{"id":5288,"date":"2025-05-09T19:20:34","date_gmt":"2025-05-09T16:20:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5288"},"modified":"2025-05-09T19:20:34","modified_gmt":"2025-05-09T16:20:34","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-4-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u2019nin ana konular\u0131n\u0131 ve yap\u0131sal d\u00fczenini tan\u0131tmakta; eserin tasnifi, amac\u0131 ve \u00f6zg\u00fcnl\u00fc\u011f\u00fc \u00fczerine a\u00e7\u0131klamalarda bulunmaktad\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin tasavvuf gelene\u011findeki konumunu belirlemek, onun “Allah-insan ili\u015fkisi”ni merkez alan metafizi\u011fini kavramsalla\u015ft\u0131rmak ve bu eser arac\u0131l\u0131\u011f\u0131yla “vahdet-i v\u00fcc\u00fbd” d\u00fc\u015f\u00fcncesinin nas\u0131l sistematikle\u015ftirildi\u011fini ortaya koymak seminerin temel hedefidir.<\/p>\n

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

    \n
  1. Zaman\u0131n De\u011fi\u015fimi ve Bilginin D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re ilahi tecelliler zamanla de\u011fi\u015fir; bu, f\u0131k\u0131htaki “zaman\u0131n de\u011fi\u015fmesiyle h\u00fck\u00fcm de\u011fi\u015fir” ilkesinin metafizik yorumudur. Marifet, farkl\u0131 \u00e7a\u011flarda farkl\u0131 bi\u00e7imlerde ortaya \u00e7\u0131kar. Sadreddin Konev\u00ee de bu g\u00f6r\u00fc\u015f\u00fc destekler; yeni ilimlerin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n \u00fcmmetin se\u00e7kinlerine ba\u011fl\u0131 oldu\u011funu belirtir.<\/p>\n

      \n
    1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin D\u00f6nemsel Vahiy ve Marifet Modeli<\/strong><\/li>\n<\/ol>\n

      \u0130slam\u2019\u0131n ilk d\u00f6neminde putperestli\u011fe kar\u015f\u0131 m\u00fccadele esas iken, sonraki d\u00f6nemler ke\u015fif ve m\u00fc\u015fahedeye a\u00e7\u0131lm\u0131\u015ft\u0131r. Peygamber, sadece zahir\u00ee hakikatlerle de\u011fil, sonraki ku\u015faklar\u0131n eri\u015fece\u011fi derin hakikatlerle de irtibatl\u0131d\u0131r. Bu yakla\u015f\u0131m, \u0130slam tarihini dura\u011fan de\u011fil, geli\u015fen bir yap\u0131 olarak ele al\u0131r.<\/p>\n

        \n
      1. Ul\u00fbhiyet\u2013Me\u2019l\u00fbhiyet ve Tanr\u0131\u2013\u0130nsan \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Seminerde \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin “mel\u00fbhiyet”, “merbubiyet”, “me\u2019l\u00fbh” gibi kavramsal \u00fcretimleri \u00fczerinden Tanr\u0131\u2013insan ili\u015fkisinin yap\u0131sal bir zorunluluk oldu\u011fu vurgulan\u0131r. Tanr\u0131, mahl\u00fbkun arac\u0131l\u0131\u011f\u0131yla bilinir; ancak bu ili\u015fki s\u0131rlarla \u00f6r\u00fcl\u00fcd\u00fcr ve b\u00fct\u00fcn\u00fcyle a\u00e7\u0131klanamaz.<\/p>\n

          \n
        1. \u0130lahi \u0130simler ve Nispet Teorisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re Allah\u2019\u0131n isimleri (Rahman, Rezzak vb.) mahlukatta tecelli eden fiillere ba\u011fl\u0131 olarak anlam kazan\u0131r. Bu isimler mutlak de\u011fil, ili\u015fkiseldir (nisb\u00eedir). Tanr\u0131\u2019n\u0131n merhameti, yaratt\u0131klar\u0131nda ortaya \u00e7\u0131kan etkisiyle tan\u0131n\u0131r.<\/p>\n

            \n
          1. F\u00fct\u00fbh\u00e2t\u2019\u0131n Ana Fikri: Esm\u00e2-i H\u00fcsn\u00e2’n\u0131n \u015eerhi<\/strong><\/li>\n<\/ol>\n

            Demirli, F\u00fct\u00fbh\u00e2t\u2019\u0131 bir “esm\u00e2-i h\u00fcsn\u00e2 \u015ferhi” olarak tan\u0131mlar. Allah-insan ili\u015fkisi, ilahi isimler \u00fczerinden a\u00e7\u0131klan\u0131r. Kitap, t\u00fcm meseleleri bu ana fikre ba\u011flar ve her konuyu tecelli-nispet d\u00fczleminde i\u015fler.<\/p>\n

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

            Seminer, F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u2019nin yaln\u0131zca bir tasavvuf eseri de\u011fil, derin bir metafizik yap\u0131 sundu\u011funu ortaya koyar. Zaman, marifet, ilahi isimler ve tecelli teorisi, bu yap\u0131n\u0131n temel ta\u015flar\u0131d\u0131r. Demirli, eseri “her ismi g\u00fczel, her ismi y\u00fcce olan” bir varl\u0131k anlay\u0131\u015f\u0131n\u0131n sistematik bir \u015ferhi olarak yorumlar.<\/p>\n

             <\/p>\n

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

            This seminar introduces the main themes and structural organization of Ibn \u02bfArab\u012b\u2019s al-Fut\u016b\u1e25\u0101t al-Makkiyya. Ekrem Demirli explains the purpose, internal classification, and conceptual coherence of the work. The seminar focuses on Ibn \u02bfArab\u012b\u2019s metaphysics centered on the God\u2013human relationship and explores how the doctrine of wa\u1e25dat al-wuj\u016bd (unity of being) is systematically articulated through this text.<\/p>\n

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

              \n
            1. Temporal Change and the Transformation of Knowledge<\/strong><\/li>\n<\/ol>\n

              According to Ibn \u02bfArab\u012b, divine disclosures (tajalliy\u0101t) change with time. This is the metaphysical interpretation of the legal maxim \u201crulings change with time.\u201d Knowledge (ma\u02bfrifa) manifests differently across eras. \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b supports this idea, emphasizing that new knowledge depends on the spiritual capacity of each generation\u2019s elite.<\/p>\n

                \n
              1. Periodic Revelation and the Model of Prophetic Knowledge<\/strong><\/li>\n<\/ol>\n

                In the early Islamic period, the struggle against idolatry dominated; later periods were opened to unveiling and witnessing. The Prophet is linked not only with outward truths but also with inner truths to be disclosed in later generations. This approach frames Islamic history as evolving rather than static.<\/p>\n

                  \n
                1. The God\u2013Human Relationship: Ul\u016bhiyya and Ma<\/strong>\u02bf<\/strong>l<\/strong>\u016b<\/strong>hiyya<\/strong><\/li>\n<\/ol>\n

                  Using Ibn \u02bfArab\u012b\u2019s conceptual terms\u2014ul\u016bhiyya (divinity), ma\u02bfl\u016bhiyya (object of worship), and marb\u016bbiyya (being lorded over)\u2014the seminar emphasizes the structural necessity of the God\u2013human relationship. God is known through creation, but this relationship is veiled in mystery and cannot be fully explicated.<\/p>\n

                    \n
                  1. Divine Names and the Theory of Relations<\/strong><\/li>\n<\/ol>\n

                    God\u2019s names (e.g., The Merciful, The Sustainer) derive meaning through their manifestation in creation. These names are relational, not absolute. For instance, divine mercy becomes known only through its effects in the world.<\/p>\n

                      \n
                    1. The Central Idea of al-Fut\u016b<\/strong>\u1e25<\/strong>\u0101t: Commentary on Divine Names<\/strong><\/li>\n<\/ol>\n

                      Demirli interprets al-Fut\u016b\u1e25\u0101t as a commentary on the asm\u0101\u02be al-\u1e25usn\u0101 (Beautiful Names of God). The God\u2013human relationship is described entirely through divine names. All topics in the book are processed through the lens of manifestation and relation.<\/p>\n

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

                      This seminar reveals that al-Fut\u016b\u1e25\u0101t al-Makkiyya is not merely a Sufi text but a deep metaphysical system. Concepts such as time, knowledge, divine names, and manifestation constitute its foundation. Demirli presents the work as a systematic commentary on the One \u201cwhose every name is beautiful, and every name is exalted.\u201d<\/p>\n

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

                      EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 4. 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-5288","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5288","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=5288"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5288\/revisions"}],"predecessor-version":[{"id":5289,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5288\/revisions\/5289"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5288"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}