{"id":5035,"date":"2025-05-08T16:11:13","date_gmt":"2025-05-08T13:11:13","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5035"},"modified":"2025-05-08T16:11:13","modified_gmt":"2025-05-08T13:11:13","slug":"ekrem-demirli-kelabazi-et-taarruf-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-kelabazi-et-taarruf-10-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

Bu seminerde, tasavvufun temel meselelerinden biri olan “ihl\u00e2s” kavram\u0131 merkez al\u0131narak, tasavvufun ak\u00eede, ahlak ve amel ba\u011flam\u0131nda nas\u0131l yap\u0131land\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. Ehl-i S\u00fcnnet \u00e7er\u00e7evesinde \u015fekillenen tevhid anlay\u0131\u015f\u0131 ve bu anlay\u0131\u015f\u0131n ahlaki tezah\u00fcrleri, suf\u00ee d\u00fc\u015f\u00fcncenin yap\u0131sal b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ele al\u0131n\u0131r. Ayr\u0131ca, rab\u0131ta, tevekk\u00fcl ve \u015fefaat gibi tart\u0131\u015fmal\u0131 konular, tasavvuf\u00ee prensipler ekseninde yeniden tan\u0131mlan\u0131r.<\/p>\n

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

    \n
  1. Tasavvufun Y\u00f6ntemi ve Ehl-i S\u00fcnnet\u2019e Ba\u011fl\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

    Kel\u00e2b\u00e2z\u00ee ve C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee gibi isimler \u00fczerinden, tasavvufun me\u015fruiyetini Kur\u2019an ve s\u00fcnnetle s\u0131n\u0131rl\u0131 tutma \u00e7abas\u0131 vurgulan\u0131r. \u00d6zellikle akide ve f\u0131k\u0131h meselelerinde tasavvufun Ehl-i S\u00fcnnet \u00e7izgisinden ayr\u0131lmamas\u0131 gerekti\u011fi ifade edilir.<\/p>\n

      \n
    1. \u0130hl\u00e2s ve Tevhid \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      \u0130hl\u00e2s, tasavvufun merkez kavram\u0131 olarak ele al\u0131n\u0131r. Riy\u00e2 ve uc\u00fbb gibi i\u00e7sel tehlikelerin, tevhidin ger\u00e7ekle\u015fmesini engelleyen unsurlar oldu\u011fu belirtilir. Bu ba\u011flamda suf\u00ee, ihl\u00e2s\u0131 ahl\u00e2k\u00ee bir safiyet olarak de\u011fil, tevhidin epistemolojik ve varolu\u015fsal zemini olarak g\u00f6r\u00fcr.<\/p>\n

        \n
      1. \u0130hl\u00e2s\u0131n Ahlaki Derinli\u011fi ve R\u00e2bia \u00f6rne\u011fi<\/strong><\/li>\n<\/ol>\n

        R\u00e2bia el-Adeviyye \u00f6rne\u011fi \u00fczerinden ihl\u00e2s\u0131n beklentisizli\u011fi, cennet ve cehennem tasavvurlar\u0131n\u0131n \u00f6tesinde Allah sevgisiyle b\u00fct\u00fcnle\u015fmesi gerekti\u011fi vurgulan\u0131r. Bu anlay\u0131\u015f, \u201cBana seni gerek seni\u201d form\u00fclasyonu ile \u015fiirsel ve metafizik bir d\u00fczlemde sunulur.<\/p>\n

          \n
        1. Rab\u0131ta, Tevekk\u00fcl ve Dua Kavramlar\u0131n\u0131n Sistematik Yorumu<\/strong><\/li>\n<\/ol>\n

          Rab\u0131ta \u00fc\u00e7l\u00fc bir yap\u0131da ele al\u0131n\u0131r: Rab\u0131ta-i mevt, rab\u0131ta-i kalb ve rab\u0131ta-i m\u00fcr\u015fid. Bunlar, \u00f6l\u00fcm bilinci, i\u00e7sel y\u00f6nelim ve rehberle zihinsel b\u00fct\u00fcnle\u015fme olarak yap\u0131land\u0131r\u0131l\u0131r. Rab\u0131tan\u0131n \u015firk de\u011fil, ahlaki ve metodolojik bir fark\u0131ndal\u0131k oldu\u011fu savunulur.<\/p>\n

            \n
          1. Tevekk\u00fcl ve E\u015fyan\u0131n Kudreti Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            Tevekk\u00fcl, sadece Allah\u2019a ba\u011flanmak olarak tan\u0131mlan\u0131r. Ehl-i S\u00fcnnet\u2019in e\u015fyan\u0131n ve insan\u0131n kudretini mutlak anlamda reddetmesi, tasavvufi tevekk\u00fcl anlay\u0131\u015f\u0131 ile temellendirilir. Bu y\u00f6n\u00fcyle Mutezile ile aradaki farkl\u0131l\u0131klar derinle\u015ftirilir.<\/p>\n

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

            Bu seminer, tasavvufun d\u00fc\u015f\u00fcnsel sistemati\u011fini ihl\u00e2s ve tevhid kavramlar\u0131 \u00fczerinden yeniden in\u015fa eder. Tasavvuf\u00ee hayat, yaln\u0131zca ahlaki bir tav\u0131r de\u011fil, ayn\u0131 zamanda tevhidin i\u00e7sel derinli\u011fini ger\u00e7ekle\u015ftirme \u00e7abas\u0131d\u0131r. Ders, teorik b\u00fct\u00fcnl\u00fck ile pratik i\u00e7g\u00f6r\u00fcy\u00fc birle\u015ftirerek \u00f6\u011frencinin tasavvufi kavramlar\u0131 sistemli bi\u00e7imde kavramas\u0131n\u0131 hedefler.<\/p>\n

             <\/p>\n

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

            In this seminar, the concept of \u2018ihl\u00e2s\u2019, which is one of the basic issues of Sufism, is taken as the centre and how Sufism is structured in the context of aq\u012bdah, ethics and deeds is discussed. The understanding of tawhid shaped within the framework of Ahl al-Sunnah and the moral manifestations of this understanding are discussed within the structural integrity of Sufi thought. In addition, controversial issues such as rab\u0131ta, tawakkul and intercession are redefined on the axis of Sufi principles.<\/p>\n

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

              \n
            1. Sufism\u2019s Methodology and Its Loyalty to Sunni Islam<\/strong><\/li>\n<\/ol>\n

              Figures like Kel\u00e2b\u00e2z\u00ee and Junayd al-Baghd\u0101d\u012b emphasized the legitimacy of Sufism through adherence to the Qur\u2019an and Sunnah. The lecture underlines that Sufism must remain within the theological and legal bounds of Sunni orthodoxy, especially in matters of creed and practice.<\/p>\n

                \n
              1. Ikhl\u0101s and Its Relation to Tawh\u012bd<\/strong><\/li>\n<\/ol>\n

                Ikhl\u0101s is introduced as the central concept of Sufism. Internal dangers such as riy\u0101\u02be (ostentation) and \u02bfujb (self-admiration) are viewed as obstacles to realizing true tawh\u012bd. The Sufi understanding of sincerity is not merely moral purity but an ontological and epistemological foundation of divine unity.<\/p>\n

                  \n
                1. The Ethical Depth of Ikhl\u0101s and the Example of R\u0101bi<\/strong>\u02bf<\/strong>a<\/strong><\/li>\n<\/ol>\n

                  Through the example of R\u0101bi\u02bfa al-\u02bfAdawiyya, sincerity is described as detachment from the desire for Paradise or fear of Hell. Instead, it embodies pure love of God. This attitude is poetically encapsulated in the phrase \u201cI want only You for You.\u201d<\/p>\n

                    \n
                  1. A Systematic Interpretation of Rabita, Tawakkul, and Du<\/strong>\u02bf<\/strong>\u0101<\/strong>\u02be<\/strong><\/li>\n<\/ol>\n

                    Rabita is presented in three dimensions: awareness of death (rabita-i mawt), inner orientation (rabita-i qalb), and spiritual connection to the guide (rabita-i murshid). Rather than being a form of shirk (associationism), rabita is seen as a method for ethical awareness and spiritual discipline.<\/p>\n

                      \n
                    1. Tawakkul and the Debate on the Power of Beings<\/strong><\/li>\n<\/ol>\n

                      Tawakkul is defined as complete reliance on God alone. Sunni theology rejects the idea of autonomous power in beings or actions, and this stance is reinforced through the Sufi concept of surrender. This also highlights the divergence from Mu\u02bftazilite theology, which posits human agency more assertively.<\/p>\n

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

                      This seminar reconstructs Sufi thought through the lens of ikhl\u0101s and tawh\u012bd. Sufi life is not just a set of ethical behaviors but a method for realizing the inner truth of divine unity. The session merges theoretical coherence with spiritual insight, guiding students toward a systematic grasp of core Sufi concepts.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130-KEL\u00c2B\u00c2Z\u00ce-et-TA’ARRUF 10. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5035","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5035","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=5035"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5035\/revisions"}],"predecessor-version":[{"id":5036,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5035\/revisions\/5036"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5035"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}