{"id":5016,"date":"2025-05-08T15:56:21","date_gmt":"2025-05-08T12:56:21","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5016"},"modified":"2025-05-08T15:56:21","modified_gmt":"2025-05-08T12:56:21","slug":"ekrem-demirli-kelabazi-et-taarruf-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kelabazi-et-taarruf-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminer, tasavvufun \u0130slam ilimleri i\u00e7erisindeki konumunu, ilk zahidlerin z\u00fcht anlay\u0131\u015f\u0131n\u0131 ve Kel\u00e2b\u00e2z\u00ee\u2019nin tasavvufa dair bilgi \u00fcretimini din\u00ee ilimler ba\u011flam\u0131nda nas\u0131l temellendirdi\u011fini ele al\u0131r. Tasavvufun ba\u011f\u0131ms\u0131z bir din ilmi haline geli\u015fi, f\u0131k\u0131h ve kelamla g\u00f6rev payla\u015f\u0131m\u0131 ba\u011flam\u0131nda tart\u0131\u015f\u0131l\u0131r. Kel\u00e2b\u00e2z\u00ee\u2019nin \u201cet-Ta\u02bfarruf\u201d adl\u0131 eseri \u00e7er\u00e7evesinde, tasavvufun f\u0131k\u0131h ve kelam ilimleriyle ili\u015fkisi, s\u00fcnn\u00ee akideye ba\u011fl\u0131l\u0131k \u00fczerinden de\u011ferlendirilir.<\/p>\n

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

    \n
  1. Tasavvufun \u0130lmi Niteli\u011fi ve Problematik Geli\u015fimi:<\/strong><\/li>\n<\/ol>\n

    Tasavvuf, di\u011fer \u0130slami ilimlerden farkl\u0131 olarak kurallara kar\u015f\u0131 geli\u015fmi\u015ftir. Z\u00fcht hareketi bu ba\u011flamda ortaya \u00e7\u0131km\u0131\u015f ve d\u00fcnyev\u00ee zenginli\u011fe, siyas\u00ee iktidara ve f\u0131kh\u00ee\/kelam\u00ee bilginin \u015fekilcili\u011fine bir ele\u015ftiri olarak geli\u015fmi\u015ftir.<\/p>\n

      \n
    1. Z\u00fcht Anlay\u0131\u015f\u0131n\u0131n Tarihsel Ko\u015fullar\u0131:<\/strong><\/li>\n<\/ol>\n

      Erken d\u00f6nem zahidlerin \u00fc\u00e7 alandaki tepkileri \u2014 zenginlik, siyas\u00ee g\u00fc\u00e7 ve \u015fekilci din anlay\u0131\u015f\u0131 \u2014 tasavvufun kurucu ele\u015ftirilerini olu\u015fturur. Bu z\u00fcht hareketi, Medine’deki sade dindarl\u0131\u011f\u0131n hilafet merkezlerinde d\u00f6n\u00fc\u015f\u00fcm\u00fcne kar\u015f\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

        \n
      1. Tasavvufun Kimlik Aray\u0131\u015f\u0131 ve Tedvin S\u00fcreci:<\/strong><\/li>\n<\/ol>\n

        \u0130lk d\u00f6nemlerde \u015feriata ayk\u0131r\u0131 yorumlara kar\u015f\u0131 bir savunma hatt\u0131 olarak, tasavvufun bilgi kayna\u011f\u0131n\u0131 Kur\u2019an ve S\u00fcnnet\u2019le s\u0131n\u0131rlayan C\u00fcneyd-i Ba\u011fdad\u00ee \u00e7izgisi, tasavvufun ilmi kimli\u011fini in\u015fa eder. Bu kimlik, tasavvufu bidat ve ibahi hareketlerden ay\u0131rmay\u0131 hedefler.<\/p>\n

          \n
        1. F\u0131k\u0131h-Kelam-Tasavvuf Aras\u0131nda G\u00f6rev Da\u011f\u0131l\u0131m\u0131:<\/strong><\/li>\n<\/ol>\n

          Kel\u00e2b\u00e2z\u00ee, tasavvufun f\u0131kh\u00ee konularda fakihlere, akide konular\u0131nda kelamc\u0131lara tabi olmas\u0131 gerekti\u011fini belirtir. Zikir, takva, z\u00fcht gibi kavramlar ise tasavvufun uzmanl\u0131k alan\u0131na girer. Bu, tasavvufun kendi alan\u0131nda ba\u011f\u0131ms\u0131zl\u0131k kazanmas\u0131na imk\u00e2n tan\u0131r.<\/p>\n

            \n
          1. \u0130\u00e7 Ele\u015ftiri ve Tasavvufun Ahlaki Krizi:<\/strong><\/li>\n<\/ol>\n

            Tasavvufun en sert ele\u015ftirileri bizzat sufilerden gelmi\u015ftir. Ku\u015feyr\u00ee ve Kel\u00e2b\u00e2z\u00ee\u2019nin metaforlar\u0131, s\u00fbf\u00eeli\u011fin laf\u0131zda kal\u0131p manas\u0131n\u0131 kaybetti\u011fi ele\u015ftirisini dile getirir. \u201c\u00c7ad\u0131rlar bizim, kad\u0131nlar de\u011fil\u201d metaforu, dil ve anlam aras\u0131ndaki kopu\u015fu simgeler.<\/p>\n

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

            Kel\u00e2b\u00e2z\u00ee\u2019nin \u00e7al\u0131\u015fmas\u0131, tasavvufu kelam ve f\u0131k\u0131h aras\u0131nda me\u015fru bir ilim olarak konumland\u0131rmakta; ayn\u0131 zamanda tasavvufun i\u00e7 disiplinini s\u00fcnnet ve akide ile uyumlu k\u0131larak hem entelekt\u00fcel hem de ahlaki bir yeniden yap\u0131lanmay\u0131 hedeflemektedir. Bir sonraki seminerde Kel\u00e2b\u00e2z\u00ee\u2019nin eserinde yer alan kavram analizlerine ge\u00e7ilecektir.<\/p>\n

             <\/p>\n

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

            This seminar explores how Sufism established its place among Islamic sciences by examining early ascetic movements and Kel\u00e2b\u00e2z\u00ee\u2019s approach to defining Sufism within a Sunni theological framework. It analyzes how Sufism emerged not from formal rules but as a reaction to wealth, political authority, and rigid legalism, eventually evolving into a disciplined science. The lecture focuses on Kel\u00e2b\u00e2z\u00ee\u2019s efforts to legitimize Sufism by aligning it with the Qur\u2019an, Sunnah, jurisprudence (fiqh), and theology (kal\u0101m).<\/p>\n

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

              \n
            1. The Scientific Nature of Sufism and Its Problematic Development:<\/strong><\/li>\n<\/ol>\n

              Unlike other Islamic sciences, Sufism developed in opposition to formal structures. It emerged as a moral and spiritual response to materialism and the formalism of legal and theological discourses.<\/p>\n

                \n
              1. Historical Conditions of Asceticism:<\/strong><\/li>\n<\/ol>\n

                Early ascetics resisted three dominant features: excessive wealth, political power, and religious formalism. Their movement represented a return to the simplicity of the Medinan spiritual ethos, rejecting the transformations introduced in urban Islamic centers.<\/p>\n

                  \n
                1. Identity Formation and the Codification Process:<\/strong><\/li>\n<\/ol>\n

                  Sufism had to defend itself against deviant and antinomian interpretations. Thinkers like Junayd al-Baghd\u0101d\u012b emphasized limiting the sources of Sufi knowledge to the Qur\u2019an and Sunnah. This framework formed a defensive identity, distinguishing Sufism from heretical trends.<\/p>\n

                    \n
                  1. Task Distribution between Fiqh, Kal\u0101m, and Sufism:<\/strong><\/li>\n<\/ol>\n

                    Kel\u00e2b\u00e2z\u00ee states that Sufis should defer to jurists in legal matters and theologians in creed-related issues. However, concepts like remembrance (dhikr), piety (taqw\u0101), and renunciation (zuhd) fall under the Sufi domain. This division grants Sufism autonomy within its moral and spiritual focus.<\/p>\n

                      \n
                    1. Internal Critique and Ethical Crisis in Sufism:<\/strong><\/li>\n<\/ol>\n

                      Sufism\u2019s most profound critiques came from within. Both Kel\u00e2b\u00e2z\u00ee and Qushayr\u012b express concern over the loss of meaning in Sufi discourse. The metaphor \u201cwe own the tents, but not the women\u201d signals a disconnect between external expressions and inner truth.<\/p>\n

                       <\/p>\n

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

                      Kel\u00e2b\u00e2z\u00ee\u2019s work seeks to position Sufism as a legitimate Islamic science between fiqh and kal\u0101m. By insisting on Qur\u2019anic and Sunni orthodoxy, he aims to restore the intellectual and ethical integrity of Sufism. The next seminar will examine Kel\u00e2b\u00e2z\u00ee\u2019s conceptual framework in detail.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi 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-5016","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5016","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=5016"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5016\/revisions"}],"predecessor-version":[{"id":5018,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5016\/revisions\/5018"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5016"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}