{"id":5508,"date":"2025-05-13T16:18:39","date_gmt":"2025-05-13T13:18:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5508"},"modified":"2025-05-13T16:18:39","modified_gmt":"2025-05-13T13:18:39","slug":"ekrem-demirli-fususul-hikem-okumalari-25-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-25-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, Fus\u00fbs\u2019ta \u201cKelimet\u00fcn Kudsiyye\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda yer alan \u0130dr\u00ees peygamberin hikmeti \u00fczerinden, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin vahiy anlay\u0131\u015f\u0131 ele al\u0131n\u0131r. Modern \u0130slam d\u00fc\u015f\u00fcncesinde geleneksel vahiy kavray\u0131\u015f\u0131n\u0131n \u00f6tesine ge\u00e7me ihtimali, \u0130dr\u00ees \u00f6rne\u011fiyle tart\u0131\u015f\u0131l\u0131r. Vahyin farkl\u0131 t\u00fcrleri, \u00e7izgileri okuma, do\u011fa \u00fczerinden bilgi edinme, kehanet ve n\u00fcb\u00fcvvet aras\u0131ndaki ayr\u0131m gibi meseleler merkezdedir.<\/p>\n

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

    \n
  1. \u0130dr\u00ees Peygamber ve Hikmetin Kayna\u011f\u0131 Olarak Konumlan\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

    \u0130dr\u00ees, tarihsel gelenekte hikmetin kayna\u011f\u0131 gibi sunulur. Ancak bu d\u00fc\u015f\u00fcncenin abart\u0131l\u0131 oldu\u011funu belirten Demirli, gelenekte \u0130dr\u00ees\u2019in \u201c\u00e7izgileri okuyan\u201d bir fig\u00fcr olarak tasavvur edildi\u011fini vurgular. Vahiy sadece s\u00f6zl\u00fc ileti\u015fimle s\u0131n\u0131rl\u0131 de\u011fildir; tabiat \u00fczerinden gelen ilahi i\u015faretler de bir t\u00fcr vahiydir.<\/p>\n

      \n
    1. Vahiy Bi\u00e7imlerinin \u00c7o\u011fullu\u011fu: Do\u011fan\u0131n Dili ve Kehanet<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00e7izgi, su, yaprak ve r\u00fczg\u00e2r gibi do\u011fa unsurlar\u0131ndan bilgi edinmeye dair anlat\u0131lar\u0131, normatif vahiy anlay\u0131\u015f\u0131n\u0131n \u00f6tesinde bir epistemolojiyi i\u015faret eder. Ancak bu t\u00fcr bilgilerin \u00e7o\u011funlukla kehanetle ili\u015fkilendirilmesi, onlar\u0131 me\u015fruiyet d\u0131\u015f\u0131na iter. \u0130slam\u2019\u0131n bu tarz bilgi yollar\u0131na mesafesi, kehanetin iktidar kurucu i\u015flevine kar\u015f\u0131 bir duru\u015f olarak sunulur.<\/p>\n

        \n
      1. Mugayyeb\u00e2t-\u0131 Hamse Ba\u011flam\u0131nda N\u00fcb\u00fcvvet-Kehanet Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Kehanetin \u201cbilirim\u201d iddias\u0131 ile n\u00fcb\u00fcvvetin \u201cbilmem\u201d tevazusu kar\u015f\u0131 kar\u015f\u0131ya getirilir. K\u0131yametin zaman\u0131, ya\u011fmurun ya\u011faca\u011f\u0131 an, birinin nerede \u00f6lece\u011fi gibi alanlar \u00fczerinden kehanet ile dinin epistemolojik ayr\u0131m\u0131 detayland\u0131r\u0131l\u0131r.<\/p>\n

          \n
        1. Tasavvuf\u00ee Kavramlarla Vahiy Bi\u00e7imlerinin Yeniden Tesisi<\/strong><\/li>\n<\/ol>\n

          Sema, r\u00fc\u2019yet, zevk, koklama ve temas gibi duyusal yollarla Tanr\u0131\u2019n\u0131n do\u011fa \u00fczerinden konu\u015ftu\u011fu savunulur. Bu, tasavvufun normatif gelene\u011fe alternatif olarak geli\u015ftirdi\u011fi \u201cdo\u011fadan vahiy alma\u201d kapasitesini yans\u0131t\u0131r. \u0130dr\u00ees fig\u00fcr\u00fc bu \u00e7oklu vahiy bi\u00e7imlerinin hat\u0131rlat\u0131c\u0131s\u0131d\u0131r.<\/p>\n

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

          Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u00e7izgi okuma metaforunu esas alarak vahyin epistemolojik s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletir. Normatif gelenekte bast\u0131r\u0131lm\u0131\u015f olan do\u011fa merkezli vahiy bi\u00e7imlerinin tasavvuf arac\u0131l\u0131\u011f\u0131yla nas\u0131l yeniden de\u011ferlendirilebilece\u011fi g\u00f6sterilir. Bu seminer, vahiy, bilgi ve kehanet tart\u0131\u015fmalar\u0131 \u00fczerinden alternatif bir teolojik d\u00fc\u015f\u00fcnme imk\u00e2n\u0131 sunar.<\/p>\n

           <\/p>\n

           <\/p>\n

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

          This seminar focuses on Ibn \u02bfArab\u012b\u2019s interpretation of revelation in the context of the chapter on Prophet Idr\u012bs, titled \u201cThe Holy Word\u201d (al-Kalimah al-Qudsiyyah). The discussion explores the possibility of moving beyond traditional conceptions of revelation within Islamic thought. Central topics include various forms of divine communication, reading cosmic signs, gaining knowledge through nature, and the distinction between prophecy and divination.<\/p>\n

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

            \n
          1. Prophet Idr\u012bs as a Source of Wisdom<\/strong><\/li>\n<\/ol>\n

            Tradition presents Idr\u012bs as a figure of profound wisdom. However, Demirli questions the exaggeration of this image, noting that Idr\u012bs is often portrayed as one who \u201creads lines\u201d\u2014interpreting divine signs in nature. Revelation, then, is not limited to verbal communication but includes messages received through nature.<\/p>\n

              \n
            1. Multiplicity of Revelation: Nature\u2019s Language and Divination<\/strong><\/li>\n<\/ol>\n

              Ibn \u02bfArab\u012b\u2019s accounts of deriving knowledge from elements like water, leaves, lines, and wind suggest an epistemology beyond normative revelation. These modes, however, are frequently associated with divination, which often places them outside religious legitimacy. Islam\u2019s cautious stance toward such knowledge is framed as a critique of divination\u2019s political and manipulative potential.<\/p>\n

                \n
              1. Prophecy vs. Divination in the Context of the \u201cFive Unseen Things\u201d<\/strong><\/li>\n<\/ol>\n

                The distinction between divination, which claims to know, and prophecy, which proclaims not knowing, is illustrated through Qur\u2019anic references to the \u201cFive Unseen Things\u201d (mughayyab\u0101t-i khamsa): knowledge of the Hour, rain, future livelihoods, locations of death, and future offspring. This contrast defines the epistemic boundary between legitimate and illegitimate knowledge.<\/p>\n

                  \n
                1. Mystical Re-establishment of Revelation through Sufi Terms<\/strong><\/li>\n<\/ol>\n

                  Sufi sources describe hearing, vision, taste, smell, and touch as alternative paths through which God communicates via nature. This supports the idea that Sufism reclaims natural phenomena as valid modes of divine address. The figure of Idr\u012bs symbolizes the recollection of these multiple, non-verbal forms of revelation.<\/p>\n

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

                  Demirli expands the epistemological framework of revelation through Ibn \u02bfArab\u012b\u2019s metaphor of \u201creading lines.\u201d He shows how Sufism rehabilitates nature-based modes of revelation that were suppressed in normative theology. The seminar presents an alternative theological path that engages with prophecy, knowledge, and the legitimacy of intuitive insights.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 25. 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-5508","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5508","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=5508"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5508\/revisions"}],"predecessor-version":[{"id":5509,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5508\/revisions\/5509"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5508"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}