{"id":5581,"date":"2025-05-13T16:59:45","date_gmt":"2025-05-13T13:59:45","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5581"},"modified":"2025-05-13T16:59:45","modified_gmt":"2025-05-13T13:59:45","slug":"ekrem-demirli-fususul-hikem-okumalari-59-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-59-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 59. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 59. 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 S\u00fcleyman fass\u0131 ba\u011flam\u0131nda tecd\u00eed-i halk (yeniden yaratma), ayn-\u0131 s\u00e2bite, tahakkuk, tahalluk ve sud\u00fbr gibi temel metafizik kavramlar \u00fczerinden varl\u0131k, bilgi ve kudret ili\u015fkilerini derinlemesine sorgular. Ekrem Demirli, Belk\u0131s\u2019\u0131n taht\u0131n\u0131n ta\u015f\u0131nmas\u0131 k\u0131ssas\u0131n\u0131 merkez alarak, zaman ve mek\u00e2n\u0131n mutlak yap\u0131lar olmad\u0131\u011f\u0131na, Tanr\u0131\u2019n\u0131n yaratma eyleminin s\u00fcrekli ve dinamik oldu\u011funa dikkat \u00e7eker. S\u00fcnn\u00ee tasavvufun s\u0131n\u0131rl\u0131 ahl\u00e2k\u00ee yap\u0131s\u0131n\u0131n \u00f6tesinde bir metafizik in\u015fan\u0131n gereklili\u011fi vurgulan\u0131r.<\/p>\n

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

    \n
  1. Tecd\u00eed-i Halk ve S\u00fcrekli Yarat\u0131l\u0131\u015f<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re \u00e2lemde her an yeniden yaratma (tecd\u00eed-i halk) vard\u0131r; varl\u0131k, ayn\u0131 bi\u00e7imde tekrar etmez, benzerleri yarat\u0131l\u0131r. Bu g\u00f6r\u00fc\u015f, klasik s\u00fcnn\u00ee anlay\u0131\u015ftaki \u201cadetullah\u201d ve determinizm fikrini a\u015farak zaman-mek\u00e2n s\u00fcreklili\u011fini sorgular.<\/p>\n

      \n
    1. Ayn-\u0131 S\u00e2bite ve Mahiyet Problemi<\/strong><\/li>\n<\/ol>\n

      Ayn-\u0131 s\u00e2bite, varl\u0131klar\u0131n ezeldeki sabit suretleri olarak g\u00f6r\u00fclse de \u0130bn\u00fc\u2019l-Arab\u00ee, bunlar\u0131n mahiyet anlam\u0131nda sabit olmad\u0131\u011f\u0131n\u0131 savunur. Bu, Me\u015f\u015f\u00e2\u00ee ve Mutezile d\u00fc\u015f\u00fcncesinden net bir kopu\u015fu ifade eder.<\/p>\n

        \n
      1. Tahalluk, Tahakkuk ve Ahl\u00e2k\u2013Kudret \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Tasavvuf gelene\u011fi, genellikle Allah\u2019\u0131n isimleriyle ahl\u00e2klanmaya (tahalluk) odaklan\u0131r. Ancak \u0130bn\u00fc\u2019l-Arab\u00ee, bu kavrama \u201ctahakkuk\u201du ekleyerek, insan\u0131n sadece Tanr\u0131\u2019n\u0131n isimleriyle ahl\u00e2klanmamas\u0131, ayn\u0131 zamanda onlarla fiil\u00ee d\u00fczeyde \u00f6zde\u015fle\u015fmesi gerekti\u011fini savunur.<\/p>\n

          \n
        1. Sud\u00fbr, C\u00f6mertlik ve Tekrars\u0131zl\u0131k<\/strong><\/li>\n<\/ol>\n

          Sud\u00fbr nazariyesi \u00e7er\u00e7evesinde \u00e2lem, Tanr\u0131\u2019n\u0131n kemal ve c\u00f6mertli\u011finden ta\u015farak olu\u015fur. Bu ta\u015fma (feyz), her varl\u0131\u011f\u0131n en m\u00fckemmel bi\u00e7imiyle yarat\u0131ld\u0131\u011f\u0131n\u0131 ifade eder. Ancak m\u00fckemmellik, yarat\u0131lan\u0131n Tanr\u0131 gibi yarat\u0131c\u0131 olmamas\u0131 a\u00e7\u0131s\u0131ndan s\u0131n\u0131rland\u0131r\u0131l\u0131r.<\/p>\n

            \n
          1. Saray ve Taht Alegorisi: Hakikat ve Yan\u0131lsama<\/strong><\/li>\n<\/ol>\n

            Belk\u0131s\u2019\u0131n taht\u0131n\u0131n ta\u015f\u0131nmas\u0131 ve camdan saraya girme olay\u0131, hakikat ile g\u00f6r\u00fcn\u00fc\u015f aras\u0131ndaki fark\u0131 temsil eder. Saray\u0131n \u015feffafl\u0131\u011f\u0131, varl\u0131\u011f\u0131n s\u0131v\u0131\/do\u011fal yap\u0131s\u0131n\u0131; taht\u0131n ta\u015f\u0131nmas\u0131 ise kudretin zaman-mek\u00e2n kay\u0131tlar\u0131na tabi olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

              \n
            1. Teslimiyet ve \u0130nan\u00e7ta Farkl\u0131la\u015fma<\/strong><\/li>\n<\/ol>\n

              Belk\u0131s\u2019\u0131n \u201cS\u00fcleyman gibi teslim oldum\u201d s\u00f6z\u00fc, onun Tanr\u0131\u2019ya mutlak bir teslimiyet i\u00e7inde oldu\u011funu ve peygamberin \u015feri\u00ee s\u0131n\u0131rlar\u0131na indirgenmedi\u011fini ima eder. Bu, Firavun\u2019un \u201cMusa ve Harun\u2019un Rabbi\u2019ne inand\u0131m\u201d s\u00f6z\u00fcndeki s\u0131n\u0131rl\u0131 teslimiyetle kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik sistemini klasik kel\u00e2m ve tasavvuf s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesine ta\u015f\u0131yan bir perspektifle yorumlar. Tahakkuk, sud\u00fbr, tecd\u00eed-i halk gibi kavramlarla insan\u0131n Tanr\u0131\u2019ya benzerli\u011finin sadece ahl\u00e2k\u00ee de\u011fil, varl\u0131ksal d\u00fczeyde ger\u00e7ekle\u015fmesi gerekti\u011fi savunulur. Belk\u0131s\u2019\u0131n teslimiyeti \u00f6rne\u011finde oldu\u011fu gibi, hakikatin bilgisi zaman ve mek\u00e2n s\u0131n\u0131rlar\u0131n\u0131 a\u015fan bir idraki gerektirir.<\/p>\n

               <\/p>\n

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

              This seminar investigates core metaphysical concepts in Ibn al-\u02bfArab\u012b\u2019s Fu\u1e63\u016b\u1e63 al-\u1e24ikam, especially in the chapter on Solomon, through themes such as continuous creation (tajd\u012bd al-khalq), immutable essences (a\u02bfy\u0101n th\u0101bita), realization (ta\u1e25aqquq), ethical embodiment (ta\u1e25alluq), and emanation (\u1e63ud\u016br). Centering on the narrative of the Queen of Sheba\u2019s throne being transported, Ekrem Demirli challenges static notions of time and space, proposing a dynamic vision of divine creativity that exceeds Sunni moral formalism.<\/p>\n

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

                \n
              1. Continuous Creation (Tajd\u012bd al-Khalq)<\/strong><\/li>\n<\/ol>\n

                According to Ibn al-\u02bfArab\u012b, the world is recreated at every instant\u2014not identically, but through similitudes. This challenges the Sunni notion of \u02bf\u0101d\u0101t All\u0101h (habitual divine order) and deterministic views, redefining space and time as fluid, metaphysical constructs.<\/p>\n

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

                  While traditionally understood as fixed archetypes, Ibn al-\u02bfArab\u012b argues that a\u02bfy\u0101n th\u0101bita are not essences in the Avicennian sense. This marks a clear departure from both the Peripatetic and Mu\u02bftazilite intellectual traditions.<\/p>\n

                    \n
                  1. From Moral Imitation to Ontological Realization<\/strong><\/li>\n<\/ol>\n

                    Sufism typically emphasizes ta\u1e25alluq\u2014moral conformity to divine names. Ibn al-\u02bfArab\u012b adds ta\u1e25aqquq, urging not only ethical imitation but ontological participation in divine attributes. Man is called not just to reflect God\u2019s mercy, but to realize it in being.<\/p>\n

                      \n
                    1. Emanation, Generosity, and Unrepeatability<\/strong><\/li>\n<\/ol>\n

                      In the emanationist framework, the world emerges from divine generosity. Every being is created in the best possible form. However, no being can mirror divine creativity, which sets a boundary to metaphysical perfection.<\/p>\n

                        \n
                      1. Allegory of the Palace and the Throne<\/strong><\/li>\n<\/ol>\n

                        The transport of the Queen\u2019s throne and her stepping into what seemed water represent metaphysical illusions and the transparency of reality. The glass palace alludes to fluid existence; the throne\u2019s movement proves divine power transcends time-space constraints.<\/p>\n

                          \n
                        1. Submission and Degrees of Faith<\/strong><\/li>\n<\/ol>\n

                          The Queen\u2019s statement\u2014\u201cI submit with Solomon\u201d\u2014signifies complete, unmediated surrender to God, as opposed to Pharaoh\u2019s more limited and qualified acknowledgment. This comparison stresses the difference between full ontological submission and partial, legalistic belief.<\/p>\n

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

                          This seminar expands Ibn al-\u02bfArab\u012b\u2019s metaphysical system beyond classical kal\u0101m and Sufi ethics. Concepts like ta\u1e25aqquq, \u1e63ud\u016br, and tajd\u012bd al-khalq emphasize that resemblance to God is not merely moral but ontological. Through the Queen of Sheba’s full surrender, Ibn al-\u02bfArab\u012b illustrates that true knowledge of reality transcends space, time, and inherited religious forms.<\/p>\n

                           <\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 59. 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-5581","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5581","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=5581"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5581\/revisions"}],"predecessor-version":[{"id":5582,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5581\/revisions\/5582"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5581"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}