{"id":5908,"date":"2025-05-20T17:52:26","date_gmt":"2025-05-20T14:52:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5908"},"modified":"2025-05-20T17:52:26","modified_gmt":"2025-05-20T14:52:26","slug":"esref-altas-razi-okumalari-muhassal-31-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-31-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 31. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 31. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu 31. seminer, E\u015fref Alta\u015f\u2019\u0131n R\u00e2z\u00ee\u2019nin el-Mu<\/em>\u1e25assal<\/em> adl\u0131 eseri \u00fczerine yapt\u0131\u011f\u0131 okumalar\u0131n \u201ck\u0131dem\u201d ve \u201chud\u00fbs\u201d tart\u0131\u015fmalar\u0131na ayr\u0131lm\u0131\u015ft\u0131r. Seminerde, \u00e2lemin ezelili\u011fi mi yoksa sonradan yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131 m\u0131 (hud\u00fbsu) temelinde y\u00fcr\u00fcyen klasik kelam-felsefe tart\u0131\u015fmalar\u0131n\u0131n ayr\u0131nt\u0131l\u0131 bir \u00e7\u00f6z\u00fcmlemesi sunulur. R\u00e2z\u00ee\u2019nin bu tart\u0131\u015fmadaki \u00f6zg\u00fcn pozisyonu, filozoflar\u0131n ve kelamc\u0131lar\u0131n delilleri, kar\u015f\u0131l\u0131kl\u0131 itirazlar ve cevaplar \u00e7er\u00e7evesinde incelenir. Metin boyunca hareket, s\u00fck\u00fbn, zaman, madde ve fail kavramlar\u0131 temel al\u0131narak iki ana yakla\u015f\u0131m\u0131n \u2014\u0130bn S\u00een\u00e2\u2019n\u0131n k\u0131dem anlay\u0131\u015f\u0131 ve kelamc\u0131lar\u0131n hud\u00fbs teorisi\u2014 kar\u015f\u0131 kar\u015f\u0131ya geli\u015fi sistematik bi\u00e7imde tart\u0131\u015f\u0131l\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. K\u0131dem-Hud\u00fbs Tart\u0131\u015fmas\u0131n\u0131n D\u00f6rt Olas\u0131 G\u00f6r\u00fc\u015f\u00fc<\/strong>
      \nR\u00e2z\u00ee, \u00e2lemin zat\u0131 ve s\u0131fatlar\u0131n\u0131n kadim ya da h\u00e2dis olu\u015funa g\u00f6re d\u00f6rt temel g\u00f6r\u00fc\u015f ortaya koyar. Bu g\u00f6r\u00fc\u015fler tarih boyunca farkl\u0131 din\u00ee ve felsefi geleneklerce savunulmu\u015ftur; R\u00e2z\u00ee bu g\u00f6r\u00fc\u015fleri s\u0131ralayarak yaln\u0131zca kelamc\u0131lar ve filozoflar\u0131n savundu\u011fu iki g\u00f6r\u00fc\u015f\u00fc ciddiyetle ele al\u0131r.<\/li>\n
    2. Hud\u00fbs Taraftarlar\u0131n\u0131n Delilleri ve R\u00e2z\u00ee\u2019nin Savunusu<\/strong>
      \nR\u00e2z\u00ee, \u00e2lemin ezelden beri hareketli veya sakin olamayaca\u011f\u0131n\u0131 iki temel delille ispatlamaya \u00e7al\u0131\u015f\u0131r. Hareketin tan\u0131m\u0131 gere\u011fi \u201cba\u015fkas\u0131 taraf\u0131ndan \u00f6ncelenmi\u015f\u201d olmay\u0131, s\u00fck\u00fbnun ise \u201cezelilik\u201dle \u00e7eli\u015fti\u011fini g\u00f6sterir. Her iki durum da \u00e2lemin kadimli\u011fini reddeder.<\/li>\n
    3. \u0130bn S\u00een\u00e2\u2019n\u0131n K\u0131dem Delilleri ve \u0130tirazlar\u0131<\/strong>
      \n\u0130bn S\u00een\u00e2, hud\u00fbs kavram\u0131n\u0131n anlam\u0131n\u0131 sorgulayarak, yoklu\u011fun \u201c\u00f6nceleyici\u201d olamayaca\u011f\u0131n\u0131, \u201czamansal \u00f6nceleme\u201dnin zaman\u0131n k\u0131demini gerektirece\u011fini ileri s\u00fcrer. Ayr\u0131ca, Allah\u2019\u0131n fiilinin belirli bir zamanla s\u0131n\u0131rlanamayaca\u011f\u0131n\u0131 ve \u201cfail-i muhtar\u201d anlay\u0131\u015f\u0131n\u0131n Tanr\u0131\u2019n\u0131n zat\u0131na eksiklik y\u00fckleyece\u011fini savunur.<\/li>\n
    4. Zaman, Hareket ve Mek\u00e2n Tart\u0131\u015fmalar\u0131<\/strong>
      \nSeminerde zaman\u0131n tan\u0131m\u0131, par\u00e7alar\u0131n\u0131n birbirini \u00f6ncelemesi ve hareketin mek\u00e2nsal ko\u015fullar\u0131 \u00fczerinden yap\u0131lan tart\u0131\u015fmalarda, kelamc\u0131lar\u0131n \u201calt\u0131nc\u0131 t\u00fcr\u201d \u00f6nceleme kavram\u0131yla felsefi gelenek kar\u015f\u0131s\u0131nda yeni bir teorik alan a\u00e7t\u0131\u011f\u0131 savunulur.<\/li>\n
    5. Madde, \u0130mk\u00e2n ve Tesels\u00fcl Problemleri<\/strong>
      \n\u0130mk\u00e2n\u0131n sub\u00fbt\u00ee bir s\u0131fat olarak maddenin ezelili\u011fini gerektirip gerektirmeyece\u011fi; maddenin ta\u015f\u0131y\u0131c\u0131 olup olmad\u0131\u011f\u0131, imk\u00e2n\u0131n itib\u00e2r\u00ee mi yoksa ontolojik mi oldu\u011fu gibi konular R\u00e2z\u00ee\u2019nin tesels\u00fcl arg\u00fcmanlar\u0131 ba\u011flam\u0131nda tart\u0131\u015f\u0131l\u0131r.<\/li>\n
    6. Allah\u2019\u0131n \u0130radesi, Gaye ve Fail-i Muhtar Meselesi<\/strong>
      \n\u0130bn S\u00een\u00e2\u2019n\u0131n \u201cm\u00fbcib bi\u2019z-z\u00e2t\u201d (zorunlu faili) anlay\u0131\u015f\u0131 ile kelamc\u0131lar\u0131n \u201cfail-i muhtar\u201d (iradeli fail) anlay\u0131\u015f\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r. R\u00e2z\u00ee, Allah\u2019\u0131n fiilini belirli bir zamanla ili\u015fkilendiren tercihi a\u00e7\u0131klamak i\u00e7in irade ve taalluk kavramlar\u0131n\u0131 devreye sokar.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, kelam ve felsefenin en kritik tart\u0131\u015fma ba\u015fl\u0131klar\u0131ndan biri olan k\u0131dem-hud\u00fbs meselesini, R\u00e2z\u00ee\u2019nin metni \u00e7er\u00e7evesinde \u00e7ok y\u00f6nl\u00fc ve kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde ele al\u0131r. Tart\u0131\u015fma yaln\u0131zca metafizik de\u011fil, ayn\u0131 zamanda fiziksel, mant\u0131ksal ve dilsel d\u00fczlemlerde ilerler. R\u00e2z\u00ee\u2019nin ele\u015ftirel y\u00f6ntemi, hem filozoflar\u0131n delillerini zay\u0131flatmakta hem de kelamc\u0131lar\u0131n pozisyonunu g\u00fc\u00e7lendirmekte belirleyici rol oynar.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis 31st seminar in E\u015fref Alta\u015f\u2019s readings on Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s al-Mu<\/em>\u1e25a\u1e63\u1e63al<\/em> focuses on the classical philosophical and theological debate surrounding the eternity (qidam<\/em>) or createdness (\u1e25ud\u016bth<\/em>) of the world. The seminar provides a detailed analysis of al-R\u0101z\u012b\u2019s engagement with both the philosophers (notably Avicenna\/Ibn S\u012bn\u0101) and the theologians (mutakallim\u016bn), examining their respective arguments, counterarguments, and the metaphysical assumptions underpinning each position. Through key concepts such as motion, rest, time, matter, and agency, Alta\u015f reconstructs the systematic confrontation between the notions of an eternal world and a temporally originated cosmos.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. Four Metaphysical Positions on Eternity and Origination<\/strong>
            \nR\u0101z\u012b outlines four core theories based on whether the essence and attributes of the world are eternal or created. While some views (e.g., those of dualist or mythological sects) are dismissed, only two major positions are addressed in detail: the philosophers\u2019 view of an eternal world, and the theologians\u2019 assertion that the world was created ex nihilo.<\/li>\n
          2. Arguments for <\/strong>\u1e24ud\u016bth and R\u0101z\u012b\u2019s Reasoning<\/strong>
            \nR\u0101z\u012b argues that the world cannot have been eternally in motion or at rest. Using two main proofs, he contends that the concepts of motion and rest inherently imply temporality and change, making them incompatible with eternity. Hence, the world must have had a temporal beginning.<\/li>\n
          3. Avicennian Objections and Philosophical Responses<\/strong>
            \nAvicenna challenges the coherence of \u1e25ud\u016bth by redefining what \u201cprecedence\u201d means. He argues that if the world was ever impossible and later became possible, then possibility itself would be subject to change\u2014undermining the reliability of metaphysical principles.<\/li>\n
          4. Debates over Time, Motion, and Space<\/strong>
            \nA key issue involves whether motion and rest require space and time, and whether the world itself exists within such frameworks. Theologians introduce a sixth kind of \u201cpriority\u201d that is non-temporal (akin to the sequence of time\u2019s parts) to counter the philosophers\u2019 assumptions.<\/li>\n
          5. Matter, Possibility, and the Problem of Infinite Regress<\/strong>
            \nAvicenna claims that the existence of possibility implies a substratum (i.e., eternal matter). R\u0101z\u012b counters by denying that possibility is a real, existent quality, arguing instead that such reasoning leads to an infinite regress.<\/li>\n
          6. Divine Will, Teleology, and the Nature of Agency<\/strong>
            \nThe discussion culminates in a comparison between two conceptions of God: the philosophers\u2019 necessary agent (m\u016bjib bi\u2019l-dh\u0101t<\/em>) and the theologians\u2019 volitional agent (f\u0101<\/em>\u02bfil mukht<\/em>\u0101r<\/em>). R\u0101z\u012b defends divine will by arguing that God\u2019s creative act need not be tied to external reasons or temporal constraints.<\/li>\n
          7. Conclusion<\/strong>
            \nThis seminar offers a comprehensive examination of one of the central metaphysical controversies in classical Islamic thought. Through al-R\u0101z\u012b\u2019s critical method, the seminar articulates not only the logical and ontological dimensions of the debate but also its theological implications. By systematically analyzing both positions, the seminar demonstrates how kal\u0101m and philosophy each attempt to explain cosmic origin and divine action within coherent conceptual frameworks.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

            E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 31. 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-5908","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5908","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=5908"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5908\/revisions"}],"predecessor-version":[{"id":5909,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5908\/revisions\/5909"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5908"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}