{"id":5668,"date":"2025-05-13T18:45:01","date_gmt":"2025-05-13T15:45:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5668"},"modified":"2025-05-13T18:45:01","modified_gmt":"2025-05-13T15:45:01","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-21-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-21-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 21. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin metafizik sisteminde \u201cfail-m\u00fcnfail\u201d ili\u015fkisinin \u00e7ift y\u00f6nl\u00fcl\u00fc\u011f\u00fc, insan\u2013Tanr\u0131 etkile\u015fimi ve aynal\u0131k kavramlar\u0131 \u00fczerinden nas\u0131l temellendirildi\u011fini ele al\u0131r. Konev\u00ee\u2019nin \u201cayn-\u0131 sabite\u201d teorisi ile \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201ckurbu nevafil\u201d ve \u201ckurbu fer\u00e2iz\u201d hadis yorumlar\u0131 ekseninde, Tanr\u0131 ile insan\u0131n kar\u015f\u0131l\u0131kl\u0131 etki ili\u015fkisi ve bunun dilsel, epistemolojik ve metafizik sonu\u00e7lar\u0131 tart\u0131\u015f\u0131l\u0131r.<\/p>\n

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

    \n
  1. \u00c7ift Tarafl\u0131 Fail\u2013M\u00fcnfail \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, klasik kelam\u0131n Tanr\u0131\u2019y\u0131 yaln\u0131zca fail, \u00e2lemi ise edilgen kabul eden yap\u0131s\u0131na kar\u015f\u0131 \u00e7\u0131karak, Tanr\u0131\u2019n\u0131n hem tesir eden hem de m\u00fcteessir olabilece\u011fini; insan\u0131n da hem edilgen hem etkileyici olabilece\u011fini savunur. Bu, \u201cm\u00fcessir olmadan m\u00fcteessir olunmaz\u201d ilkesine dayan\u0131r.<\/p>\n

      \n
    1. Kurbu Nev\u00e2fil Hadisinin Yorumu<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin \u201ckul, nafilelerle bana yakla\u015f\u0131r; ben onun g\u00f6ren g\u00f6z\u00fc olurum…\u201d hadisi \u00fczerinden geli\u015ftirdikleri yorum, fail\u2013m\u00fcnfail ili\u015fkisini tersine \u00e7evirerek kulun etkileyici hale geldi\u011fi bir mertebeye i\u015faret eder. Bu yakla\u015f\u0131m, insan\u0131n ilah\u00ee hakikatin aktif ta\u015f\u0131y\u0131c\u0131s\u0131 olabilece\u011fini g\u00f6sterir<\/p>\n

        \n
      1. El-M\u00fc\u2019min\u00fc Mir\u2019at\u00fc\u2019l-M\u00fc\u2019min Hadisinin Metafizik Yorumu<\/strong><\/li>\n<\/ol>\n

        \u201cM\u00fc\u2019min, m\u00fc\u2019minin aynas\u0131d\u0131r\u201d hadisi Tanr\u0131\u2013insan ili\u015fkisini \u00e7ift y\u00f6nl\u00fc aynal\u0131k ili\u015fkisiyle a\u00e7\u0131klar. \u0130nsan Tanr\u0131\u2019n\u0131n aynas\u0131 olurken, ayn\u0131 zamanda Tanr\u0131 da insan\u0131n aynas\u0131 haline gelir. Bu ayna metaforu, ahl\u00e2k\u00ee ar\u0131nmay\u0131 Tanr\u0131 bilgisine ula\u015fman\u0131n \u015fart\u0131 k\u0131lar.<\/p>\n

          \n
        1. Fen\u00e2 S\u00fcreci ve Dilin T\u00fckeni\u015fi<\/strong><\/li>\n<\/ol>\n

          Fen\u00e2 s\u00fcreci, ki\u015finin benli\u011finden s\u0131yr\u0131larak Tanr\u0131 ile \u00f6zde\u015fle\u015fti\u011fi metafizik d\u00f6n\u00fc\u015f\u00fcm yoludur. Bu s\u00fcre\u00e7te \u201cf\u00ee\u201d, \u201clillah\u201d, \u201cbillah\u201d, \u201canillah\u201d gibi seyir a\u015famalar\u0131yla tanr\u0131bilgi derinle\u015fir. S\u00fcre\u00e7 sonunda dil yetersizle\u015fir ve hakikati dile getirmek imk\u00e2ns\u0131zla\u015f\u0131r.<\/p>\n

            \n
          1. Tasavvufun Tanr\u0131 Hakk\u0131nda Konu\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            Felsefe ve kelam susmay\u0131 (samt) se\u00e7erken, tasavvuf Tanr\u0131 hakk\u0131nda konu\u015fmay\u0131 s\u00fcrd\u00fcr\u00fcr. Bu konu\u015fma co\u015fkusal, mecazl\u0131 ve zaman zaman normatif dili a\u015fan bir tondad\u0131r. Bu y\u00fczden sufiler zamanla ciddiyetsizlikle itham edilmi\u015ftir.<\/p>\n

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

            Bu seminer, Konev\u00ee\u2019nin Tanr\u0131\u2013insan ili\u015fkisini sadece tek y\u00f6nl\u00fc bir ontolojik ili\u015fki de\u011fil, kar\u015f\u0131l\u0131kl\u0131 etkilenmeye dayal\u0131 bir metafizik yap\u0131 olarak kurgulad\u0131\u011f\u0131n\u0131 ortaya koyar. Ayna, tesir, fen\u00e2 ve seyir kavramlar\u0131 etraf\u0131nda \u015fekillenen bu d\u00fc\u015f\u00fcnce, hem ahl\u00e2k\u00ee bir ar\u0131nmay\u0131 hem de Tanr\u0131sal bilgiye ula\u015fmay\u0131 hedefler. B\u00f6ylece tasavvuf, sadece bir i\u00e7sel yolculuk de\u011fil, ayn\u0131 zamanda Tanr\u0131 hakk\u0131nda aktif bir d\u00fc\u015f\u00fcnme bi\u00e7imidir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar focuses on Sadreddin Konev\u00ee\u2019s metaphysical model of mutual causality between God and creation. It explores how Konev\u00ee, along with Ibn \u02bfArab\u012b, interprets the dynamic interaction between the divine and the human through concepts such as fail\u2013munfail (agent\u2013recipient), \u02bfayn al-th\u0101bita (immutable entities), and prophetic sayings like qurb al-naw\u0101fil and al-mu\u2019min mir\u02be\u0101t al-mu\u2019min. The goal is to show that, in Sufi metaphysics, God and the human being can mirror and affect each other.<\/p>\n

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

              \n
            1. Reversal of the Agent\u2013Recipient Relation<\/strong><\/li>\n<\/ol>\n

              Contrary to classical kal\u0101m, which sees God as the sole agent and the world as passive, Konev\u00ee posits a bidirectional causality. God is both actor and recipient; likewise, humans can become active agents through spiritual refinement. This idea is encapsulated in the principle: \u201cone cannot influence without first being influenced.\u201d<\/p>\n

                \n
              1. Interpretation of the Qurb al-Naw\u0101fil Hadith<\/strong><\/li>\n<\/ol>\n

                The hadith, \u201cMy servant draws near to Me through supererogatory acts… until I become his sight,\u201d illustrates a shift where the servant becomes the active party, and God becomes the recipient. This moment marks a metaphysical reversal, where the human embodies divine attributes.<\/p>\n

                  \n
                1. The Hadith Al-Mu\u2019min Mir\u02be\u0101t al-Mu\u2019min as Metaphysical Mirror<\/strong><\/li>\n<\/ol>\n

                  \u201cThe believer is the mirror of the believer\u201d is read not in an ethical-social context, but metaphysically: the human mirrors God, and God mirrors the human. This mutual reflection demands moral purification, for the clarity of the mirror determines the clarity of divine knowledge.<\/p>\n

                    \n
                  1. The Process of Fan\u0101 and the Limits of Language<\/strong><\/li>\n<\/ol>\n

                    Fan\u0101\u02be (annihilation) is a continuous journey, not a static end. As one loses their ego and merges with the Real, human language fails to express metaphysical states. Phrases like \u201cI knew God through God\u201d emerge, indicating mystical truths that transcend conventional speech.<\/p>\n

                      \n
                    1. Sufism as a Divine Discourse<\/strong><\/li>\n<\/ol>\n

                      Where philosophy and theology fall silent about God, Sufism insists on continuing to speak. Sufi discourse is emotional, metaphorical, and often unconventional\u2014leading to accusations of irreverence. Yet, this is a result of Sufism’s commitment to experience-based divine knowledge.<\/p>\n

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

                      This seminar shows that for Konev\u00ee, the God\u2013human relationship is not unidirectional but mutually constitutive. Through the concepts of reflection, influence, and annihilation, Sufism frames divine knowledge as both experiential and expressive. It is not only a journey toward God but also a way of speaking about Him that defies traditional boundaries.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 21. 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-5668","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5668","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=5668"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5668\/revisions"}],"predecessor-version":[{"id":5669,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5668\/revisions\/5669"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5668"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}