{"id":5475,"date":"2025-05-13T15:30:04","date_gmt":"2025-05-13T12:30:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5475"},"modified":"2025-05-13T15:30:04","modified_gmt":"2025-05-13T12:30:04","slug":"ekrem-demirli-fususul-hikem-okumalari-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-9-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu derste Ekrem Demirli, Fus\u00fbs\u00fc\u2019l-Hikem\u2019in Adem fasl\u0131na odaklanarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin insan anlay\u0131\u015f\u0131n\u0131 ve varl\u0131k teorisini \u00e7\u00f6z\u00fcmlemektedir. Dersin amac\u0131, antropomorfik tanr\u0131 tasavvurlar\u0131n\u0131n \u00f6tesine ge\u00e7en metafizik bir yorum geli\u015ftirmek, ruh, hilafet, tesviye ve feyz gibi kavramlar \u00fczerinden insan\u0131n anlam\u0131n\u0131 yeniden kurmakt\u0131r.<\/p>\n

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

    \n
  1. Adem\u2019in Temsili ve \u0130nsan Kavram\u0131<\/strong><\/li>\n<\/ol>\n

    Adem fass\u0131, sadece ilk insan anlat\u0131s\u0131 de\u011fil, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re insan kavram\u0131n\u0131n metafizik bir temsili olarak g\u00f6r\u00fcl\u00fcr. Kur\u2019\u00e2n\u2019daki “Adem” ismi, bireysel bir ki\u015filik de\u011fil, insanl\u0131\u011f\u0131n t\u00fcmel bir sembol\u00fcd\u00fcr. Bu yakla\u015f\u0131mla t\u00fcm insanlar Tanr\u0131’n\u0131n halifesi olarak de\u011ferlendirilmeli ve yarat\u0131l\u0131\u015f\u0131n nihai amac\u0131 olarak konumland\u0131r\u0131lmal\u0131d\u0131r.<\/p>\n

      \n
    1. Ruhun \u00dcflenmesi ve Ontolojik S\u00fcre\u00e7<\/strong><\/li>\n<\/ol>\n

      “Ruh \u00fcfleme” metaforu, basit bir yaratma eylemi de\u011fil, varl\u0131\u011f\u0131n Tanr\u0131\u2019dan s\u00fcrekli bir feyz ak\u0131\u015f\u0131yla bi\u00e7imlenmesi s\u00fcreci olarak yorumlan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee bu s\u00fcreci kesin bir nedensellikle a\u00e7\u0131klamakta zorlan\u0131r; metinde bu mesele, bir \u00e7eli\u015fki de\u011fil, yorum zorlu\u011fu olarak ele al\u0131n\u0131r. Felsefi (sud\u00fbr teorisi) ve kelam\u00ee yakla\u015f\u0131mlar kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/p>\n

        \n
      1. Antropomorfik Dilin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

        Kur\u2019an\u2019daki yarat\u0131l\u0131\u015f anlat\u0131lar\u0131na ili\u015fkin literal (antropomorfik) yorumlar\u0131n modern bilimle \u00e7eli\u015fkileri g\u00fcndeme getirilir. Bu ba\u011flamda metafizik yorum zorunlu g\u00f6r\u00fcl\u00fcr. \u201cK\u00fcn fe yek\u00fbn\u201d ayetindeki \u201col\u201d emrinin, zaman ve s\u00fcre\u00e7 ili\u015fkisi ba\u011flam\u0131nda nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi tart\u0131\u015f\u0131l\u0131r.<\/p>\n

          \n
        1. \u0130nsan\u0131n Metafizik De\u011feri ve Yarat\u0131l\u0131\u015f\u0131n S\u00fcreklili\u011fi<\/strong><\/li>\n<\/ol>\n

          \u0130nsan, salt bir birey de\u011fil, Tanr\u0131\u2019n\u0131n maksatlar\u0131ndan biridir. Yarat\u0131l\u0131\u015f bir defal\u0131k bir eylem de\u011fil, s\u00fcrekli tecell\u00ee eden bir s\u00fcre\u00e7tir. Bu anlay\u0131\u015f, yaratma fiilini dura\u011fanl\u0131ktan kurtararak Tanr\u0131-insan ili\u015fkisini daimi ve dinamik k\u0131lar.<\/p>\n

            \n
          1. Felsefe-Kelam-S\u00fbf\u00ee Gelene\u011fin \u00c7at\u0131\u015fmalar\u0131 ve Uzla\u015ft\u0131rma \u00c7abas\u0131<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin dilinde zaman zaman filozoflara, zaman zaman kelamc\u0131lara yakla\u015fan bir e\u011filim g\u00f6r\u00fcl\u00fcr. Bu da, onun eklektik tutumunun ve farkl\u0131 geleneklerle hesapla\u015fmas\u0131n\u0131n g\u00f6stergesidir. Ruh-beden ili\u015fkisi, kevn, k\u00fcn ve mahiyet gibi meselelerde bu \u00e7at\u0131\u015fmalar g\u00f6r\u00fcn\u00fcr h\u00e2le gelir.<\/p>\n

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

            Bu ders, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin insan anlay\u0131\u015f\u0131n\u0131n ontolojik, metafizik ve epistemolojik boyutlar\u0131n\u0131 anlamak a\u00e7\u0131s\u0131ndan temel bir giri\u015f sunar. Ruh \u00fcfleme, hilafet ve yarat\u0131l\u0131\u015f anlat\u0131lar\u0131 \u00fczerinden din\u00ee metinlerin metafiziksel yeniden yorumu hedeflenir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metinlerinin, literal okuma ile felsef\u00ee d\u00fc\u015f\u00fcnce aras\u0131nda bir ge\u00e7i\u015f sundu\u011fu vurgulan\u0131r; modern d\u00fc\u015f\u00fcncenin bu yorumlardan beslenebilece\u011fi ima edilir.<\/p>\n

             <\/p>\n

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

            In this session, Ekrem Demirli focuses on the Chapter of Adam in Fus\u00fb\u1e63 al-\u1e24ikam, unpacking Ibn \u02bfArab\u012b\u2019s conception of the human being and his metaphysical ontology. The aim is to move beyond anthropomorphic notions of God by reinterpreting concepts such as spirit, vicegerency, divine shaping (ta\u1e63wiyya), and emanation (fay\u1e0d) in a metaphysical context that redefines the meaning of humanity.<\/p>\n

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

              \n
            1. Adam as Symbol and the Notion of the Human<\/strong><\/li>\n<\/ol>\n

              According to Ibn \u02bfArab\u012b, the Adam chapter is not merely a historical account of the first man but a symbolic representation of the human being. The name \u201cAdam\u201d in the Qur\u2019an does not signify an individual but the universal human reality. Therefore, all humans are considered divine vicegerents and the ultimate aim of creation.<\/p>\n

                \n
              1. The Breathing of the Spirit and the Ontological Process<\/strong><\/li>\n<\/ol>\n

                The metaphor of \u201cbreathing the spirit\u201d is not a simple act of creation, but a continuous ontological flow (fay\u1e0d) from God. Ibn \u02bfArab\u012b admits the difficulty of explaining this in a strictly causal framework. This process is contrasted with philosophical (Neoplatonic emanation) and theological models.<\/p>\n

                  \n
                1. Limits of Anthropomorphic Language<\/strong><\/li>\n<\/ol>\n

                  Literal interpretations of Qur\u2019anic creation narratives are shown to conflict with modern science. As such, a metaphysical reading becomes necessary. For instance, the command \u201cBe!\u201d (kun) is not a momentary act, but signifies a timeless ontological directive, raising questions about the relationship between divine command, time, and becoming.<\/p>\n

                    \n
                  1. The Metaphysical Status of the Human and Continuous Creation<\/strong><\/li>\n<\/ol>\n

                    The human is not just an individual but a metaphysical purpose of God. Creation is not a one-time act but a perpetual divine manifestation. This reframes the God\u2013human relationship as dynamic and ongoing.<\/p>\n

                      \n
                    1. Tensions and Reconciliation Between Philosophy, Theology, and Sufism<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b\u2019s language sometimes aligns with philosophical reasoning, at other times with theology, reflecting his eclectic approach. This tension becomes evident in discussions on soul-body relations, ontological becoming (kawn), divine command (kun), and essence (m\u0101hiyya), as he seeks a balance between these traditions.<\/p>\n

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

                      This seminar provides a foundational perspective on Ibn \u02bfArab\u012b\u2019s understanding of the human, engaging ontology, metaphysics, and epistemology. Concepts like spirit-breathing, vicegerency, and creation narratives are reinterpreted within a metaphysical framework. Ibn \u02bfArab\u012b\u2019s writings bridge literal interpretation and philosophical reflection, offering insights that resonate with modern thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 9. 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-5475","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5475","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=5475"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5475\/revisions"}],"predecessor-version":[{"id":5476,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5475\/revisions\/5476"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5475"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}