{"id":5302,"date":"2025-05-09T19:25:17","date_gmt":"2025-05-09T16:25:17","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5302"},"modified":"2025-05-09T19:25:17","modified_gmt":"2025-05-09T16:25:17","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-11-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-11-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 11. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 11. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, tasavvufun temel meselelerinden biri olan \u201cilahi mutakad\u201d (ki\u015fisel tanr\u0131 tasavvuru) kavram\u0131n\u0131 derinlemesine inceleyerek, tasavvufun dini d\u00fc\u015f\u00fcnceye getirdi\u011fi \u00f6zg\u00fcn katk\u0131y\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmay\u0131 ama\u00e7lamaktad\u0131r. Ekrem Demirli, \u00f6zellikle \u0130bn\u00fc\u2019l-Arab\u00ee’nin bu konudaki yorumlar\u0131n\u0131 ele alarak zan, bilgi ve hakikat ili\u015fkisini tart\u0131\u015fmakta, tasavvufun temel hedefinin taklitten tahkike ge\u00e7i\u015f oldu\u011funu vurgulamaktad\u0131r.<\/p>\n

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

    \n
  1. \u0130lahi Mutakad ve Tasavvufun Gayesi<\/strong><\/li>\n<\/ol>\n

    Her bireyin Tanr\u0131 hakk\u0131nda kendine \u00f6zg\u00fc bir anlay\u0131\u015fa sahip oldu\u011funu belirten Demirli, bu anlay\u0131\u015flar\u0131n zan d\u00fczeyinde kald\u0131\u011f\u0131n\u0131 ve tasavvufun amac\u0131n\u0131n bu zanlar\u0131 tahkike d\u00f6n\u00fc\u015ft\u00fcrmek oldu\u011funu savunur. Bayezid-i Bist\u00e2m\u00ee, Hall\u00e2c-\u0131 Mans\u00fbr ve C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee gibi s\u00fbfilerin \u015fathiyeleri bu fark\u0131ndal\u0131\u011f\u0131n erken \u00f6rnekleridir.<\/p>\n

      \n
    1. \u0130lahi Me\u015fru ve Peygamberin \u0130lah Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

      Tasavvufta hedef, bireysel zanlar\u0131n peygamberin temsil etti\u011fi \u201cilahi me\u015fru\u201dya yakla\u015fmas\u0131d\u0131r. Bu s\u00fcre\u00e7 \u201cittib\u00e2\u201d ile ger\u00e7ekle\u015fir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re peygamberin Allah tasavvuru bile mutakad d\u00fczeyindedir ancak sahih ve hakikate en yak\u0131n olan\u0131d\u0131r.<\/p>\n

        \n
      1. Serap, Zan ve Bilgi: Epistemolojik D\u00f6n\u00fc\u015f\u00fcm<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Kur\u2019\u00e2n\u2019daki serap ayetini olumlu bir \u015fekilde yorumlamas\u0131yla zanlar\u0131n bir \u00e7aba sonucu hakikate d\u00f6n\u00fc\u015febilece\u011fi vurgulan\u0131r. Bu s\u00fcre\u00e7te serap (zan) ile su (hakikat) aras\u0131ndaki ge\u00e7i\u015f insan tecr\u00fcbesinin k\u0131ymetini ortaya koyar.<\/p>\n

          \n
        1. Duyular, Ahl\u00e2k ve Kesinlik Aray\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          G\u00f6rme, i\u015fitme, tatma gibi duyular\u0131n tasfiye edilerek Tanr\u0131\u2019yla do\u011frudan ili\u015fki kurulabilece\u011fi savunulur. Bu \u00e7er\u00e7evede zevk (tat alma) bir bilgi bi\u00e7imi olarak ele al\u0131n\u0131r. S\u00fbf\u00eelerin \u201cTanr\u0131\u2019y\u0131 g\u00f6rmek, i\u015fitmek, koklamak\u201d gibi kavramlar\u0131, varl\u0131\u011f\u0131n Tanr\u0131’n\u0131n bir tecellisi oldu\u011fu d\u00fc\u015f\u00fcncesine dayan\u0131r.<\/p>\n

            \n
          1. Tasavvufun L\u00fcks De\u011fil Zorunlu Olu\u015fu<\/strong><\/li>\n<\/ol>\n

            Demirli, tasavvufun f\u0131k\u0131h ve kel\u00e2m\u0131n \u00e7\u00f6z\u00fcms\u00fcz b\u0131rakt\u0131\u011f\u0131 taklitten tahkike ge\u00e7i\u015f s\u00fcrecinin zorunlu bir alan\u0131 oldu\u011funu ifade eder. S\u00fbf\u00eelerin m\u00fccadelesi, zanla ya\u015famak yerine hakikate ula\u015fma \u00e7abas\u0131d\u0131r.<\/p>\n

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

            Bu seminerde Demirli, ilahi mutakad\u0131n bireysel bir inan\u00e7 bi\u00e7imi de\u011fil, tahkike y\u00f6nelen bir metafizik s\u00fcrecin ba\u015flang\u0131\u00e7 noktas\u0131 oldu\u011funu g\u00f6stermi\u015ftir. \u0130bn\u00fc\u2019l-Arab\u00ee’nin bu konuda getirdi\u011fi yorumlar, tasavvufu salt bir ahl\u00e2k\u00ee ar\u0131nma de\u011fil, bilgi ve hakikat aras\u0131ndaki epistemolojik bir d\u00f6n\u00fc\u015f\u00fcm s\u00fcreci olarak temellendirmektedir.<\/p>\n

             <\/p>\n

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

            This seminar explores the central Sufi concept of \u201cpersonal conception of God\u201d (al-mu\u02bftaqad al-il\u0101h\u012b) in depth, aiming to uncover Sufism\u2019s distinctive contribution to religious thought. Through Ibn \u02bfArab\u012b\u2019s interpretations, Ekrem Demirli discusses the relationship between speculation (\u1e93ann), knowledge, and truth, emphasizing that Sufism\u2019s main goal is to move from imitation (taql\u012bd) to verification (ta\u1e25q\u012bq).<\/p>\n

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

              \n
            1. Personal God-Conception and the Aim of Sufism<\/strong><\/li>\n<\/ol>\n

              Demirli explains that every person has a unique idea of God, often limited to conjecture. Sufism seeks to transform these speculative notions into verified knowledge. The utterances (sha\u1e6da\u1e25\u0101t) of early mystics like B\u0101yaz\u012bd al-Bis\u1e6d\u0101m\u012b and al-\u1e24all\u0101j represent this deepened awareness.<\/p>\n

                \n
              1. The Legitimate Divine and the Prophet\u2019s Understanding of God<\/strong><\/li>\n<\/ol>\n

                The ultimate goal is for the individual’s conception of God to approximate the \u201clegitimate Divine\u201d (al-il\u0101h al-mashr\u016b\u02bf) exemplified by the Prophet. This process unfolds through ittib\u0101\u02bf (following the Prophet). Ibn \u02bfArab\u012b argues that even the Prophet\u2019s conception remains within the bounds of personal understanding but is the most accurate and authentic one.<\/p>\n

                  \n
                1. Mirage, Speculation, and the Transformation of Knowledge<\/strong><\/li>\n<\/ol>\n

                  Ibn \u02bfArab\u012b\u2019s positive interpretation of the Qur\u2019anic image of the mirage suggests that speculative perceptions can evolve into truth through effort. The shift from mirage (illusion) to water (truth) highlights the spiritual value of human striving.<\/p>\n

                    \n
                  1. Senses, Ethics, and the Quest for Certainty<\/strong><\/li>\n<\/ol>\n

                    The seminar asserts that the purification of senses\u2014sight, hearing, taste\u2014allows for a direct relationship with the Divine. Tasting (dhawq) is treated as a valid mode of knowledge. Sufi expressions such as \u201cseeing,\u201d \u201chearing,\u201d and \u201csmelling\u201d God stem from the belief that all of existence is a manifestation of the Divine.<\/p>\n

                      \n
                    1. Sufism as a Necessity, Not a Luxury<\/strong><\/li>\n<\/ol>\n

                      Demirli emphasizes that Sufism is not optional but necessary\u2014it addresses the epistemological gap left unresolved by jurisprudence and theology. The Sufi path is the struggle to move beyond conjecture toward authentic knowledge of God.<\/p>\n

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

                      This seminar shows that the concept of mu\u02bftaqad is not merely personal belief but the starting point of a metaphysical journey toward verification. Ibn \u02bfArab\u012b\u2019s insights frame Sufism not simply as moral purification, but as a transformative process from speculation to truth\u2014an epistemological undertaking essential to Islamic thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 11. 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-5302","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5302","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=5302"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5302\/revisions"}],"predecessor-version":[{"id":5303,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5302\/revisions\/5303"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5302"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}