{"id":3745,"date":"2025-03-03T01:22:46","date_gmt":"2025-03-02T22:22:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=3745"},"modified":"2025-03-03T01:22:46","modified_gmt":"2025-03-02T22:22:46","slug":"ekrem-demirli-kesful-mahcub-okumalari-5","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kesful-mahcub-okumalari-5\/","title":{"rendered":"Ekrem Demirli: Ke\u015ff\u00fc\u2019l-Mahc\u00fbb Okumalar\u0131 5"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: KE\u015eF\u00dc’L MAHC\u00dbB OKUMALARI 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminer, tasavvufun do\u011fas\u0131 ve bilgiyle ili\u015fkisi \u00fczerine yo\u011funla\u015fmaktad\u0131r. Fakirlik ve dervi\u015flik konusunun ard\u0131ndan, modern \u00e7a\u011fda tasavvufun nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi ele al\u0131nm\u0131\u015ft\u0131r. Seminerde, \u00fcretim ve t\u00fcketim kavramlar\u0131 \u00fczerinden modern toplumun dinamikleri incelenmi\u015f, tasavvufun \u00fcretim \u00e7\u0131lg\u0131nl\u0131\u011f\u0131na nas\u0131l bir bak\u0131\u015f sundu\u011fu tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ayr\u0131ca, tasavvufun erken d\u00f6nemine dair tarihsel bir analiz yap\u0131lm\u0131\u015f ve tasavvufun \u0130slam d\u00fc\u015f\u00fcncesindeki me\u015fruiyeti ele al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Ana Temalar<\/strong>:<\/p>\n

    \n
  1. Tasavvufun Modern \u00c7a\u011fda Yeniden Okunmas\u0131<\/strong>: Modern d\u00fcnyada tasavvufun t\u00fcketimden \u00e7ok \u00fcretim \u00e7\u0131lg\u0131nl\u0131\u011f\u0131na tepki olarak nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi \u00fczerinde durulmu\u015ftur. \u0130nsanlar\u0131n s\u00fcrekli \u00fcretmek ve t\u00fcketmek zorunda hissetti\u011fi bir \u00e7a\u011fda, tasavvufun buna nas\u0131l bir alternatif sundu\u011fu tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  2. \u00dcretim Zorunlulu\u011fu ve Kapitalizmin Ele\u015ftirisi<\/strong>: Modern \u00e7a\u011f\u0131n bir t\u00fcketim de\u011fil, \u00fcretim \u00e7a\u011f\u0131 oldu\u011fu vurgulanm\u0131\u015f ve \u00fcretim fazlal\u0131\u011f\u0131n\u0131n birey ve toplum \u00fczerindeki etkileri ele al\u0131nm\u0131\u015ft\u0131r.<\/li>\n
  3. Tasavvufun Bilgi ile \u0130li\u015fkisi<\/strong>: Tasavvufun bilgiye yakla\u015f\u0131m\u0131 ele al\u0131narak, modern \u00e7a\u011fda akademik bilgi \u00fcretimiyle Sufi anlay\u0131\u015f\u0131n nas\u0131l bir kar\u015f\u0131tl\u0131k ta\u015f\u0131d\u0131\u011f\u0131 de\u011ferlendirilmi\u015ftir. Bilginin art\u0131\u015f\u0131yla anlam\u0131n kaybolmas\u0131 aras\u0131nda kurulan ili\u015fki tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  4. Tasavvufun \u0130slam D\u00fc\u015f\u00fcncesindeki Me\u015fruiyet Sorunu<\/strong>: Tasavvuf kelimesinin Kur\u2019an ve hadislerde ge\u00e7memesi nedeniyle \u0130slam d\u00fcnyas\u0131nda tart\u0131\u015fmalara neden oldu\u011fu, tasavvufun kelime olarak sonradan ortaya \u00e7\u0131kmas\u0131na ra\u011fmen mahiyet olarak \u0130slam\u2019\u0131n ilk d\u00f6nemlerinden itibaren var oldu\u011fu savunulmu\u015ftur.<\/li>\n
  5. Tasavvufun D\u00f6nemleri: \u201cAd\u0131 Yok, Kendi Var\u201d ve \u201cAd\u0131 Var, Kendi Yok\u201d<\/strong>: Erken d\u00f6nem tasavvufun sistematik bir yap\u0131dan \u00e7ok bir hal ve ahlak \u00f6\u011fretisi olarak var oldu\u011fu, ancak zamanla tasavvufun bir kurumsal yap\u0131ya d\u00f6n\u00fc\u015ferek asli ruhunu kaybetti\u011fi anlat\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  6. Tasavvufun \u0130ktidar ve Toplumsal Konumlan\u0131\u015f\u0131<\/strong>: Sufilerin ba\u015flang\u0131\u00e7ta d\u00fcnyevi iktidardan uzak durdu\u011fu ancak zamanla toplumsal ve siyasi etki kazand\u0131klar\u0131 belirtilmi\u015f, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn tasavvufun \u00f6z\u00fcyle olan ili\u015fkisi tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/li>\n
  7. Saf ve Evvel (\u0130lk Saf) Kavram\u0131 \u00dczerinden Tasavvufun \u015eehir Hayat\u0131na Kar\u015f\u0131 Tavr\u0131<\/strong>: Sufilerin \u015fehrin sosyal hiyerar\u015fisine ve d\u00fcnyevi protokollere kar\u015f\u0131 bir duru\u015f sergiledikleri, bu nedenle tasavvufun toplumun merkezinde de\u011fil, daha \u00e7ok kenar\u0131nda geli\u015fti\u011fi anlat\u0131lm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n

    Sonu\u00e7<\/strong>:
    \nBu seminer, tasavvufun modern \u00e7a\u011fda nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fine dair kapsaml\u0131 bir \u00e7er\u00e7eve sunmaktad\u0131r. Kapitalizmin ve \u00fcretim zorunlulu\u011funun birey \u00fczerindeki etkileri tart\u0131\u015f\u0131l\u0131rken, tasavvufun buna nas\u0131l bir alternatif sundu\u011fu ele al\u0131nm\u0131\u015ft\u0131r. Ayr\u0131ca, tasavvufun tarihsel geli\u015fimi ve \u0130slam i\u00e7indeki me\u015fruiyeti konusunda yap\u0131lan tart\u0131\u015fmalar, tasavvufun yaln\u0131zca tarihsel bir fenomen de\u011fil, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda da \u00f6nemli bir d\u00fc\u015f\u00fcnsel kar\u015f\u0131l\u0131k \u00fcretebilece\u011fini g\u00f6stermektedir.<\/p>\n

     <\/p>\n

    This seminar focuses on the nature of Sufism and its relationship with knowledge. Following discussions on poverty (faqr<\/em>) and dervishhood, the seminar explores how Sufism should be understood in the modern era. The dynamics of modern society are analyzed through the lens of production and consumption, questioning how Sufism offers an alternative to the obsession with production. Additionally, a historical analysis of early Sufism is presented, discussing its legitimacy within Islamic thought.<\/p>\n

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

      \n
    1. Reinterpreting Sufism in the Modern Era<\/strong>: The seminar examines how Sufism should be understood as a reaction not only to consumption but also to the obsession with production in modern society. It discusses how Sufism offers an alternative perspective in an age where individuals feel compelled to constantly produce and consume.<\/li>\n
    2. The Obligation to Produce and Critique of Capitalism<\/strong>: The modern era is defined not merely by consumption but by an overwhelming emphasis on production. The seminar explores the effects of overproduction on individuals and society.<\/li>\n
    3. The Relationship Between Sufism and Knowledge<\/strong>: The seminar contrasts the Sufi approach to knowledge with the academic production of knowledge in the modern era, questioning how the increase in information has led to a loss of meaning.<\/li>\n
    4. The Legitimacy of Sufism in Islamic Thought<\/strong>: The absence of the term Sufism<\/em> in the Qur\u2019an and hadith<\/em> has led to debates about its legitimacy in Islamic discourse. However, the seminar argues that although the term developed later, the essence of Sufism has existed since the early days of Islam.<\/li>\n
    5. Phases of Sufism: \u201cNo Name, but Essence\u201d vs. \u201cName, but No Essence\u201d<\/strong>: Early Sufism was more of a spiritual and ethical discipline rather than an institutionalized system. Over time, Sufism became structured and lost some of its original essence.<\/li>\n
    6. Sufism, Power, and Social Positioning<\/strong>: Initially, Sufis distanced themselves from worldly power, but over time, they gained social and political influence. The seminar discusses how this transformation affected the core principles of Sufism.<\/li>\n
    7. Sufism\u2019s Response to Urban Life Through \u1e62af<\/em> and Awwal<\/em> (First Purity) Concepts<\/strong>: Sufis historically positioned themselves outside the social hierarchy and protocols of city life. As a result, Sufism developed on the margins of society rather than at its center.<\/li>\n<\/ol>\n

      Conclusion<\/strong>:
      \nThis seminar provides a comprehensive framework for understanding Sufism in the modern world. It critiques the capitalist emphasis on production while examining how Sufism presents an alternative model. The historical evolution of Sufism and its legitimacy within Islam are also discussed, demonstrating that Sufism is not just a historical phenomenon but continues to offer meaningful insights in contemporary thought.<\/p>\n

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

      EKREM DEM\u0130RL\u0130: KE\u015eF\u00dc’L MAHC\u00dbB OKUMALARI 5. SEM\u0130NER \u00d6ZET\u0130 Bu seminer, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-3745","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3745","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=3745"}],"version-history":[{"count":1,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3745\/revisions"}],"predecessor-version":[{"id":3747,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/3745\/revisions\/3747"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=3745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}