{"id":5703,"date":"2025-05-13T19:02:15","date_gmt":"2025-05-13T16:02:15","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5703"},"modified":"2025-05-13T19:02:15","modified_gmt":"2025-05-13T16:02:15","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-40-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-40-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 40. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Sadreddin Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131 \u00fczerinden s\u00fbf\u00ee tecr\u00fcbenin ontolojik ve epistemolojik temelleri ele al\u0131n\u0131r. Ekrem Demirli, \u00f6zellikle \u201cma\u2018rifet\u201d, \u201cke\u015ff\u201d, \u201cilm-i huz\u00fbr\u00ee\u201d ve \u201cilm-i hus\u00fbl\u00ee\u201d ayr\u0131m\u0131 \u00e7er\u00e7evesinde bilginin mahiyetini tart\u0131\u015f\u0131r. Bu \u00e7er\u00e7evede, s\u00fbf\u00ee metafizi\u011fin felsefeyle fark\u0131 ve tasavvufun kendi i\u00e7 tutarl\u0131l\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

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

    \n
  1. Bilginin Zihinsel Kayna\u011f\u0131 ve Huz\u00fbr\u00ee Marifet<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019de bilgi zihinsel bir temsil de\u011fil, do\u011frudan varl\u0131kla irtibatt\u0131r. \u201c\u0130lm-i huz\u00fbr\u00ee\u201d, bilenle bilinen aras\u0131ndaki ayn\u0131l\u0131\u011f\u0131 ifade eder. Bu t\u00fcr bilgi, marifet olarak tan\u0131mlan\u0131r ve do\u011frudan zuhur ile olu\u015fur.<\/p>\n

      \n
    1. Ke\u015ff ve Bilgi<\/strong><\/li>\n<\/ol>\n

      Ke\u015ff, bir \u015feyin kendi hakikatiyle bilinmesi anlam\u0131nda kullan\u0131l\u0131r ve marifetin merkezidir. Tasavvuf, ke\u015ffe dayal\u0131 bir bilgi anlay\u0131\u015f\u0131na sahiptir; nazar\u00ee bilgi, bu bilgiyi tamamlayan ama onun yerine ge\u00e7emeyen bir d\u00fczeydir.<\/p>\n

        \n
      1. Zuh\u00fbr\u2013\u0130drak\u2013Marifet \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019de bilgi, Tanr\u0131\u2019n\u0131n bir varl\u0131kta zuhuru ve o zuhurun idrakiyle ger\u00e7ekle\u015fir. Bu nedenle bilgi, olu\u015fa ve varl\u0131\u011fa ba\u011fl\u0131d\u0131r; temsil ve sembollere dayal\u0131 de\u011fildir. \u0130nsan kendinde zuhur eden anlam\u0131 idrak ederek bilgiye ula\u015f\u0131r.<\/p>\n

          \n
        1. Bilginin Varl\u0131kla \u00d6zde\u015fli\u011fi<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re bilgi varl\u0131kt\u0131r, varl\u0131k da bilgidir. Bu \u00f6zde\u015flik, s\u00fbf\u00ee epistemolojiyi hem felsefeden hem kelamdan ay\u0131r\u0131r. Bilgi, d\u0131\u015f d\u00fcnyaya y\u00f6nelen bir faaliyet de\u011fil, i\u00e7sel zuhurun idrakidir.<\/p>\n

            \n
          1. Bilgi\u2013Anlam\u2013\u0130fade Sorunu ve Dilin S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

            Bilgi ancak zuhur etti\u011finde anlam kazan\u0131r, ifade ise bu anlam\u0131n simgele\u015ftirilmesidir. Konev\u00ee\u2019de dil yetersizdir; as\u0131l bilgi, tecr\u00fcbe edilen ve i\u00e7sel olarak idrak edilen bilgidir.<\/p>\n

              \n
            1. S\u00fbf\u00ee Epistemolojinin Tutarl\u0131l\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

              Demirli, Konev\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin sadece metafizik de\u011fil, ayn\u0131 zamanda tutarl\u0131 bir bilgi felsefesi sundu\u011funu vurgular. Bu sistemde her bilgi t\u00fcr\u00fcn\u00fcn yeri ve s\u0131n\u0131r\u0131 vard\u0131r; merkezde ise huzur\u00ee marifet yer al\u0131r.<\/p>\n

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

              Bu seminer, Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131n klasik epistemolojilerden ayr\u0131ld\u0131\u011f\u0131n\u0131 ve s\u00fbf\u00ee tecr\u00fcbenin do\u011frudanl\u0131k, i\u00e7kinlik ve ontolojik zemin \u00fczerinden kuruldu\u011funu g\u00f6sterir. Ke\u015ff, huzur, zuhur ve marifet kavramlar\u0131, s\u00fbf\u00ee bilgi sisteminin ana eksenini olu\u015fturur.<\/p>\n

               <\/p>\n

               <\/p>\n

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

              This seminar delves into Sadreddin Konev\u00ee\u2019s metaphysical understanding of being through the core Sufi concepts of union (jam\u02bf) and distinction (farq). Taw\u1e25\u012bd (divine unity), seen as the goal of Sufism, is reinterpreted as an ethical transformation. The seminar explores how Konev\u00ee frames divine\u2013cosmic, \u1e25aqq\u2013khalq (truth\u2013creation), and appearance\u2013inwardness relations, while addressing the linguistic and epistemological implications of taw\u1e25\u012bd.<\/p>\n

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

                \n
              1. The Concepts of Union and Distinction<\/strong><\/li>\n<\/ol>\n

                At the heart of Sufism lies taw\u1e25\u012bd, expressed through the dialectic of jam\u02bf (unity) and farq (multiplicity). Unity refers to the essential oneness of being, while distinction reflects the multiplicity of creation. Konev\u00ee uses these as metaphysical tools to structure the divine\u2013human relationship and the conditions for knowledge and language.<\/p>\n

                  \n
                1. God\u2013World Relation and the Limits of Language<\/strong><\/li>\n<\/ol>\n

                  The seminar discusses the relation between God and creation through formulas like \u201cseeing creation in God\u201d and \u201cseeing God in creation.\u201d Ordinary language fails to capture this duality, thus poetic and symbolic expression becomes central. Konev\u00ee seeks to express ontological difference without falling into logical contradiction.<\/p>\n

                    \n
                  1. Divine Names and Infinite Manifestation<\/strong><\/li>\n<\/ol>\n

                    Following Ibn \u02bfArab\u012b, Konev\u00ee posits that divine names multiply through their manifestations in beings, making them infinite. However, this infinitude is not a theological abstraction but an experiential and dynamic unfolding of reality.<\/p>\n

                      \n
                    1. The Dialectic of Manifest and Hidden<\/strong><\/li>\n<\/ol>\n

                      All beings oscillate between visibility and concealment. This constant theophanic unfolding and retreat defines the structure of being. Every name and being moves through stages of \u1e93uh\u016br (manifestation) and bu\u1e6d\u016bn (inwardness), constantly transforming.<\/p>\n

                        \n
                      1. The Perfect Human and Experiential Knowledge<\/strong><\/li>\n<\/ol>\n

                        The human, as the mirror of divine names and the center of being, embodies both unity and multiplicity. However, true knowledge is limited to the rare perfect human, who integrates both divine and created realities. Konev\u00ee asserts that access to metaphysical knowledge is reserved for such realized individuals.<\/p>\n

                          \n
                        1. Sufi Epistemology and Pragmatism<\/strong><\/li>\n<\/ol>\n

                          Konev\u00ee adopts a pragmatic approach to knowledge. Some expressions are necessarily paradoxical or metaphorical. This does not render systematic knowledge impossible, but rather redefines it as symbolic and experiential rather than rational or propositional.<\/p>\n

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

                          This seminar articulates Konev\u00ee\u2019s unique metaphysical system structured around the interplay of union and distinction. It redefines the God\u2013world relationship, the dialectic of appearance and concealment, and the metaphysical role of the human, offering an epistemological alternative that transcends classical kal\u0101m and philosophy.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 40. 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-5703","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5703","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=5703"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5703\/revisions"}],"predecessor-version":[{"id":5704,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5703\/revisions\/5704"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5703"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}