{"id":5694,"date":"2025-05-13T19:00:01","date_gmt":"2025-05-13T16:00:01","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5694"},"modified":"2025-05-13T19:00:01","modified_gmt":"2025-05-13T16:00:01","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-35-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-35-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 35. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Ekrem Demirli\u2019nin Sadreddin Konev\u00ee\u2019nin tasavvuf\u00ee d\u00fc\u015f\u00fcncesine dair yapt\u0131\u011f\u0131 bu 35. seminer, insan\u0131n kevn-i c\u00e2mi olu\u015funu \u201cbiyolojik tek\u00e2m\u00fcl\u201d ve \u201contolojik seyr\u201d ba\u011flam\u0131nda yorumlayarak do\u011fa-insan ili\u015fkisini metafizik d\u00fczlemde tart\u0131\u015f\u0131r. Seminer, varl\u0131\u011f\u0131n en alt katmanlar\u0131ndan insana do\u011fru nas\u0131l bir olu\u015f s\u00fcreci ya\u015fand\u0131\u011f\u0131 sorusuna yan\u0131t ararken, insan\u0131n bu s\u00fcre\u00e7leri hat\u0131rlay\u0131p hat\u0131rlayamayaca\u011f\u0131, bunun ilah\u00ee inayetle ili\u015fkisi ve tasavvuf\u00ee anlamda ontolojik kar\u015f\u0131l\u0131\u011f\u0131 \u00fczerinde durur.<\/p>\n

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

    \n
  1. Sud\u00fbr Teorisi ve \u0130nsan Varl\u0131\u011f\u0131n\u0131n Biyolojik Seyri:<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019nin sud\u00fbr nazariyesi yaln\u0131zca ak\u0131llar ve felekler gibi kozmik unsurlarla s\u0131n\u0131rl\u0131 kalmaz; bu teoriyi bitkiler, hayvanlar ve insan gibi varl\u0131k bi\u00e7imlerine do\u011fru akan bir s\u00fcrece geni\u015fletir. \u0130nsan, bu s\u00fcre\u00e7te yaln\u0131zca son var\u0131\u015f noktas\u0131 de\u011fil, ayn\u0131 zamanda t\u00fcm varl\u0131k basamaklar\u0131n\u0131n \u00f6zetidir.<\/p>\n

      \n
    1. Neb\u00e2t\u00ee Nefs, Hayvaniyet ve Hat\u0131rlama Problemi:<\/strong><\/li>\n<\/ol>\n

      \u0130nsan\u0131n neb\u00e2t\u00ee ve hayv\u00e2n\u00ee mertebelerden ge\u00e7erek geli\u015fti\u011fi vurgulan\u0131r. Bu ge\u00e7i\u015flerin bilin\u00e7te hat\u0131rlanabilirli\u011fi, \u201ckadem-i s\u0131dk\u201d ve \u201cezel\u00ee inayet\u201d kavramlar\u0131yla ili\u015fkilendirilir. Hat\u0131rlaman\u0131n tasavvuf edebiyat\u0131ndaki sembolik de\u011fil, hakiki anlamda ele al\u0131nmas\u0131 gerekti\u011fi savunulur.<\/p>\n

        \n
      1. Mikrokozmos ve Makrokozmos \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

        \u0130nsan, \u00e2lemin tohumu olarak tan\u0131mlan\u0131r. Konev\u00ee\u2019ye g\u00f6re bu benzetme mecaz de\u011fil, ontolojik bir hakikattir. \u0130nsan b\u00fcy\u00fct\u00fcld\u00fc\u011f\u00fcnde \u00e2lem ortaya \u00e7\u0131kar; bu da kevn-i c\u00e2mi olu\u015fun ger\u00e7ekli\u011fini destekler.<\/p>\n

          \n
        1. Tecell\u00ee, \u0130lahi S\u0131r ve Epistemolojik Boyut:<\/strong><\/li>\n<\/ol>\n

          Varl\u0131kta farkl\u0131 mertebelerin galebe \u00e7almas\u0131 ya da bast\u0131r\u0131lmas\u0131, tecell\u00eelerin mahiyetini belirler. Tecell\u00ee mazhar\u0131na g\u00f6re bi\u00e7im al\u0131r; hakikate ula\u015fman\u0131n yolu da bu mahiyetleri a\u015farak ilahi s\u0131rr\u0131n fark edilmesiyle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

            \n
          1. Z\u00e2t\u00ee ve Arazi Kulluk Kavramlar\u0131:<\/strong><\/li>\n<\/ol>\n

            \u0130badetin zat\u00ee (do\u011frudan) ve arazi (dolayl\u0131) formlar\u0131 a\u00e7\u0131klan\u0131r. Konev\u00ee\u2019ye g\u00f6re b\u00fct\u00fcn varl\u0131k Allah\u2019a ibadet etmektedir; mesele bunun bilin\u00e7 d\u00fczeyinde fark edilmesidir.<\/p>\n

              \n
            1. Tasavvufun \u00dc\u00e7 D\u00f6nemi ve La Fa\u2018ile \u0130lla Hu Ele\u015ftirisi:<\/strong><\/li>\n<\/ol>\n

              Demirli, tasavvufu \u00fc\u00e7e ay\u0131r\u0131r: s\u00fcnn\u00ee d\u00f6nem, metafizik d\u00f6nem (\u0130bn Arab\u00ee-Konev\u00ee \u00e7izgisi) ve edeb\u00ee tasavvuf. \u201cLa f\u00e2\u2018ile ill\u00e2 Hu\u201d anlay\u0131\u015f\u0131n\u0131n yerine \u201c\u0130lah-Mahl\u00fbk\u201d ili\u015fkisine dayal\u0131 bir tasavvuf anlay\u0131\u015f\u0131n\u0131 koyar.<\/p>\n

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

              Bu seminer, insan\u0131n olu\u015f s\u00fcrecini biyoloji, ontoloji ve tasavvuf epistemolojisi d\u00fczlemlerinde birle\u015ftirerek Konev\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesini \u00e7a\u011fda\u015f yorumlarla tart\u0131\u015f\u0131r. Mikrokozmos-makrokozmos ili\u015fkisiyle kevn-i c\u00e2mi olan insan\u0131n, yaln\u0131zca varl\u0131\u011f\u0131n \u00f6zeti de\u011fil, ayn\u0131 zamanda onun en yetkin a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f formu oldu\u011fu vurgulan\u0131r. Hat\u0131rlama, zikir, seyr u s\u00fcl\u00fbk ve ontolojik irtibatlar bu \u00e7er\u00e7evede b\u00fct\u00fcnle\u015fir.<\/p>\n

               <\/p>\n

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

              In this 35th seminar, Ekrem Demirli interprets Sadreddin Konev\u00ee\u2019s concept of al-kawn al-j\u0101mi\u02bf (the all-encompassing being) within the framework of \u201cbiological evolution\u201d and \u201contological journey,\u201d offering a metaphysical perspective on the nature\u2013human relationship. The seminar explores how the process of being unfolds from the lowest layers of existence to the human level, and whether these stages can be consciously remembered\u2014examining the role of divine grace and its ontological significance in Sufism.<\/p>\n

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

                \n
              1. Theory of Emanation and the Biological Ascent of Human Existence<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee\u2019s emanation (\u1e63ud\u016br) theory is not confined to cosmic intelligences and spheres; it also extends to beings such as plants, animals, and humans. In this process, the human is not only the final stage but the summary and culmination of all previous existential forms.<\/p>\n

                  \n
                1. Vegetative Soul, Animality, and the Problem of Remembrance<\/strong><\/li>\n<\/ol>\n

                  Human development through vegetative and animal stages is emphasized. The capacity to remember these stages is linked to concepts like \u201ctrue footing\u201d (qadam al-\u1e63idq) and \u201cpre-eternal grace\u201d (\u02bfin\u0101ya azal\u012byya). Remembrance is to be taken not symbolically but literally in Sufi metaphysics.<\/p>\n

                    \n
                  1. Microcosm\u2013Macrocosm Relationship<\/strong><\/li>\n<\/ol>\n

                    The human is described as the \u201cseed of the universe.\u201d According to Konev\u00ee, this is not a metaphor but an ontological truth. When the human is fully actualized, the cosmos is revealed\u2014confirming the reality of al-kawn al-j\u0101mi\u02bf.<\/p>\n

                      \n
                    1. Theophany, Divine Secret, and Epistemological Dimension<\/strong><\/li>\n<\/ol>\n

                      The dominance or suppression of certain existential layers shapes the nature of divine manifestations (tajall\u012b). The essence of truth can only be known by perceiving these manifestations and recognizing the divine secret beyond them.<\/p>\n

                        \n
                      1. Essential and Contingent Worship<\/strong><\/li>\n<\/ol>\n

                        Worship is analyzed in its essential (direct) and contingent (indirect) forms. Konev\u00ee asserts that all beings worship God; the challenge is recognizing this worship at the level of conscious awareness.<\/p>\n

                          \n
                        1. Three Phases of Sufism and Critique of \u201cLa F\u0101<\/strong>\u02bf<\/strong>ila ill<\/strong>\u0101<\/strong> Hu<\/strong>\u201d<\/strong><\/li>\n<\/ol>\n

                          Demirli classifies Sufism into three phases: Sunni Sufism, metaphysical Sufism (Ibn \u02bfArab\u012b\u2013Konev\u00ee school), and literary Sufism. He critiques the reductionist claim \u201cThere is no actor but Him\u201d (l\u0101 f\u0101\u02bfila ill\u0101 Hu), favoring instead a theomorphic model based on the Creator\u2013creature relationship.<\/p>\n

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

                          This seminar merges biological, ontological, and Sufi epistemological dimensions to reinterpret Konev\u00ee\u2019s metaphysics in a contemporary context. It emphasizes the human as al-kawn al-j\u0101mi\u02bf\u2014the most complete manifestation and summary of existence\u2014while integrating remembrance, divine presence, and ontological journey within a unified metaphysical structure.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 35. 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-5694","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5694","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=5694"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5694\/revisions"}],"predecessor-version":[{"id":5695,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5694\/revisions\/5695"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5694"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}