{"id":5483,"date":"2025-05-13T16:01:19","date_gmt":"2025-05-13T13:01:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5483"},"modified":"2025-05-13T16:01:19","modified_gmt":"2025-05-13T13:01:19","slug":"ekrem-demirli-fususul-hikem-okumalari-13-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-13-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, h\u00e2len \u201c\u00c2dem Fasl\u0131\u201d \u00fczerine okumalar\u0131n\u0131 s\u00fcrd\u00fcrmektedir. Merkezde, \u201cum\u00fbr-u \u00e2mme\u201d (t\u00fcmel durumlar) kavram\u0131 yer almakta; bu kavram\u0131n \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbsu\u2019l-Hikem adl\u0131 eserindeki temel y\u00f6nlendirici \u00e7er\u00e7eve oldu\u011fu vurgulanmaktad\u0131r. Tasavvuf metafizi\u011fi ba\u011flam\u0131nda bilgi zemininin nas\u0131l kuruldu\u011fu ve Tanr\u0131-insan-alem aras\u0131ndaki ili\u015fkinin bu zemin \u00fczerinden nas\u0131l in\u015fa edildi\u011fi a\u00e7\u0131klanmaktad\u0131r.<\/p>\n

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

    \n
  1. Um\u00fbr-u \u00c2mme ve Epistemolojik Zemin<\/strong><\/li>\n<\/ol>\n

    Demirli, um\u00fbr-u \u00e2mme\u2019yi eserin istikametini belirleyen anahtar kavram olarak ele al\u0131r. Bu kavram arac\u0131l\u0131\u011f\u0131yla Tanr\u0131, melek ve insan aras\u0131nda m\u00fc\u015fterek bir bilgi alan\u0131n\u0131n var oldu\u011fu savunulur. Bu da suf\u00ee d\u00fc\u015f\u00fcnceyi fideist dilden ay\u0131ran, akl\u00ee zemine dayal\u0131 bir metafizik anlay\u0131\u015f olarak tan\u0131mlar.<\/p>\n

      \n
    1. Tanr\u0131-Alem \u0130li\u015fkisi ve S\u00fcreklilik<\/strong><\/li>\n<\/ol>\n

      Tanr\u0131 ile alem aras\u0131nda epistemolojik bir ortakl\u0131k varsa, ontolojik bir s\u00fcreklilik de s\u00f6z konusudur. Bu, kelam\u0131n klasik yaratma anlay\u0131\u015f\u0131ndan farkl\u0131 olarak Tanr\u0131’n\u0131n aleme s\u00fcrekli tesir eden bir fail oldu\u011fu d\u00fc\u015f\u00fcncesine yol a\u00e7ar. Sadreddin Konev\u00ee\u2019nin bu ba\u011flamdaki a\u00e7\u0131klamalar\u0131 da tart\u0131\u015f\u0131l\u0131r.<\/p>\n

        \n
      1. Model Olarak Halifelik ve Suret<\/strong><\/li>\n<\/ol>\n

        \u0130nsan, Tanr\u0131\u2019n\u0131n halifesi ve sureti olarak tan\u0131mlan\u0131r. Buradaki benzerlik mahiyet de\u011fil model d\u00fczeyindedir. \u0130nsanda ilahi isimlerin tecellisiyle olu\u015fan bir model olu\u015f s\u00f6z konusudur. \u201cNefah\u2019tu f\u00eehi min r\u00fbh\u00ee\u201d ayeti bu ba\u011flamda tart\u0131\u015f\u0131l\u0131r ve r\u00fbh\u2019un insana \u00fcflenmesi, ontolojik bir \u00f6zde\u015flik de\u011fil, yeni bir varolu\u015f tarz\u0131 olarak yorumlan\u0131r.<\/p>\n

          \n
        1. Marifet ve Tahakkuk<\/strong><\/li>\n<\/ol>\n

          Marifet, bilme de\u011fil, varl\u0131kta tahakkuk etmi\u015f bir h\u00e2lin ad\u0131d\u0131r. \u0130nsan, Tanr\u0131\u2019y\u0131 tan\u0131ma yolculu\u011funda kendi varl\u0131\u011f\u0131n\u0131, ilahi isimlerin tecellisiyle ger\u00e7ekle\u015ftirdik\u00e7e marifete ula\u015f\u0131r. Marifet, eksikliklerin bilgisiyle de\u011fil, ilahi ahl\u00e2k\u0131n insanda tahakkuku ile m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

            \n
          1. \u0130nsan Paradoksu: Ezel\u00ee-Hadis Birlikteli\u011fi<\/strong><\/li>\n<\/ol>\n

            \u0130nsan, hem ezel\u00ee hem hadis bir varl\u0131k olarak tan\u0131mlan\u0131r; bu da onu Tanr\u0131 ve alem aras\u0131nda bir cem noktas\u0131 haline getirir. Bu paradoksal yap\u0131, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde Tanr\u0131 hakk\u0131nda konu\u015fabilmenin zeminini olu\u015fturur.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde um\u00fbr-u \u00e2mme kavram\u0131n\u0131n hem bilgi hem varl\u0131k alan\u0131nda nas\u0131l i\u015f g\u00f6rd\u00fc\u011f\u00fcn\u00fc g\u00f6stermekte; Tanr\u0131, insan ve alem aras\u0131ndaki irtibat\u0131n metafiziksel ve epistemolojik temellerini ortaya koymaktad\u0131r. Demirli\u2019nin yorumu, suf\u00ee metafizi\u011fin akl\u00ee zeminde yeniden in\u015fas\u0131na katk\u0131 sunar.<\/p>\n

             <\/p>\n

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

            In this seminar, Ekrem Demirli continues his commentary on the \u201cChapter of Adam\u201d in Fus\u00fb\u1e63 al-\u1e24ikam. The central focus is the concept of um\u016br \u02bf\u0101mma (universal affairs), which Demirli identifies as the guiding framework of Ibn \u02bfArab\u012b\u2019s metaphysical system. The seminar examines how knowledge is grounded in Sufi metaphysics and how the relationship between God, humanity, and the cosmos is constructed upon this foundation.<\/p>\n

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

              \n
            1. Um\u016br <\/strong>\u02bf<\/strong>\u0100<\/strong>mma and the Epistemological Ground<\/strong><\/li>\n<\/ol>\n

              Demirli treats um\u016br \u02bf\u0101mma as the key concept determining the text\u2019s structure. Through it, a shared field of knowledge between God, angels, and humans is posited. This represents a rational metaphysical perspective distinct from fideistic Sufi language.<\/p>\n

                \n
              1. God\u2013Cosmos Relationship and Ontological Continuity<\/strong><\/li>\n<\/ol>\n

                If there is epistemological continuity between God and creation, there must also be ontological continuity. Unlike classical theology, which sees creation as a one-time act, Ibn \u02bfArab\u012b (and Konev\u00ee) describe God as a continuously acting agent upon the world.<\/p>\n

                  \n
                1. Vicegerency and Human as Divine Model<\/strong><\/li>\n<\/ol>\n

                  The human is described as both the vicegerent and image (\u1e63\u016bra) of God. This likeness is not one of essence but of modeling. The verse \u201cI breathed into him of My Spirit\u201d is reinterpreted to imply a new existential mode rather than ontological identity.<\/p>\n

                    \n
                  1. Gnosis (Ma<\/strong>\u02bf<\/strong>rifa) and Realization (Ta<\/strong>\u1e25<\/strong>aqquq)<\/strong><\/li>\n<\/ol>\n

                    Gnosis is not simply knowledge but the actualization of divine attributes within the human. True knowledge of God comes not from knowing deficiencies but from embodying divine ethics. Ma\u02bfrifa is thus grounded in ontological transformation.<\/p>\n

                      \n
                    1. The Human Paradox: Eternal and Created<\/strong><\/li>\n<\/ol>\n

                      The human being is both eternal and created, forming a paradoxical bridge between God and the world. This dual status creates the metaphysical condition that allows one to speak meaningfully about God.<\/p>\n

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

                      This seminar demonstrates how the concept of um\u016br \u02bf\u0101mma functions in both epistemological and ontological domains within Ibn \u02bfArab\u012b\u2019s thought. It establishes the metaphysical foundations for the relationship between God, humanity, and the cosmos. Demirli\u2019s interpretation contributes to a rational reconstruction of Sufi metaphysics.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 13. 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-5483","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5483","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=5483"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5483\/revisions"}],"predecessor-version":[{"id":5484,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5483\/revisions\/5484"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5483"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}