{"id":5538,"date":"2025-05-13T16:35:36","date_gmt":"2025-05-13T13:35:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5538"},"modified":"2025-05-13T16:35:36","modified_gmt":"2025-05-13T13:35:36","slug":"ekrem-demirli-fususul-hikem-okumalari-39-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-39-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 39. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 39. 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 Yakup F\u00e2sl\u0131 \u00e7er\u00e7evesinde ele ald\u0131\u011f\u0131 \u201cdin\u201d meselesi \u00fczerinden \u0130slam\u2013M\u00fcsl\u00fcmanl\u0131k ayr\u0131m\u0131, dinin Tanr\u0131 kat\u0131ndaki mutlak yap\u0131s\u0131yla insan eliyle \u015fekillenen tarihsel formlar\u0131 aras\u0131ndaki fark\u0131 tart\u0131\u015fmaktad\u0131r. Demirli, \u201cdin\u201din yaln\u0131zca a\u015fk\u0131n bir hakikat olarak de\u011fil, ayn\u0131 zamanda insan eliyle in\u015fa edilen ve \u00e7o\u011fulla\u015fan bir yap\u0131 oldu\u011funu savunur. Bu ba\u011flamda seminer, \u015feriat\u2013hakikat ayr\u0131m\u0131, f\u0131k\u0131h ve tasavvufun din tasavvurlar\u0131 ve s\u00fcnn\u00eeli\u011fin kurumsal a\u00e7mazlar\u0131 \u00fczerinde durur.<\/p>\n

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

    \n
  1. Din ve Dindarl\u0131k Ayr\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re iki t\u00fcr din vard\u0131r: Allah kat\u0131ndaki din ve insanlar\u0131n olu\u015fturdu\u011fu din. \u0130lki, mutlak hakikatin ta\u015f\u0131d\u0131\u011f\u0131 dindir; ikincisi ise insanlar\u0131n in\u015fa etti\u011fi, yorumlad\u0131\u011f\u0131, ya\u015fad\u0131\u011f\u0131 ve d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc dindarl\u0131kt\u0131r (tedeyy\u00fcn). \u0130nsan fiili olan bu ikinci yap\u0131 da ilahi d\u00fczende kar\u015f\u0131l\u0131k bulur.<\/p>\n

      \n
    1. \u0130slam\u2013M\u00fcsl\u00fcmanl\u0131k Problemi:<\/strong><\/li>\n<\/ol>\n

      Seminer, \u201c\u0130slam\u201d\u0131n ideal bir hakikat, \u201cM\u00fcsl\u00fcmanl\u0131k\u201d\u0131n ise onun tarihsel yans\u0131malar\u0131 oldu\u011fu iddias\u0131n\u0131 ele al\u0131r. M\u00fcsl\u00fcmanlar\u0131n \u0130slam\u2019\u0131 temsil edip etmedi\u011fi sorusu, dinin g\u00f6ky\u00fcz\u00fcnde sabit bir y\u0131ld\u0131z gibi mi kald\u0131\u011f\u0131 yoksa yery\u00fcz\u00fcnde mi tahakkuk etti\u011fi tart\u0131\u015fmas\u0131yla ili\u015fkilendirilir.<\/p>\n

        \n
      1. \u015eeriat\u2013Hakikat Gerilimi ve S\u00fcnn\u00eeli\u011fin A\u00e7maz\u0131:<\/strong><\/li>\n<\/ol>\n

        \u015eiilik, imamla, Hristiyanl\u0131k ise kiliseyle dinin temsilini sa\u011flarken, s\u00fcnn\u00ee gelenek bu noktada temsil krizi ya\u015far. Bu temsilin yerini icm\u00e2 alsa da bu yeterli de\u011fildir. \u0130bn\u00fc\u2019l-Arab\u00ee bu a\u00e7maz\u0131 \u015feriat\u0131n i\u00e7inden hakikate giden yol olarak a\u015fmay\u0131 \u00f6nerir.<\/p>\n

          \n
        1. Dinin \u0130n\u015fai Yap\u0131s\u0131 ve \u201c\u0130nsan Katk\u0131s\u0131\u201d<\/strong><\/li>\n<\/ol>\n

          Dua, ibadet, salavat, musiki ve g\u00fcndelik dindarl\u0131k bi\u00e7imleri dinin insan eliyle \u015fekillenen y\u00fcz\u00fcd\u00fcr. Bu \u201ciptid\u00e2\u201d olarak tan\u0131mlanan in\u015fa, her ne kadar sahih kaynaklarda yer almasa da, Allah taraf\u0131ndan kabul g\u00f6rm\u00fc\u015f olabilir. Tasavvufun, bu katk\u0131y\u0131 bozulma de\u011fil, yeni bir tahavv\u00fcl olarak g\u00f6rd\u00fc\u011f\u00fc ifade edilir.<\/p>\n

            \n
          1. Vahyin \u0130\u00e7erikle B\u00fct\u00fcnle\u015fmesi ve G\u00f6ksel-D\u00fcnyevi Dengesi:<\/strong><\/li>\n<\/ol>\n

            Vahiy d\u0131\u015fsald\u0131r ama en sonunda insan\u0131n i\u00e7 d\u00fcnyas\u0131na sirayet ederek \u201ci\u00e7selle\u015fir.\u201d Bu s\u00fcre\u00e7te \u00e7eli\u015fkiler, m\u00fcnaf\u0131kl\u0131klar ve temsil krizleri do\u011far. Tasavvuf, d\u0131\u015fsall\u0131k ile i\u00e7selli\u011fi bulu\u015fturarak bu paradoksu \u201ctecelli\u201d kavram\u0131yla a\u015fmaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

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

            Bu seminer, dinin a\u015fk\u0131nl\u0131\u011f\u0131 ile tarihsel in\u015fas\u0131 aras\u0131ndaki gerilimi analiz ederek, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cdin\u201d kavray\u0131\u015f\u0131n\u0131 \u00e7ok katmanl\u0131 bir yap\u0131 olarak sunar. Demirli, M\u00fcsl\u00fcmanl\u0131k\u2013\u0130slam, \u015feriat\u2013hakikat ve insan\u2013Tanr\u0131 ili\u015fkilerini hem ontolojik hem de epistemolojik bir zeminde tart\u0131\u015f\u0131r; b\u00f6ylece dinin sadece geleneksel formlarla de\u011fil, insan\u0131n kat\u0131l\u0131m\u0131yla anlam kazand\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n

             <\/p>\n

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

            This seminar explores the concept of \u201creligion\u201d as discussed in the chapter on Jacob in Ibn al-\u02bfArab\u012b\u2019s Fus\u00fbsu\u2019l-Hikem, focusing on the distinction between Islam as divine truth and Muslimness as its historical realization. Demirli argues that religion is not only a transcendent entity but also a human construction shaped by interpretation and social practice. Central themes include the sharia\u2013truth dichotomy, the role of jurisprudence and Sufism in religious understanding, and the representational crisis in Sunni Islam.<\/p>\n

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

              \n
            1. Distinction Between Religion and Religiosity<\/strong><\/li>\n<\/ol>\n

              According to Ibn al-\u02bfArab\u012b, there are two types of religion: the eternal religion with God, and the constructed religiosity (tadayyun) shaped by human engagement. While the former represents absolute truth, the latter reflects humanity\u2019s dynamic interpretation and application.<\/p>\n

                \n
              1. The Islam\u2013Muslimness Problem<\/strong><\/li>\n<\/ol>\n

                Islam is portrayed as a fixed, ideal truth, whereas Muslimness is its contingent, historical embodiment. The seminar raises the question of whether Muslims truly represent Islam, addressing the tension between a divine, unchanging reality and its worldly manifestations.<\/p>\n

                  \n
                1. Sharia\u2013Truth Tension and the Sunni Crisis of Representation<\/strong><\/li>\n<\/ol>\n

                  Unlike Shi\u02bfism, which centralizes authority in the Imam, or Christianity, which does so through the Church, Sunni Islam lacks a unified locus of representation. Though consensus (ijm\u0101\u02bf) attempts to fill this void, it remains insufficient. Ibn al-\u02bfArab\u012b proposes a path from sharia toward inner truth (\u1e25aq\u012bqa) as a solution.<\/p>\n

                    \n
                  1. The Constructed Nature of Religion and Human Contribution<\/strong><\/li>\n<\/ol>\n

                    Practices such as prayer, invocation, salawat, religious music, and customs represent the human side of religious formation. Although these may not stem from foundational texts, they may still be divinely accepted. Sufism interprets such contributions not as corruptions but as transformative developments within the religious field.<\/p>\n

                      \n
                    1. Integration of Revelation and Human Experience<\/strong><\/li>\n<\/ol>\n

                      Revelation is external but ultimately internalized through spiritual assimilation. This fusion creates tensions, contradictions, and representational crises. Sufism resolves these through the notion of divine tajall\u012b (manifestation), reconciling outward forms with inward meaning.<\/p>\n

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

                      This seminar presents religion as a multilayered structure that emerges from the interplay between divine absoluteness and human participation. Demirli explores how Ibn al-\u02bfArab\u012b\u2019s conception of religion redefines the Islam\u2013Muslimness relationship, the tension between law and truth, and the epistemological space in which human beings encounter the divine.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 39. 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-5538","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5538","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=5538"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5538\/revisions"}],"predecessor-version":[{"id":5539,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5538\/revisions\/5539"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5538"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}