{"id":5672,"date":"2025-05-13T18:46:11","date_gmt":"2025-05-13T15:46:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5672"},"modified":"2025-05-13T18:46:11","modified_gmt":"2025-05-13T15:46:11","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-23-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-23-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

SeminEKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee’nin tasavvuf metafizi\u011finde akli varl\u0131klar, ar\u015f, k\u00fcrs\u00ee, heba, t\u00fcmel cisim ve tabiat gibi kavramlar \u00fczerinden sud\u00fbr teorisiyle kurdu\u011fu ontolojik yap\u0131y\u0131 ele almakta; bat\u0131n\u00ee yorum ile kelam\u00ee tevil aras\u0131nda yeni bir yakla\u015f\u0131m \u00f6nererek, mazhar ve tecelli kavramlar\u0131yla Tanr\u0131\u2013alem\u2013insan ili\u015fkisini yeniden tan\u0131mlamaktad\u0131r.<\/p>\n

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

    \n
  1. Akli Varl\u0131klar ve S\u00fcd\u00fbr Teorisi: <\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesinde heba ve t\u00fcmel cisim gibi kavramlar, akli varl\u0131klar hiyerar\u015fisi i\u00e7inde sud\u00fbr d\u00fczenine dahil edilerek a\u00e7\u0131klan\u0131r. Ancak bu varl\u0131klar\u0131n zihinsel de\u011fil, nesnel ger\u00e7eklik ta\u015f\u0131d\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

      \n
    1. Ar\u015f\u0131n Varl\u0131\u011f\u0131 ve Bilinebilirli\u011fi:<\/strong><\/li>\n<\/ol>\n

      Ar\u015f, sadece sembolik de\u011fil, ger\u00e7ekli\u011fe sahip bir varl\u0131k mertebesidir. Konev\u00ee, ar\u015f\u0131n insan kalbiyle ili\u015fkisini kurar ve tasavvufun bilinemezcilikten ziyade bilinebilirli\u011fi esas ald\u0131\u011f\u0131n\u0131 savunur.<\/p>\n

        \n
      1. Mazhar ve Tecelli Kavramlar\u0131:<\/strong><\/li>\n<\/ol>\n

        Varl\u0131klar, Tanr\u0131\u2019n\u0131n do\u011frudan yaratt\u0131\u011f\u0131 nesneler de\u011fil, O\u2019nun tecellisinin mazharlar\u0131d\u0131r. Her \u015fey Hakk\u2019\u0131n zuhur etti\u011fi aynalard\u0131r. Bu d\u00fc\u015f\u00fcnce sud\u00fbr teorisinden ayr\u0131l\u0131r.<\/p>\n

          \n
        1. Negatif Teoloji Ele\u015ftirisi:<\/strong><\/li>\n<\/ol>\n

          Me\u015f\u015f\u00e2\u00ee filozoflar\u0131n Tanr\u0131 anlay\u0131\u015f\u0131n\u0131n \u201cbasit, bir, iyi\u201d \u015feklinde selb\u00ee (negatif) teolojiye dayand\u0131\u011f\u0131 belirtilir. Buna kar\u015f\u0131l\u0131k Konev\u00ee\u2019nin \u201cm\u00e2iyyet-i il\u00e2hiye\u201d kavram\u0131, Tanr\u0131\u2019n\u0131n her \u015feyle yak\u0131nl\u0131\u011f\u0131n\u0131 vurgular.<\/p>\n

            \n
          1. Mutlak Vahdetin Ele\u015ftirisi:<\/strong><\/li>\n<\/ol>\n

            \u201cHer \u015fey Hakk\u2019t\u0131r\u201d anlay\u0131\u015f\u0131, bireyselli\u011fi yok sayar. Konev\u00ee, varl\u0131kta \u00e7oklu\u011fu mazhar kavram\u0131 ile temellendirerek mutlak birlik anlay\u0131\u015f\u0131n\u0131 reddeder.<\/p>\n

              \n
            1. Ahlak, Tecerr\u00fct ve Felsefe:<\/strong><\/li>\n<\/ol>\n

              Filozoflar\u0131n Tanr\u0131 telakkisi, ahlak\u0131 d\u00fcnyadan soyutlanmaya dayal\u0131 tecerr\u00fct ilkesiyle kurulur. Bu, yatay z\u00fchtten farkl\u0131 olarak dikey ve metafizik bir ahlak anlay\u0131\u015f\u0131d\u0131r.<\/p>\n

                \n
              1. \u0130nsan-Hakk \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

                K\u00e2mil insan, hem Tanr\u0131\u2019yla idrak eder hem de Tanr\u0131 onunla idrak eder. Bu kar\u015f\u0131l\u0131kl\u0131 ili\u015fki, tecelli ile \u015fen (ilahi fiil) aras\u0131nda kurulan birli\u011fe dayan\u0131r ve tasavvufun merkez\u00ee bir \u00f6\u011fesidir.<\/p>\n

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

                Seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011finde hem sud\u00fbr teorisini d\u00f6n\u00fc\u015ft\u00fcrerek hem de klasik teolojik yakla\u015f\u0131mlar\u0131 ele\u015ftirerek \u00f6zg\u00fcn bir ontoloji kurdu\u011funu ortaya koyar. \u201cMazhar\u201d ve \u201ctecelligah\u201d kavramlar\u0131 sayesinde, \u00e7okluk\u2013birlik ili\u015fkisi a\u00e7\u0131klanabilir hale gelirken, insan Tanr\u0131\u2019n\u0131n hem aynas\u0131 hem de idrak vas\u0131tas\u0131 olarak konumlan\u0131r.<\/p>\n

                 <\/p>\n

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

                This seminar examines the ontological structure established by Sadreddin Konev\u00ee through his theory of emanation (\u1e63ud\u016br) using concepts such as intellectual beings, the throne (\u02bfarsh), footstool (kurs\u012b), hab\u0101\u02be (primordial vapor), universal body, and nature. Demirli explores how Konev\u00ee redefines the God\u2013world\u2013human relationship through the concepts of manifestation (ma\u1e93har) and theophany (tajall\u012b), offering a unique perspective that lies between batin\u012b (esoteric) interpretation and theological allegory.<\/p>\n

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

                  \n
                1. Intellectual Beings and the Emanation Scheme:<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee\u2019s inclusion of concepts such as hab\u0101\u02be and the universal body in the hierarchy of intellectual beings gives them ontological\u2014not merely mental\u2014reality, contrary to some philosophical views.<\/p>\n

                    \n
                  1. The Throne\u2019s Existence and Knowability:<\/strong><\/li>\n<\/ol>\n

                    The \u02bfarsh is not a symbolic notion but a real ontological level. Konev\u00ee links it to the human heart and argues that Sufism prioritizes knowability rather than agnosticism regarding divine realities.<\/p>\n

                      \n
                    1. Manifestation and Theophany:<\/strong><\/li>\n<\/ol>\n

                      Entities are not directly created objects but loci of divine theophany. Everything in existence is a mirror through which God reveals Himself. This view distances itself from the traditional emanation theory.<\/p>\n

                        \n
                      1. Critique of Negative Theology:<\/strong><\/li>\n<\/ol>\n

                        Konev\u00ee challenges the negative theology of Peripatetic philosophers, who define God by negations like \u201csimple, one, good.\u201d Instead, his concept of m\u0101hiyya il\u0101hiyya (divine whatness) emphasizes God\u2019s nearness and immanence.<\/p>\n

                          \n
                        1. Rejection of Absolute Unity Doctrine:<\/strong><\/li>\n<\/ol>\n

                          The idea that \u201ceverything is God\u201d negates individual existence. Konev\u00ee opposes this by asserting that multiplicity is real and grounded in the concept of ma\u1e93har, thus preserving ontological diversity.<\/p>\n

                            \n
                          1. Ethics, Abstraction, and Philosophical Detachment:<\/strong><\/li>\n<\/ol>\n

                            Philosophers base their theology on detachment (tajarrud), a metaphysical ethics that differs from asceticism. This vertical (metaphysical) renunciation is contrasted with horizontal (worldly) abstention in Sufism.<\/p>\n

                              \n
                            1. Human\u2013Divine Relation:<\/strong><\/li>\n<\/ol>\n

                              The Perfect Human perceives through God and God perceives through him. This mutual relationship is based on the unity between tajall\u012b (theophany) and shen (divine activity), forming a central axis of Sufi thought.<\/p>\n

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

                              This seminar reveals how Konev\u00ee constructs a unique ontology by transforming the classical theory of emanation and critiquing traditional theological approaches. Through the concepts of ma\u1e93har and tajall\u012b, the tension between unity and multiplicity becomes intelligible, and the human is established as both the mirror and instrument of divine knowledge.<\/p>\n","protected":false},"excerpt":{"rendered":"

                              SeminEKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 23. 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-5672","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5672","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=5672"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5672\/revisions"}],"predecessor-version":[{"id":5673,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5672\/revisions\/5673"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}