{"id":5574,"date":"2025-05-13T16:57:56","date_gmt":"2025-05-13T13:57:56","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5574"},"modified":"2025-05-13T16:57:56","modified_gmt":"2025-05-13T13:57:56","slug":"ekrem-demirli-fususul-hikem-okumalari-56-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-56-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 56. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 56. 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 Hz. \u0130sa \u00fczerinden kurdu\u011fu Tanr\u0131\u2013insan ili\u015fkisini, bilgi, \u015fahitlik, n\u00fcb\u00fcvvet, dua ve ilah\u00ee edilgenlik kavramlar\u0131 \u00e7er\u00e7evesinde derinlemesine analiz etmeyi ama\u00e7lar. Ekrem Demirli, Kur\u2019\u00e2n\u2019daki \u201cAllah Hz. \u0130sa\u2019ya soru sordu\u201d ifadesini merkeze alarak, Tanr\u0131\u2019n\u0131n bilmek istemesi, bilmesine ra\u011fmen sormas\u0131, kulun fiillerine dair ilah\u00ee soru ve cevap ili\u015fkisini paradoksal bir zemin \u00fczerinden tart\u0131\u015f\u0131r. S\u00fcnn\u00ee kelam\u0131n yan\u0131tlayamad\u0131\u011f\u0131 bu problemler, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201ccem-fark\u201d, \u201cfiil\u2013infial\u201d ve \u201ckulun diliyle konu\u015fan Tanr\u0131\u201d anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde yorumlan\u0131r.<\/p>\n

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

    \n
  1. Tanr\u0131\u2019n\u0131n Soru Sormas\u0131 ve Bilgi Paradoksu<\/strong><\/li>\n<\/ol>\n

    Kur\u2019an\u2019daki \u201cta ki bilelim\u201d ifadesi, Tanr\u0131\u2019n\u0131n her \u015feyi bilen olu\u015fuyla \u00e7eli\u015fir gibi g\u00f6r\u00fcnse de, \u0130bn\u00fc\u2019l-Arab\u00ee bunu \u201challer ve makamlar dili\u201dyle a\u00e7\u0131klayarak, bilgiye de\u011fil ili\u015fkiye dayal\u0131 bir ontolojik d\u00fczlem sunar.<\/p>\n

      \n
    1. Kelam ve Cem\u2013Fark \u00dczerinden Hz. \u0130sa\u2019n\u0131n Cevab\u0131<\/strong><\/li>\n<\/ol>\n

      Hz. \u0130sa\u2019n\u0131n \u201cS\u00fcbhaneke\u201d s\u00f6z\u00fc, fark g\u00f6z\u00fcyle Tanr\u0131\u2019y\u0131 tenzih etmesi, ard\u0131ndan \u201cben ancak emredileni s\u00f6yledim\u201d ifadesiyle cem g\u00f6z\u00fcyle birli\u011fi yeniden tesis etmesi, tasavvufi metafizi\u011fin diline \u00f6rnektir.<\/p>\n

        \n
      1. Tanr\u0131\u2019n\u0131n Dili Olarak Kul ve Emir Paradoksu<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, Tanr\u0131\u2019n\u0131n kulun dili, g\u00f6z\u00fc, kula\u011f\u0131 olmas\u0131 hadisini literal olarak yorumlar; b\u00f6ylece kulun s\u00f6yledi\u011fi her \u015feyin kayna\u011f\u0131 Tanr\u0131 olur. Bu, kulun Tanr\u0131\u2019ya emir vermesi ve duan\u0131n da bir t\u00fcr ilah\u00ee emir oldu\u011fu y\u00f6n\u00fcnde radikal yorumlara kap\u0131 aralar.<\/p>\n

          \n
        1. N\u00fcb\u00fcvvetin D\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc Etkisi: Genel \u0130badetten Hususi Yola<\/strong><\/li>\n<\/ol>\n

          Herkesin Allah\u2019a ibadet etti\u011fi varsay\u0131m\u0131, n\u00fcb\u00fcvvetle birlikte \u00f6zel bir \u015feriata ba\u011fl\u0131l\u0131kla daral\u0131r. B\u00f6ylece m\u00fc\u015frik\u2013m\u00fcmin ayr\u0131m\u0131 n\u00fcb\u00fcvvetin getirdi\u011fi fark sayesinde ortaya \u00e7\u0131kar. \u015eeriat, ayr\u0131\u015fmay\u0131 do\u011furan bir yoldur.<\/p>\n

            \n
          1. Dua, Gecikme ve \u0130lahi Cevap<\/strong><\/li>\n<\/ol>\n

            Duan\u0131n kabul\u00fcn\u00fcn gecikmesi, ilah\u00ee ilginin azald\u0131\u011f\u0131 de\u011fil, kulun sesinin sevilmesi olarak yorumlan\u0131r. Tanr\u0131 ile kul aras\u0131nda emir\u2013emredilen ili\u015fkisi tersine \u00e7evrilir; kul da Tanr\u0131\u2019ya buyurur ve bu buyruk, zamanla kabul edilir.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Tanr\u0131\u2013insan ili\u015fkisini bir \u201cge\u00e7i\u015flilik\u201d ilkesi \u00fczerine kurdu\u011funu g\u00f6sterir. Tanr\u0131 hem etkileyen hem de etkilenendir. Bu anlay\u0131\u015f, klasik kelam\u0131n a\u00e7\u0131klayamad\u0131\u011f\u0131 pek \u00e7ok meseleyi metafizik bir cem-fark diliyle yorumlama imk\u00e2n\u0131 sunar. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin en kritik d\u00fc\u015f\u00fcncelerinden biri olan \u201ckulun Tanr\u0131\u2019ya buyurmas\u0131\u201d kavram\u0131, bu seminerin merkez\u00ee problemati\u011fidir.<\/p>\n

             <\/p>\n

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

            This seminar delves into Ibn al-\u02bfArab\u012b\u2019s metaphysical view of the God\u2013human relationship, using the example of Jesus (\u02bf\u012as\u0101) as a framework. Focusing on concepts such as knowledge, witnessing, prophethood, supplication (du\u02bf\u0101\u02be), and divine receptivity, Ekrem Demirli investigates the Qur\u2019anic verse where God questions Jesus\u2014\u201cDid you tell people to take you and your mother as gods?\u201d\u2014to explore theological paradoxes about divine knowledge and human speech. These issues, unresolved by Sunni kal\u0101m, are addressed through Ibn al-\u02bfArab\u012b\u2019s notions of \u201cunion and distinction\u201d (jam\u02bf\u2013farq), divine agency, and the human as the speaking tongue of God.<\/p>\n

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

              \n
            1. Divine Questioning and the Knowledge Paradox<\/strong><\/li>\n<\/ol>\n

              The Qur\u2019anic expression \u201cso that We may know\u201d seems to contradict God\u2019s omniscience. Ibn al-\u02bfArab\u012b resolves this by interpreting it not as a need for knowledge, but as a relational expression based on states and stations (a\u1e25w\u0101l\u2013maq\u0101m\u0101t), redefining knowledge as existential engagement.<\/p>\n

                \n
              1. Jesus\u2019 Response Through the Language of Unity and Distinction<\/strong><\/li>\n<\/ol>\n

                Jesus\u2019 reply\u2014beginning with \u201cSub\u1e25\u0101naka\u201d (Glory be to You)\u2014indicates distinction (farq), separating God from any anthropomorphic claim. He then transitions to union (jam\u02bf) by affirming his limited role: \u201cI only conveyed what You commanded.\u201d This reflects the Sufi method of balancing transcendence with immanence.<\/p>\n

                  \n
                1. The Servant as God\u2019s Tongue and the Command Paradox<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b interprets the \u1e25ad\u012bth \u201cI become his hearing, sight\u2026\u201d literally, suggesting that the servant speaks with God\u2019s tongue. This leads to the radical idea that when a servant speaks, commands, or prays, it is God speaking\u2014thus allowing for the provocative notion that the servant can \u201ccommand\u201d God.<\/p>\n

                    \n
                  1. The Role of Prophethood in Differentiating Worship<\/strong><\/li>\n<\/ol>\n

                    Though all creation worships God in some form, prophethood introduces specificity through law (shar\u012b\u02bfa), dividing worship into correct and incorrect forms. This legal specificity distinguishes believer from idolator, transforming metaphysical devotion into structured religious practice.<\/p>\n

                      \n
                    1. Supplication, Delay, and Divine Response<\/strong><\/li>\n<\/ol>\n

                      A delay in answering prayer is not due to divine negligence, but is interpreted as God loving the voice of the supplicant. The relationship reverses\u2014God listens, and the servant commands. Du\u02bf\u0101\u02be becomes a space where human initiative enters divine causality.<\/p>\n

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

                      This seminar reveals Ibn al-\u02bfArab\u012b\u2019s concept of divine\u2013human reciprocity, where God is both actor and acted upon. This dynamic overturns classical theological hierarchies and allows for a metaphysics rooted in fluidity between command and response, agency and receptivity. At the heart of the discussion is the bold claim that the servant may \u201ccommand\u201d God\u2014a concept deeply embedded in Ibn al-\u02bfArab\u012b\u2019s vision of mystical union and ontological interpenetration.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 56. 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-5574","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5574","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=5574"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5574\/revisions"}],"predecessor-version":[{"id":5576,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5574\/revisions\/5576"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5574"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}