{"id":5111,"date":"2025-05-09T13:50:24","date_gmt":"2025-05-09T10:50:24","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5111"},"modified":"2025-05-09T13:50:24","modified_gmt":"2025-05-09T10:50:24","slug":"ekrem-demirlikuseyri-okumalari-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-16-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde Ku\u015feyr\u00ee\u2019nin tasavvufta makam kavram\u0131na dair tan\u0131m\u0131, e\u015f\u2019ar\u00ee gelenekle ili\u015fkisi ve bu tan\u0131m\u0131n neden zorland\u0131\u011f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ekrem Demirli, kelam\u00ee arka plan\u0131 olan bu tan\u0131m\u0131n dilsel ve ontolojik zorluklar\u0131n\u0131 detayland\u0131rarak a\u00e7\u0131klam\u0131\u015f, \u00f6zellikle makam\u2013hal ayr\u0131m\u0131, \u00f6zne meselesi ve irade meselesi ekseninde derinlemesine bir \u00e7\u00f6z\u00fcmleme sunmu\u015ftur.<\/p>\n

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

    \n
  1. Makam ve Hal Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

    Makam, tekrar ve s\u00fcreklilikle kazan\u0131lan ahlaki mertebeler; hal ise ge\u00e7ici ruh halleri olarak tan\u0131mlan\u0131r. Ancak e\u015f\u2019ar\u00ee gelenekte kesb\u2013vehb ayr\u0131m\u0131 net olmad\u0131\u011f\u0131 i\u00e7in bu ayr\u0131m zay\u0131flar. Dolay\u0131s\u0131yla kulun kazand\u0131\u011f\u0131 makam bile Allah\u2019\u0131n ihsan\u0131 olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

      \n
    1. E\u015f\u2019ar\u00ee Paradigma ve \u00d6zne Sorunu<\/strong><\/li>\n<\/ol>\n

      E\u015f\u2019ar\u00ee d\u00fc\u015f\u00fcncede fail Tanr\u0131\u2019d\u0131r. Bu nedenle kulun \u00f6zne oldu\u011fu her tan\u0131m k\u0131r\u0131lganla\u015f\u0131r. Ku\u015feyr\u00ee\u2019nin tan\u0131mlar\u0131 da bu ba\u011flamda \u201ckekeme\u201d bir dil \u00fcretir. Bu, klasik medrese gelene\u011finin genel bir sorununa d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

        \n
      1. Tahakkuk, M\u00fcn\u00e2zale ve \u00c2dab Terimleri \u00dczerinden Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

        Ku\u015feyr\u00ee\u2019nin makam tan\u0131m\u0131 i\u00e7inde kulland\u0131\u011f\u0131 \u201ctahakkuk\u201d ve \u201cm\u00fcn\u00e2zale\u201d gibi kavramlar\u0131n anlam s\u0131n\u0131rlar\u0131 tart\u0131\u015f\u0131l\u0131r. Demirli, bu terimlerin \u0130bn\u00fc\u2019l-Arab\u00eeci anlamlara \u00e7ekilmesini tart\u0131\u015farak dilsel-kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir \u00e7\u00f6z\u00fcmleme yapar.<\/p>\n

          \n
        1. Teorik Bo\u015fluk ve \u0130stismara A\u00e7\u0131kl\u0131k<\/strong><\/li>\n<\/ol>\n

          Makam\u0131n \u201chakk\u0131n\u0131 verme\u201d gibi belirsiz \u00f6l\u00e7\u00fctler, istismara a\u00e7\u0131k hale gelir. Ku\u015feyr\u00ee\u2019nin \u201csab\u0131r, tevekk\u00fcl, kanaat\u201d gibi ahlaki durumlara ili\u015fkin a\u015famal\u0131 s\u0131n\u0131flamas\u0131, sistematik bir yap\u0131 kurmakta yetersiz kal\u0131r.<\/p>\n

            \n
          1. Sonu\u00e7ta Vahdet: Tevh\u00eed-i Ef\u2019\u00e2l ve Makam<\/strong><\/li>\n<\/ol>\n

            En sa\u011flam yakla\u015f\u0131m\u0131n, kulun yapt\u0131\u011f\u0131 her fiili Allah\u2019tan bilmesi oldu\u011fu ifade edilir. Makam\u0131n ger\u00e7ekli\u011fi, Allah\u2019\u0131n kulunu oraya yerle\u015ftirdi\u011fini m\u00fc\u015fahede etmesine ba\u011fl\u0131d\u0131r. Bu, tasavvufun \u00f6z\u00fcn\u00fcn be\u015fer\u00ee \u00e7aba de\u011fil, ilah\u00ee inayet oldu\u011funun alt\u0131n\u0131 \u00e7izer.<\/p>\n

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

            Bu seminerde Ku\u015feyr\u00ee\u2019nin makam tan\u0131m\u0131, e\u015f\u2019ar\u00ee dilin s\u0131n\u0131rlar\u0131nda dola\u015fan problemli bir yap\u0131 olarak analiz edilmi\u015ftir. Son kertede \u00f6zne ve fiil ili\u015fkisi ba\u011flam\u0131nda tasavvufun teorik tutarl\u0131l\u0131\u011f\u0131, Allah merkezli bir anlay\u0131\u015fla m\u00fcmk\u00fcn k\u0131l\u0131nm\u0131\u015ft\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar focused on al-Qushayr\u012b\u2019s definition of maq\u0101m in Sufism, its connection with the Ash\u02bfarite tradition, and the challenges of this definition. Ekrem Demirli examined the linguistic and ontological difficulties of this definition, especially discussing the distinction between maq\u0101m and \u1e25\u0101l, the problem of agency, and the issue of volition.<\/p>\n

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

              \n
            1. The Distinction between Maq\u0101m and <\/strong>\u1e24<\/strong>\u0101l<\/strong><\/li>\n<\/ol>\n

              Maq\u0101m is defined as a moral rank attained through repetition and constancy; \u1e25\u0101l is a transient spiritual state. Yet in Ash\u02bfarite thought, the lack of clear kasb\u2013wahb distinction weakens this duality, and even maq\u0101m becomes a divine gift.<\/p>\n

                \n
              1. Ash<\/strong>\u02bf<\/strong>arite Paradigm and the Problem of the Subject<\/strong><\/li>\n<\/ol>\n

                Since in Ash\u02bfarite theology the true agent is God, every definition that assumes human agency becomes unstable. Qushayr\u012b\u2019s formulations reflect a “stammering” discourse resulting from this constraint.<\/p>\n

                  \n
                1. Critical Reading of Tahaqquq, Mun\u0101zala, and \u0100d\u0101b<\/strong><\/li>\n<\/ol>\n

                  The terms used in Qushayr\u012b\u2019s definition\u2014tahaqquq and mun\u0101zala\u2014are semantically ambiguous. Demirli critiques the Ibn \u02bfArab\u012b-influenced interpretations of these terms through linguistic and ontological comparisons.<\/p>\n

                    \n
                  1. Theoretical Gaps and Risk of Exploitation<\/strong><\/li>\n<\/ol>\n

                    Ambiguous criteria like \u201cfulfilling the rights of a maq\u0101m\u201d open up room for misuse. Qushayr\u012b\u2019s stage-based classification of virtues such as \u1e63abr, tawakkul, and qan\u0101\u02bfa fails to form a coherent system.<\/p>\n

                      \n
                    1. Unity of Action and the Reality of Maq\u0101m<\/strong><\/li>\n<\/ol>\n

                      The most robust perspective is that man\u2019s actions are truly God\u2019s acts. The reality of a maq\u0101m depends on witnessing God\u2019s placement of the servant in it. Thus, the essence of Sufism is not human effort but divine grace.<\/p>\n

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

                      The seminar presented Qushayr\u012b\u2019s definition of maq\u0101m as a problematic construct within the limits of Ash\u02bfarite language. Ultimately, it demonstrated that theoretical coherence in Sufism is only achievable through a God-centered notion of agency and action.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 16. 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-5111","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5111","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=5111"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5111\/revisions"}],"predecessor-version":[{"id":5112,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5111\/revisions\/5112"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5111"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}