{"id":5493,"date":"2025-05-13T16:06:51","date_gmt":"2025-05-13T13:06:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5493"},"modified":"2025-05-13T16:06:51","modified_gmt":"2025-05-13T13:06:51","slug":"ekrem-demirli-fususul-hikem-okumalari-18-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-18-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 18. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 18. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, kader, bilgi ve ilahi irade ili\u015fkisi \u00fczerinden tasavvufun Tanr\u0131\u2013insan ili\u015fkisine dair a\u00e7mazlar\u0131n\u0131 tart\u0131\u015fmaktad\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee ve Sadreddin Konev\u00ee\u2019nin g\u00f6r\u00fc\u015flerinden hareketle, Allah\u2019\u0131n bilgisi, yaratmas\u0131 ve insan\u0131n sorumlulu\u011fu aras\u0131ndaki paradoksal ili\u015fkiler incelenmektedir.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. \u0130lahi Bilgi ve Yaratma Eylemi<\/strong><\/li>\n<\/ol>\n

    Allah i\u00e7in bilmek yaratmakla e\u015fde\u011ferdir; zira O’nun bilgisi do\u011frudan varl\u0131k yarat\u0131r. Bu yakla\u015f\u0131m tasavvufun s\u0131fat teorisine dayan\u0131r ve Ehl-i S\u00fcnnet\u2019in s\u0131fatlar aras\u0131 ayr\u0131m\u0131na k\u0131yasla s\u0131fatlar aras\u0131 ge\u00e7i\u015fe izin verir.<\/p>\n

      \n
    1. Sud\u00fbr Teorisi ve Mahiyetler<\/strong><\/li>\n<\/ol>\n

      Sud\u00fbrcu felsefeye g\u00f6re Tanr\u0131, mahiyetlere varl\u0131k verir. Bu g\u00f6r\u00fc\u015f k\u0131smen \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de g\u00f6r\u00fclse de \u201cayn-\u0131 sabite\u201d fikri bu yakla\u015f\u0131m\u0131 zorla\u015ft\u0131r\u0131r. \u00c7\u00fcnk\u00fc mahiyetlerin sabitli\u011fi, yaratman\u0131n a\u00e7\u0131klanmas\u0131n\u0131 g\u00fc\u00e7le\u015ftirir.<\/p>\n

        \n
      1. Kader ve Teklif Paradoksu<\/strong><\/li>\n<\/ol>\n

        Allah her \u015feyi ezelde biliyorsa ve yarat\u0131yorsa, insana teklif (sorumluluk) y\u00fcklenmesinin anlam\u0131 sorgulan\u0131r. Ehl-i S\u00fcnnet\u2019in kader anlay\u0131\u015f\u0131 bu \u00e7eli\u015fkiyi \u00e7\u00f6zememekte; Mutezile ise Tanr\u0131\u2019n\u0131n bilgisini s\u0131n\u0131rlayarak y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc rasyonelle\u015ftirmeye \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

          \n
        1. Hidayet, N\u00fcb\u00fcvvet ve \u00d6zg\u00fcrl\u00fck Sorunu<\/strong><\/li>\n<\/ol>\n

          N\u00fcb\u00fcvvet, insana gelen ilahi rehberliktir fakat onun kabul\u00fc de hidayete ba\u011fl\u0131d\u0131r. Ehl-i S\u00fcnnet, bu noktada insan\u0131n katk\u0131s\u0131n\u0131 yok sayarak paradoksu art\u0131r\u0131r. Tek \u00e7\u00f6z\u00fcm, Allah\u2019\u0131n yarat\u0131m\u0131na ge\u00e7ici olarak m\u00fcdahil olmamas\u0131 gibi deistik bir yakla\u015f\u0131m olabilir.<\/p>\n

            \n
          1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Cevab\u0131: Kevn-i C\u00e2mi\u2018 ve Paradoksun Kabul\u00fc<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re insan \u201ckevn-i c\u00e2mi\u2019\u201ddir; z\u0131tlar\u0131n birle\u015fimidir. Bu nedenle Tanr\u0131, insan ve \u00e2lemdeki paradokslar hakikatin do\u011fas\u0131nda vard\u0131r ve \u00e7\u00f6z\u00fcm de\u011fil, kabul gerekir.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin fikirlerini merkeze alarak tasavvufun kader, sorumluluk ve \u00f6zg\u00fcrl\u00fck sorununa nas\u0131l cevap verdi\u011fini tart\u0131\u015f\u0131r. Nihayetinde bu sorunlar\u0131n rasyonel bir \u00e7\u00f6z\u00fcm\u00fcn\u00fcn bulunmad\u0131\u011f\u0131, ancak ke\u015ff ve ahl\u00e2k yoluyla marifet d\u00fczeyinde a\u015f\u0131labilece\u011fi ifade edilir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores the dilemmas in Sufi thought concerning the relationship between God and man, particularly through the concepts of predestination (qadar), divine knowledge, and will. Drawing on the views of Ibn al-\u02bfArab\u012b and Sadr al-D\u012bn al-Q\u016bnaw\u012b, it investigates the paradoxical relationship between God’s knowledge, His act of creation, and human responsibility.<\/p>\n

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

              \n
            1. Divine Knowledge and the Act of Creation<\/strong><\/li>\n<\/ol>\n

              For God, knowing is equivalent to creating, as His knowledge directly brings things into existence. This perspective is grounded in Sufi theories of the divine attributes, which contrast with the Sunni theological stance that separates attributes, allowing instead for their interpenetration.<\/p>\n

                \n
              1. Theory of Emanation and Essences<\/strong><\/li>\n<\/ol>\n

                According to emanationist philosophy, God bestows existence upon fixed essences (mahiyy\u0101t). Although this view appears partially in Ibn al-\u02bfArab\u012b, his concept of \u201ca\u02bfy\u0101n th\u0101bita\u201d complicates it, since the fixity of essences makes the act of creation harder to explain.<\/p>\n

                  \n
                1. The Predestination and Moral Responsibility Paradox<\/strong><\/li>\n<\/ol>\n

                  If God knows and creates everything from eternity, then the meaning of moral responsibility (takl\u012bf) becomes questionable. Sunni theology fails to resolve this paradox, while the Mu\u02bftazilite school attempts to rationalize responsibility by limiting God’s foreknowledge.<\/p>\n

                    \n
                  1. Guidance, Prophethood, and the Problem of Freedom<\/strong><\/li>\n<\/ol>\n

                    Prophethood is divine guidance offered to humanity, yet its acceptance depends on being rightly guided. The Sunni perspective, which denies human agency here, deepens the paradox. A possible resolution might involve a deistic interpretation wherein God temporarily suspends His direct intervention.<\/p>\n

                      \n
                    1. Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b\u2019<\/strong>s Response: The <\/strong>\u201c<\/strong>Comprehensive Being<\/strong>\u201d<\/strong> and Embracing Paradox<\/strong><\/li>\n<\/ol>\n

                      Ibn al-\u02bfArab\u012b views man as \u201cal-kawn al-j\u0101mi\u02bf\u201d \u2014 a synthesis of opposites. Hence, paradoxes between God, man, and the cosmos are intrinsic to reality and should be embraced rather than resolved.<\/p>\n

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

                      Centering on the views of Ibn al-\u02bfArab\u012b and al-Q\u016bnaw\u012b, this seminar addresses how Sufism grapples with issues of predestination, responsibility, and freedom. Ultimately, it argues that these paradoxes cannot be solved through reason but may be transcended at the level of spiritual insight (ma\u02bfrifa) and ethical transformation.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 18. 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-5493","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5493","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=5493"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5493\/revisions"}],"predecessor-version":[{"id":5494,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5493\/revisions\/5494"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5493"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}