{"id":5021,"date":"2025-05-08T16:00:33","date_gmt":"2025-05-08T13:00:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5021"},"modified":"2025-05-08T16:00:33","modified_gmt":"2025-05-08T13:00:33","slug":"ekrem-demirli-kelabazi-et-taarruf-4-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kelabazi-et-taarruf-4-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde Ekrem Demirli, Kel\u00e2b\u00e2z\u00ee\u2019nin et-Ta\u02bfarruf adl\u0131 eseri \u00e7er\u00e7evesinde tasavvufun kurals\u0131z z\u00fcht hareketinden sistemli bir \u0130slam ilmine d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc ele al\u0131r. F\u0131k\u0131h ve kelamla birlikte tasavvufun da Kur\u2019an ve S\u00fcnnet temelli bilgi \u00fcretimine dayal\u0131 bir alan haline geldi\u011fi vurgulan\u0131r. Tasavvufun hem teorik hem ahlaki temellerinin \u0130slam\u2019\u0131n genel bilgi sistemiyle nas\u0131l b\u00fct\u00fcnle\u015fti\u011fi a\u00e7\u0131klan\u0131r.<\/p>\n

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

    \n
  1. Kural Dinine Y\u00f6neltilen Ele\u015ftiri<\/strong><\/li>\n<\/ol>\n

    Erken d\u00f6nem s\u00fbf\u00eeleri, dinin yaln\u0131zca \u015fekil ve kurallardan ibaret hale gelmesine tepki g\u00f6stermi\u015ftir. Namaz\u0131n rekat say\u0131s\u0131 gibi d\u0131\u015fsal formlar \u00f6ne \u00e7\u0131karken, hu\u015f\u00fb ve ihlas gibi i\u00e7sel anlamlar geri plana itilmi\u015ftir. Bu durum, baz\u0131 gruplar\u0131n dini b\u00fct\u00fcn\u00fcyle \u015fekilcilikten kurtarma \u00e7abas\u0131yla kurals\u0131zl\u0131\u011fa y\u00f6nelmesine sebep olmu\u015ftur.<\/p>\n

      \n
    1. D\u00fczenli Bir Tasavvufun Ortaya \u00c7\u0131k\u0131\u015f\u0131:<\/strong><\/li>\n<\/ol>\n

      C\u00fcneyd-i Ba\u011fdad\u00ee gibi isimlerle birlikte \u201cyeni tasavvuf\u201d anlay\u0131\u015f\u0131 do\u011fmu\u015ftur. Bu anlay\u0131\u015f, hem b\u00e2t\u0131n\u00ee (i\u00e7sel) hem de zahir\u00ee (d\u0131\u015fsal) boyutlar\u0131yla dinin dengeli bir yorumunu hedeflemi\u015f; z\u00fchd\u00fcn i\u00e7eri\u011fi kadar \u015fekliyle de ilgilenmi\u015ftir.<\/p>\n

        \n
      1. Tasavvufun \u0130lmi Kimli\u011finin Kurulmas\u0131:<\/strong><\/li>\n<\/ol>\n

        Tasavvuf, f\u0131k\u0131h ve kelam gibi Kur\u2019an ve S\u00fcnnet\u2019ten ilkeler \u00e7\u0131karma (istinbat) y\u00f6ntemini benimseyerek kendini ilmi bir disiplin olarak kurmu\u015ftur. B\u00f6ylece s\u00fbf\u00eelik, bireysel tecr\u00fcbeden soyutlanarak genel ilkelerle tan\u0131mlanabilir hale gelmi\u015ftir.<\/p>\n

          \n
        1. Kel\u00e2b\u00e2z\u00ee\u2019nin et-Ta<\/strong>\u02bf<\/strong>arruf<\/strong>\u2019<\/strong>unun Rol<\/strong>\u00fc<\/strong>:<\/strong><\/li>\n<\/ol>\n

          Bu eser, tasavvufun Ashar\u00ee kelam\u0131 ile uyumlu bir teolojiye sahip oldu\u011funu g\u00f6sterir. Allah\u2019\u0131n s\u0131fatlar\u0131, kader, n\u00fcb\u00fcvvet, ahl\u00e2k gibi konular tasavvuf\u00ee bak\u0131\u015f a\u00e7\u0131s\u0131yla ama Ehl-i S\u00fcnnet s\u0131n\u0131rlar\u0131 i\u00e7inde ele al\u0131n\u0131r. B\u00f6ylece tasavvufun sadece ahl\u00e2k\u00ee de\u011fil, inan\u00e7 ve bilgi y\u00f6n\u00fc de kurumsalla\u015f\u0131r.<\/p>\n

            \n
          1. S\u00fcnn\u00ee D\u00fc\u015f\u00fcnceyle B\u00fct\u00fcnle\u015fme ve \u00dc\u00e7l\u00fc Yap\u0131:<\/strong><\/li>\n<\/ol>\n

            Kel\u00e2b\u00e2z\u00ee\u2019nin amac\u0131, tasavvufun bid\u2019at ve ifrat y\u00f6nelimlerden ayr\u0131\u015fmas\u0131n\u0131 sa\u011flamakt\u0131r. Bu \u00e7er\u00e7evede \u0130slam ilimleri \u00fc\u00e7e ayr\u0131l\u0131r: f\u0131k\u0131h ameli, kelam akidevi alan\u0131 y\u00f6netirken; tasavvuf ahl\u00e2k\u00ee ve i\u00e7sel y\u00f6n\u00fc temsil eder. Hepsi vahiy temellidir ve birbirini tamamlar.<\/p>\n

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

            Bu seminer, tasavvufun d\u00fczensiz ve bireysel tecr\u00fcbelerden sistemli ve kolektif bir ilim haline geli\u015f s\u00fcrecini, Kel\u00e2b\u00e2z\u00ee\u2019nin katk\u0131s\u0131yla ortaya koyar. Kur\u2019an ve S\u00fcnnet\u2019e dayal\u0131 ortak y\u00f6ntem sayesinde tasavvuf, f\u0131k\u0131h ve kelamla birlikte \u0130slam\u2019\u0131n temel ilmi alanlar\u0131ndan biri haline gelmi\u015ftir.<\/p>\n

             <\/p>\n

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

            This seminar examines the transformation of early, unregulated asceticism into a structured Islamic science of Sufism, guided by Qur\u2019an and Sunnah. Through Kel\u00e2b\u00e2z\u00ee\u2019s et-Ta\u02bfarruf, Ekrem Demirli explains how Sufism gained intellectual legitimacy alongside fiqh and kal\u0101m, not only through ethical refinement but also through methodological alignment with Islamic legal and theological thought.<\/p>\n

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

              \n
            1. Critique of Rule-Based Religiosity:<\/strong><\/li>\n<\/ol>\n

              Early Sufis protested the overemphasis on formal rules in Islamic practice, such as the number of prayer units or fasting conditions, while internal values like humility and sincerity were neglected. This led some to reject structure altogether, creating anti-nomian tendencies.<\/p>\n

                \n
              1. Emergence of a Regulated Sufism:<\/strong><\/li>\n<\/ol>\n

                With figures like Junayd al-Baghd\u0101d\u012b, a \u201cnew Sufism\u201d arose that sought balance between spiritual experience and adherence to Islamic law. This model emphasized both the inner essence and outer structure of religious life.<\/p>\n

                  \n
                1. Establishing Sufism as a Scholarly Discipline:<\/strong><\/li>\n<\/ol>\n

                  By adopting the method of istinb\u0101\u1e6d\u2014deriving principles from Qur\u2019an and Sunnah\u2014Sufism evolved from personal experience to a discipline defined by generalizable knowledge. Like jurisprudence and theology, it began to claim scientific status within the Islamic intellectual tradition.<\/p>\n

                    \n
                  1. The Role of Kel\u00e2b\u00e2z\u00ee\u2019s et-Ta<\/strong>\u02bf<\/strong>arruf:<\/strong><\/li>\n<\/ol>\n

                    Kel\u00e2b\u00e2z\u00ee\u2019s text presents a Sufi theology compatible with Ash\u02bfar\u012b creed, addressing divine attributes, predestination, prophethood, and ethics from a Sufi viewpoint. This not only aligned Sufism with Sunni orthodoxy but also equipped it with a coherent doctrinal structure<\/p>\n

                      \n
                    1. Integration with Sunni Thought and Tripartite Structure:<\/strong><\/li>\n<\/ol>\n

                      Kel\u00e2b\u00e2z\u00ee\u2019s aim was to distinguish Sufism from deviant movements and ground it in orthodoxy. He envisioned a tripartite system: fiqh for external practice, kal\u0101m for belief, and Sufism for inner morality. All are grounded in revelation and function as complementary branches of Islamic knowledge.<\/p>\n

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

                      This seminar traces how Kel\u00e2b\u00e2z\u00ee and his contemporaries institutionalized Sufism, making it one of the three core Islamic sciences. By aligning its methodology with that of fiqh and kal\u0101m, Sufism transitioned from personal piety to formalized knowledge, integrating spirituality into the Sunni scholarly tradition.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 4. 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-5021","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5021","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=5021"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5021\/revisions"}],"predecessor-version":[{"id":5022,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5021\/revisions\/5022"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5021"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}