{"id":5530,"date":"2025-05-13T16:31:34","date_gmt":"2025-05-13T13:31:34","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5530"},"modified":"2025-05-13T16:31:34","modified_gmt":"2025-05-13T13:31:34","slug":"ekrem-demirli-fususul-hikem-okumalari-35-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-fususul-hikem-okumalari-35-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin Sehl bin Abdullah et-T\u00fcster\u00ee gibi erken d\u00f6nem s\u00fbf\u00eeleri nas\u0131l yorumlad\u0131\u011f\u0131 \u00fczerinden tasavvuf tarihine dair anakronizm meselesini tart\u0131\u015f\u0131r. Sadreddin Konev\u00ee’nin \u201ctahkik\u201d kavram\u0131, ehli s\u00fcnnet ile Mutezile aras\u0131ndaki ahl\u00e2k ve ameller tart\u0131\u015fmas\u0131 ve tasavvufun vahdet-i v\u00fcc\u00fbd sonras\u0131 yorum gelene\u011fi seminerin ana eksenini olu\u015fturur. Ama\u00e7, erken s\u00fbf\u00ee ifadelerin sonraki y\u00fczy\u0131llarda nas\u0131l yeni anlamlar kazand\u0131\u011f\u0131n\u0131 ve bu yorumlar\u0131n hangi paradigmaya dayand\u0131\u011f\u0131n\u0131 ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. Sehl et-T\u00fcster\u00ee ve Mutezile Aras\u0131ndaki Yak\u0131nl\u0131k<\/strong><\/li>\n<\/ol>\n

    Sehl\u2019in g\u00f6r\u00fc\u015fleri H\u00fccv\u00eer\u00ee \u00fczerinden analiz edilerek m\u00fccadele, gayret ve amele verilen \u00f6nem bak\u0131m\u0131ndan Mutezile’ye yak\u0131nl\u0131k ta\u015f\u0131d\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr. Ehl-i s\u00fcnnetin daha m\u00fcsamahal\u0131 yakla\u015f\u0131m\u0131na kar\u015f\u0131l\u0131k Mutezile’nin kat\u0131 ahl\u00e2k\u00e7\u0131l\u0131\u011f\u0131yla tasavvufun baz\u0131 y\u00f6nlerinin kesi\u015febilece\u011fi belirtilir.<\/p>\n

      \n
    1. Amel\u2013Ukba \u0130li\u015fkisi ve Vad-Vaid Tart\u0131\u015fmalar\u0131<\/strong><\/li>\n<\/ol>\n

      Mutezile\u2019nin amellerle ahiret neticesi aras\u0131nda kurdu\u011fu do\u011frudan ili\u015fki ele al\u0131n\u0131r. Ehl-i s\u00fcnnetin bu nedenselli\u011fi reddederek daha vesileci bir yakla\u015f\u0131m sundu\u011fu ve tasavvufun da bu ikilem aras\u0131nda konumland\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

        \n
      1. Anakronizm ve Tasavvuf Tarihinde Yorum Problemi<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin erken s\u00fbf\u00eeleri vahdet-i v\u00fcc\u00fbd \u00e7er\u00e7evesinde yorumlamas\u0131 anakronik bir bak\u0131\u015fla ele\u015ftirilir. C\u00fcmlelerin orijinal ba\u011flamlar\u0131n\u0131n d\u0131\u015f\u0131na ta\u015f\u0131narak farkl\u0131 metafiziksel sistemlere monte edilmesi, yorumun tarihsel zeminden kopmas\u0131 riskine i\u015faret eder.<\/p>\n

          \n
        1. Tahkik ve Metafiziksel Yetki Sorunu<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019nin \u201c\u00fcstad\u0131n s\u00f6z\u00fcne h\u00fcsn-i zan ile inanmak gerekir\u201d yakla\u015f\u0131m\u0131, metafizi\u011fin burhan\u00ee de\u011fil inisiyatif temelli oldu\u011funu g\u00f6sterir. Metinlerin kan\u0131tlamaya dayanmamas\u0131, inisiyasyon ve metafiziksel otoriteyi \u00f6ne \u00e7\u0131kar\u0131r.<\/p>\n

            \n
          1. Cev\u00e2miu\u2019l-Kelim ve Yorumda S\u0131n\u0131rlar<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re ayet ve hadisler \u00e7ok katmanl\u0131d\u0131r (cev\u00e2miu\u2019l-kelim) ve lafz\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015fmadan \u00e7ok say\u0131da yoruma izin verir. Ancak bu yorumlar\u0131n hangi paradigmaya (vahdet-i v\u00fcc\u00fbd mu, s\u00fcnni kelam m\u0131) dayand\u0131\u011f\u0131 mutlaka belirtilmelidir.<\/p>\n

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

            Bu seminer, \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin erken tasavvuf yorumlar\u0131nda kar\u015f\u0131la\u015f\u0131lan anakronik yakla\u015f\u0131m sorununa dikkat \u00e7eker. Yorumun tarihsel zemine oturtulmas\u0131n\u0131n ve hangi epistemolojik \u00e7er\u00e7evede yap\u0131ld\u0131\u011f\u0131n\u0131n a\u00e7\u0131k\u00e7a belirtilmesinin zorunlulu\u011fu vurgulan\u0131r. Tasavvufun hem ehl-i s\u00fcnnet hem de vahdet-i v\u00fcc\u00fbd paradigmas\u0131 i\u00e7inde nas\u0131l \u015fekillendi\u011fi detayl\u0131 bi\u00e7imde ele al\u0131n\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar examines how Ibn al-\u02bfArab\u012b interprets early Sufis such as Sahl b. \u02bfAbd All\u0101h al-Tustar\u012b, focusing on the problem of anachronism in the historiography of Sufism. Central to the discussion are Sadredd\u012bn al-Q\u016bnaw\u012b\u2019s notion of ta\u1e25q\u012bq (verification), the theological dispute between Ash\u02bfarites and Mu\u02bftazilites concerning deeds and eschatological outcomes, and the evolution of interpretive frameworks following the development of wa\u1e25dat al-wuj\u016bd (unity of being).<\/p>\n

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

              \n
            1. Sahl al-Tustar\u012b and His Proximity to Mu<\/strong>\u02bf<\/strong>tazilite Ethics<\/strong><\/li>\n<\/ol>\n

              Based on al-Hujw\u012br\u012b\u2019s transmission, Sahl\u2019s emphasis on struggle, effort, and moral rigor is shown to align with Mu\u02bftazilite positions rather than the more lenient stance of Ahl al-Sunna. This reveals intersections between ascetic Sufism and rationalist theology.<\/p>\n

                \n
              1. Deeds and the Afterlife: The Wa<\/strong>\u02bf<\/strong>d<\/strong>\u2013<\/strong>Wa<\/strong>\u02bf<\/strong>\u012b<\/strong>d Debate<\/strong><\/li>\n<\/ol>\n

                The Mu\u02bftazilite belief in a strict causal link between deeds and the afterlife is contrasted with the Ash\u02bfarite notion of divine grace as a mediating factor. Sufism is positioned as navigating between these poles, raising questions about the nature of reward and punishment.<\/p>\n

                  \n
                1. Anachronism and the Historical Interpretation of Sufism<\/strong><\/li>\n<\/ol>\n

                  Ibn al-\u02bfArab\u012b is critiqued for interpreting early Sufi statements through the lens of wa\u1e25dat al-wuj\u016bd, risking the projection of later metaphysical frameworks onto earlier thinkers. This highlights the necessity of contextualizing historical expressions within their original paradigms.<\/p>\n

                    \n
                  1. Ta<\/strong>\u1e25<\/strong>q\u012bq and the Question of Metaphysical Authority<\/strong><\/li>\n<\/ol>\n

                    Q\u016bnaw\u012b\u2019s suggestion that one should accept the words of a master with good faith reflects metaphysics grounded in spiritual initiative rather than logical demonstration. Texts are not subject to formal proof but require metaphysical initiation and authority.<\/p>\n

                      \n
                    1. Jaw\u0101mi<\/strong>\u02bf<\/strong> al-Kalim and the Limits of Interpretation<\/strong><\/li>\n<\/ol>\n

                      According to Ibn al-\u02bfArab\u012b, Qur\u2019anic and prophetic expressions are multilayered (jaw\u0101mi\u02bf al-kalim), allowing diverse interpretations. However, each interpretation must clarify the paradigm it relies on\u2014be it wa\u1e25dat al-wuj\u016bd or Sunni kal\u0101m\u2014to avoid epistemological confusion.<\/p>\n

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

                      The seminar underscores the problem of anachronism in Sufi historiography and stresses the importance of framing interpretations within clear epistemological boundaries. It also explores how Sufi metaphysics was shaped by and sometimes diverged from both Sunni theology and later ontological doctrines.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130, FUS\u00dbSU’L-H\u0130KEM OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve […]<\/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-5530","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5530","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=5530"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5530\/revisions"}],"predecessor-version":[{"id":5531,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5530\/revisions\/5531"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5530"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}