{"id":5607,"date":"2025-05-13T17:11:50","date_gmt":"2025-05-13T14:11:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5607"},"modified":"2025-05-13T17:11:50","modified_gmt":"2025-05-13T14:11:50","slug":"ekrem-demirli-fususul-hikem-okumalari-72-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-72-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 72. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 72. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Fus\u00fbs\u00fc\u2019l-Hikem adl\u0131 eserindeki son b\u00f6l\u00fcm olan \u201cMuhammed Fasl\u0131\u201dn\u0131 ele al\u0131r. Ekrem Demirli, Hazret-i Peygamber\u2019in ferdiyet (teklik) hikmetiyle ili\u015fkilendirilmesini merkez alarak, n\u00fcb\u00fcvvetin metafizik temelini ve Hakikati Muhammediyye\u2019nin yarat\u0131l\u0131\u015f d\u00fczenindeki yerini yorumlar. Ayn\u0131 zamanda teslis kavram\u0131, Tanr\u0131\u2013\u00e2lem ili\u015fkisi, s\u0131fat\u2013z\u00e2t ayr\u0131m\u0131, kelam-felsefe ili\u015fkisi ve a\u015fk\u0131nl\u0131k gibi konular \u0130slam d\u00fc\u015f\u00fcncesi ba\u011flam\u0131nda tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. Ferdiyet ve Tevhid Ba\u011flant\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

    Ferdiyet, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re vahdetin en yetkin tezah\u00fcr\u00fcd\u00fcr ve bu \u00f6zellik yaln\u0131zca Hz. Muhammed\u2019e mahsustur. \u201cBir\u201d olmak, kemalin i\u015faretidir ve bu kemal, yarat\u0131l\u0131\u015f\u0131n hem ba\u015flang\u0131c\u0131nda hem de nihayetinde Peygamber \u00fczerinden anlam kazan\u0131r.<\/p>\n

      \n
    1. Hakikati Muhammediyye ve Yarat\u0131l\u0131\u015f\u0131n Sebebi<\/strong><\/li>\n<\/ol>\n

      Yaratma eyleminin Hakikati Muhammediyye ile ba\u015flad\u0131\u011f\u0131 fikri, \u201cel-hakk el-mahl\u00fbk bihi\u201d kavram\u0131yla a\u00e7\u0131klan\u0131r. Peygamber, \u00e2lemin ontolojik gerek\u00e7esi olarak g\u00f6r\u00fcl\u00fcr; bu, insan\u0131n Tanr\u0131\u2019n\u0131n bilinmek istemesine cevaben yarat\u0131ld\u0131\u011f\u0131 anlay\u0131\u015f\u0131yla birle\u015fir.<\/p>\n

        \n
      1. Teslis ve S\u0131fat-Z\u00e2t Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        Seminerde, Hristiyanl\u0131k\u2019taki teslis anlay\u0131\u015f\u0131 ile \u0130slam kelam\u0131ndaki s\u0131fat\u2013z\u00e2t ayr\u0131m\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r. Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin tevhidi, teslise bir reddiye olarak de\u011fil, ayn\u0131 problemi evrensel bi\u00e7imde \u00e7\u00f6zme \u00e7abas\u0131 olarak yorumlad\u0131\u011f\u0131n\u0131 belirtir.<\/p>\n

          \n
        1. Cev\u00e2miu\u2019l-Kelim: B\u00fct\u00fcnl\u00fck ve Delil<\/strong><\/li>\n<\/ol>\n

          Hz. Peygamber\u2019in \u201ccev\u00e2miu\u2019l-kelim\u201d sahibi olmas\u0131, hakikatlerin tamam\u0131n\u0131 kendinde toplayan bir varl\u0131k olmas\u0131n\u0131 ifade eder. Onun s\u00f6z ve eylemleri, taml\u0131k ve b\u00fct\u00fcnl\u00fck i\u00e7indedir; bu nedenle \u201cviz\u00e2tihi delil\u201ddir, yani Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n do\u011frudan delilidir.<\/p>\n

            \n
          1. Ontolojik \u0130lk ve Kozmik Son: N\u00fcb\u00fcvvetin \u0130ki Y\u00fcz\u00fc<\/strong><\/li>\n<\/ol>\n

            Peygamber, varl\u0131k bak\u0131m\u0131ndan yarat\u0131l\u0131\u015f\u0131n ba\u015f\u0131nda yer al\u0131rken, tarihsel peygamberlik zincirinin son halkas\u0131d\u0131r. Bu ikilik, \u201cikindi \u00fcmmeti\u201d ve n\u00fcb\u00fcvvetin tamamlanmas\u0131 gibi kavramlarla temellendirilir.<\/p>\n

              \n
            1. A\u015fk, Haz ve Hakikat: Havva\u2019n\u0131n Sevilmesi<\/strong><\/li>\n<\/ol>\n

              Peygamber\u2019in \u201cbana d\u00fcnyan\u0131zdan \u00fc\u00e7 \u015fey sevdirildi\u201d hadisi, a\u015fk\u0131n metafizik bir yorumuna zemin olu\u015fturur. Sevgi, par\u00e7an\u0131n k\u00f6k\u00fcne d\u00f6nme arzusudur; burada kad\u0131n, ilahi hakikatin delili olarak g\u00f6r\u00fcl\u00fcr. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re evlilik hazz\u0131n ve hakikatin birle\u015fimidir.<\/p>\n

                \n
              1. Kendini Bilmek\u2013Tanr\u0131\u2019y\u0131 Bilmek \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

                \u201cMen arafe nefsehu\u201d s\u00f6z\u00fc ba\u011flam\u0131nda, Tanr\u0131 bilgisi ki\u015finin kendisini bilmesiyle m\u00fcmk\u00fcnd\u00fcr. Bu, sufi d\u00fc\u015f\u00fcncede insan\u0131n Tanr\u0131\u2019ya dair en do\u011frudan delil oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne dayan\u0131r.<\/p>\n

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

                Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019in zirve noktas\u0131 olan Muhammed Fasl\u0131\u2019n\u0131, ferdiyet kavram\u0131 ekseninde derinlemesine analiz eder. Yarat\u0131l\u0131\u015f\u0131n gayesi olarak Hakikati Muhammediyye, tasavvufi d\u00fc\u015f\u00fcncenin merkezine yerle\u015ftirilir. Bu \u00e7er\u00e7evede n\u00fcb\u00fcvvet, yaln\u0131zca tarihsel de\u011fil, ayn\u0131 zamanda metafiziksel bir zorunluluk olarak yeniden temellendirilir.<\/p>\n

                 <\/p>\n

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

                This seminar focuses on the final chapter of Ibn al-\u02bfArab\u012b\u2019s Fus\u00fbsu\u2019l-Hikem, the \u201cMuhammadan Chapter,\u201d which is dedicated to the Prophet Muhammad and his metaphysical significance. Ekrem Demirli examines how the Prophet is associated with the wisdom of singularity (\u1e25ikma fardiyya) and explores the ontological and epistemological implications of this attribution. The seminar also engages with theological issues such as divine unity (taw\u1e25\u012bd), the relationship between God and creation, the essence\u2013attribute distinction, and comparative references to the Christian doctrine of the Trinity.<\/p>\n

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

                  \n
                1. Fardiyya and the Unity of God<\/strong><\/li>\n<\/ol>\n

                  For Ibn al-\u02bfArab\u012b, fardiyya (singularity) represents the highest form of unity (wa\u1e25da), and this attribute is uniquely assigned to the Prophet Muhammad. Singularity is not merely numerical but signifies perfection and ontological completeness.<\/p>\n

                    \n
                  1. The Muhammadan Reality and the Cause of Creation<\/strong><\/li>\n<\/ol>\n

                    The seminar discusses the idea that creation begins and ends with the \u1e24aq\u012bqa Mu\u1e25ammadiyya (Muhammadan Reality), described with the phrase al-\u1e25aqq al-makhl\u016bq bihi\u2014”the Truth through which all was created.” The Prophet is thus not only the seal of prophecy but the metaphysical origin of the cosmos.<\/p>\n

                      \n
                    1. Trinity and the Essence\u2013Attribute Debate<\/strong><\/li>\n<\/ol>\n

                      Demirli compares the Christian concept of the Trinity with Islamic theological discussions on the essence and attributes of God. Ibn al-\u02bfArab\u012b\u2019s metaphysics addresses the same fundamental question of how God relates to the world, though through a different philosophical and theological framework.<\/p>\n

                        \n
                      1. Jaw\u0101mi<\/strong>\u02bf<\/strong> al-Kalim: Totality and Direct Proof<\/strong><\/li>\n<\/ol>\n

                        The Prophet is described as the possessor of jaw\u0101mi\u02bf al-kalim\u2014the ability to express comprehensive truths succinctly. His being is a direct (bi-dh\u0101tihi) proof of God\u2019s existence, requiring no external inference.<\/p>\n

                          \n
                        1. Ontological Beginning and Historical Finality<\/strong><\/li>\n<\/ol>\n

                          Muhammad is metaphysically the first being created but historically the last prophet. This duality reflects the idea that he completes both the metaphysical arc of creation and the historical line of prophethood.<\/p>\n

                            \n
                          1. Love, Pleasure, and the Female Principle<\/strong><\/li>\n<\/ol>\n

                            The Prophet\u2019s hadith, \u201cThree things from your world have been made beloved to me,\u201d is interpreted metaphysically: woman, perfume, and prayer symbolize dimensions of truth, beauty, and union. Ibn al-\u02bfArab\u012b sees desire not as base, but as a metaphysical movement toward the origin.<\/p>\n

                              \n
                            1. Knowing Oneself and Knowing God<\/strong><\/li>\n<\/ol>\n

                              In line with the Sufi maxim \u201cWho knows himself, knows his Lord,\u201d the seminar argues that divine knowledge is accessed through self-knowledge. Humanity is the mirror in which the divine is revealed, and the Prophet is the clearest manifestation of this reflective capacity.<\/p>\n

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

                              This seminar presents the \u201cMuhammadan Chapter\u201d as the culmination of Fus\u00fbsu\u2019l-Hikem, emphasizing the Prophet\u2019s singular metaphysical role. The \u1e24aq\u012bqa Mu\u1e25ammadiyya is both the origin and purpose of creation. Through themes such as unity, singularity, and the nature of divine love, Demirli situates prophecy as a metaphysical necessity and the Prophet Muhammad as the axis of all existence.<\/p>\n","protected":false},"excerpt":{"rendered":"

                              EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 72. 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-5607","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5607","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=5607"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5607\/revisions"}],"predecessor-version":[{"id":5608,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5607\/revisions\/5608"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5607"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}