{"id":8134,"date":"2025-11-30T14:27:23","date_gmt":"2025-11-30T11:27:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8134"},"modified":"2025-11-30T14:27:23","modified_gmt":"2025-11-30T11:27:23","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-39-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-39-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Otuz dokuzuncu seminerin amac\u0131, tasavvuf metafizi\u011finin merkezindeki cem\u2013fark (birlik\u2013\u00e7okluk) meselesini; tasavvufun tarihsel olarak hangi problemlerle \u00f6zde\u015fle\u015ftirildi\u011fini; fena\u2013beka ili\u015fkisinin nas\u0131l epistemik bir y\u00f6ntem olu\u015fturdu\u011funu; tasavvufun dilsel s\u0131n\u0131rlar\u0131n\u0131 ve Konev\u00ee\u2019nin birlik\u2013\u00e7okluk problemine getirdi\u011fi metafizik yakla\u015f\u0131m\u0131 a\u00e7\u0131klamakt\u0131r. Ekrem Demirli bu seminerde, tasavvufun esas derdinin bilgi\u2013amel gerilimi de\u011fil, Tanr\u0131\u2013\u00e2lem ili\u015fkisini birlik ve \u00e7okluk a\u00e7\u0131s\u0131ndan a\u00e7\u0131klama \u00e7abas\u0131 oldu\u011funu vurgular.<\/p>\n

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

    \n
  1. Tasavvufun Ger\u00e7ek Meselesi: Cem\u2013Fark Problemi<\/strong><\/li>\n<\/ol>\n

    Tasavvuf tarih boyunca bilgi\u2013amel ili\u015fkisi, a\u015f\u0131r\u0131l\u0131klar veya z\u00fchd hareketi olarak alg\u0131lansa da Demirli’ye g\u00f6re esas mesele birlik ile \u00e7oklu\u011fun nas\u0131l birlikte bulunabilece\u011fini a\u00e7\u0131klamakt\u0131r. Cem h\u00e2li birli\u011fin idrakini, fark h\u00e2li ise \u00e7oklu\u011fun alg\u0131s\u0131n\u0131 temsil eder. Tasavvufun amac\u0131 bu ikisinin ayn\u0131 anda korunmas\u0131n\u0131 sa\u011flamakt\u0131r.<\/p>\n

      \n
    1. Fena\u2013Beka \u0130li\u015fkisi ve Epistemik Y\u00f6ntem<\/strong><\/li>\n<\/ol>\n

      Fena, kulun benlik iddias\u0131ndan s\u0131yr\u0131lmas\u0131; beka ise hakikatle kaim olmas\u0131d\u0131r. Bu iki h\u00e2l tasavvufun epistemik \u00e7er\u00e7evesini olu\u015fturur. Hakikati bilme, insan\u0131n kendinden ge\u00e7ip hakikate g\u00f6re bakmas\u0131yla ger\u00e7ekle\u015fir. B\u00f6ylece bilgi, soyut \u00f6\u011frenme de\u011fil varolu\u015fsal d\u00f6n\u00fc\u015f\u00fcmd\u00fcr.<\/p>\n

        \n
      1. Tasavvufun Dil Problemi ve \u015eathiyat<\/strong><\/li>\n<\/ol>\n

        Tasavvufun en b\u00fcy\u00fck zorluklar\u0131ndan biri dilin yetersizli\u011fidir<\/strong>. Hakikat, normal dile s\u0131\u011fmad\u0131\u011f\u0131 i\u00e7in \u015fathiye \u015feklinde ta\u015far. \u201cAraftu\u2019llaha billah\u201d gibi ifadeler zahiren sorunlu g\u00f6r\u00fcnse de, hakikatin dilsel ta\u015fmas\u0131yla ilgilidir. Tasavvufun dili mecaz de\u011fil, tecellinin zorlad\u0131\u011f\u0131 bir ifade bi\u00e7imidir.<\/p>\n

          \n
        1. Kurbu Nevafil Hadisinin Metafizik Yorumu<\/strong><\/li>\n<\/ol>\n

          \u201cAllah kulunu sevdi\u011finde onun g\u00f6ren g\u00f6z\u00fc, tutan eli olur\u201d hadisi tasavvufun metafizik iddias\u0131n\u0131n temel referans\u0131d\u0131r. Bu ifade mecaz olarak al\u0131n\u0131rsa tasavvufun iddias\u0131 \u00e7\u00f6ker; hakikat anlam\u0131nda al\u0131n\u0131rsa tasavvufun birli\u011fe dair tezi g\u00fc\u00e7lenir. Demirli, tasavvufun bu hadisin hakiki yorumuyla ayakta durdu\u011funu s\u00f6yler.<\/p>\n

            \n
          1. Konev\u00ee\u2019de Birlik\u2013\u00c7okluk Paradoksu<\/strong><\/li>\n<\/ol>\n

            Konev\u00ee, \u00e2lemdeki \u00e7oklu\u011fun hakikatteki birlikten nas\u0131l meydana geldi\u011fini a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r. Ancak bu a\u00e7\u0131klama daha b\u00fcy\u00fck paradokslar \u00fcretir: Birlik zorunlu, \u00e7okluk ka\u00e7\u0131n\u0131lmazd\u0131r. \u0130nsan idraki iki durumu birle\u015ftirmeye zorland\u0131\u011f\u0131nda metafizik sorular derinle\u015fir.<\/p>\n

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

            Otuz dokuzuncu seminer, tasavvufun tarihsel olarak bilgi\u2013amel problemi etraf\u0131nda anla\u015f\u0131lmas\u0131na ra\u011fmen \u00f6z\u00fcn\u00fcn birlik\u2013\u00e7okluk meselesi oldu\u011funu; cem ile fark\u0131n bir arada bulunmas\u0131n\u0131n tasavvufun ontolojik iddias\u0131n\u0131 olu\u015fturdu\u011funu; fena\u2013beka h\u00e2linin epistemik bir y\u00f6ntem sa\u011flad\u0131\u011f\u0131n\u0131; tasavvufun dilinin \u015fathiyat \u00fczerinden hakikatin ta\u015fmas\u0131na i\u015faret etti\u011fini; Kurbu Nevafil hadisinin tasavvufun metafizik temelini te\u015fkil etti\u011fini ve Konev\u00ee\u2019nin birlik\u2013\u00e7okluk paradoksunu derinle\u015ftirerek bu alan\u0131 sistematik h\u00e2le getirdi\u011fini ortaya koyar.<\/p>\n

             <\/p>\n

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

            The purpose of the thirty-ninth seminar is to explain the central issue of Sufi metaphysics, namely the problem of cem\u2013fark (unity\u2013multiplicity); the historical misconceptions about Sufism; the epistemic function of the fena\u2013baqa relation; the linguistic limitations of Sufi discourse; and Konev\u00ee\u2019s metaphysical approach to the unity\u2013multiplicity problem. In this seminar, Ekrem Demirli emphasizes that the real concern of Sufism is not the knowledge\u2013practice tension but the attempt to explain the relation between God and the world in terms of unity and multiplicity.<\/p>\n

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

              \n
            1. The Real Issue of Sufism: The Problem of Cem\u2013Fark<\/strong><\/li>\n<\/ol>\n

              Although Sufism has historically been associated with knowledge\u2013practice tension or asceticism, Demirli argues that its real issue is how unity and multiplicity can coexist. The state of cem represents the perception of unity, while fark represents the perception of multiplicity. The aim of Sufism is to preserve both simultaneously.<\/p>\n

                \n
              1. The Relation of Fena\u2013Baqa as an Epistemic Method<\/strong><\/li>\n<\/ol>\n

                Fena is the removal of self-assertion, and baqa is subsistence through truth. These two states form the epistemic framework of Sufism. Knowing the truth occurs when a person transcends his own perspective and views according to truth. Knowledge is thus not abstract learning but existential transformation.<\/p>\n

                  \n
                1. The Linguistic Problem of Sufism and Shathiyyat<\/strong><\/li>\n<\/ol>\n

                  One of the greatest difficulties of Sufism is the inadequacy of language. Because truth does not fit into ordinary language, it overflows in the form of shathiyyat. Expressions such as \u201cAraftu\u2019Llaha billah\u201d may appear problematic but reflect the overflow of truth. Sufi language is not merely metaphorical; it is forced by manifestation.<\/p>\n

                    \n
                  1. The Metaphysical Interpretation of the Hadith of Qurb al-Nawafil<\/strong><\/li>\n<\/ol>\n

                    \u201cWhen God loves His servant, He becomes his seeing eye and grasping hand\u201d serves as the fundamental reference of Sufi metaphysics. If this statement is taken metaphorically, Sufism collapses; if taken as truth, the metaphysical claim of Sufism becomes strong. Demirli states that Sufism stands upon the true interpretation of this hadith.<\/p>\n

                      \n
                    1. The Unity\u2013Multiplicity Paradox in Konev\u00ee<\/strong><\/li>\n<\/ol>\n

                      Konev\u00ee tries to explain how multiplicity in the world arises from unity in truth. However, this explanation generates deeper paradoxes: unity is necessary, multiplicity is inevitable. When human perception is forced to combine these, metaphysical questions intensify.<\/p>\n

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

                      The thirty-ninth seminar shows that although Sufism has been historically understood through the knowledge\u2013practice problem, its essence is the unity\u2013multiplicity issue; that cem and fark together constitute its ontological claim; that the states of fena\u2013baqa provide an epistemic method; that the language of Sufism expresses truth\u2019s overflow through shathiyyat; that the Hadith of Qurb al-Nawafil forms the metaphysical foundation of Sufism; and that Konev\u00ee deepens the unity\u2013multiplicity paradox and systematizes it.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 39. 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-8134","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8134","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=8134"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8134\/revisions"}],"predecessor-version":[{"id":8135,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8134\/revisions\/8135"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8134"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}