{"id":8061,"date":"2025-11-30T13:53:33","date_gmt":"2025-11-30T10:53:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8061"},"modified":"2025-11-30T13:53:33","modified_gmt":"2025-11-30T10:53:33","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-3-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-3-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerin temel amac\u0131, Sadreddin Konev\u00ee\u2019nin metafizi\u011fi nas\u0131l tan\u0131mlad\u0131\u011f\u0131n\u0131, bu tan\u0131m\u0131n klasik Aristoteles\u00e7i gelenekle ili\u015fkisini ve \u00f6zellikle Konev\u00ee\u2019nin bilgi teorisi ile bilim tasnifi yakla\u015f\u0131m\u0131n\u0131 ortaya koymakt\u0131r. Seminer, Konev\u00ee\u2019nin \u0130bn Arab\u00ee ile birlikte tasavvuf tarihinde ger\u00e7ekle\u015ftirdi\u011fi d\u00f6n\u00fc\u015f\u00fcm\u00fc, metafizi\u011fin yeniden yorumlan\u0131\u015f\u0131n\u0131 ve bu alan\u0131n nas\u0131l tedris edilmesi gerekti\u011fini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmay\u0131 hedefler. Ayr\u0131ca, metafizik \u00f6\u011fretiminde \u201ckaziye-i m\u00fcselemme\u201d ve \u201ccedel\u201d kavramlar\u0131n\u0131n rol\u00fc, \u00fcstad-talebe ili\u015fkisi ba\u011flam\u0131nda ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Metafizi\u011fin Yeniden Tan\u0131mlanmas\u0131<\/strong><\/li>\n<\/ol>\n

    Seminerde Konev\u00ee ve \u0130bn Arab\u00ee\u2019nin metafizi\u011fi klasik felsefi \u00e7izgiden kopmadan fakat onu a\u015farak yeniden tan\u0131mlad\u0131\u011f\u0131 vurgulan\u0131r. Aristo, Farab\u00ee ve \u0130bn S\u00een\u00e2\u2019n\u0131n ilahiyat\/metafizik anlay\u0131\u015flar\u0131yla ili\u015fkili, fakat onlardan ayr\u0131\u015fan bir tasavvuf\u00ee metafizik bak\u0131\u015f\u0131 ortaya konur. Bu y\u00f6n\u00fcyle Konev\u00ee\u2019nin metinleri, metafizi\u011fin temel meselelerini sufi bir perspektiften yeniden d\u00fczenlemektedir.<\/p>\n

      \n
    1. Bilim Tasnifi ve Aristoteles\u00e7i Gelene\u011fin Etkisi<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee\u2019nin ele ald\u0131\u011f\u0131 ilk konulardan biri bilimlerin tasnifidir. Bu tasnif, Aristoteles\u2019le ba\u015flayan ve Farab\u00ee, \u0130bn S\u00een\u00e2 gibi filozoflarla geli\u015fen gelenekle do\u011frudan irtibatl\u0131d\u0131r. Konev\u00ee, tasavvuf tarihinde ilk kez bir mutasavv\u0131f olarak bilim tasnifi yapmas\u0131yla \u00f6zg\u00fcnle\u015fmektedir.<\/p>\n

        \n
      1. Metafizi\u011fin Tedrisi: Kaziye-i M\u00fcselemme<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019ye g\u00f6re metafizik tart\u0131\u015fma (cedel) ile \u00f6\u011frenilmez; bilgi, \u00fcstad\u0131n verdi\u011fi temel \u00f6nermeleri \u201ckaziye-i m\u00fcselemme\u201d olarak kabul etmekle ba\u015flar. Talebe, hocan\u0131n s\u00f6zlerini tart\u0131\u015fmaks\u0131z\u0131n dinlemeli ve h\u00fcsn-i kabul ile metafizi\u011fe yakla\u015fmal\u0131d\u0131r. Bu \u00f6\u011fretim y\u00f6ntemi, klasik cedelci y\u00f6ntemin kar\u015f\u0131s\u0131nda yer al\u0131r.<\/p>\n

          \n
        1. Cedel ve \u015eerh Gelene\u011fi Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          \u0130bn S\u00een\u00e2 ve \u015f\u00e2rihlerin cedel yoluyla metinleri geni\u015flettikleri, bu nedenle as\u0131l metnin hacminin b\u00fcy\u00fcd\u00fc\u011f\u00fc ifade edilir. Konev\u00ee ise cedel yerine do\u011frudan \u00f6\u011fretim ve teslimiyeti tercih eder. Bu yakla\u015f\u0131m\u0131n metafizik metinlerini daha \u00f6z fakat daha zor anla\u015f\u0131l\u0131r h\u00e2le getirdi\u011fi belirtilir.<\/p>\n

            \n
          1. \u0130bn Arab\u00ee\u2013Konev\u00ee \u0130li\u015fkisi ve Gelene\u011fin \u015eekilleni\u015fi<\/strong><\/li>\n<\/ol>\n

            Seminer, Konev\u00ee\u2019nin yaln\u0131zca kendi d\u00fc\u015f\u00fcncesini de\u011fil, \u0130bn Arab\u00ee\u2019ye dair alg\u0131m\u0131z\u0131 da \u015fekillendirdi\u011fini vurgular. Konev\u00ee\u2019nin konumland\u0131r\u0131lmas\u0131, sonraki \u015f\u00e2rihlerin \u0130bn Arab\u00ee\u2019yi yorumlama bi\u00e7imlerine y\u00f6n vermi\u015ftir.<\/p>\n

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

            Seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011fini geleneksel felsefi metafizikle bulu\u015fturarak yeniden yorumlad\u0131\u011f\u0131n\u0131, bilim tasnifi ve bilgi teorisini suf\u00ee bir \u00e7er\u00e7eveye yerle\u015ftirdi\u011fini ortaya koyar. Konev\u00ee\u2019nin metafizik \u00f6\u011fretimi, tart\u0131\u015fmac\u0131 y\u00f6ntem yerine \u00fcstad\u0131n s\u00f6z\u00fcn\u00fc teslimiyetle kabul eden bir yakla\u015f\u0131m\u0131 esas al\u0131r. Bu anlay\u0131\u015f, tasavvuf d\u00fc\u015f\u00fcncesinin hem epistemolojik hem metodolojik y\u00f6nlerini yeniden bi\u00e7imlendiren \u00f6zg\u00fcn bir katk\u0131 olarak de\u011ferlendirilir.<\/p>\n

             <\/p>\n

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

            The seminar aims to elucidate how Sadreddin Konev\u00ee defines metaphysics, how this definition relates to the Aristotelian philosophical tradition, and how Konev\u00ee formulates his theory of knowledge and classification of the sciences. It highlights the transformation brought about in Sufi thought by Ibn al-\u02bfArab\u012b and Konev\u00ee, clarifying how metaphysics is reinterpreted and how this discipline should properly be taught. Concepts such as kaziye-i m\u00fcselemme<\/em> (undisputed propositions) and cedel<\/em> (dialectical dispute) are discussed within the framework of the master\u2013disciple relationship.<\/p>\n

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

              \n
            1. The Redefinition of Metaphysics<\/strong><\/li>\n<\/ol>\n

              The seminar underlines that Konev\u00ee and Ibn al-\u02bfArab\u012b redefine metaphysics without breaking from, yet surpassing, the classical philosophical tradition. Their perspective reorganizes metaphysical problems through a Sufi lens.<\/p>\n

                \n
              1. Classification of the Sciences and the Aristotelian Legacy<\/strong><\/li>\n<\/ol>\n

                One of Konev\u00ee\u2019s initial concerns is the classification of the sciences. Though rooted in the Aristotelian tradition, his treatment is unique in that he is the first major Sufi to present such a systematic taxonomy.<\/p>\n

                  \n
                1. Teaching Metaphysics: The Principle of Kaziye-i M\u00fcselemme<\/em><\/strong><\/li>\n<\/ol>\n

                  For Konev\u00ee, metaphysics cannot be learned through dialectical disputation. Instead, the student must accept the teacher\u2019s fundamental propositions without argumentation. This constitutes an essential methodological divergence from the classical philosophical practice.<\/p>\n

                    \n
                  1. Critique of the Dialectical and Commentary Tradition<\/strong><\/li>\n<\/ol>\n

                    Philosophers such as Ibn S\u012bn\u0101 expanded metaphysical texts through extensive dialectical discussions and commentarial elaborations. Konev\u00ee rejects such methods, resulting in more concise yet more demanding metaphysical writings.<\/p>\n

                      \n
                    1. The Ibn al-<\/strong>\u02bfArab<\/strong>\u012b\u2013Konev<\/strong>\u00ee Relationship and Formation of the Tradition<\/strong><\/li>\n<\/ol>\n

                      The seminar emphasizes that Konev\u00ee shapes not only his own metaphysical system but also later understandings of Ibn al-\u02bfArab\u012b, guiding the trajectory of subsequent commentarial traditions.<\/p>\n

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

                      The seminar concludes that Konev\u00ee reformulates metaphysics by integrating classical philosophical structures into Sufi epistemology. His non-dialectical teaching method, grounded in receptivity, constitutes a distinctive contribution that reshapes both the epistemological and methodological foundations of Sufi thought.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 3. 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-8061","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8061","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=8061"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8061\/revisions"}],"predecessor-version":[{"id":8062,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8061\/revisions\/8062"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8061"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}