{"id":8050,"date":"2025-11-27T23:58:36","date_gmt":"2025-11-27T20:58:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8050"},"modified":"2025-11-27T23:58:36","modified_gmt":"2025-11-27T20:58:36","slug":"ekrem-demirli-luma-okumalari-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-luma-okumalari-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, L\u00dcMA’ OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, L\u00dcMA’ OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerin amac\u0131, Serrac\u2019\u0131n \u015fataat ve \u201cGalatat\u00fc\u2019s-Sufiyye\u201d (s\u00fbf\u00eelerin yan\u0131lg\u0131lar\u0131) bahisleri \u00fczerinden tasavvufun S\u00fcnn\u00ee \u00e7er\u00e7eve i\u00e7inde nas\u0131l \u201cnormalle\u015ftirildi\u011fini\u201d a\u00e7\u0131klamakt\u0131r. Bu \u00e7er\u00e7evede, erken d\u00f6nem z\u00fchd ve tasavvuf hayat\u0131nda g\u00f6r\u00fclen a\u015f\u0131r\u0131l\u0131klar\u0131n hangi \u00f6l\u00e7\u00fctlerle ta\u015fk\u0131nl\u0131k say\u0131ld\u0131\u011f\u0131, bu ta\u015fk\u0131nl\u0131klar\u0131n biyografi, menk\u0131be ve dil alanlar\u0131nda nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve nihayet s\u00fbf\u00eelerin hatalar\u0131n\u0131n fakih ve muhaddislerin hatalar\u0131yla ayn\u0131 us\u00fbl zemininde d\u00fc\u015f\u00fcn\u00fclmesinin ne anlama geldi\u011fi tart\u0131\u015f\u0131l\u0131r. Ders, buradan hareketle din ilimleri\u2013tabiat ilimleri ayr\u0131m\u0131, kelam\u2013tekvin ili\u015fkisi ve tasavvufun din bilimleri i\u00e7indeki yeri \u00fczerine ele\u015ftirel bir perspektif geli\u015ftirmeyi ama\u00e7lar.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u015eataat Kavram\u0131 ve \u201cTa\u015fk\u0131nl\u0131k\u201d Fikri<\/strong>
    \n\u015eataat, sadece \u00f6l\u00e7\u00fcs\u00fcz s\u00f6zler de\u011fil, S\u00fcnn\u00ee tasavvuf yata\u011f\u0131n\u0131 a\u015fan her t\u00fcrl\u00fc ta\u015fk\u0131nl\u0131k olarak ele al\u0131n\u0131r. Nehir yata\u011f\u0131 metaforu ile Serrac\u2019\u0131n temsil etti\u011fi S\u00fcnn\u00ee tasavvuf \u201cnormal zemin\u201d olarak kabul edilir; bu zemine s\u0131\u011fmayan biyografik a\u015f\u0131r\u0131l\u0131klar, keramet tasvirleri ve dili zorlayan metafizik ifadeler \u015fataat ba\u015fl\u0131\u011f\u0131 alt\u0131nda yeniden de\u011ferlendirilir.<\/li>\n
  2. \u00dc\u00e7 Alanda Ta\u015fk\u0131nl\u0131k: Biyografi, Menk\u0131be ve Dil<\/strong>
    \n\u0130lk olarak, 60\u201380 g\u00fcn a\u00e7 kalma gibi insan\u0131 zorlayan riyazet anlat\u0131lar\u0131 biyografik \u015fataat \u00f6rne\u011fi olarak ele al\u0131n\u0131r ve bunlar\u0131n peygamber \u00f6rnekli\u011fini g\u00f6lgeleyebilece\u011fi vurgulan\u0131r. \u0130kinci olarak, u\u00e7mak, deniz \u00fczerinde y\u00fcr\u00fcmek gibi keramet menk\u0131beleri mucize ile kar\u0131\u015ft\u0131r\u0131lma tehlikesi nedeniyle problemli g\u00f6r\u00fcl\u00fcr; bu tart\u0131\u015fma n\u00fcb\u00fcvvet\u2013velayet ayr\u0131m\u0131na ba\u011flan\u0131r. \u00dc\u00e7\u00fcnc\u00fc olarak, \u201cEnel Hak\u201d, \u201cAllah\u2019\u0131n ar\u015f\u0131na \u00e7\u0131kt\u0131m\u201d, \u201cAllah benimle konu\u015ftu\u201d t\u00fcr\u00fc ifadeler, seyr ilallah \/ fillah \/ meallah \/ anillah gibi \u00e7ok katmanl\u0131 tasavvuf\u00ee terminoloji, f\u0131k\u0131h ve kelam gelene\u011finin al\u0131\u015fk\u0131n olmad\u0131\u011f\u0131 dilsel ta\u015fk\u0131nl\u0131klar olarak analiz edilir.<\/li>\n
  3. Tasavvuf Dili, Sembolizm ve \u015eiirselle\u015fme<\/strong>
    \nDil alan\u0131ndaki \u015fataatlerin sonraki d\u00f6nemlerde sembolik anlat\u0131ma ve \u015fiire do\u011fru y\u00f6nelimi h\u0131zland\u0131rd\u0131\u011f\u0131 belirtilir. Hall\u00e2c\u2019\u0131n metinlerinin anla\u015f\u0131lmazl\u0131\u011f\u0131, remizli dilin \u201cehli i\u00e7in derin mana, ehli olmayan i\u00e7in gizlenme\u201d fonksiyonu vurgulan\u0131r. B\u00f6ylece tasavvuf\u00ee tecr\u00fcbenin \u00f6nemli bir k\u0131sm\u0131 edebiyat ve \u015fiir alan\u0131na \u00e7ekilir; fakat bu durum hakikat\u2013hayal, sahih\u2013bat\u0131l ayr\u0131m\u0131n\u0131 zorla\u015ft\u0131rd\u0131\u011f\u0131 i\u00e7in S\u00fcnn\u00ee tasavvuf taraf\u0131ndan s\u0131n\u0131rland\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/li>\n
  4. Galatat\u00fc\u2019s-Sufiyye: S\u00fbf\u00ee Hatas\u0131n\u0131n Me\u015fr\u00fbla\u015ft\u0131r\u0131lmas\u0131<\/strong>
    \nSerrac, s\u00fbf\u00eelerin hatalar\u0131n\u0131 fakih ve muhaddislerin i\u00e7tihat hatalar\u0131yla ayn\u0131 \u00e7er\u00e7evede ele al\u0131r. Nas\u0131l ki m\u00fcctehid hata edebilir ama bu onu ilimden d\u00fc\u015f\u00fcrmezse, s\u00fbf\u00ee de hata edebilir; bu, tasavvufun din bilimi olma iddias\u0131n\u0131 zedelemez. B\u00f6ylece s\u00fbf\u00eelerin yan\u0131lmazl\u0131k iddias\u0131 reddedilir, ilham ve ke\u015ffin mutlak otoritesi s\u0131n\u0131rlan\u0131r ve tasavvufun us\u00fbl bak\u0131m\u0131ndan di\u011fer din ilimleriyle ortak zemini vurgulan\u0131r.<\/li>\n
  5. \u0130lmu\u2019l-Edy\u00e2n \/ \u0130lmu\u2019l-Ebd\u00e2n Ayr\u0131m\u0131 ve Do\u011fa Ara\u015ft\u0131rmas\u0131 Sorunu<\/strong>
    \nSeminer, tarihsel olarak kelam (ilahi kelam \/ Kur\u2019an) s\u0131fat\u0131n\u0131n tekvin (yaratma) s\u0131fat\u0131ndan \u00fcst\u00fcn tutulmas\u0131n\u0131n, metni tabiat\u0131n \u00f6n\u00fcne ge\u00e7iren bir epistemoloji \u00fcretti\u011fini g\u00f6sterir. \u0130lmu\u2019l-edy\u00e2n ile ilmu\u2019l-ebd\u00e2n ayr\u0131m\u0131 sonucunda din ilimleri metne, tabiat ilimleri ise ikincil ve d\u00fcnyev\u00ee alana hapsedilir; bu da tabiat ara\u015ft\u0131rmalar\u0131n\u0131n din\u00ee me\u015fruiyetinin zay\u0131flamas\u0131na yol a\u00e7ar. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin kelam\u2013tekvin dengesini yeniden d\u00fc\u015f\u00fcnme \u00e7abas\u0131 hat\u0131rlat\u0131l\u0131r, ancak bu \u00e7aban\u0131n kurumsal bilim diline d\u00f6n\u00fc\u015femedi\u011fi vurgulan\u0131r.<\/li>\n
  6. Tasavvufun Din Bilimleri \u0130\u00e7indeki Yeri ve S\u0131n\u0131rlar\u0131<\/strong>
    \nTasavvuf, bir yandan sahih\u2013bat\u0131l ayr\u0131m\u0131n\u0131 ciddiye alarak din bilimi alan\u0131na girmek ister; di\u011fer yandan \u015fataatler, menk\u0131be ve \u015fiirsel dil bu entegrasyonu zorla\u015ft\u0131r\u0131r. Serrac\u2019\u0131n projesi, tasavvufun mes\u00e2ilini us\u00fbl ve sahihlik \u00f6l\u00e7\u00fcleriyle tan\u0131mlayarak onu \u201cet-tahayy\u00fcl\u00e2t\u00fc\u2019\u015f-\u015fi\u2019riyye ve\u2019t-tem\u00e2\u00e2t\u00fc\u2019z-zanniyye\u201d seviyesinden \u00e7\u0131karma \u00e7abas\u0131d\u0131r. Buna ra\u011fmen tasavvufun do\u011fa, insan ve toplum ara\u015ft\u0131rmas\u0131n\u0131 din\u00ee bilginin merkezine tam anlam\u0131yla yerle\u015ftiremedi\u011fi, alan\u0131n \u00f6nemli bir k\u0131sm\u0131n\u0131n edebiyata ve retori\u011fe do\u011fru kayd\u0131\u011f\u0131 belirtilir.<\/li>\n<\/ol>\n

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

    Seminer, \u015fataat ve Galatat\u00fc\u2019s-Sufiyye kavramlar\u0131 \u00fczerinden S\u00fcnn\u00ee tasavvufun kendi tarihsel a\u015f\u0131r\u0131l\u0131klar\u0131n\u0131 nas\u0131l ay\u0131klad\u0131\u011f\u0131n\u0131 ve din bilimleriyle nas\u0131l uzla\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ortaya koyar. Biyografik riyazet anlat\u0131lar\u0131, keramet menk\u0131beleri ve dilsel ta\u015fk\u0131nl\u0131klar \u201cnehir yata\u011f\u0131\u201d olan S\u00fcnn\u00ee tasavvuf i\u00e7inde yeniden konumland\u0131r\u0131l\u0131r; s\u00fbf\u00eelerin hatalar\u0131 i\u00e7tihat hatalar\u0131 gibi g\u00f6r\u00fclerek tasavvuf din ilimleriyle ortak bir us\u00fbl zeminine \u00e7ekilir. Buna ra\u011fmen kelam\u0131n tekvinden, metnin tabiatta tecelli eden ilah\u00ee fiillerden \u00fcst\u00fcn tutulmas\u0131, din ilimleri ile tabiat ara\u015ft\u0131rmas\u0131 aras\u0131ndaki mesafeyi korur ve tasavvufun bu aral\u0131\u011f\u0131 b\u00fct\u00fcn\u00fcyle kapatmas\u0131n\u0131 engeller.<\/p>\n

     <\/p>\n

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

    The seminar aims to explain, through Sarr\u0101j\u2019s discussions on shathiyy\u0101t and \u201cGhalat\u0101t al-S\u016bfiyya\u201d (errors of the Sufis), how Sufism is \u201cnormalized\u201d within a Sunn\u012b framework. It examines in what sense early ascetic and mystical excesses are classified as transgressions, how such excesses appear in biography, hagiography and language, and how Sufi errors are reassessed on the same methodological ground as the errors of jurists and traditionists. On this basis, it reflects critically on the separation between religious and natural sciences, the relation of kal\u0101m and takw\u012bn, and the place of Sufism among the religious sciences.<\/p>\n

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

      \n
    1. The Concept of Shath and the Idea of Excess<\/strong>
      \nShath is treated not merely as extreme utterance, but as every form of overflowing that does not fit into the Sunn\u012b Sufi \u201criverbed.\u201d The river metaphor designates the Sunn\u012b Sufi perspective as the normative ground; whatever exceeds this ground in biography, miracle narratives or speculative language is reinterpreted as shath and partially bracketed.<\/li>\n
    2. Three Domains of Overflow: Biography, Hagiography and Language<\/strong>
      \nFirst, exaggerated reports of hunger and seclusion (such as fasting for sixty or eighty days) are read as biographical excess that may overshadow the prophetic model. Second, miracle stories\u2014walking on water, flying, and so on\u2014risk confusing kar\u0101ma with prophetic mu\u2018jiza and thus provoke debates on prophecy and sainthood. Third, expressions like \u201cAn\u0101\u2019l-Haqq,\u201d \u201cI ascended to the Throne,\u201d or complex itineraries such as sayr il\u0101\u2019Ll\u0101h, fi\u2019Ll\u0101h, ma\u2018a\u2019Ll\u0101h, \u2018ani\u2019Ll\u0101h are analyzed as linguistic excesses that neither fiqh nor kal\u0101m can easily assimilate.<\/li>\n
    3. Sufi Language, Symbolism and Poeticization<\/strong>
      \nThese linguistic problems push Sufi discourse towards symbolism and poetry. Hall\u0101j\u2019s difficult style and the later symbolic language are said to carry a double function: deeper meaning for the initiated, concealment for outsiders. Yet shifting large parts of Sufi experience into literature blurs the line between truth and imagination, forcing Sunn\u012b Sufism to impose new limits on such expressions.<\/li>\n
    4. Ghalat\u0101t al-S\u016bfiyya: Legitimatizing Sufi Error<\/strong>
      \nSarr\u0101j treats Sufi errors in analogy with juristic ijtih\u0101d errors. Just as a mujtahid may err without losing his scholarly status, a Sufi may err without undermining the scientific status of Sufism. Thus claims of Sufi infallibility and the absolute authority of kashf and ilh\u0101m are implicitly rejected, and Sufism is anchored in a shared us\u016bl with the other religious sciences.<\/li>\n
    5. Ilm al-Ady\u0101n \/ Ilm al-Abd\u0101n and the Problem of Natural Inquiry<\/strong>
      \nHistorically, the superiority of divine speech (kal\u0101m) over creative act (takw\u012bn) produces an epistemology in which the revealed text takes precedence over creation. The distinction between \u201cknowledge of religions\u201d and \u201cknowledge of bodies\u201d reduces natural inquiry to a secondary, worldly status and weakens its religious justification. Ibn \u2018Arab\u012b\u2019s attempt to rethink the balance of kal\u0101m and takw\u012bn is recalled, but it does not fully reshape the institutional language of the sciences.<\/li>\n
    6. The Place and Limits of Sufism within the Religious Sciences<\/strong>
      \nSufism seeks to enter the domain of religious sciences by insisting on criteria of validity and error; yet shathiyy\u0101t, miracle tales and poetic language complicate this integration. Sarr\u0101j\u2019s project is to rescue Sufism from being reduced to \u201cpoetic imaginations and subjective conjectures\u201d by systematizing its topics according to shared methodological rules. Nevertheless, Sufism does not succeed in fully integrating nature, society and human experience into the core of religious knowledge, and much of its contribution remains expressed in literary and rhetorical forms.<\/li>\n<\/ol>\n

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

      Through the notions of shath and Ghalat\u0101t al-S\u016bfiyya, the seminar shows how Sunn\u012b Sufism repositions its own historical excesses and negotiates a reconciliation with the norms of the religious sciences. Exaggerated biographies, miracle narratives and speculative language are reinterpreted within a Sunn\u012b \u201criverbed,\u201d while Sufi errors are treated as ijtih\u0101d-like mistakes. Yet the enduring priority of text over creation preserves the gap between religious and natural knowledge and prevents Sufism from fully reconfiguring this relationship.<\/p>\n

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

      EKREM DEM\u0130RL\u0130, L\u00dcMA’ OKUMALARI 6. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8050","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8050","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=8050"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8050\/revisions"}],"predecessor-version":[{"id":8051,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8050\/revisions\/8051"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8050"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}