{"id":5528,"date":"2025-05-13T16:28:52","date_gmt":"2025-05-13T13:28:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5528"},"modified":"2025-05-13T16:28:52","modified_gmt":"2025-05-13T13:28:52","slug":"ekrem-demirli-fususul-hikem-okumalari-34-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-34-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 34. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u0130smail fass\u0131 \u00fczerinden vahdet-i v\u00fcc\u00fbd, ilahi isimler, tecelli ve n\u00fcb\u00fcvvet anlay\u0131\u015f\u0131na dair temel kavramlar\u0131n\u0131 tart\u0131\u015fmakta ve \u0130slam d\u00fc\u015f\u00fcncesinde Tanr\u0131-insan ili\u015fkisini ontolojik ve epistemolojik bir zeminle yeniden ele almaktad\u0131r. Ayr\u0131ca, \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesindeki metafizik yap\u0131lar\u0131n Kur\u2019an tefsiri ve kel\u00e2m gelenekleriyle ili\u015fkisi sorgulanmakta, tasavvuf\u00ee kavramlar\u0131n dilsel ve teorik derinlikleri incelenmektedir.<\/p>\n

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

    \n
  1. Vahdet-i V\u00fcc\u00fbd ve \u201cV\u00fcc\u00fbdu Mutlak\u201d Kavram\u0131:<\/strong><\/li>\n<\/ol>\n

    Seminerde \u201cv\u00fcc\u00fbdu mutlak\u201d kavram\u0131 merkeze al\u0131narak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin ontolojisi tart\u0131\u015f\u0131l\u0131r. Bu mutlak varl\u0131k anlay\u0131\u015f\u0131, t\u00fcm varl\u0131klar\u0131n hak ile halk aras\u0131nda e\u015fit bi\u00e7imde tecelli etti\u011fi \u201cel-v\u00fcc\u00fbd\u00fc\u2019s-sev\u00e2\u00ee\u201d kavram\u0131yla a\u00e7\u0131klan\u0131r. Tanr\u0131sal varl\u0131k t\u00fcm varl\u0131k bi\u00e7imlerinde e\u015fit \u015fekilde tezah\u00fcr eder ve halk\u2013hak ayr\u0131m\u0131 ortadan kalkar.<\/p>\n

      \n
    1. Ayn-\u0131 S\u00e2bite ve Galibiyet\u2013Ma\u011flubiyet \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizi\u011finde her bir varl\u0131\u011f\u0131n sabit bir mahiyeti (ayn-\u0131 s\u00e2bite) vard\u0131r ve bu mahiyetlerin varolu\u015fa ge\u00e7i\u015fi kuvvet\u2013fiil, galibiyet\u2013ma\u011flubiyet ili\u015fkileri \u00fczerinden kurulur. Bu ili\u015fki a\u011f\u0131, t\u00fcm \u00e2lemi bir ayetler b\u00fct\u00fcn\u00fc ve ili\u015fkiler manzumesi olarak anlamay\u0131 sa\u011flar.<\/p>\n

        \n
      1. Rek\u00e2yik (\u0130ncelikler) Kavram\u0131 ve Ontolojik Hassasiyet:<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, \u201crek\u00e2yik\u201d terimini kullanarak varl\u0131klar aras\u0131 ince ba\u011flar\u0131 ve Esm\u00e2 ile yarat\u0131lm\u0131\u015flar aras\u0131ndaki derin ak\u0131\u015fkanl\u0131\u011f\u0131 tan\u0131mlar. Kavram, vera\u2013takva\u2013z\u00fchd gibi ahl\u00e2k\u00ee hassasiyetleri de i\u00e7ererek varl\u0131k d\u00fczeyindeki farklar\u0131 yorumlamaya imk\u00e2n tan\u0131r.<\/p>\n

          \n
        1. N\u00fcb\u00fcvvetin Teolojik Gerek\u00e7esi:<\/strong><\/li>\n<\/ol>\n

          Seminerde n\u00fcb\u00fcvvetin i\u015flevi, laf\u0131z \u00e7oklu\u011fu ve anlam birli\u011fi ba\u011flam\u0131nda tart\u0131\u015f\u0131l\u0131r. Her dilde Tanr\u0131\u2019ya verilen isimlerin farkl\u0131l\u0131\u011f\u0131na ra\u011fmen peygamberlerin amac\u0131 ortak hakikati bildirmektir. Peygamberlik, insanlara do\u011fru anlam haritas\u0131n\u0131 kurma \u00e7abas\u0131 olarak ele al\u0131n\u0131r.<\/p>\n

            \n
          1. Kelam, Dil ve S\u0131fatlar Tart\u0131\u015fmas\u0131:<\/strong><\/li>\n<\/ol>\n

            \u0130sl\u00e2m kelam\u0131 ile Hristiyan teolojisi kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rken, \u0130slam\u2019da s\u0131fatlar meselesinin neden kanl\u0131-b\u0131\u00e7akl\u0131 tart\u0131\u015fmalara yol a\u00e7mad\u0131\u011f\u0131 sorgulan\u0131r. \u0130slam d\u00fc\u015f\u00fcncesindeki tecell\u00fct\u00e7\u00fc yap\u0131, tart\u0131\u015fmalar\u0131n \u015fiddetini azaltm\u0131\u015f ve dilin anikonik (temsilsiz) do\u011fas\u0131n\u0131 \u00f6n plana \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u0130smail fass\u0131 \u00fczerinden geli\u015ftirdi\u011fi metafizik yap\u0131lar\u0131n derinli\u011fini, kavramsal hassasiyetini ve n\u00fcb\u00fcvvet anlay\u0131\u015f\u0131n\u0131 ele al\u0131r. Vahdet-i v\u00fcc\u00fbd, ayn-\u0131 s\u00e2bite ve tecelli gibi kavramlarla kurulan bu sistemde, anlam\u0131n \u00e7oklu\u011fu ve ontolojik e\u015fitlik d\u00fc\u015f\u00fcncesi, tasavvufi d\u00fc\u015f\u00fcncenin merkezini olu\u015fturur.<\/p>\n

             <\/p>\n

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

            This seminar explores Ibn al-\u02bfArab\u012b\u2019s metaphysical structures through the chapter of Ism\u0101\u02bf\u012bl, focusing on core concepts such as wa\u1e25dat al-wuj\u016bd (unity of being), divine names, theophany (tajall\u012b), and prophethood. The aim is to reexamine the God\u2013human relationship in Islamic thought from both ontological and epistemological perspectives. It also interrogates the relationship between Ibn al-\u02bfArab\u012b\u2019s metaphysics and traditional Qur\u2019anic exegesis and theology, emphasizing the linguistic and conceptual depth of Sufi terminology.<\/p>\n

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

              \n
            1. Unity of Being and the Concept of Absolute Being (al-wuj\u016bd al-mu<\/strong>\u1e6d<\/strong>laq)<\/strong><\/li>\n<\/ol>\n

              At the core of Ibn al-\u02bfArab\u012b\u2019s ontology is the notion of al-wuj\u016bd al-mu\u1e6dlaq\u2014absolute being\u2014manifesting equally in all modes of existence. This is reflected in the idea of al-wuj\u016bd al-saw\u0101\u02be\u012b (equally distributed being), which erases the dichotomy between the Real (\u1e25aqq) and the created (khalq).<\/p>\n

                \n
              1. Fixed Essences and the Dynamics of Overcoming and Subjugation<\/strong><\/li>\n<\/ol>\n

                Each being has a fixed essence (\u02bfayn th\u0101bita), and its emergence into existence is regulated by relationships of potency and act, dominance and submission. This relational network renders the cosmos an interconnected system of signs and meanings.<\/p>\n

                  \n
                1. The Concept of Raq\u0101<\/strong>\u02be<\/strong>iq and Ontological Subtlety<\/strong><\/li>\n<\/ol>\n

                  Through the concept of raq\u0101\u02beiq (subtleties), Ibn al-\u02bfArab\u012b highlights the fluid interplay between divine names and created entities. These subtleties also encompass ethical sensitivities like piety, abstinence, and God-consciousness, allowing for nuanced interpretation of ontological gradations.<\/p>\n

                    \n
                  1. Theological Role of Prophethood<\/strong><\/li>\n<\/ol>\n

                    Prophethood is discussed in relation to linguistic diversity and semantic unity. Although divine names vary across languages, the prophetic mission remains unified in guiding humanity to a shared truth. Prophets serve as cartographers of meaning, aligning human understanding with divine reality<\/p>\n

                      \n
                    1. Theological Language and Attributes in Islam vs. Christianity<\/strong><\/li>\n<\/ol>\n

                      The seminar contrasts Islamic and Christian theological language, particularly regarding divine attributes. Islam\u2019s emphasis on tajall\u012b (manifestation) reduces the intensity of theological conflict and upholds an aniconic, non-representational approach to divine discourse.<\/p>\n

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

                      This seminar articulates the depth and precision of Ibn al-\u02bfArab\u012b\u2019s metaphysical framework through the Ism\u0101\u02bf\u012bl chapter. With wa\u1e25dat al-wuj\u016bd, \u02bfayn th\u0101bita, and tajall\u012b at its core, the system proposes a vision of ontological equality and semantic multiplicity that reshapes the heart of Sufi metaphysical thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 34. 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-5528","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5528","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=5528"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5528\/revisions"}],"predecessor-version":[{"id":5529,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5528\/revisions\/5529"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5528"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}