{"id":5534,"date":"2025-05-13T16:34:15","date_gmt":"2025-05-13T13:34:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5534"},"modified":"2025-05-13T16:34:15","modified_gmt":"2025-05-13T13:34:15","slug":"ekrem-demirli-fususul-hikem-okumalari-37-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-37-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 37. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 37. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde \u0130smail F\u00e2s\u0131\u2019n\u0131n devam\u0131 olarak tasavvufun Tanr\u0131-insan ili\u015fkisine dair geli\u015ftirdi\u011fi temel \u00fc\u00e7 metafizik yakla\u015f\u0131m tart\u0131\u015f\u0131lmakta; \u00f6zellikle Tanr\u0131\u2019n\u0131n r\u0131zas\u0131, fail Tanr\u0131 fikri ve ahlaki kavramlar\u0131n ilahi isimlerle kurdu\u011fu ili\u015fki \u00fczerinde durulmaktad\u0131r. Tasavvufun dini donukluktan kurtarmaya y\u00f6nelik \u00e7abas\u0131 \u0130bn\u00fc\u2019l-Arab\u00ee gelene\u011fi \u00e7er\u00e7evesinde yeniden ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Tanr\u0131’n\u0131n Failli\u011fi ve Tasavvufun Diriltici Rol\u00fc:<\/strong><\/li>\n<\/ol>\n

    Tasavvuf, dini geleneklerin Tanr\u0131’y\u0131 uzakla\u015ft\u0131rd\u0131\u011f\u0131, hukuka ve ahirete erteledi\u011fi bir d\u00fczlemden kurtarmak istemektedir. Fail Tanr\u0131 fikri, tasavvufun \u00f6te d\u00fcnyaya de\u011fil, \u015fimdi ve burada Tanr\u0131 ile ili\u015fki kurma \u00e7abas\u0131n\u0131 \u00f6ne \u00e7\u0131kar\u0131r. Bu ba\u011flamda \u201ctayy-\u0131 zaman ve tayy-\u0131 mekan\u201d kavramlar\u0131, Tanr\u0131\u2019y\u0131 deneyimleme bilincini ifade eder.<\/p>\n

      \n
    1. R\u0131za ve Ahlaki Kavramlar\u0131n T\u00fcmdengelimsel Yorumu:<\/strong><\/li>\n<\/ol>\n

      \u0130lahi isimlerin bir sonucu olarak r\u0131zan\u0131n ve sevginin Tanr\u0131’dan insana y\u00f6neldi\u011fi, yani insan\u0131n Tanr\u0131\u2019y\u0131 raz\u0131 etmesi de\u011fil, Tanr\u0131\u2019n\u0131n insandan raz\u0131 olmas\u0131 esas al\u0131n\u0131r. Dua, t\u00f6vbe, sab\u0131r gibi t\u00fcm kavramlar bu tek y\u00f6nl\u00fc ili\u015fkide \u015fekillenir; insan m\u00fcnfaildir, fiiller ilahi \u00f6znenin yans\u0131malar\u0131d\u0131r.<\/p>\n

        \n
      1. Kur’an Yorumunda Tasavvufun S\u0131n\u0131rlar\u0131:<\/strong><\/li>\n<\/ol>\n

        Erken d\u00f6nem \u015f\u00e2rihler (Ku\u015feyr\u00ee, Kel\u00e2b\u00e2z\u00ee) ayetleri tasavvuf\u00ee hallerle ili\u015fkilendirmeye \u00e7al\u0131\u015fm\u0131\u015f, ancak bu ba\u011f kurma \u00e7abas\u0131 sistematiklikten uzak kalm\u0131\u015ft\u0131r. Demirli, Kur\u2019an\u2019daki kavramlar\u0131n tasavvuf\u00ee yorumla ba\u011fda\u015fmas\u0131nda teorik zemin eksikli\u011fini vurgular.<\/p>\n

          \n
        1. Nefs, Cennet ve Bilgi D\u00f6n\u00fc\u015f\u00fcm\u00fc:<\/strong><\/li>\n<\/ol>\n

          \u201cCennetime gir\u201d emri, insan\u0131n kendini tan\u0131d\u0131\u011f\u0131 bir bilgi e\u015fi\u011fini ifade eder. Tasavvufun bilgi anlay\u0131\u015f\u0131, Tanr\u0131\u2019y\u0131 tan\u0131yan\u0131n kendini yeniden tan\u0131mas\u0131 s\u00fcreciyle \u015fekillenir. Bu s\u00fcre\u00e7te marifet, \u201cAllah\u2019\u0131 Allah ile bilmek\u201d gibi \u015fatahat d\u00fczeyine ula\u015fan bir idrake d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

            \n
          1. Seyr\u00fc\u2019s-s\u00fcl\u00fbk ve Ahlaki D\u00f6n\u00fc\u015f\u00fcm\u00fcn Anlam\u0131:<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cseyir\u201d kavramlar\u0131 (ill\u00e2llah, fillah, anillah vb.) bir \u00f6\u011frenme s\u00fcreci olarak tan\u0131mlan\u0131r. Takalluk (ahlaki d\u00f6n\u00fc\u015f\u00fcm) ise pozitif bir s\u00fcslenme de\u011fil, egoyu y\u0131kma ve duvarlar\u0131 kald\u0131rma s\u00fcrecidir. Bu s\u00fcre\u00e7 sayesinde insan \u201cAllah\u2019a g\u00f6re insan\u201d haline gelir.<\/p>\n

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

            Demirli, tasavvufun metafizik iddialar\u0131n\u0131 normatif din anlay\u0131\u015f\u0131ndan ay\u0131rarak \u00f6zg\u00fcn bir teolojik zemin sundu\u011funu vurgular. \u0130lahi isimlerle kurulan ahlaki d\u00fczen, Tanr\u0131 merkezli bir bilgi ve varl\u0131k anlay\u0131\u015f\u0131 geli\u015ftirir. Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin fikirleri \u00fczerinden tasavvufun din ilmi olma potansiyelini ve s\u0131n\u0131rlar\u0131n\u0131 tart\u0131\u015f\u0131r.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar continues the discussion on the chapter of Ism\u0101\u02bf\u012bl, focusing on three foundational metaphysical perspectives that Sufism offers on the God\u2013human relationship. Key topics include divine agency, God\u2019s satisfaction (ri\u1e0d\u0101), and the ethical implications of divine names. Ekrem Demirli examines how Sufism, particularly in Ibn al-\u02bfArab\u012b\u2019s tradition, revives theology by repositioning divine presence in the immediate, rather than in the distant or afterlife-oriented realms of traditional theology.<\/p>\n

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

              \n
            1. Divine Agency and Sufism\u2019s Revitalizing Role<\/strong><\/li>\n<\/ol>\n

              Sufism aims to rescue religion from legalistic and eschatological reduction by emphasizing the active presence of God in the here and now. The concept of \u201cthe acting God\u201d reframes worship and ethics as direct encounters. Terms like \u1e6dayy al-zam\u0101n and \u1e6dayy al-mak\u0101n illustrate the mystical compression of time and space in divine experience.<\/p>\n

                \n
              1. Top-Down Interpretation of Ethical Concepts<\/strong><\/li>\n<\/ol>\n

                Sufism sees concepts like satisfaction, love, repentance, and patience as descending from divine names. It is not man who pleases God, but God who is pleased with man as an expression of His will. Human beings are passive recipients (munfa\u02bfil), and all acts are reflections of divine agency.<\/p>\n

                  \n
                1. Limits of Sufi Hermeneutics in Qur\u2019anic Exegesis<\/strong><\/li>\n<\/ol>\n

                  Early commentators such as Qushayr\u012b and Kal\u0101b\u0101dh\u012b sought to link Qur\u2019anic verses with mystical states. However, Demirli criticizes these efforts as lacking a coherent system, suggesting that Sufi interpretations often exceed the conceptual capacity of the revealed text.<\/p>\n

                    \n
                  1. The Self, Paradise, and Cognitive Transformation<\/strong><\/li>\n<\/ol>\n

                    The command \u201cEnter My paradise\u201d marks a threshold where knowledge of God leads to renewed self-recognition. In Sufism, ma\u02bfrifa (gnosis) involves knowing God through God Himself, resulting in ecstatic formulations like \u201cknowing God by God.\u201d<\/p>\n

                      \n
                    1. Spiritual Journey and Ethical Metamorphosis<\/strong><\/li>\n<\/ol>\n

                      Ibn al-\u02bfArab\u012b\u2019s stages of journeying\u2014il\u0101-ll\u0101h, fi-ll\u0101h, \u02bfan-ll\u0101h\u2014are defined as stages of learning and unlearning. Ethical transformation (takalluq) is not moral embellishment but the breaking down of the ego and its defenses, enabling the self to become \u201cthe human in accordance with God.\u201d<\/p>\n

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

                      Demirli argues that Sufism, especially through Ibn al-\u02bfArab\u012b, offers a distinct theological foundation by reinterpreting ethics, knowledge, and existence through divine names. This seminar highlights how Sufism positions itself not merely as mystical experience but as a serious intellectual discipline capable of redefining what it means to speak about God and human responsibility.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 37. 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-5534","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5534","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=5534"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5534\/revisions"}],"predecessor-version":[{"id":5535,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5534\/revisions\/5535"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5534"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}