{"id":5462,"date":"2025-05-13T15:22:51","date_gmt":"2025-05-13T12:22:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5462"},"modified":"2025-05-13T15:22:51","modified_gmt":"2025-05-13T12:22:51","slug":"ekrem-demirli-fususul-hikem-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbsu\u2019l-Hikem eserine dair ilk derinlikli fas\u0131llardan biri olan \u00c2dem fasl\u0131na giri\u015f yap\u0131l\u0131r. Dersin merkezinde “fas” ve “kelime” kavramlar\u0131 yer al\u0131rken, \u0130bn\u00fc\u2019l-Arab\u00ee’nin kelime nazariyesi \u00fczerinden geleneksel Ehl-i S\u00fcnnet kelam\u0131 ile olan mesafesi tart\u0131\u015f\u0131l\u0131r. Metafizik dilin tasavvuf\u00ee bir d\u00f6n\u00fc\u015f\u00fcm ge\u00e7irmesi, kelam-tefsir ili\u015fkisi ve bilgi anlay\u0131\u015f\u0131n\u0131n s\u0131n\u0131rlar\u0131 ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Fas ve kelime kavramlar\u0131n\u0131n metafizik anlam\u0131<\/strong><\/li>\n<\/ol>\n

    Fas kavram\u0131, bir m\u00fchr\u00fcn \u00fczerindeki ka\u015f gibi, peygambere has bir hakikatin sembol\u00fcd\u00fcr. Her peygamberin hakikati, kendi fas\u2019\u0131 ile temsil edilir. Bu simgesel dilde, hikmetin yans\u0131mas\u0131 kelime ile temsil edilir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin felsefi soyut dil yerine somut imajlar kullanmas\u0131, dilin burhan\u00ee yap\u0131dan hayal g\u00fcc\u00fcne dayal\u0131 bir forma evrilmesini sa\u011flar.<\/p>\n

      \n
    1. Kelime teorisi ve kelam anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee, klasik kelam\u0131n \u201ckelime\u201dyi yaln\u0131zca Kur\u2019an olarak s\u0131n\u0131rland\u0131rmas\u0131na kar\u015f\u0131 \u00e7\u0131kar. Ona g\u00f6re, \u201ckelime\u201d Tanr\u0131\u2019n\u0131n yaratma fiilidir ve nefes-i Rahm\u00e2n\u00ee\u2019den zuhur eden her varl\u0131k bir \u201ckelime\u201ddir. Bu g\u00f6r\u00fc\u015f, Ehl-i S\u00fcnnet\u2019in kelam s\u0131fat\u0131na dair yakla\u015f\u0131m\u0131ndan radikal \u015fekilde ayr\u0131l\u0131r ve \u0130sa\u2019n\u0131n \u201ckelime\u201d olu\u015funa dair Hristiyanl\u0131ktan gelen teolojik tart\u0131\u015fmalara da cevap niteli\u011findedir.<\/p>\n

        \n
      1. Metafizik yorumun epistemolojik sonu\u00e7lar\u0131<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, Kur\u2019an\u2019\u0131n tek bilgi kayna\u011f\u0131 oldu\u011fu fikrinin do\u011fa ara\u015ft\u0131rmalar\u0131n\u0131 k\u0131s\u0131tlad\u0131\u011f\u0131n\u0131 savunur. Kelam\u0131 kelime ile e\u015fitleyerek do\u011fay\u0131 da bir t\u00fcr vahiy olarak g\u00f6rmenin yolunu a\u00e7ar. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, kelam\u0131n bilgi alan\u0131 d\u0131\u015f\u0131ndaki olu\u015flara (tabiat, insan, tarih) kap\u0131 aralayan yorum imk\u00e2nlar\u0131 sunar.<\/p>\n

          \n
        1. Kelimenin sonsuzlu\u011fu ve varl\u0131k anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          Allah\u2019\u0131n esmas\u0131 sonsuzdur \u00e7\u00fcnk\u00fc varl\u0131k sonsuzdur. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re her bir varl\u0131k bir esma tecellisidir ve esmalar sadece vahiyden de\u011fil, varl\u0131\u011f\u0131n kendisinden anla\u015f\u0131l\u0131r. Bu yakla\u015f\u0131m, esmay\u0131 tevk\u00eef\u00ee de\u011fil istinbat\u00ee kabul eder. Bu da vahdet-i v\u00fcc\u00fbd\u2019un temel arg\u00fcman\u0131n\u0131 olu\u015fturur.<\/p>\n

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

          Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee’nin kelime teorisinin Ehl-i S\u00fcnnet\u2019ten koptu\u011fu temel noktalardan biri oldu\u011funu g\u00f6sterir. Metafizi\u011fi Tanr\u0131-merkezli kurarak \u201cneden Tanr\u0131 var?\u201d de\u011fil, \u201cTanr\u0131 ne yapt\u0131?\u201d sorusu \u00fczerinden d\u00fc\u015f\u00fcnen \u0130bn\u00fc\u2019l-Arab\u00ee, epistemoloji ve metafizikte yeni bir yorum zemini sunar. Bir sonraki derste bu teorinin hikmet ve peygamberlik eksenindeki uygulamalar\u0131 ele al\u0131nacakt\u0131r.<\/p>\n

           <\/p>\n

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

          This seminar introduces the opening chapter of Fus\u00fb\u1e63 al-\u1e24ikam, focusing on the story of Adam. Central to the discussion are the concepts of \u201cfas\u201d (seal\/chapter) and \u201ckalima\u201d (word), as Ibn \u02bfArab\u012b\u2019s theory of the word diverges from traditional Sunni theology. The transformation of metaphysical language through Sufi interpretation, the tension between theology and exegesis, and the boundaries of knowledge are explored.<\/p>\n

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

            \n
          1. Metaphysical Meaning of Fas and Kalima<\/strong><\/li>\n<\/ol>\n

            The term fas is likened to the seal of a ring\u2014each prophet represents a specific truth symbolized by a particular fas. Wisdom is reflected through a specific kalima (word). Unlike abstract philosophical terminology, Ibn \u02bfArab\u012b employs concrete imagery, shifting language from rational proof to imagination-based metaphysics.<\/p>\n

              \n
            1. Theory of the Word and Theological Disagreement<\/strong><\/li>\n<\/ol>\n

              Ibn \u02bfArab\u012b opposes the classical view that equates the Word solely with the Qur\u2019an. For him, the \u201cword\u201d is a creative act of God\u2014every being that emerges from the Divine Breath (nafas al-Ra\u1e25m\u0101n\u012b) is a word. This stance contrasts sharply with Sunni kal\u0101m doctrine and also addresses Christian theological interpretations of Jesus as the \u201cWord of God.\u201d<\/p>\n

                \n
              1. Epistemological Consequences of Metaphysical Interpretation<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b critiques the notion that the Qur\u2019an is the sole source of knowledge, arguing that this restricts exploration of the natural world. By equating the word with all of existence, he paves the way for seeing nature itself as a form of revelation. This view extends the domain of theological inquiry beyond text to encompass the cosmos, human experience, and history.<\/p>\n

                  \n
                1. Infinity of the Word and Ontology of Divine Names<\/strong><\/li>\n<\/ol>\n

                  God\u2019s names are infinite because existence is infinite. According to Ibn \u02bfArab\u012b, every being is a manifestation of a divine name, and these names are understood not only through scripture but through being itself. Thus, names are derived (istinb\u0101\u1e6d\u012b), not solely transmitted (tawq\u012bf\u012b), which forms a central argument of the wa\u1e25dat al-wuj\u016bd (unity of being) doctrine.<\/p>\n

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

                  This seminar demonstrates how Ibn \u02bfArab\u012b\u2019s word theory marks a fundamental departure from Sunni theology. Centering metaphysics around God\u2019s actions rather than His essence, it reorients theological thought from the question \u201cWhy is there God?\u201d to \u201cWhat has God done?\u201d This shift redefines both epistemology and metaphysics. In the next session, the implications of this theory in relation to wisdom and prophecy will be discussed.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 2. 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-5462","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5462","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=5462"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5462\/revisions"}],"predecessor-version":[{"id":5463,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5462\/revisions\/5463"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5462"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}