{"id":5658,"date":"2025-05-13T18:42:36","date_gmt":"2025-05-13T15:42:36","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5658"},"modified":"2025-05-13T18:42:36","modified_gmt":"2025-05-13T15:42:36","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-17-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-17-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 17. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, Sadreddin Konev\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesinin temel kavramlar\u0131n\u0131 (bile\u015fiklik, terkip, i\u00e7tima, galibiyet-ma\u011flubiyet) detayland\u0131rmakta ve bu d\u00fc\u015f\u00fcncenin klasik kel\u00e2m ve felsefe geleneklerinden nas\u0131l farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Konev\u00ee\u2019nin ontolojik g\u00f6r\u00fc\u015fleri ba\u011flam\u0131nda ilahi isimlerin i\u00e7tima\u0131, kevn-i cami anlay\u0131\u015f\u0131 ve insanda bu isimlerin zuhur bi\u00e7imleri \u00fczerine derinlemesine bir okuma yap\u0131lmaktad\u0131r.<\/p>\n

Ana temalar ve ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Basitlik, Bile\u015fiklik ve \u0130timar Kavram\u0131<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019de yaratma, unsurlar\u0131n bir araya gelmesiyle olu\u015fan bile\u015fik varl\u0131klar (terkip) \u00fczerinden anla\u015f\u0131l\u0131r. Bu s\u00fcre\u00e7 \u201citimat\u201d ve \u201ctehlif\u201d gibi kavramlarla ifade edilir.<\/p>\n

      \n
    1. \u0130lahi \u0130simlerin \u0130\u00e7tima\u0131 ve Terkibi<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee, \u00e2lemin varl\u0131\u011f\u0131n\u0131 ilahi isimlerin bir araya gelmesine ba\u011flar. Her \u015fey bu isimlerin galibiyet-ma\u011flubiyet ili\u015fkisiyle birle\u015fmesinden do\u011far. Bu a\u00e7\u0131klama modeli, kel\u00e2m gelene\u011findeki irade-kudret temelli yaratma anlay\u0131\u015f\u0131na bir alternatiftir.<\/p>\n

        \n
      1. Kel\u00e2m Gelene\u011fine Ele\u015ftiri ve Kadim-Hadis Problemi<\/strong><\/li>\n<\/ol>\n

        Kadim ile hadis aras\u0131ndaki ili\u015fki, kel\u00e2m gelene\u011finde yeterince a\u00e7\u0131klanamaz. Demirli, ehl-i s\u00fcnnet kel\u00e2m\u0131n\u0131n as\u0131l meselesinin bu ili\u015fki oldu\u011funu ve ilahi kelam\u0131n (Kur\u2019an) bu ba\u011flamda teolojik d\u00fc\u015f\u00fcncenin merkezinde yer ald\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n

          \n
        1. Felsefe ve Tasavvuf Aras\u0131ndaki Ayr\u0131m<\/strong><\/li>\n<\/ol>\n

          Me\u015f\u015f\u00e2\u00ee filozoflar ilk ilkeyi (Tanr\u0131\u2019y\u0131) konu\u015fmay\u0131 gereksiz bulur, ahlak ve f\u0131k\u0131h merkezlidir. Konev\u00ee ise Tanr\u0131-insan ili\u015fkisinin t\u00fcm boyutlar\u0131n\u0131 anlamaya \u00e7al\u0131\u015f\u0131r ve bu nedenle metafizi\u011fe y\u00f6nelir.<\/p>\n

            \n
          1. Kevn-i Cami ve Mikrokozmos-Makrokozmos<\/strong><\/li>\n<\/ol>\n

            \u0130nsan, ilahi isimlerin mazhar\u0131 olan kevn-i camidir. Bu ontolojik anlay\u0131\u015f epistemolojik ve ahlaki olarak da insan\u0131 merkeze koyar. \u0130nsan, t\u00fcm evrenin bir \u00f6zeti ve temsilcisidir.<\/p>\n

              \n
            1. T\u00fcmden Gelimci Metafizik ve Bilgi D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesi Tanr\u0131\u2019daki yap\u0131dan hareketle \u00e2lemi anlama \u00fczerine kurulu bir t\u00fcmden gelimdir. Bilgi s\u00fcrecinde fer ile as\u0131l yer de\u011fi\u015ftirir; bu, tasavvufi d\u00fc\u015f\u00fcncenin temel fark\u0131d\u0131r.<\/p>\n

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

              Bu seminer, Konev\u00ee\u2019nin metafizi\u011fini sadece terimsel d\u00fczeyde de\u011fil, kel\u00e2m ve felsefe gelenekleriyle kar\u015f\u0131la\u015ft\u0131rarak \u00e7\u00f6z\u00fcmlemekte; ayn\u0131 zamanda tasavvufun bilgi anlay\u0131\u015f\u0131ndaki k\u0131r\u0131lmalar\u0131 ortaya koymaktad\u0131r. Sonraki seminerlerde bu temeller \u00fczerine dua, talep ve tevecc\u00fch gibi pratik tasavvufi konular i\u015flenecektir.<\/p>\n

               <\/p>\n

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

              In this seminar, Ekrem Demirli elaborates on Sadreddin Konev\u00ee\u2019s core metaphysical concepts\u2014composition, synthesis (tark\u012bb), conjunction (ijtim\u0101\u02bf), and dominance\/submission (ghalaba\u2013maghl\u016bbiyya)\u2014and highlights how his thought departs from classical kal\u0101m and philosophical traditions. The seminar offers a deep exploration of the conjunction of divine names, the concept of the all-comprehensive being (al-kawn al-j\u0101mi\u02bf), and how these names manifest within the human.<\/p>\n

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

                \n
              1. Simplicity, Composition, and the Concept of Reliance<\/strong><\/li>\n<\/ol>\n

                For Konev\u00ee, creation is understood through the composition of elements\u2014complex beings formed via tark\u012bb. This process is explained through notions such as \u201creliance\u201d (i\u02bftim\u0101d) and \u201charmonization\u201d (ta\u02bel\u012bf).<\/p>\n

                  \n
                1. Conjunction and Composition of Divine Names<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee attributes the existence of the cosmos to the conjunction of divine names. Every being emerges from the dominance and submission among these names. This framework offers an alternative to the kal\u0101m tradition\u2019s creation model based on divine will and power.<\/p>\n

                    \n
                  1. Critique of Kal\u0101m and the Eternal\u2013Temporal Dilemma<\/strong><\/li>\n<\/ol>\n

                    Kal\u0101m theology fails to adequately address the relationship between the eternal (qad\u012bm) and the created (\u1e25\u0101dith). Demirli emphasizes that this tension, especially concerning the nature of divine speech (the Qur’an), lies at the heart of theological discourse.<\/p>\n

                      \n
                    1. The Distinction Between Philosophy and Sufism<\/strong><\/li>\n<\/ol>\n

                      Peripatetic philosophers avoid direct discourse on God, focusing instead on ethics and jurisprudence. Konev\u00ee, in contrast, seeks to understand the full scope of the God\u2013human relationship and thus turns toward metaphysics.<\/p>\n

                        \n
                      1. Al-Kawn al-J\u0101mi<\/strong>\u02bf<\/strong> and the Microcosm<\/strong>\u2013<\/strong>Macrocosm Theory<\/strong><\/li>\n<\/ol>\n

                        The human is seen as the all-encompassing being and the locus of all divine names. This ontological view places the human at the center of both epistemological and moral systems, making them the summary and representative of the cosmos.<\/p>\n

                          \n
                        1. Deductive Metaphysics and the Transformation of Knowledge<\/strong><\/li>\n<\/ol>\n

                          Konev\u00ee\u2019s metaphysics is based on a deductive method\u2014from divine structure to cosmic reality. In this knowledge process, the particular becomes the mirror of the universal\u2014a central innovation in Sufi thought.<\/p>\n

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

                          This seminar analyzes Konev\u00ee\u2019s metaphysics not only through terminology but by comparing it with kal\u0101m and philosophical traditions. It also reveals significant shifts in the understanding of knowledge within Sufism. Upcoming seminars will expand on these foundations through topics such as prayer, request, and tawajjuh (spiritual orientation).<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 17. 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-5658","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5658","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=5658"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5658\/revisions"}],"predecessor-version":[{"id":5659,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5658\/revisions\/5659"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5658"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}