{"id":5019,"date":"2025-05-08T15:58:46","date_gmt":"2025-05-08T12:58:46","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5019"},"modified":"2025-05-08T15:58:46","modified_gmt":"2025-05-08T12:58:46","slug":"ekrem-demirli-kelabazi-et-taarruf-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kelabazi-et-taarruf-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde, Ekrem Demirli taraf\u0131ndan Kel\u00e2b\u00e2z\u00ee\u2019nin et-Ta\u02bfarruf adl\u0131 eserine dair yap\u0131lan kapsaml\u0131 \u00e7\u00f6z\u00fcmleme \u00fczerinden, hicaz sonras\u0131 \u0130slam toplumlar\u0131nda olu\u015fan sosyal de\u011fi\u015fimlerin tasavvufun do\u011fu\u015funa etkisi incelenmektedir. Tasavvufun, yeni \u015fehirlerin zenginle\u015fen, \u00e7o\u011fulcu ve stat\u00fc merkezli yap\u0131s\u0131na kar\u015f\u0131 bir tepki olarak geli\u015fti\u011fi ve bu ba\u011flamda dindarl\u0131\u011f\u0131n bireyselle\u015fmesi s\u00fcreciyle nas\u0131l \u015fekillendi\u011fi ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Yeni \u015eehir ve Dini Kriz<\/strong><\/li>\n<\/ol>\n

    Ba\u011fdat, \u015eam ve Kufe gibi \u015fehirlerin zenginle\u015fmesi ve kalabal\u0131kla\u015fmas\u0131, \u0130slam\u2019\u0131n sade yap\u0131s\u0131yla \u00e7eli\u015fki yaratm\u0131\u015ft\u0131r. Bu \u00e7eli\u015fkiler, dindar bireylerde \u201cdini saf halde koruma\u201d arzusunu do\u011furmu\u015f, z\u00fcht hareketleri bu ihtiyac\u0131n bir \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

      \n
    1. Tasavvufun Ortaya \u00c7\u0131k\u0131\u015f\u0131 ve Alternatiflerle M\u00fccadelesi<\/strong><\/li>\n<\/ol>\n

      Tasavvuf, Yahudi, Hristiyan, Budist ve yerel din\u00ee ak\u0131mlarla rekabet i\u00e7inde olu\u015fmu\u015f; kendine has bir kimlik olu\u015fturmak i\u00e7in g\u00fc\u00e7l\u00fc alternatif ya\u015fam tarzlar\u0131yla m\u00fccadele etmi\u015ftir. Bu m\u00fccadele, tasavvufu yaln\u0131zca ahlak\u00ee bir duru\u015f de\u011fil, ayn\u0131 zamanda sosyo-k\u00fclt\u00fcrel bir in\u015fa haline getirmi\u015ftir.<\/p>\n

        \n
      1. Tasavvufun D\u00f6rt Kurucu Tepkisi<\/strong><\/li>\n<\/ol>\n

        Zahidlerin topluma kar\u015f\u0131 d\u00f6rt temel tepkisi vurgulan\u0131r:<\/p>\n

          \n
        1. Kesp (ticar\u00ee kazan\u00e7) reddedilmi\u015ftir \u00e7\u00fcnk\u00fc tevekk\u00fclle \u00e7eli\u015fir.<\/li>\n
        2. Evlilik ve aile kurumu terk edilmi\u015ftir; evlilik toplumsal stat\u00fcye dahil olman\u0131n arac\u0131 g\u00f6r\u00fcl\u00fcr.<\/li>\n
        3. Stat\u00fc ve g\u00f6revler reddedilmi\u015f, bireyin kendini yaln\u0131zca \u201ckul\u201d olarak tan\u0131mlamas\u0131 benimsenmi\u015ftir.<\/li>\n
        4. Bilginin teorikle\u015fmesine kar\u015f\u0131 \u201c\u00fcmmilik\u201d y\u00fcceltilmi\u015ftir; bilgi de\u011fil, amel \u00f6nemlidir.<\/li>\n<\/ol>\n

           <\/p>\n

            \n
          1. Suf Giymek ve Sosyal \u0130tibardan Ka\u00e7\u0131\u015f<\/strong><\/li>\n<\/ol>\n

            Tasavvufun \u201csuf\u201d giymesi, sadece sade ya\u015fam de\u011fil, ayn\u0131 zamanda stat\u00fcden, \u015fehirden, bilgiden, aileden kopu\u015fun simgesidir. Bu kopu\u015f, ki\u015finin Tanr\u0131\u2019yla do\u011frudan ili\u015fki kurma arzusunu temsil eder.<\/p>\n

              \n
            1. Melamilik ve Toplumsal \u0130tibar\u0131n Radikal Reddiyesi<\/strong><\/li>\n<\/ol>\n

              Zamanla \u201csuf\u201da da h\u00fcrmet g\u00f6sterilmeye ba\u015flan\u0131nca, Melamilik ortaya \u00e7\u0131km\u0131\u015f; zahidli\u011fin bile d\u0131\u015f g\u00f6stergeleri reddedilmi\u015ftir. Ama\u00e7, tam anlam\u0131yla g\u00f6r\u00fcnmez bir dindarl\u0131kt\u0131r.<\/p>\n

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

              Seminer, zahidli\u011fin ve ilk tasavvuf\u00ee hareketlerin \u0130slam\u2019\u0131n \u015fehirle\u015fme s\u00fcreciyle nas\u0131l gerilimli bir ili\u015fki kurdu\u011funu ve bu s\u00fcrecin birey-toplum, bilgi-amel, stat\u00fc-tevekk\u00fcl gibi ikilikler ekseninde nas\u0131l \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131na girdi\u011fini a\u00e7\u0131k bi\u00e7imde ortaya koyar. Kel\u00e2b\u00e2z\u00ee\u2019nin temsil etti\u011fi \u00e7izgi, bu \u00e7\u00f6z\u00fcm\u00fcn sistemle\u015fmi\u015f ilk \u00f6rneklerinden biridir.<\/p>\n

               <\/p>\n

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

              This seminar explores the socio-historical conditions behind the emergence of Sufism, as discussed in Kel\u00e2b\u00e2z\u00ee\u2019s et-Ta\u02bfarruf, focusing on the transformations in early Islamic urban centers. Ekrem Demirli examines how Sufism arose in response to the religious, economic, and cultural crises brought about by urbanization and shifting social norms, ultimately emphasizing the individualization of piety.<\/p>\n

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

                \n
              1. The New City and Religious Crisis<\/strong><\/li>\n<\/ol>\n

                Major cities like Baghdad, Damascus, and Kufa became wealthy, dense, and status-oriented, creating a dissonance with the early, simple Islamic ethos. In response, many sought to preserve the purity of their faith, giving rise to ascetic (zuhd) movements.<\/p>\n

                  \n
                1. The Rise of Sufism and Struggle with Alternatives<\/strong><\/li>\n<\/ol>\n

                  Sufism developed amidst competition with other religious and spiritual traditions\u2014Jewish, Christian, Buddhist, and local mysticisms. It was not merely an ethical posture but also a socio-cultural construction, formed in contrast to these influences and to urban norms.<\/p>\n

                    \n
                  1. Four Foundational Rejections in Early Sufism<\/strong><\/li>\n<\/ol>\n

                    Early Sufis reacted to urban life through four radical rejections:<\/p>\n

                      \n
                    1. Kesp (worldly earning) was renounced due to its contradiction with trust in God (tawakkul).<\/li>\n
                    2. Marriage and family were avoided, as they were seen as paths to social integration and status.<\/li>\n
                    3. Titles and roles were abandoned; identity was reduced to “being a servant of God” alone.<\/li>\n
                    4. Theoretical knowledge was de-emphasized; oral literacy and action (\u02bfamal) were prioritized over formal learning.<\/li>\n<\/ol>\n

                       <\/p>\n

                        \n
                      1. Wearing Wool (Suf) and Renunciation of Status<\/strong><\/li>\n<\/ol>\n

                        The term \u201csufi\u201d derived from suf (wool), symbolizing not only simplicity but a deep rupture from city life, knowledge, family, and social hierarchy. Wearing wool signified direct relation with God, independent of societal mediation.<\/p>\n

                          \n
                        1. Mal\u0101miyya and Radical Invisibility<\/strong><\/li>\n<\/ol>\n

                          As even the woolen garb gained social prestige, the Mal\u0101miyya movement arose, rejecting all visible signs of piety. Their aim was complete anonymity in spiritual life\u2014true servitude without recognition or display.<\/p>\n

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

                          This seminar illustrates how early asceticism and Sufism responded to the tensions of urban Islam by constructing an alternative spiritual path. Centered on renunciation and individual devotion, these movements redefined religious identity beyond social norms. Kel\u00e2b\u00e2z\u00ee\u2019s work stands as one of the earliest efforts to systematize this spiritual response within the framework of Sunni Islam.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 3. 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-5019","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5019","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=5019"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5019\/revisions"}],"predecessor-version":[{"id":5020,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5019\/revisions\/5020"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5019"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}