{"id":5654,"date":"2025-05-13T18:41:05","date_gmt":"2025-05-13T15:41:05","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5654"},"modified":"2025-05-13T18:41:05","modified_gmt":"2025-05-13T15:41:05","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-14-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, Sadreddin Konev\u00ee’nin metafizi\u011finde temel bir eksen olan \u201cilahi isimler\u201d, \u201cimkan h\u00fck\u00fcmleri\u201d ve \u201cayn\u0131 sabite\u201d kavramlar\u0131 \u00e7er\u00e7evesinde Vahdet-i V\u00fcc\u00fbd\u2019un iki kurucu ilkesi detayland\u0131r\u0131l\u0131r. Varl\u0131\u011f\u0131n mutlakl\u0131\u011f\u0131, Tanr\u0131\u2019dan sud\u00fbr ve varl\u0131klar\u0131n olu\u015fum s\u00fcreci ile bu varl\u0131klar\u0131n ilahi bilgiyle ili\u015fkisi, do\u011frudan ve dolayl\u0131 yarat\u0131l\u0131\u015f ayr\u0131m\u0131 ve vecihas teorisi \u00fczerinden a\u00e7\u0131klan\u0131r.<\/p>\n

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

    \n
  1. Vahdet-i V\u00fcc\u00fbd\u2019un \u0130ki \u0130lkesel \u00d6nermesi:<\/strong><\/li>\n<\/ol>\n

    Tanr\u0131’n\u0131n varl\u0131\u011f\u0131 mutlak ve zorunludur; \u00e7okluk ise Tanr\u0131\u2019n\u0131n ilminde yer alan ayn\u0131 sabitelerle kay\u0131tl\u0131d\u0131r. Varl\u0131k m\u00fcmk\u00fcn-vacip ayr\u0131m\u0131 yap\u0131lmadan mutlak varl\u0131k ve onun tezah\u00fcrleri olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

      \n
    1. Do\u011frudan ve Dolayl\u0131 Yarat\u0131l\u0131\u015f:<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee, varl\u0131klar\u0131 ikiye ay\u0131r\u0131r: Baz\u0131 varl\u0131klar do\u011frudan ilahi zuhurla (\u00f6rne\u011fin y\u00fcce kalem, baz\u0131 melekler, kamil fertler) ortaya \u00e7\u0131kar; di\u011ferleri ise vas\u0131talar arac\u0131l\u0131\u011f\u0131yla yarat\u0131l\u0131r. Bu ayr\u0131m, birlik ve \u00e7okluk aras\u0131nda bir hiyerar\u015fi olu\u015fturur.<\/p>\n

        \n
      1. Vecihas Kavram\u0131 ve Sud\u00fbr Teorisinden Ayr\u0131\u015fma:<\/strong><\/li>\n<\/ol>\n

        Vecihas, varl\u0131klar\u0131n Tanr\u0131\u2019yla do\u011frudan ili\u015fkisini belirleyen y\u00fcz\u00fcd\u00fcr. Bu kavram sayesinde, sud\u00fbr zincirindeki nedensel yap\u0131ya ra\u011fmen, her varl\u0131\u011f\u0131n Tanr\u0131 ile arac\u0131s\u0131z bir ba\u011flant\u0131s\u0131 oldu\u011fu savunulur. Bu da ontoloji ile epistemolojinin birle\u015fti\u011fi noktad\u0131r.<\/p>\n

          \n
        1. \u0130nsan ve Mikrokosmos:<\/strong><\/li>\n<\/ol>\n

          \u0130nsan, sud\u00fbr zincirinin son halkas\u0131 olarak b\u00fct\u00fcn mertebelerin bir sentezidir. En bile\u015fik varl\u0131k olan insan, her mertebeden bir nispet ta\u015f\u0131yarak evrenin \u00f6zeti (z\u00fcbde) olur. Tahlil mirac\u0131yla, bu bile\u015fiklik \u00e7\u00f6z\u00fclerek Tanr\u0131\u2019ya d\u00f6n\u00fc\u015f ger\u00e7ekle\u015fir.<\/p>\n

            \n
          1. Kur\u2019\u00e2n ve M\u00fcte\u015fabih Yorum Ele\u015ftirisi:<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee\u2019nin sisteminin Kur\u2019\u00e2n\u2019daki kozmik sembolleri anlamland\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 vurgulan\u0131r. M\u00fcte\u015fabih ayetlerin kolayc\u0131 bi\u00e7imde yorum d\u0131\u015f\u0131 b\u0131rak\u0131lmas\u0131 ele\u015ftirilir; bu t\u00fcr metafizik \u00e7abalar\u0131n Kur\u2019\u00e2n\u2019la daha anlaml\u0131 ili\u015fkiler kurmak i\u00e7in gerekli oldu\u011fu savunulur.<\/p>\n

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

            Bu seminerde Konev\u00ee\u2019nin varl\u0131k anlay\u0131\u015f\u0131n\u0131n kurucu temelleri, sud\u00fbr teorisine alternatif vecihas kavram\u0131 ile yeniden in\u015fa edilir. Varl\u0131\u011f\u0131n Tanr\u0131\u2019ya hem do\u011frudan hem dolayl\u0131 ba\u011fl\u0131l\u0131\u011f\u0131, insan\u0131n bu varl\u0131k hiyerar\u015fisinin \u00f6zeti olu\u015fu ve Kur\u2019\u00e2n ile metafizi\u011fin ba\u011f\u0131n\u0131n kurulmas\u0131, seminerin ana kazan\u0131mlar\u0131d\u0131r.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar focuses on two foundational principles of wa\u1e25dat al-wuj\u016bd (unity of being) in Sadreddin Konev\u00ee\u2019s metaphysics, centered on the concepts of divine names, modal judgments (a\u1e25k\u0101m al-imk\u0101n), and fixed entities (a\u02bfy\u0101n th\u0101bita). The seminar analyzes the absoluteness of existence, the process of emanation from God, and the ontological status of beings in relation to divine knowledge\u2014particularly through the notions of direct and indirect creation and the theory of wajh\u0101s.<\/p>\n

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

              \n
            1. Two Foundational Propositions of Wa<\/strong>\u1e25<\/strong>dat al-Wuj\u016bd<\/strong><\/li>\n<\/ol>\n

              God\u2019s existence is absolute and necessary; multiplicity exists only as determined entities in God\u2019s knowledge. Existence is seen not through a necessary\u2013possible dichotomy but as absolute being and its various manifestations.<\/p>\n

                \n
              1. Direct and Indirect Creation<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee classifies beings into two categories: those that emerge directly through divine manifestation (e.g., the Supreme Pen, certain angels, perfected humans) and those created through intermediaries. This distinction establishes a hierarchy between unity and multiplicity.<\/p>\n

                  \n
                1. The Concept of Wajh\u0101s and a Departure from Emanation Theory<\/strong><\/li>\n<\/ol>\n

                  The term wajh\u0101s refers to the \u201caspect\u201d through which a being is directly related to God. It allows for each being to maintain an unmediated link with the Divine despite the chain-like structure of emanation. This reconciles ontology and epistemology.<\/p>\n

                    \n
                  1. The Human as Microcosm<\/strong><\/li>\n<\/ol>\n

                    As the final link in the ontological chain, the human is a synthesis of all levels of being. As the most composite entity, the human encompasses all aspects of existence and is seen as the summary (zubda) of the cosmos. Through analytical ascension (mi\u02bfr\u0101j), this complexity is dissolved in return to God.<\/p>\n

                      \n
                    1. Critique of Qur\u2019anic Interpretation and Ambiguity<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee\u2019s metaphysics seeks to interpret the cosmic symbols in the Qur\u2019an. He criticizes the hasty exclusion of ambiguous verses from exegetical efforts. Instead, such metaphysical engagement is deemed essential for a more profound relationship with the Qur\u2019anic message.<\/p>\n

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

                      This seminar reconstructs the foundations of Konev\u00ee\u2019s metaphysics, particularly through the wajh\u0101s concept, as an alternative to traditional emanation theory. It highlights the dual nature of divine connection\u2014both direct and mediated\u2014the human as the ontological summary of creation, and the critical link between metaphysics and Qur\u2019anic interpretation.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 14. 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-5654","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5654","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=5654"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5654\/revisions"}],"predecessor-version":[{"id":5655,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5654\/revisions\/5655"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5654"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}