{"id":5625,"date":"2025-05-13T18:30:58","date_gmt":"2025-05-13T15:30:58","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5625"},"modified":"2025-05-13T18:30:58","modified_gmt":"2025-05-13T15:30:58","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-1-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Ekrem Demirli\u2019nin \u00e7evirdi\u011fi Mift\u00e2hu\u2019l-Gayb adl\u0131 eserden hareketle Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011fine dair temel kavramlar\u0131n\u0131 ve d\u00fc\u015f\u00fcnsel \u00f6nemini tart\u0131\u015fmak \u00fczere yap\u0131land\u0131r\u0131lm\u0131\u015ft\u0131r. Metafizik d\u00fc\u015f\u00fcncenin \u0130bn\u00fc\u2019l-Arab\u00ee ile ba\u015flayan ve Konev\u00ee ile kurumsalla\u015fan s\u00fcreci, klasik d\u00f6nem tasavvufundan farkl\u0131 bir paradigma olarak de\u011ferlendirilir.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Konev\u00ee’nin D\u00fc\u015f\u00fcnsel Yeri ve \u00dcslubu: <\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, Anadolu’nun en b\u00fcy\u00fck metafizik\u00e7isi olarak sunulur. \u00dcslubu olduk\u00e7a a\u011f\u0131r ve kapal\u0131d\u0131r; kendi d\u00f6neminde bile anla\u015f\u0131lmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek vasiyetlerinde bile buna i\u015faret etmi\u015ftir.<\/p>\n

      \n
    1. Tasavvufun Metafizik D\u00f6neme Ge\u00e7i\u015fi: <\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee ile birlikte tasavvuf yeni bir evreye, yani \u201cmetafizik d\u00f6nem\u201de girer. Bu d\u00f6nem olgunluk a\u015famas\u0131 olarak g\u00f6r\u00fcl\u00fcr; fakat beraberinde gerilemenin (dekadans) ba\u015flayaca\u011f\u0131 da \u00f6ng\u00f6r\u00fcl\u00fcr.<\/p>\n

        \n
      1. Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee \u0130li\u015fkisi: <\/strong><\/li>\n<\/ol>\n

        Konev\u00ee, \u0130bn\u00fc\u2019l-Arab\u00ee’nin \u015farihinden \u00e7ok onunla ayn\u0131 metafizik d\u00fczeyde yer alan bir d\u00fc\u015f\u00fcn\u00fcr olarak konumland\u0131r\u0131l\u0131r. \u015eeyh-i Ekber (\u0130bn\u00fc\u2019l-Arab\u00ee) ve \u015eeyh-i Keb\u00eer (Konev\u00ee) tabirleriyle bu d\u00fc\u015f\u00fcnsel hiyerar\u015fi i\u015flenir.<\/p>\n

          \n
        1. \u015eerh Gelene\u011fi ve Osmanl\u0131 Yorumu: <\/strong><\/li>\n<\/ol>\n

          Osmanl\u0131\u2019daki \u015ferh gelene\u011fi metinleri anlamaktan \u00e7ok onlar\u0131 y\u00fcceltme \u00fczerine kurulu oldu\u011fundan Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee’yi tam olarak a\u00e7\u0131klayamam\u0131\u015ft\u0131r. Bu durum, d\u00fc\u015f\u00fcnsel mesafenin kapanmas\u0131n\u0131 engellemi\u015ftir.<\/p>\n

            \n
          1. Metafizi\u011fin \u0130ttifak \u0130ddias\u0131: <\/strong><\/li>\n<\/ol>\n

            Gazz\u00e2l\u00ee\u2019nin Teh\u00e2f\u00fct kavram\u0131na kar\u015f\u0131l\u0131k \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee, metafizi\u011fin ancak \u201cmuhakkikler\u201d aras\u0131nda ger\u00e7ekle\u015fen bir ittifakla kurulabilece\u011fini savunur. Bu, ke\u015fif ve m\u00fc\u015fahede y\u00f6nteminin esas\u0131n\u0131 te\u015fkil eder.<\/p>\n

              \n
            1. Konev\u00ee\u2019nin Metodolojik Zorluklar\u0131: <\/strong><\/li>\n<\/ol>\n

              Konev\u00ee’nin ba\u015fka kaynaklara al\u0131nt\u0131 yapmamas\u0131, onu anlamay\u0131 zorla\u015ft\u0131r\u0131r. Onun eserleriyle kurulan ili\u015fki, bireysel yetenek ve sezgiye dayal\u0131 yo\u011fun bir \u00e7aba gerektirir.<\/p>\n

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

              Konev\u00ee\u2019nin metafizi\u011fi, hem tasavvufun klasik anlay\u0131\u015f\u0131na bir ele\u015ftiri hem de \u0130bn\u00fc\u2019l-Arab\u00ee sonras\u0131 d\u00fc\u015f\u00fcncenin kurumsalla\u015fmas\u0131d\u0131r. Bu seminer, onun d\u00fc\u015f\u00fcncesini kavrayabilmek i\u00e7in gerekli olan tarihsel ve kavramsal zeminleri olu\u015fturarak, takip edilecek metodolojik \u00e7er\u00e7eveyi belirlemi\u015ftir.<\/p>\n

               <\/p>\n

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

              This seminar is structured around Ekrem Demirli\u2019s translation of Mift\u0101\u1e25 al-Ghayb and focuses on \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s foundational concepts in Sufi metaphysics. It explores the intellectual transition from classical Sufism to a metaphysical paradigm, institutionalized by Q\u016bnaw\u012b following the groundwork laid by Ibn \u02bfArab\u012b.<\/p>\n

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

                \n
              1. Q\u016bnaw\u012b\u2019s Intellectual Position and Style<\/strong><\/li>\n<\/ol>\n

                Q\u016bnaw\u012b is introduced as the greatest metaphysician of Anatolia. His prose is extremely dense and difficult. Even in his own time, he acknowledged that his writings were rarely understood, a concern reflected in his final instructions.<\/p>\n

                  \n
                1. Transition to the Metaphysical Phase of Sufism<\/strong><\/li>\n<\/ol>\n

                  With Ibn \u02bfArab\u012b and Q\u016bnaw\u012b, Sufism enters a new phase: the metaphysical period. While this era represents the intellectual peak of Sufism, it also marks the beginning of its philosophical exhaustion and possible decline.<\/p>\n

                    \n
                  1. Relationship Between Q\u016bnaw\u012b and Ibn <\/strong>\u02bf<\/strong>Arab<\/strong>\u012b<\/strong><\/li>\n<\/ol>\n

                    Q\u016bnaw\u012b is not merely a commentator on Ibn \u02bfArab\u012b but a metaphysical thinker on the same level. The titles \u201cShaykh al-Akbar\u201d (Ibn \u02bfArab\u012b) and \u201cShaykh al-Kab\u012br\u201d (Q\u016bnaw\u012b) express this intellectual distinction and proximity.<\/p>\n

                      \n
                    1. Commentarial Tradition and the Ottoman Reception<\/strong><\/li>\n<\/ol>\n

                      The Ottoman commentarial tradition often glorified rather than clarified these texts. This contributed to a growing interpretive distance from the original metaphysical system of Ibn \u02bfArab\u012b and Q\u016bnaw\u012b.<\/p>\n

                        \n
                      1. The Claim of Metaphysical Consensus<\/strong><\/li>\n<\/ol>\n

                        In contrast to al-Ghaz\u0101l\u012b\u2019s concept of ta\u1e25\u0101fut (incoherence), Q\u016bnaw\u012b and Ibn \u02bfArab\u012b assert that metaphysics can only be built upon consensus among the mu\u1e25aqqiq\u016bn (verifiers), through unveiling (kashf) and spiritual witnessing (mush\u0101hada).<\/p>\n

                          \n
                        1. Methodological Difficulties in Reading Q\u016bnaw\u012b<\/strong><\/li>\n<\/ol>\n

                          Q\u016bnaw\u012b\u2019s texts are hard to interpret because he rarely cites other sources. Engaging with his writings requires personal aptitude, intuitive insight, and persistent effort.<\/p>\n

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

                          Q\u016bnaw\u012b\u2019s metaphysics serves both as a critique of classical Sufi perspectives and as a systematic continuation of Ibn \u02bfArab\u012b\u2019s thought. This seminar lays the historical and conceptual groundwork for understanding his system and outlines the methodological approach necessary for engaging with his writings.<\/p>\n

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

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130 […]<\/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-5625","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5625","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=5625"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5625\/revisions"}],"predecessor-version":[{"id":5627,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5625\/revisions\/5627"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5625"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}