{"id":5648,"date":"2025-05-13T18:39:20","date_gmt":"2025-05-13T15:39:20","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5648"},"modified":"2025-05-13T18:39:20","modified_gmt":"2025-05-13T15:39:20","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-11-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-11-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 11. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 11. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

\u00a0Dersin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, Sadreddin Konev\u00ee\u2019nin \u201cv\u00fcc\u00fbd\u201d kavram\u0131 \u00fczerinden geli\u015ftirdi\u011fi tasavvuf\u00ee metafizi\u011fin temel \u00f6nermesini tart\u0131\u015f\u0131r: \u201cHak, kendisinde hi\u00e7bir ihtilaf bulunmayan saf varl\u0131kt\u0131r.\u201d Bu \u00f6nermeden hareketle, tasavvufun klasik kelam ve felsefeyle neden uzla\u015famad\u0131\u011f\u0131, \u00f6zellikle Tanr\u0131 tasavvuru ve bilinebilirli\u011fi ba\u011flam\u0131nda detayl\u0131ca incelenir. Ayr\u0131ca metafizi\u011fin dilsel, epistemolojik ve y\u00f6ntemsel s\u0131n\u0131rlar\u0131 ele al\u0131n\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Mutlak Varl\u0131k ve Bilinemezlik<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re Tanr\u0131 \u201csalt varl\u0131k\u201dt\u0131r ve bu varl\u0131k, hi\u00e7bir kay\u0131t veya \u015fartla s\u0131n\u0131rlanamaz. Dolay\u0131s\u0131yla mutlak olan Tanr\u0131, bilinemezdir; \u00e7\u00fcnk\u00fc insan zihni ancak mukayyet (s\u0131n\u0131rl\u0131) olan\u0131 kavrayabilir. Bu d\u00fc\u015f\u00fcnce, selb\u00ee (olumsuzlay\u0131c\u0131) bilgilerin bilgi \u00fcretmedi\u011fi \u00f6nermesine dayan\u0131r.<\/p>\n

      \n
    1. Tasavvufun Kelam ve Felsefeyle Ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

      Varl\u0131\u011f\u0131n Tanr\u0131\u2019da bir s\u0131fat olarak de\u011fil, zat\u0131n kendisi olarak g\u00f6r\u00fclmesi, Konev\u00ee\u2019yi Ehl-i S\u00fcnnet kelam\u0131ndan ay\u0131r\u0131r. Taftaz\u00e2n\u00ee\u2019nin de vurgulad\u0131\u011f\u0131 gibi, bu yakla\u015f\u0131m sufileri kelam\u0131n d\u0131\u015f\u0131na \u00e7\u0131kar\u0131r; fakat felsefeye tam olarak yakla\u015ft\u0131rmaz. Konev\u00ee bu anlamda \u00fc\u00e7\u00fcnc\u00fc, \u00f6zg\u00fcn bir metafizik yol a\u00e7ar.<\/p>\n

        \n
      1. Nablus\u00ee\u2019nin Ele\u015ftirisi ve Riyazetin Ontolojik Gerek\u00e7esi<\/strong><\/li>\n<\/ol>\n

        Abd\u00fclk\u00e2dir Nablus\u00ee\u2019ye g\u00f6re insan\u0131n mutlak varl\u0131\u011f\u0131 kavrayamamas\u0131n\u0131n nedeni, zihnin mevcudat (duyulur varl\u0131klar) taraf\u0131ndan istila edilmi\u015f olmas\u0131d\u0131r. Bu y\u00fczden riyazet ve halvet sadece d\u00fcnyevi ba\u011flardan de\u011fil, mevcudat\u0131n zihin \u00fczerindeki etkisinden kurtulmay\u0131 ama\u00e7lar.<\/p>\n

          \n
        1. Tenzih\u2013Te\u015fbih Gerilimi ve S\u0131fatlar\u0131n Yorumu<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re Tanr\u0131, ancak mazharlar\u0131nda (g\u00f6r\u00fcn\u00fcmlerinde) ve zuhur etti\u011fi alanlarda bilinebilir. Tenzih, Tanr\u0131\u2019n\u0131n bu g\u00f6r\u00fcn\u00fcmler d\u0131\u015f\u0131ndaki y\u00f6n\u00fcne i\u015faret eder. Bu, s\u0131fatlar\u0131n Tanr\u0131\u2019da ezelden sabit oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc reddeder ve Tanr\u0131\u2013\u00e2lem ili\u015fkisinde kar\u015f\u0131l\u0131kl\u0131 bir etki \u00f6nerir.<\/p>\n

            \n
          1. Varl\u0131k ve Birlik Kavramlar\u0131n\u0131n Z\u0131tl\u0131klardan Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

            Varl\u0131k ve birlik, yokluk veya \u00e7okluk gibi kar\u015f\u0131tl\u0131klar \u00fczerinden anla\u015f\u0131lamaz. Ger\u00e7ek metafizik, bu t\u00fcr z\u0131tl\u0131klara dayanmadan yap\u0131lan d\u00fc\u015f\u00fcnmedir. Konev\u00ee bu sebeple tasavvuf\u00ee metafizi\u011fin dilini, mant\u0131\u011f\u0131n\u0131 ve d\u00fc\u015f\u00fcnce y\u00f6ntemini klasik yap\u0131lardan radikal bi\u00e7imde ay\u0131r\u0131r.<\/p>\n

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

            Bu seminerde Konev\u00ee\u2019nin \u201cTanr\u0131 salt varl\u0131kt\u0131r\u201d \u00f6nermesinden hareketle klasik kelam ve felsefenin d\u0131\u015f\u0131na \u00e7\u0131kan \u00f6zg\u00fcn bir metafizik sistem kurdu\u011fu g\u00f6r\u00fcl\u00fcr. Bilgi, varl\u0131k ve dil aras\u0131ndaki ili\u015fkiler bu sistemde yeniden tan\u0131mlan\u0131r ve suf\u00ee tecr\u00fcbe, metafizi\u011fin epistemolojik temeline yerle\u015ftirilir.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the core metaphysical proposition developed by Sadreddin Konev\u00ee: \u201cThe Real (God) is pure being without any internal contradiction.\u201d From this point of departure, the session explores why Sufism cannot be reconciled with classical theology (kal\u0101m) or philosophy, especially concerning the concept and knowability of God. It also examines the linguistic, epistemological, and methodological limits of metaphysical discourse.<\/p>\n

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

              \n
            1. Absolute Being and Inaccessibility<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, God is \u201cpure being,\u201d unrestricted by any qualification or limitation. As such, He is unknowable, because the human intellect can only grasp determinate, conditioned realities. This view rests on the principle that purely negative (apophatic) attributes do not generate meaningful knowledge.<\/p>\n

                \n
              1. Sufism\u2019s Divergence from Kal\u0101m and Philosophy<\/strong><\/li>\n<\/ol>\n

                Since being is identified with God\u2019s essence\u2014not merely a divine attribute\u2014Konev\u00ee parts ways with Sunni theology. As Taftaz\u0101n\u012b noted, this stance places Sufis outside of traditional kal\u0101m while also not fully aligning them with philosophy. Konev\u00ee thus inaugurates a third, unique metaphysical path.<\/p>\n

                  \n
                1. Nabulus\u012b\u2019s Critique and the Ontological Role of Asceticism<\/strong><\/li>\n<\/ol>\n

                  According to \u02bfAbd al-Q\u0101dir al-Nabulus\u012b, the reason humans fail to grasp absolute being is that their minds are overwhelmed by phenomenal beings. Thus, practices like seclusion and asceticism aim not merely at detachment from the world, but liberation from ontological distractions that distort perception.<\/p>\n

                    \n
                  1. Tension Between Transcendence and Immanence<\/strong><\/li>\n<\/ol>\n

                    God can only be known through His manifestations (ma\u1e93\u0101hir); transcendence refers to aspects of God beyond those manifestations. Konev\u00ee rejects the idea that divine attributes are eternally fixed within God and instead suggests a reciprocal relationship between God and the world.<\/p>\n

                      \n
                    1. Being and Unity Beyond Conceptual Opposites<\/strong><\/li>\n<\/ol>\n

                      Concepts like being and unity cannot be properly understood through oppositional frameworks such as non-being or multiplicity. True metaphysics must transcend such dualities. Konev\u00ee therefore proposes a radically different metaphysical language and logic distinct from classical thought systems.<\/p>\n

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

                      This seminar shows how Konev\u00ee constructs an original metaphysical system rooted in the proposition that \u201cGod is pure being.\u201d In this framework, the relationships between knowledge, language, and being are redefined, placing Sufi experience at the heart of metaphysical epistemology.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 11. 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-5648","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5648","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=5648"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5648\/revisions"}],"predecessor-version":[{"id":5649,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5648\/revisions\/5649"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5648"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}