{"id":5696,"date":"2025-05-13T19:00:37","date_gmt":"2025-05-13T16:00:37","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5696"},"modified":"2025-05-13T19:00:37","modified_gmt":"2025-05-13T16:00:37","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-37-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-37-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 37. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 37. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, \u201cinsan\u0131n ni\u00e7in var oldu\u011fu\u201d sorusu etraf\u0131nda Sadreddin Konev\u00ee’nin tasavvuf\u00ee metafizik anlay\u0131\u015f\u0131n\u0131 tart\u0131\u015f\u0131r. Gayelilik (telos), kemal, ilahi isimler, zuhur ve sirayet kavramlar\u0131 merkeze al\u0131narak insan\u0131n yarat\u0131l\u0131\u015f gayesi, evrendeki yeri ve Tanr\u0131 ile ili\u015fkisi a\u00e7\u0131klan\u0131r. Seminer, ayr\u0131ca ahlak teorileri ve insan\u0131n bireyselle\u015fmesi \u00fczerinden Konev\u00ee’nin felsefi konumunu kelam ve felsefe gelenekleriyle kar\u015f\u0131la\u015ft\u0131r\u0131r.<\/p>\n

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

    \n
  1. \u0130nsan\u0131n Varl\u0131k Nedeni: Kemale Tahakkuk<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re insan, zuhur ve sirayete dayal\u0131 bir kemale ula\u015fmak i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r. Kemal, ilahi isimlerin zuhur etmesiyle ve her \u015feye yay\u0131lmas\u0131yla ger\u00e7ekle\u015fir. Bu zuhurun en yetkin ve nihai tezah\u00fcr\u00fc insand\u0131r. \u0130nsan, bu sayede ilahi isimlerin mazhar\u0131 olur.<\/p>\n

      \n
    1. Tanr\u0131-\u0130nsan \u0130li\u015fkisi ve \u0130htiya\u00e7 Problemi<\/strong><\/li>\n<\/ol>\n

      Tasavvuf\u00ee gelenekte Tanr\u0131\u2019n\u0131n bilinmek istemesi \u00fczerinden \u00e2lemin yarat\u0131lmas\u0131, kelamc\u0131larca eksiklik atf\u0131 olarak g\u00f6r\u00fcl\u00fcr. Ancak \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee, ilahi isimlerin zuhuru ve fakr-g\u0131na ili\u015fkisiyle bu d\u00fc\u015f\u00fcnceyi yeniden temellendirir. Bu yakla\u015f\u0131m Tanr\u0131\u2019n\u0131n zat\u0131n\u0131n de\u011fil, isimlerinin kemalinin insana ba\u011fl\u0131 oldu\u011fu fikrini \u00f6ne \u00e7\u0131kar\u0131r.<\/p>\n

        \n
      1. Z\u00e2t\u00ee ve Esm\u00e2\u00ee Kemal Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Z\u00e2t\u00ee kemal Tanr\u0131\u2019n\u0131n kendi zat\u0131na mahsustur, esm\u00e2\u00ee kemal ise isimlerin zuhuru ile ilgilidir. Konev\u00ee d\u00fc\u015f\u00fcncesinde bu iki kemal t\u00fcr\u00fc ayr\u0131\u015ft\u0131r\u0131larak insan\u0131n varl\u0131k i\u00e7indeki yerini metafizik olarak konumland\u0131r\u0131r.<\/p>\n

          \n
        1. Mikrokozmos\u2013Makrokozmos ve B\u00fcy\u00fck Cemiyet<\/strong><\/li>\n<\/ol>\n

          Her \u015feyin her \u015feyi i\u00e7erdi\u011fi, ferdin b\u00fct\u00fcnle ili\u015fkili oldu\u011fu mikrokozmos\u2013makrokozmos anlay\u0131\u015f\u0131; “cemiyyet-i k\u00fcbr\u00e2” terimiyle a\u00e7\u0131klan\u0131r. \u0130nsan, t\u00fcm varl\u0131\u011f\u0131n hakikatlerini potansiyel olarak ta\u015f\u0131r ve bu onu kevn-i cami k\u0131lar.<\/p>\n

            \n
          1. Ahlak ve Bireysellik Tart\u0131\u015fmas\u0131<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee, bireyin kemale ula\u015fmas\u0131n\u0131 ahlaki fiillerle ili\u015fkilendirirken, Demirli bu yakla\u015f\u0131m\u0131n filozoflar\u0131n ahlak teorisine yakla\u015ft\u0131\u011f\u0131n\u0131 ve kelam\u00ee hidayet fikriyle \u00e7eli\u015febilece\u011fini vurgular. Ahlak, bireysellik ve \u00f6l\u00fcm sonras\u0131 varolu\u015fun teminat\u0131 olarak tart\u0131\u015f\u0131l\u0131r.<\/p>\n

              \n
            1. G\u00f6revlilik (\u0130zafiyet) \u0130li\u015fkisi ve M\u00fcstakillik Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee\u2019nin varl\u0131k anlay\u0131\u015f\u0131, Tanr\u0131 ve insan aras\u0131nda g\u00f6revlilik ili\u015fkisi kurar. Bu, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019de \u201cne insan ne Tanr\u0131 \u00f6zg\u00fcrd\u00fcr\u201d ilkesine dayan\u0131r. M\u00fcstakil varl\u0131k sadece Hakk\u2019a aittir; di\u011fer t\u00fcm varl\u0131klar izaf\u00eedir.<\/p>\n

                \n
              1. \u0130nayet, Yard\u0131m ve Varl\u0131kta Yard\u0131mla\u015fma<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee, insana gayesine ula\u015fmas\u0131nda yard\u0131m edildi\u011fini belirtir. Yard\u0131mla\u015fma, Tanr\u0131-insan ili\u015fkisi a\u00e7\u0131s\u0131ndan kar\u015f\u0131l\u0131kl\u0131 bir izafet i\u00e7erir. Bu, geleneksel kelam\u0131n aksine, daha simetrik bir varl\u0131k ili\u015fkisini g\u00f6sterir.<\/p>\n

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

                Bu seminer, Konev\u00ee\u2019nin varl\u0131k, insan, ilahi isimler ve kemal anlay\u0131\u015f\u0131n\u0131 merkez alarak, tasavvuf\u00ee metafizi\u011fin felsefe ve kelam kar\u015f\u0131s\u0131ndaki \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc tart\u0131\u015f\u0131r. \u00d6zellikle insan\u0131n evrendeki yeri ve bireysel sorumlulu\u011fu \u00fczerinden geli\u015ftirilen metafizik yap\u0131, Konev\u00ee\u2019nin \u00f6zg\u00fcn d\u00fc\u015f\u00fcnce sistemini ortaya koyar. Bir sonraki seminer, melekler ve insan ili\u015fkisi \u00fczerinden bu tart\u0131\u015fmay\u0131 s\u00fcrd\u00fcrecektir.<\/p>\n

                 <\/p>\n

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

                This seminar centers on the question, \u201cWhy does the human exist?\u201d It explores Sadreddin Konev\u00ee\u2019s metaphysical Sufi perspective by focusing on the concepts of teleology (telos), perfection (kam\u0101l), divine names, manifestation (\u1e93uh\u016br), and diffusion (sir\u0101ya). The discussion situates the human within the cosmos and in relation to God, comparing Konev\u00ee\u2019s position to both kal\u0101m and philosophical traditions, especially through themes of ethics and individual responsibility.<\/p>\n

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

                  \n
                1. The Reason for Human Existence: Realization of Perfection<\/strong><\/li>\n<\/ol>\n

                  According to Konev\u00ee, humans were created to attain perfection through divine manifestation and diffusion. Perfection is achieved when divine names fully manifest and extend throughout all things\u2014with the human as their most complete and final locus.<\/p>\n

                    \n
                  1. The God\u2013Human Relationship and the Problem of Need<\/strong><\/li>\n<\/ol>\n

                    While theology (kal\u0101m) views the idea that \u201cGod created to be known\u201d as implying deficiency, Ibn \u02bfArab\u012b and Konev\u00ee reinterpret this through the relationship of poverty (faqr) and richness (ghin\u0101). Divine perfection in terms of names (not essence) necessitates manifestation through the human.<\/p>\n

                      \n
                    1. Essential vs. Nominal Perfection<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee distinguishes between essential perfection, which belongs to God\u2019s essence, and nominal perfection, which involves the manifestation of divine names. This distinction frames humanity\u2019s ontological position in the cosmic order.<\/p>\n

                        \n
                      1. Microcosm\u2013Macrocosm and the Great Totality<\/strong><\/li>\n<\/ol>\n

                        Through the concept of al-jam\u02bfiyya al-kubr\u0101 (the great collectivity), Konev\u00ee explains that everything contains everything else. The human, as a microcosm, holds the potential truths of all beings, making him al-kawn al-j\u0101mi\u02bf\u2014the all-comprehensive being.<\/p>\n

                          \n
                        1. Ethics and the Debate on Individuality<\/strong><\/li>\n<\/ol>\n

                          Konev\u00ee links the human\u2019s perfection to ethical action. Demirli notes that this aligns with philosophical ethics more than with the kal\u0101m tradition\u2019s focus on divine guidance. The discussion extends to individual moral responsibility and posthumous existence.<\/p>\n

                            \n
                          1. Relational Being and the Critique of Independence<\/strong><\/li>\n<\/ol>\n

                            Konev\u00ee proposes a relational ontology: neither the human nor God acts independently. This reflects Ibn \u02bfArab\u012b\u2019s idea that \u201cneither man nor God is free,\u201d asserting that only God has absolute existence; all other beings are relative and contingent.<\/p>\n

                              \n
                            1. Grace, Assistance, and Ontological Cooperation<\/strong><\/li>\n<\/ol>\n

                              Konev\u00ee asserts that humans are aided in fulfilling their purpose. This aid reflects a reciprocal ontological relationship between God and human beings\u2014more balanced than in classical theology.<\/p>\n

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

                              Seminar 37 articulates Konev\u00ee\u2019s unique metaphysical framework, positioning the human at the center of divine manifestation, ethical responsibility, and ontological interdependence. Through divine names and the pursuit of perfection, the human\u2019s existential purpose is redefined. The next seminar will continue this discussion by addressing the human\u2013angel relationship.<\/p>\n","protected":false},"excerpt":{"rendered":"

                              EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 37. 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-5696","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5696","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=5696"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5696\/revisions"}],"predecessor-version":[{"id":5697,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5696\/revisions\/5697"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5696"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}