{"id":5485,"date":"2025-05-13T16:02:16","date_gmt":"2025-05-13T13:02:16","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5485"},"modified":"2025-05-13T16:02:16","modified_gmt":"2025-05-13T13:02:16","slug":"ekrem-demirli-fususul-hikem-okumalari-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-14-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, Fus\u00fbs\u00fc\u2019l-Hikem\u2019in Hz. H\u00fbd\u2019a atfedilen hikmet b\u00f6l\u00fcm\u00fc \u00fczerinden \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201chakikatin birli\u011fi\u201d (vahdet\u00fc\u2019l-hak\u00eeka) anlay\u0131\u015f\u0131n\u0131 detayland\u0131r\u0131r. H\u00fbd\u2019un hikmeti, kulluk ile rub\u00fbbiyet aras\u0131ndaki ili\u015fkiyi a\u00e7\u0131klamak \u00fczere \u201cnefes\u201d kavram\u0131 \u00e7er\u00e7evesinde i\u015flenir. Demirli, bu b\u00f6l\u00fcmde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yarat\u0131l\u0131\u015f ve varolu\u015f d\u00fc\u015f\u00fcncesini hem ontolojik hem de dilsel bir zeminde ele al\u0131r.<\/p>\n

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

    \n
  1. H\u00fbd\u2019un Hikmeti ve Kulluk-Rabl\u0131k \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Hz. H\u00fbd\u2019un hikmeti, kulun Rabbine dair bilgisinin s\u0131n\u0131rlar\u0131n\u0131 g\u00f6sterir. Kulluk bir bilin\u00e7 h\u00e2li de\u011fil, varolu\u015fsal bir zorunluluktur. Kul kendisine Rab olan\u0131n bilgisine ula\u015famaz; \u00e7\u00fcnk\u00fc o bilgi rub\u00fbbiyetin mutlakl\u0131\u011f\u0131 i\u00e7inde gizlidir.<\/p>\n

      \n
    1. Nefes ve Varolu\u015fun Kayna\u011f\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee yarat\u0131l\u0131\u015f\u0131 Tanr\u0131\u2019n\u0131n \u201cnefes-i rahm\u00e2n\u00ee\u201dsiyle a\u00e7\u0131klar. Bu nefes, hem ilahi isimlerin g\u00f6r\u00fcnmesi hem de m\u00fcmk\u00fcn varl\u0131klar\u0131n v\u00fccuda gelmesiyle ilgilidir. Nefes, Tanr\u0131\u2019n\u0131n kendini d\u0131\u015fa vurmas\u0131n\u0131n bir metaforudur.<\/p>\n

        \n
      1. H\u00fbd\u2019un Kavmi ve Dilsizlik Temas\u0131<\/strong><\/li>\n<\/ol>\n

        H\u00fbd\u2019un kavmi, Rableriyle konu\u015famayan bir topluluktur. Bu, dilin ontolojik bir d\u00fczeyde kurulamamas\u0131 anlam\u0131na gelir. Tanr\u0131 ile konu\u015fmak, O\u2019nun isimlerini bilmek ve idrak etmekle m\u00fcmk\u00fcnd\u00fcr. Bu m\u00fcmk\u00fcn olmay\u0131nca, kavim yok olma tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r.<\/p>\n

          \n
        1. Kel\u00e2m\u2013Nefes\u2013Tecelli Zinciri<\/strong><\/li>\n<\/ol>\n

          Konu\u015fma (kel\u00e2m), nefesin bir uzant\u0131s\u0131d\u0131r. Tanr\u0131\u2019n\u0131n kel\u00e2m\u0131, bir ismin tecellisidir. Vahiy, kel\u00e2m\u0131n insanda belirmesiyle olu\u015fur. Bu \u00e7er\u00e7evede, kel\u00e2m hem bir yaratma bi\u00e7imi hem de bir bilgilendirme s\u00fcrecidir.<\/p>\n

            \n
          1. \u0130lahi Kel\u00e2m\u0131n Tevhid\u00ee Boyutu<\/strong><\/li>\n<\/ol>\n

            Her kel\u00e2m, bir isme dayan\u0131r; ancak bu isimlerin toplam\u0131 tevhidi bozmaz. Aksine, her tecelli birli\u011fe i\u015faret eder. Farkl\u0131 isimler ve h\u00fck\u00fcmler aras\u0131nda olan her \u00e7e\u015fitlilik, Tanr\u0131\u2019n\u0131n birli\u011fine zarar vermez; zira hepsi o birlikten kaynaklan\u0131r.<\/p>\n

              \n
            1. H\u00fbd\u2019un Hikmetinde Bilen ve Bilinenin Ayn\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

              Demirli\u2019ye g\u00f6re H\u00fbd\u2019un hikmetinde bilme, bilen ile bilinenin ayr\u0131\u015fmad\u0131\u011f\u0131 bir yap\u0131dad\u0131r. Vahdet\u00fc\u2019l-v\u00fcc\u00fbd\u2019un bilgi alan\u0131na yans\u0131mas\u0131d\u0131r bu: bilgi ile varl\u0131k \u00f6zde\u015ftir, bilmek var olmakt\u0131r.<\/p>\n

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

              Bu seminerde Hz. H\u00fbd\u2019un hikmeti \u00fczerinden \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yarat\u0131l\u0131\u015f, dil ve bilgi anlay\u0131\u015f\u0131 bir b\u00fct\u00fcnl\u00fck i\u00e7inde ele al\u0131n\u0131r. Nefes\u2013kel\u00e2m\u2013tecelligibi kavramlar arac\u0131l\u0131\u011f\u0131yla ilahi bilginin imk\u00e2n\u0131, s\u0131n\u0131rl\u0131l\u0131\u011f\u0131 ve tevhid\u00ee yap\u0131s\u0131 ortaya konur. Tanr\u0131’n\u0131n bilgisi, kel\u00e2m\u0131 ve tecellisiyle \u00e2lemde zahir olmas\u0131, kullu\u011fun s\u0131n\u0131rlar\u0131n\u0131 da tayin eder.<\/p>\n

               <\/p>\n

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

              In this seminar, Ekrem Demirli examines Ibn \u02bfArab\u012b\u2019s concept of the \u201cunity of reality\u201d (wa\u1e25dat al-\u1e25aq\u012bqa) through the wisdom attributed to the Prophet H\u016bd in Fus\u016b\u1e63 al-\u1e24ikam. H\u016bd\u2019s wisdom is interpreted within the framework of the relationship between servanthood (\u02bfub\u016bdiyya) and lordship (rub\u016bbiyya), with the concept of \u201cbreath\u201d (nafas) playing a central role. Demirli explores Ibn \u02bfArab\u012b\u2019s views on creation and existence through ontological and linguistic dimensions.<\/p>\n

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

                \n
              1. The Wisdom of H\u016bd and the Relationship Between Servanthood and Lordship<\/strong><\/li>\n<\/ol>\n

                The wisdom of H\u016bd shows the limits of the servant\u2019s knowledge of his Lord. Servanthood is not merely a state of awareness but an existential necessity. The servant cannot grasp the full knowledge of his Lord, as it is hidden within the absoluteness of rub\u016bbiyya.<\/p>\n

                  \n
                1. Breath as the Source of Existence<\/strong><\/li>\n<\/ol>\n

                  Ibn \u02bfArab\u012b explains creation through the \u201cbreath of the All-Merciful\u201d (nafas al-ra\u1e25m\u0101n\u012b). This breath manifests both divine names and possible beings. It is a metaphor for God\u2019s self-disclosure and emergence into multiplicity.<\/p>\n

                    \n
                  1. The People of H\u016bd and the Theme of Speechlessness<\/strong><\/li>\n<\/ol>\n

                    H\u016bd\u2019s people are described as incapable of speaking with their Lord. This symbolizes a deeper ontological failure\u2014the inability to establish a relationship through language. Speaking with God requires knowing and perceiving His names, and without this, destruction becomes inevitable.<\/p>\n

                      \n
                    1. The Chain of Speech, Breath, and Theophany<\/strong><\/li>\n<\/ol>\n

                      Speech (kal\u0101m) is a function of divine breath and manifests a specific name. Revelation is the emergence of this speech in the human realm. Thus, speech is both a form of creation and a mode of communication.<\/p>\n

                        \n
                      1. The Taw<\/strong>\u1e25<\/strong>\u012bdic Dimension of Divine Speech<\/strong><\/li>\n<\/ol>\n

                        Every divine speech is tied to a particular name, yet this multiplicity does not violate unity. On the contrary, all diversity in divine manifestations points back to a single source, preserving the integrity of divine unity.<\/p>\n

                          \n
                        1. Unity of the Knower and the Known in H\u016bd\u2019s Wisdom<\/strong><\/li>\n<\/ol>\n

                          According to Demirli, knowledge in H\u016bd\u2019s wisdom is non-dualistic\u2014the knower and the known are not separate. This reflects wa\u1e25dat al-wuj\u016bd in the epistemological realm: to know is to be, and knowledge is identical with being.<\/p>\n

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

                          Through the wisdom of H\u016bd, this seminar presents a comprehensive account of Ibn \u02bfArab\u012b\u2019s views on creation, language, and knowledge. Concepts such as breath, speech, and theophany are employed to articulate the nature, limitations, and unity of divine knowledge. God\u2019s appearance in the world through His speech and self-disclosures also defines the limits of servanthood.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 14. 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-5485","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5485","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=5485"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5485\/revisions"}],"predecessor-version":[{"id":5486,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5485\/revisions\/5486"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}