{"id":5470,"date":"2025-05-13T15:26:56","date_gmt":"2025-05-13T12:26:56","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5470"},"modified":"2025-05-13T15:26:56","modified_gmt":"2025-05-13T12:26:56","slug":"ekrem-demirli-fususul-hikem-okumalari-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-7-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde \u0130bn\u00fc’l-Arab\u00ee\u2019nin melek anlay\u0131\u015f\u0131 \u00fczerinden tasavvuf\u00ee kozmolojiye, insan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki hil\u00e2fet ve vel\u00e2yet anlay\u0131\u015f\u0131na ve kadim zaman ile kevn\u00ee olu\u015f aras\u0131ndaki ili\u015fkiye dair derinlikli bir \u00e7\u00f6z\u00fcmleme sunulmu\u015ftur. Metafiziksel konular\u0131n dini metinlerle nas\u0131l ele al\u0131naca\u011f\u0131, zaman\u0131n mahiyeti, kevn, kad\u00eem ve esma anlay\u0131\u015f\u0131 ekseninde tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Meleklerin Varl\u0131k Stat\u00fcs\u00fc ve B\u00e2t\u0131n\u00ee Yorum Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc’l-Arab\u00ee\u2019ye g\u00f6re meleklerin birer do\u011fa kuvveti olarak yorumlanmas\u0131, dini metinlerin zahir anlam\u0131n\u0131 bozarak b\u00e2t\u0131n\u00eeli\u011fe kaymak anlam\u0131na gelir. Melekler, somut ve ger\u00e7ek varl\u0131klar olup sembol ya da soyut g\u00fc\u00e7 olarak anla\u015f\u0131lamaz. Bu yakla\u015f\u0131m, iman sistemini ve ilahi d\u00fczeni zay\u0131flat\u0131r.<\/p>\n

      \n
    1. \u0130nsan\u0131n Hilafeti ve Velayet Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

      Kur\u2019an\u2019da ge\u00e7en \u201chalife\u201d ifadesi, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re epistemik bir fonksiyonu ima eder. \u0130nsan Tanr\u0131\u2019y\u0131 bilen ve ona \u015fahitlik eden varl\u0131kt\u0131r. Halifelik, d\u00fcnyay\u0131 y\u00f6netmekten \u00e7ok Tanr\u0131\u2019y\u0131 bilmekle ilgilidir. Bu da vel\u00e2yet kavram\u0131 ile do\u011frudan ili\u015fkilidir. Velayet, ard\u0131ll\u0131k de\u011fil, Tanr\u0131\u2019y\u0131 tan\u0131ma ve iz s\u00fcrme kabiliyetidir.<\/p>\n

        \n
      1. Esma\u2019n\u0131n \u00d6\u011fretilmesi ve \u0130nsan\u00ee Bilgi<\/strong><\/li>\n<\/ol>\n

        Adem\u2019e esma \u00f6\u011fretilmesi, insan\u0131n Allah\u2019\u0131n sonsuz isimleriyle Tanr\u0131\u2019y\u0131 tan\u0131ma kapasitesine i\u015faret eder. Bu \u00f6\u011fretim bir potansiyel olarak de\u011fil, kevn\u00ee bir ger\u00e7eklik olarak de\u011ferlendirilmelidir. Kevn, s\u00fcrekli olu\u015fa ve marifete i\u015faret eder. Bu, insan\u0131n hilafetinin hakiki tahakkukudur.<\/p>\n

          \n
        1. Kadim Zaman ve Zamans\u0131zl\u0131k Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

          Kadim zaman kavram\u0131, modern lineer zamanla a\u00e7\u0131klanamaz. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re kevn\u00ee ger\u00e7eklik, zaman\u0131n d\u0131\u015f\u0131nda de\u011fil, zaman\u0131n her an\u0131nda ve mek\u00e2n\u0131n her yerindedir. Bu yakla\u015f\u0131m, din\u00ee anlat\u0131lar\u0131 mitolojik de\u011fil, metafiziksel bir zemine oturtur. Kadim, ge\u00e7mi\u015fte olmu\u015f bitmi\u015f bir zaman de\u011fil, daim\u00ee bir olu\u015f ve varolu\u015f bi\u00e7imidir.<\/p>\n

            \n
          1. Secde Meselesi ve \u0130nsan\u0131n Y\u00fcceltilmesine Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

            Meleklerin secdesi \u201cinsana\u201d de\u011fil, \u201cinsandaki ilahi hakikate\u201d y\u00f6neliktir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re secdeyi \u201cinsana secde\u201d olarak yorumlamak yanl\u0131\u015f bir insan y\u00fcceltmesi do\u011furur ve hilafet anlay\u0131\u015f\u0131n\u0131 iktidar kavram\u0131na indirger. Secde, marifetle donanm\u0131\u015f insana y\u00f6nelmi\u015f bir tan\u0131kl\u0131kt\u0131r, \u015fahsa de\u011fil.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin insan ve \u00e2lem tasavvurunun merkezinde yer alan marifet, kevn, kadim ve esma kavramlar\u0131n\u0131 i\u00e7 i\u00e7e ge\u00e7irerek hem dini metinlerin zahirini hem de derin yap\u0131s\u0131n\u0131 muhafaza eden b\u00fct\u00fcnc\u00fcl bir okuma sunar. Bu yakla\u015f\u0131m, mitolojik anlat\u0131lar\u0131n \u00f6tesine ge\u00e7erek metafiziksel bir hakikat diline ula\u015fma \u00e7abas\u0131n\u0131 temsil eder.<\/p>\n

             <\/p>\n

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

            This seminar presents an in-depth analysis of Ibn \u02bfArab\u012b\u2019s cosmology through his understanding of angels, human vicegerency (khil\u0101fah), sainthood (wal\u0101yah), and the relation between primordial time and ontological becoming (kawn). It explores how metaphysical concepts are grounded in religious texts, focusing on the nature of time, creation, and the divine names.<\/p>\n

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

              \n
            1. Ontological Status of Angels and Critique of Esotericism<\/strong><\/li>\n<\/ol>\n

              For Ibn \u02bfArab\u012b, interpreting angels merely as natural forces undermines the literal integrity of religious texts. Angels are real, concrete beings, not abstract symbols. Reducing them to metaphors compromises the theological structure and weakens the divine order.<\/p>\n

                \n
              1. Human Vicegerency and the Concept of Sainthood<\/strong><\/li>\n<\/ol>\n

                The Qur\u2019anic notion of the \u201ccaliph\u201d refers not to political authority but to the epistemic function of witnessing and knowing God. True vicegerency lies in gnosis (ma\u02bfrifah), which aligns with the concept of sainthood\u2014not as succession but as an intimate recognition of the Divine.<\/p>\n

                  \n
                1. The Teaching of the Names and Human Knowledge<\/strong><\/li>\n<\/ol>\n

                  God teaching Adam the names indicates humanity\u2019s capacity to know God through His infinite names. This is not a mere potential but an ontological reality. The concept of kawn (becoming) denotes a perpetual unfolding of being and knowledge. This is the actualization of human vicegerency.<\/p>\n

                    \n
                  1. Primordial Time and Atemporality<\/strong><\/li>\n<\/ol>\n

                    Primordial time (al-zam\u0101n al-qad\u012bm) cannot be understood in terms of linear, modern temporality. For Ibn \u02bfArab\u012b, ontological reality is present in every moment and every space\u2014not outside of time, but transcending temporal constraints. Thus, religious narratives are not mythic but metaphysical.<\/p>\n

                      \n
                    1. The Prostration of Angels and the Misconception of Human Glorification<\/strong><\/li>\n<\/ol>\n

                      The angels\u2019 prostration was not to the human as an individual, but to the divine truth manifest within the human. Misinterpreting this as human glorification leads to political abuse of the vicegerency concept. Prostration, in this framework, is a testimony to divine knowledge\u2014not to personal status.<\/p>\n

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

                      This seminar articulates Ibn \u02bfArab\u012b\u2019s unified reading of religious texts through the interwoven concepts of gnosis, becoming, the primordial, and divine names. His approach protects both the outer meaning and the inner depth of revelation, offering a metaphysical language that transcends myth while grounding itself in divine truth.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 7. 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-5470","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5470","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=5470"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5470\/revisions"}],"predecessor-version":[{"id":5471,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5470\/revisions\/5471"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5470"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}