{"id":5583,"date":"2025-05-13T17:00:19","date_gmt":"2025-05-13T14:00:19","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5583"},"modified":"2025-05-13T17:00:19","modified_gmt":"2025-05-13T14:00:19","slug":"ekrem-demirli-fususul-hikem-okumalari-60-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-60-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 60. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 60. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019de Hz. Davud k\u0131ssas\u0131 ba\u011flam\u0131nda \u201chikmet-i v\u00fcc\u00fbdiyye\u201d kavram\u0131n\u0131 ele alarak, varl\u0131k, nedensellik, eylem ve \u015f\u00fck\u00fcr gibi temel metafizik meseleleri tart\u0131\u015fmay\u0131 ama\u00e7lamaktad\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcnce sisteminde varl\u0131kla temas\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131, eylemin do\u011fas\u0131 ve kulluk bilinci gibi konular detayl\u0131 bi\u00e7imde analiz edilerek modern felsefeyle mukayeseli bir yakla\u015f\u0131m sunulmu\u015ftur.<\/p>\n

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

    \n
  1. Varl\u0131k\u2013Yetersizlik ve Okasyonelcilik<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin sisteminde varl\u0131kta \u00f6zsel bir temas\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131, nedensellik ba\u011f\u0131n\u0131 ortadan kald\u0131r\u0131r. Hi\u00e7bir unsur di\u011ferine temas etmez; bu anlay\u0131\u015f klasik nedenselli\u011fi iptal eden bir okasyonelcilik teorisini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. B\u00f6ylece eylemler, fiziksel neden-sonu\u00e7 zinciriyle de\u011fil, Tanr\u0131\u2019n\u0131n do\u011frudan m\u00fcdahalesiyle a\u00e7\u0131klan\u0131r.<\/p>\n

      \n
    1. Davud \u0130sminin Anlam\u0131 ve Ontolojik Tecrit<\/strong><\/li>\n<\/ol>\n

      \u201cDavud\u201d isminin harfleri aras\u0131ndaki kopukluk, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de varl\u0131\u011f\u0131n kesintisizli\u011fini de\u011fil, ayr\u0131\u015fm\u0131\u015fl\u0131\u011f\u0131n\u0131 simgeler. Bu kopukluk, insan\u0131n kendi varl\u0131\u011f\u0131na ili\u015fkin zann\u0131n\u0131 da \u00e7\u00f6z\u00fcmler: Varl\u0131\u011f\u0131n birli\u011fi, harflerin bir araya gelmesiyle de\u011fil, Tanr\u0131\u2019n\u0131n yaratmas\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

        \n
      1. Eylem, Bilin\u00e7 ve Kul\u2013Tanr\u0131 \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u0130nsan eylemlerinde fail gibi g\u00f6r\u00fcnse de \u00f6zde yaln\u0131zca arac\u0131 bir varl\u0131kt\u0131r. Ger\u00e7ek fail Tanr\u0131\u2019d\u0131r. Bu bak\u0131mdan z\u00fcht, fena ve riyazet gibi pratiklerin amac\u0131 da bu hakikatin idrakidir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re ki\u015fi kendini fail olarak g\u00f6rd\u00fc\u011f\u00fc m\u00fcddet\u00e7e, kulluk bilincine ula\u015famaz.<\/p>\n

          \n
        1. \u015e\u00fck\u00fcr ve Yarat\u0131l\u0131\u015f Bilinci<\/strong><\/li>\n<\/ol>\n

          \u015e\u00fck\u00fcr, gelece\u011fe d\u00f6n\u00fck bir beklenti de\u011fil, ge\u00e7mi\u015fte verilen nimete d\u00f6n\u00fck bir fark\u0131ndal\u0131kt\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re ibadetlerin kar\u015f\u0131l\u0131\u011f\u0131nda cennet istemek, kulluk bilincine ayk\u0131r\u0131d\u0131r. \u0130badet, yarat\u0131lm\u0131\u015f olman\u0131n bir gere\u011fidir ve Tanr\u0131\u2019ya te\u015fekk\u00fcrd\u00fcr. Bu anlay\u0131\u015f, modern f\u0131k\u0131h merkezli dindarl\u0131\u011f\u0131n d\u00fcnyev\u00eele\u015fmesini ele\u015ftirir.<\/p>\n

            \n
          1. N\u00fcb\u00fcvvetin S\u0131n\u0131fland\u0131r\u0131lmas\u0131 ve Ontolojik Temeli<\/strong><\/li>\n<\/ol>\n

            Seminerde, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin neb\u00ee\u2013res\u00fbl ayr\u0131m\u0131 ve te\u015fr\u00ee\/gayr-\u0131 te\u015fr\u00ee n\u00fcb\u00fcvvet ayr\u0131m\u0131 detayland\u0131r\u0131l\u0131r. Her bir nebinin konumu, ilah\u00ee kelamla olan ili\u015fkisine g\u00f6re tan\u0131mlan\u0131rken, varl\u0131k hiyerar\u015fisinin bir par\u00e7as\u0131 olarak de\u011ferlendirilir.<\/p>\n

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

            Bu seminerde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesi ba\u011flam\u0131nda \u201ctemas\u201d, \u201ceylem\u201d, \u201c\u015f\u00fck\u00fcr\u201d ve \u201cn\u00fcb\u00fcvvet\u201d kavramlar\u0131, geleneksel metafizik kal\u0131plar\u0131n \u00f6tesinde yeniden yorumlan\u0131r. Nihai hedef, insan\u0131n kendisini fail de\u011fil, Tanr\u0131\u2019n\u0131n bir vesilesi olarak g\u00f6rerek kullu\u011fun derinli\u011fini kavramas\u0131d\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the concept of \u1e25ikmat al-wuj\u016bdiyya (the metaphysics of being) in relation to the story of David (D\u0101w\u016bd) in Fu\u1e63\u016b\u1e63 al-\u1e24ikam. It explores foundational metaphysical questions such as causality, action, servanthood, and gratitude. Ekrem Demirli compares Ibn al-\u02bfArab\u012b\u2019s thought with modern philosophy, emphasizing the impossibility of direct ontological contact, the nature of human agency, and the proper understanding of worship.<\/p>\n

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

              \n
            1. Being, Inaccessibility, and Occasionalism<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b denies the possibility of essential contact between beings. As no entity truly touches another, this implies a form of occasionalism, where actions and interactions occur not through causal chains but by direct divine intervention.<\/p>\n

                \n
              1. The Name \u201cD\u0101w\u016bd\u201d and Ontological Separation<\/strong><\/li>\n<\/ol>\n

                The disjointed structure of the name \u201cD\u0101w\u016bd\u201d symbolizes fragmentation rather than continuity in existence. Ibn al-\u02bfArab\u012b uses this to illustrate that the unity of being is not an inherent human trait but a gift granted by divine creation.<\/p>\n

                  \n
                1. Action, Consciousness, and the God\u2013Servant Dynamic<\/strong><\/li>\n<\/ol>\n

                  Though humans appear to be agents of their actions, in truth, they are only instruments. True agency belongs to God. Ascetic practices like zuhd, fan\u0101\u02be, and riy\u0101\u1e0da aim to awaken this realization. Without abandoning the illusion of self-agency, true servanthood cannot be attained.<\/p>\n

                    \n
                  1. Gratitude and the Consciousness of Creation<\/strong><\/li>\n<\/ol>\n

                    Gratitude (shukr) is not about future reward but an awareness of past blessings. Seeking paradise as a return for worship contradicts genuine servitude. Worship is not transactional but an existential response to having been created\u2014an act of pure thanks. This stands in contrast to the juridical, reward-based religiosity of many modern expressions of Islam.<\/p>\n

                      \n
                    1. Prophethood and Its Ontological Structure<\/strong><\/li>\n<\/ol>\n

                      Ibn al-\u02bfArab\u012b\u2019s distinctions between nab\u012b and ras\u016bl, and between legislative and non-legislative prophecy, are explored. Each type of prophet is defined by their relation to divine speech, and their status is integrated into a larger metaphysical hierarchy.<\/p>\n

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

                      This seminar reinterprets concepts such as contact, action, gratitude, and prophecy beyond traditional metaphysical frameworks. In Ibn al-\u02bfArab\u012b\u2019s view, the ultimate goal is for the human to cease identifying as the actor and instead recognize themselves as a pure vessel of divine will\u2014this is the essence of true servanthood.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 60. 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-5583","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5583","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=5583"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5583\/revisions"}],"predecessor-version":[{"id":5584,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5583\/revisions\/5584"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}