{"id":5589,"date":"2025-05-13T17:04:21","date_gmt":"2025-05-13T14:04:21","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5589"},"modified":"2025-05-13T17:04:21","modified_gmt":"2025-05-13T14:04:21","slug":"ekrem-demirli-fususul-hikem-okumalari-64-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-64-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 64. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 64. 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 Fus\u00fbsu\u2019l-Hikem\u2019de yer verdi\u011fi Yahya ve Zekeriya fas\u0131llar\u0131 \u00fczerinden celal hikmeti, veraset, ilahi rahmet ve cehennem problemi gibi metafizik ve ahl\u00e2k\u00ee temalar\u0131 tart\u0131\u015fmay\u0131 ama\u00e7lar. Ekrem Demirli, peygamber\u2013o\u011ful ili\u015fkisini sadece nesep \u00fczerinden de\u011fil, manev\u00ee ve tebli\u011fsel s\u00fcreklilik a\u00e7\u0131s\u0131ndan ele al\u0131r. Bu ba\u011flamda \u201crahmetin varl\u0131\u011fa \u00f6nceli\u011fi\u201d ilkesi temel al\u0131narak, yarat\u0131l\u0131\u015f, saadet, merhamet ve nitelik-varl\u0131k ili\u015fkileri analiz edilir.<\/p>\n

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

    \n
  1. Yahya\u2019da \u0130sim ve Nitelik Uyumu<\/strong><\/li>\n<\/ol>\n

    Yahya ismi, hem Zekeriya\u2019n\u0131n duas\u0131na cevap hem de verasetin isim\/nitelik birli\u011fine \u00f6rnektir. \u0130lk defa bir peygambere, ismiyle niteli\u011finin mutabakat\u0131 verilmi\u015ftir. Bu durum, manevi s\u00fcreklili\u011fin biyolojik de\u011fil, davaya ili\u015fkin oldu\u011funu g\u00f6sterir.<\/p>\n

      \n
    1. Veraset: Nesep mi Hasep mi?<\/strong><\/li>\n<\/ol>\n

      Peygamberlerin \u00e7ocuk istemesi, biyolojik nesli s\u00fcrd\u00fcrmek i\u00e7in de\u011fil, ilahi davan\u0131n devam\u0131 i\u00e7indir. Nesep de\u011fil hasep (de\u011fer) merkeze al\u0131n\u0131r. Bu yakla\u015f\u0131m, Yahudi kavim merkezli din anlay\u0131\u015f\u0131n\u0131n ve geleneksel hanedan fikrinin ele\u015ftirisini i\u00e7erir.<\/p>\n

        \n
      1. \u0130sa ve Yahya \u00dczerinden Vahiy Bi\u00e7imleri<\/strong><\/li>\n<\/ol>\n

        Yahya\u2019ya selam Allah taraf\u0131ndan verilirken, \u0130sa kendi selam\u0131n\u0131 kendisi s\u00f6yler. Bu fark, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re \u0130sa\u2019n\u0131n daha \u00fcst d\u00fczeyde bir ke\u015ffe sahip oldu\u011funu ve s\u00f6z\u00fcn hak ile birle\u015fti\u011fi noktaya ula\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterir. Ancak Yahya\u2019n\u0131n s\u00f6z\u00fc daha az tevile a\u00e7\u0131kt\u0131r, inan\u00e7 a\u00e7\u0131s\u0131ndan daha g\u00fcvenlidir.<\/p>\n

          \n
        1. Rahmetin Ontolojisi ve Tesir Meselesi<\/strong><\/li>\n<\/ol>\n

          Rahmet, varl\u0131\u011f\u0131n yarat\u0131lma sebebidir ve varl\u0131k, niteli\u011fe \u00fcst\u00fcnd\u00fcr. \u0130bn\u00fc\u2019l-Arab\u00ee, \u201crahmetin var etmesi\u201d, \u201cgazab\u0131n da rahmetten \u00e7\u0131kmas\u0131\u201d gibi d\u00fc\u015f\u00fcncelerle, merhameti metafizik bir ilkeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Tesir, varl\u0131\u011fa de\u011fil yoklu\u011fa aittir; bu nedenle Tanr\u0131\u2019n\u0131n rahmeti bir \u015feyi ortaya \u00e7\u0131kar\u0131rken yoktan de\u011fil, gizli olan\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n

            \n
          1. Cehennem Problemi ve Mutlak Rahmet<\/strong><\/li>\n<\/ol>\n

            Seminerin sonunda \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin en zor sorulardan biriyle y\u00fczle\u015fti\u011fi g\u00f6r\u00fcl\u00fcr: Her \u015fey rahmetle yarat\u0131ld\u0131ysa cehennem ne olacak? Bu noktada \u201cvarl\u0131k, azaptan \u00fcst\u00fcnd\u00fcr\u201d ilkesi \u00f6ne \u00e7\u0131kar. Cehennem bile bir t\u00fcr varl\u0131k ve s\u00fcreklilik hali olarak yorumlan\u0131r; var olan her \u015fey merhametin eseridir.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin rahmet merkezli varl\u0131k anlay\u0131\u015f\u0131 ile ahl\u00e2k ve metafizi\u011fi bulu\u015fturur. Yahya ve Zekeriya \u00f6rnekleriyle veraset meselesi ele al\u0131n\u0131rken, cehennem problemi \u00fczerinden Tanr\u0131\u2019n\u0131n mutlak rahmeti ve adaleti yeniden d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Varl\u0131\u011f\u0131n niteli\u011fe \u00fcst\u00fcnl\u00fc\u011f\u00fc ilkesiyle, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin sisteminde a\u015fk\u0131n ve sevecen bir Tanr\u0131 anlay\u0131\u015f\u0131 \u00f6ne \u00e7\u0131kar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores metaphysical and ethical themes in Ibn al-\u02bfArab\u012b\u2019s chapters on Yahy\u0101 (John the Baptist) and Zakariyy\u0101 in Fu\u1e63\u016b\u1e63 al-\u1e24ikam, focusing on divine mercy, prophetic inheritance, ontological priority, and the problem of hell. Ekrem Demirli emphasizes that the relationship between prophets and their successors is not based on biological lineage but spiritual continuity. The principle \u201cmercy precedes existence\u201d forms the basis for analyzing creation, justice, and divine action.<\/p>\n

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

              \n
            1. Name\u2013Attribute Harmony in Yahy\u0101<\/strong><\/li>\n<\/ol>\n

              Yahy\u0101\u2019s name is presented as a divine response to Zakariyy\u0101\u2019s prayer and signifies the alignment of personal name with prophetic quality. He is the first prophet whose name and inner reality are in total harmony, reflecting a non-biological mode of succession.<\/p>\n

                \n
              1. Inheritance: Lineage vs. Spiritual Worth<\/strong><\/li>\n<\/ol>\n

                Prophets seek heirs not to preserve their bloodline but to ensure the continuation of divine mission. The emphasis shifts from nasab (lineage) to \u1e25asab (spiritual merit), offering a critique of racial or ethnocentric religious traditions like that of the Israelites.<\/p>\n

                  \n
                1. Modes of Revelation in Yahy\u0101 and <\/strong>\u02bf<\/strong>\u012a<\/strong>s<\/strong>\u0101<\/strong><\/li>\n<\/ol>\n

                  While Yahy\u0101 is greeted by God with peace, \u02bf\u012as\u0101 pronounces peace upon himself. Ibn al-\u02bfArab\u012b interprets this to mean that \u02bf\u012as\u0101 reached a higher level of spiritual unveiling where his word merges with divine speech. However, Yahy\u0101\u2019s expression is more secure in terms of faith, as it allows for less interpretive ambiguity.<\/p>\n

                    \n
                  1. The Ontology of Mercy and the Question of Causality<\/strong><\/li>\n<\/ol>\n

                    Mercy is the very reason for creation; existence is superior to attributes. Ibn al-\u02bfArab\u012b\u2019s theology asserts that even wrath emerges from mercy. Causality does not belong to existence but to non-being\u2014therefore, divine mercy manifests by revealing what is hidden, not by producing from nothing.<\/p>\n

                      \n
                    1. The Problem of Hell and Absolute Mercy<\/strong><\/li>\n<\/ol>\n

                      The seminar closes with Ibn al-\u02bfArab\u012b\u2019s confrontation of a central paradox: if everything is created through mercy, what of hell? He resolves this by asserting that existence itself is superior to suffering. Hell, too, is a mode of being, and thus, even punishment is an expression of divine mercy and ontological continuity.<\/p>\n

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

                      This seminar bridges Ibn al-\u02bfArab\u012b\u2019s mercy-centered ontology with ethical and theological reflection. Through the stories of Zakariyy\u0101 and Yahy\u0101, prophetic succession is reinterpreted spiritually. And through the problem of hell, divine mercy is affirmed as the ground of all being. Ultimately, the principle that \u201cexistence is superior to quality\u201d foregrounds a transcendent and compassionate vision of God.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 64. 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-5589","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5589","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=5589"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5589\/revisions"}],"predecessor-version":[{"id":5590,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5589\/revisions\/5590"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}