{"id":5680,"date":"2025-05-13T18:52:38","date_gmt":"2025-05-13T15:52:38","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5680"},"modified":"2025-05-13T18:52:38","modified_gmt":"2025-05-13T15:52:38","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-27-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-27-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 27. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 27. 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\u00fcncesindeki d\u00f6n\u00fc\u015f\u00fcm noktas\u0131na odaklanarak, Mift\u00e2hu\u2019l-Gayb’\u0131n sonraki b\u00f6l\u00fcmlerinde yer alan \u201cilham t\u00fcrleri\u201d, \u201cinsan mertebesi\u201d, \u201cmuhabbet\u201d ve \u201cvecih\u00e2st\u201d gibi kavramlar\u0131 a\u00e7\u0131klamaktad\u0131r. Konev\u00ee’nin sisteminin Tanr\u0131, \u00e2lem ve insan \u015feklinde \u00fc\u00e7l\u00fc bir yap\u0131ya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc vurgulan\u0131r.<\/p>\n

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

    \n
  1. Yeni D\u00f6nem: Tanr\u0131\u2013\u00c2lem\u2013\u0130nsan \u00dc\u00e7lemesi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019nin metninde ilham t\u00fcrlerine ge\u00e7i\u015f, insan\u0131 merkeze alan bir d\u00f6nemin ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Daha \u00f6nce Tanr\u0131 ve \u00e2lem \u00fczerine yap\u0131lan metafizik a\u00e7\u0131klamalardan sonra art\u0131k insan, \u00f6zellikle s\u00e2likin konumu tart\u0131\u015f\u0131lmaktad\u0131r. Konev\u00ee, s\u00fcl\u00fbkun ba\u015f\u0131nda ya da sonunda olan ki\u015filere hitap etmektedir.<\/p>\n

      \n
    1. Ul\u00fbhiyetle \u0130li\u015fki ve Kevn-i C\u00e2mi<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee, insan\u0131n il\u00e2h\u00ee mertebeyle sahih ve do\u011frudan bir ili\u015fkisinin oldu\u011funu vurgular. Bu ili\u015fki insan\u0131 \u201cKevn-i C\u00e2mi\u201d yani b\u00fct\u00fcn mertebeleri kendisinde toplayan varl\u0131k k\u0131lar. B\u00f6ylece insan hem il\u00e2h\u00ee hem de imk\u00e2n \u00e2lemine ait olur.<\/p>\n

        \n
      1. Mertebeleri Ay\u0131rt Etmenin Gereklili\u011fi<\/strong><\/li>\n<\/ol>\n

        Sadreddin Konev\u00ee i\u00e7in sahih d\u00fc\u015f\u00fcnce, mertebeleri birbirine kar\u0131\u015ft\u0131rmamakla m\u00fcmk\u00fcnd\u00fcr. Tikel ve t\u00fcmel, fer’\u00ee ve asl\u00ee olan\u0131n do\u011fru \u015fekilde izafe edilmesi gerekir. Bu da insan\u0131n \u201cihl\u00e2s\u201d sahibi olmas\u0131na ve \u015feytan\u0131n etkisinden kurtulmas\u0131na vesile olur.<\/p>\n

          \n
        1. Tecerr\u00fcd, Niyetin Tekli\u011fi ve Cem\u2018-i Himmet<\/strong><\/li>\n<\/ol>\n

          Ger\u00e7ek ihl\u00e2s, niyetin, maksad\u0131n ve amelin birli\u011fiyle m\u00fcmk\u00fcnd\u00fcr. C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee\u2019nin \u201cferd\u00e2niyet\u201d ve Muh\u00e2sib\u00ee\u2019nin \u201ccem\u2018-i himmet\u201d anlay\u0131\u015flar\u0131 bu ba\u011flamda hat\u0131rlat\u0131l\u0131r. S\u00fcl\u00fbk\u00fcn amac\u0131 bu teklik bilincine varmakt\u0131r.<\/p>\n

            \n
          1. \u0130lham T\u00fcrleri ve Kaynaklar\u0131<\/strong><\/li>\n<\/ol>\n

            \u0130lham farkl\u0131 \u015fekillerde gelir: melek, \u015feytan, cin, himmet, temess\u00fcl, semav\u00ee cezbe veya ki\u015finin kendi cevherinden \u00e7\u0131kan bir hakikat olarak. Hepsi \u201cvaridat\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplan\u0131r. Kemale ula\u015fan ki\u015fi her t\u00fcr ilham\u0131 kayna\u011f\u0131na g\u00f6re ay\u0131rt edebilir.<\/p>\n

              \n
            1. Sevginin Konusu: Yokluk ve Kemal Arzusu<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee\u2019ye g\u00f6re muhabbet, varl\u0131kta olmayan bir \u015feye y\u00f6nelir. Sevgi, bizde olmayan bir kemalin talebidir. Bu anlamda sevgi, yoklu\u011fa y\u00f6neliktir ve bir irade t\u00fcr\u00fcd\u00fcr. Talep ya bir faydan\u0131n elde edilmesine ya da bir zarar\u0131n def\u2019ine y\u00f6nelir.<\/p>\n

                \n
              1. Rabb\u00e2n\u00ee ve Tabi\u00ee Talepler<\/strong><\/li>\n<\/ol>\n

                Talepler ikiye ayr\u0131l\u0131r: biri nefsin ve do\u011fan\u0131n arzular\u0131ndan kaynaklanan tabi\u00ee talepler, di\u011feri Allah\u2019a ait olan Rabb\u00e2n\u00ee talepler. Konev\u00ee\u2019ye g\u00f6re hakiki sevgi sadece Rabb\u00e2n\u00ee taleplerle m\u00fcmk\u00fcnd\u00fcr ve bu da sadece kamil insanlar i\u00e7in ge\u00e7erlidir.<\/p>\n

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

                Bu seminerde Konev\u00ee\u2019nin metafizi\u011fi, insan\u0131 merkeze alarak ahlak\u00ee ve psikolojik bir boyuta ta\u015f\u0131n\u0131r. Niyetin birli\u011fi, mertebelerin ayr\u0131m\u0131 ve sevginin tan\u0131m\u0131 \u00fczerinden s\u00fcl\u00fbk\u00fcn ahlak\u00ee hedefleri belirlenir. Konev\u00ee\u2019nin sistemati\u011fi bu y\u00f6n\u00fcyle Gaz\u00e2l\u00ee, Muh\u00e2sib\u00ee ve C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee ile ili\u015fkili \u015fekilde yeniden in\u015fa edilir.<\/p>\n

                 <\/p>\n

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

                This seminar focuses on a turning point in Sadreddin Konev\u00ee\u2019s metaphysical thought, particularly the later sections of Mift\u0101\u1e25 al-Ghayb. Ekrem Demirli discusses key concepts such as types of inspiration (ilh\u0101m), the human ontological rank, love (ma\u1e25abba), and intention (wajhah). Konev\u00ee\u2019s system is shown to evolve into a triadic structure: God, the cosmos, and the human being.<\/p>\n

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

                  \n
                1. A New Phase: God\u2013World\u2013Human Trinity<\/strong><\/li>\n<\/ol>\n

                  The shift to the types of inspiration signals a new phase centered on the human. Konev\u00ee, having explained divine and cosmic levels, now addresses the seeker (s\u0101lik). His teachings pertain to individuals either at the beginning or at the end of the spiritual path.<\/p>\n

                    \n
                  1. Relation to Divinity and the All-Inclusive Being<\/strong><\/li>\n<\/ol>\n

                    Konev\u00ee emphasizes the human\u2019s direct relationship with the divine level, which makes the human the \u201ccomprehensive being\u201d (kawn j\u0101mi\u02bf) that encompasses all ontological degrees\u2014both divine and contingent.<\/p>\n

                      \n
                    1. The Necessity of Differentiating Levels<\/strong><\/li>\n<\/ol>\n

                      For Konev\u00ee, sound reasoning requires distinguishing ontological levels. Particular and universal, derivative and essential elements must be properly assigned. Such discernment leads to sincerity (ikhl\u0101\u1e63) and protects one from satanic influence.<\/p>\n

                        \n
                      1. Abstraction, Unification of Intention, and Spiritual Concentration<\/strong><\/li>\n<\/ol>\n

                        True sincerity is achieved through the unity of intention, purpose, and action. Concepts such as Junayd al-Baghd\u0101d\u012b\u2019s fard\u0101niyya (individual uniqueness) and Muh\u0101sib\u012b\u2019s jam\u02bf al-himma (concentration of will) are referenced. The path’s goal is the realization of this unified awareness.<\/p>\n

                          \n
                        1. Types and Sources of Inspiration<\/strong><\/li>\n<\/ol>\n

                          Inspiration can arise from angels, devils, jinn, spiritual will (himma), embodiment, divine attraction (jazba), or the essential truth emerging from one\u2019s own being. All fall under the broader category of \u201cincoming spiritual states\u201d (w\u0101rid\u0101t). The realized person distinguishes their sources.<\/p>\n

                            \n
                          1. The Object of Love: Nonbeing and Desire for Perfection<\/strong><\/li>\n<\/ol>\n

                            According to Konev\u00ee, love is directed toward what is absent in the lover. It seeks a perfection not yet possessed and is thus oriented toward nonbeing. Love, in this sense, is a form of will: either to acquire benefit or to repel harm.<\/p>\n

                              \n
                            1. Divine and Natural Desires<\/strong><\/li>\n<\/ol>\n

                              Desires are divided into two categories: natural (stemming from the ego and body) and divine (originating from God). True love, for Konev\u00ee, arises only from divine desires and is reserved for the spiritually perfected.<\/p>\n

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

                              This seminar presents Konev\u00ee\u2019s metaphysics as transitioning toward an ethical and psychological structure centered on the human being. Through themes of unified intention, ontological discernment, and the definition of love, the moral aims of the spiritual path are articulated. Konev\u00ee\u2019s system is thereby reinterpreted in continuity with figures like Ghaz\u0101l\u012b, Muh\u0101sib\u012b, and Junayd al-Baghd\u0101d\u012b.<\/p>\n","protected":false},"excerpt":{"rendered":"

                              EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 27. 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-5680","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5680","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=5680"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5680\/revisions"}],"predecessor-version":[{"id":5681,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5680\/revisions\/5681"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5680"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}