{"id":5487,"date":"2025-05-13T16:03:22","date_gmt":"2025-05-13T13:03:22","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5487"},"modified":"2025-05-13T16:03:22","modified_gmt":"2025-05-13T13:03:22","slug":"ekrem-demirli-fususul-hikem-okumalari-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-15-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 15. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019de \u015eit Peygamber\u2019e ayr\u0131lm\u0131\u015f b\u00f6l\u00fcmdeki \u201chibe\u201d (ilahi ikramlar) temas\u0131n\u0131 merkez alarak, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin birlik-\u00e7okluk problemi, varl\u0131k anlay\u0131\u015f\u0131 ve Tanr\u0131-insan ili\u015fkisine dair metafizik \u00e7\u00f6z\u00fcmlemelerini inceler. Seminer, \u00f6zellikle insan\u0131n Tanr\u0131\u2019dan gelen ikramlar\u0131 nas\u0131l ald\u0131\u011f\u0131n\u0131, bu ikramlar\u0131n zat ve isimler d\u00fczeyindeki ayr\u0131m\u0131n\u0131, farkl\u0131l\u0131k ve \u00e7okluk meselesinin nas\u0131l temellendirilece\u011fini tart\u0131\u015f\u0131r.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Adem fasl\u0131ndan \u015eit fasl\u0131na ge\u00e7i\u015f ve metodolojik fark<\/strong><\/li>\n<\/ol>\n

    Adem fasl\u0131, insan-Tanr\u0131 ili\u015fkisini ul\u00fbhiyet merkezli i\u015flerken; \u015eit fasl\u0131nda ilahi hibeler \u00f6n plana \u00e7\u0131kar. Bu ge\u00e7i\u015fte \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik derinli\u011fi korunur ancak odak, insan\u0131n Tanr\u0131\u2019dan ald\u0131\u011f\u0131 ve almadan \u00f6nce istidatlar\u0131yla y\u00f6neldi\u011fi ikramlara kayar.<\/p>\n

      \n
    1. \u0130lahi ikramlar: Zat ve Esma temelli tasnif<\/strong><\/li>\n<\/ol>\n

      \u0130kramlar, Tanr\u0131\u2019n\u0131n zat\u0131ndan gelenler ve esmalar\u0131ndan kaynaklananlar \u015feklinde ikiye ayr\u0131l\u0131r. Bu tasnif, farkl\u0131l\u0131klar\u0131n (kesret) nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve nas\u0131l birlik ilkesine (vahdet) irca edilece\u011fi sorusuna ontolojik cevaplar sunar.<\/p>\n

        \n
      1. Birlik-\u00e7okluk problemi ve metafizik \u00e7eli\u015fkiler<\/strong><\/li>\n<\/ol>\n

        Tanr\u0131 mutlak birliktir, alem ise \u00e7okluktur. \u0130bn\u00fc\u2019l-Arab\u00ee, bu \u00e7oklu\u011fu birlikten t\u00fcretirken hem felsef\u00ee hem de teolojik zorluklarla y\u00fczle\u015fir. \u201cOdur ve o de\u011fildir\u201d form\u00fcl\u00fcyle Tanr\u0131-alem ili\u015fkisini tan\u0131mlar ve Sadreddin Konev\u00ee\u2019nin arac\u0131l\u0131\u011f\u0131yla bu paradoksu a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

          \n
        1. \u0130stidatlar, dua ve kader meselesi<\/strong><\/li>\n<\/ol>\n

          Her varl\u0131k, Tanr\u0131\u2019dan kendi istidad\u0131nca talepte bulunur. Bu talepler, Tanr\u0131\u2019n\u0131n iradesiyle \u00f6rt\u00fc\u015f\u00fcrse fiile d\u00f6n\u00fc\u015f\u00fcr. Bu anlay\u0131\u015fta kader, Tanr\u0131\u2019n\u0131n iradesiyle mahl\u00fbkun istidad\u0131 aras\u0131ndaki kesi\u015fim noktas\u0131d\u0131r.<\/p>\n

            \n
          1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de sistemsizli\u011fin nedeni olarak n\u00fcb\u00fcvvet<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee, n\u00fcb\u00fcvvet bilgisinden hareket etti\u011fi i\u00e7in d\u00fc\u015f\u00fcncesi tam bir sistematizasyona sokulamaz. Bu, onun d\u00fc\u015f\u00fcncesini daha kaotik ama ayn\u0131 zamanda daha derin k\u0131lar. Vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131, n\u00fcb\u00fcvvetin imkan verdi\u011fi bir d\u00fc\u015f\u00fcnsel \u00e7er\u00e7evede geli\u015fir.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin varl\u0131k felsefesinde birli\u011fin \u00e7oklukla nas\u0131l uzla\u015ft\u0131r\u0131labilece\u011fini ve bu metafizik yap\u0131 i\u00e7erisinde insan\u0131n Tanr\u0131 ile kurdu\u011fu irtibat\u0131n nas\u0131l kavramsalla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 detayland\u0131r\u0131r. \u00d6zellikle \u201chibe\u201d kavram\u0131 \u00fczerinden yap\u0131lan bu \u00e7\u00f6z\u00fcmleme, n\u00fcb\u00fcvvet bilgisi, esma-zat ili\u015fkisi ve istidat \u00fczerinden kurulan varl\u0131k anlay\u0131\u015f\u0131n\u0131 merkezile\u015ftirerek klasik tasavvuf metafizi\u011finin kilit sorular\u0131na \u0131\u015f\u0131k tutar.<\/p>\n

             <\/p>\n

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

            This seminar analyzes Ibn \u02bfArab\u012b\u2019s metaphysical reflections on divine gifts (hibah), the unity\u2013multiplicity problem, and the God\u2013human relationship through the chapter on Prophet Seth (Sh\u012bth) in Fus\u00fb\u1e63 al-\u1e24ikam. The focus is on how humans receive divine bestowals, how these are categorized on the level of Essence and Names, and how multiplicity is grounded within metaphysical unity.<\/p>\n

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

              \n
            1. Transition from Adam to Seth: A Methodological Shift<\/strong><\/li>\n<\/ol>\n

              While the Adam chapter centers on divinity and the human as God\u2019s image, the Seth chapter emphasizes divine gifts. The metaphysical depth remains, but the focus shifts to the bestowed elements and how human readiness (isti\u02bfd\u0101d) plays a role in receiving them.<\/p>\n

                \n
              1. Classification of Divine Gifts: Essence vs. Names<\/strong><\/li>\n<\/ol>\n

                Divine bestowals are categorized as deriving either from God\u2019s Essence or from His Names. This framework allows Ibn \u02bfArab\u012b to address how multiplicity arises and how it can be reconciled with divine unity (wa\u1e25dah).<\/p>\n

                  \n
                1. Unity\u2013Multiplicity Paradox and Ontological Tension<\/strong><\/li>\n<\/ol>\n

                  God is absolute unity, while the world manifests multiplicity. Ibn \u02bfArab\u012b confronts this philosophical-theological tension through the formula \u201cHe is and is not.\u201d He attempts to resolve this paradox with the help of later commentators like Sadr al-D\u012bn al-Q\u016bnaw\u012b.<\/p>\n

                    \n
                  1. Readiness, Supplication, and Destiny<\/strong><\/li>\n<\/ol>\n

                    Each being calls upon God in proportion to its capacity. If this coincides with divine will, it becomes actualized. In this view, destiny (qadar) is the intersection between divine will and a being\u2019s inherent readiness.<\/p>\n

                      \n
                    1. The Role of Prophetic Knowledge and the Absence of Systematization<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b\u2019s thought resists strict systematization because it is grounded in prophetic knowledge. This results in a more intuitive, layered, and open-ended metaphysical framework where wa\u1e25dat al-wuj\u016bd (unity of being) evolves within the possibilities opened by prophecy.<\/p>\n

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

                      This seminar shows how Ibn \u02bfArab\u012b reconciles the metaphysical opposition between unity and multiplicity through the concept of divine bestowal. His ontology, built on readiness, the interplay between Essence and Names, and the framework of prophecy, offers a profound articulation of classical Sufi metaphysics and its central questions.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 15. 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-5487","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5487","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=5487"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5487\/revisions"}],"predecessor-version":[{"id":5488,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5487\/revisions\/5488"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}