{"id":5540,"date":"2025-05-13T16:36:33","date_gmt":"2025-05-13T13:36:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5540"},"modified":"2025-05-13T16:36:33","modified_gmt":"2025-05-13T13:36:33","slug":"ekrem-demirli-fususul-hikem-okumalari-40-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-40-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u201cdin\u201d kavram\u0131n\u0131 \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Yakup Fasl\u0131 \u00e7er\u00e7evesinde \u00e7ok katmanl\u0131 bir bi\u00e7imde ele al\u0131r. Ekrem Demirli, Allah kat\u0131nda dinin tekli\u011fi ile insan deneyimindeki \u00e7o\u011fullu\u011fu aras\u0131ndaki gerilimi tart\u0131\u015f\u0131r. Din, hem Tanr\u0131\u2019dan insana gelen mutlak bir hakikat hem de insan\u0131n eylemleriyle \u015fekillenen bir ger\u00e7eklik olarak tan\u0131mlan\u0131r. Bu ba\u011flamda seminer, \u015feriat, tedeyy\u00fcn, laf\u0131z\u2013mana ayr\u0131m\u0131 ve dilin metafiziksel temeli \u00fczerine yo\u011funla\u015f\u0131r.<\/p>\n

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

    \n
  1. Allah Kat\u0131nda Din ve \u0130nsan Taraf\u0131ndan Din<\/strong><\/li>\n<\/ol>\n

    \u201c\u0130nne\u2019d-d\u00eene \u02bfinda\u2019All\u0101hi\u2019l-\u0130sl\u0101m\u201d ayetinin anlam\u0131, Tanr\u0131dan gelen dinin teklik ve mutlakl\u0131\u011f\u0131 \u00fczerinden a\u00e7\u0131klan\u0131r. Buna kar\u015f\u0131l\u0131k \u201cetturuku il\u2019All\u0101hi bi\u02bfadedi enfasi\u2019l-khal\u0101iq\u201d \u00f6nermesi, insandan Tanr\u0131ya giden yollar\u0131n \u00e7e\u015fitlili\u011fini g\u00f6sterir. Bu iki y\u00f6nl\u00fc hareket, dinin t\u00fcnden gelimsel (Tanr\u0131dan insana) ve t\u00fcme var\u0131msal (insandan Tanr\u0131ya) yorumlar\u0131n\u0131 ayr\u0131\u015ft\u0131r\u0131r.<\/p>\n

      \n
    1. Laf\u0131z Bir, Mana Muhtelif \u2013 Laf\u0131z Farkl\u0131, Mana Bir<\/strong><\/li>\n<\/ol>\n

      Demirli, dindeki epistemik krizi, laf\u0131zla anlam aras\u0131ndaki kopuklukta bulur. \u0130lk durumda ayn\u0131 laf\u0131z farkl\u0131 anlamlara gelir; ikinci durumda farkl\u0131 laf\u0131zlar ayn\u0131 manaya y\u00f6nelir. Bu ayr\u0131m, dinin evrenselli\u011fi ile \u00e7o\u011fullu\u011fu aras\u0131nda kritik bir metafizik tart\u0131\u015fmay\u0131 do\u011furur.<\/p>\n

        \n
      1. Dindarl\u0131k ve Tedeyy\u00fcn: \u015eeriat ve Teslimiyet<\/strong><\/li>\n<\/ol>\n

        \u0130slam\u2019\u0131n dindarl\u0131k boyutu, boyun e\u011fme (ink\u0131yat), teslimiyet, ihl\u00e2s ve tevekk\u00fcl gibi eylemlerde tecess\u00fcm eder. Demirli, bu eylemleri dindarl\u0131\u011f\u0131n ruhu olarak de\u011ferlendirir ve dindarl\u0131\u011f\u0131, Tanr\u0131\u2019n\u0131n emrine fiilen ve bat\u0131nen boyun e\u011fmek olarak tan\u0131mlar.<\/p>\n

          \n
        1. Fiil\u2013\u0130nfial ve Tek Fiil, \u0130ki Fail \u0130lkesi<\/strong><\/li>\n<\/ol>\n

          Tanr\u0131 ile insan aras\u0131ndaki ili\u015fki, \u201ctek fiil, iki fail\u201d mant\u0131\u011f\u0131na dayan\u0131r. \u0130nsan g\u00f6r\u00fcn\u00fc\u015fte fiilin sahibidir ama hakikatte Tanr\u0131\u2019n\u0131n iradesiyle mukayyettir. Bu anlay\u0131\u015f, f\u0131k\u0131h merkezli yakla\u015f\u0131mlardan farkl\u0131 olarak tasavvufun metafizik derinli\u011fini g\u00f6sterir.<\/p>\n

            \n
          1. \u015eeriat\u2013Tarikat Ayr\u0131m\u0131 ve Kavramlar\u0131n Bo\u015falmas\u0131<\/strong><\/li>\n<\/ol>\n

            Demirli, \u015feriat\u2013tarikat ayr\u0131m\u0131n\u0131n yanl\u0131\u015f kurguland\u0131\u011f\u0131n\u0131, bu ayr\u0131m\u0131n tarikat\u0131 camiye alternatif bir yap\u0131ya d\u00f6n\u00fc\u015ft\u00fcrerek i\u00e7ini bo\u015faltt\u0131\u011f\u0131n\u0131 vurgular. Ger\u00e7ekte her tarikat, \u015feriat\u0131n bir i\u00e7 derinli\u011fidir; bu ayr\u0131m yerine \u015feriat\u0131n \u015feriat\u0131 ve \u015feriat\u0131n tarikat\u0131 ayr\u0131m\u0131 \u00f6nerilir.<\/p>\n

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

            Bu seminer, dindarl\u0131\u011f\u0131n ontolojik ve metafizik boyutlar\u0131n\u0131 tart\u0131\u015farak \u015feriat\u0131n sadece kural de\u011fil, bir varl\u0131k bi\u00e7imi oldu\u011funu g\u00f6sterir. Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinden hareketle, fiil ve infial ili\u015fkisi \u00fczerinden Tanr\u0131\u2013kul etkile\u015fimini yeniden tan\u0131mlar ve \u015feriat\u0131n metafizik anlam\u0131n\u0131 derinle\u015ftirir.<\/p>\n

             <\/p>\n

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

            This seminar explores the concept of \u201creligion\u201d within the framework of the Jacob chapter in Ibn al-\u02bfArab\u012b\u2019s Fus\u00fbs al-\u1e24ikam. Ekrem Demirli examines the tension between the singularity of religion as it exists with God and the multiplicity of its manifestations in human experience. Religion is presented both as a divine absolute descending from God to humans and as a construct formed through human actions and understanding. The discussion focuses on sharia, religious behavior (tadayyun), the word\u2013meaning dichotomy, and the metaphysical foundation of language.<\/p>\n

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

              \n
            1. Religion with God vs. Religion by Humans<\/strong><\/li>\n<\/ol>\n

              The verse \u201cIndeed, the religion with God is Islam\u201d is interpreted as affirming the unity and absoluteness of divine religion. In contrast, the hadith \u201cThe paths to God are as numerous as the breaths of creation\u201d highlights the diversity of human responses and interpretations. This sets up a contrast between a deductive divine origin and an inductive human construction of religion.<\/p>\n

                \n
              1. Same Words, Different Meanings \u2013 Different Words, Same Meaning<\/strong><\/li>\n<\/ol>\n

                Demirli points to an epistemic crisis within religion rooted in the disconnection between words and meanings. In one case, identical words generate divergent meanings; in the other, different expressions point to the same truth. This tension reflects a fundamental metaphysical question about the universality versus the plurality of religious expression.<\/p>\n

                  \n
                1. Religiosity (Tadayyun) and the Spirit of Sharia<\/strong><\/li>\n<\/ol>\n

                  Islamic religiosity is expressed through submission, sincerity, and trust\u2014all embodied practices. Demirli sees these not merely as moral actions, but as the essential spirit of religiosity: an inner and outer surrender to divine command.<\/p>\n

                    \n
                  1. Action and Reaction: One Act, Two Agents<\/strong><\/li>\n<\/ol>\n

                    The relationship between God and man is defined by the principle of \u201cone act, two agents.\u201d Though humans appear to act, in reality they are bound by divine will. This contrasts sharply with jurisprudence-centered approaches and underscores Sufism\u2019s metaphysical orientation.<\/p>\n

                      \n
                    1. The Misconstrued Sharia\u2013<\/strong>\u1e6c<\/strong>ar\u012bqa Dichotomy<\/strong><\/li>\n<\/ol>\n

                      Demirli critiques the conventional division between sharia and \u1e6dar\u012bqa, arguing that this dichotomy has stripped \u1e6dar\u012bqa of its inner depth and reduced it to a structural alternative to the mosque. He proposes a more nuanced model: \u201cthe sharia of sharia\u201d and \u201cthe \u1e6dar\u012bqa of sharia,\u201d positioning \u1e6dar\u012bqa as the inner depth of the law rather than its alternative.<\/p>\n

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

                      This seminar articulates the ontological and metaphysical dimensions of religiosity, portraying sharia not merely as a legal system but as a mode of being. Drawing from Ibn al-\u02bfArab\u012b, Demirli redefines the God\u2013human interaction through the logic of act and receptivity and reinvests the concept of sharia with metaphysical significance.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 40. 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-5540","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5540","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=5540"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5540\/revisions"}],"predecessor-version":[{"id":5541,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5540\/revisions\/5541"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5540"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}