u012b argues that the m\u016bjib doctrine either implies the eternity of the world or leads to an infinite regress. Both conclusions, he insists, are rationally and scripturally problematic. Furthermore, suggesting that God could not have created otherwise imposes limits on divine power, which contradicts the very definition of qudra as unrestricted.<\/p>\n

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

                  This seminar presents R\u0101z\u012b\u2019s defense of God as a volitional agent endowed with unrestricted power. His critique of necessary emanation underscores the theological imperative to affirm divine freedom and contingency in creation. Through a rigorous conceptual framework, R\u0101z\u012b reaffirms the compatibility of omnipotence and volition in Islamic theology, offering a robust alternative to deterministic philosophical cosmologies.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 40. 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-5878","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5878","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=5878"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5878\/revisions"}],"predecessor-version":[{"id":5879,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5878\/revisions\/5879"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5878"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}