{"id":5650,"date":"2025-05-13T18:40:00","date_gmt":"2025-05-13T15:40:00","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5650"},"modified":"2025-05-13T18:40:00","modified_gmt":"2025-05-13T15:40:00","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-12-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-12-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 12. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 12. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin Mift\u00e2hu\u2019l-Gayb adl\u0131 eserindeki ontolojik yap\u0131 \u00fczerinden \u201cVahdet-i V\u00fcc\u00fbd\u201d ve \u201cAyn-\u0131 S\u00e2bite\u201d kavramlar\u0131n\u0131 tart\u0131\u015farak tasavvuf metafizi\u011finin temelini olu\u015fturan bu iki teorik \u00e7er\u00e7evenin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, di\u011fer felsef\u00ee ve kelam\u00ee geleneklerle olan ili\u015fkisini ve bu d\u00fc\u015f\u00fcncenin do\u011furdu\u011fu epistemolojik ve dilsel problemleri ele al\u0131r.<\/p>\n

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

    \n
  1. Vahdet-i V\u00fcc\u00fbd\u2019un \u00d6zg\u00fcnl\u00fc\u011f\u00fc ve Kavramsal Ayr\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

    \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye \u00f6zg\u00fc olan \u201cVahdet-i V\u00fcc\u00fbd\u201d d\u00fc\u015f\u00fcncesinin, kendisinden \u00f6nceki tasavvuf veya kelam gelene\u011finde birebir bulunmad\u0131\u011f\u0131, bu d\u00fc\u015f\u00fcncenin kelamda veya me\u015f\u015f\u00e2\u00ee felsefede yer almad\u0131\u011f\u0131 vurgulan\u0131r. Sadreddin Konev\u00ee ise bu d\u00fc\u015f\u00fcncenin kavramsal \u00e7er\u00e7evesini olu\u015fturmu\u015ftur.<\/p>\n

      \n
    1. Tanr\u0131\u2019n\u0131n Mutlak Varl\u0131k Olarak Tan\u0131mlanmas\u0131<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee\u2019nin \u201cTanr\u0131 kendisinde ihtilaf bulunmayan salt varl\u0131kt\u0131r\u201d ifadesi, kelamla olan epistemolojik kopu\u015fun temelini olu\u015fturur. Tanr\u0131\u2019ya \u201cvarl\u0131k\u201d demek, Ehl-i S\u00fcnnet\u2019in teolojik \u00e7er\u00e7evesi i\u00e7inde bar\u0131nd\u0131r\u0131lamayan metafizik bir iddiad\u0131r.<\/p>\n

        \n
      1. Ayn-\u0131 S\u00e2bite: Mahiyet ve Varl\u0131k Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019ye g\u00f6re her varl\u0131\u011f\u0131n hakikati, Tanr\u0131\u2019n\u0131n bilgisinde ezel\u00ee olarak sabit olan bir tayy\u00fcnd\u00fcr. Bu d\u00fc\u015f\u00fcnce, Ehl-i S\u00fcnnet\u2019in \u201cTanr\u0131 her \u015feyi bilir\u201d ifadesinden farkl\u0131d\u0131r; \u00e7\u00fcnk\u00fc burada bilgi sadece bili\u015f de\u011fil, ayn\u0131 zamanda varl\u0131\u011fa zemin te\u015fkil eden bir hakikattir.<\/p>\n

          \n
        1. Bilgi, \u0130drak ve Ontolojik Uyum \u015eart\u0131<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re bir \u015feyin idrak edilebilmesi i\u00e7in, bilenin niteliklere (bilgi, irade) sahip olmas\u0131, idrak edilenle m\u00fcnasebet i\u00e7inde olmas\u0131 ve aradaki engellerin kalkm\u0131\u015f olmas\u0131 gerekir. Bu ko\u015fullar olmadan Tanr\u0131\u2019n\u0131n mutlak birli\u011fini idrak etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

            \n
          1. Sud\u00fbr Teorisinin Vesileci Yorumu<\/strong><\/li>\n<\/ol>\n

            \u0130bn S\u00een\u00e2\u2019n\u0131n sud\u00fbr anlay\u0131\u015f\u0131yla Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesi aras\u0131ndaki fark, ilki hiyerar\u015fik ve nedenselken, Konev\u00ee\u2019nin sistemi e\u015fitlik\u00e7i ve vesileci bir yap\u0131ya dayan\u0131r. Konev\u00ee\u2019ye g\u00f6re Tanr\u0131\u2019n\u0131n bilgisi, varl\u0131\u011f\u0131n bizzat zemini olur ve bu bilgiyle birlikte \u201cmalumluk\u201d do\u011far.<\/p>\n

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

            Bu seminer, Vahdet-i V\u00fcc\u00fbd\u2019un \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019ye \u00f6zg\u00fc metafizik bir doktrin oldu\u011funu, \u00f6zellikle \u201cTanr\u0131 = Varl\u0131k\u201d ve \u201cAyn-\u0131 S\u00e2bite\u201d \u00f6nermeleriyle kuruldu\u011funu ortaya koyar. Bu \u00f6nermeler klasik kelam\u0131n dilini ve epistemolojisini a\u015farak yeni bir metafizik s\u00f6ylem geli\u015ftirir. Ayn\u0131 zamanda bilgi, varl\u0131k ve mahiyet aras\u0131ndaki ili\u015fkinin nas\u0131l yeniden in\u015fa edildi\u011fini g\u00f6zler \u00f6n\u00fcne serer.<\/p>\n

             <\/p>\n

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

            This seminar focuses on two foundational concepts in Sufi metaphysics\u2014wa\u1e25dat al-wuj\u016bd (the unity of being) and \u02bfayn al-th\u0101bita (immutable entities)\u2014as articulated in Sadreddin Konev\u00ee\u2019s Mift\u0101\u1e25 al-Ghayb. It explores how these notions were systematized, their relation to earlier theological and philosophical traditions, and the epistemological and linguistic challenges they introduce.<\/p>\n

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

              \n
            1. Originality and Distinction of Wa<\/strong>\u1e25<\/strong>dat al-Wuj\u016bd<\/strong><\/li>\n<\/ol>\n

              The concept of wa\u1e25dat al-wuj\u016bd is specific to Ibn \u02bfArab\u012b and was not present in prior kal\u0101m or Peripatetic philosophy. Konev\u00ee plays a key role in framing its conceptual structure, distinguishing it sharply from existing schools of thought.<\/p>\n

                \n
              1. God as Absolute Being<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee\u2019s assertion that \u201cGod is pure being without contradiction\u201d marks a decisive break from kal\u0101m theology. To call God \u201cbeing\u201d is a metaphysical claim that cannot be fully accommodated within traditional Sunni theological language.<\/p>\n

                  \n
                1. \u02bf<\/strong>Ayn al-Th\u0101bita: Differentiation Between Essence and Existence<\/strong><\/li>\n<\/ol>\n

                  According to Konev\u00ee, each being has an immutable essence fixed in God\u2019s eternal knowledge. Unlike the Sunni assertion that God knows all things, here, divine knowledge is not merely cognitive but ontologically foundational\u2014it gives rise to the very being of things.<\/p>\n

                    \n
                  1. Knowledge, Perception, and Ontological Compatibility<\/strong><\/li>\n<\/ol>\n

                    Konev\u00ee argues that for something to be known, the knower must possess the appropriate qualities (knowledge, will), have a relation to the object, and be free from obstacles. Without these conditions, comprehending God\u2019s unity is not possible.<\/p>\n

                      \n
                    1. A Mediational Interpretation of the Theory of Emanation<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee\u2019s model contrasts with that of Avicenna. While the latter proposes a hierarchical and causal system of emanation, Konev\u00ee offers a mediational and relational framework where divine knowledge serves as the very ground of being and gives rise to entities through known-ness (ma\u02bfl\u016bmiyya).<\/p>\n

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

                      This seminar demonstrates that wa\u1e25dat al-wuj\u016bd is a unique metaphysical doctrine developed by Ibn \u02bfArab\u012b and systematized by Konev\u00ee through the twin propositions \u201cGod = Being\u201d and the doctrine of \u02bfayn al-th\u0101bita. These propositions surpass classical kal\u0101m in both epistemological scope and linguistic structure, reformulating the relations between knowledge, being, and essence.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 12. 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-5650","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5650","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=5650"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5650\/revisions"}],"predecessor-version":[{"id":5651,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5650\/revisions\/5651"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5650"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}