{"id":5152,"date":"2025-05-09T14:16:24","date_gmt":"2025-05-09T11:16:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5152"},"modified":"2025-05-09T14:54:50","modified_gmt":"2025-05-09T11:54:50","slug":"ekrem-demirlikuseyri-okumalari-36-seminer-ozeti","status":"publish","type":"page","link":"http:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-36-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 36. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 36. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde Ekrem Demirli, Ku\u015feyr\u00ee Risalesi\u2019nde ge\u00e7en f\u00fct\u00fcvvet ve mel\u00e2met kavramlar\u0131n\u0131 merkeze alarak tasavvufun d\u00f6n\u00fc\u015f\u00fcm\u00fc, yozla\u015fma tehlikesi ve ahlak\u00ee ilkeleri \u00fczerine yo\u011fun bir analiz sunar. Erken d\u00f6nem suf\u00eelerinin ideal tutumlar\u0131, \u015fehirle\u015fme ile birlikte gelen sayg\u0131nl\u0131k ve kurumsalla\u015fma s\u00fcrecinde nas\u0131l de\u011fi\u015fime u\u011frad\u0131\u011f\u0131, bu ba\u011flamda f\u00fct\u00fcvvet ve mel\u00e2metin nas\u0131l bir direni\u015f ve ar\u0131nma zemini sundu\u011fu ele al\u0131n\u0131r. Ayr\u0131ca \u201cferaset\u201d kavram\u0131, nefsi y\u00f6netme, ak\u0131l-duygu ili\u015fkisi ve \u00f6zg\u00fcrle\u015fme ba\u011flam\u0131nda felsefi ve ahlaki d\u00fczeyde derinle\u015ftirilir.<\/p>\n

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

    \n
  1. F\u00fct\u00fcvvetin Tarihsel ve Kavramsal Konumu<\/strong><\/li>\n<\/ol>\n

    F\u00fct\u00fcvvet, tasavvufun bir t\u00fcr toplumsal ahlak formu olarak sunulmakta, marifet-Ba\u011fdat, melamet-Horasan, f\u00fct\u00fcvvet-\u015eam ayr\u0131m\u0131 \u00e7er\u00e7evesinde konumland\u0131r\u0131lmaktad\u0131r. Ancak bu ayr\u0131m\u0131n bilimsel anlamda tam a\u00e7\u0131mlanmad\u0131\u011f\u0131, tasavvuf tarihinin bu co\u011frafi ayr\u0131mlarla sistematik bi\u00e7imde yaz\u0131lmas\u0131 gerekti\u011fi vurgulan\u0131r.<\/p>\n

      \n
    1. C\u00f6mertlik ve Ahlaki Sorunlar<\/strong><\/li>\n<\/ol>\n

      F\u00fct\u00fcvvetin c\u00f6mertlik, zarafet ve tok g\u00f6zl\u00fcl\u00fck gibi ilkeleri, zamanla bir g\u00f6steriye ve \u201cmanevi iktidar\u201d \u00fcretimine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Ger\u00e7ek c\u00f6mertli\u011fin ihlas ve umumi payla\u015f\u0131m ilkesiyle s\u0131n\u0131rl\u0131 oldu\u011fu, aksi halde kibir ve g\u00f6steri\u015fe kayd\u0131\u011f\u0131 ele\u015ftirisi getirilir.<\/p>\n

        \n
      1. Mel\u00e2met: Tasavvufun Yeniden Safla\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

        Mel\u00e2met, sufilikteki kurumsalla\u015fmaya, iktidara ve d\u0131\u015fsal itibara kar\u015f\u0131 bir i\u00e7sel ar\u0131nma, tasavvufun tasavvufla\u015fmas\u0131d\u0131r. Himmetin bu\u011fdaya d\u00f6n\u00fc\u015fmesine kar\u015f\u0131 bir direni\u015f, yani manevi g\u00fcc\u00fcn d\u00fcnyevile\u015fmesine kar\u015f\u0131 bir reddiye olarak de\u011ferlendirilir.<\/p>\n

          \n
        1. Tasavvufun \u0130ktidar Sorunu ve Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Tasavvufun zamanla f\u0131k\u0131h benzeri bir kurumsal yap\u0131ya d\u00f6n\u00fc\u015ferek hiyerar\u015fi, itibar ve hatta siyasi iktidar ara\u00e7lar\u0131na d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc ileri s\u00fcr\u00fcl\u00fcr. \u015eeyhlik, me\u015fihat ve hilafet gibi kurumlar\u0131n bu d\u00f6n\u00fc\u015f\u00fcmdeki rolleri ele\u015ftirel bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

            \n
          1. Feraset ve Nefsin Y\u00f6netimi<\/strong><\/li>\n<\/ol>\n

            \u0130bn Arab\u00ee \u00fczerinden feraset kavram\u0131, akl\u0131n \u015fehvet ve gazap gibi iki temel g\u00fcd\u00fcden \u00f6zg\u00fcrle\u015fmesi olarak tan\u0131mlan\u0131r. Ger\u00e7ek feraset, ata binip onu y\u00f6neten s\u00fcvari gibi nefsi y\u00f6netebilmek ve bu yolla hakikati g\u00f6rebilmek anlam\u0131na gelir.<\/p>\n

              \n
            1. Metafizik, Ak\u0131l ve Duygu \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

              D\u00fc\u015f\u00fcnmenin ancak duygulardan ar\u0131nd\u0131r\u0131larak m\u00fcmk\u00fcn olaca\u011f\u0131, akl\u0131n kalbe d\u00f6n\u00fc\u015f\u00fcm\u00fcyle ihlas\u0131n ortaya \u00e7\u0131kaca\u011f\u0131 savunulur. Metafizik, duygular\u0131n yan\u0131lt\u0131c\u0131l\u0131\u011f\u0131n\u0131 a\u015fma \u00e7abas\u0131d\u0131r; tasavvuf da bu \u00f6zg\u00fcrle\u015fmenin bir prati\u011fidir.<\/p>\n

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

              Bu seminer, f\u00fct\u00fcvvet ve mel\u00e2metin sadece ahlaki tav\u0131rlar de\u011fil, tasavvufun d\u00f6n\u00fc\u015fen yap\u0131s\u0131 kar\u015f\u0131s\u0131nda bir ele\u015ftiri ve ar\u0131nma bi\u00e7imi oldu\u011funu ortaya koyar. Feraset ise bu ar\u0131nman\u0131n i\u00e7sel disiplinidir. Demirli, Ku\u015feyr\u00ee\u2019nin metnini a\u015farak tasavvufun bug\u00fcne dair felsefi, ahlaki ve tarihsel sorunlar\u0131n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n

               <\/p>\n

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

              In this seminar, Ekrem Demirli focuses on the concepts of futuwwa (spiritual chivalry) and mal\u0101ma (blame) as presented in al-Qushayr\u012b\u2019s Ris\u0101la, offering a profound analysis of Sufism\u2019s transformation, its vulnerability to corruption, and its ethical principles. He discusses how the ideal attitudes of early Sufis were altered by urbanization, respectability, and institutionalization, and how futuwwa and mal\u0101ma provide a path of resistance and purification. The seminar also explores fir\u0101sa (spiritual insight), self-discipline, the intellect-emotion relationship, and metaphysical freedom.<\/p>\n

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

                \n
              1. The Historical and Conceptual Position of Futuwwa<\/strong><\/li>\n<\/ol>\n

                Futuwwa is presented as a form of social ethics in Sufism, classified alongside gnosis (Ma\u02bfrifa) with Baghdad, mal\u0101ma with Khurasan, and futuwwa with Damascus. However, the need for a systematic historiography of Sufism beyond these geographical divisions is emphasized.<\/p>\n

                  \n
                1. Generosity and Ethical Problems<\/strong><\/li>\n<\/ol>\n

                  Principles like generosity and humility in futuwwa have often turned into public displays of \u201cspiritual power.\u201d True generosity should be limited by sincerity and general benefit; otherwise, it risks becoming arrogance and ostentation.<\/p>\n

                    \n
                  1. Mal\u0101ma: Returning Sufism to Its Essence<\/strong><\/li>\n<\/ol>\n

                    Mal\u0101ma is interpreted as a purifying reaction against Sufism\u2019s institutionalization and social power. It is a rejection of turning spiritual energy (himma) into material means\u2014resisting the worldly corruption of sacred power.<\/p>\n

                      \n
                    1. Sufism\u2019s Problem with Power and Institutional Critique<\/strong><\/li>\n<\/ol>\n

                      The seminar critiques how Sufism evolved into a structure resembling Islamic law (fiqh), gaining hierarchy, prestige, and even political functions. Institutions like shaykhdom and spiritual caliphate are evaluated as contributing factors to this drift.<\/p>\n

                        \n
                      1. Fir\u0101sa and Mastery of the Self<\/strong><\/li>\n<\/ol>\n

                        Drawing on Ibn \u02bfArab\u012b, fir\u0101sa is defined as liberating the intellect from base impulses like desire and anger. True insight is the ability to govern the self like a rider steering a horse, allowing one to perceive truth.<\/p>\n

                          \n
                        1. Metaphysics, Intellect, and Emotion<\/strong><\/li>\n<\/ol>\n

                          Thinking becomes possible only through purification from emotions. When the intellect is transformed into heart, sincerity (ikhl\u0101s) arises. Metaphysics is the effort to overcome emotional illusion; Sufism is the practice of this liberation.<\/p>\n

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

                          This seminar demonstrates that futuwwa and mal\u0101ma are not merely moral attitudes but responses to the evolving and sometimes corrupted nature of Sufism. Fir\u0101sa emerges as an internal discipline enabling this purification. Demirli uses Qushayr\u012b\u2019s text as a lens to explore the philosophical, ethical, and historical challenges facing Sufism today.<\/p>\n

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

                          EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 36. 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-5152","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5152","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=5152"}],"version-history":[{"count":2,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5152\/revisions"}],"predecessor-version":[{"id":5183,"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5152\/revisions\/5183"}],"wp:attachment":[{"href":"http:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5152"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}