{"id":5601,"date":"2025-05-13T17:08:33","date_gmt":"2025-05-13T14:08:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5601"},"modified":"2025-05-13T17:08:33","modified_gmt":"2025-05-13T14:08:33","slug":"ekrem-demirli-fususul-hikem-okumalari-69-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-69-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 69. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 69. 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 Hz. Musa fasl\u0131 \u00e7er\u00e7evesinde geli\u015ftirdi\u011fi \u201culviyyet\u201d (y\u00fccelik) kavram\u0131n\u0131, peygamberlik istidad\u0131, kurban, kehanet, tesir ve tesir edilme ili\u015fkileri \u00fczerinden metafizik ve sosyolojik d\u00fczlemlerde tart\u0131\u015fmay\u0131 ama\u00e7lamaktad\u0131r. Ekrem Demirli, Hz. Musa\u2019n\u0131n \u00e7ocuklar\u0131n \u00f6ld\u00fcr\u00fclmesi \u00fczerinden kazan\u0131lan kolektif ruh g\u00fcc\u00fcyle do\u011fdu\u011funu ve bu durumun t\u00fcmel-tikel ruh ili\u015fkisiyle a\u00e7\u0131klanabilece\u011fini savunur.<\/p>\n

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

    \n
  1. Musa ve Ulviyet Hikmeti<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee, Musa\u2019y\u0131 \u201culviyyet\u201d hikmetinin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak sunar. Bu, onun \u00fcmmetinin t\u00fcm istidatlar\u0131n\u0131 temsil eden bir peygamber olarak g\u00f6r\u00fclmesine dayan\u0131r. Hz. Musa\u2019n\u0131n metafizik konumu, Hakkati Muhammediyye ile ayn-\u0131 sabite ili\u015fkisi gibi t\u00fcmel-tikel ba\u011flamda a\u00e7\u0131klan\u0131r.<\/p>\n

      \n
    1. \u00c7ocuklar\u0131n \u00d6ld\u00fcr\u00fclmesi ve Tesir \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Firavun\u2019un \u00f6ld\u00fcrd\u00fc\u011f\u00fc \u00e7ocuklar, \u201cMusa\u2019d\u0131r\u201d denilerek kesilmi\u015ftir ve bu kesme eylemi bir t\u00fcr sihirdir. Bu \u00e7ocuklar do\u011frudan Musa\u2019ya ruhsal ve metafizik g\u00fc\u00e7 olarak d\u00f6nm\u00fc\u015f, onun etkisini art\u0131rm\u0131\u015ft\u0131r. Bu kurban ve bedel anlay\u0131\u015f\u0131, kolektif ruhun tekil peygambere devriyle a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. Kehanet, Sihir ve Hakikat Aras\u0131ndaki Gerilim<\/strong><\/li>\n<\/ol>\n

        Firavun\u2019un tedbiri sihirsel bir mant\u0131kla \u00e7al\u0131\u015f\u0131r; \u00e7ocuklar\u0131n \u00f6ld\u00fcr\u00fclmesi Musa\u2019y\u0131 yok etmek i\u00e7indir. Ancak bu eylem, \u0130lahi murad taraf\u0131ndan bozulur ve Musa\u2019y\u0131 g\u00fc\u00e7lendiren bir s\u00fcrece d\u00f6n\u00fc\u015f\u00fcr. Bu \u00e7er\u00e7evede, kehanet hakikate hizmet eder hale gelir.<\/p>\n

          \n
        1. Tesir-Tesir Edilme ve Ahd-i Hadis<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re tesir, yeni olan\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcd\u00fcr. \u00c7ocuklar, \u201cbela\u201d f\u0131trat\u0131 sebebiyle daha fazla etki eder. Bu \u201cahlaki safl\u0131k\u201d onlar\u0131 ruhsal olarak etkileyici k\u0131lar. Bu anlay\u0131\u015f, velayet ve ahlaki d\u00f6n\u00fc\u015f\u00fcm s\u00fcre\u00e7lerine de yans\u0131t\u0131l\u0131r.<\/p>\n

            \n
          1. N\u00fcb\u00fcvvet, Ruh-Beden \u0130li\u015fkisi ve Varl\u0131k Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

            Hz. Musa\u2019n\u0131n sandala konulmas\u0131, ruhun bedene konularak d\u00fcnya nehrine b\u0131rak\u0131lmas\u0131d\u0131r. Bu, insan\u0131n d\u00fcnya hayat\u0131na g\u00f6nderili\u015fini temsil eder. Bedensel yolculukla metafizik bilgi edinimi ili\u015fkilendirilir. Varl\u0131k, zaman ve tesir kavramlar\u0131 \u201cnas\u00fbt\u2013l\u00e2h\u00fbt\u201d dengesi \u00e7er\u00e7evesinde yeniden yorumlan\u0131r.<\/p>\n

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

            Bu seminer, Musa\u2019n\u0131n hikayesini sadece tarihsel de\u011fil, metafizik bir yap\u0131 olarak ele al\u0131r. Kurban edilen masumlar, kolektif ruhun olu\u015fumuna hizmet ederken, peygamberler bu toplam\u0131 ta\u015f\u0131yan varl\u0131klar olarak sunulur. Sihir, kehanet, tesir ve kurban gibi unsurlar \u00fczerinden ilahi murad\u0131n nas\u0131l tecelli etti\u011fi g\u00f6sterilir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar delves into the metaphysical concept of \u02bfulwiyya (exaltedness) as articulated by Ibn al-\u02bfArab\u012b in the chapter on Moses. It explores themes such as prophetic capacity, sacrifice, collective spirit, causality, and the dynamic between influence and being influenced. Ekrem Demirli interprets the mass killing of children during Moses’ birth as a metaphysical transfer of collective psychic energy that empowers the prophet.<\/p>\n

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

              \n
            1. Moses and the Wisdom of Exaltedness<\/strong><\/li>\n<\/ol>\n

              Ibn al-\u02bfArab\u012b identifies Moses as the bearer of the wisdom of \u02bfulwiyya, meaning he embodies the elevated capacities of his entire community. His metaphysical status is explained through the lens of the \u1e25aq\u012bqa mu\u1e25ammadiyya and the relationship between universal and particular aspects of being (a\u02bfy\u0101n th\u0101bita).<\/p>\n

                \n
              1. Mass Sacrifice and Transfer of Influence<\/strong><\/li>\n<\/ol>\n

                The slain children are metaphorically referred to as \u201cMoses,\u201d and their death acts as a form of sacrificial empowerment. Their lost potential is transferred to Moses, reinforcing him spiritually. This exchange establishes a metaphysical logic where collective spirit is consolidated in the singular prophet.<\/p>\n

                  \n
                1. Tension Between Prophecy, Magic, and Truth<\/strong><\/li>\n<\/ol>\n

                  Pharaoh\u2019s preventative measures are based on magical foresight, yet divine will reverses this logic, turning the sacrifice into empowerment. Thus, prophecy absorbs the energy of divination and transforms it toward divine purpose.<\/p>\n

                    \n
                  1. Causality, Spiritual Effect, and the Innocent Soul<\/strong><\/li>\n<\/ol>\n

                    Ibn al-\u02bfArab\u012b asserts that true spiritual influence arises from newness and innocence. Children, untouched by moral corruption, exert greater metaphysical influence. This idea relates to sainthood, the effect of moral refinement, and the spiritual capacity of the pure.<\/p>\n

                      \n
                    1. Prophethood, Soul\u2013Body Relation, and Existential Descent<\/strong><\/li>\n<\/ol>\n

                      The imagery of Moses in the cradle symbolizes the soul\u2019s descent into the body and its journey through the river of worldly existence. The connection between corporeality and knowledge acquisition is reframed within the balance between n\u0101s\u016bt (human domain) and l\u0101h\u016bt (divine domain).<\/p>\n

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

                      This seminar reads the story of Moses not merely as historical narrative but as a metaphysical paradigm. The sacrifice of innocents becomes the groundwork for prophetic emergence, and divine will reshapes magical opposition into spiritual elevation. Through sacrifice, influence, and exaltation, Ibn al-\u02bfArab\u012b\u2019s cosmology bridges collective being and individual destiny.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 69. 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-5601","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5601","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=5601"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5601\/revisions"}],"predecessor-version":[{"id":5602,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5601\/revisions\/5602"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5601"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}