{"id":5104,"date":"2025-05-09T13:28:21","date_gmt":"2025-05-09T10:28:21","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5104"},"modified":"2025-05-09T15:11:48","modified_gmt":"2025-05-09T12:11:48","slug":"ekrem-demirlikuseyri-okumalari-13-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-13-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde, Ku\u015feyr\u00ee Risalesi\u2019nin tabakat (biyografik) b\u00f6l\u00fcm\u00fcn\u00fcn son isimleri \u00fczerinden tasavvufun temel meseleleri, ibadet-h\u00e2l ili\u015fkisi, \u015feriat ve marifet ba\u011flamlar\u0131 ile f\u0131k\u0131h ve tasavvuf aras\u0131ndaki gerilim ele al\u0131nmaktad\u0131r. \u00d6zellikle \u0130bn N\u00fcceyd, Bu\u011f\u015fenc\u00ee, \u0130bn Haf\u00eef gibi s\u00fbfilerin s\u00f6zlerinden hareketle d\u00f6nemin tasavvuf\u00ee dilinin kavramsal in\u015fas\u0131 ve \u015ferh bi\u00e7imleri tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. Alt\u0131n Nesil ve Din\u00ee \u0130limlerin Te\u015fekk\u00fcl\u00fc<\/strong><\/li>\n<\/ol>\n

    Ekrem Demirli, 150\u2013320 y\u0131llar\u0131 aras\u0131n\u0131 \u0130slam ilimlerinin alt\u0131n \u00e7a\u011f\u0131 olarak tan\u0131mlar. Bu d\u00f6nemde imamlar nesli hem tasavvufun hem de di\u011fer ilimlerin istikametini belirlemi\u015ftir. Ku\u015feyr\u00ee\u2019nin tabakat yakla\u015f\u0131m\u0131 da bu \u00e7er\u00e7eveden okunur.<\/p>\n

      \n
    1. Marifetin Kayna\u011f\u0131 ve \u0130badetle \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      \u0130bn N\u00fcceyd\u2019in \u201cbir h\u00e2l ilmin neticesi de\u011filse sahibine zarar\u0131 olur\u201d s\u00f6z\u00fc, marifetin f\u0131k\u0131h ya da teori ile de\u011fil, do\u011frudan amelin ve ibadetin neticesi olarak belirdi\u011fini g\u00f6sterir. Ancak bu netice zorunlu bir nedensellik i\u00e7ermez.<\/p>\n

        \n
      1. F\u0131k\u0131h ve Tasavvuf Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

        Tasavvuf tarihinde \u201cf\u0131k\u0131hs\u0131z tasavvuf olmaz\u201d c\u00fcmlesi, hem f\u0131kh\u0131n tasavvufu denetleme \u00e7abas\u0131n\u0131 hem de tasavvufun f\u0131kh\u0131 ele\u015ftirdi\u011fi alanlar\u0131 i\u00e7erir. Gaz\u00e2l\u00ee\u2019nin vurgulad\u0131\u011f\u0131 gibi esas yozla\u015fma f\u0131k\u0131h taraf\u0131nda g\u00f6r\u00fcl\u00fcr.<\/p>\n

          \n
        1. Ruhsat ve Te\u2019vilin Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn Haf\u00eef\u2019in s\u00f6zleriyle ruhsatlara meyletmek ve bunlar\u0131 te\u2019villerle me\u015frula\u015ft\u0131rmak, m\u00fcrit i\u00e7in b\u00fcy\u00fck zarard\u0131r. Bu yakla\u015f\u0131m, tasavvuftaki azimet yolunun zay\u0131flamas\u0131na kar\u015f\u0131 bir uyar\u0131d\u0131r.<\/p>\n

            \n
          1. Yak\u0131nl\u0131k (Kurb) ve Tevfik \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

            Allah\u2019a yak\u0131nl\u0131k iki y\u00f6nl\u00fcd\u00fcr: Kulun muvafakati ve Allah\u2019\u0131n tevfiki. Bu yakla\u015f\u0131m, tasavvufun kudret ve irade ili\u015fkisini nas\u0131l yorumlad\u0131\u011f\u0131n\u0131 ve amel-tevfik dengesini nas\u0131l kurdu\u011funu g\u00f6sterir.<\/p>\n

              \n
            1. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Zaman Telakkisi<\/strong><\/li>\n<\/ol>\n

              Tasavvuf tarihinde ge\u00e7mi\u015fin y\u00fcceltilmesi, \u015fimdiki zaman\u0131n k\u00fc\u00e7\u00fcmsenmesi gibi nostaljik bir e\u011filim bask\u0131nd\u0131r. \u0130bn\u00fc\u2019l-Arab\u00ee, bu gelene\u011fi k\u0131rarak i\u00e7inde bulunulan \u00e7a\u011f\u0131n da kemal \u00e7a\u011f\u0131 olabilece\u011fini, marifetin sadece ge\u00e7mi\u015fe \u00f6zg\u00fc olmad\u0131\u011f\u0131n\u0131 savunur.<\/p>\n

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

              Bu seminer, tabakat anlat\u0131lar\u0131 \u00fczerinden s\u00fbf\u00ee d\u00fc\u015f\u00fcncenin kavramsal derinli\u011fini ve f\u0131k\u0131h-tasavvuf ili\u015fkilerindeki tarihsel gerilimleri ortaya koymaktad\u0131r. \u00d6zellikle marifet, kurb, tevfik gibi kavramlar \u00fczerinden ahl\u00e2k\u00ee ve metafizik bir tasavvuf yorumu geli\u015ftirilmektedir. Bir sonraki seminerde, bu kavramsal \u00e7er\u00e7evenin tasavvufun kurumsalla\u015fma s\u00fcrecine etkileri tart\u0131\u015f\u0131labilir.<\/p>\n

               <\/p>\n

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

              This seminar concludes the \u1e6cabaq\u0101t (biographical) section of Qushayr\u012b\u2019s Ris\u0101la, focusing on the foundational issues of Sufism such as the relation between worship and spiritual states, the tension between jurisprudence and Sufism, and the epistemology of ma\u02bfrifa (gnosis). Through the sayings of early Sufis like Ibn Nujayd, Bushanj\u012b, and Ibn \u1e24af\u012bf, the seminar examines the conceptual development of Sufi language and interpretive practices.<\/p>\n

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

                \n
              1. The Golden Generation and Formation of Religious Sciences<\/strong><\/li>\n<\/ol>\n

                Demirli identifies the period between 150\u2013320 AH as the \u201cgolden age\u201d of Islamic sciences. The figures of this era, often regarded as \u201cimams,\u201d shaped the trajectory of both Sufism and mainstream scholarship. Qushayr\u012b\u2019s biographical method reflects this legacy.<\/p>\n

                  \n
                1. Source of Gnosis and Its Link to Worship<\/strong><\/li>\n<\/ol>\n

                  Ibn Nujayd\u2019s statement\u2014\u201ca spiritual state not born from knowledge is harmful\u201d\u2014implies that ma\u02bfrifa does not stem from theoretical knowledge but from consistent practice and worship. Still, the link is not causal but indicative.<\/p>\n

                    \n
                  1. Critique Between Jurisprudence and Sufism<\/strong><\/li>\n<\/ol>\n

                    The phrase \u201cthere is no Sufism without jurisprudence\u201d reflects both the juristic effort to regulate Sufism and Sufism\u2019s critique of shallow legalism. Like al-Ghaz\u0101l\u012b, Demirli suggests that corruption lies more on the legal side than the mystical.<\/p>\n

                      \n
                    1. Condemnation of Legal Evasion and Over-Interpretation<\/strong><\/li>\n<\/ol>\n

                      Citing Ibn \u1e24af\u012bf, the seminar criticizes the misuse of ruk\u1e63a (concessions) and excessive legal interpretation, which undermine the discipline of the path. This reflects a defense of strict observance (\u02bfaz\u012bma) against laxity.<\/p>\n

                        \n
                      1. Divine Nearness and Enabling Grace (Tawf\u012bq)<\/strong><\/li>\n<\/ol>\n

                        The seminar explores qurb (nearness to God) as a twofold relation: human striving and divine facilitation. This duality highlights Sufi views on will, agency, and the spiritual mechanics of proximity.<\/p>\n

                          \n
                        1. Ibn al-<\/strong>\u02bf<\/strong>Arab<\/strong>\u012b\u2019<\/strong>s View on Time and Spiritual Maturity<\/strong><\/li>\n<\/ol>\n

                          Sufism often idealizes the past and marginalizes the present. Ibn al-\u02bfArab\u012b breaks with this tendency, arguing that every age\u2014including the present\u2014can be a time of spiritual completion and realization.<\/p>\n

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

                          This seminar reflects on the conceptual richness of Sufi biographical traditions and their engagement with jurisprudential discourse. Through themes like ma\u02bfrifa, qurb, and tawf\u012bq, Demirli reconstructs an ethical-metaphysical model of Sufism. Future seminars may explore how these ideas influenced the institutional formation of the Sufi path.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 13. 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-5104","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5104","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=5104"}],"version-history":[{"count":3,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5104\/revisions"}],"predecessor-version":[{"id":5216,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5104\/revisions\/5216"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5104"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}