{"id":5298,"date":"2025-05-09T19:23:53","date_gmt":"2025-05-09T16:23:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5298"},"modified":"2025-05-09T19:23:53","modified_gmt":"2025-05-09T16:23:53","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-9-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc’l-Arab\u00ee’nin akide anlay\u0131\u015f\u0131 ile klasik S\u00fcnn\u00ee kel\u00e2m gelene\u011fi aras\u0131ndaki ili\u015fkiyi sorgular. Ekrem Demirli, Serr\u00e2c ve Kel\u00e2b\u00e2z\u00ee gibi s\u00fbf\u00eelerin tasavvufu “\u00fc\u00e7\u00fcnc\u00fc bir bilgi alan\u0131” olarak kel\u00e2m ve f\u0131k\u0131h ilimlerinin yan\u0131na nas\u0131l yerle\u015ftirdiklerini a\u00e7\u0131klar. Ard\u0131ndan \u0130bn\u00fc’l-Arab\u00ee’nin bu yap\u0131yla ili\u015fkisini ve bu yap\u0131ya getirdi\u011fi metafizik yorumlar\u0131 de\u011ferlendirir.<\/p>\n

Ana Temalar<\/p>\n

    \n
  1. Tasavvufun \u00dc\u00e7\u00fcnc\u00fc \u0130lmi Olu\u015fu:<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2b\u00e2z\u00ee ve Serr\u00e2c\u2019\u0131n \u00e7abalar\u0131yla tasavvuf, f\u0131k\u0131h ve kel\u00e2m yan\u0131nda \u00fc\u00e7\u00fcnc\u00fc bir din\u00ee bilgi alan\u0131 olarak in\u015fa edilmi\u015ftir. Bu yap\u0131 ahl\u00e2k\u0131 merkeze alarak Kur\u2019an\u2019la ili\u015fkide eksik kalan y\u00f6nleri tamamlamay\u0131 hedefler.<\/p>\n

      \n
    1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Bu Yap\u0131ya Yakla\u015f\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee, kel\u00e2m ve f\u0131k\u0131htan rol \u00e7almadan ahl\u00e2k\u0131n yorumunu geni\u015fleterek metafizik bir boyuta ta\u015f\u0131r. S\u00fcnn\u00ee itikad\u0131n lafz\u00ee d\u00fczeyini kabul etmekle birlikte, onun ard\u0131ndaki “el-hikmet\u00fc\u2019l-mesk\u00fbt\u00fc anh\u00e2”y\u0131 ke\u015ffetmeye y\u00f6nelir. Bu ke\u015fif, ancak ahl\u00e2k\u00ee ar\u0131nma (seyr\u00fc s\u00fcl\u00fbk) ile m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

        \n
      1. Tevil, Tefsir ve Tabir Ayr\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re tevil, lafz\u0131n en k\u00f6kensel anlam\u0131na geri d\u00f6nme gayretidir. Tefsir ve tabir de lafz\u0131n \u00f6tesine ge\u00e7erek hakikati bulmay\u0131 hedefler. Bu epistemolojik \u00e7er\u00e7eve, ahl\u00e2k\u00ee ar\u0131nma s\u00fcreciyle birle\u015fir.<\/p>\n

          \n
        1. Avam ve Havas \u0130tikad\u0131:<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee, avamla havas aras\u0131nda lafz\u00ee d\u00fczeyde bir ortakl\u0131k kurar. Ancak hakikatin derinliklerine yaln\u0131zca havas ve \u00f6zellikle “havas\u00fc\u2019l-havas” ula\u015fabilir. Bu, kel\u00e2mc\u0131lar\u0131n yapt\u0131\u011f\u0131 tevilin \u00f6tesine ge\u00e7en bir ke\u015fif s\u00fcrecidir.<\/p>\n

            \n
          1. Tedris Edilebilirlik Sorunu:<\/strong><\/li>\n<\/ol>\n

            F\u00fct\u00fbh\u00e2t gibi eserlerin dili ve kavramsal yo\u011funlu\u011fu sebebiyle \u0130bn\u00fc\u2019l-Arab\u00ee’nin d\u00fc\u015f\u00fcncesi sistematik olarak izlenemez hale gelmi\u015ftir. Sadreddin Konev\u00ee’nin sistemle\u015ftirme \u00e7abalar\u0131 bu bo\u015flu\u011fu doldurur.<\/p>\n

              \n
            1. Kesb, Cebr ve \u0130rade:<\/strong><\/li>\n<\/ol>\n

              \u0130bn\u00fc\u2019l-Arab\u00ee, e\u015far\u00ee anlamda cebr fikrini a\u015farak insan iradesinin asl\u0131nda Tanr\u0131\u2019n\u0131n kudreti kar\u015f\u0131s\u0131nda tam anlam\u0131yla ba\u011f\u0131ms\u0131z olmad\u0131\u011f\u0131n\u0131 savunur. \u201c\u0130nsan, ihtiyarda bile zorunlulu\u011fa mahk\u00fbmdur.\u201d<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee’nin metafizik sisteminin klasik din bilimleriyle ili\u015fkisini derinlemesine \u00e7\u00f6z\u00fcmler. Ahl\u00e2k\u00ee ar\u0131nma ve hikmeti ke\u015ffetme s\u00fcreciyle tasavvufun \u00fc\u00e7\u00fcnc\u00fc bir bilgi disiplini olarak nas\u0131l me\u015fruiyet kazand\u0131\u011f\u0131 ortaya konur. Bir sonraki seminerde, bu metafizik sistemin ontolojik ve kozmolojik boyutlar\u0131 geni\u015fletilecektir.<\/p>\n

               <\/p>\n

               <\/p>\n

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

              This seminar examines the relationship between Ibn \u02bfArab\u012b\u2019s metaphysical theology and the classical Sunn\u012b kal\u0101m tradition. Ekrem Demirli explores how early Sufis like Sarr\u0101j and Kal\u0101b\u0101dh\u012b positioned Sufism as a third epistemological discipline alongside kal\u0101m and fiqh, and how Ibn \u02bfArab\u012b expands and reinterprets this structure through metaphysical insights.<\/p>\n

              Main Themes:<\/strong><\/p>\n

                \n
              1. Sufism as a Third Discipline<\/strong><\/li>\n<\/ol>\n

                With the efforts of Kal\u0101b\u0101dh\u012b and Sarr\u0101j, Sufism was institutionalized as a third religious science in addition to fiqh and kal\u0101m. Its focus was on ethics and spiritual refinement, aiming to complete what was left unaddressed in scriptural interpretations.<\/p>\n

                  \n
                1. Ibn <\/strong>\u02bf<\/strong>Arab<\/strong>\u012b\u2019<\/strong>s Approach to This Framework<\/strong><\/li>\n<\/ol>\n

                  Rather than competing with kal\u0101m or fiqh, Ibn \u02bfArab\u012b elevates ethical discourse to a metaphysical level. While accepting the literal framework of Sunn\u012b theology, he seeks the \u201cunspoken wisdom\u201d (al-\u1e25ikma al-mask\u016bta \u02bfanh\u0101) beyond its surface\u2014accessible only through spiritual purification (sul\u016bk).<\/p>\n

                    \n
                  1. Distinction Between Ta<\/strong>\u02be<\/strong>w<\/strong>\u012b<\/strong>l, Tafs<\/strong>\u012b<\/strong>r, and Ta<\/strong>\u02bf<\/strong>b<\/strong>\u012b<\/strong>r<\/strong><\/li>\n<\/ol>\n

                    For Ibn \u02bfArab\u012b, ta\u02bew\u012bl is a return to the most primordial meaning of the word. Both tafs\u012br (interpretation) and ta\u02bfb\u012br (symbolic explanation) aim to transcend literalism in search of truth. This is an epistemological process tightly bound to ethical purification.<\/p>\n

                      \n
                    1. Creed of the Commoners and the Elite<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b maintains a formal commonality in belief between the general public (\u02bfaw\u0101m) and the elite (khaw\u0101\u1e63\u1e63). However, only the elite\u2014and specifically the \u201celite of the elite\u201d\u2014can access deeper truths through unveiling, going beyond even the theological interpretations of the kal\u0101m scholars.<\/p>\n

                        \n
                      1. The Problem of Teachability<\/strong><\/li>\n<\/ol>\n

                        Because of the density and symbolic language of works like al-Fut\u016b\u1e25\u0101t, Ibn \u02bfArab\u012b\u2019s system resists linear or systematic instruction. \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s later efforts to systematize this legacy helped make it more accessible.<\/p>\n

                          \n
                        1. Acquisition, Compulsion, and Will<\/strong><\/li>\n<\/ol>\n

                          Ibn \u02bfArab\u012b critiques the Ash\u02bfarite notion of kasb (acquisition) and emphasizes that even in human choice, a form of necessity prevails. Human will is not absolutely independent but functions within divine power.<\/p>\n

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

                          This seminar sheds light on how Ibn \u02bfArab\u012b\u2019s metaphysical approach transforms traditional religious sciences. Through ethical purification and unveiling, Sufism becomes a legitimate third discipline, distinct from theology and law. The next seminar will further develop this metaphysical framework through ontological and cosmological analysis.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 9. 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-5298","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5298","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=5298"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5298\/revisions"}],"predecessor-version":[{"id":5299,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5298\/revisions\/5299"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5298"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}