{"id":5489,"date":"2025-05-13T16:05:15","date_gmt":"2025-05-13T13:05:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5489"},"modified":"2025-05-13T16:05:15","modified_gmt":"2025-05-13T13:05:15","slug":"ekrem-demirli-fususul-hikem-okumalari-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-16-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu derste, Fus\u00fbs\u2019un \u201c\u015eit Fasl\u0131\u201d \u00fczerinden \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yarat\u0131l\u0131\u015f, dua, kader, tevekk\u00fcl ve insan\u0131n Tanr\u0131 ile ili\u015fkisindeki yeri gibi temel metafizik ve ahlaki meseleleri ele al\u0131nmaktad\u0131r. Dersin ana amac\u0131, dua eylemi \u00fczerinden insan\u0131n evrene m\u00fcdahale imk\u00e2n\u0131n\u0131, ilahi sistemdeki yerini ve sabit hakikatiyle ili\u015fkisini anlamakt\u0131r.<\/p>\n

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

    \n
  1. \u015eit Fasl\u0131 ve Yarat\u0131l\u0131\u015f\u0131n Devaml\u0131l\u0131\u011f\u0131: <\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Tanr\u0131\u2019n\u0131n yaratmas\u0131 s\u00fcreklidir. Bu s\u00fcrekli yarat\u0131l\u0131\u015f anlay\u0131\u015f\u0131, sudur teorisinden farkl\u0131 olarak dinamik bir evren tasavvurunu \u00f6nceler. \u0130nsan, bu s\u00fcre\u00e7te talepleriyle varl\u0131\u011fa kat\u0131l\u0131r; dolay\u0131s\u0131yla dua yarat\u0131l\u0131\u015f\u0131n bir par\u00e7as\u0131 olur.<\/p>\n

      \n
    1. Dua, Kader ve Tevekk\u00fcl: <\/strong><\/li>\n<\/ol>\n

      Dua, klasik anlay\u0131\u015f\u0131n aksine sadece Tanr\u0131\u2019dan istemek de\u011fil, ayn\u0131 zamanda yarat\u0131l\u0131\u015fla ili\u015fki kurma bi\u00e7imidir. Ancak bu, r\u0131za ve tevekk\u00fcl kavramlar\u0131yla \u00e7at\u0131\u015f\u0131r; insan\u0131n dua ederek evreni de\u011fi\u015ftirmek istemesi, yarat\u0131l\u0131\u015f\u0131n m\u00fckemmelli\u011fini sorgulamas\u0131d\u0131r.<\/p>\n

        \n
      1. Tasavvufi Tezattan Marifete: <\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde marifet, insan\u0131n ahlaki fiilleri ve kabiliyetleriyle ilahi isimleri tan\u0131mas\u0131d\u0131r. Klasik anlamda “kendini tan\u0131yan Rabbini tan\u0131r” ifadesi burada ayn\u0131 sabite kavram\u0131 \u00e7er\u00e7evesinde \u201ctahakkuk\u201da y\u00f6neltilmi\u015ftir.<\/p>\n

          \n
        1. \u0130stidat ve Tahakkuk: <\/strong><\/li>\n<\/ol>\n

          \u0130stidat (potansiyel kabiliyet), Tanr\u0131\u2019n\u0131n bilgi d\u00fcnyas\u0131ndaki sabit hakikatin (ayn-\u0131 sabite) bir tezah\u00fcr\u00fcd\u00fcr. \u0130nsan, ya\u015fad\u0131\u011f\u0131 olaylarla istidad\u0131n\u0131 tan\u0131yarak kendi hakikatine ula\u015f\u0131r. Tahakkuk ise bu sabiteyle birle\u015fme h\u00e2lidir ve bu durum yaln\u0131zca \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinde anlam kazan\u0131r.<\/p>\n

            \n
          1. Paradigma Farkl\u0131l\u0131klar\u0131 ve \u00c7eviri Sorunlar\u0131: <\/strong><\/li>\n<\/ol>\n

            Metinde terc\u00fcme hatalar\u0131ndan hareketle, kavramlar\u0131n ta\u015f\u0131d\u0131\u011f\u0131 paradigmatik anlam\u0131n do\u011fru aktar\u0131lmas\u0131n\u0131n \u00f6nemi vurgulan\u0131r. Tasavvuf, kel\u00e2m ve felsef\u00ee gelenekler aras\u0131nda \u201ctahalluk\u201d, \u201cte\u015febb\u00fch\u201d gibi terimlerin anlamlar\u0131 keskin bi\u00e7imde ayr\u0131\u015ft\u0131r\u0131l\u0131r.<\/p>\n

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

            Bu derste dua \u00fczerinden yarat\u0131l\u0131\u015f\u0131n s\u00fcreklili\u011fi, insan\u0131n Tanr\u0131 ile ili\u015fkisi ve evrene etkisi derinlemesine ele al\u0131nm\u0131\u015ft\u0131r. Tahakkuk, \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinin temel kavram\u0131 olarak \u00f6ne \u00e7\u0131kar. Bir sonraki seminerde bu metafizik zemin \u00fczerinden ahlaki ve epistemik sonu\u00e7lar detayland\u0131r\u0131labilir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            In this session, based on the \u201cChapter of Seth\u201d (Fass Sh\u012bth), Ekrem Demirli explores key metaphysical and ethical issues in Ibn \u02bfArab\u012b\u2019s thought, such as creation, prayer, destiny, trust in God (tawakkul), and the human being\u2019s place in the divine order. The central aim is to understand how prayer functions as an act of cosmic participation and its connection with the human\u2019s fixed essence (\u02bfayn th\u0101bita).<\/p>\n

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

              \n
            1. The Chapter of Seth and the Continuity of Creation<\/strong><\/li>\n<\/ol>\n

              According to Ibn \u02bfArab\u012b, divine creation is continuous. Unlike emanation theories, his dynamic conception of the universe positions the human being as a participant in existence through their desires. Thus, prayer becomes an integral part of the creative process.<\/p>\n

                \n
              1. Prayer, Destiny, and Trust in God<\/strong><\/li>\n<\/ol>\n

                Prayer is not merely a plea to God but a mode of engaging with creation. However, this creates tension with the concepts of contentment (ri\u1e0d\u0101) and trust (tawakkul), as attempting to alter creation may imply questioning divine perfection.<\/p>\n

                  \n
                1. From Paradox to Gnosis in Sufism<\/strong><\/li>\n<\/ol>\n

                  In Ibn \u02bfArab\u012b\u2019s framework, gnosis (ma\u02bfrifa) arises from recognizing divine names through ethical actions and dispositions. The classical phrase \u201cHe who knows himself knows his Lord\u201d is reinterpreted through the lens of the fixed essence and the notion of ta\u1e25aqq\u016bq (realization).<\/p>\n

                    \n
                  1. Disposition and Realization (Isti<\/strong>\u02bf<\/strong>d<\/strong>\u0101<\/strong>d and Ta<\/strong>\u1e25<\/strong>aqq\u016bq)<\/strong><\/li>\n<\/ol>\n

                    Isti\u02bfd\u0101d (disposition or preparedness) refers to the potential tied to one\u2019s fixed essence in divine knowledge. Through life experiences, a person gradually uncovers this potential. Ta\u1e25aqq\u016bq is the realization or union with one\u2019s essential truth, a notion uniquely emphasized in Ibn \u02bfArab\u012b\u2019s metaphysics.<\/p>\n

                      \n
                    1. Paradigmatic Differences and Translation Issues<\/strong><\/li>\n<\/ol>\n

                      The seminar highlights the significance of accurately conveying paradigmatic meanings across traditions. Terms like ta\u1e25alluq and tashabbuh bear distinct meanings in Sufism, theology, and philosophy. Misinterpretations during translation can obscure these crucial differences.<\/p>\n

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

                      This seminar delves into the continuity of creation, the human’s role in divine interaction through prayer, and the metaphysical grounding of realization (ta\u1e25aqq\u016bq). Prayer emerges as a cosmic act, and the human as a dynamic participant in being. In future sessions, the ethical and epistemic consequences of this metaphysical groundwork will be further explored.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 16. 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-5489","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5489","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=5489"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5489\/revisions"}],"predecessor-version":[{"id":5490,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5489\/revisions\/5490"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5489"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}