{"id":5603,"date":"2025-05-13T17:09:12","date_gmt":"2025-05-13T14:09:12","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5603"},"modified":"2025-05-13T17:09:12","modified_gmt":"2025-05-13T14:09:12","slug":"ekrem-demirli-fususul-hikem-okumalari-70-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-70-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 70. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 70. 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 Hz. Musa \u00fczerinden in\u015fa etti\u011fi metafizik okumalar\u0131 merkeze alarak \u201chayat, bilgi, \u015fa\u015fk\u0131nl\u0131k ve umut\u201d temalar\u0131 etraf\u0131nda insan\u0131n varolu\u015fsal ser\u00fcvenini tart\u0131\u015f\u0131r. Ekrem Demirli, Musa\u2019n\u0131n sandala konularak nehre b\u0131rak\u0131lmas\u0131n\u0131 insan\u0131n bedenle d\u00fcnyaya ini\u015fine benzetir; bu ba\u011flamda bilgi, \u015fa\u015fk\u0131nl\u0131k (dal\u00e2let), hareket ve hayat kavramlar\u0131 zincirsel bir \u015fekilde i\u015flenir. Ayr\u0131ca Firavun\u2019un son andaki iman\u0131 tart\u0131\u015f\u0131larak, rahmetin ve umudun s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

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

    \n
  1. Sandala Binmek ve Varl\u0131\u011fa Do\u011fru \u0130ni\u015f<\/strong><\/li>\n<\/ol>\n

    Musa\u2019n\u0131n sandala konulmas\u0131, t\u00fcm insanlar\u0131n yokluktan (adem) varl\u0131\u011fa (imkan) intikalini sembolize eder. Bu metafor \u00fczerinden ya\u015fam, suya b\u0131rak\u0131lm\u0131\u015f bir sandalda yol almak gibi okunur. Bedene girmek, hayata ad\u0131m atmak ve kaderle y\u00fczle\u015fmek bu ba\u011flamda yorumlan\u0131r.<\/p>\n

      \n
    1. Bilgi, Dal\u00e2let ve Hayret Zinciri<\/strong><\/li>\n<\/ol>\n

      Bilgisizlik \u00f6l\u00fcm, bilgi ise hayat olarak sunulur. Ancak bilgi de sabit bir duruma ula\u015fmaz; hayrete ve nihayetinde \u0131zd\u0131raba yol a\u00e7ar. Bu da hareketi, dolay\u0131s\u0131yla hayat\u0131 do\u011furur. Dal\u00e2let (\u015fa\u015fk\u0131nl\u0131k) ise insan\u0131n ka\u00e7\u0131n\u0131lmaz halidir; \u00e7\u00fcnk\u00fc hakikat hi\u00e7bir zaman son kertede ku\u015fat\u0131lamaz.<\/p>\n

        \n
      1. Kozmolojik \u00dcretim: Su, Bilgi ve Hayat<\/strong><\/li>\n<\/ol>\n

        Ya\u011fmurun yery\u00fcz\u00fcn\u00fc d\u00f6llemesi \u00fczerinden bilgi\u2013varl\u0131k ili\u015fkisi a\u00e7\u0131klan\u0131r. Mitolojik anlat\u0131lardan felsefeye uzanan bu anlat\u0131mda \u0130bn\u00fc\u2019l-Arab\u00ee, hareketi eksiklikle ili\u015fkilendirir: Acizlik hareketi do\u011furur; hareket ise hayat\u0131n kendisidir.<\/p>\n

          \n
        1. Tanr\u0131 Hakk\u0131nda Konu\u015fman\u0131n S\u0131n\u0131rlar\u0131: Felsefe ve Din Dili<\/strong><\/li>\n<\/ol>\n

          Demirli, Farabi \u00fczerinden \u201cdil\u201d tart\u0131\u015fmas\u0131n\u0131 a\u00e7ar: Dindili, Tanr\u0131\u2019y\u0131 sembollerle anlatan ama soyut hakikati \u00f6rten bir s\u00f6ylemdir. Mebde-i evvelin Esm\u00e2-i H\u00fcsn\u00e2 sahibi Tanr\u0131\u2019ya d\u00f6n\u00fc\u015f\u00fcm\u00fc, felsefi bak\u0131\u015f ile kelam\u00ee-tasavvuf\u00ee bak\u0131\u015f\u0131n en temel ayr\u0131\u015fma noktas\u0131d\u0131r.<\/p>\n

            \n
          1. Firavun\u2019un \u0130man\u0131 ve Umut Teolojisi<\/strong><\/li>\n<\/ol>\n

            Firavun\u2019un son nefeste \u201c\u00c2ment\u00fc\u201d demesi, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re samimi bir imand\u0131r. Bu yorumla birlikte \u0130bn\u00fc\u2019l-Arab\u00ee, Firavun\u2019u \u201cayet\u201d haline getirir: Tanr\u0131\u2019n\u0131n rahmetinin s\u0131n\u0131r\u0131 yoktur ve kimse onun rahmetinden \u00fcmit kesemez. Bu umut teolojisi, tasavvufun cezadan \u00e7ok rahmete dayal\u0131 bir d\u00fc\u015f\u00fcnce oldu\u011funu g\u00f6sterir.<\/p>\n

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

            Bu seminerde hayat\u0131n, bilginin ve \u015fa\u015fk\u0131nl\u0131\u011f\u0131n i\u00e7 i\u00e7e ge\u00e7mi\u015f yap\u0131s\u0131; Musa\u2019n\u0131n hayat\u0131 \u00fczerinden yorumlanarak varolu\u015fsal bir anlat\u0131ya d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Firavun\u2019un iman\u0131 etraf\u0131nda \u015fekillenen tart\u0131\u015fma ise din\u00ee d\u00fc\u015f\u00fcncenin cezaland\u0131r\u0131c\u0131 de\u011fil, umut verici taraf\u0131n\u0131 vurgular. Demirli\u2019nin okumas\u0131, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizi\u011fini \u00e7a\u011fda\u015f meselelerle bulu\u015fturarak derinle\u015ftirir.<\/p>\n

             <\/p>\n

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

            This seminar explores Ibn al-\u02bfArab\u012b\u2019s metaphysical interpretations centered on the figure of Moses, focusing on the intertwined themes of life, knowledge, bewilderment, and hope. Ekrem Demirli reads Moses\u2019 placement in a cradle on the river as a symbol of the soul\u2019s descent into the world via the body. The seminar connects epistemological and existential dimensions, culminating in a discussion of Pharaoh\u2019s last-minute belief and the boundlessness of divine mercy.<\/p>\n

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

              \n
            1. The Cradle on the River: Descent into Existence<\/strong><\/li>\n<\/ol>\n

              Moses being placed in a cradle and set afloat is interpreted as a metaphor for every soul\u2019s transition from non-existence (\u02bfadam) into being (imk\u0101n). Life is seen as a journey across the water\u2014an unpredictable voyage within the vessel of the body.<\/p>\n

                \n
              1. Knowledge, Bewilderment, and Life<\/strong><\/li>\n<\/ol>\n

                Ignorance is likened to death, and knowledge to life. Yet knowledge leads not to certainty but to \u1e25ayra (bewilderment), which in turn gives rise to movement and, thus, life. This cycle shows that existential confusion is not a flaw but an intrinsic part of the pursuit of truth.<\/p>\n

                  \n
                1. Cosmic Generation: Rain, Knowledge, and Fertility<\/strong><\/li>\n<\/ol>\n

                  Drawing on the imagery of rain fertilizing the earth, Ibn al-\u02bfArab\u012b connects knowledge to ontological fecundity. Movement arises from lack; incapacity initiates action, and action becomes the essence of life. This links metaphysical thought to cosmological rhythm.<\/p>\n

                    \n
                  1. The Limits of Theological and Philosophical Language<\/strong><\/li>\n<\/ol>\n

                    Demirli introduces a discussion of language through al-F\u0101r\u0101b\u012b: religious discourse uses symbols to approach divine truth but ultimately conceals abstract reality. The shift from the \u201cFirst Cause\u201d to a God with Beautiful Names (Asm\u0101\u02be al-\u1e24usn\u0101) marks the departure from philosophical to mystical-theological understanding.<\/p>\n

                      \n
                    1. Pharaoh\u2019s Faith and a Theology of Hope<\/strong><\/li>\n<\/ol>\n

                      Ibn al-\u02bfArab\u012b asserts that Pharaoh\u2019s declaration of faith at the moment of death was sincere. This view transforms Pharaoh into a divine sign of boundless mercy. Divine punishment is not the essence of religion; rather, hope and mercy lie at its heart.<\/p>\n

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

                      By interweaving life, knowledge, and bewilderment through the story of Moses, this seminar presents an existential reading of Ibn al-\u02bfArab\u012b\u2019s metaphysics. The affirmation of Pharaoh\u2019s belief exemplifies a theology rooted in mercy rather than retribution. Demirli brings these classical ideas into conversation with contemporary concerns, highlighting the enduring spiritual and philosophical depth of Ibn al-\u02bfArab\u012b\u2019s thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 70. 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-5603","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5603","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=5603"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5603\/revisions"}],"predecessor-version":[{"id":5604,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5603\/revisions\/5604"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5603"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}