{"id":5282,"date":"2025-05-09T19:10:57","date_gmt":"2025-05-09T16:10:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5282"},"modified":"2025-05-09T19:10:57","modified_gmt":"2025-05-09T16:10:57","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-1-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 1. 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 F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye adl\u0131 eserini sistematik \u015fekilde okumak ve \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde bu eserin metafizik de\u011ferini tart\u0131\u015fmak amac\u0131yla ger\u00e7ekle\u015ftirilmi\u015ftir. Demirli, metnin T\u00fcrkiye\u2019de derinlikli \u015fekilde tart\u0131\u015f\u0131lmad\u0131\u011f\u0131n\u0131 ve \u015f\u00f6hretine ra\u011fmen etkisinin zay\u0131f kald\u0131\u011f\u0131n\u0131 savunur. Seminer, tasavvufun bilgi \u00fcretme bi\u00e7imi olarak yeniden konumland\u0131r\u0131lmas\u0131n\u0131 da hedefler.<\/p>\n

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

    \n
  1. Tasavvufun Bilimsel Konumu ve Yan\u0131lsamalar:<\/strong><\/li>\n<\/ol>\n

    Demirli, tasavvufun “hal ve zevk” olarak tan\u0131mlanmas\u0131n\u0131 ele\u015ftirir ve bu t\u00fcr ifadelerin tasavvufu bilim d\u0131\u015f\u0131 g\u00f6sterdi\u011fini savunur. Ona g\u00f6re tasavvuf, kelam ve f\u0131k\u0131h gibi kavramsal yap\u0131lar \u00fcreten ciddi bir ilimdir. Tasavvufun bilim olarak me\u015fruiyeti, \u00f6zellikle metin analizleriyle ortaya konmal\u0131d\u0131r.<\/p>\n

      \n
    1. \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin Metafizi\u011fi:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee ve Sadreddin Konev\u00ee’nin eserleri, \u0130slam d\u00fc\u015f\u00fcncesinde Grek metafizi\u011fine alternatif bir sistem kurma te\u015febb\u00fcs\u00fc olarak de\u011ferlendirilir. Demirli\u2019ye g\u00f6re bu iki d\u00fc\u015f\u00fcn\u00fcr, metafizi\u011fi vahiy ve insan tecr\u00fcbesi ekseninde yeniden in\u015fa etmi\u015flerdir. Konev\u00ee, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin malzemesini sistematikle\u015ftiren ve rasyonelle\u015ftiren bir fig\u00fcr olarak \u00f6ne \u00e7\u0131kar<\/p>\n

        \n
      1. F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u2019nin Giri\u015f C\u00fcmlesi ve Yokluk Tart\u0131\u015fmas\u0131:<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin eserine \u201cHamd, e\u015fyay\u0131 bir yokluktan ve yoklu\u011fun yoklu\u011fundan var eden Allah\u2019ad\u0131r\u201d c\u00fcmlesiyle ba\u015flamas\u0131, derin ontolojik tart\u0131\u015fmalar\u0131 do\u011furur. Demirli, bu c\u00fcmleyi \u201cyokluk ve varl\u0131k aras\u0131 ge\u00e7i\u015f\u201d ve \u201ce\u015fyan\u0131n kayna\u011f\u0131\u201d ba\u011flam\u0131nda metafizik bir \u00e7\u00f6z\u00fcmleme olarak yorumlar.<\/p>\n

          \n
        1. Ayn-\u0131 S\u00e2bite ve Vahdet-i V\u00fcc\u00fbd:<\/strong><\/li>\n<\/ol>\n

          Vahdet-i v\u00fcc\u00fbdun iki temel \u00f6nermesi i\u015flenir: (1) V\u00fccut mutlak anlamda Hakk\u2019a aittir; (2) E\u015fyan\u0131n hakikati Tanr\u0131\u2019n\u0131n ilminde sabittir (ayn-\u0131 s\u00e2bite). Bu ikinci \u00f6nerme tasavvufu filozoflardan ay\u0131r\u0131r ve \u00f6zg\u00fcnle\u015ftirir. Vahdet-i \u015euh\u00fbd gibi g\u00f6r\u00fc\u015flerin de bu \u00f6nermeye kar\u015f\u0131 geli\u015ftirilmi\u015f ele\u015ftiriler oldu\u011fu belirtilir.<\/p>\n

            \n
          1. Metafizi\u011fin Tikelle\u015fmesi ve Pop\u00fclerle\u015fmesi:<\/strong><\/li>\n<\/ol>\n

            Tasavvufun metafizik meseleleri g\u00fcndelik hik\u00e2yeler ve tikel \u00f6rnekler \u00fczerinden i\u015fler hale getirmesi (\u00f6rn. Merkez Efendi k\u0131ssas\u0131) klasik felsefeden ayr\u0131ld\u0131\u011f\u0131 noktay\u0131 g\u00f6sterir. Tasavvuf bu y\u00f6n\u00fcyle halk metafizi\u011fi gibi i\u015fler, teoriyi prati\u011fe ta\u015f\u0131r.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee ve Sadreddin Konev\u00ee\u2019nin eserlerinin sadece tasavvuf de\u011fil, metafizik d\u00fc\u015f\u00fcncenin merkezinde yer ald\u0131\u011f\u0131n\u0131 ortaya koyar. Tasavvufun \u201czevk\u201d ya da \u201chal\u201d olarak indirgenmesinin kar\u015f\u0131s\u0131nda duran Demirli, bu eserlerin kavramsal yo\u011funlu\u011funu vurgulayarak tasavvufun felsefi miras i\u00e7indeki yerini yeniden tan\u0131mlar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar inaugurates the systematic reading of Ibn \u02bfArab\u012b\u2019s al-Fut\u016b\u1e25\u0101t al-Makkiyya, aiming to examine the work\u2019s metaphysical significance within the Islamic intellectual tradition. Demirli argues that despite its fame, the text remains underexplored in Turkey. The seminar also aims to reestablish Sufism as a legitimate source of conceptual knowledge alongside theology and jurisprudence.<\/p>\n

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

              \n
            1. The Scientific Status of Sufism and Misconceptions<\/strong><\/li>\n<\/ol>\n

              Demirli criticizes the frequent reduction of Sufism to \u201cstates and tastes,\u201d asserting that such descriptions marginalize it from the sciences. He emphasizes that Sufism, like theology and jurisprudence, is a knowledge discipline producing systematic concepts. Its legitimacy must be demonstrated through rigorous textual analysis.<\/p>\n

                \n
              1. Ibn \u02bfArab\u012b and Q\u016bnaw\u012b\u2019s Metaphysics<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b and \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b are seen as attempting to construct a metaphysical system alternative to Greek philosophy. For Demirli, they reconfigure metaphysics on the basis of revelation and inner experience. Q\u016bnaw\u012b, in particular, is portrayed as the systematizer and rationalizer of Ibn \u02bfArab\u012b\u2019s thought.<\/p>\n

                  \n
                1. The Opening Sentence and the Question of Nonbeing<\/strong><\/li>\n<\/ol>\n

                  The first sentence of al-Fut\u016b\u1e25\u0101t\u2014\u201cPraise be to God who created things from nonexistence and from the nonexistence of nonexistence\u201d\u2014is interpreted as a profound metaphysical statement on the transition from nothingness to being. Demirli unpacks its ontological implications, focusing on the source of existence.<\/p>\n

                    \n
                  1. Fixed Entities (A\u02bfy\u0101n Th\u0101bita) and Unity of Being<\/strong><\/li>\n<\/ol>\n

                    Two key propositions of the unity of being (wa\u1e25dat al-wuj\u016bd) are discussed: (1) Only God truly exists; (2) All things have fixed realities in God\u2019s knowledge. The second proposition (a\u02bfy\u0101n th\u0101bita) distinguishes Sufism from philosophy and grounds its unique metaphysical stance. Other doctrines like wa\u1e25dat al-shuh\u016bd are viewed as responses to this claim.<\/p>\n

                      \n
                    1. The Particularization and Popularization of Metaphysics<\/strong><\/li>\n<\/ol>\n

                      Sufism brings metaphysical concepts into daily life through concrete narratives and symbols (e.g., the story of Merkez Efendi). This practical engagement with theory differentiates it from classical philosophy and makes it function like a metaphysics of the people.<\/p>\n

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

                      This seminar demonstrates that the works of Ibn \u02bfArab\u012b and Q\u016bnaw\u012b are not merely mystical texts but stand at the core of Islamic metaphysical discourse. By opposing the reduction of Sufism to personal experience, Demirli highlights the conceptual rigor of these works and repositions Sufism within the broader philosophical tradition.<\/p>\n

                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi […]<\/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-5282","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5282","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=5282"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5282\/revisions"}],"predecessor-version":[{"id":5283,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5282\/revisions\/5283"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5282"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}