{"id":5113,"date":"2025-05-09T13:51:07","date_gmt":"2025-05-09T10:51:07","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5113"},"modified":"2025-05-09T15:04:18","modified_gmt":"2025-05-09T12:04:18","slug":"ekrem-demirlikuseyri-okumalari-17-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-17-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, tasavvuf\u00ee haller aras\u0131nda yer alan \u201ckabz\u201d ve \u201cbast\u201d kavramlar\u0131 ele al\u0131n\u0131r. Bu iki h\u00e2l, suf\u00eenin Allah\u2019a yak\u0131nl\u0131k derecelerinde ya\u015fad\u0131\u011f\u0131 ruhsal s\u0131k\u0131\u015fma ve geni\u015fleme deneyimlerini ifade eder. Seminerde, bu hallerin epistemolojik, metafiziksel ve tarih\u00ee ba\u011flamlar\u0131 tart\u0131\u015f\u0131larak \u0130bn Arab\u00ee\u2019nin ilahi isimler teorisine kadar uzanan bir yorum geli\u015ftirilir.<\/p>\n

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

    \n
  1. Kabz ve Bast\u2019\u0131n Kavramsal Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

    Kabz daralma, bast geni\u015fleme h\u00e2lidir. Bu haller, havf (korku) ve reca (\u00fcmit) makamlar\u0131n\u0131 a\u015fan suf\u00eelerde zuhur eder. M\u00fcbtedi, gelece\u011fi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in havf ve reca ya\u015farken; arif, \u015fimdiki zaman\u0131n etkisinde kalarak kabz ve bast\u0131 tecr\u00fcbe eder.<\/p>\n

      \n
    1. Varl\u0131k-Zaman \u0130li\u015fkisi ve Hallerin Sebepsizli\u011fi<\/strong><\/li>\n<\/ol>\n

      Kabz ve bast halleri nedensellik i\u00e7inde a\u00e7\u0131klanamaz; bunlar varidin (ilham\u0131n) do\u011frudan etkisiyle olu\u015fur. Bu nedenle bir halin neden ya\u015fand\u0131\u011f\u0131 anla\u015f\u0131lamaz, sadece teslimiyetle kar\u015f\u0131lan\u0131r.<\/p>\n

        \n
      1. Hallere M\u00fcdahale Etmeme Prensibi<\/strong><\/li>\n<\/ol>\n

        Tasavvufta, gelen halin de\u011fi\u015ftirilmeye \u00e7al\u0131\u015f\u0131lmas\u0131 uygun de\u011fildir. Kabz veya bast ya\u015fan\u0131rken kulun g\u00f6revi, bu hal ge\u00e7ene kadar sab\u0131r ve edep g\u00f6stermektir.<\/p>\n

          \n
        1. \u0130bn Arab\u00ee ve \u0130lahi \u0130simler Teorisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn Arab\u00ee ile birlikte kabz ve bast, sadece suf\u00ee psikolojisinin unsurlar\u0131 de\u011fil, ilahi isimlerin tecellisi olarak evrensel ve varl\u0131k d\u00fczeyinde bir anlam kazan\u0131r. El-K\u00e2b\u0131d ve El-B\u00e2s\u0131t isimleri do\u011fa olaylar\u0131 \u00fczerinden de tecelli eder.<\/p>\n

            \n
          1. Tasavvuf, Tarikat ve Kitlesellik Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

            Demirli, tasavvufun bireysel ve i\u00e7rek bir yol oldu\u011funu, kitlesel tarikat yap\u0131lar\u0131na d\u00f6n\u00fc\u015fmesiyle asli niteliklerini kaybetti\u011fini savunur. Tarikatlar tasavvufun de\u011fil, onun k\u00fclt\u00fcrel etkisinin ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r.<\/p>\n

              \n
            1. Bast ve Kabz\u2019\u0131n Mekr Olma \u0130htimali<\/strong><\/li>\n<\/ol>\n

              Kabz ve bast halleri, ilahi bir l\u00fctuf olabilece\u011fi gibi, ilahi bir imtihan ya da mekir (aldatma) da olabilir. Bu nedenle halin i\u00e7eri\u011fi de\u011fil, kulun o halle kurdu\u011fu ili\u015fki \u00f6nemlidir.<\/p>\n

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

              Kabz ve bast, suf\u00eenin manevi yolculu\u011funda ya\u015fad\u0131\u011f\u0131 yo\u011fun varl\u0131k tecr\u00fcbeleridir. Bu hallerin nihai anlam\u0131, kulun bu hallere nas\u0131l cevap verdi\u011fiyle ortaya \u00e7\u0131kar. Seminer, \u0130bn Arab\u00ee sonras\u0131 tasavvufun teorik \u00e7er\u00e7evesiyle klasik hal anlay\u0131\u015flar\u0131n\u0131 bulu\u015fturarak, tasavvufun bireysel y\u00f6n\u00fcn\u00fc vurgulayan ele\u015ftirel bir bak\u0131\u015f sunar.<\/p>\n

               <\/p>\n

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

              This seminar focuses on two key Sufi states\u2014qab\u1e0d (constriction) and bas\u1e6d (expansion). These states reflect the spiritual contraction and openness experienced by a Sufi in proximity to the Divine. Demirli explores their epistemological, metaphysical, and historical meanings, ultimately linking them to Ibn \u02bfArab\u012b\u2019s theory of divine names.<\/p>\n

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

                \n
              1. Conceptual Distinction Between Qab<\/strong>\u1e0d<\/strong> and Bas<\/strong>\u1e6d<\/strong><\/li>\n<\/ol>\n

                While qab\u1e0d implies inner narrowing and bas\u1e6d signals expansion, these states occur in gnostics (\u02bf\u0101rif\u016bn) who have transcended fear (khawf) and hope (raj\u0101\u02be). Beginners react to the future; gnostics respond to the moment, manifesting spiritual states without anticipation.<\/p>\n

                  \n
                1. The Non-Causal Nature of Spiritual States<\/strong><\/li>\n<\/ol>\n

                  These states arise without human reasoning or causality. They are initiated by divine warid\u0101t (inrushes), and cannot be traced back to specific moral or psychological triggers. Their unpredictability demands submission rather than analysis.<\/p>\n

                    \n
                  1. Non-Intervention in States<\/strong><\/li>\n<\/ol>\n

                    A fundamental Sufi principle is to avoid interfering with one\u2019s current state. Whether experiencing qab\u1e0d or bas\u1e6d, the Sufi must observe adab (spiritual courtesy) and wait until the state naturally passes.<\/p>\n

                      \n
                    1. Ibn <\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong> and the Theory of Divine Names<\/strong><\/li>\n<\/ol>\n

                      Demirli extends the meaning of these states through Ibn \u02bfArab\u012b\u2019s metaphysics. Qab\u1e0d and bas\u1e6d are not merely psychological experiences but manifestations of divine names\u2014al-Q\u0101bi\u1e0d (the Withholder) and al-B\u0101sit (the Expander)\u2014operating at cosmic and natural levels.<\/p>\n

                        \n
                      1. Critique of Institutional Sufism and Mass Movements<\/strong><\/li>\n<\/ol>\n

                        Demirli criticizes the transformation of Sufism into mass-based tariqas. He argues that Sufism was originally an inward, individual path and lost its essence when institutionalized. Tariqas preserved Sufism\u2019s cultural shell, not its spiritual core.<\/p>\n

                          \n
                        1. Qab<\/strong>\u1e0d<\/strong> and Bas<\/strong>\u1e6d<\/strong> as Divine Trials<\/strong><\/li>\n<\/ol>\n

                          These states may be gifts\u2014or forms of divine deception (makr). Therefore, their intrinsic value depends not on the state itself but on how the Sufi responds. The danger lies in becoming attached or misinterpreting them as signs of favor.<\/p>\n

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

                          Qab\u1e0d and bas\u1e6d are profound existential states in the Sufi path, marked not by cause or merit but by divine initiative. Their spiritual significance depends entirely on the seeker\u2019s humility, patience, and receptivity. This seminar synthesizes classical Sufi psychology with post-Ibn \u02bfArab\u012b metaphysics, offering a critical view of how these states are to be understood and lived.<\/p>\n

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

                          EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 17. 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-5113","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5113","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=5113"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5113\/revisions"}],"predecessor-version":[{"id":5202,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5113\/revisions\/5202"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5113"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}