{"id":5635,"date":"2025-05-13T18:34:57","date_gmt":"2025-05-13T15:34:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5635"},"modified":"2025-05-13T18:34:57","modified_gmt":"2025-05-13T15:34:57","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-5-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-5-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 5. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 5. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee’nin Mift\u00e2hu\u2019l-Gayb adl\u0131 eserinde yer alan “metafizi\u011fin temel kaideleri” ba\u015fl\u0131\u011f\u0131n\u0131 merkeze alarak, tasavvuf metafizi\u011finin dayand\u0131\u011f\u0131 temel ontolojik ve epistemolojik ilkeleri a\u00e7\u0131klamay\u0131 ama\u00e7lamaktad\u0131r. Ekrem Demirli, bu kaidelerin klasik \u0130slam d\u00fc\u015f\u00fcncesi i\u00e7inde tasavvufun nas\u0131l \u00f6zg\u00fcn bir metafizik \u00fcretti\u011fini g\u00f6stermeye \u00e7al\u0131\u015fmakta, Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesini kelam, felsefe ve \u0130bn\u00fc\u2019l-Arab\u00ee gelene\u011fi ba\u011flam\u0131nda de\u011ferlendirmektedir.<\/p>\n

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

    \n
  1. Metafizi\u011fin Temel Kaideleri ve Sadreddin Konev\u00ee\u2019nin Y\u00f6ntemi<\/strong><\/li>\n<\/ol>\n

    Seminer, Konev\u00ee’nin dokuz temel kaideyi “metafizi\u011fin mant\u0131\u011f\u0131” olarak tan\u0131mlad\u0131\u011f\u0131 noktadan ba\u015flar. Bu kaideler, varl\u0131k-bilgi ili\u015fkisi a\u00e7\u0131s\u0131ndan tasavvufi d\u00fc\u015f\u00fcncenin temellerini olu\u015fturur. \u00d6zellikle ilk kaide, “bir \u015fey zat\u0131 gere\u011fi bir \u015feyi iktiza ediyorsa, varl\u0131\u011f\u0131 s\u00fcrd\u00fc\u011f\u00fc s\u00fcrece onu iktiza eder” ifadesiyle, hem bilgi teorisini hem de Tanr\u0131 \u00e2lem ili\u015fkisini temellendirir.<\/p>\n

      \n
    1. Tasavvuf, Kelam ve Felsefe Gelene\u011fi Aras\u0131ndaki \u00c7at\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

      Demirli, \u0130mam \u015e\u00e2fi\u00ee\u2019nin \u201cilim ikiye ayr\u0131l\u0131r\u201d s\u00f6z\u00fcne referansla \u0130slam d\u00fc\u015f\u00fcncesinde ilmin do\u011fa ve din bilimleri olarak b\u00f6l\u00fcnd\u00fc\u011f\u00fcn\u00fc, bunun sonucunda kelamc\u0131lar, filozoflar ve s\u00fbf\u00eeler aras\u0131nda hakikat ve bilginin temellendirilmesi ba\u011flam\u0131nda derin \u00e7at\u0131\u015fmalar do\u011fdu\u011funu belirtir. Bu ba\u011flamda, kelam\u0131n Tanr\u0131\u2013\u00e2lem ayr\u0131m\u0131n\u0131 korumaya \u00e7al\u0131\u015f\u0131rken felsefenin bu ayr\u0131m\u0131 ba\u015faramad\u0131\u011f\u0131n\u0131 savunur.<\/p>\n

        \n
      1. K\u0131dem\u2013Hud\u00fbs Tart\u0131\u015fmas\u0131 ve Ontolojik \u00c7at\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019nin birinci kaidesi \u00fczerinden geli\u015fen tart\u0131\u015fmalar, \u201c\u00e2lem kad\u00eem midir, h\u00e2dis midir?\u201d sorusunu g\u00fcndeme getirir. Filozoflar\u0131n sudur teorisi, kelamc\u0131lar\u0131n hud\u00fbs anlay\u0131\u015f\u0131 ve s\u00fbf\u00eelerin “ayn sabite” kavram\u0131 \u00e7er\u00e7evesinde bu sorunun \u00e7\u00f6z\u00fclmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131, ancak her \u00fc\u00e7 gelenekte de bu meselenin tam olarak a\u00e7\u0131klanamad\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

          \n
        1. Tanr\u0131\u2019n\u0131n Bilinme Arzusu ve Teodise Problemi<\/strong><\/li>\n<\/ol>\n

          \u201cGizli hazineydim, bilinmek istedim…\u201d s\u00f6z\u00fcne at\u0131fla Tanr\u0131\u2019n\u0131n \u00e2lemi yaratma sebebinin \u201cbilinme arzusu\u201d oldu\u011fu savunulur. Ancak bu yakla\u015f\u0131m Tanr\u0131\u2019da bir eksiklik bulundu\u011fu varsay\u0131m\u0131na yol a\u00e7t\u0131\u011f\u0131 i\u00e7in ciddi bir teolojik problem do\u011furur. Demirli, Konev\u00ee\u2019nin bu sorunu \u00e7\u00f6zmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 fakat bunun yeterince ba\u015far\u0131l\u0131 olamad\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n

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

          Bu seminer, Sadreddin Konev\u00ee\u2019nin metafizi\u011fini tan\u0131mlayan temel kaidelerin, hem \u0130slam d\u00fc\u015f\u00fcnce tarihindeki tart\u0131\u015fmalara hem de tasavvufun felsefeyle ili\u015fkisine dair g\u00fc\u00e7l\u00fc bir sorgulama i\u00e7erdi\u011fini g\u00f6sterir. Varl\u0131k, bilgi, Tanr\u0131\u2013\u00e2lem ili\u015fkisi gibi temel meselelerde tasavvufun orijinal katk\u0131s\u0131n\u0131 ortaya koyarken, bu katk\u0131n\u0131n i\u00e7erdi\u011fi a\u00e7\u0131klama g\u00fc\u00e7l\u00fcklerini de a\u00e7\u0131k\u00e7a tart\u0131\u015f\u0131r.<\/p>\n

           <\/p>\n

           <\/p>\n

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

          This seminar focuses on the foundational metaphysical principles presented in \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s Mift\u0101\u1e25 al-Ghayb. Ekrem Demirli aims to demonstrate how Sufi metaphysics offers a unique ontological and epistemological framework within the broader Islamic intellectual tradition. The discussion positions Konev\u012b\u2019s system in relation to kal\u0101m, philosophy, and the legacy of Ibn \u02bfArab\u012b.<\/p>\n

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

            \n
          1. Foundational Principles of Metaphysics and Konev\u012b\u2019s Methodology<\/strong><\/li>\n<\/ol>\n

            Konev\u012b defines nine core principles as the \u201clogic of metaphysics.\u201d These principles form the epistemological and ontological base of Sufi thought. The first principle\u2014”If a thing necessitates something by virtue of its essence, it will always necessitate it as long as it exists”\u2014grounds both the knowledge theory and the God\u2013world relationship.<\/p>\n

              \n
            1. Conflict Between Sufism, Kal\u0101m, and Philosophy<\/strong><\/li>\n<\/ol>\n

              Referencing al-Sh\u0101fi\u02bf\u012b\u2019s statement that knowledge is divided into two categories, Demirli describes the deep conflict within Islamic thought regarding the foundations of truth and knowledge. Kal\u0101m attempts to preserve the God\u2013world distinction, whereas philosophy is said to blur it. Sufism introduces a third approach, marked by symbolic and experiential modes.<\/p>\n

                \n
              1. The Ontological Debate of Eternity and Origination<\/strong><\/li>\n<\/ol>\n

                The seminar revisits the question: \u201cIs the world eternal or created?\u201d Philosophers defend the \u1e63ud\u016br (emanation) theory, theologians assert creation in time (\u1e25ud\u016bth), and Sufis introduce the concept of a\u02bfy\u0101n th\u0101bita (immutable entities). Despite efforts from all sides, Demirli points out that none fully resolves the issue.<\/p>\n

                  \n
                1. God\u2019s Desire to Be Known and the Problem of Theodicy<\/strong><\/li>\n<\/ol>\n

                  Invoking the famous Sufi saying \u201cI was a hidden treasure and wanted to be known,\u201d the seminar explores the idea that God\u2019s desire to be known motivated creation. However, this leads to the theological challenge of implying a need or deficiency in God. Demirli argues that Konev\u012b tried to resolve this tension, but not conclusively.<\/p>\n

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

                  This seminar shows that Konev\u012b\u2019s metaphysical principles engage deeply with central debates in Islamic thought. By reinterpreting issues like existence, knowledge, and divine agency, Sufi metaphysics offers a distinctive contribution. Yet, it also reveals the conceptual difficulties inherent in formulating a coherent metaphysical system that balances revelation, reason, and spiritual insight.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 5. 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-5635","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5635","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=5635"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5635\/revisions"}],"predecessor-version":[{"id":5636,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5635\/revisions\/5636"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5635"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}