{"id":5594,"date":"2025-05-13T17:06:29","date_gmt":"2025-05-13T14:06:29","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5594"},"modified":"2025-05-13T17:06:29","modified_gmt":"2025-05-13T14:06:29","slug":"ekrem-demirli-fususul-hikem-okumalari-66-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-66-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 66. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 66. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201c\u0130lyas\u201d fasl\u0131n\u0131 merkeze alarak tecell\u00ee, ayna metaforu, birlik-\u00e7okluk ili\u015fkisi ve varl\u0131k imk\u00e2n\u0131 gibi tasavvuf\u00ee-metafizik kavramlar\u0131 derinlemesine ele al\u0131r. Seminer, Tanr\u0131 ve \u00e2lem ili\u015fkisini \u201cayna\u201d metaforu \u00fczerinden d\u00fc\u015f\u00fcnerek, alemin ontolojik stat\u00fcs\u00fcn\u00fc ve Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131n\u0131n nas\u0131l bir tecelli d\u00fczeni olu\u015fturdu\u011funu tart\u0131\u015f\u0131r. Bununla birlikte \u201czat-s\u0131fat ayr\u0131m\u0131\u201d, \u201cayn sabitesi\u201d, \u201cs\u0131rru\u2019t-ted\u00e2y\u00fcf\u201d gibi temel kavramlar \u0131\u015f\u0131\u011f\u0131nda \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin klasik kel\u00e2m, felsefe ve erken d\u00f6nem tasavvufla olan ayr\u0131\u015fmas\u0131 da vurgulan\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Tecell\u00ee ve Ayna Metaforu<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re \u00e2lem, Tanr\u0131\u2019n\u0131n tecelli etti\u011fi bir aynad\u0131r. Ayna ger\u00e7ek olmayan, fakat g\u00f6r\u00fcnmeyi m\u00fcmk\u00fcn k\u0131lan bir vas\u0131tad\u0131r. G\u00f6r\u00fcnen suret, varl\u0131k bak\u0131m\u0131ndan yok ama tesir bak\u0131m\u0131ndan mevcuttur. Bu, \u00e2lemin varl\u0131kla yokluk aras\u0131nda bir imk\u00e2n mertebesinde oldu\u011funu g\u00f6sterir.<\/p>\n

      \n
    1. Birlik-\u00c7okluk Problemi<\/strong><\/li>\n<\/ol>\n

      Tanr\u0131\u2019n\u0131n birli\u011fi kar\u015f\u0131s\u0131nda \u00e2lemde g\u00f6r\u00fclen \u00e7okluk, \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinin temel sorunsallar\u0131ndand\u0131r. Bu problem, \u0130slam d\u00fc\u015f\u00fcncesinde sud\u00fbr, irade, kudret gibi farkl\u0131 yollarla a\u00e7\u0131klanmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee ise \u201cnisbetler teorisi\u201d ve \u201cayna\u201d metaforu ile bu \u00e7oklu\u011fu izah eder.<\/p>\n

        \n
      1. Zat ve S\u0131fat Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Tanr\u0131\u2019n\u0131n zat\u0131 ve s\u0131fatlar\u0131 aras\u0131nda fark g\u00f6zetmek, klasik kel\u00e2m\u0131n temel y\u00f6ntemidir. Ancak \u0130bn\u00fc\u2019l-Arab\u00ee bu ayr\u0131m\u0131n dilsel ve idrak\u00ee s\u0131n\u0131rl\u0131l\u0131ktan kaynakland\u0131\u011f\u0131n\u0131 belirtir. Tanr\u0131\u2019n\u0131n zat\u0131 \u00fczerine d\u00fc\u015f\u00fcnmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, yaln\u0131zca s\u0131fatlar \u00fczerinden konu\u015fulabilece\u011fini savunur.<\/p>\n

          \n
        1. S\u0131rru\u2019t-Ted\u00e2y\u00fcf ve \u0130l\u00e2h\u00ee \u0130li\u015fkisellik<\/strong><\/li>\n<\/ol>\n

          Sadreddin Konev\u00ee\u2019den miras kalan \u201cs\u0131rru\u2019t-ted\u00e2y\u00fcf\u201d kavram\u0131 ile Tanr\u0131 ve kul aras\u0131nda \u00e7ift y\u00f6nl\u00fc bir ba\u011f\u0131ml\u0131l\u0131k ili\u015fkisi kurulur. Tanr\u0131, bilinmeye; insan ise var edilmeye muhta\u00e7t\u0131r. Bu, \u201cilah-mehul\u00fbk\u201d ili\u015fkisinde mutlak bir ba\u011f\u0131ms\u0131zl\u0131k olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

            \n
          1. Hayret, S\u00fck\u00fbt ve Marifetin Nihai Hududu<\/strong><\/li>\n<\/ol>\n

            Bilginin nihayetinde bir \u201chayret\u201d ve ard\u0131ndan gelen \u201cs\u00fck\u00fbt\u201d hali s\u00f6z konusudur. Bu, cehaletten de\u011fil, marifetin t\u00fckenmesinden kaynaklanan bir suskunluktur. M\u00fc\u015fahede, mutlak bir fen\u00e2 halidir ve burada ifade art\u0131k m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

              \n
            1. Tecell\u00eenin \u0130ki Tarafl\u0131l\u0131\u011f\u0131: Fiil ve \u0130nfial<\/strong><\/li>\n<\/ol>\n

              \u0130bn\u00fc\u2019l-Arab\u00ee, Tanr\u0131\u2019n\u0131n hem fail hem m\u00fcnfail oldu\u011funu, yani hem etkileyen hem etkilenen olarak d\u00fc\u015f\u00fcn\u00fclebilece\u011fini belirtir. Bu \u00e7ift y\u00f6nl\u00fc ili\u015fki, Tanr\u0131\u2019n\u0131n insan suretinde tecelli etti\u011fi anlarda (\u00f6rne\u011fin Hz. Peygamber\u2019in fiillerinde) zirveye ula\u015f\u0131r.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizi\u011fini bir b\u00fct\u00fcnl\u00fck i\u00e7inde sunarak, Tanr\u0131\u2013\u00e2lem, birlik\u2013\u00e7okluk ve varl\u0131k\u2013imk\u00e2n ili\u015fkilerini derinlemesine analiz eder. Ayna metaforu ve s\u0131fat-zat tart\u0131\u015fmalar\u0131 arac\u0131l\u0131\u011f\u0131yla hakikatin kavranmas\u0131n\u0131n s\u0131n\u0131rlar\u0131 g\u00f6sterilirken, marifetin son dura\u011f\u0131nda hayret ve s\u00fck\u00fbt gibi kavramlarla bir t\u00fcr metafizik tevazu ve teslimiyet vurgulan\u0131r.<\/p>\n

               <\/p>\n

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

              This seminar centers on Ibn al-\u02bfArab\u012b\u2019s chapter on the prophet Ily\u0101s, exploring key metaphysical concepts such as manifestation (tajall\u012b), the mirror metaphor, unity and multiplicity, and the ontological status of the world. Ekrem Demirli examines the relationship between God and the cosmos through the mirror analogy, highlighting how creation reflects divine attributes without possessing independent reality. Foundational concepts like the essence-attribute distinction, the fixed archetypes (a\u02bfy\u0101n th\u0101bita), and the doctrine of mutual dependence (sirr al-tad\u0101yuf) are analyzed to contrast Ibn al-\u02bfArab\u012b\u2019s thought with classical theology and philosophy.<\/p>\n

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

                \n
              1. Manifestation and the Mirror Metaphor<\/strong><\/li>\n<\/ol>\n

                According to Ibn al-\u02bfArab\u012b, the cosmos is a mirror reflecting God\u2019s manifestations. While the mirror itself has no substantial being, it makes visibility possible. This indicates that the world exists between being and non-being\u2014its reality is conditional and derivative.<\/p>\n

                  \n
                1. The Problem of Unity and Multiplicity<\/strong><\/li>\n<\/ol>\n

                  The fundamental issue of how multiplicity arises from divine unity is central to Islamic metaphysics. Unlike philosophical or theological approaches that rely on divine will or emanation, Ibn al-\u02bfArab\u012b explains this through relationality and the mirror analogy, where multiplicity is a function of diverse reflections.<\/p>\n

                    \n
                  1. Essence and Attribute Distinction<\/strong><\/li>\n<\/ol>\n

                    While classical theology separates God\u2019s essence from His attributes, Ibn al-\u02bfArab\u012b challenges the very possibility of contemplating the divine essence. Knowledge of God, he argues, is only accessible through His names and attributes\u2014not His essence, which remains unknowable.<\/p>\n

                      \n
                    1. Mutual Relationality (Sirr al-Tad\u0101yuf)<\/strong><\/li>\n<\/ol>\n

                      Borrowing from Sadr al-D\u012bn al-Q\u016bnaw\u012b, the idea of mutual dependence posits that both God and creation are relationally bound: God requires being known, while the cosmos requires being sustained. Neither is entirely independent, disrupting classical notions of unilateral causality.<\/p>\n

                        \n
                      1. Wonder (Hayra), Silence, and the Limit of Knowledge<\/strong><\/li>\n<\/ol>\n

                        True knowledge ends in wonder (hayra) and silence (suk\u016bt). This is not due to ignorance, but the exhaustion of conceptual thought. Witnessing (mush\u0101hada) in Sufism entails complete annihilation of the self, making speech and representation impossible.<\/p>\n

                          \n
                        1. Dual Nature of Manifestation: Action and Reception<\/strong><\/li>\n<\/ol>\n

                          God is both the agent and the one acted upon, a position that culminates in the example of the Prophet Muhammad\u2019s actions\u2014such as the divine attribution of a physical act like throwing. This dynamic interplay illustrates Ibn al-\u02bfArab\u012b\u2019s unique understanding of divine-human interaction.<\/p>\n

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

                          This seminar offers a comprehensive exposition of Ibn al-\u02bfArab\u012b\u2019s metaphysical vision, focusing on the relational nature of existence and the paradoxical reality of creation. Through the mirror metaphor and the dialectics of divine names, Demirli reveals how Ibn al-\u02bfArab\u012b redefines ontology, emphasizing submission to the unknowability of God and the limitations of human understanding at the peak of spiritual realization.<\/p>\n

                           <\/p>\n

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

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 66. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5594","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5594","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=5594"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5594\/revisions"}],"predecessor-version":[{"id":5596,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5594\/revisions\/5596"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5594"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}