{"id":5536,"date":"2025-05-13T16:34:52","date_gmt":"2025-05-13T13:34:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5536"},"modified":"2025-05-13T16:34:52","modified_gmt":"2025-05-13T13:34:52","slug":"ekrem-demirli-fususul-hikem-okumalari-38-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-38-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Yakup Fasl\u0131 \u00fczerinden dinin mahiyeti, \u0130slam\u2013M\u00fcsl\u00fcmanl\u0131k ayr\u0131m\u0131, tedeyy\u00fcn (dindarl\u0131k) ve tasavvufun \u201chakikat\u201d aray\u0131\u015f\u0131 tart\u0131\u015f\u0131l\u0131r. \u0130bn Arab\u00ee\u2019nin din kavray\u0131\u015f\u0131 ile f\u0131k\u0131h ve kelam\u0131n m\u00fchendislik yakla\u015f\u0131mlar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131larak tasavvufun \u00f6zg\u00fcn konumu belirlenir.<\/p>\n

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

    \n
  1. Din Kavram\u0131 ve Platonik \u0130dea Yorumu:<\/strong><\/li>\n<\/ol>\n

    \u201c\u0130nnedd\u00eene \u0131ndall\u00e2hil \u0130sl\u00e2m\u201d ayetinin anlam\u0131 \u00fczerine geli\u015ftirilen farkl\u0131 yorumlar tart\u0131\u015f\u0131l\u0131r. Montgomery Watt\u2019\u0131n dinin Tanr\u0131 kat\u0131nda bir ideal oldu\u011fu ve tarihsel dinlerin bu idean\u0131n yorumlar\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fc sunulur. Bu ba\u011flamda, \u0130slam\u2013M\u00fcsl\u00fcmanl\u0131k ayr\u0131m\u0131, fenomen-noumen ili\u015fkisi ve dinin mahiyetine dair sorular g\u00fcndeme gelir.<\/p>\n

      \n
    1. Tasavvufun Hakikat Aray\u0131\u015f\u0131:<\/strong><\/li>\n<\/ol>\n

      Tasavvufun as\u0131l meselesi olarak \u201cdin nedir?\u201d sorusu \u00f6ne \u00e7\u0131kar. Tasfiye ve tahkik kavramlar\u0131yla dinin \u00f6z\u00fcn\u00fc ay\u0131klama ve ger\u00e7e\u011fe mutabakat \u00e7abas\u0131 vurgulan\u0131r. S\u0131dk (do\u011fruluk) kavram\u0131 \u00fczerinden, tasavvufun d\u0131\u015f d\u00fcnyayla mutabakat\u0131 esas alarak in\u015fa edilen bir bilgi ve ya\u015fay\u0131\u015f d\u00fczeni \u00f6nerdi\u011fi ifade edilir.<\/p>\n

        \n
      1. F\u0131k\u0131h ve Hadis Gelene\u011fi: M\u00fchendislik Modeli:<\/strong><\/li>\n<\/ol>\n

        F\u0131k\u0131h, hadis ve kelam\u0131n dini bilgiyi kesinli\u011fe ula\u015ft\u0131rma \u00e7abas\u0131 “m\u00fchendislik” olarak nitelendirilir. Bu yakla\u015f\u0131mlar\u0131n dini ya\u015fam\u0131 \u015fekillendirme amac\u0131yla i\u015fledi\u011fi, ancak hakikatin \u00f6z\u00fcne ula\u015fmak yerine pragmatik sonu\u00e7lara y\u00f6neldi\u011fi belirtilir.<\/p>\n

          \n
        1. Tarikat\u0131n Sosyalle\u015fmesi ve Bozulmas\u0131:<\/strong><\/li>\n<\/ol>\n

          Tasavvufun kurumsalla\u015farak tarikatlara d\u00f6n\u00fc\u015fmesiyle toplumsal fonksiyon kazand\u0131\u011f\u0131 ve esas hakikat aray\u0131\u015f\u0131ndan uzakla\u015ft\u0131\u011f\u0131 ifade edilir. Bu d\u00f6n\u00fc\u015f\u00fcmle birlikte tasavvuf, sanat, e\u011fitim ve g\u00fcndelik ihtiya\u00e7lara hizmet eden bir yap\u0131ya b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n

            \n
          1. \u0130bn Arab\u00ee ve Bilginin Kayna\u011f\u0131:<\/strong><\/li>\n<\/ol>\n

            Seminerin sonunda, \u0130bn Arab\u00ee\u2019ye g\u00f6re dinin iki y\u00f6n\u00fc vurgulan\u0131r: Allah kat\u0131ndaki (ilahi bilgiye dayal\u0131) din ve insanlar\u0131n \u00fcretti\u011fi tedeyy\u00fcn bi\u00e7imleri. Bu ayr\u0131mda as\u0131l ge\u00e7erli olan, Allah\u2019tan gelen bilginin, peygamber ve sahabe arac\u0131l\u0131\u011f\u0131yla gelen \u015feklidir.<\/p>\n

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

            Bu seminer, \u0130slam d\u00fc\u015f\u00fcncesinde dinin kayna\u011f\u0131, mahiyeti ve uygulama bi\u00e7imleri \u00fczerine kapsaml\u0131 bir sorgulama sunar. Tasavvufun hakikate y\u00f6neli\u015fiyle, f\u0131k\u0131h ve kelam\u0131n pragmatik y\u00f6nleri aras\u0131ndaki fark netle\u015ftirilir. Sonraki seminerde Yakup Fasl\u0131\u2019n\u0131n metinsel \u00e7\u00f6z\u00fcmlemesine ge\u00e7ilecektir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar, through the chapter on Jacob, explores the essence of religion, the distinction between Islam and Muslimness, the notion of religiosity (tadayyun), and Sufism\u2019s pursuit of truth (\u1e25aq\u012bqa). It contrasts Ibn al-\u02bfArab\u012b\u2019s metaphysical conception of religion with the structural and pragmatic approaches of Islamic jurisprudence (fiqh) and theology (kal\u0101m), aiming to clarify the unique position of Sufism in Islamic intellectual tradition.<\/p>\n

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

              \n
            1. The Concept of Religion and the Platonic Ideal<\/strong><\/li>\n<\/ol>\n

              The seminar analyzes the verse \u201cIndeed, the religion in the sight of God is Islam\u201d (Q. 3:19), presenting interpretations like that of W. Montgomery Watt, who argues that religion exists as a divine ideal, while historical religions are its temporal manifestations. This leads to a discussion of the Islam\u2013Muslimness distinction and parallels with the noumenon\u2013phenomenon dichotomy.<\/p>\n

                \n
              1. Sufism and the Search for Truth<\/strong><\/li>\n<\/ol>\n

                Sufism is framed around the question \u201cWhat is religion?\u201d emphasizing purification (ta\u1e63fiya) and verification (ta\u1e25q\u012bq). The seminar highlights how Sufism, grounded in the principle of \u1e63idq (truthfulness), seeks alignment with ontological reality rather than mere legal or ritual compliance.<\/p>\n

                  \n
                1. Fiqh and Hadith as Engineering Models<\/strong><\/li>\n<\/ol>\n

                  The jurisprudential and hadith traditions are characterized as \u201cengineering models\u201d seeking precision, order, and control over religious life. Although effective in shaping religious behavior, they are critiqued for falling short of revealing deeper truths.<\/p>\n

                    \n
                  1. The Institutionalization and Deviation of <\/strong>\u1e6c<\/strong>ar\u012bqa<\/strong><\/li>\n<\/ol>\n

                    The transformation of Sufism into \u1e6dar\u012bqa institutions shifted the focus from truth-seeking to societal roles\u2014education, art, and service. As a result, the metaphysical and critical dimensions of Sufism were diluted in favor of functionalist roles.<\/p>\n

                      \n
                    1. Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong> on the Source of Religious Knowledge<\/strong><\/li>\n<\/ol>\n

                      The seminar concludes with Ibn al-\u02bfArab\u012b\u2019s view of religion as twofold: divine religion (d\u012bn) rooted in revelation, and human religiosity (tadayyun) shaped by social and historical processes. The former holds primacy as it is grounded in prophetic transmission and divine origin.<\/p>\n

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

                      This seminar offers a deep interrogation of the nature and source of religion in Islamic thought, distinguishing Sufism\u2019s metaphysical trajectory from the practical rationality of jurisprudence and theology. It positions Ibn al-\u02bfArab\u012b\u2019s thought as a call to rediscover religion as truth, not merely as structure. The next session will begin textual analysis of the Jacob chapter.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 38. 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-5536","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5536","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=5536"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5536\/revisions"}],"predecessor-version":[{"id":5537,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5536\/revisions\/5537"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5536"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}