{"id":5481,"date":"2025-05-13T16:00:00","date_gmt":"2025-05-13T13:00:00","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5481"},"modified":"2025-05-13T16:00:00","modified_gmt":"2025-05-13T13:00:00","slug":"ekrem-demirli-fususul-hikem-okumalari-12-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-12-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 12. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 12. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019in en zor ve derinlikli b\u00f6l\u00fcmlerinden say\u0131lan \u00c2dem fasl\u0131n\u0131 ele almaya devam ederken, Sadreddin Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesi \u00e7er\u00e7evesinde \u201cum\u00fbr-\u0131 \u00e2mme\u201d (t\u00fcmel durumlar) kavram\u0131n\u0131n metafiziksel ve dilsel temelleri \u00fczerine yo\u011funla\u015fmaktad\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin, felsefi ve kelam\u00ee d\u00fc\u015f\u00fcnceyle ili\u015fkisi ba\u011flam\u0131nda tasavvufun nazar\u00ee y\u00f6n\u00fcn\u00fc nas\u0131l kurdu\u011fu tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. Fus\u00fbsu\u2019l-Hikem\u2019in \u015eerh Gelene\u011fi ve Yetersiz Etkisi<\/strong><\/li>\n<\/ol>\n

    F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye ve Fus\u00fbs gibi eserlerin, i\u00e7erik olarak b\u00fcy\u00fck olmalar\u0131na ra\u011fmen \u0130sl\u00e2m d\u00fc\u015f\u00fcnce gelene\u011finde yeterince etkili olamam\u0131\u015f olmas\u0131 ele\u015ftirilir. F\u0131k\u0131h ve kelam merkezli yap\u0131, bu d\u00fc\u015f\u00fcncelerin d\u0131\u015f\u0131na at\u0131lmas\u0131na sebep olmu\u015ftur.<\/p>\n

      \n
    1. Um\u00fbr-\u0131 \u00c2mme: Metafizi\u011fin Giri\u015f Kap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cum\u00fbr-\u0131 \u00e2mme\u201dyi (t\u00fcmel durumlar) kullanmas\u0131, onu metafizik\u00e7i olarak tan\u0131mlamay\u0131 m\u00fcmk\u00fcn k\u0131lar. Tanr\u0131 ve insan aras\u0131nda ortak bir bilgi zemini kurmak a\u00e7\u0131s\u0131ndan bu kavram merkezi \u00f6nemdedir. Bu, agnostisizmin reddidir.<\/p>\n

        \n
      1. Kelam, Felsefe ve Tasavvufun Varl\u0131k Zeminleri<\/strong><\/li>\n<\/ol>\n

        Kelamc\u0131lar Tanr\u0131\u2019ya varl\u0131k isnat etmedi\u011fi i\u00e7in ontolojik ortakl\u0131k kuramazken; felsefe ve tasavvuf bunu m\u00fcmk\u00fcn k\u0131lar. Tasavvuf, Esm\u00e2-i H\u00fcsn\u00e2 \u00fczerinden Tanr\u0131-insan ili\u015fkisini detayland\u0131rarak bu zemini kurar.<\/p>\n

          \n
        1. \u0130lahi S\u0131fatlar, Zat ve Varl\u0131k \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Tanr\u0131\u2019da bilgi, kudret, irade gibi s\u0131fatlar birbirinden farkl\u0131d\u0131r. Bu farkl\u0131l\u0131k hem Tanr\u0131\u2019n\u0131n zat\u0131 ile hem de s\u0131fatlar aras\u0131 ili\u015fki bak\u0131m\u0131ndan \u00e7ok katmanl\u0131 bir metafizik yap\u0131 do\u011furur.<\/p>\n

            \n
          1. Fus\u00fbs\u2019un Y\u00f6n De\u011fi\u015fimi: Um\u00fbr-\u0131 \u00c2mme ile Sistematik Kurulum<\/strong><\/li>\n<\/ol>\n

            Kitapta “um\u00fbr-\u0131 \u00e2mme” kavram\u0131n\u0131n ge\u00e7mesi, metni klasik tasavvuf gelene\u011finden ay\u0131r\u0131p metafiziksel bir sistematik i\u00e7inde de\u011ferlendirme imk\u00e2n\u0131 sunar. Bu, Sadreddin Konev\u00ee\u2019nin eserleriyle birlikte d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

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

            Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019in nazar\u00ee temellerini kurdu\u011fu en kritik b\u00f6l\u00fcmlerden biridir. Um\u00fbr-\u0131 \u00e2mme kavram\u0131 arac\u0131l\u0131\u011f\u0131yla \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik bir dil kurdu\u011fu g\u00f6sterilir. Tasavvufun yaln\u0131zca bireysel deneyim de\u011fil, evrensel bir metafizik sistem sundu\u011fu vurgulan\u0131r. F\u0131k\u0131h ve kelam merkezli d\u00fc\u015f\u00fcncenin d\u0131\u015f\u0131nda kalarak \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee gibi isimler \u00f6zg\u00fcn ve sistematik bir ontoloji kurmu\u015ftur.<\/p>\n

             <\/p>\n

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

            This seminar continues the discussion of the chapter on Adam, considered one of the most profound and complex sections of Fus\u00fb\u1e63 al-\u1e24ikam. It focuses on the metaphysical and linguistic foundations of the concept of um\u016br \u02bf\u0101mma (universal affairs) within the frameworks of Sadreddin Konev\u00ee and Ibn \u02bfArab\u012b. The seminar also analyzes how Ibn \u02bfArab\u012b constructs the theoretical dimension of Sufism in relation to philosophical and theological thought.<\/p>\n

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

              \n
            1. The Commentary Tradition of Fus\u00fb\u1e63 and Its Limited Impact<\/strong><\/li>\n<\/ol>\n

              Although Fut\u016b\u1e25\u0101t al-Makkiyya and Fus\u00fb\u1e63 al-\u1e24ikam are substantial works, they have had limited influence on Islamic intellectual tradition. The dominance of jurisprudence and theology led to the marginalization of such metaphysical texts.<\/p>\n

                \n
              1. Um\u016br <\/strong>\u02bf<\/strong>\u0100<\/strong>mma: The Entry Point of Metaphysics<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b\u2019s use of um\u016br \u02bf\u0101mma allows us to classify him as a metaphysician. These universals provide a shared epistemological ground between God and humanity, enabling the rejection of agnosticism in favor of metaphysical knowledge.<\/p>\n

                  \n
                1. The Ontological Grounds of Theology, Philosophy, and Sufism<\/strong><\/li>\n<\/ol>\n

                  Theologians, by denying existence to God in the same sense as creation, cannot establish ontological continuity. Philosophy and Sufism, on the other hand, make this possible. Sufism constructs this relation through the divine names (asm\u0101\u02be al-\u1e25usn\u0101).<\/p>\n

                    \n
                  1. Divine Attributes, Essence, and Existence<\/strong><\/li>\n<\/ol>\n

                    According to Ibn \u02bfArab\u012b, attributes such as knowledge, will, and power are distinct within God. These distinctions create a layered metaphysical structure, not only in the relationship between essence and attributes but also among the attributes themselves.<\/p>\n

                      \n
                    1. A Shift in Fus\u00fb\u1e63: Systematic Structure through Um\u016br <\/strong>\u02bf<\/strong>\u0100<\/strong>mma<\/strong><\/li>\n<\/ol>\n

                      The emergence of the um\u016br \u02bf\u0101mma concept marks a transition in the text, enabling its reading within a metaphysical framework distinct from classical Sufi discourse. This shift aligns Fus\u00fb\u1e63 more closely with the systematic metaphysics found in Konev\u00ee\u2019s works.<\/p>\n

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

                      This seminar identifies one of the most foundational moments in the theoretical construction of Fus\u00fb\u1e63 al-\u1e24ikam. Through um\u016br \u02bf\u0101mma, Ibn \u02bfArab\u012b builds a metaphysical language that positions Sufism not merely as an individual spiritual path but as a universal metaphysical system. Unlike theology and jurisprudence, thinkers like Ibn \u02bfArab\u012b and Konev\u00ee establish a unique, systematic ontology.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 12. 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-5481","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5481","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=5481"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5481\/revisions"}],"predecessor-version":[{"id":5482,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5481\/revisions\/5482"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5481"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}