{"id":5707,"date":"2025-05-13T19:03:48","date_gmt":"2025-05-13T16:03:48","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5707"},"modified":"2025-05-13T19:03:48","modified_gmt":"2025-05-13T16:03:48","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-43-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-43-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu son seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011finin nihai kavray\u0131\u015f\u0131n\u0131, insan\u0131n kem\u00e2lini ve kevn\u00ee-kuts\u00ee mertebelerdeki konumunu \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lamaktad\u0131r. Seminer, insan\u0131n “ilahi insan” olma imkan\u0131n\u0131, tecell\u00ee d\u00fc\u015f\u00fcncesi ve zaman kavram\u0131 \u00e7er\u00e7evesinde yorumlayarak, vahdet-i v\u00fcc\u00fbd doktrininin varl\u0131k ve bilgi ili\u015fkisini insan-merkezli olarak in\u015fa eder.<\/p>\n

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

    \n
  1. \u0130lahi \u0130nsan ve Teell\u00fch:<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019de \u201cilahi insan\u201d kavram\u0131, Farabi ve \u0130bn S\u00een\u00e2\u2019daki “te\u015febb\u00fch bi\u2019l-l\u00e2h” anlay\u0131\u015f\u0131yla ili\u015fkilidir. Ancak bu ilahilik, din\u00ee anlamdaki kutsall\u0131ktan ziyade gayrimaddilik (akliyet) ba\u011flam\u0131nda d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Bu insan, ebed\u00ee kul olarak tan\u0131mlan\u0131r.<\/p>\n

      \n
    1. Tecell\u00ee ve Yenilenme:<\/strong><\/li>\n<\/ol>\n

      Tecedd\u00fct (s\u00fcrekli yenilenme) kem\u00e2lin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. K\u00e2mil insan, Tanr\u0131\u2019n\u0131n her an yeni bir tecell\u00eeyle zuhur etti\u011fini idrak edendir. Ayn\u0131 h\u00fck\u00fcmde sabitlenmek ise aleme ve nefsine yenik d\u00fc\u015fmektir.<\/p>\n

        \n
      1. Zaman, An ve Nefes:<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019de zaman, Tanr\u0131\u2019n\u0131n tecell\u00eelerinin \u00e7o\u011fald\u0131\u011f\u0131 ve de\u011fi\u015fti\u011fi zemin olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Bu ba\u011flamda, nefes nefese ya\u015famak, zaman\u0131 derinlemesine idrak etmenin bir ifadesi olarak g\u00f6r\u00fcl\u00fcr. \u201c\u0130bn\u00fc\u2019l-vakt\u201d olman\u0131n i\u00e7eri\u011fi bu \u015fekilde geni\u015fletilir.<\/p>\n

          \n
        1. Kalp-Tanr\u0131 \u0130li\u015fkisi:<\/strong><\/li>\n<\/ol>\n

          Erken tasavvufta Tanr\u0131 kalbi \u015fekillendirirken, Konev\u00ee\u2019de kar\u015f\u0131l\u0131kl\u0131 bir \u015fekillenme s\u00f6z konusudur. Kalp hem Tanr\u0131\u2019n\u0131n tecell\u00eesine a\u00e7\u0131k mahfaza, hem de Tanr\u0131\u2019ya \u015fekil veren ayna gibidir.<\/p>\n

            \n
          1. La Makam ve La Levn:<\/strong><\/li>\n<\/ol>\n

            K\u00e2mil insan, halleri, makamlar\u0131 ve renkleri a\u015farak \u201cniteliksiz\u201d hale (hey\u00fbl\u00e2n\u00ee) ula\u015f\u0131r. Bu, her tecelliye a\u00e7\u0131k olmay\u0131 ve kemal-i mutlak\u0131 temsil eder. Bilgi, d\u0131\u015f d\u00fcnyadan de\u011fil, i\u00e7tekilerin a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131yla ger\u00e7ekle\u015fir.<\/p>\n

              \n
            1. Mutabakat ve Kevn\u00ee C\u00e2m\u00eelik:<\/strong><\/li>\n<\/ol>\n

              \u0130nsan, evrenin bir aynas\u0131 ve merkezi (cihan-n\u00fcm\u00e2) haline geldi\u011finde bilgiye dair mutabakat sorunu \u00e7\u00f6z\u00fcl\u00fcr. D\u0131\u015f d\u00fcnya, i\u00e7erideki sabit hakikatleri uyand\u0131ran birer i\u015farete d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

                \n
              1. Halifelik ve Kozmik \u0130nsan:<\/strong><\/li>\n<\/ol>\n

                \u0130nsan, evrendeki her \u015feyin kendisine y\u00f6neldi\u011fi k\u0131ble olarak tan\u0131mlan\u0131r. Halifelik bu anlamda ger\u00e7ek bir kozmik otoriteye d\u00f6n\u00fc\u015f\u00fcr. Bu yorum, Kur\u2019\u00e2n\u2019daki halifelik ayetlerinin mecaz de\u011fil hakikat oldu\u011fu varsay\u0131m\u0131yla desteklenir.<\/p>\n

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

                Bu seminer, Konev\u00ee\u2019nin tasavvuf metafizi\u011finde insan\u0131n Tanr\u0131\u2019yla ili\u015fkisini mutlak birlik ve aynal\u0131k zemininde nas\u0131l kurdu\u011funu, bilgi, ahlak ve zaman kavramlar\u0131 \u00fczerinden ortaya koyar. \u0130nsan\u0131n kem\u00e2li, Tanr\u0131’n\u0131n s\u00fcrekli tecell\u00eesini fark etmekte ve onun aynas\u0131 olmakta ger\u00e7ekle\u015fir.<\/p>\n

                 <\/p>\n

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

                This final seminar aims to articulate the ultimate comprehension of Sadreddin Konev\u00ee\u2019s Sufi metaphysics, focusing on human perfection and the human’s position within cosmic and sacred ontological degrees. Through the concepts of the divine human, theophany (tajall\u012b), and time, it reconstructs the doctrine of wa\u1e25dat al-wuj\u016bd (unity of being) as a knowledge-being relationship centered around the human being.<\/p>\n

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

                  \n
                1. The Divine Human and Deification (Ta\u2019alluh):<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee\u2019s notion of the \u201cdivine human\u201d is linked to Farabi and Ibn S\u012bn\u0101\u2019s idea of \u201cresembling God.\u201d Yet, this divinity is understood not in a religious-sacred sense but in terms of immateriality (intelligibility). This human is defined as an eternal servant of God.<\/p>\n

                    \n
                  1. Theophany and Renewal:<\/strong><\/li>\n<\/ol>\n

                    Renewal (tajaddud) is the measure of perfection. The perfect human perceives that God manifests in a new form at every moment. Remaining fixed in a single state means succumbing to the world and the self.<\/p>\n

                      \n
                    1. Time, the Instant, and Breath:<\/strong><\/li>\n<\/ol>\n

                      In Konev\u00ee\u2019s metaphysics, time is the field where divine manifestations multiply and shift. Living breath by breath reflects a profound awareness of time. This expands the notion of being the \u201cson of the moment\u201d (ibn al-waqt).<\/p>\n

                        \n
                      1. The Heart\u2013God Relationship:<\/strong><\/li>\n<\/ol>\n

                        Unlike early Sufi views where the heart is solely shaped by God, Konev\u00ee introduces a reciprocal dynamic: the heart is both the locus of divine theophanies and the mirror that shapes the image of God.<\/p>\n

                          \n
                        1. Beyond Station and Color (L\u0101 Maq\u0101m, L\u0101 Lawn):<\/strong><\/li>\n<\/ol>\n

                          The perfect human transcends all states, stations, and colors, attaining a formless (hay\u016bl\u0101n\u012b) condition. This represents absolute receptivity to theophanies. Knowledge occurs not from external input but from the unveiling of what already lies within.<\/p>\n

                            \n
                          1. Conformity and Cosmic Comprehensiveness:<\/strong><\/li>\n<\/ol>\n

                            When the human becomes a mirror and axis of the universe (jih\u0101n-num\u0101), the problem of epistemic correspondence dissolves. External reality merely triggers the latent truths within.<\/p>\n

                              \n
                            1. Vicegerency and the Cosmic Human:<\/strong><\/li>\n<\/ol>\n

                              The human is described as the qibla to which all beings in the universe turn. Caliphate is thus reinterpreted as a true cosmic authority. This view holds that the Qur\u2019anic concept of khal\u012bfa is not metaphorical, but ontologically real.<\/p>\n

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

                              This seminar presents how Konev\u00ee establishes the human\u2013God relationship on the ground of absolute unity and mirroring. Human perfection is realized in the awareness of God\u2019s constant theophany and by becoming the mirror through which He is revealed.<\/p>\n

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

                              EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. 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-5707","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5707","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=5707"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5707\/revisions"}],"predecessor-version":[{"id":5708,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5707\/revisions\/5708"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5707"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}