{"id":8140,"date":"2025-11-30T14:29:33","date_gmt":"2025-11-30T11:29:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8140"},"modified":"2025-11-30T14:29:33","modified_gmt":"2025-11-30T11:29:33","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-42-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-42-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 42. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 42. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

K\u0131rk ikinci seminerin amac\u0131, Sadreddin Konev\u00ee\u2019nin m\u00fcessir\u2013m\u00fcteessir ili\u015fkisini, insan\u0131n istidad\u0131n\u0131, marifet ve m\u00fc\u015fahedenin s\u0131n\u0131rlar\u0131n\u0131, ilah\u00ee surette yarat\u0131l\u0131\u015f fikrini ve sudur meselesinin tasavvuf metafizi\u011fi i\u00e7indeki yerini a\u00e7\u0131klamakt\u0131r. Ekrem Demirli, bu derste vahdet-i v\u00fccudun Tanr\u0131\u2013\u00e2lem ili\u015fkisini nas\u0131l \u00e7ift y\u00f6nl\u00fc tesir\u2013teess\u00fcr \u00fczerinden ele ald\u0131\u011f\u0131n\u0131 anlatarak \u00f6nceki derslerin kavramsal b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc tamamlamay\u0131 hedefler.<\/p>\n

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

    \n
  1. M\u00fcessir\u2013M\u00fcteessir (Fail\u2013M\u00fcnfail) \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee\u2019ye g\u00f6re varl\u0131kta tesir tek y\u00f6nl\u00fc de\u011fildir; hem Hak hem halk hem fail hem m\u00fcnfaildir. Bu \u00e7ift y\u00f6nl\u00fc ili\u015fkisellik, vahdet-i v\u00fccudu di\u011fer t\u00fcm metafizik geleneklerden ay\u0131r\u0131r. Tanr\u0131\u2019n\u0131n failli\u011fini a\u00e7\u0131klayan \u00f6rnekler tasavvufta ve kelamda bulunmakla birlikte, Tanr\u0131\u2019n\u0131n edilgi bak\u0131m\u0131ndan da ili\u015fki kurdu\u011fu d\u00fc\u015f\u00fcncesi yaln\u0131zca bu gelenekte sistematikle\u015fmi\u015ftir. Dolay\u0131s\u0131yla Tanr\u0131\u2013\u00e2lem ili\u015fkisi dura\u011fan de\u011fil, s\u00fcrekli bir a\u00e7\u0131l\u0131m, s\u00fcreklilik ve kar\u015f\u0131l\u0131kl\u0131 etki zemini \u00fczerinde anla\u015f\u0131l\u0131r.<\/p>\n

      \n
    1. Kesb, Fiil, \u0130lahi L\u00fctuf ve Tutars\u0131zl\u0131k Sorunu<\/strong><\/li>\n<\/ol>\n

      Metindeki \u201cm\u00fcktesef\u201d kelimesi Mutezile anlam\u0131nda insan fiilinin yarat\u0131c\u0131l\u0131\u011f\u0131na de\u011fil, E\u015f\u2019ar\u00ee kesbine i\u015faret eder; yani insan fiillerinde asl\u0131nda edilgendir. Buna ra\u011fmen Tanr\u0131 bilgisi insan\u0131n \u00e7abas\u0131ndan \u00e7ok ilahi bir l\u00fctuf olarak verilir. Demirli, burada Konev\u00ee\u2019nin erken d\u00f6nem tasavvufunun tevekk\u00fclc\u00fc ve ilticac\u0131 yakla\u015f\u0131m\u0131na yakla\u015ft\u0131\u011f\u0131n\u0131, bunun ise kendi metafizik sisteminde baz\u0131 tutars\u0131zl\u0131klar do\u011furdu\u011funu belirtir. \u00c7\u00fcnk\u00fc Konev\u00ee hem insan idrakinin s\u0131n\u0131rlar\u0131n\u0131 hem de ilahi bilgiyi bir l\u00fctuf olarak g\u00f6r\u00fcrken metafizi\u011fin b\u00fct\u00fcnc\u00fcl a\u00e7\u0131klay\u0131c\u0131l\u0131\u011f\u0131n\u0131 korumakta zorlanmaktad\u0131r.<\/p>\n

        \n
      1. \u0130nsan\u0131n \u0130stid\u00e2d\u0131, H\u0131rs, Kuruntu ve Bilme Problemi<\/strong><\/li>\n<\/ol>\n

        \u0130nsan kendi istidad\u0131n\u0131, yani neye ula\u015fabilece\u011fini ve kendisine takdir edilen hakikatteki pay\u0131n\u0131 bilmedi\u011finde h\u0131rsa, a\u015f\u0131r\u0131 talebe ve kuruntuya kap\u0131l\u0131r. Matlubuna ula\u015famayan ki\u015fi arzularla, emellerle ve bo\u015f hayallerle me\u015fgul olur. Konev\u00ee bu durumu insan\u0131n kendisini bilmemesiyle ili\u015fkilendirir; ki\u015fi kendi hakikati hakk\u0131nda bilgi sahibi olmazsa i\u00e7sel dengesini kaybeder, hedefini g\u00f6remez ve tatminsiz bir aray\u0131\u015f h\u00e2line s\u00fcr\u00fcklenir. Bu b\u00f6l\u00fcm, Konev\u00ee\u2019nin insan psikolojisi ve epistemik yetersizlik \u00fczerine yapt\u0131\u011f\u0131 nadir do\u011frudan a\u00e7\u0131klamalardan biridir.<\/p>\n

          \n
        1. \u0130lahi Surette Yarat\u0131l\u0131\u015f ve Kendini Bilmenin K\u00fcll\u00eeli\u011fi<\/strong><\/li>\n<\/ol>\n

          Konev\u00ee\u2019ye g\u00f6re insan ilahi surette yarat\u0131lm\u0131\u015ft\u0131r ve bu sureti kesin m\u00fc\u015fahede ile bilen ki\u015fi asl\u0131nda b\u00fct\u00fcn hakikati bilir. \u00c7\u00fcnk\u00fc ilahi suret b\u00fct\u00fcn varl\u0131k mertebelerini i\u00e7erir. \u0130nsan kendi suretini \u00f6\u011frendi\u011finde art\u0131k belirli bir \u015feye y\u00f6nelme, arzu duyma veya h\u0131rs \u00fcretme ihtiyac\u0131 ortadan kalkar. Kendi suretinde tecelli eden bilgiyi idrak eden ki\u015fi neyi bilebilece\u011fini, nerede durdu\u011funu ve kendi kaderini kavrar. Bu nedenle kendini bilmek yaln\u0131zca bireysel bir fark\u0131ndal\u0131k de\u011fil, t\u00fcmel bir bilgiye a\u00e7\u0131lma anlam\u0131na gelir.<\/p>\n

            \n
          1. Tesir, Sudur ve Varl\u0131k S\u00fcreklili\u011fi<\/strong><\/li>\n<\/ol>\n

            Demirli burada sudur meselesinin yaln\u0131zca felsefi bir problem olarak de\u011fil, din\u00ee d\u00fc\u015f\u00fcncenin b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde anla\u015f\u0131lmas\u0131 gerekti\u011fini ifade eder. Sudur, Tanr\u0131 ile \u00e2lem aras\u0131ndaki s\u00fcreklili\u011fin a\u00e7\u0131klanmas\u0131nda \u00f6nemli bir yap\u0131d\u0131r ve tesir\u2013teess\u00fcr kavramlar\u0131 bu konuda anahtar rol oynar. Konev\u00ee\u2019nin sudur yorumlar\u0131, \u0130bn Sina ve Fahreddin R\u00e2z\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerdeki a\u00e7\u0131klamalardan daha detayl\u0131 ve derinliklidir. \u0130nsan ise ilahi suretin zahir mertebesinde bulundu\u011fu \u00f6l\u00e7\u00fcde k\u00fcll\u00ee bir varl\u0131k olarak de\u011ferlendirilir; aksi h\u00e2lde insan\u0131n kemali ancak izaf\u00ee bir kemal olarak anla\u015f\u0131l\u0131r.<\/p>\n

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

            K\u0131rk ikinci seminer, Konev\u00ee\u2019nin metafizik d\u00fc\u015f\u00fcncesinin temelini olu\u015fturan tesir\u2013teess\u00fcr yap\u0131s\u0131n\u0131, insan\u0131n istidad\u0131 ve ilahi suret ile ili\u015fkisini ve sudur meselesinin tasavvufi \u00e7er\u00e7evedeki yerini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur. \u0130nsan\u0131n kendini bilmesi, h\u0131rs ve talebin ortadan kalkmas\u0131n\u0131 sa\u011flayan bir hakikat bilgisi olarak g\u00f6r\u00fcl\u00fcr; Tanr\u0131\u2013\u00e2lem ili\u015fkisi ise tek y\u00f6nl\u00fc de\u011fil, s\u00fcrekli ve kar\u015f\u0131l\u0131kl\u0131 bir etki s\u00fcreci olarak anla\u015f\u0131l\u0131r. B\u00f6ylece Konev\u00ee\u2019nin sisteminin son a\u015famalar\u0131na dair metafizik b\u00fct\u00fcnl\u00fck tamamlanm\u0131\u015f olur.<\/p>\n

             <\/p>\n

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

            The purpose of the forty-second seminar is to clarify Sadreddin Konev\u00ee\u2019s concepts of the agent\u2013patient (m\u00fcessir\u2013m\u00fcteessir) relationship, human disposition, the limits of knowledge and witnessing, the notion of creation in the divine image, and the place of emanation (sud\u016br) within Sufi metaphysics. In this lesson, Ekrem Demirli aims to complete the conceptual unity of previous sessions by explaining how the relationship between God and the cosmos in the doctrine of wa\u1e25dat al-wuj\u016bd is grounded in a dual structure of effect and being-affected (ta\u02beth\u012br\/ta\u02beaththur).<\/p>\n

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

              \n
            1. The Agent\u2013Patient (Fail\u2013Munfail) Relationship<\/strong><\/li>\n<\/ol>\n

              According to Konev\u00ee, influence in existence is not one-directional; both the Real (al-\u1e24aqq) and creation (al-khalq) are simultaneously agents and patients. This mutual relationality distinguishes wa\u1e25dat al-wuj\u016bd from all other metaphysical traditions. While the divine agency can be found in earlier theological or mystical accounts, the idea that God is also related to the world as \u201cone who is affected\u201d is unique to this school. Thus, the relationship between God and the cosmos is not static but grounded in continuity, relational openness, and reciprocal manifestation.<\/p>\n

                \n
              1. Kasb, Human Action, Divine Grace, and the Problem of Inconsistency<\/strong><\/li>\n<\/ol>\n

                The term \u201cacquired\u201d (m\u00fcktesef) does not refer to the Mu\u02bftazil\u012b notion of humans creating their own acts; rather, it points to the Ash\u02bfarite doctrine of kasb, in which the human being is fundamentally passive in action. Nevertheless, divine knowledge is granted to the human not through effort but as an act of divine grace. Demirli notes that at this point Konev\u00ee approaches the early Sufi attitude of reliance and petition, which produces certain tensions within his metaphysical system. Konev\u00ee simultaneously emphasizes the limits of human cognition and presents divine knowledge as a gift, a combination that risks disrupting the internal coherence of his metaphysics.<\/p>\n

                  \n
                1. Human Disposition, Desire, Delusion, and the Problem of Knowing<\/strong><\/li>\n<\/ol>\n

                  When a person does not know their disposition\u2014what they can attain, what portion has been assigned to them in truth\u2014they fall into desire, restlessness, and delusion. A person who cannot reach their intended reality becomes occupied with ambitions, expectations, and empty fantasies. Konev\u00ee associates this with the human being\u2019s failure to know their own essence: when self-knowledge is absent, one loses inner stability, cannot see their true destination, and becomes trapped in an endless search. This section reflects one of Konev\u00ee\u2019s rare direct discussions of human psychology and epistemic limitation.<\/p>\n

                    \n
                  1. Creation in the Divine Image and the Universality of Self-Knowledge<\/strong><\/li>\n<\/ol>\n

                    Konev\u00ee teaches that the human being is created in the divine image, and one who learns this image through certain witnessing comes to know all realities, for the divine image encompasses all levels of being. When a person comprehends their own form, they no longer feel driven toward particular objects of desire or ambition. Realizing the knowledge embedded in one\u2019s form allows the person to understand their rank, their destiny, and the scope of what they can truly know. Thus, self-knowledge is not merely individual awareness but an opening to universal knowledge.<\/p>\n

                      \n
                    1. Influence, Emanation, and the Continuity of Being<\/strong><\/li>\n<\/ol>\n

                      Demirli states that the issue of emanation should not be viewed solely as a philosophical problem but within the integrity of religious thought. Emanation is a key framework for explaining continuity between God and the cosmos, and the concepts of effect and being-affected play a central role in this understanding. Konev\u00ee\u2019s treatment of emanation is more detailed and profound than the accounts found in Ibn S\u012bn\u0101 or Fakhr al-D\u012bn al-R\u0101z\u012b. The human being, insofar as they manifest the divine image in the level of outward existence, is considered a universal being; otherwise, human perfection remains only relative.<\/p>\n

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

                      The forty-second seminar clarifies the foundational metaphysical structure of Konev\u00ee\u2019s thought, centering on the reciprocal nature of influence between the Real and creation, the human disposition and divine image, and the role of emanation within Sufi metaphysics. Self-knowledge is presented as the key to liberating the human being from desire and ambition, while the God\u2013cosmos relationship is shown to be a continuous and reciprocal process of manifestation. In this way, the seminar completes the metaphysical coherence of Konev\u00ee\u2019s system.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 42. 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-8140","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8140","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=8140"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8140\/revisions"}],"predecessor-version":[{"id":8141,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8140\/revisions\/8141"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8140"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}