{"id":5705,"date":"2025-05-13T19:02:50","date_gmt":"2025-05-13T16:02:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5705"},"modified":"2025-05-13T19:02:50","modified_gmt":"2025-05-13T16:02:50","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-41-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-41-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Sadreddin Konev\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesinde \u201cmertebeler\u201d konusu etraf\u0131nda \u015fekillenen varl\u0131k anlay\u0131\u015f\u0131 ve insan-\u0131 k\u00e2mil teorisi ele al\u0131nmaktad\u0131r. Varl\u0131k mertebelerinin birbirine n\u00fcfuz eden yap\u0131s\u0131, ba\u015f-son ili\u015fkisi, insan\u0131n ezelili\u011fi, k\u00e2mil insan\u0131n kozmik i\u015flevi ve Vahdet-i V\u00fcc\u00fbd \u00e7er\u00e7evesinde Tanr\u0131-alem ili\u015fkisi ba\u011flam\u0131nda tart\u0131\u015f\u0131lmaktad\u0131r. Konev\u00ee\u2019nin metinlerinin tekrarlar i\u00e7eren yap\u0131s\u0131na uygun olarak seminer, \u00f6nceki derslerde i\u015flenen meselelerin yeni boyutlar\u0131n\u0131 a\u00e7\u0131mlamay\u0131 hedefler.<\/p>\n

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

    \n
  1. Mertebeler ve \u00d6ncelik-\u00d6zde\u015flik \u0130lkesi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, mertebeler aras\u0131nda bir \u201cayn\u0131la\u015fma\u201d (ba\u015f ve sonun \u00f6zde\u015fli\u011fi) prensibini savunur. \u201cAma\u201d mertebesi, ilahi isimlerin ayr\u0131\u015fmad\u0131\u011f\u0131, hakikatin k\u00f6kensel birli\u011fiyle ili\u015fkili ilk mertebedir. Bu mertebe, hem varl\u0131k hem anlam bak\u0131m\u0131ndan \u00f6ncelikli olup t\u00fcm mertebelere h\u00fckmeder.<\/p>\n

      \n
    1. \u0130nsan-\u0131 K\u00e2milin Ezelili\u011fi ve Tayin Edilmezli\u011fi<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee\u2019ye g\u00f6re insan-\u0131 k\u00e2mil, ezelili\u011fi dolay\u0131s\u0131yla ba\u015flama ve sonlanma gibi kategorilere t\u00e2bi de\u011fildir. Bu durum, insan\u0131 k\u00e2milin hem varl\u0131ksal mutlakl\u0131\u011fa hem de ilahi isimlerle birebir ili\u015fkilili\u011fe sahip oldu\u011funu g\u00f6sterir. Bu metafizik yap\u0131 i\u00e7inde, insan-\u0131 k\u00e2mil Tanr\u0131\u2019n\u0131n sureti olarak tan\u0131mlan\u0131r.<\/p>\n

        \n
      1. \u0130rade, Ayn-\u0131 Sabite ve Tanr\u0131\u2019n\u0131n Fiili<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee, Tanr\u0131\u2019n\u0131n iradesinin yaratma s\u00fcrecindeki rol\u00fcn\u00fc hem kelam\u00ee hem felsef\u00ee perspektiflerden tart\u0131\u015f\u0131r. Ayn-\u0131 sabitenin talebi olmadan iradenin etkin olamayaca\u011f\u0131 sav\u0131, klasik kelam\u0131n kudret anlay\u0131\u015f\u0131yla \u00e7eli\u015fir ve tasavvufi yakla\u015f\u0131m\u0131n farkl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

          \n
        1. Cennet-Cehennem ve \u0130nsan\u0131n Hakikati<\/strong><\/li>\n<\/ol>\n

          \u0130nsan-\u0131 k\u00e2milin hakikati cennete dahi s\u0131\u011fmaz; \u00e7\u00fcnk\u00fc varl\u0131\u011f\u0131, t\u00fcm mertebeleri a\u015fk\u0131n \u015fekilde kapsar. Cennet ve cehennem, ancak insan-\u0131 k\u00e2milin belirli y\u00f6nlerini i\u00e7erir. Bu yakla\u015f\u0131mda kalbin geni\u015fli\u011fi (v\u00fcs\u2019at-\u0131 kalb) meselesi temel metafizik bir sorunsal haline gelir.<\/p>\n

            \n
          1. Tesir, \u0130zafet ve Tanr\u0131-\u0130nsan-Alem \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

            Vahdet-i V\u00fcc\u00fbd \u00e7er\u00e7evesinde Tanr\u0131 ile varl\u0131klar aras\u0131nda \u00e7ift y\u00f6nl\u00fc bir izafet ili\u015fkisi kurulur. \u0130simler varl\u0131kla zuhur eder; varl\u0131klar da isimlerle belirlenir. Bu, hem ontolojik hem epistemolojik bir \u00f6zde\u015fli\u011fi ima eder.<\/p>\n

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

            Bu seminer, Konev\u00ee\u2019nin insan-\u0131 k\u00e2mil teorisini hem tasavvuf hem metafizik d\u00fczeyde en radikal boyutlar\u0131yla tart\u0131\u015f\u0131r. Konev\u00ee, insan\u0131 k\u00e2mili yaln\u0131zca ahlaki bir model de\u011fil, Tanr\u0131sal hakikatin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak konumland\u0131r\u0131r. Bu anlay\u0131\u015f, klasik kelam ve erken d\u00f6nem tasavvuftan belirgin \u015fekilde ayr\u0131l\u0131r. Bir sonraki seminerde Konev\u00ee\u2019nin kamil insan ile kader ve rububiyet ili\u015fkisini daha da detayland\u0131rmas\u0131 beklenmektedir.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the notion of “levels” in Sadreddin Konev\u00ee’s metaphysical thought, examining his understanding of existence and the theory of the Perfect Human (insan-\u0131 k\u00e2mil). Topics include the interpenetrating structure of ontological levels, the relation between beginning and end, the eternality of the human, the cosmic function of the Perfect Human, and the God-world relationship within the framework of the Unity of Being (Wahdat al-Wuj\u016bd). The seminar seeks to unfold new aspects of previously discussed concepts through Konev\u00ee\u2019s repetitively layered style.<\/p>\n

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

              \n
            1. Levels and the Principle of Priority\u2013Identity<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee argues for an identity between the first and last levels of being. The “Ama” level, where divine names are not yet differentiated, represents the primal unity of truth. It is both ontologically and semantically primary and governs all other levels.<\/p>\n

                \n
              1. Eternality and Indeterminacy of the Perfect Human<\/strong><\/li>\n<\/ol>\n

                According to Konev\u00ee, the Perfect Human is not subject to temporal categories like beginning or end due to their eternality. This indicates the Perfect Human’s absolute ontological status and intimate relation with divine names. In this metaphysical framework, the Perfect Human is described as the image (sura) of God.<\/p>\n

                  \n
                1. Will, Fixed Entities (A\u2019y\u0101n Th\u0101bita), and Divine Action<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee discusses the role of divine will in creation through both theological and philosophical lenses. He asserts that without the demand of the fixed entities, divine will does not act\u2014a view that diverges from classical theology\u2019s emphasis on omnipotent will, revealing a distinct Sufi metaphysical approach.<\/p>\n

                    \n
                  1. Paradise, Hell, and the Truth of the Human<\/strong><\/li>\n<\/ol>\n

                    The essence of the Perfect Human cannot be contained even by paradise. Paradise and hell reflect only particular aspects of this being. This leads to a metaphysical focus on the concept of the \u201cvastness of the heart\u201d (wus\u02bfat al-qalb).<\/p>\n

                      \n
                    1. Causality, Relativity, and the God\u2013Human\u2013World Relation<\/strong><\/li>\n<\/ol>\n

                      Within the Unity of Being, a reciprocal relationality is established between God and creation. Divine names manifest through beings, and beings are defined through these names. This implies a profound ontological and epistemological unity.<\/p>\n

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

                      This seminar explores Konev\u00ee\u2019s theory of the Perfect Human as both a metaphysical and mystical figure who manifests divine truth. Konev\u00ee\u2019s perspective sharply diverges from both classical theology and early Sufism by defining the human not merely ethically but cosmically. The next seminar is expected to further elaborate the relation between the Perfect Human, destiny (qadar), and divine lordship (rub\u016bbiyyah).<\/p>\n","protected":false},"excerpt":{"rendered":"

                      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. 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-5705","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5705","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=5705"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5705\/revisions"}],"predecessor-version":[{"id":5706,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5705\/revisions\/5706"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5705"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}