{"id":5599,"date":"2025-05-13T17:07:49","date_gmt":"2025-05-13T14:07:49","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5599"},"modified":"2025-05-13T17:07:49","modified_gmt":"2025-05-13T14:07:49","slug":"ekrem-demirli-fususul-hikem-okumalari-68-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-68-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 68. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 68. 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 Harun Fasl\u0131 ba\u011flam\u0131nda geli\u015ftirdi\u011fi \u201cheva\u201d kavram\u0131n\u0131 merkez alarak insan davran\u0131\u015flar\u0131n\u0131n metafizik ve psikolojik temelini tart\u0131\u015f\u0131r. Ekrem Demirli, hevan\u0131n yaln\u0131zca nefsin bir sapk\u0131nl\u0131\u011f\u0131 de\u011fil, insan\u0131 harekete ge\u00e7iren asli g\u00fc\u00e7 oldu\u011funu vurgular. Hevan\u0131n ontolojik de\u011feri, Tanr\u0131\u2013insan ili\u015fkisi, ibadetin anlam\u0131 ve din\u00ee emirlerin i\u00e7selle\u015ftirilmesi ba\u011flam\u0131nda detayl\u0131 bir bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Heva Kavram\u0131n\u0131n Metafizik Temellendirilmesi<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re heva, insan\u0131 harekete ge\u00e7iren temel ilkedir. A\u015fk gibi heva da \u201cyoklu\u011fa taalluk eder\u201d; yani insan\u0131n ula\u015fmak istedi\u011fi, ama hen\u00fcz sahip olmad\u0131\u011f\u0131 \u015feye y\u00f6nelmesini sa\u011flar. Heva, insan\u0131n Tanr\u0131\u2019ya y\u00f6nelmesinin de kayna\u011f\u0131d\u0131r.<\/p>\n

      \n
    1. \u0130badet ve Heva \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      \u0130badet eden herkes asl\u0131nda kendi hevas\u0131na y\u00f6nelir; \u00e7\u00fcnk\u00fc ibadet bir arzunun, bir sevginin \u00fcr\u00fcn\u00fcd\u00fcr. Mabud, hevaya hitap etti\u011fi i\u00e7in sevilir. Dolay\u0131s\u0131yla ibadet, a\u015fk\u0131n ve arzunun y\u00f6neldi\u011fi varl\u0131\u011f\u0131n Tanr\u0131 olmas\u0131yla me\u015frula\u015f\u0131r.<\/p>\n

        \n
      1. N\u00fcb\u00fcvvetin \u0130\u00e7selle\u015ftirilmesi ve Ahl\u00e2ki D\u00f6n\u00fc\u015f\u00fcm<\/strong><\/li>\n<\/ol>\n

        Dinin emirleri d\u0131\u015fsal bir otorite olmaktan \u00e7\u0131karak hevan\u0131n kendisi haline gelmelidir. Bu, d\u0131\u015f buyrukla i\u00e7sel iradenin birle\u015fmesiyle m\u00fcmk\u00fcn olur. Aksi halde Tanr\u0131, insan\u0131n benli\u011fine yabanc\u0131 kal\u0131r. Tasavvufun amac\u0131 bu yabanc\u0131l\u0131\u011f\u0131 ortadan kald\u0131rmakt\u0131r.<\/p>\n

          \n
        1. Putperestlik ve Hevan\u0131n K\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re insanlar puta da Tanr\u0131\u2019ya da hep kendi hev\u00e2lar\u0131yla y\u00f6nelirler. Arif ki\u015fi, ibadet edilen her \u015feyde Tanr\u0131\u2019n\u0131n bir tecellisini g\u00f6r\u00fcr. Hevan\u0131n par\u00e7alanmas\u0131 insan\u0131 b\u00f6l\u00fcnm\u00fc\u015f k\u0131lar; ama m\u00fckemmel insan, hevay\u0131 birle\u015ftirerek Tanr\u0131\u2019ya y\u00f6nelir.<\/p>\n

            \n
          1. Ele\u015ftirel Perspektif: Dindarl\u0131kta Hevan\u0131n Rol\u00fc<\/strong><\/li>\n<\/ol>\n

            Demirli, hevan\u0131n psikolojik kaynaklar\u0131n\u0131n \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de yeterince analiz edilmedi\u011fini, ancak onun bu kavram\u0131 ahlaki yarg\u0131dan ba\u011f\u0131ms\u0131z olarak metafizik d\u00fczeyde ele almas\u0131n\u0131n \u00e7ok de\u011ferli oldu\u011funu belirtir. Bu y\u00f6n\u00fcyle \u0130bn\u00fc\u2019l-Arab\u00ee, dini d\u00fc\u015f\u00fcncede hevan\u0131n merkez\u00ee rol\u00fcn\u00fc tan\u0131yan nadir d\u00fc\u015f\u00fcn\u00fcrlerden biridir.<\/p>\n

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

            Bu seminer, tasavvufun merkezine yerle\u015ftirilen heva kavram\u0131 etraf\u0131nda insan\u0131n Tanr\u0131\u2019ya y\u00f6neli\u015fini, ibadetin mahiyetini ve din\u00ee y\u00fck\u00fcml\u00fcl\u00fcklerin i\u00e7selle\u015ftirilmesini tart\u0131\u015f\u0131r. Hevan\u0131n k\u00f6t\u00fclenmesi yerine, do\u011fru y\u00f6nlendirilmesi gerekti\u011fini savunan bu yakla\u015f\u0131m, tasavvufi d\u00fc\u015f\u00fcncede ahlak\u0131n ve metafizi\u011fin derin bir sentezini sunar.<\/p>\n

             <\/p>\n

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

            This seminar centers on the concept of hewa (desire or inclination) as developed by Ibn al-\u02bfArab\u012b within the context of the chapter on Aaron (H\u0101r\u016bn). Ekrem Demirli explores how hewa is not simply a moral failure or base impulse but a metaphysical and existential force that propels human action. The seminar investigates hewa in relation to worship, prophecy, religious responsibility, and the human\u2013divine relationship.<\/p>\n

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

              \n
            1. Metaphysical Foundation of Hewa<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b views hewa as the foundational drive that moves a person toward what they do not yet possess. Like love, hewa is directed toward the absent. It is not a sinful impulse but a force that motivates the soul to seek union\u2014even with God.<\/p>\n

                \n
              1. Hewa and Worship<\/strong><\/li>\n<\/ol>\n

                All acts of worship are, in essence, responses to desire. People turn to God because He appeals to their hewa. Therefore, worship is legitimized not by the elimination of desire, but by the proper direction of it\u2014toward the divine.<\/p>\n

                  \n
                1. Internalization of Prophecy and Ethical Transformation<\/strong><\/li>\n<\/ol>\n

                  The commands of religion must be internalized to the point where they become indistinguishable from one’s own desires. When this happens, the external law becomes an internal will. The goal of Sufism is to eliminate the alienation between God\u2019s command and the self\u2019s inclination.<\/p>\n

                    \n
                  1. Idolatry and the Fragmentation of Hewa<\/strong><\/li>\n<\/ol>\n

                    According to Ibn al-\u02bfArab\u012b, even idol worship stems from hewa. People worship idols or God through their own desires. The sage sees divine manifestations in all objects of worship but also understands the danger of hewa being scattered. The perfected human unifies their hewa in the direction of God.<\/p>\n

                      \n
                    1. Critical Reflection: Psychological Dimensions of Hewa<\/strong><\/li>\n<\/ol>\n

                      Demirli notes that while Ibn al-\u02bfArab\u012b offers a valuable metaphysical framing of hewa, he does not sufficiently explore its psychological foundations. Nevertheless, his treatment of hewa as a central, non-moralized force is rare and significant within Islamic intellectual history.<\/p>\n

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

                      By re-centering hewa as a divine engine of action rather than a moral defect, this seminar presents a Sufi model of religious life rooted in the transformation, not suppression, of desire. Ibn al-\u02bfArab\u012b\u2019s thought provides a unique synthesis of metaphysics, psychology, and ethics, urging that human longing\u2014when rightly directed\u2014is the very path to God.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 68. 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-5599","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5599","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=5599"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5599\/revisions"}],"predecessor-version":[{"id":5600,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5599\/revisions\/5600"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5599"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}