{"id":5468,"date":"2025-05-13T15:25:44","date_gmt":"2025-05-13T12:25:44","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5468"},"modified":"2025-05-13T15:25:44","modified_gmt":"2025-05-13T12:25:44","slug":"ekrem-demirli-fususul-hikem-okumalari-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, Fus\u00fbsu\u2019l-Hikem\u2019in \u00c2dem fasl\u0131n\u0131n sonlar\u0131na gelinmi\u015f ve \u00f6zellikle melekler, ilah\u00ee isimler ve do\u011fa anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesi ele al\u0131nm\u0131\u015ft\u0131r. Seminer, klasik do\u011fa fikri ile ehl-i s\u00fcnnet teolojisi aras\u0131ndaki \u00e7at\u0131\u015fma \u00fczerinden melek inanc\u0131n\u0131n nas\u0131l yorumland\u0131\u011f\u0131n\u0131 tart\u0131\u015fmakta ve \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin melekler, ilah\u00ee isimler ve insan anlay\u0131\u015f\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak a\u00e7\u0131klamaktad\u0131r.<\/p>\n

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

    \n
  1. Meleklerin Ayr\u0131\u015fmas\u0131 Problemi<\/strong><\/li>\n<\/ol>\n

    Meleklerin nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131 sorusu temel problemlerden biridir. Maddesiz varl\u0131klar\u0131n nas\u0131l farkl\u0131la\u015ft\u0131\u011f\u0131 ve g\u00f6revsel ayr\u0131mlar\u0131n metafizik zemini tart\u0131\u015f\u0131l\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re melekler ilah\u00ee isimlerin yery\u00fcz\u00fcndeki tecellileriyle ayr\u0131\u015f\u0131r; bu da ilah\u00ee isimlerin bizatihi de\u011fil, mazharlar (g\u00f6r\u00fcn\u00fcmler) \u00fczerinden belirlendi\u011fi anlam\u0131na gelir.<\/p>\n

      \n
    1. \u0130simler, Mazhar ve Tecelli \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Her tecelli, mazhar\u0131ndan ad\u0131n\u0131 al\u0131r ilkesiyle, Allah\u2019\u0131n fiillerinden t\u00fcreyen isimler teorisi a\u00e7\u0131klan\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, esma-i h\u00fcsnan\u0131n Tanr\u0131\u2019dan de\u011fil, insandaki tecelliler arac\u0131l\u0131\u011f\u0131yla belirlendi\u011fi d\u00fc\u015f\u00fcncesine dayan\u0131r. Sadreddin Konev\u00ee’nin “ismin ismi” kavram\u0131 bu \u00e7er\u00e7evede anlam kazan\u0131r.<\/p>\n

        \n
      1. Do\u011fa Fikrinin Reddi ve Meleklerin Ontolojik Konumu<\/strong><\/li>\n<\/ol>\n

        Ehl-i s\u00fcnnet kelam\u0131 do\u011fa fikrini (tabiat\u0131n fail g\u00fcc\u00fc oldu\u011funu) reddederek, do\u011fay\u0131 bo\u015falt\u0131r ve yerine melekleri koyar. Melekler, Tanr\u0131\u2019n\u0131n kudretinin g\u00f6r\u00fcn\u00fcr h\u00e2lleri olarak ele al\u0131n\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re melek, Allah\u2019\u0131n iradesine ram olmu\u015f bir kudrettir; bu, nedenselli\u011fi (sebep-sonu\u00e7 ili\u015fkisini) do\u011frudan Allah\u2019a ba\u011flayan bir yap\u0131d\u0131r.<\/p>\n

          \n
        1. Melek ve \u0130nsan \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          \u0130nsan ve melek k\u0131yaslamas\u0131nda, \u00f6zellikle \u201cmelekler mi \u00fcst\u00fcn, insanlar m\u0131?\u201d tart\u0131\u015fmas\u0131 vurgulan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, insan\u0131n Allah\u2019\u0131n isimlerinin mazhar\u0131 olmas\u0131 dolay\u0131s\u0131yla Tanr\u0131\u2019n\u0131n kendini insanda tan\u0131mas\u0131 gerekti\u011fini savunur. Bu anlay\u0131\u015f, insan\u0131 evrendeki en kapsay\u0131c\u0131 varl\u0131k olarak konumland\u0131r\u0131r.<\/p>\n

            \n
          1. Kelam ve Felsefenin S\u0131n\u0131rl\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

            Kelam ve f\u0131kh\u0131n dini anlam d\u00fcnyas\u0131n\u0131 s\u0131n\u0131rlay\u0131c\u0131 y\u00f6nleri ele\u015ftirilir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin n\u00fcb\u00fcvvet m\u00fcdafaas\u0131, kelam\u0131n tan\u0131mlay\u0131c\u0131 s\u0131n\u0131rlar\u0131n\u0131 a\u015fan bir metafizik a\u00e7\u0131l\u0131m sunar.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde meleklerin sadece metafizik varl\u0131klar de\u011fil, ayn\u0131 zamanda ilah\u00ee tecellilerin isimlendirilme bi\u00e7imleri oldu\u011funu g\u00f6sterir. Melek inanc\u0131, do\u011fa fikrinin \u00e7\u00f6kertilmesiyle ehl-i s\u00fcnnet d\u00fc\u015f\u00fcncesinde merkezi bir yer kazan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, melekleri anlayarak insan\u0131n metafizik konumunu da temellendirmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n

             <\/p>\n

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

            In this seminar, nearing the conclusion of the Chapter of Adam in Fus\u00fb\u1e63 al-\u1e24ikam, Ibn \u02bfArab\u012b\u2019s thought is examined through the themes of angels, divine names, and the concept of nature. The session focuses on the conflict between classical notions of nature and Sunni theology, offering a comparative analysis of Ibn \u02bfArab\u012b\u2019s views on angels, divine manifestations, and human uniqueness.<\/p>\n

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

              \n
            1. The Problem of Angelic Differentiation<\/strong><\/li>\n<\/ol>\n

              A central issue is how angels, as immaterial beings, can be distinguished from one another. Ibn \u02bfArab\u012b argues that angels differentiate through their manifestations of divine names. This implies that divine names are not known in themselves but are discerned through their loci (maz\u0101hir).<\/p>\n

                \n
              1. Names, Loci, and Manifestation<\/strong><\/li>\n<\/ol>\n

                Based on the principle that every divine manifestation takes its name from its locus, Ibn \u02bfArab\u012b develops a theory where divine names are not directly from God but from their appearances in creation. This perspective gives rise to the notion, later expanded by Sadr al-D\u012bn al-Q\u016bnaw\u012b, of \u201cthe name of the name.\u201d<\/p>\n

                  \n
                1. Rejection of Natural Causality and the Ontological Role of Angels<\/strong><\/li>\n<\/ol>\n

                  Sunni theology rejects the idea of nature having causal power and instead replaces it with the agency of angels. Angels are viewed as the active forms of divine will. According to Ibn \u02bfArab\u012b, an angel is a divine power completely submitted to God\u2019s command, thereby eliminating any independent causal relationships.<\/p>\n

                    \n
                  1. The Human\u2013Angel Comparison<\/strong><\/li>\n<\/ol>\n

                    The question of whether angels or humans are superior is addressed. Ibn \u02bfArab\u012b asserts that since humans are the loci of all divine names, God must come to know Himself through the human being. This understanding positions the human as the most comprehensive being in existence.<\/p>\n

                      \n
                    1. Critique of Theology and Jurisprudence<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b critiques the limitations imposed by theology and jurisprudence on the religious worldview. His defense of prophethood offers a metaphysical framework that surpasses the boundaries established by theological systems.<\/p>\n

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

                      This seminar demonstrates that in Ibn \u02bfArab\u012b\u2019s thought, angels are not merely metaphysical entities but modes of naming divine manifestations. As classical notions of nature are dismantled, the belief in angels becomes central in Sunni thought. Through angels, Ibn \u02bfArab\u012b also articulates the metaphysical significance of the human being within the divine order.<\/p>\n

                       <\/p>\n

                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 6. 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-5468","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5468","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=5468"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5468\/revisions"}],"predecessor-version":[{"id":5469,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5468\/revisions\/5469"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5468"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}