{"id":5123,"date":"2025-05-09T14:05:52","date_gmt":"2025-05-09T11:05:52","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5123"},"modified":"2025-05-09T15:05:24","modified_gmt":"2025-05-09T12:05:24","slug":"ekrem-demirlikuseyri-okumalari-22-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-22-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 22. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 22. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Ku\u015feyr\u00ee’nin mahv ve ispat kavramlar\u0131 etraf\u0131nda geli\u015ftirdi\u011fi tasavvufi d\u00fc\u015f\u00fcncenin kel\u00e2m ve felsefe kar\u015f\u0131s\u0131ndaki konumunu tart\u0131\u015fmay\u0131 ama\u00e7lar. Mahv (silme) ve ispat (yerle\u015ftirme) kavramlar\u0131 \u00fczerinden adet, tabiat, ibadet, niyet, fiil, vas\u0131f ve \u00f6zne gibi kavramlar felsef\u00ee ve kel\u00e2m\u00ee arka planla birlikte ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Mahv ve \u0130spat\u0131n Anlam\u0131 ve Ontolojik Arka Plan\u0131<\/strong><\/li>\n<\/ol>\n

    Mahv, al\u0131\u015f\u0131lm\u0131\u015f (adet) s\u0131fatlar\u0131n silinmesi; ispat ise ibadet h\u00fck\u00fcmlerinin yerle\u015ftirilmesidir. Bu ayr\u0131m, kel\u00e2m\u0131n do\u011fay\u0131 adete d\u00f6n\u00fc\u015ft\u00fcrmesinden sonra tasavvufun, adeti niyetle d\u00f6n\u00fc\u015ft\u00fcrerek ibadete ta\u015f\u0131ma \u00e7abas\u0131 olarak sunulur. Tasavvufun do\u011frudan do\u011fayla de\u011fil, kel\u00e2m\u0131n in\u015fa etti\u011fi normatif yap\u0131yla hesapla\u015ft\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

      \n
    1. Adet, Tabiat ve S\u00fcnn\u00ee Kel\u00e2m \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Do\u011fa kavram\u0131, tabip ve filozoflar i\u00e7in sabit niteliklere i\u015faret ederken; kel\u00e2m, bu sabit do\u011falar\u0131 al\u0131\u015fkanl\u0131k (adet) kavram\u0131na d\u00f6n\u00fc\u015ft\u00fcrerek nedensellikten uzakla\u015ft\u0131r\u0131r. E\u015f\u2019ar\u00ee gelenek, tekrar eden olgulara zorunluluk atfetmez; tasavvuf ise bu adetleri niyetle a\u015fmaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

        \n
      1. Niyet ve Fiil Arac\u0131l\u0131\u011f\u0131yla Mahv ve \u0130spat<\/strong><\/li>\n<\/ol>\n

        \u0130badet, niyetle ba\u015flar; dolay\u0131s\u0131yla mahv\u2013ispat bir davran\u0131\u015f\u0131n amac\u0131na g\u00f6re d\u00f6n\u00fc\u015f\u00fcm\u00fcd\u00fcr. Mahv edilmesi gereken, yaln\u0131zca k\u00f6t\u00fc huylar de\u011fil, do\u011fal ya da n\u00f6tr davran\u0131\u015flard\u0131r. Be\u015fer\u00ee vas\u0131f-retori\u011fi bu noktada ele\u015ftirilir ve felsefi-kel\u00e2m\u00ee zemine oturmayan vaaz diline dikkat \u00e7ekilir.<\/p>\n

          \n
        1. Terk, Gaflet ve \u0130llet \u00dczerinden \u00dc\u00e7l\u00fc Ar\u0131nma<\/strong><\/li>\n<\/ol>\n

          Mahv s\u00fcreci \u00fc\u00e7 kademede ilerler: beden\u00ee davran\u0131\u015flardan g\u00fcnah\u0131n (zelle) d\u00fc\u015fmesi; kalpte gafletin silinmesi; ak\u0131lda illetin (nedensellik d\u00fc\u015f\u00fcncesi) kald\u0131r\u0131lmas\u0131. Bu, d\u00fcnya, ahiret ve benli\u011fin s\u0131ras\u0131yla terkini \u00f6ng\u00f6ren tasavvuf\u00ee yolculu\u011fun bir \u015femas\u0131d\u0131r.<\/p>\n

            \n
          1. Fiil ve \u0130nfial \u0130li\u015fkisinde Tanr\u0131 Tasavvuru<\/strong><\/li>\n<\/ol>\n

            La f\u00e2ile ill\u00e2 h\u00fb (ondan ba\u015fka fail yoktur) anlay\u0131\u015f\u0131yla yetinmenin eksikli\u011fi vurgulan\u0131r. Tanr\u0131\u2019n\u0131n yaln\u0131zca fail de\u011fil, ayn\u0131 zamanda m\u00fcnfail (etkilenen) olarak da d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fi savunulur. Bu, gazal\u00ee \u00f6ncesi tasavvufun s\u0131n\u0131rl\u0131l\u0131\u011f\u0131na ve \u0130bn Arab\u00ee sonras\u0131 b\u00fct\u00fcnc\u00fcl varl\u0131k anlay\u0131\u015f\u0131na g\u00f6nderme yapar.<\/p>\n

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

            Seminer, mahv\u2013ispat kavramlar\u0131 \u00fczerinden sadece ahl\u00e2k\u00ee bir ar\u0131nmay\u0131 de\u011fil, kel\u00e2m, felsefe ve tasavvuf aras\u0131ndaki derin ayr\u0131\u015fmalar\u0131 ve ge\u00e7i\u015fleri de analiz eder. Kavramlar bir \u015femaya oturtularak anla\u015f\u0131labilir h\u00e2le getirilir; b\u00f6ylece tasavvuf\u00ee d\u00f6n\u00fc\u015f\u00fcm hem bireysel hem de kozmolojik bir d\u00fczlemde de\u011ferlendirilmi\u015f olur.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the Sufi concepts of ma\u1e25w (effacement) and ithb\u0101t (affirmation) as discussed in Qushayr\u012b\u2019s Ris\u0101la, analyzing their metaphysical, ethical, and theological implications. The aim is to explore how these terms relate to customary action (\u02bf\u0101da), nature, worship, intention, act, attribute, and subjectivity, especially in contrast to kal\u0101m and philosophical frameworks.<\/p>\n

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

              \n
            1. The Ontology of Ma<\/strong>\u1e25<\/strong>w and Ithb\u0101t<\/strong><\/li>\n<\/ol>\n

              Ma\u1e25w means erasing habitual or natural attributes, while ithb\u0101t refers to the establishment of divine commands through intentional action. These concepts emerge as a Sufi response not to physical nature, but to the theological order constructed by Sunn\u012b kal\u0101m, where Sufism proposes a transformation of habits into acts of worship through inner intention.<\/p>\n

                \n
              1. \u02bf<\/strong>\u0100<\/strong>da, <\/strong>\u1e6c<\/strong>ab\u012b<\/strong>\u02bf<\/strong>a, and Sunn<\/strong>\u012b<\/strong> Theology<\/strong><\/li>\n<\/ol>\n

                For philosophers, nature (\u1e6dab\u012b\u02bfa) represents fixed attributes. Kal\u0101m, however, redefines these as habitual (\u02bf\u0101da) rather than necessary, thereby removing causality from nature. The Ash\u02bfarite tradition denies any natural necessity, and Sufism seeks to transcend even these habits through spiritual intention.<\/p>\n

                  \n
                1. Intention and Action as the Medium of Transformation<\/strong><\/li>\n<\/ol>\n

                  In Sufism, worship begins with intention. Thus, ma\u1e25w and ithb\u0101t are not merely about ridding oneself of sins, but about transforming neutral or even good actions into higher spiritual acts. Demirli criticizes the rhetorical overuse of \u201chuman attributes\u201d in sermons, arguing that it lacks theological depth.<\/p>\n

                    \n
                  1. Threefold Purification: Act, Heart, and Mind<\/strong><\/li>\n<\/ol>\n

                    The process of ma\u1e25w progresses through three levels: bodily actions must be purified from sin; the heart from heedlessness; and the intellect from causality. This threefold path corresponds to renouncing the world, the afterlife, and the self\u2014thus forming a comprehensive Sufi framework.<\/p>\n

                      \n
                    1. God as Both Agent and Recipient<\/strong><\/li>\n<\/ol>\n

                      Demirli argues that it is insufficient to describe God only as the sole agent (l\u0101 f\u0101\u02bfila ill\u0101 huwa). Instead, God must also be seen as munfa\u02bfil\u2014the one who is affected. This reflects a deeper metaphysical approach aligned with post-Ghaz\u0101l\u012b and especially Ibn \u02bfArab\u012b\u2019s vision of reality, going beyond earlier Sufi limitations.<\/p>\n

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

                      Through the lens of ma\u1e25w and ithb\u0101t, this seminar examines not only ethical purification but also the philosophical and theological tensions between Sufism, kal\u0101m, and philosophy. The concepts are mapped within a structured spiritual scheme that allows for an integrated understanding of individual and cosmic transformation in Sufism.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 22. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5123","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5123","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=5123"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5123\/revisions"}],"predecessor-version":[{"id":5199,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5123\/revisions\/5199"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5123"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}