{"id":5532,"date":"2025-05-13T16:33:34","date_gmt":"2025-05-13T13:33:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5532"},"modified":"2025-05-13T16:33:34","modified_gmt":"2025-05-13T13:33:34","slug":"ekrem-demirli-fususul-hikem-okumalari-36-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-36-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 36. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 36. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin varl\u0131k anlay\u0131\u015f\u0131n\u0131 \u201cil\u00e2h\u00ee mut\u00e2baka\u201d kavram\u0131 etraf\u0131nda ele alarak, Allah\u2019\u0131n yaratmaktan raz\u0131 oldu\u011fu fikrini ontolojik bir \u00e7er\u00e7eveye ta\u015f\u0131may\u0131 ama\u00e7lamaktad\u0131r. Ekrem Demirli, tasavvufta \u201cr\u0131za\u201d ve \u201ctevekk\u00fcl\u201d gibi ahl\u00e2k\u00ee-psikolojik kavramlar\u0131n \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de nas\u0131l metafizik ilkelere d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve bunun insan\u2013Tanr\u0131 ili\u015fkisini nas\u0131l etkiledi\u011fini ortaya koyar.<\/p>\n

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

    \n
  1. R\u0131za ve \u0130l\u00e2h\u00ee Mut\u00e2baka<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Allah sadece yaratmaz; ayn\u0131 zamanda yaratt\u0131\u011f\u0131ndan raz\u0131d\u0131r. Bu r\u0131za, ontolojik d\u00fczeyde bir uygunluk (mut\u00e2baka) anlam\u0131na gelir. \u0130nsan ise bu uygunlu\u011fa boyun e\u011ferek, varl\u0131\u011f\u0131n\u0131 anlamland\u0131r\u0131r.<\/p>\n

      \n
    1. Erken D\u00f6nem Tasavvuf ile Kar\u015f\u0131la\u015ft\u0131rma<\/strong><\/li>\n<\/ol>\n

      Erken s\u00fbf\u00eelerde tevekk\u00fcl ve teslimiyet daha \u00e7ok psikolojik boyutta ele al\u0131n\u0131rken, \u0130bn\u00fc\u2019l-Arab\u00ee bu kavramlar\u0131 ontolojik temellere dayand\u0131r\u0131r. Ashar\u00ee kadercili\u011fi ile aras\u0131ndaki fark, fail sorumlulu\u011funun Tanr\u0131\u2019n\u0131n r\u0131zas\u0131yla birlikte d\u00fc\u015f\u00fcn\u00fclmesinde ortaya \u00e7\u0131kar.<\/p>\n

        \n
      1. Fiil, Sorumluluk ve Tevhit \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Her fiilin kendine \u00f6zg\u00fc bir Rabbi vard\u0131r; bu, o fiilin kayna\u011f\u0131n\u0131 ve sorumlulu\u011funu belirler. \u0130nsan, yapt\u0131\u011f\u0131 i\u015fle \u00f6zde\u015fle\u015fti\u011finde, kendi Rabbinin h\u00fckm\u00fcne r\u0131za g\u00f6stermi\u015f olur. Ancak bu durum, ego olu\u015fumunu tetikledi\u011fi i\u00e7in \u0130bn\u00fc\u2019l-Arab\u00ee kulun kendisini fail de\u011fil, vas\u0131ta olarak g\u00f6rmesini \u00f6nerir.<\/p>\n

          \n
        1. Varl\u0131\u011f\u0131n Ahl\u00e2k\u00ee Boyutu ve Ad\u00e2b<\/strong><\/li>\n<\/ol>\n

          Adab, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re sosyal de\u011fil, ontolojik temellidir. Her \u015fey yerli yerindedir ve Tanr\u0131 her \u015feyi yerli yerinde yaratm\u0131\u015ft\u0131r. Bu nedenle ahl\u00e2k, do\u011frudan varl\u0131\u011f\u0131n d\u00fczenine uymakla ilgilidir. Her varl\u0131k, Allah\u2019\u0131n bir isminin tecellisidir ve bu nedenle sevilmeye lay\u0131kt\u0131r.<\/p>\n

            \n
          1. Varl\u0131k ve \u0130l\u00e2h\u00ee A\u015fk \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

            Allah\u2019\u0131n raz\u0131 olmas\u0131, varl\u0131kta bir sevgi tezah\u00fcr\u00fcd\u00fcr. Her yarat\u0131lm\u0131\u015f, bir il\u00e2h\u00ee ismin zuhurudur ve bu y\u00f6n\u00fcyle Tanr\u0131\u2019n\u0131n sevgisini ta\u015f\u0131r. Bu, k\u00f6t\u00fcl\u00fck problemini de Tanr\u0131\u2019n\u0131n iradesi ve isimleri ba\u011flam\u0131nda yeniden yorumlamay\u0131 gerektirir.<\/p>\n

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

            Bu seminerde, varl\u0131\u011f\u0131n t\u00fcm\u00fcyle il\u00e2h\u00ee r\u0131zaya mazhar oldu\u011fu fikri temel al\u0131narak, tasavvufun ahl\u00e2k\u00ee, metafizik ve epistemolojik boyutlar\u0131 i\u00e7 i\u00e7e ge\u00e7irilir. \u0130bn\u00fc\u2019l-Arab\u00ee, sorumluluk, fiil ve sevgi kavramlar\u0131n\u0131 yaln\u0131zca ahl\u00e2k\u00ee d\u00fczeyde de\u011fil, varl\u0131k yap\u0131s\u0131 i\u00e7inde ele alarak \u201cvahdet-i v\u00fcc\u00fbd\u201dun bir ya\u015fam felsefesi oldu\u011funu ortaya koyar.<\/p>\n

             <\/p>\n

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

            This seminar focuses on Ibn al-\u02bfArab\u012b\u2019s metaphysical concept of divine agreement (il\u0101h\u012b mut\u0101baqa), aiming to reinterpret the idea that God is pleased with His creation as an ontological principle. Ekrem Demirli examines how ethical and psychological notions such as ri\u1e0d\u0101 (contentment) and tawakkul (trust) in classical Sufism are transformed by Ibn al-\u02bfArab\u012b into foundational metaphysical concepts, reshaping the framework of the God\u2013human relationship.<\/p>\n

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

              \n
            1. Divine Satisfaction and Mut\u0101baqa<\/strong><\/li>\n<\/ol>\n

              According to Ibn al-\u02bfArab\u012b, God not only creates but is also pleased with His creation. This divine satisfaction implies an ontological conformity\u2014mut\u0101baqa\u2014whereby creation harmonizes with the divine will. Human beings must submit to this structure in order to grasp the meaning of their existence.<\/p>\n

                \n
              1. Comparison with Early Sufism<\/strong><\/li>\n<\/ol>\n

                While early Sufi thought treated tawakkul and tasl\u012bm (submission) as moral-psychological states, Ibn al-\u02bfArab\u012b grounds them ontologically. His departure from Ash\u02bfarite fatalism lies in pairing human responsibility with God\u2019s pleasure, thus integrating action and divine approval.<\/p>\n

                  \n
                1. Action, Responsibility, and Divine Unity<\/strong><\/li>\n<\/ol>\n

                  Each act corresponds to a specific divine Lord (Rabb), which determines the act\u2019s origin and the subject\u2019s accountability. When a person identifies with an action, they express contentment with their Lord\u2019s decree. Yet, since this may inflate the ego, Ibn al-\u02bfArab\u012b suggests one should view themselves not as the true agent, but as a conduit for divine action.<\/p>\n

                    \n
                  1. Ethical Dimension of Being and Adab<\/strong><\/li>\n<\/ol>\n

                    In Ibn al-\u02bfArab\u012b\u2019s view, adab (propriety) is not socially defined but ontologically grounded. Everything is created in its rightful place, and thus moral rightness involves aligning with the divine order. Every being is a manifestation of a divine name and therefore inherently lovable<\/p>\n

                      \n
                    1. The Relation Between Being and Divine Love<\/strong><\/li>\n<\/ol>\n

                      God\u2019s satisfaction is a form of divine love manifesting in being. Every created thing reveals a divine name and thus carries a trace of divine affection. This also reframes the problem of evil as a matter of divine will and names, requiring a metaphysical rather than purely moral evaluation.<\/p>\n

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

                      Framed around the idea that all existence is a recipient of divine satisfaction, this seminar integrates ethical, metaphysical, and epistemological layers of Sufi thought. Ibn al-\u02bfArab\u012b interprets responsibility, action, and love not merely as ethical concerns but as intrinsic features of reality\u2014offering wa\u1e25dat al-wuj\u016bd as a lived metaphysical philosophy.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 36. 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-5532","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5532","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=5532"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5532\/revisions"}],"predecessor-version":[{"id":5533,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5532\/revisions\/5533"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5532"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}