{"id":5125,"date":"2025-05-09T14:06:26","date_gmt":"2025-05-09T11:06:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5125"},"modified":"2025-05-09T14:59:46","modified_gmt":"2025-05-09T11:59:46","slug":"ekrem-demirlikuseyri-okumalari-23-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-23-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu seminerde Ku\u015feyr\u00ee\u2019nin tasavvuf literat\u00fcr\u00fcnde \u00f6nemli \u00fc\u00e7 kavram olan muhadara<\/em>, m\u00fcka\u015fefe<\/em> ve m\u00fc\u015fahede<\/em> hakk\u0131ndaki a\u00e7\u0131klamalar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. Ekrem Demirli, bu kavramlar\u0131n mahiyetini, kullan\u0131m bi\u00e7imlerini ve epistemolojik boyutlar\u0131n\u0131 detayl\u0131 bi\u00e7imde analiz ederken, suf\u00ee d\u00fc\u015f\u00fcncede bilgi anlay\u0131\u015f\u0131n\u0131n nefsin d\u00f6n\u00fc\u015f\u00fcm s\u00fcreciyle nas\u0131l i\u00e7 i\u00e7e ge\u00e7ti\u011fini vurgulam\u0131\u015ft\u0131r. Dersin temel amac\u0131, bu kavramlar\u0131 \u201cbilginin tahkiki\u201d \u00e7er\u00e7evesinde ele alarak tasavvufi bilgi ile normatif ilim anlay\u0131\u015flar\u0131 aras\u0131ndaki fark\u0131 a\u00e7\u0131klamakt\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Muhadara, M\u00fcka\u015fefe ve M\u00fc\u015fahede Kavramlar\u0131n\u0131n Dilsel Problemleri<\/strong>
      \nBu \u00fc\u00e7 kavram\u0131n m\u00fcf\u00e2ale bab\u0131ndan t\u00fcremesi, kar\u015f\u0131l\u0131kl\u0131l\u0131k anlam\u0131 nedeniyle tasavvuf\u00ee anlamlar\u0131n\u0131 karma\u015f\u0131kla\u015ft\u0131r\u0131r. Demirli, bu kavramlar\u0131n g\u00fcndelik dildeki kar\u015f\u0131l\u0131klar\u0131n\u0131n tasavvuf\u00ee anlamlar\u0131n\u0131 g\u00f6lgeleme riski ta\u015f\u0131d\u0131\u011f\u0131na dikkat \u00e7eker. Tasavvufta bu kavramlar, bilginin tecell\u00eesiyle olu\u015fan halleri ifade eder ve failden ziyade edilgenlik i\u00e7erir.<\/li>\n
    2. Tasavvuf\u00ee Epistemolojide Bilginin Tahkiki ve Zandan Ar\u0131nma<\/strong>
      \nTasavvuf, bilgiyi eyleme d\u00f6n\u00fc\u015ft\u00fcrme de\u011fil, zandan ar\u0131nd\u0131rarak bilgiye tahkik yoluyla ula\u015fma s\u00fcreci olarak tan\u0131mlar. F\u0131k\u0131h ve kelam gelene\u011fiyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, tasavvufun bilgiyi \u201cya\u015fanm\u0131\u015f ve tahkik edilmi\u015f hakikat\u201d olarak ele almas\u0131 bu noktada ayr\u0131\u015f\u0131r. Bu ba\u011flamda tevat\u00fcr, s\u00fcreklilik anlam\u0131nda dikey bir tecell\u00ee olarak yorumlan\u0131r.<\/li>\n
    3. Tecell\u00ee S\u00fcreklili\u011fi ve Kalp Semas\u0131<\/strong>
      \nMuhadara, s\u00fcrekli bir ilahi tecellinin kalpte var olmas\u0131d\u0131r. Bu hal, gecenin g\u00fcnd\u00fcze d\u00f6n\u00fc\u015fmesi gibi s\u00fcrekli bir ayd\u0131nl\u0131k durumudur. Kalp semas\u0131, kirlerden ar\u0131nd\u0131\u011f\u0131nda hakikat g\u00fcne\u015fi do\u011far; ancak bu, g\u00f6rmekten \u00e7ok edilgen bir \u201chakikatle bulunma\u201d h\u00e2lidir.<\/li>\n
    4. M\u00fc\u015fahede ve Edilgenlik \u0130li\u015fkisi<\/strong>
      \nDemirli, m\u00fc\u015fahede kavram\u0131n\u0131n fail-merkezli yorumlanmas\u0131n\u0131 ele\u015ftirir ve edilgenli\u011fi esas al\u0131r. Hakikat, kulda zuhur ederken kul ortadan kalkar. Bu, \u201cben g\u00f6rd\u00fcm\u201d de\u011fil, \u201cbende hakikat zuhur etti\u201d \u015feklinde anla\u015f\u0131lmal\u0131d\u0131r.<\/li>\n
    5. Haz ve Perdelenme Problemi<\/strong>
      \nKalbin s\u00fcrekli tecelliye a\u00e7\u0131k hale gelmesi, nefsani ya da ruhani hazlara y\u00f6nelmekle kesintiye u\u011frar. Haz, kalbin y\u00fczeyini \u00f6rter ve marifet g\u00fcne\u015fi perdelenir. Bu nedenle manevi haz bile tasavvufta sak\u0131ncal\u0131 bulunur.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu seminer, tasavvufun bilgi anlay\u0131\u015f\u0131n\u0131 geleneksel epistemolojik \u00e7er\u00e7evelerden farkl\u0131la\u015ft\u0131rarak tahkike, tecelliye ve s\u00fcreklili\u011fe dayal\u0131 bir bilgi tasavvuru sundu\u011funu ortaya koyar. Muhadara, m\u00fcka\u015fefe ve m\u00fc\u015fahede kavramlar\u0131, bilgi ediniminin failden \u00e7ok ilahi bir tecell\u00ee olarak ya\u015fand\u0131\u011f\u0131 s\u00fcreci anlat\u0131r. Bu yakla\u015f\u0131m, suf\u00ee d\u00fc\u015f\u00fcncede bilginin yaln\u0131zca ak\u0131l yoluyla de\u011fil, kalbin d\u00f6n\u00fc\u015f\u00fcm\u00fcyle elde edildi\u011fi anlay\u0131\u015f\u0131n\u0131 derinle\u015ftirir.<\/li>\n<\/ol>\n

         <\/p>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar focuses on the Sufi concepts of mu<\/em>\u1e25\u0101<\/em>\u1e0dara<\/em> (presence), muk\u0101shafa<\/em> (unveiling), and mush\u0101hada<\/em> (witnessing) as presented in al-Qushayr\u012b\u2019s Ris\u0101la<\/em> and critically examined by Ekrem Demirli. The lecture analyzes the linguistic, epistemological, and ontological dimensions of these terms, emphasizing how Sufi knowledge intertwines with the spiritual transformation of the self. The core aim is to explore how these concepts express a distinct epistemology, one rooted not in discursive reasoning but in the verification (ta<\/em>\u1e25q\u012bq<\/em>) of inner experience.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. Linguistic Ambiguity of Key Terms<\/strong>
            \nThese three terms are derived from the muf\u0101<\/em>\u02bfala<\/em> morphological form in Arabic, which implies reciprocity. Demirli highlights that their everyday meanings can obscure their Sufi sense, where the terms describe states induced by divine manifestation and are primarily passive in nature. In Sufism, these are not active achievements but states in which divine truth manifests.<\/li>\n
          2. Sufi Epistemology: From Speculation to Verification<\/strong>
            \nUnlike jurisprudence or theology, which engage in rational argumentation and speculation, Sufism sees knowledge as something to be verified experientially and purified from doubt. In this context, taw\u0101tur<\/em> (transmission) is reinterpreted vertically\u2014as a sustained divine manifestation rather than merely a historical chain of narrators.<\/li>\n
          3. Continuity of Theophany and the Celestial Heart<\/strong>
            \nMu<\/em>\u1e25\u0101<\/em>\u1e0dara<\/em> refers to a state where divine manifestations are continuously present in the heart. Demirli compares this to an uninterrupted daylight, symbolizing a purified heart ready for constant illumination. This is less about perceiving than about \u201cbeing-with\u201d the truth in passive receptivity.<\/li>\n
          4. Passivity and the True Meaning of Mush\u0101hada<\/strong>
            \nDemirli rejects interpretations of mush\u0101hada<\/em> that center on the subject as an observer. Instead, witnessing must be understood as a disappearance of the self before the truth. It is not \u201cI see the truth,\u201d but \u201cthe truth appears through me,\u201d emphasizing ontological passivity rather than epistemic agency.<\/li>\n
          5. Pleasure and the Veiling of Truth<\/strong>
            \nAny form of pleasure\u2014physical or spiritual\u2014interrupts the continuity of divine manifestation. Pleasure becomes a veil that blocks the heart\u2019s perception of the truth. Even spiritual delight is viewed with suspicion, as it centers the self and disrupts divine presence.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar articulates a distinctive Sufi epistemology where knowledge is neither speculative nor rational but verified through spiritual transformation and continuous theophany. The concepts of mu<\/em>\u1e25\u0101<\/em>\u1e0dara<\/em>, muk\u0101shafa<\/em>, and mush\u0101hada<\/em> demonstrate how knowledge in Sufism arises not from the active subject but from divine presence unfolding in the purified heart. This reinforces a deeper understanding of knowledge as grace rather than acquisition.<\/li>\n<\/ol>\n

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

              EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 23. 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-5125","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5125","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=5125"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5125\/revisions"}],"predecessor-version":[{"id":5197,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5125\/revisions\/5197"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}