{"id":5587,"date":"2025-05-13T17:03:25","date_gmt":"2025-05-13T14:03:25","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5587"},"modified":"2025-05-13T17:03:25","modified_gmt":"2025-05-13T14:03:25","slug":"ekrem-demirli-fususul-hikem-okumalari-63-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-63-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 63. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 63. 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 Ey\u00fcp Fasl\u0131 \u00fczerinden \u201chikmet-i gaybiyye\u201dyi, yani e\u015fyan\u0131n ve varl\u0131\u011f\u0131n g\u00f6r\u00fcnmeyen hakikatlerini anlama arzusunu konu edinir. Ekrem Demirli, Hz. Eyy\u00fbb\u2019un k\u0131ssas\u0131n\u0131 sadece sab\u0131r \u00f6rne\u011fi olarak de\u011fil, Tanr\u0131\u2019n\u0131n insanla ili\u015fkisinde ya\u015fanan uzakl\u0131k\u2013yak\u0131nl\u0131k, dert\u2013cevap ve kozmik bilgi aray\u0131\u015f\u0131 gibi metafizik sorunlar \u00e7er\u00e7evesinde yorumlar. Ayr\u0131ca \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201csu\u201d, \u201chayat\u201d, \u201cbirlik\u201d, \u201cferdiyet\u201d ve \u201ccihetsizlik\u201d kavramlar\u0131 \u00fczerinden \u00f6zg\u00fcn varl\u0131k anlay\u0131\u015f\u0131 derinle\u015ftirilir.<\/p>\n

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

    \n
  1. Ey\u00fcp\u2019\u00fcn Derdi: Hastal\u0131k m\u0131 Uzakl\u0131k m\u0131?<\/strong><\/li>\n<\/ol>\n

    Seminer, Ey\u00fcp\u2019\u00fcn hastal\u0131\u011f\u0131 \u00fczerinden Tanr\u0131\u2019yla ya\u015fad\u0131\u011f\u0131 mesafenin ne anlama geldi\u011fini sorgular. Cevap olarak verilen su, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de bilgiye ve vuslata (kavu\u015fma) i\u015faret eder. Ey\u00fcp k\u0131ssas\u0131 bu y\u00f6n\u00fcyle, insan\u0131n Tanr\u0131\u2019yla olan metafizik yak\u0131nl\u0131k aray\u0131\u015f\u0131n\u0131n sembol\u00fcd\u00fcr.<\/p>\n

      \n
    1. Her \u015eeyin Hayat\u0131 ve Akl\u0131: Su Merkezli Kozmoloji<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re her \u015fey sudan yarat\u0131lm\u0131\u015ft\u0131r ve her \u015fey canl\u0131d\u0131r. Canl\u0131l\u0131k, sadece biyolojik de\u011fil, ayn\u0131 zamanda bilgi ve ak\u0131l ta\u015f\u0131ma anlam\u0131na gelir. Her \u015feyin bireysel bir \u015fahsiyeti ve ferdiyeti vard\u0131r. Bu yakla\u015f\u0131m, tasavvufta animistik de\u011fil, ontolojik bir canl\u0131l\u0131k anlay\u0131\u015f\u0131 sunar.<\/p>\n

        \n
      1. Birlik ve Ferdiyet: Tanr\u0131\u2019n\u0131n Ayeti Olarak Varl\u0131k<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, \u201cher \u015feyde bir ayet vard\u0131r, o da O\u2019nun birli\u011fini g\u00f6sterir\u201d fikrini yorumlarken, e\u015fyan\u0131n birli\u011fi kavram\u0131n\u0131 Tanr\u0131\u2019n\u0131n birli\u011fine delil olarak sunar. Vahdet, e\u015fyan\u0131n kendisinden zuhur eder. Bu da ontolojik bireyli\u011fe dayal\u0131 bir vahdet-i v\u00fcc\u00fbd anlay\u0131\u015f\u0131d\u0131r.<\/p>\n

          \n
        1. Mek\u00e2n, Y\u00f6n ve Tanr\u0131\u2019n\u0131n Cihetsizli\u011fi<\/strong><\/li>\n<\/ol>\n

          Y\u00f6nler (sa\u011f, sol, \u00fcst, alt) insanla ortaya \u00e7\u0131kar. Tanr\u0131\u2019ya belirli bir y\u00f6n isnad\u0131 yap\u0131lamaz. Hadislerde ge\u00e7en \u201cip sark\u0131t\u0131lsa Allah\u2019\u0131n \u00fczerine d\u00fc\u015ferdi\u201d gibi ifadeler, Tanr\u0131\u2019n\u0131n y\u00f6ns\u00fczl\u00fc\u011f\u00fcne i\u015faret eder. Bu, pagan y\u00f6nelimli Tanr\u0131 tasavvurlar\u0131n\u0131n ele\u015ftirisidir.<\/p>\n

            \n
          1. \u0130rade, Meyil ve Tecedd\u00fct: Tanr\u0131sal Fiil ve De\u011fi\u015fim<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re olu\u015f, do\u011fadaki sapma (meyil, koku\u015fma) ile ger\u00e7ekle\u015fir. Bu meyil, Tanr\u0131\u2019daki iradeye kar\u015f\u0131l\u0131k gelir. Ancak bu irade \u201ciradesiz irade\u201d gibidir; tam anlam\u0131yla ne filozoflar\u0131n z\u00e2t\u00ee iktiz\u00e2s\u0131 ne de kelamc\u0131lar\u0131n kudret ve ihtiyar\u0131na indirgenebilir.<\/p>\n

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

            Bu seminer, Ey\u00fcp k\u0131ssas\u0131 arac\u0131l\u0131\u011f\u0131yla Tanr\u0131\u2013insan ili\u015fkisini mek\u00e2n, y\u00f6n, birlik, ferdiyet ve irade gibi derin metafizik kavramlar e\u015fli\u011finde yeniden kurar. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin cihetsiz, zamans\u0131z, mekans\u0131z ve de\u011fi\u015fken Tanr\u0131 tasavvuru, klasik tasavvufun sab\u0131r ve tevekk\u00fcl temelli dindarl\u0131\u011f\u0131n\u0131 a\u015farak bir hakikat aray\u0131\u015f\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

             <\/p>\n

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

            This seminar explores the concept of \u1e25ikmat al-ghaybiyya (the wisdom of the unseen) through the chapter on Ayy\u016bb (Job) in Ibn al-\u02bfArab\u012b\u2019s Fu\u1e63\u016b\u1e63 al-\u1e24ikam. Ekrem Demirli shifts the focus from the conventional moral reading of Ayy\u016bb\u2019s story as one of patience to a metaphysical investigation of divine distance, proximity, affliction, and knowledge. The seminar also elaborates on Ibn al-\u02bfArab\u012b\u2019s views on water, life, unity, individuation, and the directionless nature of the divine.<\/p>\n

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

              \n
            1. Ayy\u016bb\u2019s Affliction: Illness or Distance from God?<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b interprets Ayy\u016bb\u2019s suffering not as physical illness but as the pain of existential distance from God. The water given to Ayy\u016bb signifies divine knowledge and union, framing the narrative as a symbol of the soul\u2019s yearning for nearness to the divine.<\/p>\n

                \n
              1. Water-Based Cosmology and Universal Life<\/strong><\/li>\n<\/ol>\n

                All things are created from water, which for Ibn al-\u02bfArab\u012b signifies life, intellect, and consciousness. Everything possesses its own individuality and intelligence\u2014not in an animistic sense, but as an ontological structure of personhood within being.<\/p>\n

                  \n
                1. Unity and Individuation: Creation as Divine Sign<\/strong><\/li>\n<\/ol>\n

                  The seminar unpacks the idea that each thing in existence is a sign (\u0101ya) of God\u2019s unity. Divine oneness is revealed through the multiplicity of beings, establishing a metaphysics of wahdat al-wuj\u016bd (unity of being) grounded in ontological individuation.<\/p>\n

                    \n
                  1. Space, Direction, and God\u2019s Directionlessness<\/strong><\/li>\n<\/ol>\n

                    All directions (up, down, right, left) are human constructs. God cannot be assigned a direction. Even hadiths that seem spatial, such as \u201cIf you drop a rope, it would fall upon God,\u201d are interpreted by Ibn al-\u02bfArab\u012b as affirmations of divine directionlessness\u2014contrasting with pagan conceptions of a spatial deity.<\/p>\n

                      \n
                    1. Will, Inclination, and Continuous Becoming<\/strong><\/li>\n<\/ol>\n

                      Ibn al-\u02bfArab\u012b explains creation as arising from deviation and transformation\u2014symbolized in nature by corruption or inclination (mayl). This correlates with divine will, which is neither the necessary causality of philosophers nor the deliberate choice of theologians, but a dynamic and non-essentialized form of divine activity.<\/p>\n

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

                      Through the figure of Ayy\u016bb, this seminar reinterprets human suffering as a metaphysical longing for the divine. Ibn al-\u02bfArab\u012b\u2019s God is beyond space, time, and fixed causality, inviting the seeker to move beyond passive patience toward a dynamic quest for truth. Divine action, individuation, and wisdom are revealed not through fixed laws but through unfolding relations within the unseen.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 63. 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-5587","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5587","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=5587"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5587\/revisions"}],"predecessor-version":[{"id":5588,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5587\/revisions\/5588"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5587"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}