{"id":5550,"date":"2025-05-13T16:41:23","date_gmt":"2025-05-13T13:41:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5550"},"modified":"2025-05-13T16:41:23","modified_gmt":"2025-05-13T13:41:23","slug":"ekrem-demirli-fususul-hikem-okumalari-45-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-45-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 45. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 45. 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 \u201cg\u00f6lge\u201d metaforu \u00e7er\u00e7evesinde varl\u0131k, bilgi ve tecelli kavramlar\u0131n\u0131 yeniden ele al\u0131r. Yusuf F\u00e2sl\u0131 ba\u011flam\u0131nda ba\u015flayan bu \u00e7\u00f6z\u00fcmleme, \u00e2lemin Allah\u2019\u0131n g\u00f6lgesi olmas\u0131 fikrinden yola \u00e7\u0131karak ger\u00e7ek varl\u0131k\u2013z\u00e2hir varl\u0131k, hayal\u2013hakikat, birlik\u2013\u00e7okluk gibi temel metafizik ikiliklerin nas\u0131l a\u015f\u0131labilece\u011fini sorgular. Ekrem Demirli, \u00f6zellikle \u201cv\u00fcc\u00fbdu\u2019l-Hak\u201d, \u201cayn-\u0131 sabite\u201d ve \u201chayal\u201d kavramlar\u0131n\u0131 a\u00e7\u0131klayarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesini Kur\u2019an ve hadis metinleriyle ili\u015fkilendirir.<\/p>\n

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

    \n
  1. G\u00f6lge\u2013As\u0131l \u0130li\u015fkisi ve Varl\u0131\u011f\u0131n Dereceleri<\/strong><\/li>\n<\/ol>\n

    \u00c2lem, Hakk\u2019\u0131n g\u00f6lgesidir. G\u00f6lge, kendi ba\u015f\u0131na bir ger\u00e7ekli\u011fe sahip de\u011filse de duyuda mevcuttur. Bu ili\u015fki, \u00e2lemin Tanr\u0131\u2019ya olan ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131 ve onunla kurdu\u011fu temsil ba\u011f\u0131n\u0131 g\u00f6sterir. G\u00f6lge de\u011fi\u015fken, Hak sabittir.<\/p>\n

      \n
    1. Hayal Kavram\u0131 ve Ontolojik Aradal\u0131k<\/strong><\/li>\n<\/ol>\n

      \u00c2lem ne tamamen vard\u0131r ne de tamamen yoktur; \u201cm\u0131\u015f gibi\u201d olan, yani hayal\u00eedir. Bu durum, idrakin ara formlarda ger\u00e7ekle\u015fti\u011fi fikrine ba\u011flan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, varl\u0131\u011f\u0131 “nur” ve “zulmet” (\u0131\u015f\u0131k ve karanl\u0131k) sentezi olan \u201cziy\u00e2\u201d olarak tan\u0131mlar.<\/p>\n

        \n
      1. Ayn-\u0131 Sabite, Mahiyet ve Bilgi Problemi<\/strong><\/li>\n<\/ol>\n

        Ayn-\u0131 sabiteler, e\u015fyan\u0131n karanl\u0131kta sabit kalan hakikatleridir. Varl\u0131k, bu sabit hakikatlerin zuhura \u00e7\u0131kmas\u0131yla ortaya \u00e7\u0131kar. Bu anlay\u0131\u015f, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin kelam ve felsefeye kar\u015f\u0131 sundu\u011fu \u00f6zg\u00fcn metafizik modelin temelidir.<\/p>\n

          \n
        1. \u0130lahi \u0130simler, Tecelli ve \u015eekil De\u011fi\u015fimi<\/strong><\/li>\n<\/ol>\n

          Her \u015fey Allah\u2019\u0131n bir isminin tezah\u00fcr\u00fcd\u00fcr. Fakat bu tezah\u00fcrler farkl\u0131 suretlerde zuhur eder. Bir isim di\u011fer isimlerle ayn\u0131 zat\u0131 g\u00f6sterse de, farkl\u0131 suretlerde tezah\u00fcr eder. Bu, \u00e7okluk i\u00e7inde birli\u011fin temelidir.<\/p>\n

            \n
          1. Varl\u0131k, Muhta\u00e7l\u0131k ve \u0130lahi Birlik<\/strong><\/li>\n<\/ol>\n

            Her \u015feyin nihai kayna\u011f\u0131 Hakk\u2019\u0131n varl\u0131\u011f\u0131d\u0131r. \u0130nsan ve \u00e2lem, Allah\u2019\u0131n isimleri arac\u0131l\u0131\u011f\u0131yla var olur ve O\u2019na muhta\u00e7t\u0131r. Demirli, bu durumu \u201cisimler bak\u0131m\u0131ndan birlik\u201d (vahidiyet) ve \u201czat bak\u0131m\u0131ndan birlik\u201d (ahadiyet) olarak ikiye ay\u0131r\u0131r.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin g\u00f6lge ve hayal metaforlar\u0131 \u00fczerinden \u00e2lem ve Hak aras\u0131ndaki ili\u015fkiyi \u00e7ok katmanl\u0131 bi\u00e7imde \u00e7\u00f6z\u00fcmler. Varl\u0131k, bilgi ve hakikat d\u00fczlemlerinde bu ili\u015fkinin nas\u0131l kuruldu\u011fu, ayn-\u0131 sabite, tecelli ve ilahi isimler gibi kavramlar etraf\u0131nda \u015fekillenir. Demirli, bu karma\u015f\u0131k yap\u0131y\u0131, klasik kelamdan farkl\u0131 olarak, birli\u011fe dayal\u0131 bir metafizik a\u00e7\u0131klamayla b\u00fct\u00fcnle\u015ftirir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar examines the concepts of being, knowledge, and manifestation (tajall\u012b) through the metaphor of \u201cshadow\u201d in Ibn al-\u02bfArab\u012b\u2019s metaphysics, particularly within the context of the chapter on Joseph (Y\u016bsuf). Starting from the idea that the world is a \u201cshadow of God,\u201d the discussion interrogates how fundamental metaphysical dualities\u2014such as real versus apparent being, imagination versus truth, and unity versus multiplicity\u2014can be reconciled. Ekrem Demirli explores key concepts such as wuj\u016bd al-\u1e24aqq (real being), a\u02bfy\u0101n th\u0101bita (fixed essences), and imagination (khay\u0101l), integrating them with Qur\u2019anic and prophetic language.<\/p>\n

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

              \n
            1. The Shadow\u2013Reality Relationship and Levels of Existence<\/strong><\/li>\n<\/ol>\n

              The world is a shadow of the Real. A shadow has no independent reality, yet it appears perceptibly. This model illustrates the world\u2019s dependence on God and the representational nature of existence. The shadow is variable; God is constant.<\/p>\n

                \n
              1. Imagination (Khay\u0101l) and Ontological In-Betweenness<\/strong><\/li>\n<\/ol>\n

                Existence is neither entirely real nor entirely nonexistent\u2014it is imaginative. Reality unfolds in intermediate forms, and perception takes place within this domain. Ibn al-\u02bfArab\u012b describes being as \u1e0diy\u0101\u02be, a blend of light (truth) and darkness (nonbeing).<\/p>\n

                  \n
                1. Fixed Essences and the Problem of Knowledge<\/strong><\/li>\n<\/ol>\n

                  The a\u02bfy\u0101n th\u0101bita are latent truths of things, dormant in darkness until brought into being. This concept forms the backbone of Ibn al-\u02bfArab\u012b\u2019s unique metaphysics, which offers an alternative to theological and philosophical epistemologies.<\/p>\n

                    \n
                  1. Divine Names, Manifestation, and Morphing Forms<\/strong><\/li>\n<\/ol>\n

                    Everything manifests a divine name, though each appearance takes a different form. While the names point to the same divine essence, their manifestations differ in shape\u2014this accounts for unity within multiplicity and underpins Ibn al-\u02bfArab\u012b\u2019s theology of diversity.<\/p>\n

                      \n
                    1. Being, Dependency, and Divine Unity<\/strong><\/li>\n<\/ol>\n

                      All existence is ultimately grounded in God. Human beings and the world derive their being from the divine names and remain ontologically dependent. Demirli distinguishes between two levels of unity: wa\u1e25idiyya (unity via names) and a\u1e25adiyya (unity via essence).<\/p>\n

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

                      This seminar provides a multilayered interpretation of the relationship between the world and the Divine through the metaphors of shadow and imagination. Concepts like a\u02bfy\u0101n th\u0101bita, tajall\u012b, and divine names structure Ibn al-\u02bfArab\u012b\u2019s vision of reality. Demirli contrasts this metaphysical framework with classical kal\u0101m, offering a unified model of existence rooted in divine singularity.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 45. 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-5550","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5550","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=5550"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5550\/revisions"}],"predecessor-version":[{"id":5551,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5550\/revisions\/5551"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5550"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}