{"id":5684,"date":"2025-05-13T18:53:57","date_gmt":"2025-05-13T15:53:57","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5684"},"modified":"2025-05-13T18:53:57","modified_gmt":"2025-05-13T15:53:57","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-29-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-29-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 29. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 29. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde, Konev\u00ee\u2019nin \u201cperde\u201d (hicab) kavram\u0131 \u00fczerinden geli\u015ftirdi\u011fi bilgi teorisi ve ontolojik ayr\u0131mlar tart\u0131\u015f\u0131lmaktad\u0131r. \u00d6zellikle Tanr\u0131’n\u0131n mutlak ve basit olmas\u0131yla ilgili epistemolojik sorunlar i\u015flenmekte, “perdenin” mahiyeti, kayna\u011f\u0131 ve i\u015flevi \u00e7ok y\u00f6nl\u00fc olarak incelenmektedir. Konev\u00ee\u2019nin tasavvufi gelenekteki perde kavram\u0131na yeni a\u00e7\u0131l\u0131mlar getirme bi\u00e7imi, felsefi ve kelam\u00ee gelenekle kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Tanr\u0131\u2019n\u0131n Bilinebilirli\u011fi ve Perde Problemi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019nin temel sorusu, mutlak ve basit bir Tanr\u0131 hakk\u0131nda bilgimizin neden s\u0131n\u0131rl\u0131 oldu\u011fudur. E\u011fer Tanr\u0131 birse ve b\u00f6l\u00fcnemezse, O\u2019nun hakk\u0131nda bilgi sahibi olmak t\u00fcm zat\u0131 ihata etmek anlam\u0131na gelmelidir. Ancak insan bu bilgiye ula\u015famaz; dolay\u0131s\u0131yla perde kavram\u0131 bu epistemolojik s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n ifadesi olarak ortaya \u00e7\u0131kar.<\/p>\n

      \n
    1. Perdenin Kayna\u011f\u0131: Tanr\u0131 m\u0131, \u0130nsan m\u0131, M\u00fcmk\u00fcn varl\u0131k m\u0131?<\/strong><\/li>\n<\/ol>\n

      Seminerde perdenin kayna\u011f\u0131n\u0131n nerede aranaca\u011f\u0131 sorgulan\u0131r. E\u011fer Tanr\u0131 kendi kendine perde oluyorsa, bu onun bile\u015fik bir varl\u0131k oldu\u011funu ima eder. Bu durumda ise basitlik (terkipten uzakl\u0131k) ilkesi ihlal edilmi\u015f olur. Dolay\u0131s\u0131yla perde, Tanr\u0131’dan de\u011fil, m\u00fcmk\u00fcnden veya insan\u0131n s\u0131n\u0131rl\u0131 olu\u015fundan kaynaklan\u0131r.<\/p>\n

        \n
      1. Erken Tasavvuf ve Ke\u015ff\u00fc\u2019l-Hic\u00e2b Gelene\u011fiyle Farkl\u0131l\u0131k<\/strong><\/li>\n<\/ol>\n

        Gaz\u00e2l\u00ee \u00f6ncesi tasavvufun \u201cperdeyi a\u015fma\u201d vurgusu, Konev\u00ee\u2019de daha yap\u0131sal ve olumlu bir kavrama d\u00f6n\u00fc\u015f\u00fcr. Perde sadece engelleyici de\u011fil, ayn\u0131 zamanda Tanr\u0131’n\u0131n zuhur etti\u011fi y\u00fczey olarak da anla\u015f\u0131l\u0131r; dolay\u0131s\u0131yla hem menfi hem m\u00fcspet anlam ta\u015f\u0131r.<\/p>\n

          \n
        1. Bilginin Mahiyeti ve Tam \u0130drak Problemi<\/strong><\/li>\n<\/ol>\n

          Bir \u015feyi tam olarak bilmek i\u00e7in onun \u2018mavera\u2019s\u0131na, yani ard\u0131na ge\u00e7mek gerekir. Duyusal ve zihinsel bilgi, bu maveraya ula\u015famaz; \u00e7\u00fcnk\u00fc s\u0131n\u0131rl\u0131d\u0131r. Ayn\u0131 durum Tanr\u0131 bilgisi i\u00e7in de ge\u00e7erlidir: insan, Tanr\u0131’n\u0131n mutlak mahiyetini bilmedi\u011fi s\u00fcrece, O\u2019nu k\u0131smi olarak bilir.<\/p>\n

            \n
          1. Matla ve Ayn-\u0131 S\u00e2bite Kavramlar\u0131<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee bilgi problemiyle ayn-\u0131 s\u00e2bite (varl\u0131\u011f\u0131n ilkeleri) ve matla (do\u011fu\u015f yeri) kavramlar\u0131n\u0131 ili\u015fkilendirir. Her varl\u0131k, Tanr\u0131\u2019n\u0131n bir tecellisi olup, perde ayn\u0131 zamanda bu tecellinin zemini olarak pozitif bir boyut kazan\u0131r.<\/p>\n

              \n
            1. Tasavvuf\u00ee Ontolojide Perdenin \u0130ki Ciheti<\/strong><\/li>\n<\/ol>\n

              Perde, Tanr\u0131 ile varl\u0131k aras\u0131nda bir \u00f6rt\u00fc de\u011fil, bir t\u00fcr ili\u015fki alan\u0131 olarak de\u011ferlendirilir. Temas etti\u011fi \u015feyi \u00f6rterken ayn\u0131 zamanda onu a\u00e7\u0131\u011fa da \u00e7\u0131kar\u0131r. Bu iki y\u00f6nl\u00fcl\u00fck, vahdet-i v\u00fcc\u00fbd d\u00fc\u015f\u00fcncesinin merkezinde yer al\u0131r.<\/p>\n

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

              Bu seminer, Sadreddin Konev\u00ee\u2019nin Tanr\u0131\u2013insan bilgisi aras\u0131ndaki mesafeyi \u2018perde\u2019 kavram\u0131 \u00fczerinden nas\u0131l kurdu\u011funu ve bu kurguya epistemolojik, ontolojik ve ahlaki boyutlar kazand\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6sterir. Perde, art\u0131k sadece bir engel de\u011fil, bilgiye a\u00e7\u0131lan bir imkan olarak da de\u011ferlendirilir. Konev\u00ee\u2019nin felsefi ve kelam\u00ee gelenekle temas kurarak geli\u015ftirdi\u011fi bu yakla\u015f\u0131m, klasik d\u00fc\u015f\u00fcnceye \u00f6zg\u00fcn bir katk\u0131 sunar.<\/p>\n

               <\/p>\n

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

              This seminar explores Sadreddin Konev\u00ee\u2019s theory of knowledge and ontological distinctions through the concept of the \u201cveil\u201d (\u1e25ij\u0101b). The central focus is on the epistemological problem of knowing a simple and absolute God, and how the veil mediates the human inability to access divine essence. Konev\u00ee\u2019s interpretation of the veil is discussed comparatively with earlier Sufi, philosophical, and theological traditions.<\/p>\n

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

                \n
              1. The Knowability of God and the Problem of the Veil<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee questions why our knowledge of a simple and indivisible God remains limited. If God is one and indivisible, knowing anything about Him would require encompassing His entire essence\u2014which is impossible for humans. The veil, therefore, emerges as a conceptual tool to express this epistemic limitation.<\/p>\n

                  \n
                1. What Is the Source of the Veil\u2014God, the Human, or Possibility?<\/strong><\/li>\n<\/ol>\n

                  The seminar discusses whether the veil originates from God, from the human being, or from the nature of possible existence itself. If God veils Himself, it would imply composition, violating divine simplicity. Therefore, the veil stems not from God but from human limitation or the structure of possibility.<\/p>\n

                    \n
                  1. From Early Sufism to Konev\u00ee: A Shift in the Concept of the Veil<\/strong><\/li>\n<\/ol>\n

                    In early Sufism, the veil was primarily seen as an obstacle to be lifted through spiritual practice. For Konev\u00ee, however, the veil also becomes the very surface through which God manifests. Thus, it bears both negative (concealing) and positive (revealing) meanings.<\/p>\n

                      \n
                    1. The Nature of Knowledge and the Problem of Full Cognition<\/strong><\/li>\n<\/ol>\n

                      To truly know something, one must penetrate beyond its surface. Sensory and rational knowledge cannot reach this \u201cbeyond\u201d (m\u0101 war\u0101\u02be). The same applies to the knowledge of God: humans only know God partially because they cannot grasp His absolute essence.<\/p>\n

                        \n
                      1. The Concepts of Ma<\/strong>\u1e6d<\/strong>la<\/strong>\u02bf<\/strong> and A<\/strong>\u02bf<\/strong>y<\/strong>\u0101<\/strong>n Th<\/strong>\u0101<\/strong>bita<\/strong><\/li>\n<\/ol>\n

                        Konev\u00ee links the epistemological problem to metaphysical notions such as ma\u1e6dla\u02bf (point of emergence) and a\u02bfy\u0101n th\u0101bita (immutable archetypes). Every being is a theophany of God, and the veil becomes the plane of this manifestation, gaining a constructive function.<\/p>\n

                          \n
                        1. Two Aspects of the Veil in Sufi Ontology<\/strong><\/li>\n<\/ol>\n

                          The veil is not merely a barrier between God and creation but a relational field. It both covers and reveals what it touches. This duality lies at the heart of wa\u1e25dat al-wuj\u016bd (unity of being).<\/p>\n

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

                          This seminar demonstrates how Konev\u00ee reconfigures the relationship between God and human knowledge through the concept of the veil. Far from being a mere obstacle, the veil is reframed as a possibility for knowledge and manifestation. Konev\u00ee\u2019s nuanced treatment adds epistemological, ontological, and ethical dimensions to classical Sufi metaphysics, offering an original contribution to Islamic intellectual tradition.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 29. 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-5684","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5684","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=5684"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5684\/revisions"}],"predecessor-version":[{"id":5685,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5684\/revisions\/5685"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}