{"id":8142,"date":"2025-11-30T14:30:08","date_gmt":"2025-11-30T11:30:08","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8142"},"modified":"2025-11-30T14:30:08","modified_gmt":"2025-11-30T11:30:08","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-43-seminer-ozeti-2","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-43-seminer-ozeti-2\/","title":{"rendered":"EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

K\u0131rk \u00fc\u00e7\u00fcnc\u00fc seminer, Sadreddin Konev\u00ee\u2019nin Tasavvuf Metafizi\u011fi<\/em> okumalar\u0131n\u0131n son halkas\u0131d\u0131r. Ekrem Demirli bu derste, \u00f6zellikle \u201cEy arzulu insan\u201d hitab\u0131n\u0131n etraf\u0131nda, k\u00e2mil insan\u0131n kim oldu\u011funu, ilah\u00ee insan fikrini, ilahilik kavram\u0131n\u0131n felsef\u00ee ve tasavvuf\u00ee anlam\u0131n\u0131, ilah\u00ee tecellilerin s\u00fcrekli yenilenmesi meselesini, zaman\u2013an\u2013nefes ili\u015fkisini, insan\u2013\u00e2lem\u2013Hak ili\u015fkisini, insan-\u0131 k\u00e2milin merkezli\u011fi ve aynal\u0131k vasf\u0131n\u0131, erken d\u00f6nem z\u00fchd tasavvufu ile vahdet-i v\u00fccud \u00e7izgisi aras\u0131ndaki farklar\u0131 ve k\u00e2mil insan ile \u201cperdeli insan\u201d\u0131n ili\u015fkisini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmay\u0131 ama\u00e7lar. Seminer ayn\u0131 zamanda bir t\u00fcr genel sonu\u00e7 ve muhasebedir; hem Konev\u00ee\u2019nin sisteminin ana iddias\u0131n\u0131, hem de modern din d\u00fc\u015f\u00fcncesi a\u00e7\u0131s\u0131ndan insan\u0131n yerini tart\u0131\u015farak metni dua ve m\u00fcn\u00e2c\u00e2tla sona erdirir.<\/p>\n

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

    \n
  1. \u0130lahi \u0130nsan, \u0130lahilik ve Gayrimaddilik<\/strong><\/li>\n<\/ol>\n

    Seminerin ba\u015f\u0131nda \u201cEy arzulu insan\u201d hitab\u0131yla k\u00e2mil ve ezel\u00ee\u2013ebed\u00ee kul olman\u0131n \u015fart\u0131 olarak \u201cilah\u00ee insan\u201d kavram\u0131 ele al\u0131n\u0131r. Burada ilahilik, halk dilindeki \u201ctanr\u0131la\u015fma\u201d anlam\u0131nda de\u011fil, \u0130bn S\u00een\u00e2 ve F\u00e2r\u00e2b\u00ee\u2019deki gibi \u201cteell\u00fch\u201d, \u201cte\u015febb\u00fch billah\u201d ve \u201crabban\u00eelik\u201d terimleriyle irtibatl\u0131, daha \u00e7ok gayrimaddilik, madde d\u0131\u015f\u0131l\u0131k ve akl\u00eele\u015fme anlam\u0131nda anla\u015f\u0131l\u0131r. Demirli, bu kavramlar\u0131n kel\u00e2m\u00ee\u2013f\u0131kh\u00ee ba\u011flamda, yani s\u0131rf din\u00ee dil i\u00e7inde yorumlanmas\u0131n\u0131n itikad\u00ee risklerine dikkat \u00e7eker; filozoflar\u0131n kendi ba\u011flamlar\u0131nda \u201cilah\u00ee insan\u201d dedi\u011finde kastettikleri \u015feyin, maddenin \u00f6tesinde, akl\u00ee bir varolu\u015f ve gayrimaddilik oldu\u011funu vurgular. B\u00f6ylece \u201cilah\u00ee insan\u201d ve \u201cezel\u00ee\u2013ebed\u00ee kul\u201d ifadelerinin, Konev\u00ee metafizi\u011finin insan tasavvuruna ait teknik kavramlar oldu\u011fu, s\u0131radan din\u00ee dildeki anlam\u0131yla kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gerekti\u011fi belirtilir.<\/p>\n

      \n
    1. Tecedd\u00fct, Zaman ve \u0130lahi Tecelli \u2013 K\u00e2mil ve Noksan \u0130nsan<\/strong><\/li>\n<\/ol>\n

      Konev\u00ee\u2019nin yedinci kaydesi hat\u0131rlat\u0131larak, ilah\u00ee tecellinin her an yenilenmesi (tecedd\u00fcd-i ems\u00e2l) konusu seminerin merkezine al\u0131n\u0131r. E\u011fer insan her \u015feyde ve her anda yeni bir tecelli ve yeni bir h\u00fck\u00fcm g\u00f6rm\u00fcyor, s\u00fcrekli ayn\u0131 h\u00fckm\u00fc veriyor ve d\u00fcnyay\u0131 \u201cde\u011fi\u015fmeyen\u201d bir tekrar olarak ya\u015f\u0131yorsa, Konev\u00ee\u2019ye g\u00f6re \u201caleme yenilmi\u015f\u201d, imk\u00e2n\u0131n ve al\u0131\u015fkanl\u0131\u011f\u0131n h\u00fckm\u00fc alt\u0131na girmi\u015f demektir. K\u00e2mil insan ise, d\u0131\u015far\u0131da benzerlik perdesi bulunsa bile, bat\u0131nda nefes nefes, an an, hal hal farkl\u0131la\u015fmay\u0131, yani tecellilerin de\u011fi\u015fimini idrak eder ve bu \u00e7oklu\u011fun dayand\u0131\u011f\u0131 ilah\u00ee birli\u011fi kavrar. B\u00f6ylece \u201c\u0130bn\u00fc\u2019l-vakt\u201d kavram\u0131 erken d\u00f6nem tasavvuftaki dar anlam\u0131n\u0131n \u00f6tesine ta\u015f\u0131n\u0131r; vakit, an ve nefes, ilah\u00ee tecellinin \u00e7o\u011falmas\u0131n\u0131n, zaman ise tecellilerin b\u00f6l\u00fcnmesi ve \u00e7o\u011falmas\u0131n\u0131n metafizik zemini olarak yorumlan\u0131r. Zaman, nefes ve an \u00fczerinde yo\u011funla\u015fmak, tasavvufun \u201chayat\u0131 yava\u015flatan\u201d ve tecellilerin ince ayr\u0131mlar\u0131n\u0131 g\u00f6steren taraf\u0131 olarak sunulur.<\/p>\n

        \n
      1. Fail\u2013M\u00fcnfail \u0130li\u015fkisi, Kalp ve \u0130simlerin Tecellisi<\/strong><\/li>\n<\/ol>\n

        Seminerde fail\u2013m\u00fcnfail (m\u00fcessir\u2013m\u00fcteessir) ili\u015fkisi yeniden ele al\u0131n\u0131r ve ilah\u00ee tecelli ile insan kalbi aras\u0131ndaki \u00e7ift y\u00f6nl\u00fc ili\u015fki a\u00e7\u0131k h\u00e2le getirilir. \u0130lk bak\u0131\u015fta ilah\u00ee tecelli hep \u201cfail\u201d, kalp ise hep \u201cedilgin\u201d gibi g\u00f6r\u00fcnse de, Konev\u00ee ve \u0130bn Arab\u00ee\u2019ye g\u00f6re durum daha karma\u015f\u0131kt\u0131r: Tecelli kalbi \u015fekillendirirken, kalp de tecellinin suretini belirler; bu y\u00fczden bazen Tanr\u0131 fail, kul m\u00fcnfail; bazen de Tanr\u0131 m\u00fcnfail, kalp fail gibi tasvir edilir. \u201cKulle yevmin H\u00fcve f\u00ee \u015fe\u2019n\u201d ayetinin yorumunda, erken d\u00f6nem tasavvuf Tanr\u0131\u2019n\u0131n s\u00fcrekli yeni tecellilerini vurgularken, Konev\u00ee\u2019ye g\u00f6re as\u0131l sonsuz olan tecelli de\u011fil, tecelliyi ta\u015f\u0131yan \u201c\u015fe\u2019n\u201dlerdir: insan halleridir, anlar, vakitler ve mertebelerdir. B\u00f6ylece tek bir tecellinin sonsuz \u015fe\u2019nlerde farkl\u0131la\u015fmas\u0131 fikri, vahdet\u2013kesret ili\u015fkisinin kilit \u015femas\u0131 h\u00e2line gelir ve vahdet-i v\u00fccud d\u00fc\u015f\u00fcncesinin kalbine yerle\u015ftirilir.<\/p>\n

          \n
        1. Erken D\u00f6nem Tasavvuf, Z\u00fchd, Tecerr\u00fct ve Vahdet-i V\u00fccudun Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Demirli, seminer boyunca erken d\u00f6nem tasavvuf ile \u0130bn Arab\u00ee\u2013Konev\u00ee \u00e7izgisini \u00f6zellikle z\u00fchd, tecerr\u00fct ve tevekk\u00fcl konular\u0131 \u00fczerinden kar\u015f\u0131la\u015ft\u0131r\u0131r. Erken d\u00f6nem tasavvufta z\u00fchd, \u00e7o\u011fu zaman e\u015fya ile ili\u015fkiyi kesmek, arzu ve talepten ka\u00e7mak, d\u00fcnyay\u0131 terk etmek \u015feklinde anla\u015f\u0131lm\u0131\u015f; Hak\u2019ka y\u00f6nelmek, d\u00fcnyadan uzakla\u015fma diliyle kurulmu\u015ftur. Konev\u00ee ise, vahdet-i v\u00fccud perspektifinde, e\u015fyan\u0131n terkini de\u011fil, her mertebenin \u201chakk\u0131n\u0131 vermeyi\u201d ve ili\u015fkiyi \u201ctahsih ederek\u201d s\u00fcrd\u00fcrmeyi savunur. Bu \u00e7er\u00e7evede Peygamber\u2019in \u201cBana kad\u0131n sevdirildi\u201d hadisi, s\u0131radan bir arzunun ifadesi de\u011fil, belirli bir varl\u0131k mertebesine hakk\u0131n\u0131n iade edilmesi, o mertebenin hakikatinin bilinmesi \u015feklinde yorumlan\u0131r. Tirmiz\u00ee\u2019nin mutlak arzudan ar\u0131nma anlay\u0131\u015f\u0131 ile \u0130bn Arab\u00ee\u2019nin \u201ctalebi b\u0131rak\u0131p, fakat hikmet gere\u011fi e\u015fyaya y\u00f6nelme\u201d anlay\u0131\u015f\u0131 aras\u0131ndaki fark, modern z\u00fchd ve riyazet ele\u015ftirilerine de temel olacak bir ayr\u0131m olarak vurgulan\u0131r.<\/p>\n

            \n
          1. \u0130nsan-\u0131 K\u00e2milin Aynal\u0131k, Merkezlik ve Tasarruf Boyutu<\/strong><\/li>\n<\/ol>\n

            Seminerin en g\u00fc\u00e7l\u00fc temalar\u0131ndan biri, insan-\u0131 k\u00e2milin \u201ckevni c\u00e2mi\u201d ve \u201ccihann\u00fcm\u00e2\u201d olu\u015fu, yani b\u00fct\u00fcn varl\u0131k mertebelerinin onda toplanm\u0131\u015f olmas\u0131d\u0131r. \u0130nsan b\u00fct\u00fcn mevcut ve mal\u00fbm \u015feylerin suretlerinin kendisine yans\u0131d\u0131\u011f\u0131 p\u00fcr\u00fczs\u00fcz bir ayna h\u00e2line geldi\u011finde, art\u0131k d\u0131\u015f d\u00fcnyay\u0131 bakarak, deneyerek, par\u00e7a par\u00e7a \u00f6\u011frenmek zorunda kalmaz; hakikat, i\u00e7te zaten bulunan formlar\u0131n d\u0131\u015f d\u00fcnyadaki kar\u015f\u0131l\u0131klar\u0131yla mutabakat\u0131 \u015feklinde tecelli eder. B\u00f6ylece kadim felsefenin \u201cmutabakat\u201d (zihin\u2013d\u0131\u015f d\u00fcnya \u00f6rt\u00fc\u015fmesi) problemi, insan-\u0131 k\u00e2milin aynal\u0131k vasf\u0131yla \u00e7\u00f6z\u00fcl\u00fcr. Bu durumda insan yaln\u0131zca \u00e2lemi yans\u0131tan bir ayna de\u011fil, ayn\u0131 zamanda \u00e2leme sirayet etmi\u015f bir hakikat, t\u00fcmel bir merkez h\u00e2line gelir. Konev\u00ee, bu merkezli\u011fin Kur\u2019an\u2019daki halifelik, emanet ve \u201cinsana indirilen Kur\u2019an\u201d gibi ayetlerin mecaz de\u011fil, hakikat olarak anla\u015f\u0131lmas\u0131na ba\u011fl\u0131 oldu\u011funu savunur; e\u011fer bu ayetler mecaz say\u0131l\u0131rsa, insan\u0131n kozmik de\u011feri ve Konev\u00ee\u2019nin sistemi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6ker. \u0130nsan-\u0131 k\u00e2mil, bu anlamda \u201ciki \u00e2lemin efendisi\u201d, \u201ciki k\u0131ble ehlinin k\u0131blesi\u201d, her \u015feyin ona tevecc\u00fch etti\u011fi, varl\u0131\u011f\u0131n ger\u00e7ek merkezidir.<\/p>\n

              \n
            1. Adalet, Kadrini Bilmek ve Mecnun\u2013Leyla \u00d6rne\u011fi<\/strong><\/li>\n<\/ol>\n

              Konev\u00ee\u2019ye g\u00f6re insan-\u0131 k\u00e2milin alametlerinden biri de \u201cher mevcudun kadrini bilmesi\u201ddir; adalet, her \u015feyi yerli yerine koymakt\u0131r ve bu, ancak e\u015fyan\u0131n ger\u00e7ek de\u011ferinin bilinmesiyle m\u00fcmk\u00fcnd\u00fcr. Demirli bu noktada tasavvuf edebiyat\u0131ndaki Mecnun\u2013Leyla hik\u00e2yesini \u00f6rnek verir: Mecnun\u2019un Leyla\u2019ya verdi\u011fi de\u011fer, her bir \u015feyin kadrini bilme dersinin ilk basama\u011f\u0131d\u0131r; as\u0131l maksat, her varl\u0131\u011f\u0131 bu yo\u011funlukta ve bu sayg\u0131yla sevebilmek ve g\u00f6rmek, yani her bir \u015feyi hak etti\u011fi mertebeye yerle\u015ftirmektir. \u0130nsan-\u0131 k\u00e2mil, bu anlamda hem insan\u0131n, hem e\u015fyan\u0131n, hem de mertebelerin de\u011ferini tan\u0131yan ve onlar\u0131n haklar\u0131n\u0131 g\u00f6zeten ki\u015fidir. B\u00f6ylece tasavvuf\u00ee a\u015fk, sadece duygusal bir h\u00e2l olmaktan \u00e7\u0131k\u0131p, varl\u0131k d\u00fczeninde \u201ckadrini bilme\u201d ve adaletin ger\u00e7ekle\u015fme bi\u00e7imi olarak yorumlan\u0131r.<\/p>\n

                \n
              1. K\u00e2mil ve Perdeli \u0130nsan \u0130li\u015fkisi, H\u0131z\u0131r\u2013Musa Yorumu ve M\u00fcn\u00e2c\u00e2t<\/strong><\/li>\n<\/ol>\n

                Metinde \u201cperdeli insan\u201d ve k\u00e2mil insan aras\u0131ndaki gerilimli ili\u015fki geni\u015f\u00e7e anlat\u0131l\u0131r. Perdeli insan \u00e7o\u011fu zaman k\u00e2mili alaya al\u0131r, ona muhalefet eder, hatta ona d\u00fc\u015fmanl\u0131k eder; buna ra\u011fmen k\u00e2mil, H\u0131z\u0131r\u2013Musa k\u0131ssas\u0131nda oldu\u011fu gibi, iyili\u011fi g\u00f6r\u00fcn\u00fc\u015fte k\u00f6t\u00fcl\u00fck, k\u00f6t\u00fcl\u00fc\u011f\u00fc de g\u00f6r\u00fcn\u00fc\u015fte iyilik suretinde yapabilen mel\u00e2met\u00ee bir ahlakla hareket eder ve kar\u015f\u0131 taraftan herhangi bir te\u015fekk\u00fcr veya kabul beklemez. K\u00e2mil, hem kendisine y\u00f6nelen nurun, hem de kendi eliyle tecelli eden isimlerin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak, bazen insanlar\u0131n hidayetine, bazen de dalaletine vesile olabilir; burada da tayin eden ilah\u00ee isimler ve kaderdir. Seminerin son k\u0131sm\u0131nda Konev\u00ee\u2019nin uzun m\u00fcn\u00e2c\u00e2t\u0131 okunur: insan\u0131n nihai olarak acz, hayret ve m\u00fcphemli\u011fe mahk\u00fbm oldu\u011fu, isabetin de hata edi\u015fin de Allah\u2019\u0131n dilemesine ba\u011fl\u0131 oldu\u011fu, \u201csenden sana ka\u00e7ar\u0131z\u201d ve \u201csenden sana s\u0131\u011f\u0131n\u0131r\u0131z\u201d diliyle ifade edilir. Demirli ise son b\u00f6l\u00fcmde, \u00e7a\u011fda\u015f T\u00fcrkiye\u2019de Konev\u00ee ve \u0130bn Arab\u00ee \u00fczerinde d\u00fc\u015f\u00fcnmenin hamasetin g\u00f6lgesinde kalmas\u0131n\u0131 ele\u015ftirir; 25 y\u0131ll\u0131k \u00e7al\u0131\u015fma ve bu derslerin, Konev\u00ee \u00fczerine yazmak isteyenler i\u00e7in mazeret b\u0131rakmayan bir zemin olu\u015fturdu\u011funu, buna ra\u011fmen d\u00fc\u015f\u00fcncenin bekledi\u011fi seviyeye gelinemedi\u011fini s\u00f6yleyerek dersi bitirir.<\/p>\n

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

                K\u0131rk \u00fc\u00e7\u00fcnc\u00fc seminer, Konev\u00ee\u2019nin tasavvuf metafizi\u011fini insan merkezli bir okumayla noktalar. \u0130lah\u00ee insan fikri, tecellilerin s\u00fcrekli yenilenmesi, zaman\u2013an\u2013nefes ili\u015fkisi, fail\u2013m\u00fcnfail yap\u0131s\u0131, z\u00fchd ve tecerr\u00fct anlay\u0131\u015flar\u0131n\u0131n g\u00f6zden ge\u00e7irilmesi, insan-\u0131 k\u00e2milin aynal\u0131k ve merkezlik vasf\u0131 ve perdeli insanla ili\u015fkisi, Konev\u00ee sisteminin hem i\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc hem de modern din d\u00fc\u015f\u00fcncesiyle gerilimli ba\u011f\u0131n\u0131 g\u00f6sterir. \u0130nsan-\u0131 k\u00e2mil, her tecellide yenili\u011fi g\u00f6ren, her mevcudun kadrini bilen, t\u00fcm mertebelerin aynas\u0131 ve iki d\u00fcnyan\u0131n k\u0131blesi olarak tasvir edilir; buna kar\u015f\u0131l\u0131k insan\u0131n nihai ufku, hayret, m\u00fcphemiyet ve acz i\u00e7inde ilah\u00ee iradeye teslimiyettir. Ekrem Demirli\u2019nin de\u011ferlendirmesiyle bu son seminer, Konev\u00ee\u2019yi anlamak isteyenler i\u00e7in bir biti\u015ften \u00e7ok, d\u00fc\u015f\u00fcnmeyi s\u00fcrd\u00fcrme \u00e7a\u011fr\u0131s\u0131d\u0131r.<\/p>\n

                 <\/p>\n

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

                The forty-third seminar is the final session in the series of readings on Sadreddin Konev\u00ee\u2019s Sufi Metaphysics<\/em>. In this lesson, Ekrem Demirli focuses especially on the address \u201cO desiring human being\u201d to clarify who the perfect human (al-ins\u0101n al-k\u0101mil) is, what the \u201cdivine human\u201d means, how the notion of divinity should be understood philosophically and mystically, how the constant renewal of divine manifestations relates to time, moment, and breath, and how the relations between human being, cosmos, and God are to be conceived. He also discusses the centrality and mirror-like nature of the perfect human, the differences between early ascetic Sufism and the wa\u1e25dat al-wuj\u016bd tradition, and the relation between the perfect human and the \u201cveiled human.\u201d At the same time, the seminar functions as a general conclusion and assessment, presenting the core claim of Konev\u00ee\u2019s system and exploring the place of the human in modern religious thought, before ending with a long supplication.<\/p>\n

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

                  \n
                1. The Divine Human, Divinity, and Immateriality<\/strong><\/li>\n<\/ol>\n

                  At the beginning of the seminar, the address \u201cO desiring human being\u201d introduces the \u201cdivine human\u201d and the conditions of becoming a truly eternal servant. Here, divinity does not mean \u201cbecoming a god\u201d in the popular religious sense; rather, as in Ibn S\u012bn\u0101 and al-F\u0101r\u0101b\u012b, it is linked to terms such as ta<\/em>\u02bealluh<\/em> (becoming divine), tashabbuh bi\u2019Ll\u0101h<\/em> (imitation of God), and rabb\u0101n\u012byya<\/em> (lordliness). In this context, \u201cdivinity\u201d primarily signifies immateriality, being beyond matter, and a mode of intellectualized existence. Demirli warns that if these philosophical notions are interpreted solely within the framework of kal\u0101m or fiqh, they may appear theologically dangerous; yet for the philosophers, the terms \u201cil\u0101h\u012b\u201d and \u201cdivine\u201d have a different meaning shaped by the distinction between material and immaterial. Thus, expressions such as \u201cdivine human\u201d and \u201ceternal servant\u201d belong to the technical vocabulary of Konev\u00ee\u2019s metaphysics and should not be confused with their ordinary usage in devotional language.<\/p>\n

                    \n
                  1. Renewal, Time, and Divine Manifestation \u2013 The Perfect and the Deficient Human<\/strong><\/li>\n<\/ol>\n

                    By recalling Konev\u00ee\u2019s seventh principle, the seminar places the continuous renewal of divine manifestation (tecedd\u00fcd al-amth\u0101l) at its center. If a person does not see a new manifestation and a new divine judgment in each thing and at every moment, but constantly repeats the same judgment and experiences the world as an unchanging repetition, then, according to Konev\u00ee, that person has \u201csuccumbed to the world\u201d and fallen under the rule of mere possibility and habit. The perfect human, however, even if outwardly veiled by similarity, inwardly perceives the differentiation of manifestations from breath to breath, moment to moment, state to state, and grasps the unity on which this multiplicity rests. In this perspective, the classic notion of \u201cthe child of the moment\u201d (ibn al-waqt) goes beyond its early Sufi sense; time, moment, and breath are interpreted as the locus of the multiplication of divine manifestations, and time becomes the metaphysical ground of their division and proliferation. To slow life down and penetrate into the depth of the moment is presented as the Sufi way of discerning the fine nuances of manifestation.<\/p>\n

                      \n
                    1. The Agent\u2013Patient Relation, the Heart, and the Manifestation of Divine Names<\/strong><\/li>\n<\/ol>\n

                      The agent\u2013patient (f\u0101\u02bfil\u2013munfa\u02bfil) relation is revisited, and the two-way connection between divine manifestation and the human heart is clarified. At first, manifestation appears purely active and the heart purely passive; yet for Konev\u00ee and Ibn \u02bfArab\u012b the situation is more complex. Manifestation shapes the heart, but the heart also determines the form of manifestation; therefore sometimes God is described as agent and the servant as patient, and sometimes God as patient and the heart as agent. In their interpretation of the verse \u201cEvery day He is upon some task (kulla yawmin Huwa f\u012b sha\u02ben),\u201d early Sufis emphasized the idea of constantly new manifestations, whereas for Konev\u00ee it is not manifestation itself that is infinite, but rather the \u201caffairs\u201d (shu\u02be\u016bn) that bear it: human states, moments, times, and levels of existence. The idea of a single manifestation differentiating itself in infinite affairs becomes the key diagram of the unity\u2013multiplicity relation and is placed at the heart of wa\u1e25dat al-wuj\u016bd thought.<\/p>\n

                        \n
                      1. Early Sufism, Asceticism, Detachment, and the Critique of Wa<\/strong>\u1e25dat al-Wuj\u016bd<\/strong><\/li>\n<\/ol>\n

                        Throughout the seminar Demirli compares early Sufism with the Ibn \u02bfArab\u012b\u2013Konev\u00ee line especially in matters of asceticism (zuhd), detachment (tajarrud), and trust (tawakkul). In early Sufism, zuhd is often understood as cutting one\u2019s ties with things, fleeing desire and demand, and abandoning the world so as to turn to God. In Konev\u00ee\u2019s wa\u1e25dat al-wuj\u016bd perspective, however, the goal is not to abandon things but to give each ontological level \u201cits due\u201d and to maintain relations by correcting them. In this framework, the Prophet\u2019s statement \u201cWomen were made beloved to me\u201d is interpreted not as an expression of ordinary desire, but as the restoration of the right of a particular ontological degree and the recognition of its truth. The difference between Tirmidh\u012b\u2019s ideal of absolute freedom from desire and Ibn \u02bfArab\u012b\u2019s notion of turning to things not out of personal craving but out of wisdom-based necessity provides a foundation for modern critiques of zuhd and practices of mortification.<\/p>\n

                          \n
                        1. The Mirror, Centrality, and Governance of the Perfect Human<\/strong><\/li>\n<\/ol>\n

                          One of the most powerful themes in the seminar is the description of the perfect human as al-kawn al-j\u0101mi<\/em>\u02bf<\/em> and jih\u0101nnum\u0101<\/em>\u2014the all-comprehensive being and the one who reflects the entire cosmos. When the human being becomes a perfectly polished mirror in which the forms of all existents and all known things are reflected, he no longer needs to learn the world fragment by fragment through observation and experiment; truth appears through the agreement of forms already present within the soul with their counterparts in the external world. In this way, the classical problem of \u201ccorrespondence\u201d between mind and world is solved through the mirror-nature of the perfect human. The human is not only a mirror that reflects the world but also a universal center that has diffused into all levels of being. Konev\u00ee argues that this centrality depends on reading Qur\u2019anic verses about vicegerency, trust, and the revelation to the human not as metaphors but as literal truths; if they are treated as metaphors, the cosmic value of the human and the structure of Konev\u00ee\u2019s system largely collapse. The perfect human thus becomes \u201cmaster of the two worlds\u201d and \u201cqibla of the two qibla-communities,\u201d the true center toward which everything turns.<\/p>\n

                            \n
                          1. Justice, Knowing Value, and the Mecnun\u2013Layla Example<\/strong><\/li>\n<\/ol>\n

                            According to Konev\u00ee, another sign of the perfect human is that he knows the proper value (qadr) of every existent; justice consists in placing everything where it truly belongs, and this is only possible by recognizing the true worth of beings. Demirli illustrates this point with the famous Sufi love story of Mecnun and Layla: Mecnun\u2019s extreme love for Layla is the first step in a lesson of \u201cknowing value,\u201d but the ultimate aim is to see every being with the same intensity and respect, to give each its right place in the order of existence. In this sense, Sufi love is not merely an emotional state but becomes the concrete shape in which \u201cknowing value\u201d and justice are realized in the cosmic order. The perfect human is the one who perceives and preserves the value of human beings, things, and levels of existence alike.<\/p>\n

                              \n
                            1. The Relation between the Perfect and the Veiled Human, the H\u0131z\u0131r\u2013Moses Story, and the Final Supplication<\/strong><\/li>\n<\/ol>\n

                              The text devotes considerable space to the tense relationship between the \u201cveiled human\u201d and the perfect human. The veiled person often mocks the perfect human, opposes him, and even becomes his enemy; yet, like H\u0131z\u0131r in his encounters with Moses, the perfect human acts according to a mel\u0101mat\u012b ethics in which apparent harm may be a form of benefit and apparent benefit a form of harm, without seeking recognition or gratitude. The perfect human can be the means for both guidance and misguidance, depending on which divine name manifests through him; here, too, divine names and decree are decisive. In the final part of the seminar, Konev\u00ee\u2019s long supplication is read: the human being is ultimately bound to incapacity, wonder, and ambiguity; both correctness and error in human words and deeds depend on the divine will. The language of \u201cfrom You to You we flee\u201d and \u201cfrom You to You we seek refuge\u201d expresses the last horizon of Konev\u00ee\u2019s metaphysics. Demirli closes by criticizing the dominance of rhetorical enthusiasm over serious thought in contemporary Turkey regarding Konev\u00ee and Ibn \u02bfArab\u012b, stating that although these lectures remove many excuses for not engaging with Konev\u00ee, the expected level of reflection has still not been reached.<\/p>\n

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

                              The forty-third seminar concludes Konev\u00ee\u2019s Sufi metaphysics through a human-centered reading. The idea of the divine human, the continuous renewal of manifestations, the relation between time, moment, and breath, the structure of the agent\u2013patient relation, the reexamination of asceticism and detachment, the mirror-like and central role of the perfect human, and his relation to the veiled human all demonstrate both the inner coherence of Konev\u00ee\u2019s system and its tension-filled engagement with modern religious thought. The perfect human is portrayed as the one who perceives the ever-renewed manifestation in all things, who knows the value of every existent, who is the mirror of all levels of being and the qibla of both worlds; yet the ultimate horizon of the human being remains surrender to the divine will in a state of wonder, ambiguity, and acknowledged incapacity. In Demirli\u2019s assessment, this final seminar is less an ending than an invitation to continue thinking with Konev\u00ee.<\/p>\n

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

                              EKREM DEM\u0130RL\u0130, SADREDD\u0130N KONEV\u0130, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 43. 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-8142","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8142","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=8142"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8142\/revisions"}],"predecessor-version":[{"id":8143,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8142\/revisions\/8143"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}