{"id":5290,"date":"2025-05-09T19:21:22","date_gmt":"2025-05-09T16:21:22","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5290"},"modified":"2025-05-09T19:21:22","modified_gmt":"2025-05-09T16:21:22","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-5-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye adl\u0131 eserinin sistemati\u011fini a\u00e7\u0131klamakta, \u00f6zellikle meleki varl\u0131klar, vel\u00e2yet, ric\u00e2l, insan-\u00e2lem ili\u015fkisi ve tasavvufun bilgi felsefesi ba\u011flam\u0131ndaki rol\u00fc \u00fczerinde durmaktad\u0131r. Ana hedef, tasavvuf\u00ee d\u00fc\u015f\u00fcncenin insan\u0131 merkeze alarak nas\u0131l bir ontoloji ve epistemoloji kurdu\u011funu g\u00f6stermektir.<\/p>\n

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

    \n
  1. F\u00fct\u00fbh\u00e2t\u2019\u0131n Sistemati\u011fi ve Tasnifi<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin eserinin alt\u0131 kitapl\u0131k bir tasnif i\u00e7erdi\u011fi ve her bir k\u0131sm\u0131n \u00f6zg\u00fcn bir sistemati\u011fe sahip oldu\u011fu vurgulanmaktad\u0131r. Eserin ansiklopedik de\u011fil, i\u00e7 tutarl\u0131l\u0131\u011f\u0131 olan mistik bir sistemati\u011fe dayand\u0131\u011f\u0131 belirtilmektedir.<\/p>\n

      \n
    1. Melekler ve Ruh\u00e2n\u00ee Varl\u0131klar<\/strong><\/li>\n<\/ol>\n

      Melekler konusu, \u0130sl\u00e2m d\u00fc\u015f\u00fcncesinde bilgi kaynaklar\u0131yla ilgili tart\u0131\u015fmalarla ba\u011flant\u0131l\u0131 olarak de\u011ferlendirilir. M\u00fcr\u015fidin \u00f6nemi, yanl\u0131\u015f bilgiyi ay\u0131rt edebilme yetisi ba\u011flam\u0131nda ele al\u0131n\u0131r. Melekler, modern d\u00f6nemde do\u011fa g\u00fc\u00e7lerine indirgenmi\u015ftir; \u0130bn\u00fc\u2019l-Arab\u00ee ise onlar\u0131 akl\u00ee ve ruh\u00e2n\u00ee varl\u0131klar olarak sisteminde korur.<\/p>\n

        \n
      1. Vel\u00e2yet Kavram\u0131<\/strong><\/li>\n<\/ol>\n

        Tasavvufun merkez\u00ee konusu olarak vel\u00e2yet, k\u00e2mil insan modelinin uhrev\u00ee de\u011fil d\u00fcnyev\u00ee hayatta da m\u00fcmk\u00fcn oldu\u011funu savunur. Vel\u00e2yet, \u0130sl\u00e2m’\u0131n farkl\u0131 insan tipolojilerine kar\u015f\u0131 mistik cevab\u0131d\u0131r.<\/p>\n

          \n
        1. Ric\u00e2l ve Kozmik D\u00fczen<\/strong><\/li>\n<\/ol>\n

          Ric\u00e2l kavram\u0131, varl\u0131\u011f\u0131n ayakta kalmas\u0131nda g\u00f6revli olan m\u00e2nev\u00ee \u015fahsiyetleri ifade eder. Bu ki\u015filer Tanr\u0131’n\u0131n iradesiyle \u00e2lemi ayakta tutar. Bu g\u00f6r\u00fc\u015f, Ebu T\u00e2lib el-Mekk\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee gibi isimlerin c\u00fcmleleriyle desteklenir.<\/p>\n

            \n
          1. \u0130nsan-\u00c2lem-Tanr\u0131 \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

            \u0130nsan\u0131n, Tanr\u0131\u2019n\u0131n bilinme iradesinin mahalli oldu\u011fu ifade edilir. \u00c2lem, insan sayesinde ayakta durur. Bu anlay\u0131\u015fta insan-Tanr\u0131 ili\u015fkisi bir zorunluluk i\u00e7erir.<\/p>\n

              \n
            1. Nefis, Ahl\u00e2k ve Ak\u0131l \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

              Mu\u2018assib\u00ee\u2019den itibaren tasavvuf, nefis terbiyesini akl\u0131n perdelerinin kald\u0131r\u0131lmas\u0131 olarak yorumlar. Kibir gibi ahlaki zaaflar, akl\u0131n do\u011fru i\u015flemesini engeller. Bu sebeple tasavvuf, akl\u00ee terbiyeye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

                \n
              1. Dini Bilgi, Vahiy ve Akl\u0131n Rol\u00fc<\/strong><\/li>\n<\/ol>\n

                \u0130bn\u00fc\u2019l-Arab\u00ee, felsefenin akl\u0131 kurucu unsur yapmas\u0131na kar\u015f\u0131l\u0131k, tasavvufun vahyi kurucu unsur kabul etti\u011fini vurgular. Bu ba\u011flamda tasavvuf, bilgi ve hakikat anlay\u0131\u015f\u0131nda hem akl\u0131 hem vahyi i\u00e7eren \u00f6zg\u00fcn bir \u00e7izgi geli\u015ftirir.<\/p>\n

                  \n
                1. Marifet ve Bilgelik<\/strong><\/li>\n<\/ol>\n

                  Tasavvuf\u00ee bilgi (marifet), do\u011frudan peygamberden al\u0131nan bilgiyle \u00f6zde\u015fle\u015ftirilir. Ebu Yez\u00eed-i Bist\u00e2m\u00ee\u2019nin “\u00f6l\u00fcms\u00fcz diri”den bilgi al\u0131nmas\u0131 s\u00f6z\u00fc bu anlay\u0131\u015f\u0131 temsil eder. Bu, ak\u0131l ve sezgi aras\u0131ndaki fark\u0131 vurgular.<\/p>\n

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

                  Bu seminerde F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye\u2019nin bilgi, varl\u0131k ve insan merkezli sistemati\u011fi ayr\u0131nt\u0131l\u0131 olarak \u00e7\u00f6z\u00fcmlenmi\u015f; tasavvufun felsefeyle ve kelamla farkl\u0131l\u0131klar\u0131 insan anlay\u0131\u015f\u0131 temelinde tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesi, vahiy ve marifeti merkeze alarak tasavvufun bilgelik (hikmet) idealini temellendirdi\u011fi g\u00f6sterilmi\u015ftir.<\/p>\n

                   <\/p>\n

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

                  This seminar analyzes the structural foundations of Ibn \u02bfArab\u012b\u2019s al-Fut\u016b\u1e25\u0101t al-Makkiyya, focusing on themes such as angelic beings, sainthood (wal\u0101ya), spiritual men (rij\u0101l), the human-cosmos relationship, and Sufism\u2019s epistemological role. The main goal is to reveal how Sufi thought builds an ontology and epistemology centered around the human being.<\/p>\n

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

                    \n
                  1. The Structure and Classification of al-Fut\u016b<\/strong>\u1e25<\/strong>\u0101t<\/strong><\/li>\n<\/ol>\n

                    Ibn \u02bfArab\u012b\u2019s work is presented as divided into six books, each with its own internal logic. Rather than being encyclopedic, the text follows a mystical coherence, offering a metaphysical system unique to the Sufi tradition.<\/p>\n

                      \n
                    1. Angels and Spiritual Entities<\/strong><\/li>\n<\/ol>\n

                      The topic of angels is discussed in relation to epistemological sources within Islamic thought. The role of the spiritual guide (murshid) is emphasized as a necessary filter against false knowledge. In contrast to modern reductions of angels to natural forces, Ibn \u02bfArab\u012b retains their status as rational and spiritual beings.<\/p>\n

                        \n
                      1. Sainthood (Wal\u0101ya)<\/strong><\/li>\n<\/ol>\n

                        Sainthood is the central concern of Sufism, asserting that human perfection is possible not only in the hereafter but also within worldly life. Wal\u0101ya represents Sufism\u2019s answer to the diverse typologies of humanity presented in Islamic thought.<\/p>\n

                          \n
                        1. The Spiritual Men (Rij\u0101l) and the Cosmic Order<\/strong><\/li>\n<\/ol>\n

                          The rij\u0101l are spiritual figures charged with maintaining the cosmic order through divine command. This concept is grounded in the writings of earlier mystics such as Ab\u016b \u1e6c\u0101lib al-Makk\u012b and expanded upon by Ibn \u02bfArab\u012b.<\/p>\n

                            \n
                          1. The Human\u2013Cosmos\u2013God Relationship<\/strong><\/li>\n<\/ol>\n

                            The human being is viewed as the locus of God\u2019s desire to be known. The cosmos continues to exist through the presence of humanity. This perspective renders the human-divine relationship ontologically necessary.<\/p>\n

                              \n
                            1. The Self, Ethics, and Reason<\/strong><\/li>\n<\/ol>\n

                              From al-Mu\u1e25\u0101sib\u012b onward, Sufism considers the purification of the soul as the removal of obstacles before reason. Moral defects such as pride distort rational function. Thus, Sufism becomes a form of rational training.<\/p>\n

                                \n
                              1. Religious Knowledge, Revelation, and Reason<\/strong><\/li>\n<\/ol>\n

                                Unlike philosophy, which treats reason as the foundation, Sufism holds revelation as the epistemic core. This generates a distinct conception of truth that includes both intellect and divine inspiration.<\/p>\n

                                  \n
                                1. Gnosis and Wisdom (Ma<\/strong>\u02bf<\/strong>rifa and <\/strong>\u1e24<\/strong>ikma)<\/strong><\/li>\n<\/ol>\n

                                  Sufi knowledge (ma\u02bfrifa) is identified with direct access to prophetic knowledge. The saying of B\u0101yaz\u012bd al-Bis\u1e6d\u0101m\u012b about acquiring knowledge from \u201cthe living one who does not die\u201d reflects the Sufi preference for intuitive over discursive knowledge.<\/p>\n

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

                                  This seminar systematically unpacks Ibn \u02bfArab\u012b\u2019s knowledge- and being-centered metaphysics, showing how Sufism differs from philosophy and kal\u0101m through its understanding of the human being. His thought centers on revelation and gnosis, grounding the Sufi ideal of wisdom in both metaphysical and ethical dimensions.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                  EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 5. 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-5290","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5290","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=5290"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5290\/revisions"}],"predecessor-version":[{"id":5291,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5290\/revisions\/5291"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5290"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}