{"id":5686,"date":"2025-05-13T18:54:30","date_gmt":"2025-05-13T15:54:30","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5686"},"modified":"2025-05-13T18:54:30","modified_gmt":"2025-05-13T15:54:30","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-30-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-30-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin bilgi ve amel ili\u015fkisi \u00fczerine g\u00f6r\u00fc\u015flerini merkeze alarak, bilginin amele d\u00f6n\u00fc\u015f\u00fcp d\u00f6n\u00fc\u015fmemesi, amelin bilgiyle ili\u015fkisi ve tasavvuf\u00ee bilgi anlay\u0131\u015f\u0131n\u0131n bu ba\u011flamdaki \u00f6zg\u00fcnl\u00fc\u011f\u00fc \u00fczerine bir \u00e7\u00f6z\u00fcmleme sunmaktad\u0131r. Ekrem Demirli, bu ba\u011flam\u0131 hem klasik kel\u00e2m hem de felsefe ile kar\u015f\u0131la\u015ft\u0131rarak a\u00e7\u0131klamaktad\u0131r.<\/p>\n

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

    \n
  1. Bilgi-Amel \u0130li\u015fkisi ve Platonik Tart\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

    Seminer, Platon\u2019un \u201cbilmek yapmakt\u0131r\u201d yakla\u015f\u0131m\u0131ndan hareketle \u0130slam d\u00fc\u015f\u00fcncesinde bilgi ve amel ili\u015fkisinin nas\u0131l tart\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 ele al\u0131r. Haric\u00eeler, Mu\u2018tezile ve Ehl-i s\u00fcnnet \u00fczerinden bu ili\u015fkinin tarihsel geli\u015fimi aktar\u0131l\u0131r. Konev\u00ee\u2019nin yakla\u015f\u0131m\u0131, tasavvuf\u00ee bir zeminde \u201ciman\u2013amel\u201d ili\u015fkisinin kurucu tart\u0131\u015fma oldu\u011fu teziyle ba\u011fda\u015ft\u0131r\u0131l\u0131r.<\/p>\n

      \n
    1. Tasavvufta Bilginin D\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc Etkisi ve A\u015fk Kavram\u0131<\/strong><\/li>\n<\/ol>\n

      Tasavvuf, bilgi ile amel aras\u0131ndaki bo\u015flu\u011fu \u201ca\u015fk\u201d kavram\u0131yla doldurarak bu iki alan\u0131 b\u00fct\u00fcnle\u015ftirir. A\u015fk\u0131n ortaya \u00e7\u0131kmas\u0131yla bilgi amele d\u00f6n\u00fc\u015f\u00fcr. Bu, tasavvuftaki riyazet ve ihlas anlay\u0131\u015f\u0131n\u0131n epistemolojik bir fonksiyonu oldu\u011funu g\u00f6sterir.<\/p>\n

        \n
      1. Bilginin Zihinsel Bir Amel Olu\u015fu ve Z\u00fchd Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

        Bilgi, sadece eyleme d\u00f6n\u00fc\u015fen bir ara\u00e7 de\u011fil, kendi ba\u015f\u0131na zihinsel bir amel olarak da de\u011ferlendirilir. M\u00fcsl\u00fcman toplumda bilgiye kar\u015f\u0131 z\u00fchd\u00ee tutumun, bilgi\u2013amel ili\u015fkisine dayanan bir daralt\u0131c\u0131 etkisi oldu\u011fu ele\u015ftirilir. Tasavvufun bilgiye y\u00f6nelik bu ele\u015ftirisi, bilginin mahiyetini daha derinlemesine sorgulama \u00e7abas\u0131d\u0131r.<\/p>\n

          \n
        1. Bilgi ve M\u00fcnasebet: Kavramlar\u0131n \u0130li\u015fkisel Do\u011fas\u0131<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re bilgi m\u00fcnasebet bilgisidir; bir \u015feyi bilmek onun ba\u015fka bir \u015feyle olan ili\u015fkisini bilmektir. Bu d\u00fc\u015f\u00fcnce, \u0130bn\u00fc\u2019l-Arab\u00ee’nin kuvve-fiil teorisiyle ba\u011flant\u0131land\u0131r\u0131l\u0131r ve bilgi bir nispet olarak yorumlan\u0131r. Kavramlar\u0131n hi\u00e7birinin izafetsiz olamayaca\u011f\u0131 vurgulan\u0131r.<\/p>\n

            \n
          1. Marifet, Selb\u00ee ve \u0130c\u00e2b\u00ee Bilgi Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee, Tanr\u0131 hakk\u0131nda iki t\u00fcr bilgiden bahseder: marifet seviyesindeki do\u011frudan bilgi (ke\u015ff ve tecelli ile elde edilen) ve nazar\u00ee yolla elde edilen selb\u00ee\u2013ic\u00e2b\u00ee bilgiler. Tasavvufta esas olan\u0131n marifet oldu\u011fu belirtilir. Selb\u00ee bilgilerin eksikli\u011fine dikkat \u00e7ekilerek, ic\u00e2b\u00ee bilgiye ula\u015fman\u0131n ancak ke\u015ff ve huzur ile m\u00fcmk\u00fcn oldu\u011fu belirtilir.<\/p>\n

              \n
            1. Bilginin Amel Olmas\u0131 ve Bilginin D\u00f6n\u00fc\u015f\u00fcm\u00fc<\/strong><\/li>\n<\/ol>\n

              Bilgi ya do\u011frudan amel olur ya da amele d\u00f6n\u00fc\u015ferek yeni bilgi formlar\u0131na ula\u015f\u0131r. Bu s\u00fcre\u00e7te bilgi zandan marifete evrilir. Bu d\u00f6n\u00fc\u015f\u00fcm, amel ve ahl\u00e2k\u0131n bilginin bir devam\u0131 de\u011fil, onun d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fcs\u00fc oldu\u011funa i\u015faret eder. Bu g\u00f6r\u00fc\u015f erken d\u00f6nem suf\u00eelerinin bilgi anlay\u0131\u015f\u0131yla \u00f6rt\u00fc\u015fmektedir.<\/p>\n

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

              Bu seminerde, Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131 \u00e7er\u00e7evesinde \u0130slam d\u00fc\u015f\u00fcncesinde bilgi\u2013amel tart\u0131\u015fmalar\u0131n\u0131n merkezi konumu detayl\u0131 \u015fekilde ele al\u0131nm\u0131\u015f, tasavvufun bu alana getirdi\u011fi a\u015fk, marifet ve tecelli gibi \u00f6zg\u00fcn kavramlarla bilgiye yeni bir anlam kazand\u0131rd\u0131\u011f\u0131 g\u00f6sterilmi\u015ftir. Bilginin hem teorik hem eylemsel bir boyut ta\u015f\u0131d\u0131\u011f\u0131 ve marifete d\u00f6n\u00fc\u015fmeden tamamlanm\u0131\u015f say\u0131lmayaca\u011f\u0131 d\u00fc\u015f\u00fcncesi seminerin temel iddias\u0131d\u0131r.<\/p>\n

               <\/p>\n

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

              This seminar focuses on Sadreddin Konev\u00ee\u2019s views on the relationship between knowledge and action, examining whether knowledge necessarily leads to action, how action relates to knowledge, and how Sufi epistemology presents a distinctive approach to this issue. Ekrem Demirli contextualizes these ideas through comparisons with classical kal\u0101m and philosophy.<\/p>\n

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

                \n
              1. Knowledge\u2013Action Relationship and the Platonic Debate<\/strong><\/li>\n<\/ol>\n

                Starting from Plato\u2019s proposition \u201cto know is to do,\u201d the seminar explores how this idea was debated in Islamic thought. Through the theological stances of the Kh\u0101rijites, Mu\u02bftazilites, and Ahl al-Sunna, it is shown how Konev\u00ee’s approach fits into a Sufi framework, centering the faith\u2013action relationship.<\/p>\n

                  \n
                1. Transformative Role of Knowledge and the Concept of Love in Sufism<\/strong><\/li>\n<\/ol>\n

                  Sufism bridges the gap between knowledge and action through the notion of love (\u02bfishq). Love enables knowledge to become action. This highlights the epistemological function of sincerity (ikhl\u0101\u1e63) and spiritual discipline (riy\u0101\u1e0da) in Sufism.<\/p>\n

                    \n
                  1. Knowledge as Mental Action and a Critique of Zuhd<\/strong><\/li>\n<\/ol>\n

                    Knowledge is not merely a tool for action but is itself a mental form of practice. The ascetic stance toward knowledge in the Muslim world is critiqued as limiting. Sufism, by contrast, offers a more profound inquiry into the nature of knowledge.<\/p>\n

                      \n
                    1. Knowledge and Relationality: The Relational Nature of Concepts<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee emphasizes that knowledge is relational\u2014it arises from knowing the connection between things. This idea is linked to Ibn \u02bfArab\u012b\u2019s potential\u2013actual distinction and frames knowledge as a relational reality. No concept can be understood apart from its relational context.<\/p>\n

                        \n
                      1. Direct Knowledge (Ma<\/strong>\u02bf<\/strong>rifa) vs. Apophatic and Affirmative Knowledge<\/strong><\/li>\n<\/ol>\n

                        Konev\u00ee distinguishes between direct intuitive knowledge (ma\u02bfrifa) and rationally acquired apophatic\/affirmative knowledge. In Sufism, true knowledge is achieved through unveiling (kashf) and presence (\u1e25u\u1e0d\u016br), not merely through intellectual abstraction.<\/p>\n

                          \n
                        1. Knowledge as Action and its Transformation<\/strong><\/li>\n<\/ol>\n

                          Knowledge either manifests as direct action or transforms into higher knowledge forms. It evolves from opinion (\u1e93ann) into ma\u02bfrifa. This process shows that action and ethics are not just consequences of knowledge but its active transformation. This aligns with early Sufi epistemology.<\/p>\n

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

                          The seminar highlights the central role of the knowledge\u2013action debate in Islamic intellectual history and shows how Konev\u00ee redefines knowledge through the key Sufi concepts of ma\u02bfrifa, love, and unveiling. Knowledge is never complete until it transforms into action or spiritual realization, forming a dynamic and integrative epistemology.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. 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-5686","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5686","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=5686"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5686\/revisions"}],"predecessor-version":[{"id":5687,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5686\/revisions\/5687"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5686"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}