{"id":5286,"date":"2025-05-09T19:19:32","date_gmt":"2025-05-09T16:19:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5286"},"modified":"2025-05-09T19:19:32","modified_gmt":"2025-05-09T16:19:32","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 3. 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 eserinin birinci cildine sad\u0131k kal\u0131narak y\u00fcr\u00fct\u00fclen okumalarda, onun zaman, tarih, bilgi ve varl\u0131k anlay\u0131\u015f\u0131na dair temel metafizik ilkeleri a\u00e7\u0131klamay\u0131 hedefler. Seminerde \u00f6zellikle \u201cbirden bir \u00e7\u0131kar\u201d ve \u201cbiri bir bilir\u201d ilkeleriyle tasavvufun bilgi ve varl\u0131k teorisi aras\u0131ndaki ili\u015fki kurulmakta, sud\u00fbr, n\u00fcz\u00fbl ve ur\u00fbc gibi ana kavramlar etraf\u0131nda bir kozmolojik-ahlaki \u00e7er\u00e7eve \u00e7izilmektedir.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar:<\/strong><\/p>\n

    \n
  1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de Zaman ve Tarih Anlay\u0131\u015f\u0131:<\/strong><\/li>\n<\/ol>\n

    Zaman anlay\u0131\u015f\u0131, evrensel bir maksada y\u00f6nelmi\u015f d\u00f6ng\u00fcsel tarih tasavvuruna dayan\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re tarih, peygamberlerden Hz. Muhammed\u2019e, oradan da k\u0131yamete do\u011fru giden bir silsile olarak kavran\u0131r. Bu s\u00fcre\u00e7te insanl\u0131k, Tanr\u0131\u2019n\u0131n bilinme iradesine do\u011fru hareket eder.<\/p>\n

      \n
    1. \u201cBirden bir \u00e7\u0131kar\u201d ve \u201cbiri bir bilir\u201d ilkeleri:<\/strong><\/li>\n<\/ol>\n

      Varl\u0131k epistemolojisi a\u00e7\u0131s\u0131ndan \u201cbirden bir \u00e7\u0131kar\u201d sud\u00fbr teorisine, \u201cbiri bir bilir\u201d ise bilgi ve bilinenin ayniyeti fikrine i\u015faret eder. S\u00fbf\u00eeler, nedenselli\u011fi reddetmekle birlikte t\u00fcm varl\u0131klar\u0131n birbirine ba\u011fl\u0131 oldu\u011fu fikrini korur. Bu \u00e7er\u00e7evede insan, \u00e2lemin \u00e7ekirde\u011fi ve z\u00fcbdesi olarak tan\u0131mlan\u0131r.<\/p>\n

        \n
      1. Sud\u00fbr, N\u00fcz\u00fbl ve Ur\u00fbc Kavramlar\u0131:<\/strong><\/li>\n<\/ol>\n

        Varl\u0131k, Tanr\u0131\u2019dan sud\u00fbr eder; hilal \u015feklinde bir n\u00fcz\u00fbl s\u00fcrecinden ge\u00e7erek madde \u00e2lemine ula\u015f\u0131r. Bu s\u00fcrecin tersi ur\u00fbcdur ve insan\u0131n ahl\u00e2k\u00ee olgunlu\u011fa ula\u015fmas\u0131n\u0131 ifade eder. Tahalluk, tahakkuk ve tecerr\u00fct bu d\u00f6n\u00fc\u015f\u00fcn \u00fc\u00e7 \u00f6nemli kavram\u0131d\u0131r.<\/p>\n

          \n
        1. \u0130nsan\u0131n Ferdiyeti ve Hakikati Muhammediyye:<\/strong><\/li>\n<\/ol>\n

          \u201cBir\u201din \u201cbir\u201di bilmesi, yani Tanr\u0131\u2019n\u0131n insan vas\u0131tas\u0131yla bilinmesi fikri Hazreti Peygamber\u2019de tahakkuk eder. Peygamber, ferdiyet ve Hakikati Muhammediyye kavramlar\u0131yla b\u00fct\u00fcn insanl\u0131\u011f\u0131 temsil eder. B\u00f6ylece peygamber, varl\u0131\u011f\u0131n gayesi ve t\u00fcmel insanl\u0131k idealiyle \u00f6zde\u015fle\u015fir.<\/p>\n

            \n
          1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de \u00dcmmet ve Tarihsel A\u015famalar:<\/strong><\/li>\n<\/ol>\n

            \u0130lk nesiller amelde, son nesiller marifette \u00fcst\u00fcnd\u00fcr. Tarihsel s\u00fcre\u00e7 yedinci as\u0131rda kemale ermi\u015ftir. Bu anlay\u0131\u015f, \u00fcmmetin zaman i\u00e7erisindeki tek\u00e2m\u00fcl\u00fcn\u00fc me\u015fru bir epistemolojik zeminle izah eder.<\/p>\n

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

            Seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin varl\u0131k ve bilgi anlay\u0131\u015f\u0131n\u0131 b\u00fct\u00fcnc\u00fcl bir kozmik ahl\u00e2k \u00f6\u011fretisi olarak takdim eder. Sud\u00fbr teorisi, zaman\u0131n d\u00f6ng\u00fcsel yap\u0131s\u0131 ve insan\u0131n kozmik merkezili\u011fi fikri etraf\u0131nda \u015fekillenen bu yap\u0131, hem kelam hem felsefeyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak \u00f6zg\u00fcnl\u00fck kazan\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the first volume of Ibn \u02bfArab\u012b\u2019s al-Fut\u016b\u1e25\u0101t al-Makkiyya, aiming to clarify his fundamental metaphysical principles concerning time, history, knowledge, and being. The seminar establishes a link between knowledge and ontology through the principles “from the One comes the one” and “only the One knows the One”, offering a cosmological-ethical framework shaped by concepts like emanation (\u1e63ud\u016br), descent (nuz\u016bl), and return (\u02bfur\u016bj).<\/p>\n

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

              \n
            1. Ibn \u02bfArab\u012b\u2019s Concept of Time and History<\/strong><\/li>\n<\/ol>\n

              Time is presented through a cyclical view of history that progresses toward a divine purpose. History unfolds as a chain from the prophets to Mu\u1e25ammad and then toward the end of time. Humanity is portrayed as moving in a trajectory toward the divine will to be known.<\/p>\n

                \n
              1. “From the One comes the one” and “Only the One knows the One”<\/strong><\/li>\n<\/ol>\n

                The first phrase alludes to the Neoplatonic theory of emanation (\u1e63ud\u016br), while the second reflects the unity of knowledge and the known. Though Sufis reject philosophical causality, they uphold the idea that all beings are interconnected. Humanity is described as the kernel and summary of the cosmos.<\/p>\n

                  \n
                1. Concepts of Emanation, Descent, and Return<\/strong><\/li>\n<\/ol>\n

                  Being originates from God and descends through a crescent-like arc into the material realm. The reverse journey (\u02bfur\u016bj) symbolizes humanity\u2019s moral and spiritual ascent. This process involves three key stages: ta\u1e25alluq (moral adoption), ta\u1e25aqq\u016bq (realization), and tajarrud (abstraction).<\/p>\n

                    \n
                  1. Human Individuality and the Mu\u1e25ammadan Reality<\/strong><\/li>\n<\/ol>\n

                    The idea that \u201cthe One knows the One\u201d implies that God becomes known through the human being\u2014particularly through the Prophet Mu\u1e25ammad. The Prophet represents both individuality (faradiyya) and the Mu\u1e25ammadan Reality (al-\u1e25aq\u012bqa al-mu\u1e25ammadiyya), embodying the universal human ideal.<\/p>\n

                      \n
                    1. The Community and Historical Phases in Ibn \u02bfArab\u012b<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b holds that earlier generations excel in deeds while later generations surpass in spiritual knowledge. He views the 7th century as the culmination of this historical evolution, providing a framework to interpret the development of the Muslim community epistemologically.<\/p>\n

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

                      This seminar presents Ibn \u02bfArab\u012b\u2019s ontology and epistemology as a unified cosmic ethics. Centered on the theory of emanation, the cyclical nature of time, and the human being\u2019s cosmological centrality, this framework distinguishes itself from theology and philosophy while offering an original metaphysical vision.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 3. 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-5286","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5286","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=5286"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5286\/revisions"}],"predecessor-version":[{"id":5287,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5286\/revisions\/5287"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5286"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}