{"id":5500,"date":"2025-05-13T16:12:10","date_gmt":"2025-05-13T13:12:10","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5500"},"modified":"2025-05-13T16:12:10","modified_gmt":"2025-05-13T13:12:10","slug":"ekrem-demirli-fususul-hikem-okumalari-21-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-21-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbsu\u2019l-Hikem adl\u0131 eserinin N\u00fbh Peygamber fasl\u0131 ba\u011flam\u0131nda ele ald\u0131\u011f\u0131 tenzih ve te\u015fbih problemi merkeze al\u0131n\u0131r. Ekrem Demirli, Allah inanc\u0131n\u0131n sadece varl\u0131\u011fa de\u011fil, var olu\u015fun keyfiyetine odaklanmas\u0131 gerekti\u011fini savunarak, dini d\u00fc\u015f\u00fcncede te\u015fbih-tenzih dengesinin zorunlu bir mesele oldu\u011funu belirtir. Bu denge hem din\u00ee s\u00f6ylemin hem de metafiziksel yakla\u015f\u0131mlar\u0131n temel bir gerilimi olarak de\u011ferlendirilir.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Tenzih ve Te\u015fbih Problemi<\/strong><\/li>\n<\/ol>\n

    Tenzih (Allah\u2019\u0131 benzerliklerden uzak tutmak) ve te\u015fbih (Allah\u2019\u0131 insani niteliklerle d\u00fc\u015f\u00fcnmek), dini d\u00fc\u015f\u00fcncenin merkezindedir. Allah’a iman\u0131n, yaln\u0131zca O’nun varl\u0131\u011f\u0131na de\u011fil, nas\u0131l bir varl\u0131k oldu\u011funa dair inan\u00e7 i\u00e7erdi\u011fi savunulur. Bu nedenle Allah\u2019\u0131n iradesi, kelam\u0131, ilmi ve fiilleri gibi nitelikler tenzih ve te\u015fbih ekseninde tart\u0131\u015fma konusu olur.<\/p>\n

      \n
    1. Metafizik ve \u015eeriat Dilinin Gerilimi<\/strong><\/li>\n<\/ol>\n

      Felsefi\/metafizik bak\u0131\u015f a\u00e7\u0131s\u0131 tenzih y\u00f6nelimlidir ve te\u015fbihi hakikatten bir sapma olarak g\u00f6r\u00fcr. Buna kar\u015f\u0131n dini s\u00f6ylem, insanlara hitap edebilmek i\u00e7in te\u015fbihi zorunlu k\u0131lar. Bu durum, Allah hakk\u0131nda s\u00f6ylenen her s\u00f6z\u00fcn bir t\u00fcr te\u015fbih i\u00e7erdi\u011fi ger\u00e7e\u011fini do\u011furur. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re, yaln\u0131zca tenzih de Allah’\u0131 s\u0131n\u0131rlar; hakiki bilgi te\u015fbih ve tenzihin birlikte ele al\u0131nmas\u0131n\u0131 gerektirir.<\/p>\n

        \n
      1. Dindarl\u0131\u011f\u0131n Dili ve Tasavvuf\u00ee Tek\u00e2m\u00fcl<\/strong><\/li>\n<\/ol>\n

        \u0130badetlerin, soyut kavray\u0131\u015fa ula\u015fmak i\u00e7in maddi d\u00fcnyadan geri \u00e7ekilme (tecerr\u00fct) \u00e7abas\u0131 oldu\u011fu vurgulan\u0131r. Namaz, oru\u00e7 ve hac gibi ibadetler, bir y\u00f6n\u00fcyle maddi eylemleri azaltarak insan\u0131 hareketsizli\u011fe, metafizik bir bilin\u00e7 d\u00fczeyine ta\u015f\u0131r. Bu s\u00fcre\u00e7te dilin ve hayal g\u00fcc\u00fcn\u00fcn s\u0131n\u0131rlar\u0131 \u00f6nem kazan\u0131r; te\u015fbih dili ka\u00e7\u0131n\u0131lmazd\u0131r ama s\u0131n\u0131rlar\u0131 bilinmelidir.<\/p>\n

          \n
        1. N\u00fcb\u00fcvvetin Konumu ve Peygamberin Rol\u00fc<\/strong><\/li>\n<\/ol>\n

          N\u00fcb\u00fcvvet, halkla felsef\u00ee ak\u0131l aras\u0131ndaki u\u00e7urumu kapatan bir ara dildir. Peygamber, soyut hakikati hayal g\u00fcc\u00fcyle insana aktar\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re din, hem ak\u0131lc\u0131lar\u0131 hem de halk\u0131 d\u00f6n\u00fc\u015ft\u00fcrmeye y\u00f6neliktir; bu ikili\u011fe kar\u015f\u0131 m\u00fccadele eder.<\/p>\n

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

          Seminer, te\u015fbih ve tenzihin din\u00ee d\u00fc\u015f\u00fcncede sadece teknik de\u011fil, varolu\u015fsal bir mesele oldu\u011funu ortaya koyar. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yakla\u015f\u0131m\u0131, her iki y\u00f6nelimi de i\u00e7ererek \u201cne dersen o de\u011fil\u201d ile \u201cne dersen odur\u201d geriliminde dindarl\u0131\u011f\u0131n in\u015fa edildi\u011fini savunur. Bu \u00e7er\u00e7evede din\u00ee dilin s\u0131n\u0131rlar\u0131, ibadetlerin metafizik boyutu ve n\u00fcb\u00fcvvetin ta\u015f\u0131y\u0131c\u0131 rol\u00fc vurgulan\u0131r.<\/p>\n

           <\/p>\n

           <\/p>\n

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

          This seminar centers on the tension between tanz\u012bh (declaring God’s incomparability) and tashb\u012bh (attributing human-like qualities to God) in the chapter on Prophet Noah in Ibn \u02bfArab\u012b\u2019s Fus\u00fb\u1e63 al-\u1e24ikam. Ekrem Demirli argues that belief in God must concern not only His existence but the manner of His being, highlighting the inseparability of theological and metaphysical reflection.<\/p>\n

          Main Themes and Topics<\/strong><\/p>\n

            \n
          1. The Problem of Tanz\u012bh and Tashb\u012bh<\/strong><\/li>\n<\/ol>\n

            The opposition between tanz\u012bh and tashb\u012bh lies at the heart of religious thought. Belief in God is not limited to affirming His existence\u2014it includes belief in what kind of being He is. Divine attributes such as will, speech, knowledge, and action are discussed within this framework. Excessive tanz\u012bh limits God, while pure tashb\u012bh leads to anthropomorphism; both are incomplete without the other.<\/p>\n

              \n
            1. Tension Between Metaphysics and Shar\u012b<\/strong>\u02bf<\/strong>ah Discourse<\/strong><\/li>\n<\/ol>\n

              Metaphysics tends to emphasize tanz\u012bh and views tashb\u012bh as deviation from truth. In contrast, religious discourse requires tashb\u012bh to communicate with the human imagination. Ibn \u02bfArab\u012b insists that true knowledge of God requires both tanz\u012bh and tashb\u012bh, affirming the necessity and limitation of all speech about the Divine.<\/p>\n

                \n
              1. Language of Piety and Spiritual Ascension<\/strong><\/li>\n<\/ol>\n

                Rituals such as prayer, fasting, and pilgrimage are viewed as efforts to detach from the material world and reach abstract consciousness. These acts reduce movement and worldly attachment, fostering a state of metaphysical stillness. In this process, language and imagination become essential\u2014tashb\u012bh is inevitable but must be restrained.<\/p>\n

                  \n
                1. Prophethood and the Role of the Prophet<\/strong><\/li>\n<\/ol>\n

                  Prophethood serves as a mediating language between abstract philosophical truth and the imagination of ordinary believers. The prophet translates transcendent realities into accessible symbols. Religion, in Ibn \u02bfArab\u012b\u2019s view, does not belong exclusively to intellectuals or common people\u2014it challenges and transforms both.<\/p>\n

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

                  The seminar demonstrates that the tanz\u012bh\u2013tashb\u012bh balance is not a technical distinction but a central existential tension in theology. Ibn \u02bfArab\u012b constructs religiosity within the paradox: \u201cWhatever you say, He is not that,\u201d and \u201cWhatever you say, He is that.\u201d Thus, the limits of religious language, the metaphysical dimension of worship, and the prophetic mission are all redefined within this inclusive metaphysical approach.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve […]<\/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-5500","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5500","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=5500"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5500\/revisions"}],"predecessor-version":[{"id":5501,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5500\/revisions\/5501"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}