{"id":5698,"date":"2025-05-13T19:01:11","date_gmt":"2025-05-13T16:01:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5698"},"modified":"2025-05-13T19:01:11","modified_gmt":"2025-05-13T16:01:11","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-38-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-38-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Ekrem Demirli, Sadreddin Konev\u00ee\u2019nin metafizik dilinin kavramsal g\u00fc\u00e7l\u00fcklerine odaklanarak tasavvuf\u00ee d\u00fc\u015f\u00fcncenin tahayy\u00fcle indirgenme tehlikesine kar\u015f\u0131 uyar\u0131da bulunur. \u201cBerzah\u201d, \u201cm\u00fctekabiliyet\u201d, \u201cg\u00f6lge\u201d, \u201chayal\u201d gibi kavramlar\u0131n yanl\u0131\u015f anla\u015f\u0131lmas\u0131na dair ele\u015ftirilerle seminer, tasavvuf metafizi\u011finde dil, temsil ve hakikatin ifade edilmesi sorunlar\u0131n\u0131 tart\u0131\u015f\u0131r.<\/p>\n

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

    \n
  1. Tahayy\u00fcl\u00fcn Metafizikteki Yeri ve Tehlikesi<\/strong><\/li>\n<\/ol>\n

    Demirli, tasavvuf\u00ee d\u00fc\u015f\u00fcncenin s\u0131kl\u0131kla tahayy\u00fcl \u00fczerinden y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fc ve bunun metafiziksel derinli\u011fi \u00f6rtt\u00fc\u011f\u00fcn\u00fc vurgular. Kavramlar, hayal\u00ee imgelerle temsil edildi\u011finde hakikati kavrama kapasitemiz azal\u0131r. Tahayy\u00fcl, metafizi\u011fi a\u00e7\u0131klamak yerine onu \u015fiirselle\u015ftirerek yan\u0131lsamalara yol a\u00e7ar.<\/p>\n

      \n
    1. Berzah, M\u00fctekabiliyet ve Dil Sorunu<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee’nin \u201cinsan-berzah\u201d yakla\u015f\u0131m\u0131, iki varl\u0131k mertebesi aras\u0131nda bir arac\u0131 fig\u00fcr olarak insan\u0131 konumland\u0131r\u0131r. Ancak bu t\u00fcr kavramlar tam olarak anla\u015f\u0131lmaz; Demirli\u2019ye g\u00f6re bu kavramlar kelam\u00ee ve felsef\u00ee gelenekten al\u0131nm\u0131\u015f ama netle\u015fmeden tasavvufa aktar\u0131lm\u0131\u015ft\u0131r. Bu durum, metafizik dili daha da kapal\u0131 k\u0131lar.<\/p>\n

        \n
      1. Kavramlar\u0131n Mecazla\u015fmas\u0131 ve \u015eiirsel Yorumlar<\/strong><\/li>\n<\/ol>\n

        Berzah, g\u00f6lge, cil\u00e2, su, derya gibi mecazi ifadelerin anlam\u0131 somutla\u015ft\u0131r\u0131ld\u0131k\u00e7a metafiziksel y\u00f6nleri kaybolur. Bu mecazlar asl\u0131nda te\u015fbihlerin h\u00e2kim oldu\u011fu bir tahayy\u00fcli sistemin \u00fcr\u00fcn\u00fcd\u00fcr. Bu durum, \u00f6zellikle Mevl\u00e2n\u00e2 ve Att\u00e2r gibi \u015fair-s\u00fbf\u00eelerin diliyle ili\u015fkili olarak ele\u015ftirilir.<\/p>\n

          \n
        1. \u0130mk\u00e2n, G\u00f6lge ve Varl\u0131k Anlay\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          \u0130mk\u00e2n \u00e2lemi, \u201cHakk\u2019\u0131n g\u00f6lgesi\u201d olarak tan\u0131mlan\u0131r. Bu tan\u0131m, hem var hem yok olan bir varl\u0131k anlay\u0131\u015f\u0131na i\u015faret eder. \u201cG\u00f6lge\u201d metaforu, klasik \u0130slam d\u00fc\u015f\u00fcncesindeki z\u0131llullah anlay\u0131\u015f\u0131yla ili\u015fkilendirilir, ancak burada da mecazlar\u0131n s\u0131n\u0131rlar\u0131 tart\u0131\u015fmal\u0131d\u0131r.<\/p>\n

            \n
          1. Metafizik D\u00f6nem Ayr\u0131m\u0131 ve Cem D\u00fc\u015f\u00fcncesi<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee ile birlikte ba\u015flayan metafizik d\u00f6nem, \u00f6nceki s\u00fcnn\u00ee tasavvuftan farkl\u0131d\u0131r. Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesi, insan\u0131 kevn-i cami (b\u00fct\u00fcn varl\u0131\u011f\u0131 kapsayan varl\u0131k) olarak konumland\u0131r\u0131r. Bu yeni d\u00f6nemde tasavvufun dili ve amac\u0131 de\u011fi\u015fmi\u015ftir.<\/p>\n

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

            Seminer, tasavvuf metafizi\u011finde dilin ve tahayy\u00fcl\u00fcn s\u0131n\u0131rlar\u0131n\u0131 g\u00f6stererek, Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin ne denli kapal\u0131 ve zorlu bir yap\u0131 arz etti\u011fini ortaya koyar. Demirli\u2019ye g\u00f6re bu kapan\u0131kl\u0131k, metafizi\u011fin \u015fiirselle\u015fmesinden ve temsil krizinden kaynaklan\u0131r. Tasavvuf ara\u015ft\u0131rmalar\u0131nda bu farklar\u0131n dikkate al\u0131nmas\u0131 gerekti\u011fi vurgulan\u0131r.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            In this seminar, Ekrem Demirli focuses on the conceptual difficulties of Sadreddin Konev\u00ee\u2019s metaphysical language, warning against the reduction of Sufi thought to mere imagination (takhayyul). Through critical reflection on terms such as \u201cbarzakh,\u201d \u201creciprocity,\u201d \u201cshadow,\u201d and \u201cimagination,\u201d the seminar addresses the problem of language, representation, and expressing metaphysical truth within Sufi metaphysics.<\/p>\n

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

              \n
            1. The Role and Risk of Imagination in Metaphysics<\/strong><\/li>\n<\/ol>\n

              Demirli argues that Sufi discourse often relies heavily on imagination, which can obscure metaphysical depth. When concepts are expressed through imaginative representations, the capacity to grasp truth diminishes. Rather than clarifying metaphysics, imagination poetizes and leads to conceptual illusions.<\/p>\n

                \n
              1. Barzakh, Reciprocity, and the Problem of Language<\/strong><\/li>\n<\/ol>\n

                Konev\u00ee\u2019s notion of the human as a \u201cbarzakh\u201d (intermediate being) places the human between two levels of existence. However, Demirli emphasizes that such terms, borrowed from kal\u0101m and philosophy, were absorbed into Sufism without conceptual clarity, rendering metaphysical language more obscure.<\/p>\n

                  \n
                1. The Metaphorization of Concepts and Poetic Readings<\/strong><\/li>\n<\/ol>\n

                  Metaphors like barzakh, mirror, shadow, ocean, or polish lose their metaphysical potency when interpreted too concretely. These terms are products of a symbolic-imaginative system dominated by analogies. This tendency is especially visible in poet-mystics like Rumi and Att\u0101r, whose languages are critiqued in this context.<\/p>\n

                    \n
                  1. Possibility, Shadow, and Ontology<\/strong><\/li>\n<\/ol>\n

                    The realm of possibility is described as \u201cthe shadow of God.\u201d This metaphor points to an ontological state that is both existent and nonexistent. While it connects to the classical notion of \u1e93ill All\u0101h (God\u2019s shadow), the limits of metaphor remain a concern in grasping metaphysical truths.<\/p>\n

                      \n
                    1. A New Metaphysical Period and the Concept of Jam<\/strong>\u02bf<\/strong> (Unity)<\/strong><\/li>\n<\/ol>\n

                      With Ibn \u02bfArab\u012b begins a new metaphysical era, distinct from early Sunni mysticism. Konev\u00ee\u2019s system positions the human as al-kawn al-j\u0101mi\u02bf (the all-comprehensive being). This marks a shift in the aim and language of Sufism, making metaphysical discourse more abstract and internally complex.<\/p>\n

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

                      The seminar exposes the limits of language and imagination in Sufi metaphysics, demonstrating the dense and intricate nature of Konev\u00ee\u2019s thought. According to Demirli, this complexity results from the poeticization of metaphysics and a crisis of representation. He emphasizes the need to be aware of these differences in Sufi studies and to approach such texts with conceptual precision.<\/p>\n

                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 38. 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-5698","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5698","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=5698"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5698\/revisions"}],"predecessor-version":[{"id":5699,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5698\/revisions\/5699"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5698"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}