{"id":5030,"date":"2025-05-08T16:07:57","date_gmt":"2025-05-08T13:07:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5030"},"modified":"2025-05-08T16:07:57","modified_gmt":"2025-05-08T13:07:57","slug":"ekrem-demirli-kelabazi-et-taarruf-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kelabazi-et-taarruf-8-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu derste tasavvufun temel meselesi olan nefs terbiyesi konusu, haller ve makamlar kavramlar\u0131 etraf\u0131nda detayland\u0131r\u0131l\u0131r. Nefsin, d\u00fc\u015f\u00fcnceyi perdeleyen unsurlar (korku, h\u0131rs, kibir vs.) \u00fczerinden nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilece\u011fi ele al\u0131n\u0131rken, suf\u00eelerin hakikate ula\u015fma \u00e7abalar\u0131 klasik felsef\u00ee \u00e7er\u00e7evede de\u011ferlendirilir. Metin boyunca \u00f6\u011frencilerle etkile\u015fimli bir \u015fekilde yaz\u0131 yazma cesareti, d\u00fc\u015f\u00fcnce \u00fcretimi ve ahlak\u00ee geli\u015fim aras\u0131ndaki ili\u015fki tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. Yaz\u0131 ve Melamet Ahlak\u0131<\/strong><\/li>\n<\/ol>\n

    Seminer, yazarl\u0131\u011f\u0131n cesaret ve melametle ili\u015fkili oldu\u011funa dair uyar\u0131larla ba\u015flar. Talebelere yazmaktan ve d\u00fc\u015f\u00fcncelerini a\u00e7\u0131k\u00e7a payla\u015fmaktan \u00e7ekinmemeleri \u00f6\u011f\u00fctlenir.<\/p>\n

      \n
    1. Tasavvufun Dilsel Yap\u0131s\u0131: Hal ve Makamlar<\/strong><\/li>\n<\/ol>\n

      Tasavvufta \u2018hal\u2019 ve \u2018makam\u2019 kavramlar\u0131 a\u00e7\u0131klan\u0131r. Haller genellikle z\u0131t kavramlar (kabz-bast, \u00fcns-vah\u015fet) \u015feklinde verilirken; makamlar (t\u00f6vbe, sab\u0131r, z\u00fchd) daha kal\u0131c\u0131, sistemli a\u015famalard\u0131r. Bu yap\u0131 nefs terbiyesi s\u00fcrecinin iskeletini olu\u015fturur.<\/p>\n

        \n
      1. Nefs Terbiyesi ile Akl\u0131n Terbiyesi Aras\u0131ndaki \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

        Demirli, nefsin ak\u0131l \u00fczerindeki perdeleyici etkisini a\u00e7\u0131klar. Nefs terbiyesi, akl\u0131 hayal g\u00fcc\u00fc, korkular ve h\u0131rs gibi engelleyici etkilerden kurtararak hakikati \u00e7\u0131plak bir \u015fekilde kavramay\u0131 ama\u00e7lar.<\/p>\n

          \n
        1. Alg\u0131, Ahlak ve M\u00fclkiyet Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Alg\u0131lar\u0131m\u0131z\u0131n nas\u0131l s\u00fcbjektif ko\u015fullanmalardan etkilendi\u011fi \u00f6rneklerle a\u00e7\u0131klan\u0131r. \u201cM\u00fclkiyet duygusu\u201d insan\u0131n nesneleri ve di\u011fer insanlar\u0131 e\u015fit g\u00f6rmesini engeller. Bu ba\u011flamda Z\u00fchd, m\u00fclkiyeti terk ederek nesnelerle ahlaki ili\u015fki kurmay\u0131 m\u00fcmk\u00fcn k\u0131lar.<\/p>\n

            \n
          1. Tasavvuf ve Tahavv\u00fcl<\/strong><\/li>\n<\/ol>\n

            Tasavvufun temelinde de\u011fi\u015fim (tahavv\u00fcl) fikri yer al\u0131r. C\u00f6mertli\u011fe, merhamete, cesarete d\u00f6n\u00fc\u015fmenin m\u00fcmk\u00fcn oldu\u011fu vurgulan\u0131r. Sabit cevher anlay\u0131\u015f\u0131 tasavvufla \u00e7eli\u015fir.<\/p>\n

              \n
            1. Hakikati Oldu\u011fu Hal \u00dczere G\u00f6rmek<\/strong><\/li>\n<\/ol>\n

              Suf\u00eelerin hedefi, hakikatin \u00fczerindeki hem d\u0131\u015fsal hem zihinsel perdeleri kald\u0131rmakt\u0131r. Bu, ancak nefsin terbiye edilmesiyle m\u00fcmk\u00fcnd\u00fcr. Aksi halde hakikate duygular, gelenekler ve stat\u00fc g\u00fcd\u00fcleriyle bak\u0131l\u0131r.<\/p>\n

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

              Bu ders, tasavvufun ahlaki ve epistemolojik y\u00f6nlerini b\u00fct\u00fcnc\u00fcl \u015fekilde ele al\u0131r. Nefs terbiyesi ile akl\u0131n \u00f6zg\u00fcrle\u015fmesi aras\u0131ndaki ili\u015fki merkeze al\u0131n\u0131r. Tasavvufun nihai amac\u0131, ki\u015finin kendi benli\u011fini a\u015farak hakikate ula\u015fmas\u0131 ve b\u00f6ylece varl\u0131\u011f\u0131 do\u011fru bir bi\u00e7imde idrak etmesidir.<\/p>\n

               <\/p>\n

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

              This lecture focuses on the central issue of Sufism: the discipline of the self (nafs), explained through the key concepts of \u201cstates\u201d (ahw\u00e2l) and \u201cstations\u201d (maq\u00e2m\u00e2t). It discusses how the soul can be transformed by overcoming veils such as fear, greed, and arrogance, which obstruct intellectual clarity. Throughout the session, there is an emphasis on encouraging students to write and think freely, linking intellectual production with moral and spiritual development.<\/p>\n

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

                \n
              1. Writing and the Ethics of Mal\u0101mah<\/strong><\/li>\n<\/ol>\n

                The seminar opens by encouraging students to write boldly. Demirli draws a parallel between the courage required in writing and the ethic of mal\u0101mah (blame), urging students not to fear public judgment in expressing their thoughts.<\/p>\n

                  \n
                1. The Linguistic Structure of Sufism: States and Stations<\/strong><\/li>\n<\/ol>\n

                  In Sufism, \u201cstates\u201d are temporary experiences (e.g., contraction\u2013expansion, intimacy\u2013estrangement), whereas \u201cstations\u201d are stable spiritual positions such as repentance, patience, and asceticism. This hierarchical structure underpins the journey of self-discipline.<\/p>\n

                    \n
                  1. The Connection Between Self-Discipline and Reason<\/strong><\/li>\n<\/ol>\n

                    The self (nafs) veils the intellect with fears, imagination, and selfish desires. True intellectual clarity requires purifying the soul so that the intellect can apprehend reality without distortion.<\/p>\n

                      \n
                    1. Perception, Ethics, and Critique of Ownership<\/strong><\/li>\n<\/ol>\n

                      Demirli explores how subjective conditioning distorts perception. The sense of ownership is a major barrier to seeing objects and people ethically and equally. Through renunciation (zuhd), the Sufi develops a moral relationship with the world, free from possessiveness.<\/p>\n

                        \n
                      1. Transformation as the Essence of Sufism<\/strong><\/li>\n<\/ol>\n

                        Change (tahawwul) is fundamental in Sufism. One can become generous, merciful, and courageous. This contrasts with fixed notions of identity; Sufism asserts that the self is transformable.<\/p>\n

                          \n
                        1. Seeing Reality as It Is<\/strong><\/li>\n<\/ol>\n

                          The goal of the Sufi path is to remove both external and internal veils in order to perceive truth as it is. Without purifying the self, one sees reality through the distortions of emotion, culture, and status.<\/p>\n

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

                          This seminar provides a comprehensive account of the moral and epistemological dimensions of Sufism. It emphasizes the link between disciplining the soul and freeing the intellect. Ultimately, Sufism aims to transcend the self, enabling direct knowledge of reality and a truthful engagement with existence.<\/p>\n

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

                          EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 8. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi Bu […]<\/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-5030","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5030","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=5030"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5030\/revisions"}],"predecessor-version":[{"id":5033,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5030\/revisions\/5033"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5030"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}