{"id":5129,"date":"2025-05-09T14:07:47","date_gmt":"2025-05-09T11:07:47","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5129"},"modified":"2025-05-09T14:57:09","modified_gmt":"2025-05-09T11:57:09","slug":"ekrem-demirlikuseyri-okumalari-25-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-25-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 25. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi
    \n<\/strong>Bu seminerde Ku\u015feyr\u00ee\u2019nin Ris\u00e2le<\/em> adl\u0131 eserinde ge\u00e7en nefs<\/em>, r\u00fbh<\/em> ve s\u0131rr<\/em> kavramlar\u0131 incelenmi\u015f, bu kavramlar\u0131n tasavvuf\u00ee anlamlar\u0131, i\u015flevleri ve Ehl-i S\u00fcnnet kelam\u0131 i\u00e7indeki yeri tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Ekrem Demirli, bu kavramlar\u0131 Ash\u2018ar\u00ee gelenekle birlikte de\u011ferlendirerek tasavvufun insan psikolojisine dair kulland\u0131\u011f\u0131 yap\u0131n\u0131n felsef\u00ee-tasavvuf\u00ee ge\u00e7erlili\u011fini sorgulam\u0131\u015ft\u0131r. Ders, ileride i\u015flenecek olan makamlar<\/em> bahsine bir giri\u015f i\u015flevi de g\u00f6rmektedir.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Nefsin Tan\u0131m\u0131 ve \u0130\u015flevi
      \n<\/strong>Nefs, cisman\u00ee varl\u0131k de\u011fil, ahl\u00e2k\u00ee e\u011filimlerin ve davran\u0131\u015flar\u0131n merkezidir. Nefsin tezkiyesi, sadece davran\u0131\u015f d\u00fczeltmesi de\u011fil, ak\u0131l ve irade terbiyesiyle m\u00fcmk\u00fcnd\u00fcr. Demirli\u2019ye g\u00f6re nefs ba\u015fl\u0131 ba\u015f\u0131na k\u00f6t\u00fc de\u011fildir; varl\u0131\u011f\u0131n\u0131 koruma ve hazza y\u00f6nelme e\u011filimleriyle hareket eder.<\/li>\n
    2. Nefs-Ak\u0131l \u0130li\u015fkisi ve Ahl\u00e2k\u00ee Sorumluluk
      \n<\/strong>Tasavvuftaki nefs-ak\u0131l veya nefs-r\u00fbh ikilikleri ele\u015ftirilir. Ash\u2018ar\u00ee \u00e7izgide oldu\u011fu gibi, nefsin ahl\u00e2k\u00ee y\u00f6nelimi onu ya iyi ya k\u00f6t\u00fc k\u0131lar. Bu sebeple nefs, ak\u0131l ve \u015feriatla ili\u015fki kurdu\u011funda anlam kazan\u0131r; aksi halde f\u0131tr\u00ee e\u011filimlerine g\u00f6re davran\u0131r.<\/li>\n
    3. R\u00fbhun Konumu ve Mahiyeti
      \n<\/strong>R\u00fbh, \u00e7o\u011fu zaman ilah\u00ee cevher gibi sunulsa da, seminerde yarat\u0131lm\u0131\u015f bir cevher oldu\u011fu vurgulan\u0131r. \u00d6ncesizlik veya bedenler aras\u0131nda ge\u00e7i\u015f (ten\u00e2suh<\/em>) fikri, erken d\u00f6nem S\u00fcnn\u00eelerce kesin bi\u00e7imde reddedilmi\u015ftir. Demirli, metafizik spek\u00fclasyonlara kar\u015f\u0131 uyar\u0131da bulunur.<\/li>\n
    4. S\u0131rr Kavram\u0131n\u0131n Derinli\u011fi
      \n<\/strong>S\u0131rr, insan\u0131n en i\u00e7sel boyutudur; kalpten ve r\u00fbhtan da derindedir. \u0130l\u00e2h\u00ee m\u00fc\u015f\u00e2hedeye ve saf sevgiye ev sahipli\u011fi yapar. Demirli\u2019ye g\u00f6re s\u0131rr hem bili\u015fsel hem de duygusal merkezdir; ancak ger\u00e7ek anlamda yaln\u0131zca Allah\u2019a a\u00e7\u0131kt\u0131r.<\/li>\n
    5. S\u00fbf\u00ee Dualizmine Ele\u015ftirel Yakla\u015f\u0131m
      \n<\/strong>Tasavvuf literat\u00fcr\u00fcnde r\u00fbh, nefs, kalp ve s\u0131rr gibi kavramlar\u0131n \u00e7o\u011falmas\u0131yla olu\u015fan kavramsal da\u011f\u0131n\u0131kl\u0131k ele\u015ftirilir. Demirli, bu yap\u0131lar\u0131n sistemli bir \u015fekilde ele al\u0131nmad\u0131\u011f\u0131n\u0131 belirtir; \u0130bn Arab\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerin bu \u00e7oklu\u011fu daha b\u00fct\u00fcnl\u00fckl\u00fc bi\u00e7imde a\u00e7\u0131klayaca\u011f\u0131n\u0131 ima eder.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7
        \n<\/strong>Bu seminer, tasavvufun insan\u0131n i\u00e7 d\u00fcnyas\u0131na dair ortaya koydu\u011fu kavramsal yap\u0131lar\u0131n kelam\u00ee ve felsef\u00ee temellerini sorgular. Ku\u015feyr\u00ee\u2019nin bu kavramlar\u0131 s\u0131n\u0131rl\u0131 bir a\u00e7\u0131kl\u0131kla sundu\u011fu, daha tutarl\u0131 bir sistemin ileriki s\u00fbf\u00ee d\u00fc\u015f\u00fcn\u00fcrlerde ortaya \u00e7\u0131kaca\u011f\u0131na i\u015faret edilir. Bir sonraki seminerde Kur\u2019an ve S\u00fcnnet temelli olarak makamlar<\/em> bahsine, \u00f6zellikle tevbe<\/em> kavram\u0131yla ba\u015flanacakt\u0131r.<\/li>\n<\/ol>\n

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

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar continues the detailed reading of Ku\u015feyr\u00ee’s Ris\u0101la<\/em>, focusing on the key Sufi terms nafs<\/em>, r\u016b<\/em>\u1e25<\/em>, and sirr<\/em>. Demirli explores their definitions, functions, and ontological status within Sufi and Ash\u02bfarite theological paradigms. The session sets the stage for entering the topic of maq\u0101m\u0101t<\/em> (spiritual stations), central to classical Sufi practice.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. Definition and Function of Nafs<\/strong>
            \nNafs is defined not as the physical body or self but as the locus of blameworthy traits and actions. Its ethical reform, or tazkiya<\/em>, is presented not merely as behavioral correction but as intellectual and spiritual discipline. Demirli emphasizes that nefs is not evil per se but acts based on impulses for preservation and pleasure.<\/li>\n
          2. Distinction Between Nafs and Reason<\/strong>
            \nThe seminar critiques dualistic models (nafs vs. \u02bfaql or r\u016b\u1e25) and argues that nefs becomes ethically significant only through its relation to reason and divine law. Drawing on Ash\u02bfarite views, Demirli underscores that nefs is a vehicle for both good and evil, depending on its orientation.<\/li>\n
          3. The Status of R\u016b<\/strong>\u1e25 (Soul)<\/strong>
            \nWhile r\u016b\u1e25 is sometimes treated as a divine or moral essence, the seminar insists on its created nature. Demirli warns against metaphysical speculations that imply pre-existent or eternal souls, linking them to the heretical concept of tan\u0101sukh<\/em> (reincarnation), which early Sunnis vehemently rejected.<\/li>\n
          4. The Concept of Sirr (Secret, Inner Core)<\/strong>
            \nSirr is introduced as the most intimate faculty of human spirituality, surpassing even the heart and soul. It is the domain of divine witnessing (mush\u0101hada<\/em>) and pure, uncorrupted love for God. Demirli interprets sirr both as a cognitive and affective center and as the repository of divine secrets inaccessible to all but God.<\/li>\n
          5. Critical Review of Sufi Dualism<\/strong>
            \nDemirli critiques the overcomplicated distinctions among r\u016b\u1e25, nafs, qalb, and sirr in later Sufi literature, emphasizing the need for philosophical consistency. He anticipates that a more integrated view, such as that of Ibn \u02bfArab\u012b, will resolve these tensions more coherently.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar exposes the metaphysical and ethical dilemmas surrounding human interiority in early Sufism. It highlights Ku\u015feyr\u00ee\u2019s limitations in resolving these tensions and prepares the ground for more systematic treatments in later Sufi metaphysics. The next topic will be the concept of maq\u0101m\u0101t<\/em> (stations), beginning with tawba<\/em> (repentance), and their rooting in Qur\u2019an and Sunnah.<\/li>\n<\/ol>\n

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

              EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 25. 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-5129","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5129","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=5129"}],"version-history":[{"count":3,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5129\/revisions"}],"predecessor-version":[{"id":5195,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5129\/revisions\/5195"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5129"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}