{"id":5510,"date":"2025-05-13T16:20:00","date_gmt":"2025-05-13T13:20:00","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5510"},"modified":"2025-05-13T16:20:00","modified_gmt":"2025-05-13T13:20:00","slug":"ekrem-demirli-fususul-hikem-okumalari-26-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-26-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 26. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130dr\u00ees fasl\u0131 ekseninde “y\u00fckseklik” kavram\u0131 \u00fczerinden Tanr\u0131\u2019n\u0131n mek\u00e2nsall\u0131kla ili\u015fkisinin nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ve bunun Selef\u00ee d\u00fc\u015f\u00fcnceden \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye uzanan yelpazede ne t\u00fcr yorumlara konu oldu\u011funu tart\u0131\u015fmaktad\u0131r. Tanr\u0131\u2019n\u0131n mek\u00e2ndan m\u00fcnezzeh olu\u015fu, \u201cil\u00e2h\u00ee me\u015fr\u00fb\u201d ve \u201cil\u00e2h\u00ee mutakat\u201d kavramlar\u0131yla birlikte yeniden d\u00fc\u015f\u00fcn\u00fclerek metafizik, dilsel ve kozmolojik d\u00fczlemlerde de\u011ferlendirilir.<\/p>\n

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

    \n
  1. Y\u00fckseklik Kavram\u0131n\u0131n Teolojik ve Dilsel Yorumu<\/strong><\/li>\n<\/ol>\n

    Y\u00fcksekli\u011fin de\u011ferle ili\u015fkisi, Selef\u00eelerin Tanr\u0131\u2019y\u0131 \u2018yukar\u0131da\u2019 konumland\u0131rmalar\u0131yla a\u00e7\u0131klan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, \u201ced\u2018\u00fb il\u00e2 Allah\u201d c\u00fcmlesini Tanr\u0131\u2019y\u0131 belli bir mek\u00e2na \u00e7a\u011f\u0131rma olarak yorumlayarak bu ifadenin bir \u201cmekr\u201d yani tuzak olabilece\u011fini belirtir. Bu, teolojik bir ba\u015flang\u0131\u00e7 c\u00fcmlesidir ama nihai hakikati temsil etmez.<\/p>\n

      \n
    1. \u0130l\u00e2h\u00ee Me\u015fr\u00fb ve Mutakat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      Din\u00ee hayat\u0131n ba\u015flang\u0131c\u0131, Tanr\u0131\u2019n\u0131n bir mek\u00e2nda olmad\u0131\u011f\u0131 (selb\u00ee) anlay\u0131\u015f\u0131yla ba\u015flar. Zamanla bu anlay\u0131\u015f “her yerde haz\u0131r ve naz\u0131r” olan Tanr\u0131 tasavvuruna d\u00f6n\u00fc\u015f\u00fcr. Bu s\u00fcre\u00e7te \u201cil\u00e2h\u00ee me\u015fr\u00fb\u201dnun s\u0131n\u0131rlar\u0131 ve \u201cil\u00e2h\u00ee mutakat\u201d\u0131n evrenselli\u011fi tart\u0131\u015f\u0131l\u0131r.<\/p>\n

        \n
      1. G\u00f6ky\u00fcz\u00fc Telakkisinin D\u00f6n\u00fc\u015f\u00fcm\u00fc ve Modern Zihin<\/strong><\/li>\n<\/ol>\n

        Klasik felsefe ve tasavvufun g\u00f6ky\u00fcz\u00fcne atfetti\u011fi kutsall\u0131\u011f\u0131n modern bilimsel bak\u0131\u015fla nas\u0131l d\u00f6n\u00fc\u015f\u00fcme u\u011frad\u0131\u011f\u0131 ele al\u0131n\u0131r. Art\u0131k g\u00f6ky\u00fcz\u00fc, metafizik de\u011fil fiziksel bir mek\u00e2nd\u0131r.<\/p>\n

          \n
        1. Putperestli\u011fin V\u00fcc\u00fbd\u00ee Ger\u00e7ekli\u011fi<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re putperestli\u011fin psikolojik de\u011fil varl\u0131ksal (v\u00fcc\u00fbd\u00ee) bir etkisi vard\u0131r. \u0130nsanlar bir \u015feye inand\u0131\u011f\u0131nda, Tanr\u0131 o mek\u00e2na icabet eder. Bu, ul\u00fbhiyetin “m\u00fcnfail” y\u00f6n\u00fcn\u00fc g\u00f6sterir.<\/p>\n

            \n
          1. Cel\u00e2l\u2013Cem\u00e2l Ayr\u0131m\u0131 ve Tanr\u0131\u2019ya Y\u00f6neli\u015f<\/strong><\/li>\n<\/ol>\n

            Cel\u00e2l isimleri Tanr\u0131\u2019n\u0131n ula\u015f\u0131lmazl\u0131\u011f\u0131n\u0131, cem\u00e2l isimleri ise y\u00f6nelilebilirli\u011fini ifade eder. Tanr\u0131\u2019n\u0131n kullar\u0131na tecell\u00eesi, bu isimler \u00fczerinden Arif\u2019in \u00fcrkmesi veya y\u00f6nelmesiyle sonu\u00e7lan\u0131r.<\/p>\n

              \n
            1. N\u00fcb\u00fcvvetin Kapsay\u0131c\u0131l\u0131\u011f\u0131 ve Di\u011fer Maneviyatlar\u0131n Neshi<\/strong><\/li>\n<\/ol>\n

              N\u00fcb\u00fcvvet, sadece \u015feriatlar\u0131 de\u011fil, Tanr\u0131\u2019ya ula\u015fman\u0131n b\u00fct\u00fcn alternatif yollar\u0131n\u0131 da ortadan kald\u0131rm\u0131\u015ft\u0131r. Art\u0131k \u201cet-truk ilallah\u201d gibi yakla\u015f\u0131mlar ge\u00e7ersizdir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re din yaln\u0131zca kurumsal gelenekleri de\u011fil, s\u00fcbjektif maneviyatlar\u0131 da neshetmi\u015ftir.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Tanr\u0131 tasavvurunu klasik din\u00ee anlay\u0131\u015flardan ay\u0131rarak \u00e7ok katmanl\u0131 bir metafizik yap\u0131 ortaya koyar. Y\u00fckseklik, mek\u00e2n, isimler ve y\u00f6neli\u015f ili\u015fkisi, hem dilsel hem de varl\u0131ksal d\u00fczeyde yeniden yorumlan\u0131r.<\/p>\n

               <\/p>\n

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

              This seminar, centered on the chapter of Idr\u012bs, explores the concept of \u201cheight\u201d and how God\u2019s relationship to spatiality has been interpreted across theological traditions\u2014from Salaf\u012b literalism to Ibn al-\u02bfArab\u012b\u2019s metaphysics. The discussion engages with terms such as \u201cdivine legitimacy\u201d (il\u0101h\u012b mashr\u016b\u02bf) and \u201cdivine destination\u201d (il\u0101h\u012b mutaqat) to assess the linguistic, metaphysical, and cosmological dimensions of how God is conceived in relation to space.<\/p>\n

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

                \n
              1. Theological and Linguistic Interpretation of Height<\/strong><\/li>\n<\/ol>\n

                Salaf\u012b theology links divine majesty with spatial elevation. Ibn al-\u02bfArab\u012b reinterprets phrases like \u201cI call unto God\u201d (ad\u02bf\u016b il\u0101 All\u0101h) not as spatial localization but as a rhetorical device\u2014possibly even a divine test (makr). Such language introduces the journey but does not represent ultimate truth.<\/p>\n

                  \n
                1. Distinction Between Divine Legitimacy and Divine Destination<\/strong><\/li>\n<\/ol>\n

                  Religious consciousness begins by denying spatial attribution to God (apophatic theology), but eventually evolves into a view where God is \u201cpresent everywhere.\u201d This transition reflects the move from mashr\u016b\u02bf (religiously sanctioned) to mutaqat (cosmically pervasive) conceptions of divinity.<\/p>\n

                    \n
                  1. Transformation of the Notion of Sky in the Modern Mind<\/strong><\/li>\n<\/ol>\n

                    Whereas traditional philosophy and Sufism saw the sky as sacred, modern science has stripped it of metaphysical meaning, reducing it to a physical construct. This epistemological shift has profound implications for spiritual cosmology.<\/p>\n

                      \n
                    1. Idolatry as Ontological, Not Just Psychological<\/strong><\/li>\n<\/ol>\n

                      According to Ibn al-\u02bfArab\u012b, idolatry has a real ontological impact. When people believe in something as divine, God responds to that belief. This reflects the passive (munfa\u02bfil) dimension of divinity in human experience.<\/p>\n

                        \n
                      1. Jal\u0101l\u2013Jam\u0101l Distinction and Turning Toward God<\/strong><\/li>\n<\/ol>\n

                        Names of jal\u0101l (majesty) make God appear distant, while jam\u0101l (beauty) make Him approachable. God\u2019s manifestations through these names lead the knower (\u02bf\u0101rif) to either draw near or withdraw in awe.<\/p>\n

                          \n
                        1. Comprehensiveness of Prophethood and Abrogation of All Spiritual Alternatives<\/strong><\/li>\n<\/ol>\n

                          Prophethood abrogates not only past religious laws but also all alternative spiritual paths. The phrase \u201cet-truq il\u0101 All\u0101h\u201d (the ways to God) is rendered obsolete. For Ibn al-\u02bfArab\u012b, religion nullifies both institutional and individual spiritual claims outside prophecy.<\/p>\n

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

                          This seminar presents Ibn al-\u02bfArab\u012b\u2019s multilayered metaphysical theology, diverging sharply from classical theological notions. Height, spatiality, divine names, and spiritual orientation are reinterpreted both linguistically and ontologically, offering a radically restructured understanding of God\u2019s relationship with creation.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 26. 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-5510","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5510","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=5510"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5510\/revisions"}],"predecessor-version":[{"id":5511,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5510\/revisions\/5511"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5510"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}