{"id":5709,"date":"2025-05-13T19:41:59","date_gmt":"2025-05-13T16:41:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5709"},"modified":"2025-05-13T19:41:59","modified_gmt":"2025-05-13T16:41:59","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-31-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-31-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 31. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 31. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
\nBu seminerde Sadreddin Konev\u00ee\u2019nin \u201cNefs Risalesi\u201d \u00e7er\u00e7evesinde nefsin hakikati, varl\u0131k \u00e2lemindeki yeri ve bilginin nefs \u00fczerinden nas\u0131l ger\u00e7ekle\u015fti\u011fi konular\u0131 ele al\u0131n\u0131r. Ekrem Demirli, nefsin mahiyetini kelam\u00ee, felsef\u00ee ve tasavvuf\u00ee geleneklerin ortak zemini \u00fczerinden tart\u0131\u015f\u0131rken, \u00f6zellikle Konev\u00ee\u2019nin bilgi teorisinin nefs kavray\u0131\u015f\u0131na dayal\u0131 olu\u015funa vurgu yapar.<\/p>\n

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

    \n
  1. Nefs Kavram\u0131n\u0131n Metafizik Temeli<\/strong>
    \nKonev\u00ee\u2019ye g\u00f6re nefs, hem \u00e2lemle ili\u015fkili hem de Hak ile irtibatl\u0131 bir ara varl\u0131kt\u0131r. Bu y\u00f6n\u00fcyle nefs, varl\u0131kta hem zuh\u00fbr eden hem de zuh\u00fbru m\u00fcmk\u00fcn k\u0131lan bir hakikattir. Nefs, kendi ba\u015f\u0131na ne mutlak varl\u0131kt\u0131r ne de mutlak yokluk; zuh\u00fbrun ayn\u0131d\u0131r ama bizzat hakikat de\u011fildir.<\/li>\n
  2. Bilginin Nefs \u00dczerinden Ger\u00e7ekle\u015fmesi<\/strong>
    \nBilgi, Konev\u00ee\u2019de do\u011frudan nefsin istidad\u0131 ile ilgilidir. Nefs, bilgiye konu oldu\u011fu gibi bilgiyi ta\u015f\u0131yan ve bilgiyi m\u00fcmk\u00fcn k\u0131lan bir cevherdir. Allah\u2019\u0131n esm\u00e2s\u0131 ve s\u0131fatlar\u0131, nefsin kendi varl\u0131k alan\u0131nda yans\u0131yarak bilgiye d\u00f6n\u00fc\u015f\u00fcr. Bu anlamda bilgi, nefsin kendi hakikatine \u015fahitli\u011fidir.<\/li>\n
  3. Nefs\u2013Ak\u0131l Ayr\u0131m\u0131 ve B\u00fct\u00fcnleyici Okuma<\/strong>
    \nKonev\u00ee\u2019de ak\u0131l ve nefs aras\u0131nda tam bir \u00f6zde\u015flik yoktur. Ak\u0131l daha \u00e7ok soyutlama ve kavramsalla\u015ft\u0131rma g\u00fcc\u00fcn\u00fc temsil ederken, nefs bireysellik, irade ve tecr\u00fcbe y\u00f6n\u00fcn\u00fc ta\u015f\u0131r. Bu ikili yap\u0131, insan bilgisinin hem teorik hem sezgisel boyutunu anlamada belirleyici olur.<\/li>\n
  4. Nefs\u2019in Terbiye S\u00fcreci ve Ontolojik Seyir<\/strong>
    \nNefs, yarat\u0131l\u0131\u015ftan itibaren bir tek\u00e2m\u00fcl s\u00fcreci i\u00e7indedir. Bu s\u00fcre\u00e7te nefs, z\u00e2t\u0131n\u0131 ve Rabbini bilmeye y\u00f6nelir. Seyr u s\u00fcl\u00fbk olarak adland\u0131r\u0131lan bu s\u00fcre\u00e7, nefsin kendi suretini tan\u0131mas\u0131 ve bu suretin ard\u0131ndaki hakikati idrak etmesiyle tamamlan\u0131r.<\/li>\n
  5. Zuh\u00fbr, Ayniyet ve Farkl\u0131l\u0131k \u0130li\u015fkisi<\/strong>
    \nSeminerin sonunda, nefsin zuh\u00fbr ile ili\u015fkisi tart\u0131\u015f\u0131l\u0131r. Nefs, zuh\u00fbr eden her \u015feyin kendisinde ortaya \u00e7\u0131kt\u0131\u011f\u0131 bir ayna gibidir. Ancak bu ayniyet, hakikatle tam bir \u00f6zde\u015flik anlam\u0131na gelmez. Zuh\u00fbr eden ile zuh\u00fbr ettiren aras\u0131ndaki fark korunarak birlik d\u00fc\u015f\u00fcncesi temellendirilir.<\/li>\n<\/ol>\n

    Sonu\u00e7:<\/strong>
    \n31. seminer, nefs kavram\u0131 \u00fczerinden Konev\u00ee\u2019nin bilgi ve varl\u0131k anlay\u0131\u015f\u0131n\u0131 temellendirir. Nefs, hem ontolojik hem epistemolojik bak\u0131mdan merkezi bir varl\u0131k olup, hakikatin insanda nas\u0131l zuhur etti\u011fini anlaman\u0131n anahtar\u0131d\u0131r.<\/p>\n

     <\/p>\n

    Seminar Aim and Content<\/strong>
    \nThis seminar focuses on the Ris\u0101la al-Nafs<\/em> (Treatise on the Soul) by \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b, exploring the nature of the soul (nafs<\/em>), its place in the order of existence, and how knowledge is realized through it. Ekrem Demirli analyzes the soul\u2019s metaphysical significance by synthesizing kal\u0101m, philosophical, and Sufi traditions, emphasizing how Q\u016bnaw\u012b\u2019s epistemology is deeply grounded in his conception of the soul.<\/p>\n

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

      \n
    1. Metaphysical Basis of the Soul<\/strong>
      \nAccording to Q\u016bnaw\u012b, the soul is an intermediate reality that connects both the world and the Divine. It both manifests existence and enables manifestation. It is neither absolute being nor absolute non-being. It is the locus of manifestation, but not the essence itself.<\/li>\n
    2. Knowledge Through the Soul<\/strong>
      \nKnowledge, in Q\u016bnaw\u012b\u2019s view, is directly linked to the aptitude (isti<\/em>\u02bfd<\/em>\u0101d<\/em>) of the soul. The soul is both the subject and the vessel of knowledge. The Divine Names and Attributes are reflected within the domain of the soul, giving rise to knowledge. In this sense, knowledge is the soul\u2019s witnessing of its own reality.<\/li>\n
    3. Distinction and Complementarity of Soul and Intellect<\/strong>
      \nQ\u016bnaw\u012b does not treat the intellect (\u02bfaql<\/em>) and the soul as fully identical. The intellect represents abstraction and conceptualization, while the soul embodies individuality, volition, and experiential depth. This dual structure explains both the rational and intuitive dimensions of human knowledge.<\/li>\n
    4. Spiritual Refinement and Ontological Journey of the Soul<\/strong>
      \nThe soul is in a state of ongoing development from its inception. This ontological journey aims at self-knowledge and the recognition of the Lord. Known as sul\u016bk<\/em> (spiritual path), this process culminates in the soul\u2019s recognition of its own form and the truth beyond that form.<\/li>\n
    5. Relation Between Manifestation, Identity, and Distinction<\/strong>
      \nThe seminar concludes with a discussion on the soul\u2019s role in manifestation. The soul is like a mirror in which all manifestations appear. However, this sameness does not imply full identity with the Real. The distinction between the manifested and the manifesting is preserved to ground the doctrine of unity.<\/li>\n<\/ol>\n

      Conclusion:<\/strong>
      \nSeminar 31 establishes Q\u016bnaw\u012b\u2019s metaphysical and epistemological vision through the concept of the soul. The soul stands at the center of being and knowledge, serving as the key to understanding how reality discloses itself within the human being.<\/p>\n

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

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