{"id":5477,"date":"2025-05-13T15:56:01","date_gmt":"2025-05-13T12:56:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5477"},"modified":"2025-05-13T15:56:01","modified_gmt":"2025-05-13T12:56:01","slug":"ekrem-demirli-fususul-hikem-okumalari-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-10-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fus\u00fbsu\u2019l-Hikem’in Adem fasl\u0131na ili\u015fkin yorumlar\u0131n\u0131n son b\u00f6l\u00fcm\u00fcn\u00fc ele alarak insan\u0131n varl\u0131k i\u00e7erisindeki konumunu, halife olu\u015funun metafizik boyutlar\u0131n\u0131 ve emanet kavram\u0131 etraf\u0131ndaki d\u00fc\u015f\u00fcnsel in\u015fay\u0131 \u0130bn\u00fc\u2019l-Arab\u00ee perspektifinden detayland\u0131rmay\u0131 ama\u00e7lamaktad\u0131r. \u00d6zellikle insan\u0131n ilah\u00ee isimleri ku\u015fatmas\u0131 ve Tanr\u0131\u2019n\u0131n yery\u00fcz\u00fcndeki temsili olu\u015fu seminerin merkezinde yer almaktad\u0131r.<\/p>\n

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

    \n
  1. \u0130nsan\u0131n \u0130lahi Tedbirdeki Yeri ve Halifelik Kavram\u0131:<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re insan, Allah\u2019\u0131n tedbirinin bir par\u00e7as\u0131 olarak yarat\u0131lm\u0131\u015ft\u0131r. Halifelik, sadece yery\u00fcz\u00fc y\u00f6netimini de\u011fil, ilah\u00ee isimlerin tecellig\u00e2h\u0131 olma \u00f6zelli\u011fini ta\u015f\u0131r. Bu y\u00f6n\u00fcyle insan, Tanr\u0131\u2019n\u0131n g\u00f6lgesi gibi d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

      \n
    1. Emanet ve \u0130nsan-\u00c2lem \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

      \u201cEmaneti g\u00f6kler ve yer ta\u015f\u0131yamad\u0131, insan ta\u015f\u0131d\u0131\u201d ayeti ba\u011flam\u0131nda emanetin insanla anlam kazand\u0131\u011f\u0131, bu ta\u015f\u0131man\u0131n mecazi de\u011fil hakiki anlamda bir k\u0131ymet ta\u015f\u0131d\u0131\u011f\u0131 vurgulan\u0131r. Bu k\u0131ymet, insan\u0131n \u00e2lemin anlam merkezinde yer almas\u0131n\u0131 sa\u011flar.<\/p>\n

        \n
      1. Kur\u2019an\u2019\u0131n \u0130ni\u015fi ve Ontolojik \u00dcst\u00fcnl\u00fck:<\/strong><\/li>\n<\/ol>\n

        Kur\u2019an\u2019\u0131n da\u011fa inmesiyle da\u011f\u0131n par\u00e7alanaca\u011f\u0131, insana inmesiyle ise insan\u0131n bunu ta\u015f\u0131yabilece\u011fi fikri, insan\u0131n di\u011fer varl\u0131klar kar\u015f\u0131s\u0131ndaki \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ve ilah\u00ee kelama muhatap olma niteli\u011fini g\u00f6sterir.<\/p>\n

          \n
        1. \u0130nsan\u0131n \u2018Hatem\u2019 Olarak Rol\u00fc:<\/strong><\/li>\n<\/ol>\n

          \u0130nsan, bir m\u00fch\u00fcr gibi \u00e2lemdeki d\u00fczenin koruyucusudur. E\u011fer insan var olmazsa e\u015fyan\u0131n hakikati sabit kalmaz. Bu nedenle t\u00fcrlerin ve hakikatlerin varl\u0131\u011f\u0131 insana ba\u011fl\u0131d\u0131r<\/p>\n

            \n
          1. \u0130nsan, Ahiret ve K\u0131yamet \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re insan yery\u00fcz\u00fcnde bulundu\u011fu s\u00fcrece d\u00fczen devam eder; ahiret bile insan oldu\u011fu i\u00e7in varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrecektir. Bu d\u00fc\u015f\u00fcnce, k\u0131yametin insan merkezli metafizik bir okumas\u0131n\u0131 destekler.<\/p>\n

              \n
            1. Mehl\u00fbh Kavram\u0131 ve \u0130lahi \u0130simler:<\/strong><\/li>\n<\/ol>\n

              \u0130bn\u00fc\u2019l-Arab\u00ee, her ilah\u00ee ismin kar\u015f\u0131s\u0131nda bir mahl\u00fbk olmas\u0131 gerekti\u011fini savunur. Allah razzaksa insan merzuk; Allah ilahsa insan da \u201cmehl\u00fbh\u201dtur. Bu ontolojik ba\u011f, ilah\u00ee ile insan aras\u0131ndaki ili\u015fkiyi kurar.<\/p>\n

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

              Bu seminerde, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin insan anlay\u0131\u015f\u0131, klasik kelamdan farkl\u0131 olarak ahlak\u00ee de\u011fil ontolojik bir temelde kurulur. Halife olarak insan, ilah\u00ee isimlerin tecellig\u00e2h\u0131d\u0131r ve \u00e2lemin d\u00fczeni ona ba\u011fl\u0131d\u0131r. Bu yakla\u015f\u0131m, insan\u0131 s\u0131radan bir mahluk de\u011fil, Tanr\u0131\u2019yla aras\u0131ndaki en k\u0131sa mesafeye sahip bir varl\u0131k olarak tan\u0131mlar. Bir sonraki seminerde bu metafizik yap\u0131n\u0131n nebev\u00ee \u00f6rnekler ve n\u00fcb\u00fcvvet kavram\u0131 \u00fczerinden derinle\u015ftirilece\u011fi beklenmektedir.<\/p>\n

               <\/p>\n

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

              This seminar concludes the commentary on the \u201cChapter of Adam\u201d in Fus\u00fb\u1e63 al-\u1e24ikam, focusing on the metaphysical dimensions of the human being\u2019s position in existence, the concept of vicegerency (khil\u0101fa), and the notion of trust (am\u0101na). Central to the discussion is the human\u2019s unique capacity to manifest the divine names and act as God\u2019s representative on earth.<\/p>\n

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

                \n
              1. Human\u2019s Role in Divine Governance and Vicegerency<\/strong><\/li>\n<\/ol>\n

                According to Ibn \u02bfArab\u012b, the human being is created as part of God\u2019s governance (tadb\u012br). Vicegerency does not only entail earthly authority but also being the locus of divine names. Thus, the human becomes like a shadow of God in creation.<\/p>\n

                  \n
                1. Trust (Am\u0101na) and the Human\u2013Cosmos Relationship<\/strong><\/li>\n<\/ol>\n

                  Referring to the verse \u201cWe offered the Trust to the heavens and the earth, but they refused; the human undertook it,\u201d the seminar emphasizes that this trust is not symbolic but existentially real. It grants the human a central position in the meaningful structure of the cosmos.<\/p>\n

                    \n
                  1. Qur\u2019anic Revelation and Ontological Superiority<\/strong><\/li>\n<\/ol>\n

                    The idea that the Qur\u2019an would shatter a mountain but is carried by the human highlights the ontological superiority of the human being. The human is capable of bearing divine revelation due to their metaphysical capacity.<\/p>\n

                      \n
                    1. Human as the \u2018Seal\u2019 of Order<\/strong><\/li>\n<\/ol>\n

                      The human serves as a seal (kh\u0101tam) that safeguards the structure of reality. Without the human, the truths of beings would lose their stability. Thus, the existence of all kinds and essences depends on the human.<\/p>\n

                        \n
                      1. Human, the Hereafter, and the End Times<\/strong><\/li>\n<\/ol>\n

                        Ibn \u02bfArab\u012b posits that as long as the human remains, cosmic order persists. Even the hereafter depends on the human, affirming a metaphysical anthropology in which eschatology is centered around human existence.<\/p>\n

                          \n
                        1. The Concept of Makhl\u016bq and Divine Names<\/strong><\/li>\n<\/ol>\n

                          For each divine name, there must be a corresponding creature: if God is al-Razz\u0101q (the Provider), the human is marz\u016bq (the one provided for); if God is Il\u0101h, the human is makhl\u016bq. This ontological pairing establishes the essential link between God and the human.<\/p>\n

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

                          This seminar presents Ibn \u02bfArab\u012b\u2019s understanding of the human not in moral but in ontological terms. The human, as vicegerent, is the mirror of divine names and the guarantor of cosmic order. Far from being a mere creature, the human is defined as the closest being to the divine presence. The following seminar is expected to deepen this metaphysical framework through prophetic models and the concept of prophethood.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 10. 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-5477","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5477","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=5477"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5477\/revisions"}],"predecessor-version":[{"id":5478,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5477\/revisions\/5478"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5477"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}