{"id":5567,"date":"2025-05-13T16:54:04","date_gmt":"2025-05-13T13:54:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5567"},"modified":"2025-05-13T16:54:04","modified_gmt":"2025-05-13T13:54:04","slug":"ekrem-demirli-fususul-hikem-okumalari-53-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-53-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 53. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 53. 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 d\u00fc\u015f\u00fcnce sisteminde kader ve kaza meselesini \u201cayn-\u0131 sabite\u201d, \u201cilim-malum ili\u015fkisi\u201d ve \u201cilahi irade\u201d \u00e7er\u00e7evesinde ele al\u0131r. Ekrem Demirli, kaderin \u00e7\u00f6z\u00fcm\u00fc m\u00fcmk\u00fcn olmayan bir teolojik kilit nokta oldu\u011funu vurgulayarak bu sorunun \u0130slam kelam\u0131, vahiy anlay\u0131\u015f\u0131 ve insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle do\u011frudan ili\u015fkisini tart\u0131\u015f\u0131r. Ayr\u0131ca n\u00fcb\u00fcvvetin metafizik gerilimi ve peygamberlik bilgisinin tabiat\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde analiz edilir.<\/p>\n

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

    \n
  1. Kaza-Kader Ayr\u0131m\u0131 ve Ayn-\u0131 Sabite<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re kaza, Allah\u2019\u0131n \u015feylerdeki h\u00fckm\u00fcd\u00fcr; kader ise bu h\u00fckm\u00fcn d\u0131\u015fta zamanlanmas\u0131d\u0131r. Bu ayr\u0131m, yaln\u0131zca \u201cayn-\u0131 sabite\u201d teorisiyle anlam kazanabilir. \u201c\u0130lim maluma tabidir\u201d \u00f6nermesi, yaln\u0131zca vahdet-i v\u00fcc\u00fbd d\u00fc\u015f\u00fcncesinde i\u015flevsel olabilir.<\/p>\n

      \n
    1. \u0130lim ve \u0130rade \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Tanr\u0131\u2019n\u0131n bilgisi sabit hakikatlere tabidir; insan\u0131n istidad\u0131 Allah\u2019\u0131n bilgisine y\u00f6n verir. Bu anlay\u0131\u015f, Tanr\u0131\u2019y\u0131 pasifle\u015ftirir gibi g\u00f6r\u00fcnse de asl\u0131nda bilgi ile kudretin paradoksal ili\u015fkisini ifade eder. Tanr\u0131, varl\u0131\u011f\u0131 isteyenin iste\u011fine g\u00f6re yarat\u0131r, ama bu istek de Tanr\u0131\u2019dand\u0131r.<\/p>\n

        \n
      1. Paradoksal Ontoloji ve Bilinemezlik<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, \u201cvar oldular ama olmad\u0131lar\u201d gibi ifadelerle, varl\u0131k ve yokluk aras\u0131nda bir ontolojik gerilim kurar. Bu yakla\u015f\u0131mda hem Tanr\u0131\u2019n\u0131n bilgisi hem de yarat\u0131lan\u0131n kendili\u011fi paradoksal bir \u015fekilde tan\u0131mlan\u0131r. Kaderin bu d\u00fczlemde rasyonel a\u00e7\u0131klamas\u0131 imk\u00e2ns\u0131zd\u0131r.<\/p>\n

          \n
        1. Peygamberlik ve Bilgi Gerilimi<\/strong><\/li>\n<\/ol>\n

          Hz. \u00dczeyir\u2019in kaderi anlama talebi \u00fczerinden n\u00fcb\u00fcvvet ile velayet fark\u0131 vurgulan\u0131r. Velayet daha ku\u015fat\u0131c\u0131 bir bilgi alan\u0131 sunarken, n\u00fcb\u00fcvvet bilgi ve yasa aras\u0131nda daralt\u0131c\u0131 bir alan a\u00e7ar. Peygamberlerin bilgisi \u00fcmmetlerinin istidad\u0131na ve kendi kabiliyetlerine g\u00f6re belirlenir.<\/p>\n

            \n
          1. Fetih ve Yarat\u0131l\u0131\u015f Kavram\u0131<\/strong><\/li>\n<\/ol>\n

            Seminerde \u201cfetih\u201d kelimesinin metafizik anlam\u0131 vurgulanarak, yarat\u0131l\u0131\u015fla e\u015f anlaml\u0131 oldu\u011fu ifade edilir. Kader, bir bak\u0131ma \u201ca\u00e7\u0131lan vakit\u201dtir ve bu a\u00e7\u0131lma \u201cmef\u00e2tih\u00fc\u2019l-ulem\u00e2\u201d gibi anahtar metaforlar\u0131yla a\u00e7\u0131klan\u0131r.<\/p>\n

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

            Bu seminer, kaderin Tanr\u0131-insan ili\u015fkilerindeki yeri \u00fczerinden ilim, kudret, irade ve yaratma kavramlar\u0131n\u0131 metafizik bir derinlikle sorgular. Ekrem Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde kaderin \u201cg\u00f6r\u00fclmeyecek kadar a\u00e7\u0131k\u201d oldu\u011funu vurgulayarak, bu g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn insan i\u00e7in nas\u0131l bir epistemolojik ve ontolojik a\u00e7maza d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc tart\u0131\u015f\u0131r. Paradokslar \u00fczerinden in\u015fa edilen bu sistem, insan\u0131n varl\u0131k ve bilgi talebinin s\u0131n\u0131rlar\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores the themes of predestination (qadar), divine decree (qa\u1e0d\u0101\u02be), and the metaphysical implications of Ibn al-\u02bfArab\u012b\u2019s concept of a\u02bfy\u0101n th\u0101bita (immutable entities). Ekrem Demirli positions the problem of fate as a theological impasse that directly concerns Islamic theology, revelation, and human freedom. Additionally, the metaphysical tension of prophethood and the epistemological nature of prophetic knowledge are deeply analyzed.<\/p>\n

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

              \n
            1. Distinction Between Qa<\/strong>\u1e0d<\/strong>\u0101<\/strong>\u02be<\/strong> and Qadar via A<\/strong>\u02bf<\/strong>y<\/strong>\u0101<\/strong>n Th<\/strong>\u0101<\/strong>bita<\/strong><\/li>\n<\/ol>\n

              In Ibn al-\u02bfArab\u012b\u2019s system, qa\u1e0d\u0101\u02be is God\u2019s eternal judgment upon things, while qadar is the temporal unfolding of that decree. This distinction is only meaningful within the framework of the theory of a\u02bfy\u0101n th\u0101bita. The formula \u201cknowledge follows the known\u201d becomes coherent only under the doctrine of wa\u1e25dat al-wuj\u016bd (unity of being).<\/p>\n

                \n
              1. The Relationship Between Knowledge and Will<\/strong><\/li>\n<\/ol>\n

                God\u2019s knowledge is shaped by the essential dispositions of things; human potential directs divine knowledge. Although this seems to limit divine omnipotence, it rather reveals a paradoxical relationship between divine knowledge and power\u2014God creates in accordance with the request, though the request originates from Him.<\/p>\n

                  \n
                1. Paradoxical Ontology and the Limits of Rationalization<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b\u2019s statements such as \u201cthey existed but did not exist\u201d express an ontological tension between being and non-being. In this view, both divine knowledge and created entities are defined through paradox. Hence, the problem of fate resists rational resolution and must be approached through metaphysical insight.<\/p>\n

                    \n
                  1. Prophethood and the Tension of Knowledge<\/strong><\/li>\n<\/ol>\n

                    The story of \u02bfUzayr\u2019s attempt to understand fate becomes a framework to highlight the distinction between sainthood (wal\u0101ya) and prophethood. While wal\u0101ya offers a broader spectrum of metaphysical knowledge, prophethood narrows this field by binding it to law and community. The knowledge of prophets is shaped by their capacity and the readiness of their followers.<\/p>\n

                      \n
                    1. Creation and the Concept of Opening (Fat<\/strong>\u1e25<\/strong>)<\/strong><\/li>\n<\/ol>\n

                      The term fat\u1e25 is treated not merely as \u201cconquest\u201d but as a metaphysical unfolding synonymous with creation. Fate, then, is \u201copened time,\u201d and creation occurs through keys of divine knowledge (maf\u0101t\u012b\u1e25 al-\u02bfulam\u0101\u02be), symbolizing the unlocking of existence.<\/p>\n

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

                      This seminar presents fate not as a deterministic constraint, but as a site of metaphysical tension between knowledge, power, and being. Demirli emphasizes that, in Ibn al-\u02bfArab\u012b\u2019s system, fate is \u201ctoo clear to be seen\u201d\u2014a visibility so absolute it becomes inaccessible. Through paradoxes, the seminar illuminates the boundaries of human understanding and the layered structure of divine-human relations.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 53. 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-5567","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5567","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=5567"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5567\/revisions"}],"predecessor-version":[{"id":5569,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5567\/revisions\/5569"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5567"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}