{"id":5525,"date":"2025-05-13T16:27:58","date_gmt":"2025-05-13T13:27:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5525"},"modified":"2025-05-13T16:27:58","modified_gmt":"2025-05-13T13:27:58","slug":"ekrem-demirli-fususul-hikem-okumalari-33-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-33-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 33. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 33. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbsu\u2019l-Hikem\u2019inde yer alan \u0130shak fasl\u0131n\u0131n son b\u00f6l\u00fcmlerini tamamlayarak \u0130smail fasl\u0131na ge\u00e7i\u015f yapmay\u0131 ama\u00e7lamaktad\u0131r. Dersin odak noktas\u0131, hayal g\u00fcc\u00fc ve himmet kavramlar\u0131 \u00e7er\u00e7evesinde yarat\u0131m\u0131n mahiyeti, arifin yarat\u0131c\u0131 rol\u00fc ve insan\u0131n Tanr\u0131 ile kurdu\u011fu ili\u015fki ba\u011flam\u0131nda te\u015fbih-tenzih dengesiyle d\u00fc\u015f\u00fcnce sisteminin anla\u015f\u0131lmas\u0131d\u0131r.<\/p>\n

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

    \n
  1. Hayal ve Himmet Aras\u0131ndaki Ayr\u0131m:<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re s\u0131radan insanlar hayal g\u00fcc\u00fcyle yaln\u0131zca zihinsel imgeler \u00fcretirken, arif ki\u015fi himmetiyle ger\u00e7eklikte kar\u015f\u0131l\u0131\u011f\u0131 olan \u015feyleri var edebilir. Hayal geni\u015f ve s\u0131n\u0131r tan\u0131maz bir alan sunsa da do\u011fruluk ve hakikatle mutabakat aramaz. Himmet ise y\u00f6neldi\u011fi \u015feyi varl\u0131k sahas\u0131nda koruyarak s\u00fcrd\u00fcr\u00fclebilir k\u0131lar.<\/p>\n

      \n
    1. Te\u015fbih ve Tenzih Dengesi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee, Tanr\u0131 hakk\u0131nda bilgi \u00fcretmenin hayal g\u00fcc\u00fcyle m\u00fcmk\u00fcn oldu\u011funu belirtirken, bu bilginin te\u015fbih (benzetme) ile elde edilece\u011fini ancak mutlaka tenzihle dengelenmesi gerekti\u011fini vurgular. Te\u015fbihsiz bir ibadetin, ahlak ve anlam \u00fcretiminin olamayaca\u011f\u0131, bu nedenle hayalin d\u00fc\u015f\u00fcnsel hayatta vazge\u00e7ilmez oldu\u011fu ifade edilir.<\/p>\n

        \n
      1. Ruhani Tesir ve Sosyal Kimlik:<\/strong><\/li>\n<\/ol>\n

        Bak\u0131\u015f ve s\u00f6z yoluyla ruhani varl\u0131klar\u0131n etkilenmesi \u00f6rne\u011fiyle, insanlar\u0131n birbirleri \u00fczerinde olu\u015fturdu\u011fu sosyal kimliklerin g\u00fcc\u00fcne dikkat \u00e7ekilir. Bir ki\u015fiye verilen isim veya s\u0131fat, o ki\u015finin kimli\u011fini \u015fekillendirir ve bu durum ruhani plandaki zapt etme ile benze\u015ftirilir.<\/p>\n

          \n
        1. \u0130stihdar ve Enel Hak Tart\u0131\u015fmalar\u0131:<\/strong><\/li>\n<\/ol>\n

          \u0130stihdar kavram\u0131, himmetle bir varl\u0131\u011f\u0131 \u00e7a\u011f\u0131rma ve muhafaza etme g\u00fcc\u00fc olarak ele al\u0131n\u0131r. Arif, t\u00fcm mertebeleri ku\u015fatabildi\u011finde yarat\u0131m faaliyeti tam anlam\u0131yla ger\u00e7ekle\u015fir. Bu ba\u011flamda, \u201cEnel Hak\u201d s\u00f6yleminin yaln\u0131zca t\u00fcm mertebeleri tema\u015fa eden ki\u015fi taraf\u0131ndan s\u00f6ylenebilece\u011fi, aksi takdirde bu ifadenin bir \u201czuhul\u201d (yan\u0131lsama) oldu\u011fu belirtilir.<\/p>\n

            \n
          1. Tasavvufun Bilimsel Niteli\u011fi ve \u015eiirsellik Riski:<\/strong><\/li>\n<\/ol>\n

            Davud-u Kayser\u00ee’nin tasavvufun mevzu, meb\u00e2d\u00ee ve mes\u00e2il sahibi bir ilim oldu\u011funu vurgulayan yakla\u015f\u0131m\u0131 aktar\u0131l\u0131r. Aksi takdirde tasavvufun yaln\u0131zca \u015fiirsel tahayy\u00fcllere ve s\u00fcbjektif yorumlara indirgenece\u011fi, bu durumun ise hem \u0130bn\u00fc\u2019l-Arab\u00ee gelene\u011fi hem C\u00fcneyd\u00ee tasavvufu a\u00e7\u0131s\u0131ndan sak\u0131ncal\u0131 oldu\u011fu ifade edilir.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinde yarat\u0131m, bilgi ve ibadet ili\u015fkilerini hayal-himmet ayr\u0131m\u0131 ve te\u015fbih-tenzih dengesi etraf\u0131nda \u00e7\u00f6z\u00fcmleyerek arifin metafizik konumunu temellendirir. Ayr\u0131ca tasavvufun bilimsel bir disiplin olarak konumland\u0131r\u0131lmas\u0131na y\u00f6nelik savunularla, gelene\u011fin \u015fiirsellik ve s\u00fcbjektiflikten ayr\u0131lmas\u0131 gerekti\u011fi ortaya konur.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar concludes the final sections of the chapter on Isaac in Fus\u00fbsu\u2019l-Hikem and transitions into the chapter on Ishmael. Its focus lies in exploring the nature of creation through the concepts of imagination (khay\u0101l) and spiritual resolve (himma), the creative function of the gnostic (\u02bf\u0101rif), and how divine resemblance (tashb\u012bh) and incomparability (tanz\u012bh) frame human engagement with God in Ibn al-\u02bfArab\u012b\u2019s metaphysical system.<\/p>\n

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

              \n
            1. The Distinction Between Imagination and Himma<\/strong><\/li>\n<\/ol>\n

              While ordinary people use imagination to produce mental constructs without concern for truth, the gnostic employs himma to sustain realities in existence. Imagination is expansive and unbounded but lacks ontological commitment, whereas himma ensures durability within the order of being.<\/p>\n

                \n
              1. Balance Between Tashb\u012bh and Tanz\u012bh<\/strong><\/li>\n<\/ol>\n

                Ibn al-\u02bfArab\u012b affirms that knowledge of God emerges through imagination and resemblance, but this must always be counterbalanced with tanz\u012bh (affirming God\u2019s transcendence). Worship, morality, and meaning all depend on resemblance; without tashb\u012bh, human thought cannot function.<\/p>\n

                  \n
                1. Spiritual Influence and Social Identity Formation<\/strong><\/li>\n<\/ol>\n

                  Examples of influence through sight and speech illustrate how individuals shape one another\u2019s social and spiritual identities. Naming or labeling someone becomes a form of possession, echoing metaphysical \u201ccapture\u201d within the spiritual realm.<\/p>\n

                    \n
                  1. Presence (Isti<\/strong>\u1e25\u1e0d<\/strong>\u0101r) and the Debate Over \u201cAn\u0101 al-<\/strong>\u1e24<\/strong>aqq\u201d<\/strong><\/li>\n<\/ol>\n

                    Isti\u1e25\u1e0d\u0101r refers to invoking and sustaining a being through himma. Only the one who witnesses all levels of existence may truthfully utter \u201cAn\u0101 al-\u1e24aqq\u201d (\u201cI am the Truth\u201d). Otherwise, such statements are delusions (zuh\u016bl), not expressions of metaphysical realization.<\/p>\n

                      \n
                    1. The Scientific Nature of Sufism and the Risk of Poetic Drift<\/strong><\/li>\n<\/ol>\n

                      Quoting D\u0101w\u016bd al-Qay\u1e63ar\u012b, the seminar stresses that Sufism is a structured science with defined subject matter, principles, and problems. Without such a framework, Sufism risks devolving into mere poetic fancy or subjective speculation, undermining both Ibn al-\u02bfArab\u012b\u2019s system and the classical Junayd\u012b tradition.<\/p>\n

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

                      This seminar elaborates how imagination, himma, and the tashb\u012bh\u2013tanz\u012bh dialectic structure the gnostic\u2019s creative and cognitive role in Ibn al-\u02bfArab\u012b\u2019s metaphysics. It also defends Sufism\u2019s status as a rigorous science, arguing for its separation from poetic abstraction and subjective interpretation to preserve its epistemological integrity.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 33. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5525","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5525","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=5525"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5525\/revisions"}],"predecessor-version":[{"id":5527,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5525\/revisions\/5527"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5525"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}