{"id":5630,"date":"2025-05-13T18:33:15","date_gmt":"2025-05-13T15:33:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5630"},"modified":"2025-05-13T18:33:15","modified_gmt":"2025-05-13T15:33:15","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011fi \u00e7er\u00e7evesinde ortaya koydu\u011fu metafizik anlay\u0131\u015f\u0131, \u00f6zellikle \u201cmetafizi\u011fin konusu Hakk\u2019\u0131n varl\u0131\u011f\u0131d\u0131r\u201d \u00f6nermesi etraf\u0131nda detayland\u0131r\u0131lmaktad\u0131r. Konev\u00ee\u2019nin Aristoteles\u2019ten itibaren gelen metafizik miras\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc, \u0130bn S\u00een\u00e2, Mutezile ve Ehl-i S\u00fcnnet kelam\u0131yla ili\u015fkisi ba\u011flam\u0131nda ele al\u0131nmaktad\u0131r.<\/p>\n

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

    \n
  1. Konev\u00ee’nin Metafizi\u011fe Giri\u015fi ve Gelene\u011fe Dair Tutumu<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, Aristoteles ve \u0130bn S\u00een\u00e2 \u00e7izgisindeki klasik metafizi\u011fin meselelerini benimsese de, bu miras\u0131 yeniden yorumlama yoluna gider. Onun fark\u0131, metafizi\u011fin konusunu \u201cv\u00fccut\u201d (varl\u0131k) de\u011fil, do\u011frudan \u201cHakk\u2019\u0131n varl\u0131\u011f\u0131\u201d olarak belirlemesidir.<\/p>\n

      \n
    1. \u0130bn S\u00een\u00e2\u2019ya Y\u00f6nelik Ele\u015ftiri:<\/strong><\/li>\n<\/ol>\n

      \u0130bn S\u00een\u00e2\u2019ya g\u00f6re Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 ne aksi kabul edilemez bir \u00f6nerme (kaziye-i m\u00fcselleme) ne de ba\u015fka bilimlerde kan\u0131tlanabilir bir hakikattir. Ona g\u00f6re Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131 ancak burhan\u00ee yolla ve m\u00fcmk\u00fcn\u2013zorunlu varl\u0131k ayr\u0131m\u0131yla temellendirilebilir. Konev\u00ee bu anlay\u0131\u015f\u0131 yetersiz bulur ve Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 do\u011frudan metafizi\u011fin konusu yapar.<\/p>\n

        \n
      1. Metafizi\u011fin Mevzuunda Radikal De\u011fi\u015fiklik:<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee, \u201cv\u00fccud min haythu huve v\u00fccud el-Hakk\u201d \u00f6nermesiyle metafizi\u011fin konusu olarak do\u011frudan Tanr\u0131\u2019y\u0131 (el-Hakk) tayin eder. Bu yakla\u015f\u0131m, klasik metafizi\u011fi a\u015fan ve tasavvuf\u00ee bilgi anlay\u0131\u015f\u0131n\u0131 merkeze alan bir y\u00f6nelimdir.<\/p>\n

          \n
        1. Apriori Bilgi Olarak Tanr\u0131 Bilgisi:<\/strong><\/li>\n<\/ol>\n

          Tanr\u0131 bilgisi, Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re apriori, yani do\u011fu\u015ftan gelen bir bilgidir. Bu anlay\u0131\u015f, Mutezile\u2019nin nazar\u00ee istidlale dayanan yakla\u015f\u0131m\u0131ndan ve Ehl-i S\u00fcnnet\u2019in peygamber merkezli epistemolojisinden ayr\u0131l\u0131r.<\/p>\n

            \n
          1. Duyular ve Nazariyat Aras\u0131ndaki Gerilim:<\/strong><\/li>\n<\/ol>\n

            Tasavvufta Tanr\u0131 bilgisi sadece ak\u0131lla de\u011fil, duyular (g\u00f6rmek, duymak, koklamak, tatmak, dokunmak) yoluyla da tecr\u00fcbe edilir. Ancak bu duyusal metaforlar genellikle ak\u0131lc\u0131 dilin egemenli\u011finde tahrif edilmektedir.<\/p>\n

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

            Sadreddin Konev\u00ee, metafizi\u011fi klasik felsefi ve kelam\u00ee \u00e7er\u00e7evenin d\u0131\u015f\u0131na \u00e7\u0131kararak Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 do\u011frudan mevzu edinir. Bu yakla\u015f\u0131m, Vahdet-i V\u00fccud\u2019un kurucu ilkesi olan \u201cv\u00fcc\u00fbd min haythu huve el-Hakk\u201d form\u00fclasyonuyla sistematize edilir. Konev\u00ee\u2019nin bu radikal tavr\u0131, \u0130slam d\u00fc\u015f\u00fcnce tarihinde metafizik bilgi anlay\u0131\u015f\u0131n\u0131 yeniden \u015fekillendiren bir d\u00f6n\u00fcm noktas\u0131 olarak de\u011ferlendirilmelidir.<\/p>\n

             <\/p>\n

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

            This seminar elaborates on \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s metaphysical approach within the framework of Sufi metaphysics, focusing on the central thesis: \u201cthe subject of metaphysics is the existence of God (al-\u1e24aqq).\u201d It explores how Q\u016bnaw\u012b reinterprets the Aristotelian metaphysical legacy and positions himself in relation to Ibn S\u012bn\u0101, the Mu\u02bftazilite school, and Sunn\u012b kal\u0101m.<\/p>\n

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

              \n
            1. Q\u016bnaw\u012b\u2019s Entry into Metaphysics and Attitude Toward Tradition<\/strong><\/li>\n<\/ol>\n

              Although Q\u016bnaw\u012b adopts the topics and concerns of classical metaphysics from Aristotle and Ibn S\u012bn\u0101, he reinterprets them. His key innovation is to shift the subject of metaphysics from \u201cbeing qua being\u201d to \u201cthe existence of God.\u201d<\/p>\n

                \n
              1. Critique of Ibn S\u012bn\u0101<\/strong><\/li>\n<\/ol>\n

                According to Ibn S\u012bn\u0101, God’s existence is neither a self-evident proposition (qa\u1e0diyya musallama) nor demonstrable within other sciences. It can only be inferred through demonstrative reasoning, using the necessary-possible being distinction. Q\u016bnaw\u012b finds this inadequate and insists that God\u2019s existence is directly the subject of metaphysics.<\/p>\n

                  \n
                1. Radical Change in the Subject of Metaphysics<\/strong><\/li>\n<\/ol>\n

                  With the proposition \u201cal-wuj\u016bd min \u1e25aythu huwa wuj\u016bd huwa al-\u1e24aqq\u201d (“existence insofar as it is existence is the Real”), Q\u016bnaw\u012b defines God as the immediate subject of metaphysics. This marks a departure from classical metaphysics and a shift toward a Sufi-centered epistemology.<\/p>\n

                    \n
                  1. Knowledge of God as A Priori<\/strong><\/li>\n<\/ol>\n

                    For Q\u016bnaw\u012b and Ibn \u02bfArab\u012b, knowledge of God is a priori\u2014innate and original. This view departs from the Mu\u02bftazilite emphasis on rational inquiry and the Sunn\u012b focus on prophetic transmission, proposing an inner, intuitive path to divine knowledge.<\/p>\n

                      \n
                    1. Tension Between Sensory Experience and Rationalism<\/strong><\/li>\n<\/ol>\n

                      In Sufism, knowledge of God is not merely intellectual but can be experienced through senses (hearing, sight, smell, taste, touch). Yet these sensory metaphors are often distorted under the dominance of rationalist language in Islamic thought.<\/p>\n

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

                      \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b reconfigures metaphysics by moving it beyond classical philosophical and theological frameworks, centering it on God\u2019s existence. This shift is codified in the foundational principle of wa\u1e25dat al-wuj\u016bd and marks a turning point in the history of Islamic metaphysical thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. 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-5630","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5630","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=5630"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5630\/revisions"}],"predecessor-version":[{"id":5632,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5630\/revisions\/5632"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5630"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}