{"id":5652,"date":"2025-05-13T18:40:30","date_gmt":"2025-05-13T15:40:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5652"},"modified":"2025-05-13T18:40:30","modified_gmt":"2025-05-13T15:40:30","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-13-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-13-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 13. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin \u201cVahdet-i V\u00fcc\u00fbd\u201d ve \u201cAyn-\u0131 S\u00e2bite\u201d anlay\u0131\u015f\u0131n\u0131 merkeze alarak tasavvuf\u00ee metafizi\u011fin klasik kelam ve felsefeden nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterir. Varl\u0131\u011f\u0131n birli\u011fi, hak-halk ayr\u0131m\u0131, bilgi\u2013varl\u0131k ili\u015fkisi ve Tanr\u0131’n\u0131n bilinemezli\u011fi gibi ana metafizik sorunlar Konev\u00ee\u2019nin dilinde yeniden yap\u0131land\u0131r\u0131l\u0131r.<\/p>\n

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

    \n
  1. Varl\u0131\u011f\u0131n Birli\u011fi ve Ontolojik \u0130kilik<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, varl\u0131\u011f\u0131 vacip\u2013m\u00fcmk\u00fcn ayr\u0131m\u0131yla de\u011fil, varl\u0131\u011f\u0131n kendisini esas alan bir yakla\u015f\u0131mla temellendirir. Vacip ve m\u00fcmk\u00fcn, varl\u0131\u011f\u0131n iki y\u00f6n\u00fc (hak ve halk) olarak tan\u0131mlan\u0131r. Bu ontolojik yakla\u015f\u0131m, hem kelamdan hem de me\u015f\u015f\u00e2\u00ee felsefeden radikal bi\u00e7imde ayr\u0131l\u0131r.<\/p>\n

      \n
    1. Ayn-\u0131 S\u00e2bite Problemi ve Bilgi\u2013Varl\u0131k \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee\u2019ye g\u00f6re her varl\u0131\u011f\u0131n mahiyeti Tanr\u0131\u2019n\u0131n ilminde sabit olan bir \u201cayn-\u0131 s\u00e2bite\u201dye dayan\u0131r. Bu teori, Tanr\u0131\u2019n\u0131n bilgisinin ezel\u00ee ve de\u011fi\u015fmez oldu\u011funu savunur. Ancak bu sabit mahiyetlerin \u00e7o\u011falan \u00e2lemle ili\u015fkisi, tasavvufta yo\u011fun tart\u0131\u015fmalara neden olmu\u015ftur.<\/p>\n

        \n
      1. Tanr\u0131\u2019n\u0131n Bilinemezli\u011fi ve Dilin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee, Tanr\u0131\u2019n\u0131n mutlak olarak bilinemez oldu\u011funu ve onun hakk\u0131nda her t\u00fcrl\u00fc te\u015fbihin eksik kald\u0131\u011f\u0131n\u0131 vurgular. \u201cTanr\u0131\u2019y\u0131 Tanr\u0131 ile bilmek\u201d ilkesi, tasavvufta bilginin d\u00f6n\u00fc\u015f\u00fcmc\u00fc bir s\u00fcrece ba\u011fland\u0131\u011f\u0131n\u0131 g\u00f6sterir. Tanr\u0131 hakk\u0131nda insan merkezli dil kullan\u0131m\u0131n\u0131n \u201c\u00e7oban akl\u0131\u201d ile yap\u0131lm\u0131\u015f eksik bir yakla\u015f\u0131m oldu\u011funu savunur.<\/p>\n

          \n
        1. Nispet, M\u00fcnasebet ve Bilginin \u0130\u00e7kinli\u011fi<\/strong><\/li>\n<\/ol>\n

          Bilgi nesnesine dair ger\u00e7ek bilginin, \u00f6zne ile nesne aras\u0131nda i\u00e7kin bir ili\u015fki varsa m\u00fcmk\u00fcn olabilece\u011fi ifade edilir. Bu ba\u011flamda mikrokozmos\u2013makrokozmos ili\u015fkisi, bilginin kayna\u011f\u0131n\u0131n insan\u0131n i\u00e7sel yap\u0131s\u0131nda bulundu\u011fu fikriyle yeniden yorumlan\u0131r.<\/p>\n

            \n
          1. Tecelli, \u00c7okluk ve Kemal<\/strong><\/li>\n<\/ol>\n

            Tanr\u0131\u2019n\u0131n \u00e2lemdeki tecellisi, onun bilgisinin bir yans\u0131mas\u0131d\u0131r. Tecelli nesneldir ancak insan\u0131n alg\u0131s\u0131 eksiklik vehmiyle perdelenmi\u015f olabilir. Varl\u0131klar\u0131n \u201c\u00e7irkin\u201d ya da \u201ceksik\u201d g\u00f6r\u00fcnmesi, hakikate ula\u015fmay\u0131 engelleyen perdelerle ilgilidir; t\u00fcm varl\u0131klar Tanr\u0131 ile m\u00fcnasebet i\u00e7indedir.<\/p>\n

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

            Bu seminer, Vahdet-i V\u00fcc\u00fbd\u2019un felsefi, kelam\u00ee ve dilsel boyutlar\u0131n\u0131 tart\u0131\u015farak, Konev\u00ee\u2019nin Tanr\u0131\u2013\u00e2lem ili\u015fkisini yeni bir metafizik zeminde kurdu\u011funu g\u00f6sterir. Ayn-\u0131 s\u00e2bite ve bilgi\u2013varl\u0131k ili\u015fkisi, tasavvufun klasik geleneklerden nas\u0131l ayr\u0131\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayan temel eksenler olarak \u00f6ne \u00e7\u0131kar.<\/p>\n

             <\/p>\n

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

            This seminar centers on Sadreddin Konev\u00ee\u2019s understanding of wa\u1e25dat al-wuj\u016bd (unity of being) and \u02bfayn al-th\u0101bita (immutable entities), illustrating how Sufi metaphysics diverges from both classical theology and philosophy. Key metaphysical issues such as the unity of being, the God\u2013creation distinction, the relation between knowledge and existence, and the unknowability of God are restructured through Konev\u00ee\u2019s unique metaphysical language.<\/p>\n

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

              \n
            1. Unity of Being and Ontological Duality<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee does not define being through the standard necessary\u2013contingent distinction, but instead views being as a singular reality with two relational aspects: \u1e25aqq (God) and khalq (creation). This ontological model marks a radical departure from kal\u0101m and Peripatetic thought.<\/p>\n

                \n
              1. The Problem of <\/strong>\u02bf<\/strong>Ayn al-Th<\/strong>\u0101<\/strong>bita and the Knowledge<\/strong>\u2013<\/strong>Existence Link<\/strong><\/li>\n<\/ol>\n

                According to Konev\u00ee, every entity\u2019s essence is fixed eternally in God\u2019s knowledge as an \u02bfayn al-th\u0101bita. Although God\u2019s knowledge is unchanging, the relation between these fixed essences and the multiplicity of the created world remains a central issue in Sufi metaphysics.<\/p>\n

                  \n
                1. Unknowability of God and the Limits of Language<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee emphasizes God\u2019s absolute unknowability and the inadequacy of analogy or metaphor. The principle \u201cGod is known only through God\u201d implies that divine knowledge requires transformative spiritual experience. Human language, shaped by limited perception (\u201cshepherd\u2019s reasoning\u201d), fails to capture divine reality.<\/p>\n

                    \n
                  1. Relationality and the Immanence of Knowledge<\/strong><\/li>\n<\/ol>\n

                    True knowledge is possible only when there is an intrinsic relation between the knower and the known. The microcosm\u2013macrocosm relationship is reinterpreted to affirm that knowledge originates within the internal structure of the self.<\/p>\n

                      \n
                    1. Theophany, Multiplicity, and Perfection<\/strong><\/li>\n<\/ol>\n

                      God\u2019s manifestation in the world is a reflection of His knowledge. Although theophany is objective, the human perception of deficiency or ugliness is due to veils of misunderstanding. All beings exist in relation to God and thus share in divine reality.<\/p>\n

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

                      This seminar reveals how Konev\u00ee reconstructs the God\u2013world relationship on a new metaphysical foundation through the doctrines of wa\u1e25dat al-wuj\u016bd and \u02bfayn al-th\u0101bita. The interrelation of knowledge, essence, and being distinguishes Sufi metaphysics from traditional theology and philosophy, offering a unique model of divine reality and human perception.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 13. 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-5652","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5652","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=5652"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5652\/revisions"}],"predecessor-version":[{"id":5653,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5652\/revisions\/5653"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5652"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}