{"id":5092,"date":"2025-05-09T13:24:32","date_gmt":"2025-05-09T10:24:32","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5092"},"modified":"2025-05-09T15:10:26","modified_gmt":"2025-05-09T12:10:26","slug":"ekrem-demirlikuseyri-okumalari-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-7-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Bayezid-i Bist\u00e2m\u00ee merkezli bir okumayla erken d\u00f6nem s\u00fbf\u00ee d\u00fc\u015f\u00fcncesini \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lamaktad\u0131r. Ku\u015feyr\u00ee’nin aktard\u0131\u011f\u0131 menk\u0131beler ve kavramsal \u00e7er\u00e7eveler \u00fczerinden \u015fatahat, z\u00fcht, istihz\u00e2r, istin\u00e2, kad\u0131n-mistik ili\u015fki gibi temel meseleler sorgulanmakta; Bayezid \u00f6rne\u011fi \u00fczerinden erken s\u00fbf\u00eeli\u011fin kurucu problemleri tart\u0131\u015f\u0131lmaktad\u0131r. Seminer, s\u00fbf\u00eeli\u011fin din\u00ee bilimlerle ve toplumla kurdu\u011fu gerilimli ili\u015fkiler ba\u011flam\u0131nda metin \u00e7\u00f6z\u00fcmlemesine odaklan\u0131r.<\/p>\n

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

    \n
  1. \u015eatahat Kavram\u0131 ve S\u00fcnn\u00ee Tasavvufun Elek Modeli<\/strong><\/li>\n<\/ol>\n

    \u015eatahat, s\u00fbf\u00ee s\u00f6zlerin S\u00fcnn\u00ee \u00e7er\u00e7eveye uymamas\u0131 h\u00e2linde olu\u015fan ta\u015fk\u0131nl\u0131k olarak tan\u0131mlan\u0131r. Bayezid-i Bist\u00e2m\u00ee’nin bu t\u00fcr s\u00f6zleri, onu tasavvufun merkezine koyarken, bir yandan da \u201ci\u00e7eriye al\u0131namayan ama d\u0131\u015far\u0131 da at\u0131lamayan\u201d bir fig\u00fcr haline getirir. Bu, S\u00fcnn\u00ee tasavvufun s\u0131n\u0131r kurucu i\u015flevini a\u00e7\u0131klar.<\/p>\n

      \n
    1. Bayezid\u2019in Z\u00fcht\u00fc ve Marifeti<\/strong><\/li>\n<\/ol>\n

      Bayezid\u2019in z\u00fcht\u00fc, “a\u00e7 kar\u0131n ve \u00e7\u0131plak beden” \u015feklinde \u00f6zetlenir. Ancak bu s\u00f6z\u00fcn do\u011frudan Bayezid\u2019e ait olup olmad\u0131\u011f\u0131, metin aktar\u0131m\u0131ndaki m\u00fcdahalelerle sorgulan\u0131r. Z\u00fcht anlay\u0131\u015f\u0131, ahirete ve hatta Allah d\u0131\u015f\u0131ndaki her \u015feye kar\u015f\u0131 z\u00fcht \u015feklinde \u00fc\u00e7 a\u015famal\u0131 olarak tan\u0131mlan\u0131r.<\/p>\n

        \n
      1. \u0130stihz\u00e2r-\u0131 Kur\u2019\u00e2n: Ezberin \u00d6tesinde Bir Anlay\u0131\u015f<\/strong><\/li>\n<\/ol>\n

        Bayezid\u2019in \u201cKur\u2019\u00e2n\u2019\u0131 ezberledi\u011fi\u201d s\u00f6z\u00fc, zahir\u00ee ezber de\u011fil, i\u00e7selle\u015ftirme (istihz\u00e2r) olarak yorumlan\u0131r. Kur\u2019\u00e2n\u2019\u0131n nazil olup insan\u0131n i\u00e7inden \u00e7\u0131kmas\u0131, tasavvufun klasik okuma bi\u00e7imlerine kar\u015f\u0131 geli\u015ftirdi\u011fi mistik-tecr\u00fcbi yakla\u015f\u0131m\u0131 ifade eder.<\/p>\n

          \n
        1. Kad\u0131n Meselesi ve Cinsellik<\/strong><\/li>\n<\/ol>\n

          Erken d\u00f6nem z\u00fcht anlay\u0131\u015f\u0131 kad\u0131n ve hazza kar\u015f\u0131 mesafeli durur. Bayezid\u2019in kad\u0131n ve yemek arzusu kar\u015f\u0131s\u0131ndaki dualar\u0131 \u00fczerinden bu sorun tart\u0131\u015f\u0131l\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee ile birlikte tasavvufun bu anlay\u0131\u015f\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

            \n
          1. Yorum, Nakil ve Metin Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

            Seminer, s\u00fbf\u00ee menk\u0131belerin aktar\u0131c\u0131lar\u0131 \u00fczerindeki etkisini sorgular. Bayezid\u2019in s\u00f6ylemleri \u00e7o\u011fu kez o\u011flunun ya da Ku\u015feyr\u00ee\u2019nin niyetiyle bi\u00e7imlenmi\u015ftir. Bu durum, tasavvuf tarihinde yorumcunun etkisini ve anakronizmin tehlikesini g\u00fcndeme getirir.<\/p>\n

            \u00a0<\/strong><\/p>\n

            \u00a0<\/strong><\/p>\n

            \u00a0<\/strong><\/p>\n

            \u00a0<\/strong><\/p>\n

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

            Bayezid-i Bist\u00e2m\u00ee ekseninde \u015fekillenen bu seminer, erken tasavvufun do\u011frudan metinle de\u011fil, yorumla kurulan bir gelenek oldu\u011funu vurgular. \u015eatahat, z\u00fcht, kad\u0131n, Kur\u2019\u00e2n ili\u015fkisi gibi temel konular \u00fczerinden tasavvufun kendine \u00f6zg\u00fc bilgi bi\u00e7imini ve s\u0131n\u0131rlar\u0131n\u0131 sorgular. Bu yakla\u015f\u0131m, klasik metinlerin sadece aktar\u0131lmas\u0131n\u0131 de\u011fil, onlar\u0131n yorum d\u00fczeyinde yeniden in\u015fas\u0131n\u0131 da hedefler.<\/p>\n

             <\/p>\n

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

            This seminar focuses on early Sufi thought through the figure of B\u0101yaz\u012bd al-Bis\u1e6d\u0101m\u012b. Drawing on Qushayr\u012b\u2019s narratives and conceptual framing, it explores key issues such as ecstatic utterances (sha\u1e6da\u1e25\u0101t), asceticism (zuhd), Qur\u2019anic presence (isti\u1e25\u1e0d\u0101r), spiritual self-sufficiency (istin\u0101\u02be), and the role of gender and sexuality in early mysticism. It critically examines the tensions between Sufism and both Islamic sciences and the broader religious community.<\/p>\n

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

              \n
            1. Sha<\/strong>\u1e6d<\/strong>a<\/strong>\u1e25<\/strong>\u0101t and the Filtering Function of Sunn\u012b Sufism<\/strong><\/li>\n<\/ol>\n

              Sha\u1e6da\u1e25\u0101t are defined as overflowing statements that deviate from Sunn\u012b discourse norms. B\u0101yaz\u012bd\u2019s sayings place him at the heart of Sufism while simultaneously making him a borderline figure\u2014neither fully accepted nor rejected. This reflects Sunn\u012b Sufism\u2019s role in defining the boundaries of acceptable spiritual discourse.<\/p>\n

                \n
              1. B\u0101yaz\u012bd\u2019s Asceticism and Gnosis<\/strong><\/li>\n<\/ol>\n

                His asceticism is summarized in the phrase \u201cempty stomach and bare body.\u201d Yet this expression\u2019s authenticity is questioned due to possible narrative interventions. Asceticism is classified into three degrees: detachment from worldly goods, from the Hereafter, and ultimately from anything other than God.<\/p>\n

                  \n
                1. Isti<\/strong>\u1e25\u1e0d<\/strong>\u0101r al-Qur<\/strong>\u02be<\/strong>\u0101<\/strong>n: Beyond Memorization<\/strong><\/li>\n<\/ol>\n

                  B\u0101yaz\u012bd\u2019s claim of \u201cmemorizing the Qur\u2019an\u201d is reinterpreted as deep internalization (isti\u1e25\u1e0d\u0101r), not mere rote memory. This mystical relationship entails the Qur\u2019an descending and re-emerging from within, contrasting sharply with traditional methods of textual engagement.<\/p>\n

                    \n
                  1. Gender and Sexuality in Early Sufism<\/strong><\/li>\n<\/ol>\n

                    Early asceticism maintained a cautious distance from women and physical desire. B\u0101yaz\u012bd\u2019s prayers concerning lust and food reflect this tension. The seminar contrasts this stance with Ibn \u02bfArab\u012b\u2019s transformative view on love and gender in later Sufism.<\/p>\n

                      \n
                    1. Transmission, Interpretation, and Textual Criticism<\/strong><\/li>\n<\/ol>\n

                      The seminar interrogates the layers of narration shaping B\u0101yaz\u012bd\u2019s legacy, especially via his son or Qushayr\u012b. These interventions underscore the formative role of interpreters and the dangers of anachronism in Sufi historiography.<\/p>\n

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

                      Through B\u0101yaz\u012bd al-Bis\u1e6d\u0101m\u012b\u2019s example, the seminar emphasizes that Sufism is a tradition built more through interpretation than direct transmission. By addressing issues such as sha\u1e6da\u1e25\u0101t, ascetic practice, gender, and Qur\u2019anic consciousness, it highlights the epistemic uniqueness and contested boundaries of classical Sufism. The analysis aims not merely to transmit the texts, but to reconstruct their meanings through critical commentary.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 7. 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-5092","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5092","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=5092"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5092\/revisions"}],"predecessor-version":[{"id":5210,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5092\/revisions\/5210"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5092"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}