{"id":5609,"date":"2025-05-13T17:12:39","date_gmt":"2025-05-13T14:12:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5609"},"modified":"2025-05-13T17:12:39","modified_gmt":"2025-05-13T14:12:39","slug":"ekrem-demirli-fususul-hikem-okumalari-73-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-73-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 73. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 73. 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 Muhammed Fasl\u0131 \u00fczerinden \u201cb\u00fct\u00fcn-par\u00e7a ili\u015fkisi\u201d ve \u201ca\u015fk\u0131n metafizi\u011fi\u201d \u00e7er\u00e7evesinde varl\u0131k, bilgi, yarat\u0131l\u0131\u015f ve Tanr\u0131\u2013insan ili\u015fkisini yorumlamay\u0131 ama\u00e7lamaktad\u0131r. Ekrem Demirli, \u201ckad\u0131nlar sevdirildi\u201d hadisini merkeze alarak, Hz. Peygamber\u2019in be\u015fer\u00ee sevgisi ile Tanr\u0131sal sevgi aras\u0131nda kurulan metafizik paralelli\u011fi tart\u0131\u015f\u0131r. A\u015fk, eksikli\u011fin fark edilmesi ve par\u00e7an\u0131n b\u00fct\u00fcn\u00fc tamamlama arzusuyla metafizik bir kategoriye d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr.<\/p>\n

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

    \n
  1. B\u00fct\u00fcn\u2013Par\u00e7a ve A\u015fk\u0131n Ontolojisi<\/strong><\/li>\n<\/ol>\n

    A\u015fk, b\u00fct\u00fcn\u00fcn par\u00e7as\u0131nda g\u00f6rd\u00fc\u011f\u00fc eksikli\u011fi fark edip onu kendine \u00e7ekme iste\u011fidir. Bu y\u00f6n\u00fcyle a\u015fk, b\u00fct\u00fcn\u00fcn par\u00e7as\u0131na duydu\u011fu \u00f6zlem olarak tan\u0131mlan\u0131r. Sevgi, varl\u0131\u011f\u0131n b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcnden do\u011far; a\u015fk ma\u011fduma, yani yoklu\u011fa taalluk eder.<\/p>\n

      \n
    1. \u0130nsan\u0131n Tanr\u0131yla \u0130li\u015fkisi: Kad\u0131n\u2013Erkek Alegorisi<\/strong><\/li>\n<\/ol>\n

      Hz. Peygamber\u2019in kad\u0131na sevgisi, Tanr\u0131\u2019n\u0131n insana duydu\u011fu sevgiyle paralel olarak a\u00e7\u0131klan\u0131r. Bu ili\u015fki, i\u00e7kin\u2013transandantal bir Tanr\u0131 anlay\u0131\u015f\u0131 ba\u011flam\u0131nda, Tanr\u0131\u2019n\u0131n insana yakla\u015fmas\u0131yla yeni bir mistik model in\u015fa eder. Vahdet-i v\u00fcc\u00fbd bu \u00e7er\u00e7evede panteistik bir d\u00fc\u015f\u00fcnceden farkl\u0131la\u015f\u0131r.<\/p>\n

        \n
      1. Ruhun \u00dcflenmesi ve \u0130lahi Suret<\/strong><\/li>\n<\/ol>\n

        \u201cRuhumdan \u00fcfledim\u201d ayeti \u00fczerinden Tanr\u0131-insan s\u00fcreklili\u011fi kurulurken, \u0130bn\u00fc\u2019l-Arab\u00ee Tanr\u0131\u2019n\u0131n bir par\u00e7as\u0131n\u0131n insanda bulundu\u011funu ileri s\u00fcrer. Bu yorum, kelam gelene\u011finin normatif s\u0131n\u0131rlar\u0131n\u0131 a\u015farak, a\u015fk\u0131n Tanr\u0131sal par\u00e7aya y\u00f6nelik oldu\u011fu bir anlay\u0131\u015fa kap\u0131 aralar.<\/p>\n

          \n
        1. \u00d6l\u00fcm, \u00d6zlem ve Vuslat<\/strong><\/li>\n<\/ol>\n

          \u201cEy Davud, ben onlar\u0131 daha \u00e7ok \u00f6zl\u00fcyorum\u201d hadisiyle Tanr\u0131\u2019n\u0131n kullar\u0131na olan \u00f6zlemi a\u00e7\u0131klan\u0131r. Bu \u00f6zlem, par\u00e7an\u0131n asl\u0131na d\u00f6nmesiyle b\u00fct\u00fcnde tamamlanacak bir hareketi ifade eder. \u00d6l\u00fcm, bu vuslat\u0131n ger\u00e7ekle\u015fti\u011fi an olarak metafizik de\u011fer kazan\u0131r.<\/p>\n

            \n
          1. Tanr\u0131\u2019da Teredd\u00fct ve Te\u015fbihin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

            \u201cTeredd\u00fct ettim\u201d hadisi, Tanr\u0131\u2019da duygu ve hareketin mecazi varl\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Tanr\u0131’n\u0131n \u00f6zlemi, sevgisi ve teredd\u00fcd\u00fc ger\u00e7ekte te\u015fbih\u00eedir; bunlar hakikatte Tanr\u0131\u2019n\u0131n mutlakl\u0131\u011f\u0131n\u0131 bozmayan retorik a\u00e7\u0131klamalard\u0131r.<\/p>\n

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

            Bu seminerde a\u015fk, Tanr\u0131-insan ili\u015fkisini a\u00e7\u0131klayan merkezi bir metafizik ilkeye d\u00f6n\u00fc\u015f\u00fcr. Par\u00e7an\u0131n b\u00fct\u00fcn\u00fc tamamlamak \u00fczere duydu\u011fu \u00f6zlem, insan\u0131n Tanr\u0131\u2019ya d\u00f6n\u00fc\u015f\u00fcn\u00fc ifade ederken; Tanr\u0131\u2019n\u0131n da insana duydu\u011fu \u00f6zlem, a\u015fk\u0131n k\u00f6kensel bi\u00e7imi olarak yorumlan\u0131r. B\u00f6ylece a\u015fk, sadece be\u015fer\u00ee de\u011fil, varl\u0131\u011f\u0131n en temel itkisi haline gelir.<\/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 Fu\u1e63\u016b\u1e63 al-\u1e24ikam, the Mu\u1e25ammadan Seal, to examine the metaphysical foundations of love, the part\u2013whole relationship, and divine\u2013human intimacy. Centered around the prophetic \u1e25ad\u012bth \u201cWomen were made beloved to me,\u201d Ekrem Demirli interprets love as a metaphysical expression of ontological incompleteness\u2014where the part yearns to reunite with the whole.<\/p>\n

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

              \n
            1. Part\u2013Whole Ontology and the Metaphysics of Love<\/strong><\/li>\n<\/ol>\n

              Love arises from a sense of deficiency within the part, which seeks its complement in the whole. It is thus not a pursuit of perfection, but a movement of return from dispersion toward unity. Love attaches not to possession but to what is absent\u2014ma\u02bfd\u016bm.<\/p>\n

                \n
              1. The Divine\u2013Human Relationship through the Male\u2013Female Allegory<\/strong><\/li>\n<\/ol>\n

                The Prophet\u2019s love for women is not merely personal but reflects divine love for creation. Through this inner\u2013transcendent analogy, Ibn al-\u02bfArab\u012b offers a mystical model where God\u2019s approach to man mirrors man\u2019s longing for God. This avoids pantheism while reinforcing the doctrine of wa\u1e25dat al-wuj\u016bd.<\/p>\n

                  \n
                1. The Breath of the Divine and Human Form<\/strong><\/li>\n<\/ol>\n

                  The verse \u201cI breathed into him of My spirit\u201d establishes an ontological continuity between God and human. Ibn al-\u02bfArab\u012b interprets this as the divine imprint within man, allowing for the soul\u2019s love to be directed toward its divine origin.<\/p>\n

                    \n
                  1. Death, Longing, and Reunion<\/strong><\/li>\n<\/ol>\n

                    The \u1e25ad\u012bth \u201cO D\u0101w\u016bd, I long for them more than they long for Me\u201d frames death not as annihilation, but as a metaphysical reunion. It is the culmination of love\u2019s pull\u2014the moment the part rejoins the whole, the lover meets the Beloved.<\/p>\n

                      \n
                    1. Divine Hesitation and the Limits of Analogy<\/strong><\/li>\n<\/ol>\n

                      The \u1e25ad\u012bth about God\u2019s \u201chesitation\u201d to take the soul of a believer is interpreted figuratively. Ibn al-\u02bfArab\u012b affirms these expressions as rhetorical devices that evoke intimacy without compromising divine transcendence.<\/p>\n

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

                      In this seminar, love is elevated to the highest metaphysical principle. It is not only a human emotion but the very engine of being. The soul\u2019s yearning for God is mirrored by God\u2019s desire for man, forming a reciprocal dynamic that culminates in the return of the part to its source. Love thus becomes the foundational force behind creation, reunion, and divine knowledge.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 73. 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-5609","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5609","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=5609"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5609\/revisions"}],"predecessor-version":[{"id":5610,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5609\/revisions\/5610"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}