{"id":5882,"date":"2025-05-19T16:36:55","date_gmt":"2025-05-19T13:36:55","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5882"},"modified":"2025-05-19T16:36:55","modified_gmt":"2025-05-19T13:36:55","slug":"esref-altas-razi-okumalari-muhassal-42-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-42-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 42. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 42. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu\u1e25a\u1e63\u1e63al adl\u0131 eserinde yer alan s\u00fcb\u00fbt\u00ee s\u0131fatlardan \u201cirade\u201d s\u0131fat\u0131 ayr\u0131nt\u0131l\u0131 \u015fekilde ele al\u0131nmaktad\u0131r. R\u00e2z\u00ee\u2019nin, Allah Te\u00e2l\u00e2\u2019n\u0131n fiillerindeki tercihi a\u00e7\u0131klamak i\u00e7in irade s\u0131fat\u0131n\u0131 bilgi ve kudret s\u0131fatlar\u0131ndan ba\u011f\u0131ms\u0131z olarak temellendirmesi, seminerin ana eksenini olu\u015fturur. Farkl\u0131 kel\u00e2m ekollerinin irade anlay\u0131\u015flar\u0131 tasnif edilerek bu g\u00f6r\u00fc\u015flere y\u00f6neltilen ele\u015ftiriler ve R\u00e2z\u00ee\u2019nin geli\u015ftirdi\u011fi sistematik deliller detayl\u0131 bi\u00e7imde tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u0130rade S\u0131fat\u0131n\u0131n Tan\u0131m\u0131 ve G\u00f6r\u00fc\u015f Ayr\u0131l\u0131klar\u0131<\/strong><\/li>\n<\/ol>\n

    R\u00e2z\u00ee, irade s\u0131fat\u0131n\u0131n mahiyetine ili\u015fkin d\u00f6rt temel g\u00f6r\u00fc\u015f\u00fc aktar\u0131r: Ebu\u2019l-H\u00fcseyin el-Basr\u00ee\u2019ye g\u00f6re irade, maslahat\u0131 bilmek; Necc\u00e2r\u2019a g\u00f6re bask\u0131 alt\u0131nda olmamakt\u0131r; K\u00e2\u2019b\u00ee\u2019ye g\u00f6re bilmek ve emretmek; C\u00fcbba\u00ee\u2019ye g\u00f6re ise bilgiye ilave bir s\u0131fatt\u0131r. R\u00e2z\u00ee, bu g\u00f6r\u00fc\u015fleri s\u0131n\u0131fland\u0131rarak iradeyi bilgiden ayr\u0131, \u00f6zg\u00fcn bir s\u0131fat olarak savunur.<\/p>\n

      \n
    1. \u0130rade S\u0131fat\u0131n\u0131n Gerek\u00e7elendirilmesi: Tahsis Delili<\/strong><\/li>\n<\/ol>\n

      Evrenin belirli bir zamanda yarat\u0131lm\u0131\u015f olmas\u0131, kudret ve bilgi s\u0131fatlar\u0131n\u0131n tek ba\u015f\u0131na yeterli olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u00c7\u00fcnk\u00fc kudret b\u00fct\u00fcn zamanlara e\u015fit derecede ili\u015fkindir; bilgi ise nesneye t\u00e2bidir. Dolay\u0131s\u0131yla zaman tahsisinde etkili olan, ancak irade s\u0131fat\u0131 olabilir. R\u00e2z\u00ee bu delil \u00fczerinden irade s\u0131fat\u0131n\u0131 zorunlu k\u0131lar.<\/p>\n

        \n
      1. Delile Y\u00f6neltilen Ele\u015ftiriler<\/strong><\/li>\n<\/ol>\n

        Seminerde delile kar\u015f\u0131 y\u00f6neltilen itirazlar on ba\u015fl\u0131k alt\u0131nda toplanm\u0131\u015ft\u0131r. Bu itirazlar aras\u0131nda evrenin farkl\u0131 zamanlarda var olmas\u0131n\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131, neden-sonu\u00e7 zinciriyle a\u00e7\u0131klama giri\u015fimleri, iradenin kudret ya da bilgiyle yer de\u011fi\u015ftirebilece\u011fi iddias\u0131 yer al\u0131r. Her itiraza kar\u015f\u0131 R\u00e2z\u00ee detayl\u0131 yan\u0131tlar verir; \u00f6zellikle zaman, imk\u00e2n ve mahiyet kavramlar\u0131n\u0131 felsef\u00ee temelde sorgular.<\/p>\n

          \n
        1. Murad, Gayet ve Abes Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130rade s\u0131fat\u0131n\u0131n Tanr\u0131\u2019da bulunmas\u0131n\u0131n \u201cbir ama\u00e7\u201d ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131 sorusu, hem Mu\u2018tezil\u00ee hem de felsef\u00ee ele\u015ftirilerle birlikte tart\u0131\u015f\u0131l\u0131r. Ama\u00e7l\u0131l\u0131k eksiklik do\u011furur; ama\u00e7s\u0131zl\u0131k ise fiilin anlams\u0131zl\u0131\u011f\u0131n\u0131 (abes) g\u00fcndeme getirir. R\u00e2z\u00ee, iradenin Allah\u2019\u0131n zat\u0131ndan kaynaklanan zorunlu bir ili\u015fki oldu\u011fu tezini savunur ve abes ya da eksiklik anlam\u0131na gelmeyece\u011fini vurgular.<\/p>\n

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

          Seminer, irade s\u0131fat\u0131n\u0131n Tanr\u0131\u2019n\u0131n fiillerindeki tercihi a\u00e7\u0131klamak i\u00e7in neden zorunlu oldu\u011funu hem kel\u00e2m\u00ee hem de felsef\u00ee a\u00e7\u0131lardan derinlemesine tart\u0131\u015f\u0131r. R\u00e2z\u00ee, iradeyi kudret ve bilgiden ay\u0131rarak \u00f6zg\u00fcn bir s\u0131fat olarak temellendirir. Bir sonraki seminerde, Allah\u2019\u0131n \u201csem\u00ee\u2018\u201d ve \u201cbas\u00eer\u201d s\u0131fatlar\u0131 \u00fczerinden s\u00fcb\u00fbt\u00ee s\u0131fatlar\u0131n son halkas\u0131 ele al\u0131nacakt\u0131r.<\/p>\n

           <\/p>\n

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

          This seminar delves into the theological investigation of the divine attribute of ir\u0101da (will) as presented in Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s al-Mu\u1e25a\u1e63\u1e63al. The central aim is to demonstrate why will must be treated as an independent substantive attribute (\u1e63ifa thub\u016btiyya), distinct from knowledge and power. R\u0101z\u012b reviews differing theological views on divine will and constructs a rational argument\u2014the designation argument (ta\u1e2b\u1e63\u012b\u1e63)\u2014to prove its necessity. The seminar also critically engages with objections raised by both classical theological schools and philosophical traditions.<\/p>\n

          Key Themes<\/strong><\/p>\n

            \n
          1. Definitions and Divergent Views on Divine Will<\/strong><\/li>\n<\/ol>\n

            R\u0101z\u012b presents four major perspectives: Ab\u016b\u2019l-\u1e24usayn al-Ba\u1e63r\u012b sees will as knowledge of benefit; al-Najj\u0101r describes it as absence of coercion; al-Ka\u02bfb\u012b interprets it as knowledge and command; and the Jubb\u0101\u02be\u012bs define it as an attribute added to knowledge. R\u0101z\u012b aligns with the latter, arguing that will is ontologically distinct and cannot be reduced to knowledge or negation.<\/p>\n

              \n
            1. The Designation Argument for Will<\/strong><\/li>\n<\/ol>\n

              R\u0101z\u012b\u2019s principal proof rests on the idea that the universe could have been created at any time, yet was created at a specific moment. Since power relates equally to all times and knowledge merely reflects the known, only a distinct will can designate a particular time. This supports the necessity of will as a substantive divine attribute.<\/p>\n

                \n
              1. Objections to the Argument and R\u0101z\u012b\u2019s Responses<\/strong><\/li>\n<\/ol>\n

                A range of objections\u2014ten in total\u2014are analyzed. Critics question the possibility of alternative creation times, invoke causal chains as substitutes for divine will, and argue that power or knowledge alone suffice for designation. R\u0101z\u012b addresses each objection, focusing on metaphysical distinctions regarding time, possibility, and causality, emphasizing that neither power nor knowledge entails temporal specification.<\/p>\n

                  \n
                1. Purpose, Intention, and the Problem of Absurdity<\/strong><\/li>\n<\/ol>\n

                  Philosophical and Mu\u02bftazil\u012b critics argue that attributing purpose to God implies deficiency, while denying purpose leads to absurdity (\u02bfabath). R\u0101z\u012b counters this by asserting that divine will is essential to God\u2019s being and is not contingent upon external aims. Thus, divine acts are neither purposeless nor driven by need but arise necessarily from God\u2019s nature.<\/p>\n

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

                  This seminar presents R\u0101z\u012b\u2019s rigorous defense of divine will as a foundational concept in Islamic theology. By distinguishing will from knowledge and power, and by refuting key objections, R\u0101z\u012b affirms its indispensable role in explaining divine choice and action. The following session will continue with the attributes of hearing (sam\u02bf) and sight (ba\u1e63ar), completing the discussion on the substantive attributes.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 42. 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-5882","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5882","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=5882"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5882\/revisions"}],"predecessor-version":[{"id":5883,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5882\/revisions\/5883"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5882"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}