{"id":5572,"date":"2025-05-13T16:55:48","date_gmt":"2025-05-13T13:55:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5572"},"modified":"2025-05-13T16:55:48","modified_gmt":"2025-05-13T13:55:48","slug":"ekrem-demirli-fususul-hikem-okumalari-55-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-55-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 55. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 55. 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 \u201ctahayy\u00fcl\u2013varl\u0131k\u201d ili\u015fkisi \u00fczerinden geli\u015ftirdi\u011fi metafizik d\u00fc\u015f\u00fcnceyi ele al\u0131r. Ekrem Demirli, Hz. \u0130sa ba\u011flam\u0131nda tahayy\u00fcl\u00fcn ruh kazand\u0131r\u0131c\u0131 etkisini ve yaratma s\u00fcreciyle olan ili\u015fkisini analiz ederek, modern d\u00fc\u015f\u00fcnceye uygulanabilir bir varl\u0131k anlay\u0131\u015f\u0131 in\u015fa eder. Putperestlik, sihir, dua, tesir ve sembolik yap\u0131lar\u0131n olu\u015fum bi\u00e7imleri \u00fczerinden \u0130bn\u00fc\u2019l-Arab\u00ee’nin yarat\u0131l\u0131\u015f ontolojisi yeniden yorumlan\u0131r.<\/p>\n

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

    \n
  1. Tahayy\u00fcl ve Varl\u0131k \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re, bir \u015feye y\u00f6nelmek veya onu tahayy\u00fcl etmek, orada ruhun olu\u015fmas\u0131na neden olur. Bu yakla\u015f\u0131m, tahayy\u00fcl\u00fcn salt zihinsel de\u011fil, varl\u0131k kurucu bir fonksiyon ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

      \n
    1. Sihir, Tevecc\u00fch ve Tesir Meselesi<\/strong><\/li>\n<\/ol>\n

      Sihir, y\u00f6neli\u015fin (tevecc\u00fch) fiil\u00ee sonu\u00e7 do\u011furabilece\u011fini g\u00f6steren bir \u00f6rnektir. Putlara y\u00f6nelen insan toplulu\u011fu, o putta uluhiyet tezah\u00fcr ettirir; \u00e7\u00fcnk\u00fc talepleri bir t\u00fcr \u00e7a\u011fr\u0131d\u0131r ve bu \u00e7a\u011fr\u0131 cevaps\u0131z kalmaz.<\/p>\n

        \n
      1. Musa K\u0131ssas\u0131 ve Sihirle Yok Etme Arzusu<\/strong><\/li>\n<\/ol>\n

        Firavun\u2019un \u00e7ocuklar\u0131 \u201cMusa\u2019d\u0131r\u201d diyerek \u00f6ld\u00fcrmesi, tahayy\u00fcl yoluyla etkide bulunma arzusunun tipik bir \u00f6rne\u011fidir. Ancak sihir, daha y\u00fcksek bir g\u00fc\u00e7 taraf\u0131ndan ters \u00e7evrilerek Musa\u2019n\u0131n lehine \u00e7al\u0131\u015f\u0131r.<\/p>\n

          \n
        1. \u0130sa\u2019n\u0131n \u00dc\u00e7l\u00fc Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

          \u0130sa hem Allah\u2019\u0131n kelimesi, hem Allah\u2019\u0131n ruhu, hem de Meryem\u2019in o\u011fludur. Bu \u00fc\u00e7l\u00fc yap\u0131, onu di\u011fer varl\u0131klardan farkl\u0131 k\u0131lar ve onun yarat\u0131l\u0131\u015f\u0131n\u0131 beden\u2013ruh e\u015fzamanl\u0131l\u0131\u011f\u0131yla a\u00e7\u0131klamay\u0131 gerekli k\u0131lar.<\/p>\n

            \n
          1. Nefes ve Yarat\u0131l\u0131\u015f\u0131n S\u00fcreklili\u011fi<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Rahman\u2019\u0131n nefesi teorisi, yarat\u0131l\u0131\u015f\u0131n s\u00fcrekli ve nefes gibi gelip ge\u00e7en bir s\u00fcre\u00e7 oldu\u011funu ifade eder. Nefes, Tanr\u0131 ile \u00e2lem aras\u0131ndaki ba\u011fd\u0131r; her \u015fey bu nefesle var olur ve yok olur.<\/p>\n

              \n
            1. Putperestli\u011fin Y\u0131k\u0131m\u0131 ve Melekler<\/strong><\/li>\n<\/ol>\n

              Meleklerin Allah\u2019a yak\u0131n varl\u0131klar olarak d\u00fc\u015f\u00fcn\u00fclmesi, putperestli\u011fin zihinsel devam\u0131d\u0131r. Oysa \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re melekler de Allah\u2019\u0131 arayan varl\u0131klard\u0131r; bu d\u00fc\u015f\u00fcnce, Tanr\u0131\u2019n\u0131n herkes i\u00e7in e\u015fit mesafede oldu\u011funu ortaya koyar.<\/p>\n

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

              Bu seminer, tahayy\u00fcl, dua ve tevecc\u00fch gibi eylemler \u00fczerinden metafizik varolu\u015fun nas\u0131l \u015fekillendi\u011fini tart\u0131\u015f\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin nefes, sihir ve ruh anlay\u0131\u015flar\u0131, modern birey-toplum ili\u015fkileri ve sembolik yap\u0131lar\u0131n olu\u015fum bi\u00e7imlerine uygulanabilir. Hz. \u0130sa\u2019n\u0131n yarat\u0131l\u0131\u015f\u0131 \u00f6rne\u011finde oldu\u011fu gibi, baz\u0131 varl\u0131klar s\u0131radan yarat\u0131l\u0131\u015f bi\u00e7imlerini a\u015far; bu da tasavvufun yarat\u0131l\u0131\u015f anlay\u0131\u015f\u0131nda yeni kategoriler a\u00e7ar.<\/p>\n

               <\/p>\n

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

              This seminar explores Ibn al-\u02bfArab\u012b\u2019s metaphysical theory of imagination (takhayyul) and its constitutive relationship with existence. Ekrem Demirli analyzes the imaginative power as it relates to spirit-infusing activity, particularly through the figure of Jesus, and develops a model of ontology applicable to modern thought. Through discussions of idolatry, magic, prayer, symbolic structure, and creative efficacy, the seminar reinterprets Ibn al-\u02bfArab\u012b\u2019s view of being and creation.<\/p>\n

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

                \n
              1. Imagination and the Formation of Being<\/strong><\/li>\n<\/ol>\n

                According to Ibn al-\u02bfArab\u012b, to imagine or turn one\u2019s attention toward something is to generate reality within it. Imagination is not merely mental\u2014it actively contributes to the structure of being, endowing the object with spirit.<\/p>\n

                  \n
                1. Magic, Intention, and Spiritual Influence<\/strong><\/li>\n<\/ol>\n

                  Magic serves as a paradigm for the power of intentional focus (tawajjuh) to bring about effects. When a community collectively directs devotion to an idol, divinity manifests through that form. Their supplication acts as a call\u2014and such a call is always answered.<\/p>\n

                    \n
                  1. The Moses Narrative and Magical Reversal<\/strong><\/li>\n<\/ol>\n

                    Pharaoh\u2019s slaughter of the children as a means to destroy Moses reflects a desire to influence through focused intention. However, in Ibn al-\u02bfArab\u012b\u2019s metaphysics, the force of higher will reverses this intention and strengthens Moses instead.<\/p>\n

                      \n
                    1. The Threefold Nature of Jesus<\/strong><\/li>\n<\/ol>\n

                      Jesus is described as the Word of God, the Spirit of God, and the son of Mary. This triadic identity makes his being unique, necessitating an account of creation in which body and spirit originate simultaneously.<\/p>\n

                        \n
                      1. The Breath of the Merciful and Continuous Creation<\/strong><\/li>\n<\/ol>\n

                        Ibn al-\u02bfArab\u012b\u2019s theory of the \u201cBreath of the Merciful\u201d describes creation as a constant, rhythmic emergence and dissolution. This divine breath mediates all existence, linking God and the world in a pulsating, ever-renewing ontological process.<\/p>\n

                          \n
                        1. The Collapse of Idolatry and Angelic Revision<\/strong><\/li>\n<\/ol>\n

                          The notion of angels as intermediaries close to God is seen as a mental residue of idolatry. Ibn al-\u02bfArab\u012b reinterprets angels not as semi-divine beings but as seekers of God themselves, emphasizing divine proximity to all creatures equally.<\/p>\n

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

                          This seminar frames metaphysical existence as shaped through imagination, prayer, and directed intention. Concepts like breath, spirit, and magic are applied not only to cosmology but also to contemporary forms of collective belief and symbolic order. In figures like Jesus, who transcend ordinary creation, Ibn al-\u02bfArab\u012b introduces exceptional ontological categories that reshape our understanding of being and divine agency.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 55. 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-5572","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5572","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=5572"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5572\/revisions"}],"predecessor-version":[{"id":5573,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5572\/revisions\/5573"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5572"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}