{"id":5646,"date":"2025-05-13T18:38:33","date_gmt":"2025-05-13T15:38:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5646"},"modified":"2025-05-13T18:38:33","modified_gmt":"2025-05-13T15:38:33","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-10-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-10-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 10. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesinde tesirin mahiyetini ele alarak, Tanr\u0131\u2019n\u0131n yaln\u0131zca \u201cvarl\u0131k\u201d olmas\u0131yla \u00e2leme etki edemeyece\u011fi d\u00fc\u015f\u00fcncesini temellendirmektedir. Ekrem Demirli, 9. ve 10. kaideleri merkeze alarak \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin nispet, s\u0131fat ve ul\u00fbhiyet kavramlar\u0131yla geli\u015ftirdi\u011fi varl\u0131k-tesir ili\u015fkisini, kel\u00e2m ve me\u015f\u015f\u00e2\u00ee metafizikle kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak yorumlar.<\/p>\n

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

    \n
  1. Tesir i\u00e7in Sadece Varl\u0131k Yetmez<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re bir \u015feyin sadece var olmas\u0131 tesirde bulunmas\u0131 i\u00e7in yeterli de\u011fildir; arada nitelikler, nispetler ya da durumlar olmal\u0131d\u0131r. Aksi halde her \u015fey e\u015fitlenmi\u015f olur ve Tanr\u0131 yaln\u0131zca varl\u0131kla tan\u0131mlan\u0131r; bu da kel\u00e2m\u00ee anlamda yetersizdir.<\/p>\n

      \n
    1. Kel\u00e2m\u00ee ve Tasavvuf\u00ee Yakla\u015f\u0131m\u0131n B\u00fct\u00fcnle\u015ftirilmesi<\/strong><\/li>\n<\/ol>\n

      Kel\u00e2mc\u0131lar gibi, Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131 arac\u0131l\u0131\u011f\u0131yla \u00e2leme m\u00fcdahalesi a\u00e7\u0131klanmal\u0131d\u0131r. Sadreddin Konev\u00ee, bu noktada \u201cvarl\u0131k+nispet\u201d form\u00fcl\u00fcn\u00fc benimseyerek tasavvufun kel\u00e2m\u00ee \u00e7izgiyle temas\u0131n\u0131 sa\u011flar.<\/p>\n

        \n
      1. \u0130drak ve Tesir \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        \u0130nsan da yaln\u0131zca varl\u0131\u011f\u0131yla idrak edemez; bilmek, g\u00f6rmek, akletmek gibi yetiler gerekir. Bu analoji \u00fczerinden Konev\u00ee, Tanr\u0131’n\u0131n da tesirde bulunabilmesi i\u00e7in yaln\u0131z varl\u0131k de\u011fil, nitelikler ve ili\u015fkilerle tan\u0131mlanmas\u0131 gerekti\u011fini savunur.<\/p>\n

          \n
        1. Z\u00e2t\u2013S\u0131fat Ayr\u0131m\u0131 ve Varl\u0131\u011f\u0131n Bilgisi<\/strong><\/li>\n<\/ol>\n

          Zorunlu varl\u0131k fikri, Tanr\u0131\u2019n\u0131n mahiyetinin bilinmesini d\u0131\u015flar. Konev\u00ee ise z\u00e2t-\u0131 il\u00e2hi kavram\u0131 \u00fczerinden bu \u00e7eli\u015fkiyi a\u015fmaya \u00e7al\u0131\u015f\u0131r: Tanr\u0131 bilinemez ama nispetler arac\u0131l\u0131\u011f\u0131yla \u201cbilinirmi\u015f gibi\u201d bir ili\u015fki kurulabilir.<\/p>\n

            \n
          1. \u0130lahi Nispetler ve G\u00f6reli Bilgi<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin izinden giden Konev\u00ee, il\u00e2hi isimlerin ve s\u0131fatlar\u0131n nispet temelli oldu\u011funu belirtir. Bu durumda bilmek i\u00e7in \u201cmalum\u201d yani bir ili\u015fki nesnesi gerekir; bu, bilgiye dayal\u0131 tesirin temelidir.<\/p>\n

              \n
            1. S\u0131fatlar\u0131n \u0130stikm\u00e2l Talebi ve Vahdet-i V\u00fcc\u00fbd<\/strong><\/li>\n<\/ol>\n

              Tanr\u0131\u2019n\u0131n s\u0131fatlar\u0131 kendi kemallerini zuhur ettirmek ister. Bu, \u201cZ\u00e2t\u2019ta kem\u00e2l, s\u0131fatlarda istikm\u00e2l\u201d ilkesiyle a\u00e7\u0131klan\u0131r. Tasavvuf, s\u0131fatlar\u0131 ehl-i s\u00fcnnetten farkl\u0131 olarak varl\u0131k-yokluk aras\u0131nda \u201cnispet\u201d seviyesinde yorumlar.<\/p>\n

                \n
              1. \u0130rade, A\u015fk ve \u0130lahi Muhabbet<\/strong><\/li>\n<\/ol>\n

                \u0130rade ve muhabbet, Tanr\u0131\u2019n\u0131n \u00e2lemi istemesini sa\u011flayan g\u00fc\u00e7lerdir. \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cgizli hazineydim, bilinmek istedim\u201d hadisini merkeze alan bu d\u00fc\u015f\u00fcnce, Tanr\u0131\u2019n\u0131n kem\u00e2lini ortaya koyma iradesiyle \u00e2lemin varl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar.<\/p>\n

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

                Bu seminer, Konev\u00ee\u2019nin metafizi\u011finde \u201ctesir\u201din yaln\u0131z varl\u0131kla de\u011fil, nispet ve ilahi s\u0131fatlarla ger\u00e7ekle\u015fti\u011fini ortaya koyar. \u0130bn\u00fc\u2019l-Arab\u00ee etkisinde geli\u015fen bu anlay\u0131\u015f, ehl-i s\u00fcnnetin s\u0131fat teoremiyle ayr\u0131\u015f\u0131r; Tanr\u0131-\u00e2lem ili\u015fkisini g\u00f6reli, ili\u015fkiye dayal\u0131 bir yap\u0131 olarak yorumlar.<\/p>\n

                 <\/p>\n

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

                This seminar explores the nature of causality (ta\u02beth\u012br) in \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s metaphysical thought. It focuses on the claim that mere \u201cexistence\u201d is insufficient for God to exert influence upon the world. By engaging with Q\u016bnaw\u012b\u2019s 9th and 10th principles, Ekrem Demirli compares Ibn \u02bfArab\u012b\u2019s concepts of relation (nisba), attributes (\u1e63if\u0101t), and divinity with perspectives from kal\u0101m and Peripatetic philosophy.<\/p>\n

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

                  \n
                1. Existence Alone Is Not Sufficient for Causality<\/strong><\/li>\n<\/ol>\n

                  According to Q\u016bnaw\u012b, mere existence does not entail the capacity to influence. There must be attributes, relations, or modalities in between. Otherwise, all things would be rendered equal, and defining God only through existence becomes theologically inadequate.<\/p>\n

                    \n
                  1. Reconciling Kal\u0101m and Sufism<\/strong><\/li>\n<\/ol>\n

                    Like theologians, Q\u016bnaw\u012b holds that God must influence creation through attributes. His formula \u201cexistence + relation\u201d bridges Sufi metaphysics with kal\u0101m, offering a conceptual framework grounded in both schools.<\/p>\n

                      \n
                    1. Perception and Influence Analogy<\/strong><\/li>\n<\/ol>\n

                      Just as humans cannot perceive with bare existence alone but need faculties like intellect and vision, Q\u016bnaw\u012b argues that God must act not just through essence but through relations and attributes.<\/p>\n

                        \n
                      1. The Essence\u2013Attribute Distinction and the Knowledge of Existence<\/strong><\/li>\n<\/ol>\n

                        The concept of Necessary Existence (w\u0101jib al-wuj\u016bd) traditionally excludes knowledge of divine essence. Q\u016bnaw\u012b tries to overcome this dilemma by positing a divine essence (dh\u0101t) that cannot be known directly but can be \u201crelated to\u201d via its attributes.<\/p>\n

                          \n
                        1. Divine Relations and Relative Knowledge<\/strong><\/li>\n<\/ol>\n

                          Following Ibn \u02bfArab\u012b, Q\u016bnaw\u012b maintains that divine names and attributes are grounded in relations. For knowledge to exist, there must be a knowable\u2014this relational necessity forms the metaphysical basis of divine influence.<\/p>\n

                            \n
                          1. Perfection of Attributes and Unity of Being<\/strong><\/li>\n<\/ol>\n

                            Divine attributes seek the manifestation of their own perfection. This is expressed as: \u201cThe Essence has perfection, attributes seek completion.\u201d In contrast to Sunn\u012b theology, Sufism interprets attributes not as actual entities but as relative, relation-based presences.<\/p>\n

                              \n
                            1. Will, Love, and Divine Desire<\/strong><\/li>\n<\/ol>\n

                              Will (ir\u0101da) and love (ma\u1e25abba) are divine motives for bringing creation into existence. The hadith \u201cI was a hidden treasure and wanted to be known\u201d encapsulates this idea, linking divine self-manifestation with the origin of the cosmos.<\/p>\n

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

                              This seminar reveals that in Q\u016bnaw\u012b\u2019s metaphysics, causality occurs not merely through existence but through divine attributes and relational structures. Influenced by Ibn \u02bfArab\u012b, this view diverges from Sunn\u012b theology by conceptualizing the God\u2013world relationship as relative and interactional.<\/p>\n","protected":false},"excerpt":{"rendered":"

                              EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 10. 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-5646","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5646","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=5646"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5646\/revisions"}],"predecessor-version":[{"id":5647,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5646\/revisions\/5647"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5646"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}