{"id":5591,"date":"2025-05-13T17:05:00","date_gmt":"2025-05-13T14:05:00","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5591"},"modified":"2025-05-13T17:05:00","modified_gmt":"2025-05-13T14:05:00","slug":"ekrem-demirli-fususul-hikem-okumalari-65-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-65-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 65. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 65. 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 22. fas\u0131l olan \u0130lyas F\u0131sl\u0131 ba\u011flam\u0131nda bilgi, ak\u0131l, tenzih, te\u015fbih ve n\u00fcb\u00fcvvet kavramlar\u0131n\u0131 tart\u0131\u015f\u0131r. Demirli, Hz. \u0130lyas\u2019\u0131n asl\u0131nda Hz. \u0130dris oldu\u011funa dair \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yorumundan hareketle, n\u00fcb\u00fcvvetin metafizik boyutu, dirili\u011fin anlam\u0131 ve peygamberlerin \u015feriat ile ili\u015fkisini tart\u0131\u015f\u0131r. Reenkarnasyon, tenas\u00fch ve felsefi ak\u0131l gibi kavramlar ba\u011flam\u0131nda tasavvuf d\u00fc\u015f\u00fcncesindeki metafizik d\u00fczlem yeniden yap\u0131land\u0131r\u0131l\u0131r.<\/p>\n

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

    \n
  1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye G\u00f6re Hayatta Olan Peygamberler<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee, d\u00f6rt peygamberin \u00f6lmedi\u011fini ve bug\u00fcn de hayatta olduklar\u0131n\u0131 ileri s\u00fcrer: H\u0131z\u0131r, \u0130lyas (yani \u0130dris), Hz. \u0130sa ve bir di\u011feri. Bu d\u00fc\u015f\u00fcnce, Hz. \u0130sa’n\u0131n \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc fikrinin tasavvufi bir kar\u015f\u0131l\u0131\u011f\u0131 olarak yorumlan\u0131r.<\/p>\n

      \n
    1. N\u00fcb\u00fcvvetin Evrenselli\u011fi ve Hz. Peygamber\u2019e Ba\u011fl\u0131l\u0131k<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re bu peygamberler, Hz. Muhammed\u2019in risaletinden sonra onun \u015feriat\u0131na ba\u011flanm\u0131\u015flard\u0131r. Bu yakla\u015f\u0131m, \u0130slam\u2019\u0131n \u00f6nceki dinleri neshetti\u011fi fikrini destekler ve Hz. Muhammed\u2019in \u201ch\u00e2tem\u00fc\u2019n-nebiy\u00een\u201d olu\u015funu hem son peygamber hem en \u00fcst\u00fcn peygamber olarak yorumlar.<\/p>\n

        \n
      1. Reenkarnasyonun Reddedilmesi<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin g\u00f6r\u00fc\u015f\u00fcnde, bir peygamberin tekrar yery\u00fcz\u00fcne geli\u015fi beden de\u011fi\u015fimi veya tenas\u00fch anlam\u0131na gelmez. Bu t\u00fcr yorumlar Hint ve \u0130ran etkisindeki d\u00fc\u015f\u00fcncelerden ayr\u0131\u015fmak amac\u0131yla d\u0131\u015flan\u0131r.<\/p>\n

          \n
        1. Ak\u0131l, \u015eehvet ve \u0130dris\u2019in Metafizi\u011fi<\/strong><\/li>\n<\/ol>\n

          \u0130dris, \u015fehvetsiz akl\u0131n timsali olarak sunulur. Bu durum, insan\u0131n benli\u011fini (i\u015fkembe ve kan sembolizmiyle) a\u015farak saf bilgiye ula\u015fmas\u0131n\u0131n m\u00fcmk\u00fcnl\u00fc\u011f\u00fcn\u00fc tart\u0131\u015f\u0131r. \u015eehvetten ar\u0131nd\u0131r\u0131lm\u0131\u015f ak\u0131l, tasavvufun \u201cferaset\u201d ve \u201cbasiret\u201d kavramlar\u0131yla ili\u015fkilendirilir.<\/p>\n

            \n
          1. Te\u015fbih, Tenzih ve \u015eeriat\u0131n Dili<\/strong><\/li>\n<\/ol>\n

            \u015eeriatlar, hayal g\u00fcc\u00fcne hitap ederek te\u015fbih \u00fczerinden i\u015fler. Ancak bu te\u015fbih zamanla tenzih ile dengelenir. Tasavvuf, bu dengeyi Cem kavram\u0131 ile anlamland\u0131r\u0131r. Te\u015fbihsiz bir tanr\u0131 tasavvurunun eksikli\u011fi, filozoflar\u0131n ve kelamc\u0131lar\u0131n ele\u015ftirilerinin de merkezindedir.<\/p>\n

              \n
            1. Tasavvufta R\u00fcsum ve Norm Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

              Demirli, zahir\u2013bat\u0131n kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerinden tasavvufun normatif yap\u0131y\u0131 esnetme g\u00fcc\u00fcn\u00fc tart\u0131\u015f\u0131r. Ancak bu esnekli\u011fin \u00e7o\u011fu zaman ba\u015fka bir te\u015fbih formuna ge\u00e7i\u015ften ibaret oldu\u011fu, esasen metafizik bir tecerr\u00fcde d\u00f6n\u00fc\u015fmedi\u011fi vurgulan\u0131r.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin peygamberlik, bilgi ve varl\u0131k anlay\u0131\u015f\u0131n\u0131 \u0130lyas\/\u0130dris fig\u00fcr\u00fc \u00fczerinden metafizik bir tart\u0131\u015fmaya a\u00e7ar. Te\u015fbih ile tenzih, ak\u0131l ile hayal, norm ile a\u015fk\u0131nl\u0131k aras\u0131ndaki gerilimlerde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin konumlan\u0131\u015f\u0131 netle\u015ftirilir. Bu yakla\u015f\u0131m, tasavvufun r\u00fcsumdan \u00f6teye ge\u00e7erek metafizik bir hakikate ula\u015fma iddias\u0131n\u0131 sorgular.<\/p>\n

               <\/p>\n

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

              This seminar explores metaphysical and epistemological dimensions of Ibn al-\u02bfArab\u012b\u2019s 22nd chapter on Elijah (Ily\u0101s) in Fu\u1e63\u016b\u1e63 al-\u1e24ikam, focusing on themes such as prophecy, intellect, divine transcendence (tanz\u012bh), immanence (tashb\u012bh), and spiritual continuity. Ekrem Demirli uses Ibn al-\u02bfArab\u012b\u2019s interpretation that Elijah is in fact Enoch (Idr\u012bs) to examine the living nature of prophecy, the relationship between sharia and imagination, and the rejection of reincarnation. The seminar positions these discussions within the broader context of Islamic metaphysics and its distinction from Eastern and philosophical traditions.<\/p>\n

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

                \n
              1. Prophets Who Are Still Alive According to Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong><\/li>\n<\/ol>\n

                Ibn al-\u02bfArab\u012b claims that four prophets\u2014Khidr, Elijah (i.e., Enoch), Jesus, and a fourth unnamed\u2014have not died and remain spiritually alive. This is interpreted as a Sufi metaphysical counterpart to the Qur\u2019anic idea of Jesus\u2019 ascension and immortality.<\/p>\n

                  \n
                1. Universality of Prophethood and Loyalty to Muhammad<\/strong><\/li>\n<\/ol>\n

                  Though these prophets predate Islam, Ibn al-\u02bfArab\u012b asserts that after the advent of Muhammad\u2019s message, they became bound to his sharia. This reinforces the idea of abrogation (naskh) and Muhammad\u2019s finality (kh\u0101tam al-nabiyy\u012bn), both in time and in rank.<\/p>\n

                    \n
                  1. Rejection of Reincarnation<\/strong><\/li>\n<\/ol>\n

                    Ibn al-\u02bfArab\u012b denies any notion of bodily reincarnation (tan\u0101sukh) or transmigration. The reappearance of prophets in the world does not imply physical return but a metaphysical continuity. This view distinguishes his thought from Hindu and Zoroastrian influences.<\/p>\n

                      \n
                    1. Enoch as the Symbol of Intellect Purified from Desire<\/strong><\/li>\n<\/ol>\n

                      Idr\u012bs is presented as the ideal of intellect untainted by desire. Symbolized through imagery of belly and blood, this concept implies a transcendence of carnal self. Such intellect is aligned with the Sufi notions of fir\u0101sa (spiritual discernment) and ba\u1e63\u012bra (inner vision).<\/p>\n

                        \n
                      1. Immanence, Transcendence, and the Language of Revelation<\/strong><\/li>\n<\/ol>\n

                        Revealed laws engage the imagination and favor tashb\u012bh (divine likeness), which must be balanced with tanz\u012bh (divine incomparability). Ibn al-\u02bfArab\u012b reconciles this tension through the concept of jam\u02bf (synthesis), critiquing philosophers and theologians who lack divine resemblance in their conceptions of God.<\/p>\n

                          \n
                        1. Critique of Norms and Formalism in Sufism<\/strong><\/li>\n<\/ol>\n

                          Demirli discusses how Sufism challenges normative religious structures but often merely replaces one form of tashb\u012bh with another. He argues that true transcendence lies not in symbolic substitution but in metaphysical stripping away (tajarrud).<\/p>\n

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

                          Through the figure of Elijah\/Enoch, this seminar repositions Ibn al-\u02bfArab\u012b\u2019s views on prophecy, knowledge, and divine presence within a broader metaphysical discourse. It highlights the tensions between form and essence, reason and imagination, law and transcendence\u2014suggesting that the path of Sufism requires more than symbolic reconfiguration; it demands ontological detachment in pursuit of truth.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 65. 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-5591","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5591","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=5591"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5591\/revisions"}],"predecessor-version":[{"id":5593,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5591\/revisions\/5593"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5591"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}