{"id":8138,"date":"2025-11-30T14:28:59","date_gmt":"2025-11-30T11:28:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8138"},"modified":"2025-11-30T14:28:59","modified_gmt":"2025-11-30T11:28:59","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-41-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-41-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

K\u0131rk birinci seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin varl\u0131k mertebeleri \u00f6\u011fretisini sistematik bi\u00e7imde a\u00e7\u0131klamak; \u00f6zellikle mertebelerin \u00f6nceli\u011fi<\/em>, ama mertebesi<\/em>, insan\u0131n ezel\u00ee konumu<\/em>, insan-\u0131 k\u00e2milin mahiyeti<\/em>, tesir\u2013m\u00fcteessir ili\u015fkisi<\/em>, il\u00e2h\u00ee isimlerin kar\u015f\u0131l\u0131kl\u0131 belirlenimi<\/em> ve yarat\u0131l\u0131\u015f\u0131n daireselli\u011fi<\/em> gibi kavramlar\u0131 ayr\u0131nt\u0131l\u0131 \u015fekilde de\u011ferlendirmektir. Seminerde, Konev\u00ee\u2019nin mertebe teorisini nas\u0131l kurdu\u011fu ve bu teorinin insan\u0131n hakikatle ili\u015fkisindeki rol\u00fc ele al\u0131n\u0131r.<\/p>\n

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

    \n
  1. Mertebelerin \u00d6nceli\u011fi ve Dairesel Yap\u0131<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re mertebeler aras\u0131nda do\u011frusal bir yukar\u0131-a\u015fa\u011f\u0131 ili\u015fkisi yoktur; mertebeler birbirine sirayet ederek dairesel bir b\u00fct\u00fcn olu\u015fturur. \u201cBa\u015flang\u0131\u00e7 sondur, son ba\u015flang\u0131\u00e7t\u0131r\u201d ilkesi bunun temel ilkesidir. Bu dairesellik, varl\u0131klar\u0131n hem ilk kayna\u011fa ba\u011fl\u0131 oldu\u011funu hem de d\u00f6n\u00fc\u015f\u00fcn ka\u00e7\u0131n\u0131lmaz oldu\u011funu g\u00f6sterir. Ama mertebesi, b\u00fct\u00fcn hakikatlerin ayr\u0131\u015fmadan bir arada bulundu\u011fu soyutluk d\u00fczeyidir ve t\u00fcm mertebeler bu d\u00fczeyden \u00e7\u0131kar.<\/p>\n

      \n
    1. \u0130nsan-\u0131 K\u00e2milin \u00d6nceli\u011fi ve Mertebeler \u00dcst\u00fc Konumu<\/strong><\/li>\n<\/ol>\n

      \u0130nsan-\u0131 k\u00e2mil, yarat\u0131l\u0131\u015f\u0131n nihai maksad\u0131 oldu\u011fu i\u00e7in \u00f6ncelik-sonral\u0131k kavramlar\u0131n\u0131 a\u015far. \u0130nsan-\u0131 k\u00e2milin konumu yaln\u0131zca ahlaki de\u011fil metafizik bir \u00fcst\u00fcnl\u00fckt\u00fcr. K\u00e2mil insan, b\u00fct\u00fcn mertebeleri kendinde toplayarak \u00e2lemin hakikatini izhar eder. Konev\u00ee, k\u00e2mil insan\u0131 anlat\u0131rken gelene\u011fin s\u0131n\u0131rlar\u0131n\u0131 zorlayan c\u00fcmleler kurar; bu da onun d\u00fc\u015f\u00fcncesinin u\u00e7lardaki yo\u011funlu\u011funu g\u00f6sterir.<\/p>\n

        \n
      1. Ezel, Ebed ve \u0130rade\u2013Tevecc\u00fch Meselesi<\/strong><\/li>\n<\/ol>\n

        Ezel, Tanr\u0131 a\u00e7\u0131s\u0131ndan ba\u015flang\u0131c\u0131n nefyi; insan a\u00e7\u0131s\u0131ndan ise ba\u015flang\u0131c\u0131n ispat\u0131d\u0131r. Bu \u00e7ift y\u00f6nl\u00fc kullan\u0131m, tasavvufun ezel kavram\u0131n\u0131 felsefeden ay\u0131r\u0131r. Konev\u00ee, feyezan fikrini reddeder; yarat\u0131l\u0131\u015f\u0131 il\u00e2h\u00ee iradeye ba\u011flar fakat iradeyi yine ayn-\u0131 sabitelere y\u00f6neli\u015f olarak a\u00e7\u0131klar. Bu, tesir\u2013m\u00fcteessir ili\u015fkisinde kar\u015f\u0131l\u0131kl\u0131 belirlenim do\u011furur: isimler etkiler ama ayn\u0131 zamanda talep taraf\u0131ndan belirlenir.<\/p>\n

          \n
        1. \u0130lah\u00ee \u0130simler Aras\u0131ndaki Kar\u015f\u0131l\u0131kl\u0131 Belirlenim<\/strong><\/li>\n<\/ol>\n

          \u0130simler tek ba\u015f\u0131na h\u00e2kimiyet ta\u015f\u0131maz; birbirleri \u00fczerinde galibiyet ve ma\u011flubiyet h\u00e2lleriyle etki ederler. Bu durum \u00e2lemin s\u00fcrekli de\u011fi\u015fen h\u00e2lini a\u00e7\u0131klar. Bir isim galip geldi\u011finde \u00e2lem o isme g\u00f6re \u015fekillenir; ba\u015fka bir isim galip geldi\u011finde d\u00fczen de\u011fi\u015fir. \u0130nsan da bu de\u011fi\u015fimi kendi h\u00e2llerinde tecr\u00fcbe eder. B\u00f6ylece \u00e2lem statik de\u011fil, her an yenilenen bir varl\u0131k alan\u0131d\u0131r.<\/p>\n

            \n
          1. Hz. Peygamber\u2019in Mertebeler A\u00e7\u0131s\u0131ndan Konumu<\/strong><\/li>\n<\/ol>\n

            Peygamber Efendimiz, k\u00e2mil varl\u0131\u011f\u0131n zirvesi ve mertebelerin taml\u0131\u011f\u0131n\u0131 ku\u015fatan tek hakikat olarak konumland\u0131r\u0131l\u0131r. O, hem ba\u015flang\u0131\u00e7 hem son; hem ilk tecelli hem nihai kemaldir. Bu nedenle insan-\u0131 k\u00e2mil doktrini onun \u015fahs\u0131nda tamamlan\u0131r. Konev\u00ee\u2019ye g\u00f6re peygamberlik, varl\u0131\u011f\u0131n merkezsel eksenidir.<\/p>\n

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

            K\u0131rk birinci seminer, Konev\u00ee\u2019nin mertebeler \u00f6\u011fretisini dairesel bir yap\u0131 i\u00e7inde temellendirdi\u011fini; ama mertebesini b\u00fct\u00fcn hakikatlerin birle\u015fme noktas\u0131 olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc; insan-\u0131 k\u00e2milin bu yap\u0131n\u0131n merkezinde bulundu\u011funu; irade, tevecc\u00fch, ayn-\u0131 sabite ve ilah\u00ee isimler aras\u0131ndaki belirlenim ili\u015fkisinin yarat\u0131l\u0131\u015f\u0131 s\u00fcrekli k\u0131ld\u0131\u011f\u0131n\u0131; Hz. Peygamber\u2019in ise k\u00e2mil varl\u0131k olarak mertebelerin tamam\u0131n\u0131 bir araya getirdi\u011fini ortaya koymaktad\u0131r. Bu teori, tasavvuf metafizi\u011finde insan\u0131n konumunu ontolojik bir zorunluluk olarak yeniden tan\u0131mlar.<\/p>\n

             <\/p>\n

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

            The purpose of the forty-first seminar is to systematically explain Sadreddin Konev\u00ee\u2019s doctrine of ontological levels; particularly the concepts of priority of levels<\/em>, the level of \u201cam\u0101\u201d<\/em>, the eternal position of the human being<\/em>, the nature of the Perfect Human<\/em>, the dialectic of influence and being influenced<\/em>, the mutual determination of the divine names<\/em>, and the circular structure of creation<\/em>. The seminar examines how Konev\u00ee constructs his theory of levels and how this theory shapes the human being\u2019s relationship with truth.<\/p>\n

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

              \n
            1. Priority and Circular Structure of the Levels<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, the levels do not form a simple vertical hierarchy but interpenetrate one another, producing a circular unity. The principle \u201cthe beginning is the end and the end is the beginning\u201d defines this structure. The level of am\u0101 is the plane in which all realities exist undifferentiated, and all levels emerge from it.<\/p>\n

                \n
              1. The Priority and Supra-Level Position of the Perfect Human<\/strong><\/li>\n<\/ol>\n

                Because the Perfect Human is the ultimate purpose of creation, the concepts of priority and posteriority do not apply to him. His superiority is metaphysical rather than moral. By gathering all levels within himself, he manifests the truth of the world. Konev\u00ee often uses expressions that stretch the boundaries of traditional discourse when describing this station.<\/p>\n

                  \n
                1. The Concepts of Pre-Eternity, Eternity, Will, and Divine Turning<\/strong><\/li>\n<\/ol>\n

                  Pre-eternity means \u201cnegation of beginning\u201d for God but \u201caffirmation of beginning\u201d for the human being. This dual usage distinguishes Sufi thought from philosophy. Konev\u00ee rejects the idea of emanation and instead ties creation to divine will, yet he interprets this will as a turning toward the fixed entities<\/em>. This results in mutual determination: the names act but are also shaped by the demands of the entities.<\/p>\n

                    \n
                  1. Mutual Determination among the Divine Names<\/strong><\/li>\n<\/ol>\n

                    The divine names do not act independently. They dominate and yield to each other in cycles. Whenever one name becomes dominant, the world takes on its form; when another becomes dominant, the order changes. This constant alternation explains the perpetual renewal of the world. The human being experiences these shifts internally.<\/p>\n

                      \n
                    1. The Position of the Prophet in Terms of the Levels<\/strong><\/li>\n<\/ol>\n

                      The Prophet represents the summit of the Perfect Human and the totality of all levels. He is both the beginning and the end, both the first manifestation and the final perfection. For Konev\u00ee, prophethood is the axial reality of existence.<\/p>\n

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

                      The forty-first seminar shows that Konev\u00ee grounds his doctrine of levels in a circular structure; that the level of am\u0101 is the point where all realities are united; that the Perfect Human is the center of this structure; that will, divine turning, fixed entities, and mutual determination of the names sustain continuous creation; and that the Prophet, as the Perfect Human, gathers all levels within himself. This theory redefines the human being\u2019s metaphysical status within Sufi ontology.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 41. 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-8138","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8138","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=8138"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8138\/revisions"}],"predecessor-version":[{"id":8139,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8138\/revisions\/8139"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8138"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}