{"id":5542,"date":"2025-05-13T16:37:15","date_gmt":"2025-05-13T13:37:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5542"},"modified":"2025-05-13T16:37:15","modified_gmt":"2025-05-13T13:37:15","slug":"ekrem-demirli-fususul-hikem-okumalari-41-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-41-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde \u0130bn\u00fc’l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde \u201cdin\u201d, \u201cfiil\u201d, \u201c\u00f6zne\u201d ve \u201ctakva\u201d gibi kavramlar\u0131n mahiyeti ele al\u0131nmakta; \u00f6zellikle dindarl\u0131\u011f\u0131n zahir-bat\u0131n ili\u015fkisiyle nas\u0131l metafizik bir boyut kazand\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaktad\u0131r. Ders, Yakup Fasl\u0131 \u00fczerinden ilerlemekte olup \u0130bn\u00fc’l-Arab\u00ee\u2019nin da\u011f\u0131n\u0131k fakat i\u00e7 tutarl\u0131l\u0131\u011fa sahip d\u00fc\u015f\u00fcnsel yap\u0131s\u0131 \u00e7er\u00e7evesinde bir model aray\u0131\u015f\u0131 i\u00e7indedir.<\/p>\n

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

    \n
  1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Da\u011f\u0131n\u0131kl\u0131\u011f\u0131 ve Sistemati\u011fi:<\/strong><\/li>\n<\/ol>\n

    Demirli\u2019ye g\u00f6re \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin fikirleri metinlere da\u011f\u0131lm\u0131\u015f halde olsa da derinlemesine okundu\u011funda her kavram\u0131n birbiriyle ili\u015fki i\u00e7inde oldu\u011fu g\u00f6r\u00fcl\u00fcr. Bu yap\u0131, \u00e7eli\u015fkisiz ve b\u00fct\u00fcnl\u00fckl\u00fcd\u00fcr.<\/p>\n

      \n
    1. Din, Fiil ve \u00d6zne \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re \u201cdin\u201d, Allah\u2019\u0131n de\u011fil insan\u0131n fiilidir. Dindarl\u0131k bir y\u00f6n\u00fcyle \u00f6znel bir in\u015fa olarak ortaya \u00e7\u0131kar. Bu da dinin mahiyetini, Allah-insan ili\u015fkisini sorgulayan yeni bir d\u00fczleme ta\u015f\u0131r. Din yaln\u0131zca itikad\u00ee ya da f\u0131kh\u00ee bir mesele de\u011fil, varolu\u015fsal bir sorumluluktur.<\/p>\n

        \n
      1. As\u0131l-Fer \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

        \u201cSeyr ile Allah\u201d s\u00fcrecinde insan \u201cas\u0131l\u201d, Allah ise \u201cfer\u201d gibidir; fakat \u201cseyr fillah\u201dta bu tersine d\u00f6ner. \u0130nsan kendi merkezinden \u00e7\u0131kar, Allah\u2019\u0131n varl\u0131\u011f\u0131 bilgi s\u00fcrecinin merkezi olur. Bu ge\u00e7i\u015f metafiziksel bir d\u00f6n\u00fc\u015f\u00fcme i\u015faret eder.<\/p>\n

          \n
        1. Takva Kavram\u0131n\u0131n Metodolojik Yorumu:<\/strong><\/li>\n<\/ol>\n

          Takva geleneksel ahlaki \u00e7er\u00e7evenin \u00f6tesinde metodolojik bir anlam ta\u015f\u0131r. Demirli, takvay\u0131 bir bilin\u00e7 durumu ve Kur\u2019\u00e2n-\u0131 Kerim\u2019in \u00f6z\u00fcne dair bir okuma y\u00f6ntemi olarak ele al\u0131r. \u201c\u0648\u064e\u0645\u064e\u0627 \u0631\u064e\u0645\u064e\u064a\u0652\u062a\u064e\u201d ayetindeki gibi, fiilin \u00f6znesi g\u00f6r\u00fcn\u00fcrde insand\u0131r ama fail ger\u00e7ekte Allah\u2019t\u0131r.<\/p>\n

            \n
          1. Allah \u00dczerine D\u00fc\u015f\u00fcnmenin Mahiyeti:<\/strong><\/li>\n<\/ol>\n

            Tasavvuf\u00ee gelenekte Allah hakk\u0131nda d\u00fc\u015f\u00fcnmek, ibadetin \u00f6z\u00fcne yerle\u015firken; kel\u00e2m gelene\u011finde bu konu ertelenmi\u015f, hatta s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015ft\u0131r. Bu ba\u011flamda \u201cla tefekkeru fi zatillah\u201d hadisi yeniden yorumlanmaktad\u0131r.<\/p>\n

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

              \n
            1. seminer, \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinde \u201cfiil\u201d, \u201c\u00f6zne\u201d, \u201cdindarl\u0131k\u201d ve \u201cAllah\u201d kavramlar\u0131n\u0131n \u00e7ok katmanl\u0131 yap\u0131s\u0131n\u0131 derinle\u015ftirir. Zahir-bat\u0131n, imk\u00e2n-v\u00fccub ve \u00f6zne-fiil ili\u015fkileri \u00fczerinden metafizik bir okuma yap\u0131l\u0131r. Bir sonraki seminerde bu temalar\u0131n \u015feriat, ibadet ve hikmet d\u00fczlemlerinde devam etmesi beklenmektedir.<\/li>\n<\/ol>\n

               <\/p>\n

               <\/p>\n

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

              This seminar delves into the concepts of “religion,” “act,” “subject,” and “piety” (taqw\u0101) within Ibn al-\u02bfArab\u012b\u2019s thought, particularly through the lens of the chapter on Jacob. The main objective is to explore how religiosity, when framed by the relationship between the apparent and the hidden (\u1e93\u0101hir\u2013b\u0101\u1e6din), acquires a metaphysical dimension. The lecture seeks to find a model within Ibn al-\u02bfArab\u012b\u2019s scattered yet internally coherent writings.<\/p>\n

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

                \n
              1. Scattered but Systematic Thought in Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong><\/li>\n<\/ol>\n

                According to Demirli, although Ibn al-\u02bfArab\u012b\u2019s ideas are spread across various texts, a deep reading reveals an interconnected and coherent structure. Every concept relates to others, forming a contradiction-free philosophical system.<\/p>\n

                  \n
                1. Religion, Act, and Subjectivity<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b posits that religion is not God’s act but man\u2019s. Religiosity is thus an act of subjective construction, shifting the question of religion from a mere theological or legal framework to an existential one rooted in responsibility and consciousness.<\/p>\n

                    \n
                  1. The Relation of Origin and Branch (A\u1e63l\u2013Far<\/strong>\u02bf<\/strong>)<\/strong><\/li>\n<\/ol>\n

                    In the journey towards God (sayr il\u0101 All\u0101h), man is the origin and God the branch. However, in the journey within God (sayr f\u012b All\u0101h), this is reversed. The human being is decentered, and divine being becomes the axis of the epistemic and spiritual process\u2014marking a metaphysical transformation.<\/p>\n

                      \n
                    1. Taqw\u0101 as a Methodological Principle<\/strong><\/li>\n<\/ol>\n

                      Beyond conventional ethical meaning, taqw\u0101 is approached as a method of consciousness and a key to reading the Qur\u2019an. For example, the verse \u201cyou did not throw, but Allah threw\u201d (Qur\u2019an 8:17) reflects a dual-layered act where God is the true agent behind human action.<\/p>\n

                        \n
                      1. Thinking About God in Sufism and Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                        While Sufism embeds reflection on God at the heart of worship, theology (kal\u0101m) often delays or limits such reflection. The hadith \u201cDo not think about the essence of God\u201d is reinterpreted in light of mystical experience and metaphysical responsibility.<\/p>\n

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

                        The 41st seminar deepens the understanding of key metaphysical relations in Ibn al-\u02bfArab\u012b\u2019s thought\u2014such as act and agent, apparent and hidden, possibility and necessity. These concepts frame a rich model of divine\u2013human interaction. The next session is expected to continue this discussion through the lenses of law, worship, and wisdom (\u1e25ikma).<\/p>\n","protected":false},"excerpt":{"rendered":"

                        EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5542","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5542","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=5542"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5542\/revisions"}],"predecessor-version":[{"id":5543,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5542\/revisions\/5543"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5542"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}