{"id":5642,"date":"2025-05-13T18:36:48","date_gmt":"2025-05-13T15:36:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5642"},"modified":"2025-05-13T18:36:48","modified_gmt":"2025-05-13T15:36:48","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-8-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 8. 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\u011fine dair be\u015finci ve alt\u0131nc\u0131 ilkeleri detayl\u0131 \u015fekilde ele al\u0131nmaktad\u0131r. \u00d6zellikle sud\u00fbr teorisinin nedensellik anlay\u0131\u015f\u0131 \u00fczerinden Konev\u00ee\u2019nin klasik felsefeden nas\u0131l ayr\u0131ld\u0131\u011f\u0131, Tanr\u0131\u2019n\u0131n tikellerle ili\u015fkisi, vesile kavram\u0131 ve vecihas yakla\u015f\u0131m\u0131 \u00e7er\u00e7evesinde a\u00e7\u0131klan\u0131r.<\/p>\n

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

    \n
  1. Mazhar ve Nedensellik \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re mazhar olan hi\u00e7bir \u015fey, ba\u015fka bir \u015feye neden olamaz; yani yarat\u0131c\u0131 de\u011fildir. Bu ilke sud\u00fbr teorisindeki klasik zincirsel nedensellik anlay\u0131\u015f\u0131n\u0131 reddeder. Nedenselli\u011fin kald\u0131r\u0131lmas\u0131yla, her \u015feyin do\u011frudan Tanr\u0131\u2019n\u0131n tecellisi oldu\u011fu fikri \u00f6ne \u00e7\u0131kar.<\/p>\n

      \n
    1. Sud\u00fbr Teorisinden Vesileci Sud\u00fbra Ge\u00e7i\u015f<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee, geleneksel sud\u00fbr anlay\u0131\u015f\u0131n\u0131 d\u00f6n\u00fc\u015ft\u00fcrerek \u201cvesileci sud\u00fbr\u201d kavram\u0131n\u0131 geli\u015ftirir. Buna g\u00f6re sebepler Tanr\u0131\u2019n\u0131n yaratma fiilinde sadece birer vesiledir; yarat\u0131c\u0131 g\u00fc\u00e7 ta\u015f\u0131mazlar. Bu yakla\u015f\u0131m Tanr\u0131\u2019n\u0131n tikellerle do\u011frudan ili\u015fkisinin temelini olu\u015fturur.<\/p>\n

        \n
      1. Vecihas ve Bilgi \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019ye g\u00f6re Tanr\u0131\u2019yla olan irtibat\u0131m\u0131z \u00e7ift y\u00f6nl\u00fcd\u00fcr: biri silsile (ak\u0131llar zinciri) yoluyla, di\u011feri ise vecihas (\u00f6zel y\u00f6n) \u00fczerinden ger\u00e7ekle\u015fir. Vecihas kavram\u0131 Tanr\u0131-insan ili\u015fkisinde bireysel y\u00f6n\u00fc temsil eder. Bu \u00e7ift yap\u0131 bilgi sisteminde belirsizlik ve \u00e7eli\u015fki do\u011furur.<\/p>\n

          \n
        1. Astroloji ve Bat\u0131nilik Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Klasik filozoflardaki g\u00f6ksel nedensellik anlay\u0131\u015f\u0131 ba\u011flam\u0131nda astroloji tart\u0131\u015f\u0131l\u0131r. Modern d\u00f6nemde bu t\u00fcr kavramlar\u0131n bat\u0131ni anlamlara \u00e7ekilmesi ele\u015ftirilir. Tasavvufta da sembolik dilin s\u0131n\u0131rlar\u0131 vurgulanarak, a\u015f\u0131r\u0131 bat\u0131nili\u011fin d\u00fc\u015f\u00fcnceyi edebiyata d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc belirtilir.<\/p>\n

            \n
          1. Konev\u00ee\u2019nin Gaz\u00e2l\u00ee\u2019ye Yak\u0131nl\u0131\u011f\u0131 ve Dini D\u00fc\u015f\u00fcnceyle Uyum<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee, Tanr\u0131\u2019n\u0131n tikellerle do\u011frudan ili\u015fkisinin gereklili\u011fini savunarak Gaz\u00e2l\u00ee\u2019nin metafizik ele\u015ftirisine yakla\u015f\u0131r. Bu tav\u0131r, dini d\u00fc\u015f\u00fcncenin ruhunu felsefi yakla\u015f\u0131mlarla b\u00fct\u00fcnle\u015ftirme \u00e7abas\u0131d\u0131r.<\/p>\n

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

            Bu seminerde Konev\u00ee\u2019nin sud\u00fbr teorisini yeniden yorumlayarak Tanr\u0131\u2019n\u0131n do\u011frudan m\u00fcdahil oldu\u011fu bir metafizik yap\u0131 kurdu\u011fu g\u00f6r\u00fclmektedir. Mazhar, vecihas ve vesile kavramlar\u0131 \u00fczerinden kurulan bu sistem, hem klasik nedensellik anlay\u0131\u015f\u0131na hem de modern fideist yakla\u015f\u0131ma kar\u015f\u0131 bir alternatif sunar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar examines the fifth and sixth principles of \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s Sufi metaphysics, focusing on how he departs from classical philosophy by redefining causality through his version of the \u1e63ud\u016br (emanation) theory. Key concepts such as manifestation (ma\u1e93har), intermediary causality (was\u012b\u1e6da), and the personal orientation toward God (wajha khas\u1e63a) are explored.<\/p>\n

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

              \n
            1. Manifestation and Causality<\/strong><\/li>\n<\/ol>\n

              According to Q\u016bnaw\u012b, nothing that serves as a locus of manifestation (ma\u1e93har) can itself be a cause or creator. This principle challenges the chain-like causality model of the classical emanation theory. Once causality is removed, everything becomes a direct manifestation of divine action.<\/p>\n

                \n
              1. From Classical to Intermediary Emanation<\/strong><\/li>\n<\/ol>\n

                Q\u016bnaw\u012b reformulates the emanation model into a \u201cwas\u012bla-based\u201d emanation, where causes do not possess creative agency but serve merely as intermediaries (was\u012b\u1e6da). This reorientation allows for God\u2019s direct relationship with particulars, sidestepping classical philosophical issues of divine detachment.<\/p>\n

                  \n
                1. Wajha Kha\u1e63\u1e63a and the Epistemological Dilemma<\/strong><\/li>\n<\/ol>\n

                  There are two paths to God: one through the chain of intellects (silsila), and the other through wajha kha\u1e63\u1e63a, a personal and unique connection with the Divine. This dual structure creates a tension within the knowledge system, challenging the idea of a unified epistemological method.<\/p>\n

                    \n
                  1. Astrology and the Critique of B\u0101\u1e6dinism<\/strong><\/li>\n<\/ol>\n

                    Q\u016bnaw\u012b\u2019s discussion touches on celestial causality and its reinterpretation through astrology in classical philosophy. Demirli criticizes modern b\u0101\u1e6din\u012b readings of such symbolic content, noting that exaggerated esotericism turns metaphysical insight into mere literary expression.<\/p>\n

                      \n
                    1. Q\u016bnaw\u012b\u2019s Affinity with al-Ghaz\u0101l\u012b and Religious Thought<\/strong><\/li>\n<\/ol>\n

                      By insisting on God\u2019s direct engagement with particulars, Q\u016bnaw\u012b aligns more closely with al-Ghaz\u0101l\u012b\u2019s critique of metaphysics. His approach represents a reconciliatory effort to unite the spirit of religious thought with philosophical structure.<\/p>\n

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

                      This seminar shows how Q\u016bnaw\u012b reinterprets the emanation theory by eliminating causal agency and reestablishing divine immediacy. Concepts such as ma\u1e93har, was\u012b\u1e6da, and wajha kha\u1e63\u1e63a enable a metaphysical system that critiques both classical causal models and fideistic modern tendencies.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 8. 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-5642","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5642","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=5642"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5642\/revisions"}],"predecessor-version":[{"id":5643,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5642\/revisions\/5643"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5642"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}