{"id":5117,"date":"2025-05-09T13:54:52","date_gmt":"2025-05-09T10:54:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5117"},"modified":"2025-05-09T13:54:52","modified_gmt":"2025-05-09T10:54:52","slug":"ekrem-demirlikuseyri-okumalari-19-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-19-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde Ekrem Demirli, Ku\u015feyr\u00ee Risalesi ba\u011flam\u0131nda \u00f6zellikle tevac\u00fct kavram\u0131 \u00fczerinden tasavvufun epistemolojik, ontolojik ve metodolojik temelini tart\u0131\u015f\u0131r. Vecd, v\u00fccut ve \u00f6zellikle tevac\u00fct kavramlar\u0131 \u00e7er\u00e7evesinde ehl-i s\u00fcnnet kelam\u0131yla tasavvufun ili\u015fkisi, insan\u0131n \u00f6zne olup olamayaca\u011f\u0131 sorusu, dini tecr\u00fcbenin dili ve rasyonel mistisizm kar\u015f\u0131s\u0131nda tasavvufun konumu ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Tevac\u00fct ve Tasavvufun Metodolojisi<\/strong><\/li>\n<\/ol>\n

    Tevac\u00fct, kelime k\u00f6keniyle “bulmaya \u00e7al\u0131\u015fma” anlam\u0131na gelirken tasavvuf\u00ee ba\u011flamda ki\u015finin Allah’a y\u00f6nelik bilin\u00e7li \u00e7abas\u0131n\u0131 temsil eder. Ancak bu \u00e7aba, ehl-i s\u00fcnnetin ilahi s\u0131fatlar teorisiyle \u00e7at\u0131\u015f\u0131r. Tasavvufta netice bir \u00e7aban\u0131n de\u011fil, ilahi l\u00fctfun sonucudur.<\/p>\n

      \n
    1. Ehl-i S\u00fcnnet, Mutezile ve Determinizm Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

      Demirli, ehl-i s\u00fcnnet ile mutezile aras\u0131nda ilahi s\u0131fatlar anlay\u0131\u015f\u0131 ba\u011flam\u0131nda farklar oldu\u011funu, fakat ehl-i s\u00fcnnetin kendi i\u00e7inde ma\u011fdur\u00ee\u2013e\u015far\u00ee ayr\u0131m\u0131n\u0131n teorik temellendirmesinin zay\u0131f kald\u0131\u011f\u0131n\u0131 savunur. Bu nedenle tasavvufun ontolojik yap\u0131s\u0131, \u00f6znenin pasifli\u011fine dayan\u0131r.<\/p>\n

        \n
      1. Rasyonel Mistisizm ve Tasavvufun Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

        Tasavvufun kar\u015f\u0131s\u0131nda duran rasyonel mistisizmde \u00f6zne, ak\u0131l yoluyla hakikate ula\u015fmaya \u00e7al\u0131\u015f\u0131rken; tasavvufta \u00f6zne edilgendir, hakikat insana gelir. Bu ba\u011flamda Demirli, Sadreddin Konev\u00ee gibi isimleri rasyonel mistisizme yak\u0131nl\u0131klar\u0131 nedeniyle ele\u015ftirir.<\/p>\n

          \n
        1. Fena, Beka, \u0130stihrak ve \u0130stihlak \u00dczerine D\u00fc\u015f\u00fcnceler<\/strong><\/li>\n<\/ol>\n

          Fena s\u00fcreciyle kul \u00f6znelikten s\u0131yr\u0131l\u0131r; v\u00fccut ve vecd ise bu s\u00fcrecin tezah\u00fcrleridir. Ancak bu haller sabit ahlaki vas\u0131flar de\u011fil, ge\u00e7ici ilahi fiillerdir. Kulda sabit vas\u0131f bulunmaz, \u00e7\u00fcnk\u00fc bu Tanr\u0131\u2019y\u0131 zorunlu k\u0131land\u0131r; bu ise kelam\u00ee olarak kabul edilemezdir.<\/p>\n

            \n
          1. \u015eeriat\u2013\u015eari ve Dindarl\u0131k Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

            Tasavvuf, \u015feriat yerine Tanr\u0131\u2019n\u0131n zat\u0131n\u0131 merkeze al\u0131r. F\u0131k\u0131h normatif din anlay\u0131\u015f\u0131n\u0131 temsil ederken, tasavvuf ki\u015fisel Tanr\u0131 tecr\u00fcbesine odaklan\u0131r. Bu nedenle tasavvuf, dikey bir din anlay\u0131\u015f\u0131 olarak Tanr\u0131 ile do\u011frudan ili\u015fki kurmay\u0131 esas al\u0131r.<\/p>\n

              \n
            1. Velayet ve Peygamber Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

              Demirli, velayeti Tanr\u0131’n\u0131n zat\u0131na ula\u015fma, peygamberin hakikatine y\u00f6nelme ve bu iki unsurla ya\u015fayan insan modeli olarak tan\u0131mlar. B\u00f6ylece tasavvuf, normatif gelene\u011fin d\u0131\u015f\u0131nda, hakikate do\u011frudan ula\u015fan bir epistemik yol \u00f6nerir.<\/p>\n

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

              Bu seminer, tasavvufun \u00f6znesizli\u011fi esas alan yap\u0131s\u0131n\u0131n kelam\u00ee ve felsef\u00ee d\u00fczeyde nas\u0131l temellendirildi\u011fini a\u00e7\u0131klar. Rasyonel mistisizmin \u00f6zneye dayal\u0131 yap\u0131s\u0131na kar\u015f\u0131 tasavvuf, edilgenli\u011fi ve ilahi tecellinin \u00f6nceli\u011fini savunur. Tevac\u00fct, bu yap\u0131n\u0131n hem metodolojik hem de pratik d\u00fczlemde temelidir.<\/p>\n

               <\/p>\n

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

              This seminar explores the concept of taw\u0101jud (the act of seeking mystical ecstasy) within the context of Qushayr\u012b\u2019s Ris\u0101la. Ekrem Demirli uses this concept to address the methodological, epistemological, and ontological underpinnings of Sufism. Through discussions on wajd (ecstasy), wuj\u016bd (being), and taw\u0101jud, he interrogates the compatibility of Sufi practice with Ash\u02bfarite theology, the question of human agency, the language of religious experience, and the distinction between rational mysticism and passive spirituality.<\/p>\n

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

                \n
              1. Taw\u0101jud and the Methodology of Sufism<\/strong><\/li>\n<\/ol>\n

                While taw\u0101jud etymologically means \u201cseeking to find,\u201d in Sufism it refers to a conscious turning toward the divine. However, such intentionality appears problematic within the Ash\u02bfarite doctrine of divine attributes. In Sufism, spiritual states are not caused by effort but result from divine grace.<\/p>\n

                  \n
                1. Ash<\/strong>\u02bf<\/strong>arite<\/strong>\u2013<\/strong>Mu<\/strong>\u02bf<\/strong>tazilite Debates and the Problem of Agency<\/strong><\/li>\n<\/ol>\n

                  Demirli critiques the insufficient theoretical clarity within Sunn\u012b theology regarding divine attributes and human action, noting that even within Ash\u02bfarism, divisions like M\u0101tur\u012bd\u012b\u2013Ash\u02bfar\u012b remain unresolved. Sufism resolves this ambiguity by asserting the utter passivity of the subject.<\/p>\n

                    \n
                  1. Critique of Rational Mysticism<\/strong><\/li>\n<\/ol>\n

                    Rational mysticism aims at truth through reason and self-effort, while Sufism posits a passive epistemology where truth is disclosed, not attained. Demirli critiques thinkers like Sadr al-D\u012bn al-Q\u016bnaw\u012b for their closeness to rationalist structures.<\/p>\n

                      \n
                    1. Fana<\/strong>\u02be<\/strong>, Baq<\/strong>\u0101<\/strong>\u02be<\/strong>, Istihr<\/strong>\u0101<\/strong>q, and Istihl<\/strong>\u0101<\/strong>k<\/strong><\/li>\n<\/ol>\n

                      Through fana\u02be (annihilation), the subject dissolves; wuj\u016bd and wajd express this process. Yet these are not fixed attributes but passing divine actions. The subject cannot possess stable traits without violating divine absoluteness.<\/p>\n

                        \n
                      1. Sharia, the Lawgiver, and Direct Experience<\/strong><\/li>\n<\/ol>\n

                        Demirli contrasts fiqh\u2019s normative approach with Sufism\u2019s direct relationship with the Divine. Sufism bypasses legal formalism to focus on the divine essence itself, offering a vertical, experiential mode of religiosity.<\/p>\n

                          \n
                        1. Wal\u0101ya and the Prophet<\/strong><\/li>\n<\/ol>\n

                          Wil\u0101ya (sainthood) is defined as direct relation to God\u2019s essence and imitation of the Prophet\u2019s truth. The true wal\u012b is one who unites these two sources, accessing reality beyond normativity.<\/p>\n

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

                          This seminar demonstrates how Sufism prioritizes divine initiative and passive receptivity over rational agency. Taw\u0101jud is not a method of acquisition but a surrender to what is given. In contrast to rational mysticism, Sufism constructs an epistemic path grounded in annihilation, receptivity, and divine unveiling.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 19. 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-5117","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5117","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=5117"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5117\/revisions"}],"predecessor-version":[{"id":5118,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5117\/revisions\/5118"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}