{"id":5142,"date":"2025-05-09T14:11:50","date_gmt":"2025-05-09T11:11:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5142"},"modified":"2025-05-09T14:55:43","modified_gmt":"2025-05-09T11:55:43","slug":"ekrem-demirlikuseyri-okumalari-31-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-31-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 31. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 31. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde, Ku\u015feyr\u00ee\u2019nin Risale\u2019sindeki \u201cyak\u00een\u201d kavram\u0131 merkeze al\u0131narak tasavvufun bilgi ve kesinlik aray\u0131\u015f\u0131, dil ele\u015ftirisi ve hakikat idraki konular\u0131 incelenmektedir. Ekrem Demirli, tasavvufun temel amac\u0131n\u0131n “hakikate kesin bilgiyle ula\u015fmak” oldu\u011funu belirterek, yak\u00eenin sadece itikad\u00ee de\u011fil, metafizik ve ontolojik bir kesinlik d\u00fczeyi oldu\u011funu savunur. Ayr\u0131ca sab\u0131r ve mur\u00e2kabe kavramlar\u0131 da bu ba\u011flamda detayl\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Yak\u00een ve Bilgi Aray\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

    Yak\u00een, tasavvufta kesin bilgiye ula\u015fma \u00e7abas\u0131d\u0131r. Bu \u00e7aba, ilmel-yak\u00een, aynel-yak\u00een ve hakkal-yak\u00een gibi derecelerle a\u00e7\u0131klan\u0131r. Demirli\u2019ye g\u00f6re hakkal-yak\u00een, sadece epistemolojik de\u011fil, ontolojik bir kesinliktir ve bunun i\u00e7in sabite kavram\u0131 gibi bir varl\u0131k teorisi gerekir.<\/p>\n

      \n
    1. Dil Ele\u015ftirisi ve D\u0131\u015f\u0131na \u00c7\u0131kma Meselesi<\/strong><\/li>\n<\/ol>\n

      Tasavvufun hedefi, insan\u0131 s\u0131n\u0131rlayan dilden \u00e7\u0131k\u0131\u015fla hakikate ula\u015fmakt\u0131r. S\u00fbf\u00eelerin kurdu\u011fu Tanr\u0131 \u00f6znesine dayal\u0131 dil, klasik fail-\u00f6zne yap\u0131s\u0131n\u0131 bozar. Bu, kelam ve felsefenin eri\u015femedi\u011fi bir ele\u015ftiri derinli\u011fine i\u015faret eder.<\/p>\n

        \n
      1. Yak\u00eenin Z\u0131dd\u0131 Olarak Zan ve Taklit<\/strong><\/li>\n<\/ol>\n

        Tasavvuf, kelam\u0131n istidlal y\u00f6ntemlerini ele\u015ftirerek, bunlar\u0131n zan\u0131 besledi\u011fini, yak\u00een \u00fcretmedi\u011fini savunur. Yak\u00een, zan ve g\u00fcmanla de\u011fil, m\u00fck\u00e2\u015fefe ve nefs terbiyesiyle elde edilir.<\/p>\n

          \n
        1. \u0130man, \u00d6zne ve Yak\u00een \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          \u201cAmantu\u201d kelimesindeki \u00f6znenin insan m\u0131 Tanr\u0131 m\u0131 oldu\u011fu sorusu, yak\u00eenin temelidir. \u0130nsan \u00f6zne oldu\u011funda iman zan i\u00e7erir; Tanr\u0131 \u00f6zne oldu\u011funda iman yak\u00een olur. Bu \u00e7er\u00e7evede, yak\u00een Tanr\u0131’n\u0131n failli\u011fini kabul etmektir.<\/p>\n

            \n
          1. Sab\u0131r: Tahamm\u00fcl De\u011fil Zikirdir<\/strong><\/li>\n<\/ol>\n

            Sab\u0131r, musibet veya nimet kar\u015f\u0131s\u0131nda Allah’\u0131 unutmamak halidir. Tahamm\u00fcl ise sabr\u0131n sonucu olan edilgen bir durumu ifade eder. \u0130lk anda g\u00f6sterilen s\u00fck\u00fbnet sabr\u0131n hakikatidir.<\/p>\n

              \n
            1. Edatlarla Tasavvuf Dili ve Seyir Kavram\u0131<\/strong><\/li>\n<\/ol>\n

              Bill\u00e2h ve lill\u00e2h gibi edatlarla tasavvuf dili ayr\u0131\u015f\u0131r. \u201cBill\u00e2h\u201d ile yap\u0131lan ibadet ubudiyeti, \u201clill\u00e2h\u201d ile yap\u0131lan ise ubudeti temsil eder. Bu farklar seyr-i s\u00fcl\u00fbk\u00fcn niteliklerini belirler.<\/p>\n

                \n
              1. Mur\u00e2kabe ve \u0130\u00e7sel G\u00f6zetim<\/strong><\/li>\n<\/ol>\n

                Mur\u00e2kabe, Allah\u2019\u0131n s\u00fcrekli g\u00f6zetiminde olundu\u011fu bilinciyle ki\u015finin kendi i\u00e7 d\u00fcnyas\u0131n\u0131 denetlemesidir. Bu hal, ihsan hadisine dayan\u0131r ve nefsin sadece g\u00fcnah de\u011fil, iyilikten do\u011fan kibirle de murakabe edilmesini gerektirir.<\/p>\n

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

                Seminer, tasavvufta yak\u00een ve sab\u0131r gibi kavramlar\u0131n klasik din\u00ee anlay\u0131\u015flar\u0131n \u00f6tesinde metafizik ve varl\u0131k teorileriyle ili\u015fkilendirilerek yeniden d\u00fc\u015f\u00fcn\u00fclmesini \u00f6nerir. \u00d6zellikle dilin ele\u015ftirisi, \u00f6zne-faillik ili\u015fkisi ve tasavvufun yeni bir epistemoloji in\u015fa etme \u00e7abas\u0131, seminerin dikkat \u00e7eken y\u00f6nlerindendir. Mur\u00e2kabe ve sab\u0131r gibi kavramlar\u0131n da bu yap\u0131 i\u00e7inde birer bilgi bi\u00e7imi olarak de\u011ferlendirilmesi, tasavvufun d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131ndaki yerini yeniden konumland\u0131rmaktad\u0131r.<\/p>\n

                 <\/p>\n

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

                This seminar focuses on the concept of yaq\u012bn (certainty) in al-Qushayr\u012b\u2019s Ris\u0101la, exploring Sufism\u2019s pursuit of true knowledge, its critique of language, and its understanding of truth. Ekrem Demirli argues that the aim of Sufism is to attain certainty about the truth, and yaq\u012bn should be understood not merely as doctrinal but as metaphysical and ontological certainty. Related concepts such as patience (\u1e63abr) and vigilance (mur\u0101qaba) are also analyzed in this context.<\/p>\n

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

                  \n
                1. Yaq\u012bn and the Pursuit of Knowledge<\/strong><\/li>\n<\/ol>\n

                  In Sufism, yaq\u012bn is the quest for certain knowledge, categorized into levels such as \u02bfilm al-yaq\u012bn, \u02bfayn al-yaq\u012bn, and \u1e25aqq al-yaq\u012bn. Demirli emphasizes that \u1e25aqq al-yaq\u012bn is not only epistemological but also ontological, requiring a metaphysical theory of being.<\/p>\n

                    \n
                  1. Critique of Language and the Question of Transcendence<\/strong><\/li>\n<\/ol>\n

                    Sufism seeks to transcend the limitations of language to reach truth. The Sufi discourse establishes a divine subject, disrupting classical subject\u2013object structures and surpassing both theology and philosophy in depth of critique.<\/p>\n

                      \n
                    1. Zann (Conjecture) and Imitation as Opposites of Yaq\u012bn<\/strong><\/li>\n<\/ol>\n

                      Sufism criticizes theological methods of inference for fostering conjecture rather than certainty. Yaq\u012bn is not achieved through analogy but through spiritual unveiling (muk\u0101shafa) and self-purification.<\/p>\n

                        \n
                      1. Faith, the Subject, and the Structure of Yaq\u012bn<\/strong><\/li>\n<\/ol>\n

                        The question of whether the subject of \u201c\u0101mantu\u201d (I believe) is human or divine becomes crucial. If it is human, faith includes doubt; if divine, it entails certainty. Thus, yaq\u012bn lies in recognizing God as the true agent.<\/p>\n

                          \n
                        1. Patience as Remembrance, Not Endurance<\/strong><\/li>\n<\/ol>\n

                          Patience (\u1e63abr) is not mere endurance but the act of not forgetting God in hardship or blessing. Passive tolerance is a by-product; the true essence of patience lies in immediate composure.<\/p>\n

                            \n
                          1. Sufi Language and the Use of Prepositions<\/strong><\/li>\n<\/ol>\n

                            Sufi terminology such as bill\u0101h (by God) and lill\u0101h (for God) signals distinctions in servanthood. Bill\u0101h relates to servitude, lill\u0101h to worship. These nuances shape the nature of spiritual journeying.<\/p>\n

                              \n
                            1. Mur\u0101qaba and Inner Surveillance<\/strong><\/li>\n<\/ol>\n

                              Mur\u0101qaba is the internal vigilance rooted in the awareness of being constantly observed by God. Based on the \u1e25ad\u012bth of i\u1e25s\u0101n, it demands self-observation even against pride born from good deeds, not just sin.<\/p>\n

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

                              This seminar proposes a rethinking of Sufi concepts such as yaq\u012bn and \u1e63abr beyond conventional religious meanings, associating them with ontological and metaphysical frameworks. Its critique of language, exploration of subjectivity, and effort to build a new epistemology mark Sufism as a deeply philosophical discipline. Patience and mur\u0101qaba are also recast as cognitive tools within this structure.<\/p>\n

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

                              EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 31. 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-5142","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5142","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=5142"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5142\/revisions"}],"predecessor-version":[{"id":5188,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5142\/revisions\/5188"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}