{"id":5506,"date":"2025-05-13T16:16:32","date_gmt":"2025-05-13T13:16:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5506"},"modified":"2025-05-13T16:16:32","modified_gmt":"2025-05-13T13:16:32","slug":"ekrem-demirli-fususul-hikem-okumalari-24-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-24-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 24. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 24. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Fus\u00fbsu\u2019l-Hikem\u2019in Nuh fasl\u0131 \u00e7er\u00e7evesinde, vahiy, kehanet ve n\u00fcb\u00fcvvet anlay\u0131\u015flar\u0131n\u0131n \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesi ba\u011flam\u0131nda yeniden yorumlanmas\u0131n\u0131 hedefler. \u0130slam’daki statik vahiy telakkisinin tarihsel arka plan\u0131 sorgulanmakta, alternatif vahiy formlar\u0131, do\u011fayla ili\u015fkiler ve metafizik bilgi kaynaklar\u0131 ele al\u0131nmaktad\u0131r.<\/p>\n

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

    \n
  1. N\u00fcb\u00fcvvetin iki y\u00f6n\u00fc: Haber ve y\u00fckseklik<\/strong><\/li>\n<\/ol>\n

    N\u00fcb\u00fcvvet, hem \u201chaber\u201d (ilahi bilgi iletimi) hem de \u201cy\u00fckseklik\u201d (ontolojik ve epistemik seviye) anlamlar\u0131yla a\u00e7\u0131klan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re n\u00fcb\u00fcvvet, y\u00fcksekten gelen bir haber anlam\u0131na gelir. Bu haber bazen sembolik ya da dolayl\u0131 bi\u00e7imlerde de iletilebilir.<\/p>\n

      \n
    1. Kehanet, r\u00fcya ve alternatif vahiy kaynaklar\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin analizinde, farkl\u0131 k\u00fclt\u00fcrlerdeki kehanet bi\u00e7imleri (r\u00fcya, \u00e7izgi okuma, do\u011fa unsurlar\u0131ndan bilgi alma) da vahiy t\u00fcrleri olarak de\u011ferlendirilir. Hz. \u0130brahim\u2019in r\u00fcyas\u0131 gibi \u00f6rneklerle, r\u00fcyan\u0131n yorumlanma bi\u00e7imi vahyin mahiyetine dair \u00f6nemli tart\u0131\u015fmalar a\u00e7ar.<\/p>\n

        \n
      1. Do\u011fan\u0131n vahiysel anlam\u0131 ve ‘alem’\u2013’alamet’ ili\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u201cAlem bir alamettir\u201d g\u00f6r\u00fc\u015f\u00fcyle do\u011fa, Tanr\u0131\u2019n\u0131n i\u015faretlerini ta\u015f\u0131yan bir alan olarak g\u00f6r\u00fcl\u00fcr. \u0130bn\u00fc\u2019l-Arab\u00ee, do\u011fadaki varl\u0131klar\u0131n Tanr\u0131\u2019y\u0131 g\u00f6steren alametler oldu\u011funu savunur ve bunun zamanla unutuldu\u011funu, yerini Cebrail arac\u0131l\u0131\u011f\u0131yla gelen statik vahiy anlay\u0131\u015f\u0131n\u0131n ald\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n

          \n
        1. M\u00fc\u015fahade ve sema: Epistemolojik derinlik<\/strong><\/li>\n<\/ol>\n

          Tasavvufun do\u011fay\u0131 tekrar anlamland\u0131rd\u0131\u011f\u0131 bu b\u00f6l\u00fcmde, ‘m\u00fc\u015fahade’ (g\u00f6rsel sezgi) ve ‘sema’ (duyusal i\u015fitme) gibi kavramlarla alemdeki her \u015feyin Tanr\u0131\u2019y\u0131 i\u015faret etti\u011fi savunulur. Bu, duyular\u0131n epistemolojik bir derinlik kazanmas\u0131 anlam\u0131na gelir.<\/p>\n

            \n
          1. \u0130lahi mutakat ve ilahi me\u015fru ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            \u0130lahi mutakat, bireyin Tanr\u0131 tasavvuru iken, ilahi me\u015fru ise bu tasavvurun peygamber arac\u0131l\u0131\u011f\u0131yla tashih edilmi\u015f h\u00e2lidir. \u0130bn\u00fc\u2019l-Arab\u00ee, her bireyin Tanr\u0131 anlay\u0131\u015f\u0131n\u0131n \u015feriatla d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesini gerekli g\u00f6r\u00fcr.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin vahiy anlay\u0131\u015f\u0131n\u0131 merkez alarak geleneksel bilgi anlay\u0131\u015f\u0131n\u0131 sorgular. Vahyin yaln\u0131zca bir metne indirgenemeyece\u011fi, do\u011fan\u0131n da s\u00fcrekli bir tecelli ve bilgi kayna\u011f\u0131 oldu\u011fu vurgulan\u0131r. B\u00f6ylece n\u00fcb\u00fcvvetin anlam\u0131 geni\u015fletilir, alem yeniden anlam kazan\u0131r.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar examines Ibn \u02bfArab\u012b\u2019s re-interpretation of revelation, prophecy, and divination in the context of the chapter on Noah (N\u016b\u1e25) in Fus\u00fb\u1e63 al-\u1e24ikam. It critiques the static, text-based Islamic conception of revelation and explores alternative forms of divine communication through nature, dreams, and symbolic perception.<\/p>\n

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

              \n
            1. Two Dimensions of Prophethood: News and Height<\/strong><\/li>\n<\/ol>\n

              Prophethood (nubuwwah) is understood both as \u201cnews\u201d (communication of divine knowledge) and \u201cheight\u201d (a metaphysical level of being and knowing). For Ibn \u02bfArab\u012b, a prophet is one who receives a message from a higher ontological plane, sometimes through indirect or symbolic means.<\/p>\n

                \n
              1. Dreams, Divination, and Alternative Forms of Revelation<\/strong><\/li>\n<\/ol>\n

                Dreams, reading natural signs (e.g. lines, stars, wind), and other intuitive modes found in ancient cultures are interpreted as legitimate\u2014though forgotten\u2014forms of revelation. The dream of Abraham is reinterpreted to emphasize symbolic reception rather than literal command, thereby reframing the epistemology of revelation.<\/p>\n

                  \n
                1. Nature as a Realm of Signs: The \u2018World\u2013Sign\u2019 Relationship<\/strong><\/li>\n<\/ol>\n

                  By asserting that \u201cthe world is a sign\u201d (\u02bf\u0101lam = \u02bfal\u0101mah), Ibn \u02bfArab\u012b positions nature as a continuous domain of divine disclosure. This view counters the later dominance of revelation as solely text-based and mediated by the angel Gabriel.<\/p>\n

                    \n
                  1. Witnessing (mush\u0101hadah) and Auditory Revelation (sam\u0101<\/strong>\u02bf<\/strong>)<\/strong><\/li>\n<\/ol>\n

                    In Sufi thought, perception through sight and sound are epistemological tools. Every object, when observed correctly, becomes a sign of God. Sufi practices restore the epistemic role of the senses, allowing nature to speak again as a medium of truth.<\/p>\n

                      \n
                    1. Divine Projection and Corrected Perception through Law<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b distinguishes between one\u2019s internal image of God (al-il\u0101h al-mu\u02bftaqad) and the God verified by prophetic revelation (al-il\u0101h al-mashr\u016b\u02bf). The role of the Prophet is to correct subjective projections with divinely authorized knowledge.<\/p>\n

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

                      This seminar expands the concept of revelation beyond written scripture, emphasizing nature and perception as continuous channels of divine knowledge. Ibn \u02bfArab\u012b reclaims symbolic, intuitive, and sensory modes of knowing, thereby redefining prophecy and reinvesting the world with metaphysical meaning.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 24. 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-5506","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5506","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=5506"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5506\/revisions"}],"predecessor-version":[{"id":5507,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5506\/revisions\/5507"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5506"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}