{"id":8063,"date":"2025-11-30T13:54:05","date_gmt":"2025-11-30T10:54:05","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8063"},"modified":"2025-11-30T13:54:05","modified_gmt":"2025-11-30T10:54:05","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-4-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-4-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 4. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011finin temel kavramlar\u0131n\u0131 a\u00e7\u0131klamay\u0131; \u00f6zellikle \u201cm\u00eeyar\u201d kavram\u0131 \u00fczerinden tasavvufi bilginin nas\u0131l s\u0131n\u0131rland\u0131r\u0131ld\u0131\u011f\u0131 ve bireysel tecr\u00fcbenin hangi \u00f6l\u00e7\u00fctlerle sahih\u2013b\u00e2t\u0131l \u015feklinde de\u011ferlendirildi\u011fini ortaya koymay\u0131 ama\u00e7lar. Ekrem Demirli, Tanr\u0131\u2013\u00e2lem\u2013insan ili\u015fkisini merkeze alarak Konev\u00ee metafizi\u011finin hem tarihsel gelenekteki yerini hem de modern tasavvuf ara\u015ft\u0131rmalar\u0131yla ili\u015fkisini tart\u0131\u015f\u0131r.<\/p>\n

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

    \n
  1. M\u00eeyar Aray\u0131\u015f\u0131 ve Epistemik \u00d6l\u00e7\u00fct<\/strong><\/li>\n<\/ol>\n

    Her ilmin bir do\u011fruluk \u00f6l\u00e7\u00fct\u00fc oldu\u011fu gibi tasavvufta da tecr\u00fcbelerin de\u011ferlendirilmesini sa\u011flayan bir m\u00eeyar bulunmaktad\u0131r. Bu \u00f6l\u00e7\u00fct, tasavvufi tecr\u00fcbeyi keyf\u00eelikten ay\u0131rarak sistematik bir bilgi zemini olu\u015fturur.<\/p>\n

      \n
    1. Konu\u015fmak\u2013Susmak Gerilimi<\/strong><\/li>\n<\/ol>\n

      Tasavvuf\u00ee dilin kurucu paradokslar\u0131ndan biri, hakikatin hem s\u00f6ze muhta\u00e7 hem de s\u00f6zle \u00f6rt\u00fclen bir \u015fey olmas\u0131d\u0131r. Niffer\u00ee\u2019nin \u201ckonu\u015fmak \u00f6rtmektir\u201d d\u00fc\u015f\u00fcncesi ve Konev\u00ee\u2019nin hem kurals\u0131zl\u0131\u011fa yak\u0131n durup hem de doktrin kurma \u00e7abas\u0131 bu gerilimi g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n

        \n
      1. Tanr\u0131\u2013\u00c2lem\u2013\u0130nsan Tasnifi<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee\u2019nin metafizi\u011fi Tanr\u0131\u2019dan \u00e2leme, \u00e2lemden insana uzanan hiyerar\u015fik bir yap\u0131 \u00fczerine kuruludur. \u0130nsan, varl\u0131\u011f\u0131n iki boyutunun birle\u015fti\u011fi bir ayna olarak ele al\u0131n\u0131r; insan-\u0131 k\u00e2mil ise metafizik sistemin tamamlay\u0131c\u0131 unsurudur.<\/p>\n

          \n
        1. Bireysel Tecr\u00fcbenin Sahihlik \u00d6l\u00e7\u00fct\u00fc<\/strong><\/li>\n<\/ol>\n

          Tasavvuf literat\u00fcr\u00fcnde bireysel tecr\u00fcbe mutlak bir \u00f6znel alan olarak g\u00f6r\u00fclmez; aksine son derece teknik ayr\u0131mlarla de\u011ferlendirilir. Tecr\u00fcbelerin \u201csahih\u201d, \u201csahih ama takip edilemez\u201d, \u201cb\u00e2t\u0131l\u201d, \u201cz\u0131nd\u0131k\u00e7a\u201d gibi kategorilere ayr\u0131lmas\u0131 tasavvuf epistemolojisinin belirleyici y\u00f6n\u00fcd\u00fcr.<\/p>\n

            \n
          1. Gayb\u0131n Anahtar\u0131 ve Ulv\u00ee Bilgi<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee\u2019nin eserleri metafizi\u011fin anahtar\u0131 olarak tasvir edilir. Bu bilgi d\u00fcnyev\u00ee de\u011fil, ulv\u00ee bir kayna\u011fa sahiptir. Akl\u0131n beden\u00ee etkilerden ar\u0131nd\u0131r\u0131l\u0131p kalp h\u00e2line d\u00f6n\u00fc\u015fmesi metafizik bilginin \u00f6n ko\u015fulu olarak sunulur.<\/p>\n

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

            Seminer, Konev\u00ee\u2019nin metafizi\u011fini sistemli ve tutarl\u0131 bir doktrin olarak kuran ilkeleri ortaya koyar. M\u00eeyar aray\u0131\u015f\u0131 tasavvufi bilginin merkezinde yer al\u0131rken Tanr\u0131\u2013\u00e2lem\u2013insan ili\u015fkisi metafizik yap\u0131n\u0131n omurgas\u0131n\u0131 olu\u015fturur. Modern tasavvuf s\u00f6yleminde \u00f6ne \u00e7\u0131kan \u201cdeneyim yarg\u0131lanamaz\u201d yakla\u015f\u0131m\u0131n\u0131n klasik metinlerle \u00f6rt\u00fc\u015fmedi\u011fi, tasavvufun g\u00fc\u00e7l\u00fc bir epistemolojik \u00e7er\u00e7eveye sahip oldu\u011fu vurgulan\u0131r.<\/p>\n

             <\/p>\n

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

            The seminar aims to clarify the fundamental concepts of Sadreddin Konev\u00ee\u2019s metaphysics, especially the notion of m\u012by\u0101r<\/em>\u2014the criterion by which Sufi knowledge and individual spiritual experiences are evaluated as sound or unsound. Ekrem Demirli discusses how the metaphysical triad of God\u2013cosmos\u2013human shapes Konev\u00ee\u2019s system and its relevance for both classical Sufi thought and modern research.<\/p>\n

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

              \n
            1. The Search for a Criterion<\/strong><\/li>\n<\/ol>\n

              Just as every discipline possesses a criterion of truth, Sufism also employs a specific standard that distinguishes authentic spiritual experience from subjective or erroneous states. This criterion gives Sufi knowledge its methodological stability.<\/p>\n

                \n
              1. The Tension Between Speech and Silence<\/strong><\/li>\n<\/ol>\n

                One of the central paradoxes of Sufi discourse is the tension between expressing the truth and the risk of veiling it through speech. Niffer\u012b\u2019s idea that \u201cto speak is to cover\u201d and Konev\u00ee\u2019s simultaneous inclination toward non-limitation and doctrinal structure illustrate this tension.<\/p>\n

                  \n
                1. The God\u2013Cosmos\u2013Human Hierarchy<\/strong><\/li>\n<\/ol>\n

                  Konev\u00ee\u2019s metaphysics is built on a hierarchical progression from God to the cosmos and from the cosmos to the human being. The human is viewed as the mirror where possibility and existence meet; the perfect human represents the fullest reflection of this relationship.<\/p>\n

                    \n
                  1. Evaluating Individual Experience<\/strong><\/li>\n<\/ol>\n

                    Contrary to modern assumptions that mystical experience is beyond judgment, classical Sufi texts meticulously classify such experiences as \u201csound,\u201d \u201csound but not followable,\u201d \u201cinvalid,\u201d or even \u201cheretical.\u201d This reflects the central role of methodological discernment in Sufi epistemology.<\/p>\n

                      \n
                    1. The Key to the Unseen and the Role of the Intellect<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee\u2019s works are described as keys to the unseen. The knowledge they aim at is of an elevated, supra-mundane nature. It requires the intellect to be purified from bodily influences, ultimately becoming identical with the heart.<\/p>\n

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

                      The seminar highlights the systematic nature of Konev\u00ee\u2019s metaphysics and the criteria that support it. The search for a m\u012by\u0101r is essential for understanding Sufi knowledge, while the God\u2013cosmos\u2013human triad forms the backbone of his system. The discussion shows that classical Sufism operates within a rigorous epistemological framework, in contrast to modern views that treat mystical experience as purely subjective.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 4. 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-8063","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8063","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=8063"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8063\/revisions"}],"predecessor-version":[{"id":8064,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8063\/revisions\/8064"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8063"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}