Who is Sadreddin Konevi?June 26, 2021
Sadreddin Konevi (b. 1210 – d. 1274), Persian sufi birthplace is not known exactly, but it is narrated as Malatya; His grandfather is a Sufi thinker who came from Konya.
It is rumored that his father was a high-level civil servant named Mecidüddin İshak, who held important positions during the Seljuk period, his father died when Sadreddin was younger, and his mother married the famous sufi and philosopher Muhyiddin Ibn El-Arabi. He is called “Konevi” because he settled in Konya and made his reputation there. Sadreddin received his first knowledge of religion and mysticism from his step-father Muhyiddin ibn Al-Arabi. He went to Damascus for a while and met with important clergy and Sufis of the state. Especially Evhaduddin Kirmani had an impact on Sadreddin. After returning to Damascus, Sadreddin came and settled in Konya, tutored Mevlana Celaleddin Rumi, and due to his financial situation, he often gathered religious and scientists in Konya at his home and established a private academy in the city, which was one of the most important cultural centers of the East in those years. . He also had important philosophical correspondence with Nasîrüddin Tusi.
Sadreddin Konevi’s philosophy is basically scientific, divine or metaphysical. Like Ibn al-Arabi, he adheres to the idea of unity of the body, but differs from Arabi in its explanation. According to him, the idea of God first occurs subjectively in humans and then acquires an objective or ontological character. This is the main discussion axis of his correspondence with Tusi. In these correspondences, Sadreddin Konevi rejects the idea that God can be known through reason, and denies the philosophers’ theory, arguing that God’s truth will be known only by him. God’s essence and essential quality will always remain unknown to human beings. Infinity cannot be known with finite knowledge. God is absolute existence and unity. Therefore, it is not possible to reach any definite judgment about God. The only proper name to be given to him at the level of existence is the light of being (Nur-ul-Wudu). The existence of Allah should always be considered with his absolute essence, but man cannot realize this. For these reasons, attempts to prove about Allah are not appropriate. Neither physics nor logic-based explanations of God are clear and acceptable. But a person should think about the names and attributes of Allah and try to reduce the weakness in his knowledge by means of this. Allah is knowable only because of his names and attributes (esma’ul-husna). Its real essence remains unknown. Thus, unlike Tusi, Allah cannot be asserted as a necessary being according to Konevi. Although this is the main subject of discussion between Konevi and Tusi through correspondence, it cannot be said that both of them reached systematic conclusions. Konevi fully adhered to Islam in his mystical views. He always gave his proofs from the Qur’an, hadith and the words of ancient Sufis. Thus, he became the defender of Islam with a mystical view.
Sadreddin Konevi belongs to the Vahdet-i Body, one of the most controversial schools of Islamic mysticism (or Sufism). He was a student of Muhyiddin Arabi, who was his step-father and also one of the great spokesmen of Vahdet-i Body, and annotated his works. In addition, since he is a person who explains Vahdet-i Body with philosophical concepts and clarifies some ambiguities, he has been recognized by academics and researchers working on the Vahdet-i Body in both Islamic and Western countries in recent years and is included in the bibliographies of his works. Although he is Turkish, since he wrote his works in Arabic, his works, which were only available to those who knew Arabic for many years, can also be benefited by today’s readers with the translations made by Iz Publishing. His works were influential in the spread of Turkish-Islamic culture in Anatolia. In this respect, Konevi has a special place and value in Turkish-Islamic philosophy.