{"id":5556,"date":"2025-05-13T16:46:10","date_gmt":"2025-05-13T13:46:10","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5556"},"modified":"2025-05-13T16:46:10","modified_gmt":"2025-05-13T13:46:10","slug":"ekrem-demirli-fususul-hikem-okumalari-48-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-48-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 48. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 48. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminar\u0131n Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin tasavvuf \u00f6\u011fretisinde dilin ve edatlar\u0131n metafizik rol\u00fc \u00fczerine yo\u011funla\u015f\u0131r. Erken d\u00f6nem z\u00fchd anlay\u0131\u015f\u0131ndan ba\u015flayarak, Tanr\u0131\u2013kul ili\u015fkisini anlatmakta kullan\u0131lan kavramlar\u0131n \u00f6zellikle edatlar arac\u0131l\u0131\u011f\u0131yla nas\u0131l derinle\u015fti\u011fi incelenir. Ekrem Demirli, s\u00fcl\u00fbk deneyimini edatlar metafizi\u011fiyle yorumlayarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin bilgi, ibadet ve varl\u0131k anlay\u0131\u015f\u0131n\u0131n epistemolojik temellerini sorgular.<\/p>\n

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

    \n
  1. Edatlar Metafizi\u011fi ve S\u00fcl\u00fbk<\/strong><\/li>\n<\/ol>\n

    Demirli, s\u00fcl\u00fbk s\u00fcrecinin klasik metafizik dille de\u011fil, edatlar \u00fczerinden tan\u0131mland\u0131\u011f\u0131n\u0131 savunur. \u201c\u0130l\u00e2\u201d, \u201cbi\u201d, \u201cfi\u201d gibi edatlar\u0131n, kulun Tanr\u0131\u2019yla ili\u015fkisinde \u00f6zne konumunu nas\u0131l de\u011fi\u015ftirdi\u011fini vurgular. Bu edatlar, bilginin de\u011fi\u015fen formlar\u0131n\u0131 ve \u00f6zne-nesne ili\u015fkisini belirleyen g\u00f6stergelerdir.<\/p>\n

      \n
    1. Erken D\u00f6nem Tasavvuf ve S\u00fcnn\u00ee Gelenekle \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

      Erken s\u00fbf\u00eelerin ibadet ve yarat\u0131l\u0131\u015f kavray\u0131\u015flar\u0131 edatlarla \u015fekillenirken, S\u00fcnn\u00ee gelenek bu derinli\u011fi zamanla kaybetmi\u015f ve f\u0131kh\u00ee bir \u00e7er\u00e7evede ibadeti \u015fekle indirgemi\u015ftir. Bu ba\u011flamda oru\u00e7, namaz, zek\u00e2t gibi ibadetlerin yarat\u0131l\u0131\u015fla ba\u011f\u0131n\u0131 kurmak hedeflenir.<\/p>\n

        \n
      1. Yarat\u0131l\u0131\u015f, \u0130badet ve Epistemoloji \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u0130badetler, yarat\u0131l\u0131\u015f\u0131n idrakiyle \u00f6zde\u015ftir. Bu anlay\u0131\u015fa g\u00f6re, Tanr\u0131\u2019yla ili\u015fkide en temel nokta yarat\u0131l\u0131\u015f \u015fahitli\u011fidir. Demirli, ibadetleri birer \u201cnegatif eylem\u201d olarak tan\u0131mlar; ki\u015fi aktif bir eylem de\u011fil, yarat\u0131l\u0131\u015f\u0131n tan\u0131\u011f\u0131 olma bilinciyle hareket eder.<\/p>\n

          \n
        1. \u0130l\u00e2h\u00ee Bilginin Antropomorfik Temsili ve Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          S\u00fcnn\u00ee tasavvufun, Tanr\u0131\u2019y\u0131 insan\u00ee kavramlarla yorumlamas\u0131 ele\u015ftirilir. \u201cAllah\u2019\u0131 Allah ile bildim\u201d gibi ifadeler, sadece mecazi de\u011fil, varl\u0131k bilgisiyle ilgili temel d\u00f6n\u00fc\u015f\u00fcmleri i\u015faret eder. Bu noktada edatlar, Tanr\u0131\u2019y\u0131 \u201ckendime g\u00f6re\u201d de\u011fil, Tanr\u0131\u2019n\u0131n kendisinden tan\u0131ma imkan\u0131n\u0131 sa\u011flar.<\/p>\n

            \n
          1. Hadis Yorumu ve Teolojik Temeller<\/strong><\/li>\n<\/ol>\n

            \u201cBen kulumun zann\u0131 \u00fczereyim\u201d hadisi \u00fczerinden il\u00e2h\u00ee tecelli bi\u00e7imleri tart\u0131\u015f\u0131l\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, bu ifadeyi zann\u0131n de\u011fil, hakikatin bir zuhur bi\u00e7imi olarak yorumlar. Tanr\u0131, kulun inanc\u0131na g\u00f6re de\u011fil, hakikatin gere\u011fine g\u00f6re tecelli eder.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin edatlar \u00fczerinden kurdu\u011fu metafizik dili merkeze alarak, din\u00ee bilginin epistemolojik d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc ortaya koyar. \u0130badet, bilgi ve yarat\u0131l\u0131\u015f ili\u015fkisinin \u201cedatlar\u201d \u00fczerinden yeniden d\u00fc\u015f\u00fcn\u00fclmesi, tasavvufun metafizik derinli\u011fine dair \u00f6zg\u00fcn bir \u00e7er\u00e7eve sunar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar centers on the metaphysical role of prepositions in Ibn al-\u02bfArab\u012b\u2019s Sufi doctrine, exploring how the relationship between God and the servant is restructured through linguistic elements. Beginning with early ascetic Sufism, Ekrem Demirli investigates how prepositions such as il\u0101 (to), bi (with), and f\u012b (in) shape the epistemology of worship, creation, and divine knowledge in Ibn al-\u02bfArab\u012b\u2019s thought. The seminar reframes the metaphysics of spiritual journeying (sul\u016bk) not through abstract philosophical language, but through the grammatical structure of divine-human encounter.<\/p>\n

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

              \n
            1. Metaphysics of Prepositions and the Journey of Sul\u016bk<\/strong><\/li>\n<\/ol>\n

              Demirli argues that the process of spiritual journeying is best expressed through prepositional language rather than classical metaphysics. Each preposition modifies the subject\u2019s role and orientation in relation to God, illustrating the shifting dynamics of knowledge, proximity, and selfhood.<\/p>\n

                \n
              1. Early Sufism and Sunni Tradition<\/strong><\/li>\n<\/ol>\n

                While early Sufis grounded their theology of worship and creation through such linguistic constructs, the later Sunni tradition, particularly in legalistic frameworks, reduced acts of worship to external form. The seminar critiques this shift and aims to reestablish the ontological link between rituals like prayer, fasting, and zak\u0101t and the act of witnessing creation.<\/p>\n

                  \n
                1. Creation, Worship, and Epistemology<\/strong><\/li>\n<\/ol>\n

                  Worship, in Ibn al-\u02bfArab\u012b\u2019s view, is not an action performed for God but an acknowledgment of one\u2019s creation. Acts of worship become \u201cnegative acts\u201d\u2014not assertive deeds but states of witnessing and being-with. This epistemological stance redefines the goal of worship as divine recognition.<\/p>\n

                    \n
                  1. Critique of Anthropomorphic Knowledge of God<\/strong><\/li>\n<\/ol>\n

                    Ibn al-\u02bfArab\u012b resists interpreting God through human-centered terms. Statements such as \u201cI knew God through God\u201d reflect a metaphysical transformation rather than rhetorical expression. Prepositions become a means to know God not as projected by the self, but as revealed by His own reality.<\/p>\n

                      \n
                    1. Hadith Interpretation and Theological Foundations<\/strong><\/li>\n<\/ol>\n

                      The hadith \u201cI am as My servant thinks of Me\u201d is reinterpreted as a mode of manifestation, not of projection. For Ibn al-\u02bfArab\u012b, God does not appear as a subjective reflection but manifests in accordance with ontological necessity. Divine appearance is thus tied to reality, not personal imagination.<\/p>\n

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

                      This seminar explores Ibn al-\u02bfArab\u012b\u2019s unique metaphysical grammar, showing how divine knowledge, worship, and creation are mediated through linguistic prepositions. It frames Sufi epistemology not as speculative theology, but as an embodied recognition of divine presence structured through language. Worship is redefined as a state of witnessing, and God\u2013servant relations are reimagined through the metaphysics of relational grammar<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 48. SEM\u0130NER \u00d6ZET\u0130 Seminar\u0131n 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-5556","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5556","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=5556"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5556\/revisions"}],"predecessor-version":[{"id":5557,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5556\/revisions\/5557"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5556"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}