{"id":5284,"date":"2025-05-09T19:11:58","date_gmt":"2025-05-09T16:11:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5284"},"modified":"2025-05-09T19:11:58","modified_gmt":"2025-05-09T16:11:58","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, \u0130bn Arab\u00ee\u2019nin \u201cF\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u201d adl\u0131 eserinde bilgi (marifet), ilham ve vahiy ili\u015fkisini nas\u0131l kurdu\u011funu; ayr\u0131ca bu kavramlar \u00fczerinden filozof, s\u00fbf\u00ee ve peygamber ayr\u0131m\u0131n\u0131 nas\u0131l temellendirdi\u011fini ele almaktad\u0131r. Ekrem Demirli, \u0130bn Arab\u00ee\u2019nin tasnif etti\u011fi bilgi t\u00fcrlerini ve bu bilgilerin kayna\u011f\u0131n\u0131 a\u00e7\u0131klarken; metafizik bilgi ile amel\u00ee bilginin birli\u011fini savunan yakla\u015f\u0131m\u0131 ortaya koyar.<\/p>\n

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

    \n
  1. Bilgi T\u00fcrlerinin Ayr\u0131m\u0131: \u0130lham, Vahiy ve Duyusal Bilgi<\/strong><\/li>\n<\/ol>\n

    \u0130bn Arab\u00ee\u2019ye g\u00f6re bilgi duyusal, akl\u00ee ve ke\u015ff\u00ee olmak \u00fczere \u00fc\u00e7 kaynaktan elde edilir. Ke\u015ff, en y\u00fcce bilgi t\u00fcr\u00fc olup do\u011frudan kalbe gelen marifettir. Vahiy ise sadece peygamberlere mahsustur ve ilah\u00ee murakabenin \u00fcr\u00fcn\u00fcd\u00fcr. \u0130lham, velilere gelen bilgi t\u00fcr\u00fc olup, ke\u015ff ile ba\u011flant\u0131l\u0131d\u0131r ancak derece bak\u0131m\u0131ndan vahiyden a\u015fa\u011f\u0131dad\u0131r.<\/p>\n

      \n
    1. Peygamber, Vel\u00ee ve Filozof Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn Arab\u00ee, peygamberin hakikate ula\u015ft\u0131ran bilgiyi do\u011frudan Allah\u2019tan ald\u0131\u011f\u0131n\u0131; vel\u00eenin ise peygamberin izinden giderek ilhamla ayn\u0131 hakikate ula\u015fabilece\u011fini savunur. Filozof ise akl\u00ee s\u00fcre\u00e7lerle bu bilgiye yakla\u015fmaya \u00e7al\u0131\u015f\u0131r. Bu \u00fc\u00e7l\u00fc ayr\u0131mda \u00fcst\u00fcnl\u00fck s\u0131ralamas\u0131 peygamber \u2192 vel\u00ee \u2192 filozof \u015feklindedir.<\/p>\n

        \n
      1. Hikmetin Kayna\u011f\u0131 Olarak Kalp ve \u0130lham<\/strong><\/li>\n<\/ol>\n

        Kalp, bilgiye mazhar olan yeg\u00e2ne yerdir. Ak\u0131l kalbin bir fonksiyonu olmakla birlikte, tek ba\u015f\u0131na yeterli de\u011fildir. \u0130lham\u0131n ve hikmetin kayna\u011f\u0131 kalptir. Bu nedenle \u0130bn Arab\u00ee, hikmetin aktar\u0131labilir de\u011fil ancak ya\u015fanabilir bir \u015fey oldu\u011funu, yaz\u0131yla tam olarak ifade edilemeyece\u011fini belirtir.<\/p>\n

          \n
        1. Bilginin Amelle B\u00fct\u00fcnl\u00fc\u011f\u00fc<\/strong><\/li>\n<\/ol>\n

          Bilgi amel \u00fcretmiyorsa eksiktir. \u0130bn Arab\u00ee i\u00e7in bilgi ile amel birbirinden ayr\u0131lamaz; bilmek, gere\u011fini yapmakla tamamlan\u0131r. Bu, kel\u00e2m\u00ee gelenekteki \u2018ilim\u2019 ve \u2018amel\u2019 ayr\u0131m\u0131na kar\u015f\u0131 s\u00fbf\u00ee bir duru\u015fu temsil eder.<\/p>\n

            \n
          1. \u0130lmin Kategorik Tasnifi ve Hikmetin \u00d6nceli\u011fi<\/strong><\/li>\n<\/ol>\n

            \u0130bn Arab\u00ee, ilmi faydal\u0131\/faydas\u0131z, led\u00fcnn\u00ee\/iktisab\u00ee, hakik\u00ee\/zann\u00ee gibi bir\u00e7ok kategoriye ay\u0131r\u0131r. Hikmet bilgisi, t\u00fcm bu tasniflerin merkezinde yer al\u0131r. Ancak bu bilgi t\u00fcr\u00fc herkes i\u00e7in eri\u015filebilir de\u011fildir; \u00f6zel bir tasfiyeden ge\u00e7meyi gerektirir.<\/p>\n

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

            Bu seminerde \u0130bn Arab\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131, sadece akl\u00ee de\u011fil, ayn\u0131 zamanda kalb\u00ee ve ya\u015fant\u0131sal temellere dayanan b\u00fct\u00fcnc\u00fcl bir sistem olarak ele al\u0131nm\u0131\u015ft\u0131r. \u0130lham, ke\u015ff ve vahiy gibi kavramlarla kurdu\u011fu bilgi hiyerar\u015fisi, s\u00fbf\u00ee d\u00fc\u015f\u00fcnceyi klasik felsefe ve kel\u00e2m\u0131n \u00f6tesine ta\u015f\u0131yan \u00f6zg\u00fcn bir \u00e7er\u00e7eve sunar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar examines how Ibn \u02bfArab\u012b conceptualizes the relationship between knowledge (ma\u02bfrifa), inspiration (ilh\u0101m), and revelation (wa\u1e25y) in his al-Fut\u016b\u1e25\u0101t al-Makkiyya. Ekrem Demirli explores Ibn \u02bfArab\u012b\u2019s classification of knowledge and the unity he posits between metaphysical and practical knowledge, while also addressing the distinctions he draws among prophets, saints, and philosophers.<\/p>\n

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

              \n
            1. Types of Knowledge: Inspiration, Revelation, and Sensory Knowledge<\/strong><\/li>\n<\/ol>\n

              According to Ibn \u02bfArab\u012b, knowledge arises from three main sources: sensory perception, intellect, and unveiling (kashf). Kashf is the highest form\u2014direct experiential knowledge that descends into the heart. Revelation is specific to prophets and occurs through divine intervention. Inspiration, while connected to unveiling, is granted to saints and ranks below revelation.<\/p>\n

                \n
              1. Distinction Between Prophet, Saint, and Philosopher<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b maintains that the prophet receives truth directly from God, the saint attains it through inspiration following the prophetic path, and the philosopher seeks it via rational inquiry. In this hierarchy, the prophet ranks highest, followed by the saint, then the philosopher.<\/p>\n

                  \n
                1. The Heart as the Source of Wisdom and Inspiration<\/strong><\/li>\n<\/ol>\n

                  The heart is the locus of all true knowledge. Though the intellect is one of its faculties, it is insufficient on its own. Wisdom arises through the heart, and therefore, it is not something that can be fully transmitted through writing; it must be lived and experienced.<\/p>\n

                    \n
                  1. Unity of Knowledge and Action<\/strong><\/li>\n<\/ol>\n

                    Knowledge that does not lead to action is incomplete. For Ibn \u02bfArab\u012b, knowledge and practice must be integrated\u2014true understanding manifests through its application. This stands in contrast to the kal\u0101m tradition, where theoretical knowledge may remain detached from practice.<\/p>\n

                      \n
                    1. Categorization of Knowledge and Primacy of Wisdom<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b classifies knowledge into numerous types: beneficial\/harmful, inspired\/acquired, true\/speculative. Among these, wisdom (\u1e25ikma) occupies a central place. However, wisdom is not universally accessible; it requires spiritual purification and readiness of the heart.<\/p>\n

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

                      This seminar presents Ibn \u02bfArab\u012b\u2019s epistemology as a holistic system grounded in the heart, spiritual experience, and ethical practice. His hierarchy of inspiration, unveiling, and revelation outlines a distinctive Sufi approach to knowledge that transcends both philosophical rationalism and theological dogma.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 2. 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-5284","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5284","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=5284"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5284\/revisions"}],"predecessor-version":[{"id":5285,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5284\/revisions\/5285"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5284"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}