{"id":5521,"date":"2025-05-13T16:24:42","date_gmt":"2025-05-13T13:24:42","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5521"},"modified":"2025-05-13T16:24:42","modified_gmt":"2025-05-13T13:24:42","slug":"ekrem-demirli-fususul-hikem-okumalari-30-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-30-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 30. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 30. 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 \u201cilah\u2013meluh\u201d, \u201chalik\u2013mahluk\u201d, \u201crezzak\u2013merzuk\u201d gibi kar\u015f\u0131l\u0131kl\u0131 kavramlar \u00fczerinden geli\u015ftirdi\u011fi Tanr\u0131\u2013insan ili\u015fkisini, varl\u0131k ve bilgi d\u00fczeylerinde nas\u0131l yap\u0131land\u0131rd\u0131\u011f\u0131n\u0131 derinlemesine incelemektedir. Seminerin temel amac\u0131, Tanr\u0131\u2019n\u0131n bilinebilirli\u011fini yaln\u0131zca insandaki tecelli ve benlik idraki \u00fczerinden m\u00fcmk\u00fcn g\u00f6ren bir perspektifi tan\u0131tmakt\u0131r. Bu ba\u011flamda, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin vahdet-i v\u00fccud d\u00fc\u015f\u00fcncesi \u00e7er\u00e7evesinde \u201ckendini bilen Rabbini bilir\u201d prensibi yeni bir metafizik yap\u0131 olarak ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. \u0130lah\u2013Meluh \u0130li\u015fkisi ve Ontolojik G\u00f6relilik<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee, ilahi isimlerin ancak onlar\u0131n mazhar\u0131 olan insan ve varl\u0131kla birlikte d\u00fc\u015f\u00fcn\u00fclebilece\u011fini savunur. Tanr\u0131\u2019ya “ilah” denebilmesi i\u00e7in \u201cmeluh\u201dun, yani O\u2019na nispet edilen insan\u0131n varl\u0131\u011f\u0131 gereklidir. Bu, Tanr\u0131\u2019n\u0131n bilinirli\u011fini insandaki tecelliyle m\u00fcmk\u00fcn k\u0131lan g\u00f6rece (izaf\u00ee) bir varl\u0131k ili\u015fkisini ortaya koyar.<\/p>\n

      \n
    1. Esma\u2013Mef\u2019ul Ba\u011flant\u0131s\u0131: Bilgi ve Varl\u0131k D\u00fczlemi<\/strong><\/li>\n<\/ol>\n

      Seminer, her ilahi ismin insanda bir mef\u2019ul kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011funu g\u00f6sterir: Rezzak\u2013Merzuk, Al\u00eem\u2013Mal\u00fbm gibi. Bu kar\u015f\u0131l\u0131kl\u0131l\u0131k epistemolojik bir model sunar: \u0130nsan kendi \u201cmerzuk\u201dlu\u011funu tan\u0131yarak Tanr\u0131\u2019n\u0131n \u201cRezzak\u201d olu\u015funu kavrar. B\u00f6ylece bilgi, do\u011frudan varolu\u015fsal deneyim \u00fczerinden Tanr\u0131\u2019ya ula\u015f\u0131r.<\/p>\n

        \n
      1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Gaz\u00e2l\u00ee ve Felsefeye Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

        Gaz\u00e2l\u00ee’nin aleme bakmaks\u0131z\u0131n Tanr\u0131\u2019n\u0131n bilinebilece\u011fi fikrine kar\u015f\u0131 \u00e7\u0131kan \u0130bn\u00fc\u2019l-Arab\u00ee, Tanr\u0131\u2019n\u0131n ancak insan ve alemdeki tecellileriyle tan\u0131nabilece\u011fini savunur. Bu ba\u011flamda, filozoflar\u0131n ve kelamc\u0131lar\u0131n Tanr\u0131 tasavvuru soyut kal\u0131rken, tasavvuf\u00ee yakla\u015f\u0131m daha sahici bir metafizik sunar.<\/p>\n

          \n
        1. Seyr ilallah ve Seyr fillah Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130nsan\u0131n Tanr\u0131\u2019y\u0131 bilmesi iki a\u015famada ger\u00e7ekle\u015fir: \u0130lki, insan\u0131n kendi halinden Tanr\u0131\u2019y\u0131 tan\u0131mas\u0131 (seyr ilallah); ikincisi ise Tanr\u0131\u2019daki bilgiyle kendini tan\u0131mas\u0131d\u0131r (seyr fillah). Bu \u00e7ift y\u00f6nl\u00fc tan\u0131ma, mutasavv\u0131f\u0131n varl\u0131kla ili\u015fkisini d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n

            \n
          1. \u0130lahi \u0130simlerin Sonsuzlu\u011fu ve \u0130nsan\u2013Tanr\u0131 Paradoksu<\/strong><\/li>\n<\/ol>\n

            Varl\u0131kta tecelli eden her \u015fey Tanr\u0131\u2019n\u0131n bir ismini temsil eder. Bu nedenle isimler sonsuzdur. Bu d\u00fc\u015f\u00fcnce, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin panteizme yakla\u015fan y\u00f6n\u00fcn\u00fc g\u00f6sterir. \u201cTanr\u0131 beni yarat\u0131r, ben ise O\u2019na isim veririm\u201d ifadesiyle Tanr\u0131\u2013insan ili\u015fkisindeki \u00e7ift y\u00f6nl\u00fc ba\u011fl\u0131l\u0131k vurgulan\u0131r.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin ilahi isimler teorisini yaln\u0131zca metafizik de\u011fil, epistemolojik ve ahlaki bir yap\u0131 olarak da temellendirir. \u0130nsan\u0131n Tanr\u0131\u2019daki yeri, ontolojik ba\u011f\u0131ml\u0131l\u0131ktan \u00e7ok, Tanr\u0131\u2019n\u0131n bilinirli\u011fini m\u00fcmk\u00fcn k\u0131lan asli bir pozisyon olarak tan\u0131mlan\u0131r. B\u00f6ylece tasavvufun sundu\u011fu Tanr\u0131\u2013insan ili\u015fkisi, kelam ve felsefenin \u00f6tesinde bir derinli\u011fe ula\u015f\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar explores how Ibn al-\u02bfArab\u012b constructs the relationship between God and human through paired concepts such as il\u0101h\u2013mal\u016bh (God\u2013the one worshipping), Kh\u0101liq\u2013makhl\u016bq (Creator\u2013created), and Razz\u0101q\u2013marz\u016bq (Provider\u2013provided). It aims to show that God is only knowable through His manifestations in the human being, and thus establishes a metaphysical framework grounded in the Sufi principle: \u201cHe who knows himself knows his Lord.\u201d<\/p>\n

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

              \n
            1. The Il\u0101h\u2013Mal\u016bh Relation and Ontological Relativity<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b argues that divine names are only meaningful in relation to their worldly counterparts. For example, God is \u201cil\u0101h\u201d only insofar as there exists one who worships (mal\u016bh). This establishes a relational (relative) ontology where divine knowability depends on human manifestation.<\/p>\n

                \n
              1. The Link Between Names and Objects: Knowledge and Being<\/strong><\/li>\n<\/ol>\n

                Each divine name corresponds to a passive reality in the human realm: Razz\u0101q\u2013marz\u016bq, \u02bfAl\u012bm\u2013ma\u02bfl\u016bm, etc. This reciprocity offers an epistemological model: by realizing oneself as \u201cprovided,\u201d one grasps God as \u201cProvider.\u201d Knowledge of God thus arises from existential experience.<\/p>\n

                  \n
                1. Critique of al-Ghaz\u0101l\u012b and Philosophers<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b criticizes al-Ghaz\u0101l\u012b\u2019s claim that God can be known independently of the world. Instead, he insists that God is only known through His manifestations in creation. While theologians and philosophers offer abstract conceptions of God, Sufism presents a more intimate metaphysical approach.<\/p>\n

                    \n
                  1. The Journey to and within God: Seyr il\u0101-ll\u0101h and Seyr fi-ll\u0101h<\/strong><\/li>\n<\/ol>\n

                    Knowing God involves two stages: first, recognizing God through the self (seyr il\u0101-ll\u0101h), and second, understanding the self through God\u2019s knowledge (seyr fi-ll\u0101h). This dual journey transforms the mystic\u2019s relation to being.<\/p>\n

                      \n
                    1. Infinity of Divine Names and the God\u2013Human Paradox<\/strong><\/li>\n<\/ol>\n

                      Every manifestation in existence reflects one of God\u2019s names, thus the names are infinite. This suggests a pantheistic tendency. The idea that \u201cGod creates me, and I name Him\u201d reveals the mutual dependency in the God\u2013human dynamic.<\/p>\n

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

                      This seminar presents Ibn al-\u02bfArab\u012b\u2019s theory of divine names not only as a metaphysical construct but as an epistemological and ethical framework. The human being is not merely dependent on God ontologically but holds a primary role in God\u2019s knowability. Thus, the Sufi conception of the God\u2013human relation reaches beyond theology and philosophy, offering a deeper spiritual understanding.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 30. 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-5521","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5521","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=5521"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5521\/revisions"}],"predecessor-version":[{"id":5522,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5521\/revisions\/5522"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5521"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}