{"id":5466,"date":"2025-05-13T15:24:18","date_gmt":"2025-05-13T12:24:18","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5466"},"modified":"2025-05-13T15:24:18","modified_gmt":"2025-05-13T12:24:18","slug":"ekrem-demirli-fususul-hikem-okumalari-4-seminer-ozeti","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-4-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 4<\/strong>. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, Fus\u00fbsu\u2019l-Hikem\u2019in Adem fasl\u0131 \u00e7er\u00e7evesinde insan\u0131n varl\u0131k i\u00e7erisindeki konumunu ve metafizik anlam\u0131n\u0131 tart\u0131\u015f\u0131r. Dersin amac\u0131, insan\u0131n Tanr\u0131 ile, \u00e2lemle ve bilgiyle ili\u015fkisini \u201chalife\u201d, \u201chakikati insaniye\u201d, \u201ckevni cami\u201d gibi temel kavramlar e\u015fli\u011finde derinlemesine analiz etmektir. Ayr\u0131ca Fusus\u2019un peygamberler tarihi \u015feklinde de\u011fil, bir metafizik yap\u0131 olarak anla\u015f\u0131lmas\u0131 gerekti\u011fi vurgulan\u0131r.<\/p>\n

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

    \n
  1. Adem Fasl\u0131\u2019n\u0131n Zorlu\u011fu ve Amac\u0131<\/strong><\/li>\n<\/ol>\n

    Adem fasl\u0131, Fusus\u2019taki en karma\u015f\u0131k b\u00f6l\u00fcmlerden biridir. \u0130bn Arabi evrenin de\u011fil, insan\u0131n yarat\u0131l\u0131\u015f\u0131 \u00fczerinden konuya ba\u015flar. Bu y\u00f6n\u00fcyle, klasik yarat\u0131l\u0131\u015f anlat\u0131lar\u0131ndan farkl\u0131 bir metafizik kurgu sunar.<\/p>\n

      \n
    1. Fusus\u2019un Muhammediye Yorumu<\/strong><\/li>\n<\/ol>\n

      Demirli\u2019ye g\u00f6re Fusus, 28 fas\u0131l \u00fczerinden Hz. Peygamber\u2019in (sav) farkl\u0131 y\u00f6nlerini ortaya koyar; bu nedenle eser bir “Muhammediye” kitab\u0131 olarak okunabilir. Hz. Adem ile ba\u015flay\u0131p Hz. Muhammed\u2019le bitmesi bu b\u00fct\u00fcnl\u00fc\u011f\u00fc destekler.<\/p>\n

        \n
      1. \u0130nsan Kimdir: Halife, Mazhar, Kevn-i Cami<\/strong><\/li>\n<\/ol>\n

        \u0130nsan, Tanr\u0131\u2019n\u0131n halifesi ve t\u00fcm isimlerin mazhar\u0131d\u0131r. Kevn-i Cami (b\u00fct\u00fcn varl\u0131klar\u0131 toplayan varl\u0131k) olarak insan, \u00e2lemdeki b\u00fct\u00fcn bilgileri ku\u015fatabilir. Bu sebeple \u00e2lem insan i\u00e7in de\u011fil, insan \u00e2lem i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

          \n
        1. \u0130nsan\u2013\u00c2lem\u2013Tanr\u0131 \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn Arabi\u2019ye g\u00f6re evrenin de\u011feri, insan gibi bir \u00fcr\u00fcn verebilmesindedir. Bu anlay\u0131\u015fta \u201cinsan, \u00e2lemin delilidir\u201d c\u00fcmlesi merkezdedir. Evren, Tanr\u0131\u2019n\u0131n isimlerinin zuhur edece\u011fi bir zemin olarak insanda anlam bulur.<\/p>\n

            \n
          1. K\u0131yamet ve Ontolojik Varl\u0131k Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

            \u0130nsan\u0131n biyolojik olarak ortadan kalkmas\u0131, varolu\u015funun sona erdi\u011fi anlam\u0131na gelmez. \u0130nsan, yery\u00fcz\u00fcn\u00fcn varl\u0131k sebebidir; dolay\u0131s\u0131yla insan\u0131n yoklu\u011fu, d\u00fcnyan\u0131n k\u0131yametidir. Bu anlay\u0131\u015f \u0130bn Arabi\u2019nin k\u0131yamet tasavvurunun temelini olu\u015fturur.<\/p>\n

              \n
            1. Halifelik ve Meleklerin Secdesi<\/strong><\/li>\n<\/ol>\n

              \u0130nsan Tanr\u0131’n\u0131n yery\u00fcz\u00fcndeki halifesidir. Meleklerin \u201ckan d\u00f6k\u00fcc\u00fc\u201d varl\u0131k olarak insan\u0131 sorgulamalar\u0131, Allah\u2019\u0131n isimlerinin z\u0131ddiyet i\u00e7erdi\u011fini bilmeleriyle ilgilidir. Halife kavram\u0131, Tanr\u0131\u2019ya dair bilgi i\u00e7erdi\u011fi i\u00e7in melekler bu bilgiden hareketle endi\u015felenmi\u015ftir.<\/p>\n

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

              Bu seminer, \u0130bn Arabi\u2019nin d\u00fc\u015f\u00fcncesinde insan\u0131n merkez\u00eeli\u011fini ve varl\u0131\u011f\u0131n \u00e7ekirde\u011fi olu\u015funu a\u00e7\u0131klar. Do\u011fadan insana de\u011fil, insandan do\u011faya giden bu bak\u0131\u015f a\u00e7\u0131s\u0131, metafiziksel ve teolojik bir\u00e7ok geleneksel anlay\u0131\u015f\u0131 k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Fus\u00fbs\u2019un Adem fasl\u0131, sadece bir k\u0131ssa de\u011fil, insan\u0131n anlam\u0131n\u0131 metafizik olarak kuran temel bir d\u00fc\u015f\u00fcnsel yap\u0131 olarak sunulur.<\/p>\n

               <\/p>\n

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

              In this seminar, Ekrem Demirli discusses the metaphysical position of the human being within existence, based on the chapter on Adam in Fus\u00fb\u1e63 al-\u1e24ikam. The seminar aims to deeply analyze the human\u2019s relationship with God, the cosmos, and knowledge through key concepts such as \u201cvicegerency,\u201d \u201chuman reality,\u201d and \u201call-comprehensive being\u201d (kawn j\u0101mi\u02bf). It is emphasized that Fus\u00fb\u1e63 should not be read as a historical narrative of prophets but as a metaphysical construction.<\/p>\n

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

                \n
              1. The Difficulty and Purpose of the Chapter on Adam<\/strong><\/li>\n<\/ol>\n

                The Adam chapter is one of the most complex parts of Fus\u00fb\u1e63. Ibn \u02bfArab\u012b begins with the creation of the human rather than the cosmos, offering a metaphysical framework distinct from classical cosmogonies.<\/p>\n

                  \n
                1. Reading Fus\u00fb\u1e63 as a Muhammadiyya<\/strong><\/li>\n<\/ol>\n

                  According to Demirli, Fus\u00fb\u1e63 should be read as a Muhammadiyya text\u201428 chapters revealing different aspects of the Prophet Muhammad. The fact that it begins with Adam and ends with Muhammad supports this holistic structure.<\/p>\n

                    \n
                  1. Who Is the Human? Vicegerent, Manifestation, All-Comprehensive Being<\/strong><\/li>\n<\/ol>\n

                    The human is God\u2019s vicegerent and the locus of all divine names. As kawn j\u0101mi\u02bf, the human encompasses all levels of being. Hence, the world is not created for the human; rather, the human is created for the world to be meaningful.<\/p>\n

                      \n
                    1. Human\u2013Cosmos\u2013God Relationship<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b maintains that the universe derives its value from its capacity to produce the human. Thus, the phrase \u201cthe human is the proof of the cosmos\u201d is central. The universe finds meaning in the human as the site of divine manifestation.<\/p>\n

                        \n
                      1. Resurrection and Ontological Being<\/strong><\/li>\n<\/ol>\n

                        The biological disappearance of the human does not mean the end of existence. The human is the very reason for the world\u2019s being. Therefore, human absence signifies the world\u2019s doomsday\u2014a central element in Ibn \u02bfArab\u012b\u2019s eschatology.<\/p>\n

                          \n
                        1. Vicegerency and the Prostration of the Angels<\/strong><\/li>\n<\/ol>\n

                          The human is God\u2019s vicegerent on Earth. The angels\u2019 concern about the human as a \u201cshedder of blood\u201d stems from their knowledge of divine names, which include opposites. Since the concept of vicegerency implies knowledge of God, the angels’ anxiety is epistemologically grounded.<\/p>\n

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

                          This seminar reveals the centrality of the human in Ibn \u02bfArab\u012b\u2019s metaphysical thought. His approach reverses the classical order\u2014from nature to man\u2014by proposing a model that moves from man to nature. The Adam chapter in Fus\u00fb\u1e63 is not a mere narrative but a foundational metaphysical structure that defines the meaning of being human.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 4. 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-5466","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5466","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=5466"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5466\/revisions"}],"predecessor-version":[{"id":5467,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5466\/revisions\/5467"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5466"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}