{"id":5914,"date":"2025-05-20T18:00:15","date_gmt":"2025-05-20T15:00:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5914"},"modified":"2025-05-20T18:00:15","modified_gmt":"2025-05-20T15:00:15","slug":"esref-altas-razi-okumalari-muhassal-43-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/esref-altas-razi-okumalari-muhassal-43-seminer-ozeti\/","title":{"rendered":"E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 43. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 43. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu 43. seminer, E\u015fref Alta\u015f\u2019\u0131n Fahreddin er-R\u00e2z\u00ee\u2019nin el-Mu<\/em>\u1e25assal<\/em> adl\u0131 eserine dair yapt\u0131\u011f\u0131 okumalar\u0131n s\u00fcb\u00fbt\u00ee s\u0131fatlar ba\u015fl\u0131\u011f\u0131 alt\u0131ndaki son b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturur. Seminerin ana amac\u0131, Allah\u2019\u0131n \u201ci\u015fitme\u201d (sem\u2018), \u201cg\u00f6rme\u201d (basar) ve \u00f6zellikle \u201ckonu\u015fma\u201d (kel\u00e2m) s\u0131fatlar\u0131n\u0131n mahiyetini tart\u0131\u015fmak ve bu s\u0131fatlar\u0131n akl\u00ee ve nakl\u00ee delillerle temellendirilmesini de\u011ferlendirmektir. Alta\u015f, kel\u00e2mc\u0131lar ile filozoflar ve Mutezile aras\u0131nda ge\u00e7en tart\u0131\u015fmalar\u0131 detayland\u0131r\u0131r; kel\u00e2m-\u0131 nefs\u00ee teorisini, Kur\u2019an\u2019\u0131n laf\u0131zlar\u0131n\u0131n ezelili\u011fi ve ibadetlerdeki yeri ba\u011flam\u0131nda kritik bir \u00e7er\u00e7evede ele al\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. \u0130\u015fitme ve G\u00f6rme S\u0131fatlar\u0131: Bilgiye \u0130ndirgenebilir mi?<\/strong>
      \nFilozoflar ve baz\u0131 Mutezile alimleri bu s\u0131fatlar\u0131 bilginin bir t\u00fcr\u00fc olarak g\u00f6r\u00fcrken, E\u015f\u2019ar\u00eeler ve Kerr\u00e2miyye bu s\u0131fatlar\u0131n bilgiye ilave, ba\u011f\u0131ms\u0131z s\u0131fatlar oldu\u011funu savunur. R\u00e2z\u00ee, bu ayr\u0131m\u0131 akl\u00ee delillerle temellendirmeye \u00e7al\u0131\u015fsa da ele\u015ftirilerin ard\u0131ndan nihai dayana\u011f\u0131n a\u00e7\u0131k Kur\u2019an ayetleri oldu\u011funu belirtir.<\/li>\n
    2. Kel\u00e2m S\u0131fat\u0131 ve Kel\u00e2m-\u0131 Nefs\u00ee Anlay\u0131\u015f\u0131<\/strong>
      \nKel\u00e2m s\u0131fat\u0131n\u0131n mahiyeti \u00fczerinde yo\u011funla\u015fan seminer, kel\u00e2m\u0131n lafz\u00ee mi yoksa nefs\u00ee mi oldu\u011fu sorusuna odaklan\u0131r. E\u015f\u2019ar\u00eeler, Allah\u2019\u0131n kel\u00e2m\u0131n\u0131 lafz\u00ee seslerle s\u0131n\u0131rlamaz; onu zat\u0131nda mevcut ezel\u00ee bir \u201cmana\u201d olarak tan\u0131mlar. Mutezile ise bu anlay\u0131\u015f\u0131 reddeder ve kel\u00e2m\u0131 seslerin yarat\u0131lmas\u0131 olarak kabul eder.<\/li>\n
    3. Ayet Delili ve \u015eiirsel Tan\u0131kl\u0131k<\/strong>
      \nR\u00e2z\u00ee, kel\u00e2m-\u0131 nefs\u00eeyi temellendirmek i\u00e7in Kur\u2019an\u2019daki \u201cAllah Musa ile kel\u00e2m etti\u201d ayetini ve Arap \u015fiirindeki \u201ckel\u00e2m kalptedir, dil onun delilidir\u201d beytini kullan\u0131r. Bu, lafz\u0131n \u00f6tesinde bir i\u00e7sel kel\u00e2m\u0131 vurgulayan temel dayanak olur.<\/li>\n
    4. Akl\u00ee Delillerin Ele\u015ftirisi<\/strong>
      \nAllah\u2019\u0131n dirili\u011finden kel\u00e2m s\u0131fat\u0131na ge\u00e7i\u015fi temellendiren E\u015f\u2019ar\u00ee delilleri R\u00e2z\u00ee tek tek ele\u015ftirir. Bu delillerin gayb\u0131 \u015fahide k\u0131yas i\u00e7erdi\u011fini, k\u0131s\u0131r d\u00f6ng\u00fcye d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve mahiyetin a\u00e7\u0131k \u015fekilde belirlenmedi\u011fini ileri s\u00fcrer.<\/li>\n
    5. Kur\u2019an\u2019\u0131n Laf\u0131zlar\u0131 ve Kadimli\u011fi Tart\u0131\u015fmas\u0131<\/strong>
      \n\u0130yic\u00ee, C\u00fcrc\u00e2n\u00ee ve Kemalpa\u015faz\u00e2de gibi sonraki \u00e2limlerin yorumlar\u0131yla birlikte, Kur\u2019an\u2019\u0131n hem lafz\u0131 hem manas\u0131yla Allah\u2019\u0131n kel\u00e2m\u0131 olup olmad\u0131\u011f\u0131, terc\u00fcme edilen metinlerin namazda okunabilirli\u011fi ve lafz\u0131n mucizevi y\u00f6n\u00fc gibi meseleler tart\u0131\u015f\u0131l\u0131r.<\/li>\n
    6. \u0130slam D\u00fcnyas\u0131nda G\u00f6r\u00fc\u015flerin Tasnifi<\/strong>
      \nSeminer sonunda kel\u00e2m\u0131n kadim veya hadis oldu\u011fu y\u00f6n\u00fcndeki d\u00f6rt mezhebi (E\u015f\u2019ar\u00eeyye, Hanbeliyye, Mutezile, Kerr\u00e2miyye) ve bunlar\u0131n k\u0131yaslara y\u00f6neltti\u011fi ele\u015ftiriler detayl\u0131 \u015fekilde analiz edilir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, s\u00fcb\u00fbt\u00ee s\u0131fatlar\u0131n \u00f6zellikle kel\u00e2m s\u0131fat\u0131 \u00fczerinden akl\u00ee ve nakl\u00ee d\u00fczeyde temellendirilmesini hedeflerken, kel\u00e2m-\u0131 nefs\u00ee anlay\u0131\u015f\u0131n\u0131n klasik Ehl-i S\u00fcnnet teolojisindeki merkezi rol\u00fcn\u00fc vurgular. Kur\u2019an\u2019\u0131n Allah kel\u00e2m\u0131 olu\u015funun lafz\u00ee ve manev\u00ee boyutlar\u0131n\u0131 ay\u0131rarak tart\u0131\u015fan seminer, \u0130slam d\u00fc\u015f\u00fcnce tarihinde s\u00fcregelen kel\u00e2m-felsefe ayr\u0131\u015fmas\u0131n\u0131 ve bu ayr\u0131\u015fman\u0131n dini pratiklere etkisini a\u00e7\u0131k\u00e7a ortaya koyar.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis 43rd 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> marks the conclusion of the section on the divine affirmative attributes (\u1e63if\u0101t al-thub\u016btiyya<\/em>), focusing specifically on the attributes of hearing (sam<\/em>\u02bf<\/em>), seeing (ba\u1e63ar<\/em>), and particularly speech (kal\u0101m<\/em>). The seminar aims to examine the theological and philosophical debates surrounding these attributes and assess the validity of rational and scriptural arguments. Alta\u015f highlights the disagreements between theologians, philosophers, and the Mu\u02bftazilites, giving special attention to the Ash\u02bfar\u012b doctrine of kal\u0101m nafs\u012b<\/em> (inner or eternal speech) and its implications for the eternity of the Qur\u2019an and its liturgical usage.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. Are Hearing and Seeing Reducible to Knowledge?<\/strong>
            \nWhile philosophers and some Mu\u02bftazilites interpret these attributes as forms of divine knowledge, Ash\u02bfarites and the Karr\u0101miyya consider them independent attributes. R\u0101z\u012b attempts to rationally justify their independence but ultimately relies on the explicit Qur\u2019anic statements that affirm God\u2019s hearing and seeing.<\/li>\n
          2. The Nature of Divine Speech and Kal\u0101m Nafs\u012b<\/strong>
            \nThe seminar intensively analyzes whether divine speech is vocal and created or eternal and internal. Ash\u02bfarites uphold that God\u2019s speech is an eternal meaning within His essence (kal\u0101m nafs\u012b<\/em>), while Mu\u02bftazilites argue that it consists of created sounds and letters. R\u0101z\u012b supports the former view.<\/li>\n
          3. Scriptural and Poetic Evidence<\/strong>
            \nTo support kal\u0101m nafs\u012b<\/em>, R\u0101z\u012b cites the verse \u201cGod spoke to Moses\u201d and poetic expressions like \u201cspeech resides in the heart; the tongue merely expresses it.\u201d These demonstrate that true speech is an inner reality, with vocalization serving only as a sign.<\/li>\n
          4. Critique of Rational Proofs<\/strong>
            \nR\u0101z\u012b critiques traditional Ash\u02bfar\u012b rational arguments that deduce speech from life, asserting that they involve fallacies such as circular reasoning or invalid analogies. He stresses that the strongest proof lies in scriptural revelation, not speculative reason.<\/li>\n
          5. The Qur\u2019an: Verbal and Eternal Dimensions<\/strong>
            \nThe seminar explores the theological status of the Qur\u2019an\u2014whether it is the eternal word of God in both meaning and wording, whether translations can be recited in prayer, and whether the miraculous nature lies in the meaning, the form, or both. Later scholars like \u012aj\u012b and Jurj\u0101n\u012b are referenced in this context.<\/li>\n
          6. Classification of Theological Schools<\/strong>
            \nThe seminar concludes with a taxonomy of positions on divine speech, distinguishing the views of the Ash\u02bfarites, Hanbalites, Mu\u02bftazilites, and Karr\u0101miyya, and analyzing their respective criticisms of analogical reasoning and the createdness of speech.<\/li>\n
          7. Conclusion<\/strong>
            \nThis seminar provides a comprehensive treatment of the attributes of hearing, seeing, and especially speech within Islamic theology. E\u015fref Alta\u015f emphasizes that for R\u0101z\u012b, kal\u0101m nafs\u012b<\/em> is central to Sunni doctrine, grounding the eternal nature of divine speech. The discussion also demonstrates the tension between philosophy and theology and shows how these debates influence practical aspects of worship and scriptural interpretation.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

            E\u015eREF ALTA\u015e, R\u00c2Z\u0130 OKUMALARI: MUHASSAL 43. 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-5914","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5914","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=5914"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5914\/revisions"}],"predecessor-version":[{"id":5915,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5914\/revisions\/5915"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5914"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}