{"id":5682,"date":"2025-05-13T18:53:10","date_gmt":"2025-05-13T15:53:10","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5682"},"modified":"2025-05-13T18:53:10","modified_gmt":"2025-05-13T15:53:10","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-28-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-28-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 28. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 28. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf\u00ee d\u00fc\u015f\u00fcncesinde dua kavram\u0131n\u0131n metafizik temellerini ve insan\u2013Tanr\u0131 ili\u015fkisindeki yerini tart\u0131\u015f\u0131r. Dua, sadece talep de\u011fil, ayn\u0131 zamanda varl\u0131kla istidat (kabiliyet) aras\u0131nda kurulan metafizik bir y\u00f6neli\u015f bi\u00e7imi olarak ele al\u0131n\u0131r. Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin dualarla ilgili yorumlar\u0131 \u00fczerinden \u201cayn-\u0131 sabite\u201d, \u201cistidat\u201d, \u201cicabet\u201d ve \u201ctevecc\u00fch\u201d gibi kavramlar derinle\u015ftirilir.<\/p>\n

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

    \n
  1. Dua ve Metafizik Zemin<\/strong><\/li>\n<\/ol>\n

    Dua, insan\u0131n zat ve s\u0131fatlar\u0131ndan kaynaklanan muhta\u00e7l\u0131\u011f\u0131 nedeniyle Tanr\u0131\u2019ya y\u00f6nelmesidir. Bu y\u00f6neli\u015f, sadece bilin\u00e7li taleplerle de\u011fil, istidat\u0131n (ontolojik kabiliyetin) do\u011frudan talebiyle de ger\u00e7ekle\u015fir. Dua, Tanr\u0131\u2013insan ili\u015fkisinin s\u00fcreklili\u011fini sa\u011flayan bir zemin olarak tan\u0131mlan\u0131r.<\/p>\n

      \n
    1. \u0130cabet ile Kabul Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

      \u0130bn\u00fc\u2019l-Arab\u00ee\u2019ye g\u00f6re, dua Tanr\u0131 taraf\u0131ndan her zaman i\u015fitilir (icabet), fakat bu i\u015fitme her zaman kabul anlam\u0131na gelmez. Bu ayr\u0131m, duan\u0131n sonucunun de\u011fil, y\u00f6neli\u015fin de\u011ferli oldu\u011funu vurgular. Dua, bir zikir bi\u00e7imi haline gelir.<\/p>\n

        \n
      1. \u0130stidat ve Talep \u00dc\u00e7lemesi<\/strong><\/li>\n<\/ol>\n

        \u0130bn\u00fc\u2019l-Arab\u00ee, duay\u0131 \u00fc\u00e7 d\u00fczeyde tan\u0131mlar: dil, hal ve istidat. En tesirli dua bi\u00e7imi istidat duas\u0131d\u0131r; \u00e7\u00fcnk\u00fc Tanr\u0131, istidad\u0131n talebini geciktirmez. Bu nedenle dua, en derin d\u00fczeyde bir istidat y\u00f6nelimi olarak kabul edilir.<\/p>\n

          \n
        1. Kevn-i C\u00e2m\u00ee Olarak \u0130nsan<\/strong><\/li>\n<\/ol>\n

          \u0130nsan t\u00fcm mertebeleri ku\u015fatan bir \u201ckevni c\u00e2m\u00ee\u201ddir. Bu nedenle onun talepleri s\u0131n\u0131rs\u0131zd\u0131r. Her y\u00f6nelimi, onun zat\u0131nda bulunan bir mertebenin, s\u0131fat\u0131n ya da hakikatin talebi olabilir. B\u00f6ylece dua, insan\u0131n kevn\u00ee yap\u0131s\u0131n\u0131n d\u0131\u015favurumudur.<\/p>\n

            \n
          1. Duan\u0131n Mahiyeti ve Retorik Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

            Dua, metafizik bir zorunluluk halini al\u0131rken, sembollerle ifade edilmesi \u015fiirsellik bar\u0131nd\u0131rabilir. Demirli, bu sembolik dilin felsefi verimlili\u011fini sorgular; metafizi\u011fin sembolik de\u011fil, kavramsal temellendirmeyle kurulmas\u0131 gerekti\u011fini savunur.<\/p>\n

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

            Bu seminerde dua, ontolojik bir ihtiya\u00e7 ve istidat\u0131n ifadesi olarak yorumlan\u0131r. Dua yaln\u0131zca bir talepten ibaret de\u011fil, Tanr\u0131\u2019ya y\u00f6nelmenin varl\u0131ksal ifadesidir. Konev\u00ee ve \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin sistemlerinde dua, insan\u0131n kevn\u00ee yap\u0131s\u0131yla ili\u015fkili olarak Tanr\u0131\u2019n\u0131n s\u00fcreklilik i\u00e7indeki icabetine ba\u011flan\u0131r. Tasavvuf, bu y\u00f6n\u00fcyle hem varolu\u015fsal bir fark\u0131ndal\u0131k hem de s\u00fcrekli bir y\u00f6neli\u015f h\u00e2lidir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores the metaphysical foundations of the concept of du\u02bf\u0101\u02be (supplication) in Sadreddin Konev\u00ee\u2019s Sufi thought and its role in the human\u2013God relationship. Du\u02bf\u0101\u02be is not merely a request but a metaphysical orientation grounded in one\u2019s istid\u0101d (ontological capacity). Through the interpretations of both Konev\u00ee and Ibn \u02bfArab\u012b, the seminar delves into key concepts such as \u02bfayn al-th\u0101bita, istid\u0101d, ij\u0101ba (divine response), and tawajjuh (spiritual turning).<\/p>\n

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

              \n
            1. Prayer and Its Metaphysical Grounding<\/strong><\/li>\n<\/ol>\n

              Prayer arises from the human\u2019s essential neediness due to their nature and attributes. It is not only a verbal plea but also an ontological movement, whereby istid\u0101d itself seeks fulfillment. Prayer is presented as the medium of continuous interaction between God and the individual.<\/p>\n

                \n
              1. Distinguishing Ij\u0101ba from Acceptance<\/strong><\/li>\n<\/ol>\n

                According to Ibn \u02bfArab\u012b, God always responds to prayers (ij\u0101ba), though this does not always mean acceptance in the conventional sense. This distinction elevates the act of praying itself, transforming it into a form of dhikr (remembrance) regardless of the outcome.<\/p>\n

                  \n
                1. Three Levels of Du<\/strong>\u02bf<\/strong>\u0101<\/strong>\u02be<\/strong>: Tongue, State, and Capacity<\/strong><\/li>\n<\/ol>\n

                  Du\u02bf\u0101\u02be is categorized into three types: with the tongue, with one\u2019s spiritual state (\u1e25\u0101l), and with istid\u0101d. The most effective is the prayer of istid\u0101d, since God never delays or denies its fulfillment. This form of prayer reveals the deepest ontological alignment between human need and divine grace.<\/p>\n

                    \n
                  1. The Human as Kawn\u012b J\u0101mi<\/strong>\u02bf<\/strong> (Comprehensive Being)<\/strong><\/li>\n<\/ol>\n

                    Humans are described as all-encompassing beings, integrating all levels of existence. Therefore, their prayers are manifold and emerge from different aspects of their being. Each desire reflects a hidden reality within the self, making prayer an existential expression of human completeness.<\/p>\n

                      \n
                    1. Nature of Prayer and Critique of Rhetoric<\/strong><\/li>\n<\/ol>\n

                      While prayer is inherently metaphysical, its symbolic and poetic expressions may obscure its conceptual rigor. Demirli critiques the excessive use of mystical symbolism in metaphysics and argues for more precise philosophical articulation.<\/p>\n

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

                      Prayer, in Konev\u00ee\u2019s system, is not merely an emotional or ritual act, but a metaphysical necessity stemming from the human condition. It expresses the dynamic of continual divine response to human istid\u0101d. Sufism thus becomes a practice of perpetual orientation toward God, rooted in being itself.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 28. 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-5682","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5682","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=5682"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5682\/revisions"}],"predecessor-version":[{"id":5683,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5682\/revisions\/5683"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5682"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}