{"id":5502,"date":"2025-05-13T16:13:51","date_gmt":"2025-05-13T13:13:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5502"},"modified":"2025-05-13T16:13:51","modified_gmt":"2025-05-13T13:13:51","slug":"ekrem-demirli-fususul-hikem-okumalari-22-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-22-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 22. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 22. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu derste Ekrem Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbsu\u2019l-Hikem adl\u0131 eserinde ge\u00e7en Nuh fasl\u0131 \u00fczerinden tenzih-te\u015fbih, ak\u0131l-hayal, felsefe-din ve kelam-tasavvuf ili\u015fkilerini tart\u0131\u015f\u0131r. Nuh peygamberin soyutlay\u0131c\u0131 (tenzih\u00e7i) Tanr\u0131 anlay\u0131\u015f\u0131yla halk\u0131n te\u015fbih\u00e7i (benzetmeci) alg\u0131s\u0131 aras\u0131ndaki gerilim, felsefe-din tart\u0131\u015fmas\u0131n\u0131n peygamberlik \u00fczerinden nas\u0131l i\u00e7e aktar\u0131ld\u0131\u011f\u0131yla birlikte ele al\u0131n\u0131r. Bu ba\u011flamda \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin kelam ele\u015ftirisi merkeze al\u0131narak dil, anlam ve tevil meseleleri \u00fczerinden g\u00fc\u00e7l\u00fc bir sistematik de\u011ferlendirme yap\u0131l\u0131r.<\/p>\n

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

    \n
  1. Tenzih ve te\u015fbih gerilimi \u2013 Nuh k\u0131ssas\u0131 \u00f6zelinde:<\/strong><\/li>\n<\/ol>\n

    Nuh peygamber, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin perspektifinde tenzih\u00e7i Tanr\u0131 anlay\u0131\u015f\u0131n\u0131 temsil ederken, halk te\u015fbih\u00e7i bir alg\u0131ya sahiptir. Bu ayr\u0131m ak\u0131l (filozof, nebi) ve hayal g\u00fcc\u00fc (avam) aras\u0131nda bir kar\u015f\u0131tl\u0131k olarak sunulur. Felsefe ile din aras\u0131ndaki klasik tart\u0131\u015fman\u0131n peygamberlik ve halk ili\u015fkisine terc\u00fcme edilmesiyle yeni bir gerilim alan\u0131 ortaya konur.<\/p>\n

      \n
    1. Kelam ele\u015ftirisi ve tutars\u0131zl\u0131k iddias\u0131:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re kelamc\u0131lar hem \u015feriat\u0131 kabul edip hem de Tanr\u0131\u2019ya dair te\u015fbih i\u00e7eren ifadeleri evrensel tevillerle soyutlamaya \u00e7al\u0131\u015farak tutars\u0131z davran\u0131rlar. Bu durum, ayetlerin bir k\u0131sm\u0131na inan\u0131p di\u011fer k\u0131sm\u0131n\u0131 reddetmeye benzetilir. Filozofun tutars\u0131zl\u0131\u011f\u0131 yoktur; \u00e7\u00fcnk\u00fc zaten \u015feriat\u0131 reddeder. Ancak kelamc\u0131 tevili genelle\u015ftirerek hakikati ink\u00e2r etmi\u015f olur.<\/p>\n

        \n
      1. Zahirin korunmas\u0131 ve bat\u0131n\u00eeli\u011fin s\u0131n\u0131rlar\u0131:<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde kelimenin s\u00f6zl\u00fck anlam\u0131 ilk anlam olarak sabitlenmelidir. Bat\u0131n\u00ee yorumlar bu zahir anlam\u0131n \u00fczerine bina edilebilir, ama onu iptal edemez. Aksi takdirde dil anlams\u0131zla\u015f\u0131r ve \u015e\u00e2ri\u2019 olan Tanr\u0131\u2019n\u0131n maksad\u0131 anla\u015f\u0131lmaz h\u00e2le gelir. Bu yakla\u015f\u0131m, hem f\u0131k\u0131h merkezli kelam gelene\u011fine hem de a\u015f\u0131r\u0131 bat\u0131n\u00ee ak\u0131mlara y\u00f6neltilmi\u015f \u00e7ift y\u00f6nl\u00fc bir ele\u015ftiridir.<\/p>\n

          \n
        1. Vahyin dili ve s\u0131radan insan:<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Kur\u2019an dili s\u0131radan insan\u0131n anlayaca\u011f\u0131 \u015fekilde \u015fekillenmi\u015ftir. Bu y\u00fczden ilk anlamlar hakikidir ve Nuh\u2019un gemisi \u00f6rne\u011finde oldu\u011fu gibi tarihsel ger\u00e7ekli\u011fi ink\u00e2r etmeden derin yorumlara gidilebilir. Se\u00e7kinler lafz\u0131n alt\u0131nda katmanl\u0131 anlamlara ula\u015fabilir, ama bu anlamlar ilk anlam\u0131 ge\u00e7ersiz k\u0131lmaz.<\/p>\n

            \n
          1. Cev\u00e2mi\u00fc\u2019l-kelim ve \u00e7ok-anlaml\u0131l\u0131k:<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee, baz\u0131 kelimelerin b\u00fct\u00fcn anlamlar\u0131 kapsayan (cev\u00e2mi\u00fc\u2019l-kelim) s\u00f6zler oldu\u011funu, bu \u00e7ok-anlaml\u0131l\u0131\u011f\u0131n da ancak zahir anlamla birlikte m\u00fcmk\u00fcn olabilece\u011fini belirtir. B\u00f6ylece anlam \u00e7o\u011fullu\u011fu bir derinlik kazan\u0131r; aksi h\u00e2lde yorum keyfili\u011fe d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

              \n
            1. Tanr\u0131, insan ve \u00e2lemde paradoks:<\/strong><\/li>\n<\/ol>\n

              Son b\u00f6l\u00fcmde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Tanr\u0131, insan ve \u00e2lem i\u00e7in kurdu\u011fu paradoksal ontoloji tart\u0131\u015f\u0131l\u0131r. Tanr\u0131 hem g\u00f6r\u00fcn\u00fcr hem g\u00f6r\u00fcnmez, hem bilinir hem bilinemezdir. Bu z\u0131tl\u0131k, anlam\u0131 sabitlemeye \u00e7al\u0131\u015fan her t\u00fcr kelam\u00ee veya bat\u0131n\u00ee yorumu yetersiz k\u0131lar.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00f6zellikle kelam gelene\u011fine y\u00f6neltti\u011fi tutars\u0131zl\u0131k ele\u015ftirisini Nuh peygamberin k\u0131ssas\u0131 \u00fczerinden derinle\u015ftirmekte ve din\u00ee dilin yorumunda zahirin vazge\u00e7ilmezli\u011fini vurgulamaktad\u0131r. Tenzih ve te\u015fbih, ak\u0131l ve hayal, zahir ve bat\u0131n gibi ikiliklerin dengesi \u00fczerinden geli\u015ftirilen bu yorum, tasavvufun kelamla olan \u00e7at\u0131\u015fmas\u0131n\u0131 belirginle\u015ftirirken, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00f6zg\u00fcn hermen\u00f6tik sistemini de ortaya koyar.<\/p>\n

               <\/p>\n

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

              In this session, Ekrem Demirli examines the chapter of Noah from Ibn al-\u02bfArab\u012b\u2019s Fus\u00fbsu\u2019l-Hikem to explore tensions in the relationship between tanz\u012bh (transcendence) and tashb\u012bh (immanence), reason and imagination, philosophy and religion, and kal\u0101m and Sufism. The discussion centers on the contrast between Prophet Noah\u2019s transcendental view of God and the people’s anthropomorphic perception, offering an interpretive lens on the prophet\u2013community relationship and its implications for theological discourse. Ibn al-\u02bfArab\u012b\u2019s critique of kal\u0101m is foregrounded, leading to a systematic reflection on language, meaning, and interpretation.<\/p>\n

              Main Themes and Headings:<\/strong><\/p>\n

                \n
              1. Tension Between Tanz\u012bh and Tashb\u012bh \u2013 Through the Story of Noah:<\/strong><\/li>\n<\/ol>\n

                Noah represents a rational, transcendental image of God, while the people represent an imaginative, anthropomorphic view. This duality reflects the classic tension between philosophy and religion, reinterpreted through the relationship between prophets and common people.<\/p>\n

                  \n
                1. Critique of Kal\u0101m and Accusation of Inconsistency:<\/strong><\/li>\n<\/ol>\n

                  According to Ibn al-\u02bfArab\u012b, theologians behave inconsistently by both affirming the shar\u012b\u02bfah and interpreting anthropomorphic verses in abstract, universal terms. Unlike philosophers who reject revelation entirely, theologians distort the divine message through excessive allegorical readings.<\/p>\n

                    \n
                  1. Preservation of the Literal and Limits of Esoteric Interpretation:<\/strong><\/li>\n<\/ol>\n

                    For Ibn al-\u02bfArab\u012b, the primary linguistic meaning must be preserved. Inner (b\u0101\u1e6din) interpretations may be built upon the apparent (\u1e93\u0101hir) meaning, but cannot negate it. Otherwise, language loses its function, and the divine intent becomes incomprehensible. This critique targets both excessive rationalism and esoteric schools.<\/p>\n

                      \n
                    1. Language of Revelation and the Common Folk:<\/strong><\/li>\n<\/ol>\n

                      The Qur\u2019an was revealed in a language accessible to ordinary people, thus literal meanings retain truth. Deeper meanings, like those in the Noah\u2019s ark story, must not dismiss the historicity of events. Elites may explore layered meanings, but these must coexist with the original wording.<\/p>\n

                        \n
                      1. Jaw\u0101mi<\/strong>\u02bf<\/strong> al-Kalim and Semantic Multiplicity:<\/strong><\/li>\n<\/ol>\n

                        Some words, for Ibn al-\u02bfArab\u012b, contain multiple valid meanings (jaw\u0101mi\u02bf al-kalim). True interpretive depth requires preserving the literal sense, without which interpretation becomes arbitrary and subjective.<\/p>\n

                          \n
                        1. Paradox in God, Man, and the Cosmos:<\/strong><\/li>\n<\/ol>\n

                          Ibn al-\u02bfArab\u012b ultimately presents an ontological paradox: God is both manifest and hidden, knowable and unknowable. Such a structure challenges both rationalist theology and unfounded esotericism, requiring a more nuanced metaphysical approach.<\/p>\n

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

                          This seminar elaborates Ibn al-\u02bfArab\u012b\u2019s critique of the kal\u0101m tradition through the story of Noah, emphasizing the indispensability of literal meaning in the interpretation of religious language. By balancing opposites like transcendence\/immanence and apparent\/hidden, Ibn al-\u02bfArab\u012b formulates a hermeneutical method that exposes the tensions between Sufism and mainstream theology.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 22. 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-5502","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5502","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=5502"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5502\/revisions"}],"predecessor-version":[{"id":5503,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5502\/revisions\/5503"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5502"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}