{"id":5160,"date":"2025-05-09T14:20:59","date_gmt":"2025-05-09T11:20:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5160"},"modified":"2025-05-09T14:54:24","modified_gmt":"2025-05-09T11:54:24","slug":"ekrem-demirlikuseyri-okumalari-40-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirlikuseyri-okumalari-40-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

    \n
  1. Seminerin amac\u0131 ve i\u00e7eri\u011fi<\/strong>
    \nBu seminer, tasavvufta en temel kavramlardan biri olan tevhid konusunu merkeze al\u0131r. Ekrem Demirli, tevhidin yaln\u0131zca bir inan\u00e7 unsuru de\u011fil, ayn\u0131 zamanda ahlaki-idrak\u00ee bir d\u00f6n\u00fc\u015f\u00fcm meselesi oldu\u011funu savunur. Seminerde kelam, felsefe ve tasavvufun tevhid anlay\u0131\u015flar\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/li>\n
  2. Ana temalar ve ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Tevhidin Tan\u0131m\u0131 ve Anlam\u0131<\/strong>
      \nTevhid, Allah\u2019\u0131n birli\u011fini kabul etmekten \u00f6te, insan\u0131n Allah ile ili\u015fkisinde kurucu olan niteliksel bir idrak bi\u00e7imidir. Bu nedenle tevhid, niceliksel bir \u201cbirlik\u201d de\u011fil, varl\u0131kla ilgili bir \u201ckeyfiyet\u201dtir.<\/li>\n
    2. Kelam ve Tasavvuf Aras\u0131ndaki Farklar<\/strong>
      \nKelam, s\u0131fatlar\u0131n \u00e7oklu\u011funun tevhidi bozmad\u0131\u011f\u0131n\u0131 ispat etmeye \u00e7al\u0131\u015f\u0131rken; tasavvuf, ahlaki olgunluk sayesinde tevhidin anla\u015f\u0131labilece\u011fini savunur. Tasavvufta idrak, ahlak\u00ee yetkinlik ile m\u00fcmk\u00fcnd\u00fcr.<\/li>\n
    3. Allah\u2019\u0131n Varl\u0131\u011f\u0131 ve Vahiy Ba\u011flant\u0131s\u0131<\/strong>
      \nEhl-i S\u00fcnnet\u2019e g\u00f6re, Allah\u2019\u0131n varl\u0131\u011f\u0131 vahiy arac\u0131l\u0131\u011f\u0131yla kabul edilir, akl\u00ee ispatlar ikincil \u00f6nemdedir. As\u0131l mesele, Allah\u2019\u0131n varl\u0131\u011f\u0131 ile insan\u0131n ili\u015fkisini kurmakt\u0131r.<\/li>\n
    4. Felsefe, Mutezile ve Ehl-i S\u00fcnnet Yakla\u015f\u0131mlar\u0131<\/strong>
      \nM\u00fcsl\u00fcman filozoflar \u201cmutlak birlik\u201d anlay\u0131\u015f\u0131yla Allah\u2019\u0131 \u201cmucib bi\u2019z-zat\u201d olarak tasavvur eder. Mutezile, s\u0131fatlar\u0131 reddederek Tanr\u0131\u2019y\u0131 sadele\u015ftirir. Ehl-i S\u00fcnnet ise Tanr\u0131\u2019y\u0131 \u201cfail-i muhtar\u201d olarak tan\u0131mlar; irade sahibi bir varl\u0131k olarak g\u00f6r\u00fcr.<\/li>\n
    5. Tevhidin Ontolojik ve Ahlaki Boyutu<\/strong>
      \nTevhid, ibadetlerin gayesi olup, onlar\u0131 anlamland\u0131ran ilkedir. Allah\u2019a hamd ve onun birli\u011fini ifade eden t\u00fcm s\u00f6zler, \u00f6ncelikle Allah\u2019\u0131n kendi kendine s\u00f6yledi\u011fi hakikatlerdir; insan bunlar\u0131 ikrar eder.<\/li>\n
    6. Dilin ve Kavramlar\u0131n \u0130nceli\u011fi<\/strong>
      \nTevhid, \u201cbirlemek\u201d fiilinden \u00e7ok, \u201cbirli\u011fi bozan unsurlardan ar\u0131nmak\u201d (tecrid) anlam\u0131nda anla\u015f\u0131lmal\u0131d\u0131r. Bu, tasavvuf\u00ee idrakte \u00f6znenin kendisini ar\u0131nd\u0131rmas\u0131yla ilgilidir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nSeminer, tevhidin kelam\u00ee ve felsef\u00ee s\u0131n\u0131rlar\u0131n\u0131 a\u015fan, ahlaki ve metafizik bir idrak d\u00fczeyi oldu\u011funu vurgular. Tasavvufun tevhid anlay\u0131\u015f\u0131, Allah\u2019\u0131n birli\u011fini aklen de\u011fil, ahlaken kavrayarak, insan\u0131n bak\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirmeye \u00e7al\u0131\u015f\u0131r. Birlik fikri, yaln\u0131zca Tanr\u0131\u2019n\u0131n niteli\u011fi de\u011fil, insan\u0131n i\u00e7sel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn de anahtar\u0131d\u0131r.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar focuses on the central concept of taw<\/em>\u1e25\u012bd<\/em> (divine unity) in Islamic thought, particularly within Sufism. Ekrem Demirli presents taw<\/em>\u1e25\u012bd<\/em> not merely as a theological affirmation, but as a transformative moral and ontological awareness. The lecture contrasts the understandings of taw<\/em>\u1e25\u012bd<\/em> in kal\u0101m (theology), philosophy, and Sufism.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. Definition and Meaning of Taw<\/strong>\u1e25\u012bd<\/strong>
            \nTaw<\/em>\u1e25\u012bd<\/em> is not simply the assertion that God is one; it is a qualitative, existential insight into the nature of divine reality. It entails perceiving unity not as a numerical concept, but as a metaphysical orientation toward being.<\/li>\n
          2. Differences Between Kal\u0101m and Sufism<\/strong>
            \nWhile theology focuses on proving that God\u2019s multiple attributes do not contradict divine unity, Sufism sees taw<\/em>\u1e25\u012bd<\/em> as a function of spiritual maturity. True understanding arises not from argumentation, but from ethical and inner refinement.<\/li>\n
          3. God\u2019s Existence and the Role of Revelation<\/strong>
            \nAccording to Sunn\u012b theology, God\u2019s existence is primarily known through revelation; rational proofs are secondary. The focus is not on whether God exists, but on how humans relate to God\u2019s existence.<\/li>\n
          4. Comparing Philosophy, Mu<\/strong>\u02bftazila, and Sunnism<\/strong>
            \nPhilosophers describe God as a \u201cnecessary being\u201d (w\u0101jib al-wuj\u016bd<\/em>) who acts by necessity. The Mu\u02bftazilites deny God\u2019s attributes to preserve His unity. Sunn\u012b scholars, however, portray God as a \u201cvolitional agent\u201d (f\u0101<\/em>\u02bfil mukht<\/em>\u0101r<\/em>), who acts with will and choice.<\/li>\n
          5. Ontological and Ethical Dimensions of Taw<\/strong>\u1e25\u012bd<\/strong>
            \nTaw<\/em>\u1e25\u012bd<\/em> is the purpose of worship, the principle that gives meaning to all acts. Phrases like \u201cAll praise belongs to God\u201d are not merely human declarations but reflect truths God utters about Himself, which humans merely affirm.<\/li>\n
          6. The Subtlety of Language and Conceptualization<\/strong>
            \nRather than defining taw<\/em>\u1e25\u012bd<\/em> as \u201cto unify,\u201d Sufis frame it as a process of stripping away all that violates divine unity. It is a purification of perception\u2014a moral and metaphysical practice of unlearning fragmentation.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis seminar positions taw<\/em>\u1e25\u012bd<\/em> as a moral and metaphysical transformation beyond theological or philosophical frameworks. In Sufism, taw<\/em>\u1e25\u012bd<\/em> is realized through ethical purification and spiritual perception. The notion of unity is not only a divine attribute but the goal of human inner transformation and vision.<\/li>\n<\/ol>\n

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

              EKREM DEM\u0130RL\u0130,KU\u015eEYR\u0130 OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130 Seminerin amac\u0131 ve i\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-5160","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5160","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=5160"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5160\/revisions"}],"predecessor-version":[{"id":5179,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5160\/revisions\/5179"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}