{"id":5136,"date":"2025-05-09T14:10:12","date_gmt":"2025-05-09T11:10:12","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5136"},"modified":"2025-05-09T14:56:51","modified_gmt":"2025-05-09T11:56:51","slug":"ekrem-demirlikuseyri-okumalari-28-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-28-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 28. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 28. 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\u2019nin \u201cer-Ris\u00e2le\u201d adl\u0131 eserindeki temel tasavvufi kavramlardan \u201chu\u015f\u00fb\u201d ve \u201ctev\u00e2zu\u201d \u00fczerine odaklanmaktad\u0131r. Dersin amac\u0131, bu iki ahlaki tavr\u0131n genel din\u00ee ba\u011flamdan tasavvuf\u00ee \u00f6zel alana nas\u0131l ge\u00e7ti\u011fini, yani s\u0131radan M\u00fcsl\u00fcman erdemlerinden suf\u00ee ahl\u00e2k\u0131na nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc kavramsal olarak \u00e7\u00f6z\u00fcmlemektir. Bu ba\u011flamda kavramlar\u0131n sadece ahlaki de\u011fil, ayn\u0131 zamanda manev\u00ee bir e\u011fitim s\u00fcrecindeki rol\u00fc incelenir.<\/p>\n

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

    \n
  1. Tasavvuf\u00ee Kavramlar\u0131n Ayr\u0131\u015ft\u0131r\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

    Demirli, hu\u015f\u00fb ve tev\u00e2zunun Kur\u2019an\u2019daki ve geleneksel dindarl\u0131k i\u00e7indeki anlamlar\u0131yla yetinmeyerek, bunlar\u0131n tasavvuf \u00f6zelinde nas\u0131l farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 sorgular. Bu, tasavvufun yaln\u0131zca din\u00ee bir derinlik de\u011fil, ayn\u0131 zamanda kavramsal d\u00f6n\u00fc\u015f\u00fcm aray\u0131\u015f\u0131 oldu\u011funu g\u00f6sterir.<\/p>\n

      \n
    1. Tev\u00e2zunun Z\u0131dd\u0131 ve Ahl\u00e2k\u00ee Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

      Tev\u00e2zunun do\u011frudan z\u0131dd\u0131n\u0131n ne oldu\u011funa dair net bir cevap vermeyen Demirli, tev\u00e2zunun kibir veya gurur kar\u015f\u0131t\u0131 olmas\u0131n\u0131n \u00f6tesinde, manev\u00ee bir bilin\u00e7 h\u00e2li oldu\u011funu belirtir. Bu tav\u0131r, tasavvufta sadece erdem de\u011fil, bir t\u00fcr h\u00e2l ya da makam olarak d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

        \n
      1. Kavramlar\u0131n Tasavvufile\u015fme S\u00fcreci<\/strong><\/li>\n<\/ol>\n

        Seminer boyunca dikkat \u00e7ekilen esas mesele, genel dindar \u00f6zelliklerin bir k\u0131r\u0131lma noktas\u0131ndan ge\u00e7erek \u201ctasavvuf\u00ee kavram\u201d h\u00e2line gelmesidir. Bu k\u0131r\u0131lma an\u0131, kavramlar\u0131n farkl\u0131 bir ba\u011flamda yeniden do\u011fmas\u0131n\u0131 sa\u011flar. Tev\u00e2zunun bu d\u00f6n\u00fc\u015f\u00fcm\u00fc, sadece bireysel al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck de\u011fil, mutlak teslimiyet ve benli\u011fin a\u015f\u0131lmas\u0131 anlam\u0131na gelir.<\/p>\n

          \n
        1. Kitab\u0131n Gidi\u015fat\u0131 ve Dersin Ritmi<\/strong><\/li>\n<\/ol>\n

          Demirli, metnin son b\u00f6l\u00fcmlerinde kavramsal yo\u011funlu\u011fun azald\u0131\u011f\u0131n\u0131 ve kitab\u0131n bir t\u00fcr tasavvuf s\u00f6zl\u00fc\u011f\u00fcne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc belirtir. Bu nedenle derslerin h\u0131zland\u0131r\u0131lmas\u0131 gerekti\u011fini ifade ederken, tekrarlar\u0131n da e\u011fitici bir i\u015flev g\u00f6rd\u00fc\u011f\u00fcn\u00fc vurgular.<\/p>\n

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

          Bu seminerde Demirli, hu\u015f\u00fb ve tev\u00e2zu gibi g\u00f6r\u00fcn\u00fcrde basit kavramlar\u0131n tasavvuf\u00ee alanda nas\u0131l derinle\u015ftirildi\u011fini g\u00f6stermektedir. Kavramlar\u0131n tasavvufile\u015fme s\u00fcreci, onlar\u0131n geleneksel anlamlar\u0131n\u0131n \u00f6tesinde manev\u00ee bir e\u011fitim sistemine dahil edilmesini sa\u011flar. Ku\u015feyr\u00ee\u2019nin bu katk\u0131s\u0131, hem kavramlar\u0131n yeniden in\u015fas\u0131 hem de s\u00fbf\u00ee terbiyenin teorik temellerini anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir<\/p>\n

           <\/p>\n

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

          This seminar focuses on two core ethical concepts from Qushayr\u012b\u2019s Ris\u0101la\u2014khush\u016b\u02bf (reverent awe) and taw\u0101\u1e0du\u02bf (humility). The aim is to explore how these terms, originally part of general Islamic morality, are transformed into distinctively Sufi concepts. Demirli investigates how Sufism reinterprets such virtues not just as ethical habits, but as spiritual stations that signal inner transformation within the mystical path.<\/p>\n

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

            \n
          1. Distinguishing Sufi Concepts from General Ethics<\/strong><\/li>\n<\/ol>\n

            Demirli shows that khush\u016b\u02bf and taw\u0101\u1e0du\u02bf are not to be understood merely in their Qur\u2019anic or popular religious meanings. Instead, within the Sufi tradition, they gain a new metaphysical and experiential dimension that marks the inner rupture between conventional religiosity and mystical realization.<\/p>\n

              \n
            1. The Question of Opposites and the Nature of Humility<\/strong><\/li>\n<\/ol>\n

              While often thought to be the opposite of arrogance or pride, Demirli argues that taw\u0101\u1e0du\u02bf should be viewed beyond moral dichotomies. True humility in Sufism is not a social behavior but a spiritual state born of ego-effacement and submission to the divine.<\/p>\n

                \n
              1. The Process of Mystification: From Virtue to <\/strong>\u1e24<\/strong>\u0101l<\/strong><\/li>\n<\/ol>\n

                A central theme is the transformation of common ethical traits into Sufi a\u1e25w\u0101l (spiritual states). This \u201cmystification\u201d occurs through a critical turning point where ordinary virtues are internalized and reoriented toward transcendental meaning. Taw\u0101\u1e0du\u02bf thus becomes not just modesty, but a mode of being devoid of self-reference.<\/p>\n

                  \n
                1. Qushayr\u012b\u2019s Text as Glossary and Pedagogical Tool<\/strong><\/li>\n<\/ol>\n

                  Demirli notes that the latter parts of Qushayr\u012b\u2019s text adopt a glossary-like format, systematically defining terms. While this shift reduces narrative density, it enhances terminological clarity and serves an educational purpose. Repetitions are interpreted not as redundancies but as reinforcement for moral and mystical formation.<\/p>\n

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

                  This seminar illustrates how seemingly simple moral terms like khush\u016b\u02bf and taw\u0101\u1e0du\u02bf are transformed into profound spiritual realities within Sufism. Their evolution from social virtues to inner states reflects the Sufi path\u2019s ability to reframe traditional values through metaphysical introspection. Qushayr\u012b\u2019s contribution lies in this conceptual reworking and its implications for spiritual pedagogy.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 28. 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-5136","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5136","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=5136"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5136\/revisions"}],"predecessor-version":[{"id":5193,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5136\/revisions\/5193"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5136"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}