{"id":2578,"date":"2025-01-05T07:42:25","date_gmt":"2025-01-05T04:42:25","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=2578"},"modified":"2025-01-20T12:26:32","modified_gmt":"2025-01-20T09:26:32","slug":"ekrem-demirli-kesful-mahcub-21","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kesful-mahcub-21\/","title":{"rendered":"Ekrem Demirli: Ke\u015ff\u00fc\u2019l-Mahc\u00fbb Okumalar\u0131 21"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: KE\u015eF\u00dc’L-MAHC\u00dbB OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Bu seminerde H\u00fccv\u00eer\u00ee\u2019nin Ke\u015ff\u00fc\u2019l-Mahc\u00fbb<\/em> adl\u0131 eserindeki ana kavramlar incelendi. \u00d6zellikle nefs<\/em> (benlik), heva<\/em> (arzu) ve erken d\u00f6nem Sufi d\u00fc\u015f\u00fcncesinin bu kavramlara bak\u0131\u015f\u0131 ele al\u0131nd\u0131.<\/p>\n

Ana Temalar ve Tart\u0131\u015fmalar:<\/strong><\/p>\n

    \n
  1. Nefs\u2019in Tan\u0131mlanmas\u0131ndaki Sorunlar:<\/strong>\n
      \n
    • Nefs genellikle “ben” ve benli\u011fe ait unsurlar (arzular, kimlik, haf\u0131za) olarak ikiye ayr\u0131l\u0131r. Bu ayr\u0131m, felsefi zorluklara yol a\u00e7ar. H\u00fccv\u00eer\u00ee, bu ayr\u0131m\u0131 ele alarak nefsin yaln\u0131zca arzulara indirgenmesini ele\u015ftirir.<\/li>\n<\/ul>\n<\/li>\n
    • Heva\u2019n\u0131n Rol\u00fc:<\/strong>\n
        \n
      • Heva<\/em>, insan davran\u0131\u015flar\u0131n\u0131n merkezindedir ve a\u00e7l\u0131k, cinsellik, g\u00fc\u00e7 ya da stat\u00fc arzusu gibi do\u011fal d\u00fcrt\u00fcleri temsil eder. Bu d\u00fcrt\u00fcler do\u011fas\u0131 gere\u011fi k\u00f6t\u00fc de\u011fildir, ancak do\u011fru y\u00f6nlendirilmesi gerekir.<\/li>\n
      • Erken d\u00f6nem Sufiler, heva<\/em>ya genellikle olumsuz yakla\u015fm\u0131\u015f ve ahlaki ya da manevi zorluklar\u0131n kayna\u011f\u0131 olarak g\u00f6rm\u00fc\u015flerdir.<\/li>\n<\/ul>\n<\/li>\n
      • Ahlaki Yans\u0131malar:<\/strong>\n
          \n
        • Seminerde, erken d\u00f6nem Sufilerin heva<\/em>ya kar\u015f\u0131 geli\u015ftirdi\u011fi olumsuz tutum ele\u015ftirilmi\u015ftir. \u0130nsan arzular\u0131n\u0131n, bilgi aray\u0131\u015f\u0131 ve ibadet gibi olumlu y\u00f6nleri de i\u00e7erdi\u011fi ve bu arzular\u0131n tamamen bast\u0131r\u0131lmas\u0131n\u0131n hem pratikte hem de felsefede tutars\u0131z oldu\u011fu vurgulanm\u0131\u015ft\u0131r.<\/li>\n<\/ul>\n<\/li>\n
        • Felsefi \u00c7eli\u015fkiler:<\/strong>\n
            \n
          • Erken d\u00f6nem Sufiler her \u015feyin ge\u00e7ici oldu\u011funu vurgularken, nefsin k\u00f6t\u00fcl\u00fckle ili\u015fkilendirilmesini kal\u0131c\u0131 bir \u00f6zellik olarak ele alm\u0131\u015flard\u0131r. Bu \u00e7eli\u015fki, tasavvufta nefsin m\u00fckemmelle\u015ftirilebilmesinin m\u00fcmk\u00fcnl\u00fc\u011f\u00fcne dair sorular ortaya \u00e7\u0131karmaktad\u0131r.<\/li>\n<\/ul>\n<\/li>\n
          • Arzular\u0131n Anlama Yolculu\u011fundaki Rol\u00fc:<\/strong>\n
              \n
            • H\u00fccv\u00eer\u00ee, heva<\/em>\u2019n\u0131n hem manevi b\u00fcy\u00fcmeye hem de ahlaki \u00e7\u00f6k\u00fc\u015fe yol a\u00e7abilece\u011fini kabul eder. \u00d6rne\u011fin, liderlik ya da m\u00fckemmellik arzusu bireyin niyetine ba\u011fl\u0131 olarak ya y\u00fckseltici ya da yozla\u015ft\u0131r\u0131c\u0131 bir rol oynayabilir.<\/li>\n<\/ul>\n<\/li>\n
            • Kar\u015f\u0131la\u015ft\u0131rmal\u0131 Perspektifler:<\/strong>\n
                \n
              • Seminerde, \u0130bn Arabi gibi d\u00fc\u015f\u00fcn\u00fcrlerin heva<\/em>ya bak\u0131\u015f a\u00e7\u0131s\u0131na da de\u011finilmi\u015ftir. \u0130bn Arabi, arzular\u0131 do\u011fas\u0131 gere\u011fi olumsuz de\u011fil, ilahi iradenin ve insan do\u011fas\u0131n\u0131n bir par\u00e7as\u0131 olarak g\u00f6rm\u00fc\u015ft\u00fcr.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                Tart\u0131\u015fmalar, Sufi d\u00fc\u015f\u00fcncesinin evrimini vurgulam\u0131\u015f, erken d\u00f6nem Sufilerin kat\u0131 heva<\/em> kar\u015f\u0131tl\u0131\u011f\u0131 ile daha sonraki d\u00f6nemde geli\u015fen daha b\u00fct\u00fcnc\u00fcl yakla\u015f\u0131mlar aras\u0131ndaki fark\u0131 ortaya koymu\u015ftur. Erken d\u00f6nem tasavvufunda heva<\/em> s\u0131k\u0131 bir \u015fekilde reddedilirken, \u0130bn Arabi gibi isimler, insan arzular\u0131n\u0131n ilahi bir rol ta\u015f\u0131d\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015ft\u0131r.<\/p>\n

                 <\/p>\n

                This seminar explored key concepts from Hujwiri’s Kashf al-Mahjub<\/em>, focusing on the nature of the nafs<\/em> (self), the role of desires (heva<\/em>), and the philosophical implications of these in early Sufi thought.<\/p>\n

                Key Themes and Discussions:<\/strong><\/p>\n

                  \n
                1. The Problem of Defining the Self:<\/strong>\n
                    \n
                  • The self is often divided into the “I” and what belongs to the self (desires, identity, memory), leading to philosophical challenges. Hujwiri reflects on this division and critiques the reduction of self to mere desires.<\/li>\n<\/ul>\n<\/li>\n
                  • The Role of Heva<\/em> (Desires):<\/strong>\n
                      \n
                    • Heva<\/em> is central to human behavior, representing innate impulses such as hunger, sexuality, and the desire for power or status. These impulses are not inherently evil but need guidance.<\/li>\n
                    • Early Sufis often viewed heva<\/em> as something to be controlled or eradicated, associating it with moral and spiritual challenges.<\/li>\n<\/ul>\n<\/li>\n
                    • Ethical Implications:<\/strong>\n
                        \n
                      • The seminar critiques early Sufi tendencies to vilify heva<\/em>, noting that such approaches often lacked nuance. For example, human desires, including the pursuit of knowledge and worship, are driven by heva<\/em>, making its complete suppression impractical and philosophically inconsistent.<\/li>\n<\/ul>\n<\/li>\n
                      • Philosophical Contradictions:<\/strong>\n
                          \n
                        • Early Sufis emphasized the temporary nature of all things yet paradoxically treated the self\u2019s association with evil as a permanent quality. This inconsistency raises questions about the feasibility of perfecting the self in Sufism.<\/li>\n<\/ul>\n<\/li>\n
                        • Desires as a Path to Understanding:<\/strong>\n
                            \n
                          • Hujwiri acknowledges that heva<\/em> can lead to both spiritual growth and moral decay, depending on how it is approached. For instance, the desire for leadership or excellence can either uplift or corrupt, depending on the individual’s intent.<\/li>\n<\/ul>\n<\/li>\n
                          • Comparative Insights:<\/strong>\n
                              \n
                            • The seminar also draws comparisons with thinkers like Ibn Arabi, who viewed desires not as inherently negative but as a part of divine will and human nature.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n

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

                              The discussion highlights the evolution of Sufi thought, contrasting the literal interpretations of early Sufism with more nuanced perspectives that emerged later. While early Sufism often adopted a rigid stance against heva<\/em>, figures like Ibn Arabi provided a more integrative understanding, emphasizing the divine role of human desires.<\/p>\n

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

                              EKREM DEM\u0130RL\u0130: KE\u015eF\u00dc’L-MAHC\u00dbB OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130 Bu seminerde H\u00fccv\u00eer\u00ee\u2019nin […]<\/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-2578","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2578","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=2578"}],"version-history":[{"count":4,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2578\/revisions"}],"predecessor-version":[{"id":2633,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/2578\/revisions\/2633"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=2578"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}