{"id":5513,"date":"2025-05-13T16:21:38","date_gmt":"2025-05-13T13:21:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5513"},"modified":"2025-05-13T16:21:38","modified_gmt":"2025-05-13T13:21:38","slug":"ekrem-demirli-fususul-hikem-okumalari-27-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-27-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 27. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 27. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde Tanr\u0131\u2019n\u0131n \u201c\u00fcst\u00fcnl\u00fc\u011f\u00fc\u201d kavram\u0131n\u0131, ilahi isimlerin mahiyetiyle birlikte metafizik, kelam ve tasavvuf d\u00fczeylerinde tart\u0131\u015fmay\u0131 ama\u00e7lar. Tanr\u0131 hakk\u0131nda konu\u015fman\u0131n s\u0131n\u0131rlar\u0131, selb\u00ee ve ispat\u00ee dil ayr\u0131m\u0131 \u00e7er\u00e7evesinde de\u011ferlendirilirken; Tanr\u0131\u2013insan ili\u015fkisi, Esm\u00e2-i H\u00fcsn\u00e2\u2019n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 ve anlam\u0131, ayn\u0131 sabite teorisi ve tasavvufun nazar-taakkul ili\u015fkisiyle birlikte ele al\u0131nmaktad\u0131r.<\/p>\n

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

    \n
  1. Tanr\u0131 Hakk\u0131nda Konu\u015fman\u0131n Epistemolojik S\u0131n\u0131rlar\u0131:<\/strong><\/li>\n<\/ol>\n

    Metafizik d\u00fc\u015f\u00fcnce Tanr\u0131 hakk\u0131nda yaln\u0131zca selb\u00ee (olumsuzlay\u0131c\u0131) dilin kullan\u0131labilece\u011fini \u00f6ne s\u00fcrerken, \u0130bn\u00fc\u2019l-Arab\u00ee bunun \u00f6tesine ge\u00e7erek ispat\u00ee (olumlay\u0131c\u0131) ifadelerin de m\u00fcmk\u00fcnl\u00fc\u011f\u00fcn\u00fc sorgular. Bu ba\u011flamda, kelamc\u0131lar\u0131n ve filozoflar\u0131n Tanr\u0131 tasavvuru \u0130bn\u00fc\u2019l-Arab\u00ee’nin \u00f6rt\u00fck ele\u015ftirisinin hedefidir.<\/p>\n

      \n
    1. \u0130lahi \u0130simlerin Ortaya \u00c7\u0131k\u0131\u015f\u0131 ve Ontolojik Stat\u00fcs\u00fc:<\/strong><\/li>\n<\/ol>\n

      Tanr\u0131\u2019n\u0131n \u201cel-Ali\u201d ismi \u00fczerinden ilahi isimlerin kayna\u011f\u0131 ve k\u0131dem\u2013hud\u00fbs problemi tart\u0131\u015f\u0131l\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re esmalar, hadisin (sonradan yarat\u0131lm\u0131\u015flar\u0131n) kadimdeki tesiriyle do\u011far. Bu anlay\u0131\u015f, kelam\u0131n geleneksel tefv\u00eezci yakla\u015f\u0131m\u0131na kar\u015f\u0131l\u0131k, ontolojik bir kar\u015f\u0131l\u0131kl\u0131l\u0131k i\u00e7erir.<\/p>\n

        \n
      1. Ayn\u0131 Sabite Teorisi ve Varl\u0131k Problemi:<\/strong><\/li>\n<\/ol>\n

        Ayn\u0131 sabite (sabit \u00f6zler) fikri Tanr\u0131\u2013varl\u0131k ili\u015fkisini temellendirmek i\u00e7in merkezi bir rol oynar. Bu \u00f6zler harici varl\u0131k kokusu almad\u0131klar\u0131 i\u00e7in Tanr\u0131\u2019ya g\u00f6reli de\u011fil, kendiliklerinden ili\u015fkilidir. Bu d\u00fc\u015f\u00fcnce metafizikte birlik\u2013\u00e7okluk ve k\u0131dem\u2013hud\u00fbs sorunlar\u0131na cevap arar.<\/p>\n

          \n
        1. Nazariy\u00e2t ve Taakkul Aras\u0131ndaki Fark ve Tasavvufun Ciddiyeti:<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de marifet yolunun nazar\u00ee istidlal de\u011fil, tecerr\u00fct ve taakkul (salt akl\u00ee idrak) oldu\u011fu vurgulan\u0131r. Tasavvufun bu ba\u011flamda yaln\u0131zca ahlaki bir d\u00f6n\u00fc\u015f\u00fcm de\u011fil, ayn\u0131 zamanda hakikati idrak etmeye y\u00f6nelik entelekt\u00fcel bir s\u00fcre\u00e7 oldu\u011fu belirtilir.<\/p>\n

            \n
          1. \u0130bn\u00fc\u2019l-Arab\u00ee ile Tasavvuf Gelene\u011fi Aras\u0131ndaki Kopukluk:<\/strong><\/li>\n<\/ol>\n

            Erken d\u00f6nem sufilerde nat\u0131k nefs (akleden nefis) teorisinin izleri bulunsa da, sistematik bir yap\u0131dan yoksunluk vurgulan\u0131r. Tasavvuf\u2013taakkul ili\u015fkisi tam kurulamam\u0131\u015ft\u0131r; bu, tasavvufun d\u00fc\u015f\u00fcnsel derinli\u011finin sorgulanmas\u0131na yol a\u00e7ar.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Tanr\u0131\u2013insan ili\u015fkisine dair \u00f6zg\u00fcn bak\u0131\u015f\u0131n\u0131, klasik kelam ve felsefi d\u00fc\u015f\u00fcnceyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde sunar. \u0130lahi isimlerin kayna\u011f\u0131, varl\u0131k\u2013bilgi\u2013dil \u00fc\u00e7genindeki yeri ve ayn\u0131 sabite teorisi \u00fczerinden, tasavvufi metafizi\u011fin kavramsal g\u00fcc\u00fc ve s\u0131n\u0131rlar\u0131 belirginle\u015ftirilir.<\/p>\n

             <\/p>\n

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

            This seminar examines Ibn al-\u02bfArab\u012b\u2019s concept of divine \u201csupremacy\u201d (\u02bfuluw) through metaphysical, theological, and Sufi perspectives. It addresses the limits of speaking about God using either apophatic (negative) or cataphatic (affirmative) language, while also exploring the emergence and ontological status of divine names, the theory of fixed entities (a\u02bfy\u0101n th\u0101bita), and the role of intellectual intuition (ta\u02bfaqqul) in Sufism.<\/p>\n

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

              \n
            1. Epistemological Limits of Speaking about God<\/strong><\/li>\n<\/ol>\n

              While metaphysics claims that only apophatic language is appropriate for God, Ibn al-\u02bfArab\u012b challenges this by investigating the validity of affirmative descriptions. His critique targets both theologians and philosophers who attempt to define God through rational constructs.<\/p>\n

                \n
              1. Origin and Ontology of Divine Names<\/strong><\/li>\n<\/ol>\n

                Using the name al-\u02bfAl\u012b (The Most High) as an example, the seminar explores how divine names emerge in Ibn al-\u02bfArab\u012b\u2019s thought. Names are not eternally fixed but arise from the relation between the divine and the created. This view contrasts sharply with the traditional theological position of absolute tanz\u012bh (non-resemblance).<\/p>\n

                  \n
                1. Theory of Fixed Entities and the Problem of Being<\/strong><\/li>\n<\/ol>\n

                  The concept of a\u02bfy\u0101n th\u0101bita (immutable archetypes) plays a central role in defining the God\u2013world relationship. These entities exist without external actuality, meaning they are not contingent upon God\u2019s volition but are intrinsically intelligible. This theory addresses issues of unity\u2013multiplicity and eternity\u2013temporality in metaphysics.<\/p>\n

                    \n
                  1. Distinction Between Rational Inference and Intellectual Intuition<\/strong><\/li>\n<\/ol>\n

                    Ibn al-\u02bfArab\u012b emphasizes that true gnosis (ma\u02bfrifa) comes not from discursive reasoning but from spiritual detachment and pure intellectual insight (ta\u02bfaqqul). Thus, Sufism is not merely a path of moral transformation, but also a rigorous intellectual journey.<\/p>\n

                      \n
                    1. Disconnection Between Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong> and Early Sufism<\/strong><\/li>\n<\/ol>\n

                      Though traces of the concept of the rational soul exist in early Sufism, Demirli notes the lack of a systematic framework. The failure to fully develop the relation between Sufism and intellectual intuition reveals a philosophical gap in the early mystical tradition.<\/p>\n

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

                      This seminar presents Ibn al-\u02bfArab\u012b\u2019s unique view on the God\u2013human relationship, contrasting it with classical theology and philosophy. Through divine names, the fixed entities theory, and metaphysical language, the conceptual depth and limitations of Sufi metaphysics are critically analyzed.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 27. 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-5513","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5513","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=5513"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5513\/revisions"}],"predecessor-version":[{"id":5514,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5513\/revisions\/5514"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5513"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}