{"id":5495,"date":"2025-05-13T16:07:44","date_gmt":"2025-05-13T13:07:44","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5495"},"modified":"2025-05-13T16:07:44","modified_gmt":"2025-05-13T13:07:44","slug":"ekrem-demirli-fususul-hikem-okumalari-19-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-19-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u015eit fasl\u0131n\u0131n devam\u0131 olarak \u0130bn\u00fc’l-Arab\u00ee\u2019nin \u201cvelayet\u201d anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde n\u00fcb\u00fcvvet\u2013velayet ili\u015fkisini derinlemesine inceler. Tart\u0131\u015fma, hatem\u00fc\u2019n-nebiyy\u00een ve hatem\u00fc\u2019l-evliya teorilerinin zaman, kemal ve tarih anlay\u0131\u015f\u0131yla nas\u0131l i\u00e7 i\u00e7e ge\u00e7ti\u011fini a\u00e7\u0131klamaya y\u00f6neliktir.<\/p>\n

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

    \n
  1. N\u00fcb\u00fcvvet ve Velayet \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re n\u00fcb\u00fcvvet tamamlanm\u0131\u015f, zaman kemale ermi\u015f ve varl\u0131\u011f\u0131n gayesi Hz. Peygamber\u2019in zuhuru ile ger\u00e7ekle\u015fmi\u015ftir. Bu ba\u011flamda, n\u00fcb\u00fcvvetin bizzat varolu\u015fsal bir hakikat oldu\u011fu, tebli\u011f ve \u015feriatla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131 savunulur. Velayet ise bu kemalin i\u00e7sel devam\u0131d\u0131r.<\/p>\n

      \n
    1. Zaman\u0131n Daireselli\u011fi ve K\u0131yamet Teorisi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin zaman anlay\u0131\u015f\u0131 d\u00f6ng\u00fcseldir; Hz. Peygamber\u2019in geli\u015fiyle zaman ilk ba\u015flang\u0131c\u0131na d\u00f6ner. Bu ba\u011flamda k\u0131yametin eli kula\u011f\u0131nda oldu\u011fu, hatta yedinci y\u00fczy\u0131lda ger\u00e7ekle\u015fmesi gerekti\u011fi y\u00f6n\u00fcndeki teoriler tart\u0131\u015f\u0131l\u0131r. Sadreddin Konev\u00ee\u2019nin karamsarl\u0131\u011f\u0131 ve Mehdi beklentisi de bu \u00e7er\u00e7evede anlam kazan\u0131r.<\/p>\n

        \n
      1. Hatem\u00fc\u2019n-N\u00fcb\u00fcvve ve Hatem\u00fc\u2019l-Velaye:<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yorumuyla \u201chatem\u201d kelimesi \u201cson\u201d de\u011fil \u201ckemal\u201d anlam\u0131na gelir. Hz. Peygamber n\u00fcb\u00fcvvetin kemal noktas\u0131d\u0131r. Velayet ise onun tamamlay\u0131c\u0131 ve i\u00e7sel y\u00f6n\u00fcd\u00fcr. Hatem\u00fc\u2019l-evliya, bu velayetin nihai ve i\u00e7sel kemal noktas\u0131d\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, bu noktay\u0131 temsil etti\u011fini dolayl\u0131 bi\u00e7imde ifade eder.<\/p>\n

          \n
        1. Peygamberlik ve Din\u00ee Bilginin Anlam\u0131:<\/strong><\/li>\n<\/ol>\n

          N\u00fcb\u00fcvvetin amac\u0131 din kurmak de\u011fil, ilahi kemallerin zuhurudur. Bu d\u00fc\u015f\u00fcnce, n\u00fcb\u00fcvvetin f\u0131k\u0131h ve kelam\u0131n \u00f6tesinde metafiziksel bir anlam ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6sterir. Dinin merkezinde Tanr\u0131\u2019n\u0131n bilinmesi yer al\u0131r ve bu bilgi Hz. Peygamber\u2019le \u201cbiri bir bilir\u201d ilkesi \u00fczerinden ger\u00e7ekle\u015fir.<\/p>\n

            \n
          1. Modern D\u00fcnyada Dini D\u00fc\u015f\u00fcncenin Sorunu:<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin paradigmas\u0131n\u0131n aksine, modern d\u00fcnyada dinin Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 ispat \u00e7abas\u0131na d\u00f6n\u00fc\u015fmesi ele\u015ftirilir. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn, dinin esas konusunu yani n\u00fcb\u00fcvveti g\u00f6r\u00fcnmez k\u0131ld\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin n\u00fcb\u00fcvveti kemal, velayeti ise bu kemalin i\u00e7sel tamamlay\u0131c\u0131s\u0131 olarak tan\u0131mlad\u0131\u011f\u0131 felsefi sistemini b\u00fct\u00fcnc\u00fcl bi\u00e7imde sunar. Zaman\u0131n tamamland\u0131\u011f\u0131, hakikatin zuhur etti\u011fi ve k\u0131yametin yakla\u015fm\u0131\u015f oldu\u011fu iddias\u0131, dini d\u00fc\u015f\u00fcncenin merkezini n\u00fcb\u00fcvvetin metafiziksel hakikatine yerle\u015ftirir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar continues the discussion of the chapter on Seth (Sh\u012bth), focusing on Ibn \u02bfArab\u012b\u2019s theory of wal\u0101ya (sainthood) and its relationship with nubuwwa (prophethood). The seminar aims to clarify how the concepts of the Seal of Prophethood (kh\u0101tam al-nubuwwa) and the Seal of Sainthood (kh\u0101tam al-wal\u0101ya) are interwoven with notions of time, perfection, and history.<\/p>\n

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

              \n
            1. The Relationship Between Prophethood and Sainthood<\/strong><\/li>\n<\/ol>\n

              According to Ibn \u02bfArab\u012b, prophethood is not merely about conveying a message or establishing religious law, but is an existential truth. With the appearance of the Prophet Muhammad, time reaches its fulfillment and the purpose of existence is realized. Sainthood is the internal continuation of this perfection.<\/p>\n

                \n
              1. Circular Time and the Theory of the End<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b\u2019s concept of time is cyclical. With the Prophet\u2019s advent, time returns to its origin. He even implies that the end of the world should have occurred in the seventh century. The despair expressed by Sadreddin Konev\u00ee and his expectation of the Mahdi are interpreted within this temporal framework.<\/p>\n

                  \n
                1. Seal of Prophethood and Seal of Sainthood<\/strong><\/li>\n<\/ol>\n

                  In Ibn \u02bfArab\u012b\u2019s interpretation, the term kh\u0101tam (seal) does not signify \u201cend\u201d but \u201cperfection.\u201d The Prophet Muhammad is the culmination of prophethood. Sainthood continues this inwardly, and the Seal of Saints represents the final inner realization of this truth\u2014something Ibn \u02bfArab\u012b implicitly claims for himself.<\/p>\n

                    \n
                  1. The Meaning of Prophethood and Religious Knowledge<\/strong><\/li>\n<\/ol>\n

                    The true aim of prophethood is not the establishment of a religion but the manifestation of divine perfections. Religion centers on the knowledge of God, which is attained through the unique epistemological relationship between the Prophet and God\u2014\u201conly the One knows the One.\u201d<\/p>\n

                      \n
                    1. The Crisis of Religious Thought in the Modern World<\/strong><\/li>\n<\/ol>\n

                      Contrary to Ibn \u02bfArab\u012b\u2019s paradigm, modern religion has become preoccupied with proving God\u2019s existence. This shift has obscured the true focus of religion\u2014prophethood\u2014as a metaphysical and existential reality.<\/p>\n

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

                      This seminar presents a comprehensive account of Ibn \u02bfArab\u012b\u2019s metaphysical framework, where prophethood is the outer perfection and sainthood is its inner continuation. The idea that time has been completed and truth has fully manifested places the metaphysical essence of prophethood at the center of religious thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 19. 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-5495","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5495","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=5495"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5495\/revisions"}],"predecessor-version":[{"id":5496,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5495\/revisions\/5496"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5495"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}