{"id":5121,"date":"2025-05-09T14:04:59","date_gmt":"2025-05-09T11:04:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5121"},"modified":"2025-05-09T15:03:38","modified_gmt":"2025-05-09T12:03:38","slug":"ekrem-demirlikuseyri-okumalari-21-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-21-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi:
    \n<\/strong>Bu derste, Ku\u015feyr\u00ee\u2019nin er-Ris\u00e2le<\/em> adl\u0131 eserinde ge\u00e7en gaybet (manev\u00ee yokluk) kavram\u0131 ele al\u0131nmakta; kavram\u0131n epistemolojik ve fenomenolojik anlam\u0131 sorgulanmakta, verilen \u00f6rneklerin yetersizli\u011fi ve kavramsal tutars\u0131zl\u0131klar \u00fczerinden ele\u015ftiriler yap\u0131lmaktad\u0131r. Ekrem Demirli, gaybetin tan\u0131m\u0131, benzer kavramlarla ili\u015fkisi ve tasavvuf\u00ee literat\u00fcrdeki i\u015fleni\u015f bi\u00e7imlerine y\u00f6nelik detayl\u0131 bir \u00e7\u00f6z\u00fcmleme sunar.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar:<\/strong><\/li>\n<\/ol>\n
      \n
    1. Gaybetin Tan\u0131m\u0131 ve Mahiyeti:
      \n<\/strong>Ku\u015feyr\u00ee, gaybeti kalbin d\u00fcnyev\u00ee fark\u0131ndal\u0131klardan uzakla\u015fmas\u0131 ve ilah\u00ee tecellilerle me\u015fgul olmas\u0131 olarak tan\u0131mlar. Ancak Demirli, bu tan\u0131m\u0131 eksik bulur; \u201cme\u015fguliyet\u201d yerine \u201cmahv\u201d veya \u201cgalebe\u201d gibi daha yerinde terimlerin kullan\u0131lmas\u0131 gerekti\u011fini s\u00f6yler.<\/li>\n
    2. Olumlu ve Olumsuz Yokluk Halleri:
      \n<\/strong>Ger\u00e7ek gaybetin bilin\u00e7li bir fark\u0131ndal\u0131k hali oldu\u011funu, bay\u0131lma, kendinden ge\u00e7me gibi durumlar\u0131n gaybet olarak tan\u0131mlanamayaca\u011f\u0131n\u0131 vurgular. Sadece Allah ile me\u015fgul olma halinin olumlu bir gaybet oldu\u011fu, di\u011ferlerinin ise kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gerekti\u011fi belirtilir.<\/li>\n
    3. S\u00fbf\u00ee Rivayetler ve \u0130snad Sorunu:
      \n<\/strong>Ku\u015feyr\u00ee\u2019nin Hz. Ebubekir ve Hz. \u00d6mer\u2019e isnat etti\u011fi s\u00f6zlerin sorgulanmas\u0131 gerekti\u011fi ifade edilir. Bu t\u00fcr s\u00f6zlerin ba\u011flam\u0131ndan kopar\u0131larak \u201cdelil\u201d olarak kullan\u0131lmas\u0131n\u0131n sak\u0131ncalar\u0131 vurgulan\u0131r.<\/li>\n
    4. \u00d6rneklerin Yeterlili\u011fi ve Ele\u015ftirisi:
      \n<\/strong>Ku\u015feyr\u00ee\u2019nin verdi\u011fi \u00f6rnekler i\u00e7inde yaln\u0131zca Kur\u2019an dinleyip kendinden ge\u00e7en demircinin \u00f6rne\u011fi anlaml\u0131 bulunur. Bay\u0131lma, kendinden ge\u00e7me gibi \u00f6rneklerin gaybeti temsil etmedi\u011fi, duygu yo\u011funlu\u011fu ile bilin\u00e7 kayb\u0131n\u0131n kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ifade edilir.<\/li>\n
    5. Gaybet, Huzur ve S\u00fck\u00fbr\/Sahv \u0130li\u015fkisi:
      \n<\/strong>Huzurun Allah\u2019la birlikte olma, gaybetin ise mahl\u00fbkattan kopma hali oldu\u011fu vurgulan\u0131r. Demirli, bu iki halin birbirinin \u00f6n \u015fart\u0131 gibi g\u00f6sterilmesini ele\u015ftirir; kavramsal ayr\u0131mlar\u0131n net yap\u0131lmas\u0131 gerekti\u011fini savunur.<\/li>\n
    6. Kavram \u0130n\u015fas\u0131ndaki Yetersizlik:
      \n<\/strong>Demirli\u2019ye g\u00f6re Ku\u015feyr\u00ee, kavramlar\u0131 sistematik \u015fekilde tan\u0131mlamakta ba\u015far\u0131s\u0131zd\u0131r. Tan\u0131mlar\u0131n zay\u0131f, \u00f6rneklerin tutars\u0131z ve anlat\u0131m\u0131n felsefi derinlikten uzak oldu\u011fu y\u00f6n\u00fcnde ele\u015ftiriler y\u00f6neltilir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7:
        \n<\/strong>Bu seminer, Ku\u015feyr\u00ee\u2019nin gaybet kavram\u0131n\u0131 anlat\u0131rken d\u00fc\u015ft\u00fc\u011f\u00fc epistemolojik ve kavramsal eksiklikleri ortaya koyar. Demirli, suf\u00ee literat\u00fcr\u00fcn klasik anlat\u0131lar\u0131na ele\u015ftirel bir g\u00f6zle yakla\u015fmakta, felsef\u00ee netlik ve kavramsal tutarl\u0131l\u0131k talep etmektedir. Seminer, mistik tecr\u00fcbenin anlat\u0131m\u0131nda modern d\u00fc\u015f\u00fcnsel duyarl\u0131klar\u0131n gereklili\u011fini vurgular.<\/li>\n<\/ol>\n

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

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar:<\/strong>
          \nThis seminar explores the concept of ghaybah<\/em> (spiritual absence) in Sufism as discussed in Qushayri\u2019s Risala<\/em> and critically examined by Ekrem Demirli. The focus is on defining ghaybah<\/em> epistemologically, distinguishing it from similar mystical states, and evaluating the sufficiency of traditional examples and explanations within Sufi literature.<\/li>\n
        2. Main Themes and Headings:<\/strong><\/li>\n<\/ol>\n
            \n
          1. Definition and Nature of Ghaybah:<\/strong>
            \nDemirli argues that Qushayri\u2019s definition of ghaybah<\/em>\u2014the heart\u2019s disconnection from awareness of worldly events due to divine influx\u2014is epistemically vague. He suggests more precise terms like istihlak<\/em> (annihilation) or maghlubiyyah<\/em> (being overwhelmed) would be better suited than ishtighal<\/em> (preoccupation).<\/li>\n
          2. Positive and Negative Forms of Absence:<\/strong>
            \nThe seminar distinguishes between a positive ghaybah<\/em> (awareness only of God) and forms confused with fainting or emotional overwhelm, arguing that true ghaybah<\/em> requires the subject to remain conscious.<\/li>\n
          3. Critique of Sufi Narratives and Authority:<\/strong>
            \nDemirli critiques Sufi reliance on unverifiable sayings from the early generations (e.g. Abu Bakr, Umar), stressing the need for careful contextualization rather than uncritical use as proof.<\/li>\n
          4. Examples and Their Adequacy:<\/strong>
            \nAmong various stories cited by Qushayri, only the example of the blacksmith handling hot iron while entranced by a Qur\u2019anic verse is considered a valid representation of ghaybah<\/em>. Stories involving unconsciousness or emotional reactions are dismissed as inadequate.<\/li>\n
          5. Relationship between Ghaybah, Huzur (Presence), and Sahu\/Sukr (Sobriety\/Intoxication):<\/strong>
            \nDemirli explains huzur<\/em> as the full presence before God and ghaybah<\/em> as partial or total absence from creation, arguing they should not be presented as automatically interdependent. He criticizes Qushayri\u2019s logical constructions for lacking rigor and philosophical clarity.<\/li>\n
          6. Conceptual Weaknesses in Qushayri\u2019s Work:<\/strong>
            \nDemirli repeatedly emphasizes Qushayri\u2019s inadequacy as a technical theorist of Sufi terminology, accusing him of vague definitions, uncritical narrative use, and an inconsistent framework for key states and concepts.<\/li>\n<\/ol>\n
              \n
            1. Conclusion:<\/strong>
              \nThis seminar critiques Qushayri\u2019s attempt to define and illustrate ghaybah<\/em> and related mystical states, highlighting conceptual inconsistencies and narrative inadequacies. Demirli pushes for a more philosophically rigorous approach, demanding clear distinctions between mystical experience and metaphor, and greater respect for epistemological standards. The analysis emphasizes the need to reassess traditional Sufi literature through a contemporary intellectual lens.<\/li>\n<\/ol>\n

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

              EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 21. 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-5121","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5121","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=5121"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5121\/revisions"}],"predecessor-version":[{"id":5198,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5121\/revisions\/5198"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5121"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}