{"id":5517,"date":"2025-05-13T16:22:39","date_gmt":"2025-05-13T13:22:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5517"},"modified":"2025-05-13T16:22:39","modified_gmt":"2025-05-13T13:22:39","slug":"ekrem-demirli-fususul-hikem-okumalari-28-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-28-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 28. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 28. 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 metafizi\u011finde kavramlar\u0131n \u00e7ok anlaml\u0131l\u0131\u011f\u0131 ve isimlerin Tanr\u0131\u2019yla ili\u015fkisinin s\u0131n\u0131rlar\u0131 \u00fczerine yo\u011funla\u015f\u0131r. Fus\u00fbs\u2019un \u201cYa\u2019k\u016bb\u201d fasl\u0131ndan hareketle, Tanr\u0131\u2019n\u0131n \u201cen merhametli\u201d (rah\u00eem) olu\u015fu ve insan\u0131n bu isme mazhar olmas\u0131 tart\u0131\u015f\u0131l\u0131r. Konunun merkezinde, hakikatin yaln\u0131zca bilgisel de\u011fil, ayn\u0131 zamanda dilsel bir yap\u0131 i\u00e7inde nas\u0131l temsil edilece\u011fi yer al\u0131r. Ekrem Demirli, bu \u00e7er\u00e7evede yorum, anlam \u00e7o\u011fullu\u011fu ve mecaz\u0131n epistemolojik s\u0131n\u0131rlar\u0131n\u0131 ele al\u0131r.<\/p>\n

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

    \n
  1. \u0130simlerin Tanr\u0131\u2019ya Nispeti ve Dilsel Problem<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re isimler Tanr\u0131 hakk\u0131nda mecazi anlamda kullan\u0131l\u0131r. \u201cRah\u00eem\u201d gibi isimler, insandaki bir halden yola \u00e7\u0131karak Tanr\u0131\u2019ya nispet edilir. Bu mecaz\u00eelik, Tanr\u0131\u2019ya dair bilgimizin s\u0131n\u0131rlar\u0131n\u0131 da g\u00f6sterir.<\/p>\n

      \n
    1. Mecaz, Varl\u0131k ve Bilgi \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Bir ismin Tanr\u0131 i\u00e7in kullan\u0131labilmesi, o ismin insanda tezah\u00fcr etmi\u015f olmas\u0131 \u015fart\u0131na ba\u011fl\u0131d\u0131r. Mecaz, sadece anlam geni\u015fli\u011fi de\u011fil, varolu\u015fsal bir kar\u015f\u0131l\u0131\u011f\u0131 olan ili\u015fki t\u00fcr\u00fcd\u00fcr. B\u00f6ylece hakikate ula\u015fma, mecaz\u0131n varl\u0131k d\u00fczeyinde sahici olmas\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

        \n
      1. Dilsel Temsilde Sonsuzluk ve Anlam A\u00e7\u0131kl\u0131\u011f\u0131 Sorunu<\/strong><\/li>\n<\/ol>\n

        Tanr\u0131\u2019n\u0131n sonsuz merhameti gibi nitelikler, sonlu ve s\u0131n\u0131rl\u0131 dilsel ifadelerle temsil edilemez. Bu nedenle mecaz, anlam\u0131 a\u00e7arken ayn\u0131 zamanda s\u0131n\u0131rlar. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re hakikat, bir terimle de\u011fil ancak \u00e7oklu anlamla (cev\u00e2mi\u02bf\u00fc\u2019l-kelim) temsil edilebilir.<\/p>\n

          \n
        1. Kur\u2019an\u2019\u0131n Dilindeki Katmanl\u0131l\u0131k<\/strong><\/li>\n<\/ol>\n

          Kur\u2019an\u2019da yer alan ifadeler tek anlaml\u0131 de\u011fil, \u00e7ok katmanl\u0131d\u0131r. Bu katmanl\u0131l\u0131k, her anlam\u0131n ger\u00e7ek oldu\u011fu ama \u00fcst \u00fcste bindi\u011fi bir yap\u0131 kurar. Demirli\u2019ye g\u00f6re bu, kelam\u00ee yorumla de\u011fil, tasavvuf\u00ee bak\u0131\u015fla kavranabilir.<\/p>\n

            \n
          1. Yorumun Ontolojik Stat\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee, yorumun sadece dilsel de\u011fil, varl\u0131kla ili\u015fkili oldu\u011funu savunur. Hakikatin a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131, yorumlayan\u0131n varl\u0131k d\u00fczeyine g\u00f6re de\u011fi\u015fir. Bu, modern hermen\u00f6ti\u011fin \u00f6tesinde metafizik bir yorum teorisidir.<\/p>\n

              \n
            1. Ya\u2019k\u016bb\u2019un Merhameti ve Hakikatin \u00dcst\u00fcn\u00fc \u00d6rtme Meselesi<\/strong><\/li>\n<\/ol>\n

              Hz. Ya\u2019k\u016bb\u2019un Yusuf\u2019un \u00f6lmedi\u011fini bilmesine ra\u011fmen \u00fcz\u00fcnt\u00fc duymas\u0131, insan\u0131n bildi\u011fi hakikati ya\u015fant\u0131sal olarak idrak edemeyebilece\u011fini g\u00f6sterir. Bilgi ile varl\u0131k aras\u0131ndaki ayr\u0131m, buradaki ana felsef\u00ee gerilimdir.<\/p>\n

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

              Bu seminer, Tanr\u0131\u2019ya dair isimlerin nas\u0131l anlam kazand\u0131\u011f\u0131, mecaz\u0131n sadece bir edeb\u00ee ara\u00e7 de\u011fil, ontolojik bir hakikat oldu\u011fu fikrini \u00f6ne \u00e7\u0131kar\u0131r. Yorumun ve dilin metafizik anlamda yeniden d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini savunur. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin dil, bilgi ve varl\u0131k aras\u0131nda kurdu\u011fu \u00fc\u00e7l\u00fc ili\u015fki merkezdedir.<\/p>\n

               <\/p>\n

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

              This seminar focuses on the polysemy of concepts and the limitations of attributing names to God within Ibn al-\u02bfArab\u012b\u2019s metaphysics. Drawing on the chapter of Ya\u02bfq\u016bb (Jacob) from the Fus\u016bs, it examines God’s attribute of being “the Most Merciful” (rah\u012bm) and how this is manifested in human experience. At its core, the seminar addresses how truth can be represented not only epistemologically but also linguistically. Ekrem Demirli discusses interpretation, semantic multiplicity, and the ontological implications of metaphor.<\/p>\n

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

                \n
              1. Attributing Names to God and the Problem of Language<\/strong><\/li>\n<\/ol>\n

                According to Ibn al-\u02bfArab\u012b, names ascribed to God are metaphorical. Names like rah\u012bm are first experienced in the human realm and then attributed to God. This metaphorical nature reflects the epistemic limits of our knowledge about the divine.<\/p>\n

                  \n
                1. Metaphor, Being, and Knowledge<\/strong><\/li>\n<\/ol>\n

                  For a name to be validly used for God, it must have a manifestation in human existence. Metaphor is not just a literary device but a mode of being. Truth becomes accessible when metaphor corresponds to existential reality.<\/p>\n

                    \n
                  1. Infinity and the Limits of Linguistic Representation<\/strong><\/li>\n<\/ol>\n

                    Infinite attributes like divine mercy cannot be fully represented through finite human language. Thus, while metaphor expands meaning, it also limits it. Ibn al-\u02bfArab\u012b argues that truth cannot be encapsulated in a single term but only conveyed through jaw\u0101mi\u02bf al-kalim (words with multilayered meaning).<\/p>\n

                      \n
                    1. Layered Meaning in the Qur’anic Language<\/strong><\/li>\n<\/ol>\n

                      Qur’anic expressions are not univocal but possess multiple layers of meaning. Each layer is real, coexisting with others. According to Demirli, this layered structure is grasped through a Sufi, not a theological, lens.<\/p>\n

                        \n
                      1. Ontological Status of Interpretation<\/strong><\/li>\n<\/ol>\n

                        For Ibn al-\u02bfArab\u012b, interpretation is not merely linguistic but ontological. The manifestation of truth depends on the existential level of the interpreter. This forms a metaphysical theory of interpretation beyond modern hermeneutics.<\/p>\n

                          \n
                        1. Jacob\u2019s Mercy and Concealment of Truth<\/strong><\/li>\n<\/ol>\n

                          Jacob weeps despite knowing Joseph is alive, revealing that existential realization may lag behind intellectual knowledge. This highlights the tension between knowing and being.<\/p>\n

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

                          This seminar foregrounds the idea that divine names gain meaning through human manifestation and that metaphor is not merely rhetorical but ontological. It calls for a metaphysical rethinking of language and interpretation. At the heart lies Ibn al-\u02bfArab\u012b\u2019s triadic relationship between language, knowledge, and being.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 28. 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-5517","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5517","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=5517"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5517\/revisions"}],"predecessor-version":[{"id":5518,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5517\/revisions\/5518"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5517"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}