{"id":8116,"date":"2025-11-30T14:18:33","date_gmt":"2025-11-30T11:18:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8116"},"modified":"2025-11-30T14:18:33","modified_gmt":"2025-11-30T11:18:33","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-30-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-30-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Otuzuncu seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin nefsin hakikati<\/em>, nefs\u2013ruh ili\u015fkisi<\/em>, insan\u0131n ontolojik konumu<\/em>, marifetin do\u011fu\u015f \u015fartlar\u0131<\/em>, hakikatin bilinebilirli\u011fi<\/em>, benli\u011fin d\u00f6n\u00fc\u015f\u00fcm\u00fc<\/em> ve k\u00e2mil insan idealinin olu\u015fum s\u00fcreci<\/em> gibi temel kavramlar\u0131n\u0131 a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu derste \u00f6zellikle \u201cnefsin mahiyetinin bilinmesinin neden zor oldu\u011fu\u201d ve \u201cnefsin hakikate a\u00e7\u0131lmas\u0131n\u0131n hangi d\u00f6n\u00fc\u015f\u00fcmleri gerektirdi\u011fi\u201d \u00fczerinde durur. Konev\u00ee\u2019nin nefs teorisi, hem ontolojik hem epistemolojik d\u00fczeyde yeniden yorumlan\u0131r.<\/p>\n

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

    \n
  1. Nefsin Tan\u0131mlanamamas\u0131 ve Hakikatle Aras\u0131ndaki Mesafe<\/strong><\/li>\n<\/ol>\n

    Nefs, s\u00fcrekli de\u011fi\u015fen, d\u00f6n\u00fc\u015fen ve sabitlenemeyen bir yap\u0131ya sahiptir. Bu y\u00fczden nefs hakk\u0131nda yap\u0131lan tan\u0131mlar eksik kal\u0131r. Nefs bir yandan varl\u0131kla irtibatl\u0131d\u0131r; di\u011fer yandan hakikate uzakla\u015fma e\u011filimi g\u00f6sterir. Onun bu karars\u0131z yap\u0131s\u0131, hakikatin do\u011frudan idrak edilmesini zorla\u015ft\u0131r\u0131r.<\/p>\n

      \n
    1. Nefs\u2013Ruh Ayr\u0131m\u0131 ve \u0130nsan \u0130\u00e7 D\u00fcnyas\u0131ndaki Gerilim<\/strong><\/li>\n<\/ol>\n

      Ruh ilahi bir kaynaktan gelir ve hakikate y\u00f6neliktir; nefs ise bedenle ili\u015fkisi sebebiyle \u00e7ok y\u00f6nl\u00fc arzular ta\u015f\u0131r. Bu iki yap\u0131 aras\u0131ndaki gerilim, insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131 belirler. Nefs h\u00e2kim oldu\u011funda bilgi kar\u0131\u015f\u0131r; ruh h\u00e2kim oldu\u011funda bilgi ayd\u0131nlan\u0131r. Hakikate yakla\u015fmak, bu dengenin ruh lehine kurulmas\u0131n\u0131 gerektirir.<\/p>\n

        \n
      1. Nefsin Terbiyesinin Marifet \u0130\u00e7in Zorunlu Olu\u015fu<\/strong><\/li>\n<\/ol>\n

        Marifet, bilgi biriktirmekle de\u011fil, nefsin d\u00f6n\u00fc\u015fmesiyle ortaya \u00e7\u0131kar. Nefs ar\u0131nd\u0131k\u00e7a hakikat kendini g\u00f6sterir. Tasavvufun nefis terbiyesine bu kadar vurgu yapmas\u0131n\u0131n nedeni, hakikat bilgisinin nefs \u00fczerindeki perdelerin kalkmas\u0131na ba\u011fl\u0131 olmas\u0131d\u0131r. Perdeler kalkmad\u0131k\u00e7a hakikat g\u00f6r\u00fcnmez.<\/p>\n

          \n
        1. \u0130nsan\u0131n Kendisini Bilmesi ile Hakikati Bilmesi Aras\u0131ndaki Ba\u011f<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re insan kendisini bilmeden hakikati bilemez. \u00c7\u00fcnk\u00fc insandaki her \u015fey hakikatin bir izd\u00fc\u015f\u00fcm\u00fcd\u00fcr. Ki\u015fi kendi varl\u0131\u011f\u0131n\u0131 \u00e7\u00f6zd\u00fck\u00e7e hakikat hakk\u0131ndaki idraki de derinle\u015fir. \u201cKendini bilen Rabbini bilir\u201d s\u00f6z\u00fc, Konev\u00ee\u2019nin metafizi\u011finde ontolojik bir ilkeye d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

            \n
          1. Hakikatin \u0130nsana A\u00e7\u0131lmas\u0131 ve Tecellinin \u015eartlar\u0131<\/strong><\/li>\n<\/ol>\n

            Hakikat sadece istidat kazanm\u0131\u015f bir nefsin kalbine tecelli eder. Tecelli, bilgi gibi d\u0131\u015far\u0131dan \u00f6\u011frenilen bir \u015fey de\u011fildir; insan\u0131n i\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc tamamlad\u0131\u011f\u0131 anda meydana gelen ontolojik bir a\u00e7\u0131kl\u0131kt\u0131r. Hakikatin insana a\u00e7\u0131lmas\u0131 bir l\u00fctuf oldu\u011fu kadar, insan\u0131n da bir haz\u0131rl\u0131k s\u00fcrecidir.<\/p>\n

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

            Otuzuncu seminer, nefsin tan\u0131mlanamayan ve de\u011fi\u015fken yap\u0131s\u0131n\u0131; ruh\u2013nefs geriliminin bilgi \u00fczerindeki etkisini; marifetin nefsin d\u00f6n\u00fc\u015f\u00fcm\u00fcne ba\u011fl\u0131 oldu\u011funu; hakikatin ancak istidat kazanm\u0131\u015f bir kalpte tecelli edece\u011fini ve insan\u0131n kendisini bilmesinin hakikati bilmenin \u00f6n \u015fart\u0131 oldu\u011funu ortaya koyar. Konev\u00ee\u2019ye g\u00f6re hakikat bilgisi teorik de\u011fil ontolojik bir s\u00fcre\u00e7tir; nefs d\u00f6n\u00fc\u015fmeden hakikat bilinemez.<\/p>\n

             <\/p>\n

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

            The purpose of the thirtieth seminar is to explain Sadreddin Konev\u00ee\u2019s fundamental concepts such as the reality of the self (nafs), the relationship between the self and the soul, the ontological position of the human being, the conditions for the emergence of gnosis, the knowability of truth, the transformation of the self, and the formation process of the ideal of the perfect human. In this seminar, Ekrem Demirli focuses particularly on why the nature of the self is difficult to know and what kinds of transformations are required for the self to open to truth. Konev\u00ee\u2019s theory of the self is reinterpreted both ontologically and epistemologically.<\/p>\n

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

              \n
            1. The Inability to Define the Self and Its Distance from Truth<\/strong><\/li>\n<\/ol>\n

              The self possesses a constantly changing, transforming, and unsolidifiable structure. For this reason, definitions concerning the self remain incomplete. The self is connected to existence on the one hand, and on the other it tends to move away from truth. This unstable nature makes the direct perception of truth difficult.<\/p>\n

                \n
              1. The Self\u2013Soul Distinction and the Tension Within the Human Inner World<\/strong><\/li>\n<\/ol>\n

                The soul originates from a divine source and is oriented toward truth, whereas the self carries various desires due to its connection with the body. The tension between these two structures shapes the human inner world. When the self dominates, knowledge becomes confused; when the soul dominates, knowledge becomes illuminated. Approaching truth requires establishing this balance in favor of the soul.<\/p>\n

                  \n
                1. The Necessity of the Discipline of the Self for Gnosis<\/strong><\/li>\n<\/ol>\n

                  Gnosis does not emerge from accumulating knowledge but from the transformation of the self. As the self is purified, truth reveals itself. The reason Sufism places so much emphasis on disciplining the self is that the knowledge of truth depends on the removal of the veils over the self. Unless these veils are lifted, truth does not appear.<\/p>\n

                    \n
                  1. The Connection Between Knowing Oneself and Knowing Truth<\/strong><\/li>\n<\/ol>\n

                    According to Konev\u00ee, a person cannot know truth without knowing himself. Everything in the human being is a projection of truth. As a person deciphers his own being, his perception of truth deepens. The statement \u201cHe who knows himself knows his Lord\u201d becomes an ontological principle in Konev\u00ee\u2019s metaphysics.<\/p>\n

                      \n
                    1. The Disclosure of Truth to the Human Being and the Conditions of Manifestation<\/strong><\/li>\n<\/ol>\n

                      Truth manifests only in the heart of a self that has obtained aptitude. Manifestation is not something learned from the outside like knowledge; it is an ontological openness that occurs when a human being completes his inner unity. The disclosure of truth to the human being is both a grace and a process of preparation.<\/p>\n

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

                      The thirtieth seminar reveals the indefinable and changeable nature of the self, the influence of the soul\u2013self tension on knowledge, the dependence of gnosis on the transformation of the self, the fact that truth manifests only in a heart that has gained aptitude, and that knowing oneself is a prerequisite for knowing truth. According to Konev\u00ee, the knowledge of truth is not a theoretical but an ontological process; truth cannot be known unless the self is transformed.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 30. 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-8116","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8116","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=8116"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8116\/revisions"}],"predecessor-version":[{"id":8117,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8116\/revisions\/8117"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8116"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}