The “Sufi Thought and Practices from Past to Present Workshop” event was held in cooperation with Üsküdar University Institute of Sufi Studies and Kerim Foundation. Prof. Dr. Nevzat Tarhan, Founding Rector of Üsküdar University, who delivered the opening speech of the event, pointed out that one of the biggest diseases of our time is worldliness. Tarhan stated; “Modern humans are currently worshipping the world. The type of person who does not ponder on the afterlife has become very widespread. If there is no life after death, this life loses its meaning; the life of a being like a human being loses its meaning.”
The event, held at Nermin Tarhan Conference Hall, was attended by Asst. Prof. Dr. Makoto Sawai from Tenri University, Japan, Asst. Prof. Dr. Kie İnoue from Meiji University, Assoc. Prof. Dr. Daisuke Maruyama, Director of the Institute of Sufi Studies Prof. Dr. Elif Erhan, Deputy Director of the Institute of Sufi Studies Asst. Prof. Dr. Cangüzel Güner Zülfikar, Asst. Prof. Dr. Dilek Güldütuna from the Institute of Sufi Studies, faculty member of the Institute of Sufi Studies Prof. Dr. Reşat Öngören, and faculty member of the Institute of Sufi Studies Prof. Dr. Mahmut Erol Kılıç.
Tarhan: “The 21st Century dervish must have the Quran in one hand and a computer in the other”
Prof. Dr. Nevzat Tarhan, Founding Rector of Üsküdar University, delivered the opening speech of the event. Tarhan, speaking about how modern humans are currently worshipping the world, stated; “The 21st Century dervish must have the Quran in one hand and a computer in the other. When you think about whether this has a reference, there are three types of perspectives on the world; the wrong type of person is one who is concerned with the world's evils, forgetting Allah and only pursuing worldly pleasures. Indeed, one of the biggest diseases of our time is worldliness. Modern humans are currently worshipping the world. Hedonism, the pursuit of pleasure, living as if one will never die, and then saying 'I will just die and cease to exist' without pondering the afterlife, has become very widespread. If there is no life after death, this life loses its meaning; the life of a being like a human being loses its meaning. In fact, a study was done on bees. If bees disappear from the world, the world turns into a desert after 50 years. If humans disappear, the world becomes very beautiful and green after 50 years.”
Tarhan: “Everything that can be questioned is science”
Tarhan, pointing out that there are 4,300 religions in the world and that Monotheism (Tawhid) is the most rational among them, stated; “There are some societal prejudices. Unfortunately, we encounter many such prejudices in Turkey and in bureaucracy. Globally, these prejudices exist. They emerged with the Age of Enlightenment. This practical aspect also somewhat negatively affects the gap between the doctrinal and practical dimensions of Sufism. One of these is the understanding of 'Religion is separate, science is separate.' Hegel, one of the Enlightenment philosophers, has a saying: 'Everything reasonable is real, everything real is reasonable.' Therefore, everything that can be questioned is science. If you can question religion, if you can logically interpret religion by questioning it, and if you can explain it after interpreting it, or if you can fit it into a logical framework in some way, then that religion becomes a logical interpretation in the laboratory of reason. It becomes rational. There are 4,300 religions in the world. If we consider which one is most rational among them, it is monotheism (Tawhid). In the sense related to the unity and oneness of Allah, if there is a God, that God can only be like the God described in monotheism (Tawhid).”
Tarhan: “Misinterpreting religion hinders progress”
Prof. Dr. Nevzat Tarhan stated that in the 21st century, the interpretation of religion needs formal renewals while preserving its essence. Tarhan said; “True freedom is to be free from one's own desires, urges, and impulses. 'Break the chains, tear down the walls, live!' This is not freedom. Sufi practice teaches this. With this advice, religion does not hinder human progress. Misinterpreting religion hinders progress. In the 21st century, it is necessary to interpret religion more correctly by preserving its essence, but there is a need for some formal renewals. Rumi (Hz. Mevlâna) likens the world to a sea and humans to a ship. A ship floats on the sea, but if it takes water inside, it sinks. So, the world is a sea; if you take its water inside you, you will sink. Let the world be in your hands, but not in your heart. While performing worldly and otherworldly duties, we need to manage our minds well. We need to be able to properly time and sequence where worldly matters begin and where they intersect. Let us not be objects of the world, but subjects of the world. Let us manage the world and live in it in accordance with divine will and divine purpose. If we can do this, the world will be our slave. Otherwise, we will become slaves to the world, this is the meaning we derive from Rumi.”
