{"id":5700,"date":"2025-05-13T19:01:44","date_gmt":"2025-05-13T16:01:44","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5700"},"modified":"2025-05-13T19:01:44","modified_gmt":"2025-05-13T16:01:44","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-39-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-39-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011finde “cem” ve “fark” kavramlar\u0131n\u0131n birlik\u2013\u00e7okluk sorunsal\u0131 \u00e7er\u00e7evesinde nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131 ve bu kavramlar etraf\u0131nda \u015fekillenen epistemolojik, metafizik ve tarihsel ayr\u0131\u015fmalar\u0131 tart\u0131\u015f\u0131r. Cem-fark ikilemi \u00fczerinden erken d\u00f6nem tasavvufun bilgi-eylem ili\u015fkisiyle nas\u0131l i\u00e7 i\u00e7e ge\u00e7ti\u011fi, fakat as\u0131l problemin Tanr\u0131\u2013\u00e2lem ili\u015fkisi oldu\u011fu vurgulan\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Cem ve Fark: Tevhid ve Kesretin Diyalekti\u011fi<\/strong><\/li>\n<\/ol>\n

    Tasavvufun ana sorunsal\u0131, Tanr\u0131 ile \u00e2lemin ayn\u0131 anda nas\u0131l var olabilece\u011fini sorgulayan \u201ccem ve fark\u201d ili\u015fkisidir. “Cemsiz fark, farks\u0131z cem yoktur” d\u00fcsturu, birlik ve \u00e7okluk aras\u0131ndaki zorunlu kar\u015f\u0131l\u0131kl\u0131l\u0131\u011f\u0131 ifade eder. Cem, fena ve vahdet; fark ise beka ve kesret d\u00fczleminde yorumlan\u0131r.<\/p>\n

      \n
    1. Tasavvufun Bilgi-Eylem Problemiyle \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      Erken d\u00f6nem tasavvuf, d\u0131\u015far\u0131dan bilgi\u2013amel uyumu eksenli bir z\u00fcht hareketi gibi g\u00f6r\u00fcnse de, as\u0131l amac\u0131 bu de\u011fil; hedef, Tanr\u0131\u2013\u00e2lem ili\u015fkisinin metafizik a\u00e7\u0131klamas\u0131d\u0131r. Suf\u00ee s\u00f6ylemin d\u0131\u015far\u0131ya kar\u015f\u0131 bilgi-eylem vurgusu i\u00e7erdi\u011fi, fakat i\u00e7sel hedefinin cem-fark sorunsal\u0131n\u0131 \u00e7\u00f6zmek oldu\u011fu belirtilir.<\/p>\n

        \n
      1. Sek\u2013Sah Ayr\u0131m\u0131 ve Tasavvufun Politikas\u0131<\/strong><\/li>\n<\/ol>\n

        Sek (sarho\u015fluk) ve sah (ay\u0131kl\u0131k) kavramlar\u0131n\u0131n tasavvuf tarihinde ikincil d\u00fczeyde ortaya \u00e7\u0131kan bir \u201cpolitik strateji\u201d oldu\u011fu vurgulan\u0131r. Bu ayr\u0131m, mistik tecr\u00fcbenin a\u015f\u0131r\u0131 yorumlar\u0131 kar\u015f\u0131s\u0131nda geli\u015ftirilen savunma refleksidir; fakat teorik bir temeli yoktur.<\/p>\n

          \n
        1. Hadis Yorumu ve Varl\u0131k Dili<\/strong><\/li>\n<\/ol>\n

          \u201cKurbu nevafil\u201d hadisinin tasavvuf a\u00e7\u0131s\u0131ndan merkez\u00ee bir referans oldu\u011fu savunulur. Allah\u2019\u0131n kulunun g\u00f6z\u00fc, eli, kula\u011f\u0131 olmas\u0131 gibi ifadeler mecaz de\u011fil, ontolojik ger\u00e7eklik olarak kabul edilir. Bu g\u00f6r\u00fc\u015f, tasavvufun kelam ve felsefeden ayr\u0131\u015farak kendi metafizik dilini kurmas\u0131na neden olur.<\/p>\n

            \n
          1. \u015eathiyye ve Dilin A\u015f\u0131lmas\u0131<\/strong><\/li>\n<\/ol>\n

            Tasavvuf, geleneksel dilin yetersizli\u011fini a\u015fmak i\u00e7in \u201c\u015fatahat\u201d \u00fcretir. \u015eatahat, sadece mecazl\u0131 s\u00f6z de\u011fil, dilin s\u0131n\u0131rlar\u0131n\u0131 zorlayan bir hakikat aray\u0131\u015f\u0131d\u0131r. \u201cAraftu\u2019l-L\u00e2he bi\u2019l-L\u00e2h\u201d gibi ifadeler, tasavvufun bilgi anlay\u0131\u015f\u0131nda d\u00f6n\u00fc\u015f\u00fcmc\u00fc s\u00fcreci simgeler.<\/p>\n

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

            Seminer, tasavvufun temel iddias\u0131n\u0131n bilgi-eylem de\u011fil, varl\u0131k-birlik ili\u015fkisi oldu\u011funu vurgular. Cem\u2013fark diyalekti\u011fi, Sadreddin Konev\u00ee\u2019nin metafizi\u011finde Tanr\u0131 ve \u00e2lem ili\u015fkisinin anahtar\u0131d\u0131r. Bu \u00e7er\u00e7eve, tasavvufun dil, bilgi ve metafizik alanlar\u0131nda klasik geleneklerden neden ve nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar explores how Sadreddin Konev\u00ee addresses the metaphysical tension between union (jam\u02bf) and distinction (farq) within Sufi thought, particularly in relation to the problem of unity and multiplicity. It argues that the real concern of early Sufism is not merely the harmony of knowledge and action, but the metaphysical question of how God and the world can coexist.<\/p>\n

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

              \n
            1. Jam<\/strong>\u02bf<\/strong> and Farq: The Dialectic of Unity and Multiplicity<\/strong><\/li>\n<\/ol>\n

              The foundational issue in Sufism is how divine unity and worldly multiplicity can be affirmed simultaneously. The dictum \u201cThere is no farq without jam\u02bf, and no jam\u02bf without farq\u201d expresses the necessary interdependence of union and distinction. Jam\u02bf corresponds to annihilation (fan\u0101\u02be) and unity (wa\u1e25da), while farq aligns with subsistence (baq\u0101\u02be) and plurality (kathra).<\/p>\n

                \n
              1. Beyond the Ethics of Knowledge and Practice<\/strong><\/li>\n<\/ol>\n

                Although early Sufism appears externally as an ascetic movement focused on harmonizing knowledge and practice, its internal goal is a metaphysical explanation of the God\u2013world relationship. The ethical language served as a public-facing discourse, while the deeper concern was the jam\u02bf\u2013farq dilemma.<\/p>\n

                  \n
                1. Sekr\u2013\u1e62a<\/strong>\u1e25<\/strong>w (Intoxication\u2013Sobriety) as Political Strategy<\/strong><\/li>\n<\/ol>\n

                  The distinction between sekr (spiritual intoxication) and \u1e63a\u1e25w (sobriety) is presented not as a doctrinal difference but as a political response to critiques of mystical extremism. It lacks a strong theoretical foundation and functions mainly as a rhetorical tool to defend Sufi expressions.<\/p>\n

                    \n
                  1. Hadith Interpretation and the Language of Being<\/strong><\/li>\n<\/ol>\n

                    The hadith of qurb al-naw\u0101fil (\u201cI become the eye with which he sees…\u201d) is central to Sufi ontology. These expressions are not symbolic but reflect real ontological transformation. This view distinguishes Sufism from kal\u0101m and philosophy, as it constructs its own metaphysical language.<\/p>\n

                      \n
                    1. Sha<\/strong>\u1e6d<\/strong>a<\/strong>\u1e25<\/strong>\u0101t and the Transcendence of Language<\/strong><\/li>\n<\/ol>\n

                      Sufism generates sha\u1e6da\u1e25\u0101t (ecstatic utterances) to transcend the limits of conventional language. These are not mere metaphors but attempts to express realities that exceed rational articulation. Sayings like \u201cI knew God through God\u201d reflect this transformative epistemology.<\/p>\n

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

                      The seminar concludes that the essence of Sufism lies not in ethics or ritual but in resolving the ontological tension between unity and multiplicity. The jam\u02bf\u2013farq dialectic is central to Konev\u00ee\u2019s metaphysics and underpins the distinct linguistic, epistemological, and ontological trajectory of Sufi thought.<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. 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-5700","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5700","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=5700"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5700\/revisions"}],"predecessor-version":[{"id":5702,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5700\/revisions\/5702"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5700"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}