{"id":5310,"date":"2025-05-09T19:29:51","date_gmt":"2025-05-09T16:29:51","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5310"},"modified":"2025-05-09T19:29:51","modified_gmt":"2025-05-09T16:29:51","slug":"ekrem-demirliibnul-arabifutuhat-i-mekkiyye-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirliibnul-arabifutuhat-i-mekkiyye-15-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 15. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin F\u00fct\u00fbh\u00e2t-\u0131 Mekkiyye adl\u0131 eserinin \u201cKimy\u00e2-i Sa\u00e2det\u201d b\u00f6l\u00fcm\u00fcne odaklanarak, tasavvuf\u00ee metafizi\u011fin ak\u0131lc\u0131 metafizikle kar\u015f\u0131la\u015ft\u0131rmal\u0131 analizini sunar. Ekrem Demirli\u2019nin yorumlar\u0131 e\u015fli\u011finde y\u00fcr\u00fct\u00fclen bu \u00e7\u00f6z\u00fcmleme, \u00f6zellikle dini ve akli metafizik aras\u0131nda ontolojik, epistemolojik ve ahlaki d\u00fczeyde kurulan ayr\u0131mlar\u0131 ve ili\u015fkileri a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmay\u0131 hedeflemektedir.<\/p>\n

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

    \n
  1. Tek Metafizik \u0130lkesi: Ak\u0131lc\u0131 ve Dini Metafizi\u011fin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re hakikate ula\u015fan tek yol n\u00fcb\u00fcvvetten gelen dini metafiziktir; ak\u0131lc\u0131 metafizik ise ba\u015flang\u0131\u00e7ta makul g\u00f6z\u00fckse de neticeye ula\u015famaz. Bu anlay\u0131\u015f, Platon ve Gaz\u00e2l\u00ee’deki metafizik sistemlerle kar\u015f\u0131la\u015ft\u0131r\u0131larak temellendirilir.<\/p>\n

      \n
    1. \u00c7o\u011fulcu Y\u00f6ntemlerin Ele\u015ftirisi ve Hakikatin Tekli\u011fi<\/strong><\/li>\n<\/ol>\n

      Hint, Zerd\u00fc\u015ft\u00ee ya da \u015eamanist gelenekler gibi felsefi olmayan dini yakla\u015f\u0131mlar, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re hakikate ula\u015famaz. Bu yorum, \u0130bn Teymiyye ve \u0130mam Rabb\u00e2n\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin evrensel bak\u0131\u015f a\u00e7\u0131lar\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131r.<\/p>\n

        \n
      1. \u0130badetin Rasyonel Temeli ve Ahlaki Ama\u00e7lar\u0131<\/strong><\/li>\n<\/ol>\n

        Riyazet ve m\u00fccahade gibi ibadet formlar\u0131n\u0131n rasyonel olarak temellendirilebilece\u011fi vurgulan\u0131r. Felsefi ve dini \u00f6\u011fretiler bu ba\u011flamda birle\u015firken, nihai formulasyonun n\u00fcb\u00fcvvet taraf\u0131ndan \u015fekillendirildi\u011fi belirtilir.<\/p>\n

          \n
        1. Dinin Tan\u0131m\u0131 ve Modern Yeniden Yorum \u0130htiyac\u0131<\/strong><\/li>\n<\/ol>\n

          Demirli, dinin birey ve toplum a\u00e7\u0131s\u0131ndan yeniden tan\u0131mlanmas\u0131 gerekti\u011fini savunur. Din, Tanr\u0131 ile ba\u011f olarak tarif edilirken, toplumsal d\u00fczenle ili\u015fkisinin ikincil oldu\u011fu ileri s\u00fcr\u00fcl\u00fcr.<\/p>\n

            \n
          1. Sudur Teorisi, Nedensellik ve Vecd\u00ee Netice Kavram\u0131<\/strong><\/li>\n<\/ol>\n

            Felsefi sudur teorisinin nedensellik ilkesine dayand\u0131\u011f\u0131, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin ise bu determinizmi reddederek her neticeyi Tanr\u0131\u2019n\u0131n do\u011frudan fiiline ba\u011flad\u0131\u011f\u0131 vecd\u00ee kavram\u0131 \u00fczerinden yeni bir sistem \u00f6nerdi\u011fi vurgulan\u0131r.<\/p>\n

              \n
            1. \u0130badet ve Ahlaki Neticeler Aras\u0131ndaki \u0130rtibat\u0131n Belirsizli\u011fi<\/strong><\/li>\n<\/ol>\n

              Tasavvuf, felsef\u00ee determinizmin aksine, ibadetle erdem aras\u0131nda zorunlu bir ba\u011f kurmaz. Bu ba\u011flamda, ibadet sonu\u00e7lar\u0131n\u0131n Tanr\u0131\u2019n\u0131n iradesine ba\u011fl\u0131 oldu\u011fu ifade edilir.<\/p>\n

                \n
              1. Metafizikte Bilgiye Ula\u015fma Yolu ve Sebepler Zinciri<\/strong><\/li>\n<\/ol>\n

                Felsef\u00ee bilgiye ula\u015fman\u0131n sebep zincirini takip etmekle m\u00fcmk\u00fcn oldu\u011fu belirtilir. Bu s\u00fcre\u00e7te metafizik yolculuk ancak yetkin bireyler i\u00e7in m\u00fcmk\u00fcn olur.<\/p>\n

                  \n
                1. Sembolik Kozmoloji ve G\u00f6ky\u00fcz\u00fc-Ak\u0131l \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

                  Arz ve sem\u00e2 sembollerinin nefis ve ak\u0131l olarak yorumlanmas\u0131, klasik kozmolojinin tasavvuf\u00ee metafizik i\u00e7inde nas\u0131l yeniden in\u015fa edildi\u011fini g\u00f6sterir.<\/p>\n

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

                  Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin metafizi\u011fini yaln\u0131zca klasik felsefeyle de\u011fil, dini geleneklerin \u00e7e\u015fitlili\u011fiyle de kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde de\u011ferlendirir. Neticede, dini metafizik tek sahih metafizik olarak konumland\u0131r\u0131l\u0131rken, sudur teorisinin yerine Tanr\u0131 merkezli vecd\u00ee bir sistem \u00f6nerilerek \u0130slam d\u00fc\u015f\u00fcncesi i\u00e7inde \u00f6zg\u00fcn bir epistemolojik ve ontolojik yol haritas\u0131 sunulmu\u015ftur.<\/p>\n

                   <\/p>\n

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

                  This seminar centers on the “Elixir of Happiness” section in Ibn \u02bfArab\u012b\u2019s al-Fut\u016b\u1e25\u0101t al-Makkiyya, offering a comparative analysis between Sufi metaphysics and rational metaphysics. Through Demirli\u2019s commentary, it clarifies the ontological, epistemological, and ethical distinctions and intersections between philosophical and prophetic approaches to truth.<\/p>\n

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

                    \n
                  1. One True Metaphysical Principle: Limits of Rational and Religious Metaphysics<\/strong><\/li>\n<\/ol>\n

                    According to Ibn \u02bfArab\u012b, the only valid path to truth is religious metaphysics rooted in prophethood. Rational metaphysics may seem coherent but ultimately fails to reach truth. This idea is contextualized through comparisons with the metaphysical systems of Plato and al-Ghaz\u0101l\u012b.<\/p>\n

                      \n
                    1. Critique of Pluralistic Approaches and the Singularity of Truth<\/strong><\/li>\n<\/ol>\n

                      Non-philosophical religious traditions\u2014such as Hindu, Zoroastrian, or Shamanic systems\u2014are, for Ibn \u02bfArab\u012b, incapable of reaching truth. Demirli contrasts this stance with the more inclusive approaches of Ibn Taymiyya and Im\u0101m Rabb\u0101n\u012b.<\/p>\n

                        \n
                      1. Rational Foundation of Worship and Its Ethical Aim<\/strong><\/li>\n<\/ol>\n

                        Practices like asceticism and struggle (riy\u0101\u1e0da and muj\u0101hada) can be rationally justified. While reason and religion may converge in method, only prophethood gives the final form and authority to these practices.<\/p>\n

                          \n
                        1. Definition of Religion and the Need for Modern Rearticulation<\/strong><\/li>\n<\/ol>\n

                          Demirli argues for a redefinition of religion from both individual and societal perspectives. Religion should primarily be understood as a bond with God, with its societal dimension seen as secondary.<\/p>\n

                            \n
                          1. \u1e62ud\u016br Theory, Causality, and the Concept of Experiential Outcome (Wijd\u0101n\u012b Net\u012bce)<\/strong><\/li>\n<\/ol>\n

                            Philosophical emanation (\u1e63ud\u016br) relies on necessary causality, which Ibn \u02bfArab\u012b rejects. Instead, he grounds outcomes directly in God\u2019s will, offering an experiential (wijd\u0101n\u012b) alternative to deterministic systems.<\/p>\n

                              \n
                            1. Unpredictability Between Worship and Moral Outcomes<\/strong><\/li>\n<\/ol>\n

                              Unlike philosophical determinism, Sufism does not posit a necessary link between acts of worship and virtue. Outcomes are not guaranteed but depend solely on divine will.<\/p>\n

                                \n
                              1. Knowledge and the Chain of Causes in Metaphysics<\/strong><\/li>\n<\/ol>\n

                                Access to philosophical knowledge requires tracing a rational chain of causes. Such a metaphysical journey, however, is only accessible to spiritually accomplished individuals.<\/p>\n

                                  \n
                                1. Symbolic Cosmology and the Earth-Heaven\/Intellect-Soul Parallel<\/strong><\/li>\n<\/ol>\n

                                  The symbolic reading of earth and heaven as soul and intellect shows how classical cosmology is reinterpreted within Sufi metaphysics, creating a spiritually oriented cosmological framework.<\/p>\n

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

                                  This seminar offers a comparative analysis of Ibn \u02bfArab\u012b\u2019s metaphysics with both philosophical systems and diverse religious traditions. Religious metaphysics is positioned as the only authentic form, and in place of the emanation model, a God-centered, experiential epistemology is proposed, establishing a distinct ontological and spiritual map within Islamic thought.<\/p>\n

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

                                  EKREM DEM\u0130RL\u0130,\u0130BN\u00dc’L-ARAB\u00ce:F\u00dcT\u00dbH\u00c2T-I MEKK\u0130YYE 15. 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-5310","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5310","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=5310"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5310\/revisions"}],"predecessor-version":[{"id":5311,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5310\/revisions\/5311"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}