{"id":5562,"date":"2025-05-13T16:48:36","date_gmt":"2025-05-13T13:48:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5562"},"modified":"2025-05-13T16:48:36","modified_gmt":"2025-05-13T13:48:36","slug":"ekrem-demirli-fususul-hikem-okumalari-51-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-51-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 51. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 51. 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 \u201ctecd\u00eed-i halk\u201d (yaratman\u0131n s\u00fcrekli yenilenmesi) teorisini merkez alarak metafizik d\u00fc\u015f\u00fcncesini zaman, varl\u0131k ve bilgi kavramlar\u0131 \u00e7er\u00e7evesinde yeniden yap\u0131land\u0131rmay\u0131 ama\u00e7lar. Ekrem Demirli, sofistlerin ve E\u015f\u2019ar\u00ee kelamc\u0131lar\u0131n de\u011fi\u015fim anlay\u0131\u015flar\u0131n\u0131 ele alarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin bunlara nas\u0131l \u201cbir evet bir hay\u0131r\u201d \u015feklinde yakla\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Seminer, varl\u0131k anlay\u0131\u015f\u0131nda an\u0131n merkezi \u00f6nemini vurgularken \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesinin \u201canda metafizik\u201d yapma imk\u00e2n\u0131 sundu\u011funu savunur.<\/p>\n

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

    \n
  1. Tecd\u00eed-i Halk ve Metafizik Yenilik<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re yaratma her an yeniden ger\u00e7ekle\u015fir. Bu anlay\u0131\u015f, hem E\u015f\u2019ar\u00eelerin araz teorisiyle hem de sofistlerin de\u011fi\u015fim merkezli g\u00f6r\u00fc\u015fleriyle kesi\u015fir fakat \u0130bn\u00fc\u2019l-Arab\u00ee, bu yakla\u015f\u0131mlar\u0131 eksik bulur ve bunlar\u0131 metafizik bir b\u00fct\u00fcnl\u00fck i\u00e7inde yeniden kurar.<\/p>\n

      \n
    1. An Kavram\u0131 ve Ontolojik Merkez<\/strong><\/li>\n<\/ol>\n

      \u201cH\u00e2l\u201d kavram\u0131 zamanla, \u00f6zellikle anla ili\u015fkilendirilir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re an, ge\u00e7mi\u015fin ve gelece\u011fin aynas\u0131d\u0131r. Tasavvufun \u201cvaktin evlatlar\u0131\u201d anlay\u0131\u015f\u0131, d\u00fc\u015f\u00fcncenin zaman i\u00e7inde de\u011fil, zaman\u0131n i\u00e7inde in\u015fa edilmesi gerekti\u011fini ifade eder.<\/p>\n

        \n
      1. Bir Evet Bir Hay\u0131r: Ele\u015ftirel Y\u00f6ntem<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin felsef\u00ee tutumu, her d\u00fc\u015f\u00fcnce sistemine k\u0131smi onay ve ele\u015ftiri sunar. E\u015f\u2019ar\u00eelerin s\u00fcrekli yaratma fikrini olumlar; fakat cevher-a\u2019raz ayr\u0131m\u0131ndaki \u00e7eli\u015fkilerine itiraz eder. Sofistlerin de\u011fi\u015fim g\u00f6r\u00fc\u015f\u00fcne kat\u0131l\u0131r; ama bilgiye ula\u015famama sonucunu reddeder.<\/p>\n

          \n
        1. Alemin M\u00fckemmelli\u011fi ve Aynu\u2019s-S\u00e2bite<\/strong><\/li>\n<\/ol>\n

          Evrenin s\u00fcrekli ayn\u0131 \u015fekilde yarat\u0131lmas\u0131, onun m\u00fckemmelli\u011fini g\u00f6sterir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Allah evreni ba\u015fka t\u00fcrl\u00fc yaratmaz, \u00e7\u00fcnk\u00fc bu haliyle kem\u00e2ldedir. Bu da aynu\u2019s-s\u00e2bite kavram\u0131yla a\u00e7\u0131klan\u0131r: Her \u015feyin ezelde belirli ve sabit olmas\u0131.<\/p>\n

            \n
          1. Varl\u0131k ve Bilgi: \u0130\u00e7sel Tecr\u00fcbe<\/strong><\/li>\n<\/ol>\n

            \u0130nsan yarat\u0131c\u0131 tecr\u00fcbesiyle Tanr\u0131\u2019y\u0131 tan\u0131r. Yarat\u0131lanla kurdu\u011fu ili\u015fki, Tanr\u0131\u2019n\u0131n yaratma fiilini anlamas\u0131na kap\u0131 aralar. Dolay\u0131s\u0131yla bilgi, deneyimden do\u011far; aktar\u0131lan bilgiyle hakikat kavranamaz.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin de\u011fi\u015fim, zaman ve varl\u0131k hakk\u0131ndaki d\u00fc\u015f\u00fcncelerini merkeze alarak metafizi\u011fin yeniden tan\u0131m\u0131n\u0131 \u00f6nerir. Varl\u0131k her an yeniden yarat\u0131l\u0131r; fakat bu tekrar, tecedd\u00fcd-i bil-ems\u00e2l yoluyla kem\u00e2l \u00fczere ger\u00e7ekle\u015fir. \u0130bn\u00fc\u2019l-Arab\u00ee, hem ge\u00e7mi\u015f hem gelece\u011fi anlaman\u0131n yolunu \u201c\u015fimdi\u201dde bulur ve metafiziksel bak\u0131\u015f\u0131 an \u00fczerine kurar.<\/p>\n

             <\/p>\n

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

            This seminar focuses on Ibn al-\u02bfArab\u012b\u2019s theory of tajd\u012bd al-khalq\u2014the continuous renewal of creation\u2014and its metaphysical implications for understanding time, being, and knowledge. Ekrem Demirli contrasts this view with that of the Ash\u02bfarite theologians and the Sophists, highlighting how Ibn al-\u02bfArab\u012b accepts certain aspects of their arguments while offering a deeper metaphysical restructuring. The central thesis is that metaphysics, for Ibn al-\u02bfArab\u012b, is constructed in the immediacy of the \u201cnow\u201d (al-\u1e25\u0101l), making the present the axis of being and thought.<\/p>\n

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

              \n
            1. Renewal of Creation and Metaphysical Innovation<\/strong><\/li>\n<\/ol>\n

              According to Ibn al-\u02bfArab\u012b, creation is renewed at every moment. This theory intersects with Ash\u02bfarite occasionalism and the Sophists\u2019 focus on flux, but Ibn al-\u02bfArab\u012b critiques both for lacking ontological depth. He reinterprets their insights within a metaphysical framework.<\/p>\n

                \n
              1. The Concept of the Moment (al-<\/strong>\u02bf<\/strong>an) as Ontological Center<\/strong><\/li>\n<\/ol>\n

                The \u1e25\u0101l is identified with the present moment, which reflects both past and future. The Sufi notion of being \u201cchildren of the moment\u201d implies that true thinking occurs not in time, but from within time. This reframes temporality as an existential structure rather than a mere sequence.<\/p>\n

                  \n
                1. \u201cYes and No\u201d: Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b\u2019<\/strong>s Critical Method<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b adopts a dialectical stance toward philosophical and theological systems\u2014partially affirming and partially critiquing them. While supporting the Ash\u02bfarite idea of perpetual creation, he challenges their substance-accident distinction. He agrees with the Sophists on constant change but rejects their denial of attainable knowledge.<\/p>\n

                    \n
                  1. Perfection of the Cosmos and the A<\/strong>\u02bf<\/strong>y<\/strong>\u0101<\/strong>n Th<\/strong>\u0101<\/strong>bita<\/strong><\/li>\n<\/ol>\n

                    The world is recreated in the same form continuously because it is already in a state of perfection. This is grounded in the concept of a\u02bfy\u0101n th\u0101bita\u2014pre-existent, immutable realities that govern manifestation. Nothing could be created differently, as the world is already aligned with divine wisdom.<\/p>\n

                      \n
                    1. Being and Knowledge as Inner Experience<\/strong><\/li>\n<\/ol>\n

                      Knowledge of God arises through the experience of creation. By engaging with created things, the human being gains access to divine action. Knowledge, therefore, is not acquired through transmission but through ontological participation.<\/p>\n

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

                      This seminar redefines metaphysics in light of Ibn al-\u02bfArab\u012b\u2019s doctrine of temporal renewal. Creation occurs moment by moment, yet always in perfect likeness (tajaddud bi\u2019l-amth\u0101l). Ibn al-\u02bfArab\u012b finds the key to understanding both past and future in the present, building a metaphysical vision centered on the immediacy of being and the ever-renewed manifestation of reality.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 51. 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-5562","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5562","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=5562"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5562\/revisions"}],"predecessor-version":[{"id":5563,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5562\/revisions\/5563"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5562"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}