{"id":5304,"date":"2025-05-09T19:25:53","date_gmt":"2025-05-09T16:25:53","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5304"},"modified":"2025-05-09T19:25:53","modified_gmt":"2025-05-09T16:25:53","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-12-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-12-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 12. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 12. 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 8. cildinden “Filozof ve S\u00fbf\u00ee” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fc merkeze alarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizik yakla\u015f\u0131m\u0131n\u0131 tart\u0131\u015f\u0131r. Hedef, \u0130slam\u2019\u0131n d\u00fcnya d\u00fc\u015f\u00fcnce miras\u0131yla ili\u015fkisini “bir evet, bir hay\u0131r” form\u00fcl\u00fcyle a\u00e7\u0131klamak; \u0130slam\u2019\u0131n evrenselli\u011fi ile ele\u015ftirel tutumunun nas\u0131l dengelendi\u011fini ortaya koymakt\u0131r. Metin, sadece \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin de\u011fil, Sadreddin Konev\u00ee\u2019nin Tu\u011fs\u00ee ile mektupla\u015fmalar\u0131 ve klasik metafizik gelenekle olan ili\u015fkileriyle birlikte ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Bir Evet, Bir Hay\u0131r Form\u00fcl\u00fc<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin yakla\u015f\u0131m\u0131, yery\u00fcz\u00fcndeki t\u00fcm hakikat aray\u0131\u015flar\u0131na ilkesel d\u00fczeyde bir “evet” derken, kullan\u0131lan y\u00f6ntem ve ara\u00e7lara dair bir “hay\u0131r” ile ayr\u0131\u015f\u0131r. Bu form\u00fcl, \u0130slam\u2019\u0131n ba\u015fka geleneklerle olan ili\u015fkisini anlamada temel al\u0131n\u0131r.<\/p>\n

      \n
    1. \u0130slam\u2019\u0131n \u0130nsan ve Hakikat Tasavvuru<\/strong><\/li>\n<\/ol>\n

      \u0130slam\u2019da \u201cinsan\u201d kavram\u0131 co\u011frafi veya tarihsel de\u011fil, evrensel bir varl\u0131k tipine i\u015faret eder. Bu nedenle \u0130slam, t\u00fcm insanlar\u0131n hakikati arad\u0131\u011f\u0131n\u0131 kabul eder. Ancak bu aray\u0131\u015f\u0131n y\u00f6ntemi \u0130slam\u2019\u0131n \u00f6\u011fretileriyle ayr\u0131\u015f\u0131r.<\/p>\n

        \n
      1. Filozof ve S\u00fbf\u00ee Metni: Tasavvufun Ak\u0131lla \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, ak\u0131lc\u0131l\u0131kla tasavvuf aras\u0131nda ontolojik bir ayr\u0131m kurar. Tasavvuf, akl\u0131 ink\u00e2r etmez ama onun s\u0131n\u0131rlar\u0131n\u0131 a\u015farak ba\u015fka bir bilme bi\u00e7imi \u00f6nerir. Bu fark \u201ce\u015fyan\u0131n hakikatini oldu\u011fu gibi g\u00f6rmek\u201d idealinde d\u00fc\u011f\u00fcmlenir.<\/p>\n

          \n
        1. Gaz\u00e2l\u00ee ile \u0130bn\u00fc\u2019l-Arab\u00ee Aras\u0131nda Yak\u0131nl\u0131k<\/strong><\/li>\n<\/ol>\n

          \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin bu form\u00fclasyonu, Gaz\u00e2l\u00ee\u2019nin akl\u0131 s\u0131n\u0131rl\u0131 ama me\u015fru bir ara\u00e7 olarak g\u00f6rmesiyle \u00f6rt\u00fc\u015f\u00fcr. Aradaki fark, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin dili yumu\u015fatarak “birinci evet”i a\u00e7\u0131k\u00e7a s\u00f6ylemesidir.<\/p>\n

            \n
          1. \u00dc\u00e7 Hakikat Aray\u0131c\u0131s\u0131 Tipi: Ak\u0131lc\u0131, S\u00fbf\u00ee, ve Gelenekselci<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re d\u00fcnyada hakikati arayan \u00fc\u00e7 yol vard\u0131r: felsef\u00ee-ak\u0131lc\u0131 yakla\u015f\u0131m (\u00f6r. Aristo), tasavvuf\u00ee yakla\u015f\u0131m ve geleneksel-dini yap\u0131lar (\u00f6r. mitolojik anlat\u0131lar, ocak k\u00fclt\u00fcrleri). Tasavvuf bu \u00fc\u00e7\u00fcyle hesapla\u015f\u0131r ama \u00f6zellikle geleneksel mistik yap\u0131larla m\u00fccadele eder.<\/p>\n

              \n
            1. Metinleraras\u0131 Diyalog ve Mektupla\u015fmalar<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee\u2019nin Tu\u011fs\u00ee ile olan mektuplar\u0131, tasavvuf metafizi\u011finin bir nevi soru-cevap format\u0131na d\u00f6k\u00fclm\u00fc\u015f halidir. Bu diyalektik, tasavvuf\u00ee d\u00fc\u015f\u00fcncenin sadece tefekk\u00fcr de\u011fil, rasyonel tart\u0131\u015fmaya da a\u00e7\u0131k oldu\u011funu g\u00f6sterir.<\/p>\n

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

              Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin merkezine yerle\u015ftirdi\u011fi “bir evet bir hay\u0131r” \u00e7er\u00e7evesiyle \u0130slam\u2019\u0131n evrensel bir hakikat aray\u0131\u015f\u0131 oldu\u011funu, fakat bu aray\u0131\u015fta kullan\u0131lan y\u00f6ntemlerin ay\u0131klanmas\u0131 gerekti\u011fini vurgular. Filozof ve S\u00fbf\u00ee metni, sadece tasavvufun ak\u0131lla ili\u015fkisini de\u011fil, onu a\u015fan bir metafizik in\u015fay\u0131 ortaya koyar. Bu \u00e7er\u00e7eve, F\u00fct\u00fbh\u00e2t\u2019\u0131n t\u00fcm\u00fcne y\u00f6n veren paradigmad\u0131r.<\/p>\n

               <\/p>\n

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

              This seminar centers on the chapter \u201cThe Philosopher and the Sufi\u201d from volume 8 of al-Fut\u016b\u1e25\u0101t al-Makkiyya, where Ekrem Demirli explores Ibn \u02bfArab\u012b\u2019s metaphysical stance. The focus is on articulating how Islam relates to the broader intellectual traditions of humanity through a paradigm of \u201cone yes, one no\u201d\u2014affirming the universal pursuit of truth while critically assessing its methods. The discussion includes references to Sadr al-D\u012bn al-Q\u016bnaw\u012b\u2019s correspondences with al-\u1e6c\u016bs\u012b and the broader classical metaphysical tradition.<\/p>\n

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

                \n
              1. The \u201cOne Yes, One No\u201d Formula<\/strong><\/li>\n<\/ol>\n

                Ibn \u02bfArab\u012b\u2019s approach affirms the sincerity and value of all truth-seeking traditions (\u201cyes\u201d) while rejecting their methods and epistemologies if they fall short of divine revelation (\u201cno\u201d). This formula serves as a hermeneutic key to understanding Islam\u2019s engagement with other intellectual paths.<\/p>\n

                  \n
                1. Islam\u2019s Conception of Man and Truth<\/strong><\/li>\n<\/ol>\n

                  In Islam, the term \u201cman\u201d denotes a universal human type, not a culturally or historically limited category. Islam acknowledges all human beings as seekers of truth but proposes its own unique and superior path to realizing it.<\/p>\n

                    \n
                  1. The Philosopher and the Sufi: Reason and Mysticism<\/strong><\/li>\n<\/ol>\n

                    Ibn \u02bfArab\u012b distinguishes between philosophical rationalism and Sufism, not to deny reason, but to transcend its limitations. True knowledge involves perceiving the essence of things as they are, a capacity attributed to spiritual vision rather than intellectual deduction.<\/p>\n

                      \n
                    1. Parallels Between al-Ghaz\u0101l\u012b and Ibn <\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong><\/li>\n<\/ol>\n

                      Ibn \u02bfArab\u012b\u2019s distinction echoes al-Ghaz\u0101l\u012b\u2019s position that reason is a limited but legitimate tool. However, unlike al-Ghaz\u0101l\u012b\u2019s cautious tone, Ibn \u02bfArab\u012b explicitly states the initial affirmation, embracing the universality of truth-seeking.<\/p>\n

                        \n
                      1. Three Archetypes of Truth Seekers<\/strong><\/li>\n<\/ol>\n

                        Ibn \u02bfArab\u012b categorizes truth-seekers into three types: the rational philosopher (e.g., Aristotle), the mystic (the Sufi), and the traditionalist (e.g., myth-based or tribal cults). Sufism contends with all three but particularly critiques the limitations of the traditionalist\/magical-religious frameworks.<\/p>\n

                          \n
                        1. Textual Dialogue and Correspondence<\/strong><\/li>\n<\/ol>\n

                          Q\u016bnaw\u012b\u2019s letters to al-\u1e6c\u016bs\u012b represent a dialogical form of Sufi metaphysics. This shows that Sufism is not only meditative and experiential but also rationally and critically engaged with opposing views.<\/p>\n

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

                          This seminar highlights the centrality of the \u201cone yes, one no\u201d model in Ibn \u02bfArab\u012b\u2019s metaphysics, affirming the universality of the human quest for truth while maintaining Islam\u2019s epistemic exclusivity. The \u201cPhilosopher and Sufi\u201d text exemplifies a metaphysical vision that values reason yet transcends it\u2014framing the paradigm that shapes the entire Fut\u016b\u1e25\u0101t.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 12. 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-5304","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5304","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=5304"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5304\/revisions"}],"predecessor-version":[{"id":5305,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5304\/revisions\/5305"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5304"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}