{"id":5628,"date":"2025-05-13T18:32:26","date_gmt":"2025-05-13T15:32:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5628"},"modified":"2025-05-13T18:32:26","modified_gmt":"2025-05-13T15:32:26","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminer, Sadreddin Konev\u00ee\u2019nin metafizik yakla\u015f\u0131m\u0131n\u0131n temelini olu\u015fturan bilim tasnifi meselesine odaklan\u0131r. Ekrem Demirli, Konev\u00ee\u2019nin bilgi anlay\u0131\u015f\u0131n\u0131 Aristoteles\u00e7i bir \u00e7er\u00e7evede de\u011ferlendirdi\u011fini, metafizi\u011fi temel alan bir ilimler hiyerar\u015fisi sundu\u011funu ve bu \u00e7er\u00e7evenin modern d\u00f6nemde yeniden d\u00fc\u015f\u00fcn\u00fclmesi gerekti\u011fini tart\u0131\u015f\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Metafizik D\u00f6nemin Ba\u015flang\u0131c\u0131 ve Bilimlerin Tasnifi<\/strong><\/li>\n<\/ol>\n

    Konev\u00ee, klasik tasavvuf anlay\u0131\u015f\u0131ndan farkl\u0131 olarak, yeni d\u00f6nemde metafizi\u011fi merkeze alan bir bilgi teorisi geli\u015ftirir. Aristoteles\u00e7i gelenekte oldu\u011fu gibi, bilimleri mevzu, mesele ve ilkelerine g\u00f6re tasnif eder. Bu yakla\u015f\u0131m, \u0130slam d\u00fc\u015f\u00fcnce tarihinde yeni bir epistemolojik y\u00f6nelimdir.<\/p>\n

      \n
    1. Ul\u00fbm-i D\u00eeniyye ile Ul\u00fbm-i Felsefiyye Gerilimi<\/strong><\/li>\n<\/ol>\n

      \u0130slam toplumunda din\u00ee ve felsef\u00ee ilimler aras\u0131nda y\u00fczy\u0131llar s\u00fcren bir gerilim ya\u015fanm\u0131\u015ft\u0131r. Bu \u00e7at\u0131\u015fma, \u00f6zellikle Grek felsefesinin \u00e7eviri yoluyla \u0130slam d\u00fcnyas\u0131na giri\u015fiyle belirginle\u015fmi\u015f ve medreselerdeki e\u011fitim politikalar\u0131n\u0131 etkilemi\u015ftir.<\/p>\n

        \n
      1. Asl\u00ee ve Fer\u2019\u00ee \u0130limler Ayr\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee, bilimi \u201casli (t\u00fcmel)\u201d ve \u201cfer\u2019\u00ee (tikel)\u201d olarak ikiye ay\u0131r\u0131r. Asli ilim genellikle metafizik olup, di\u011fer bilimler onun alt dallar\u0131d\u0131r. Bu ayr\u0131m, bilimler aras\u0131 hiyerar\u015fiyi belirlerken metodolojik bir temel sa\u011flar.<\/p>\n

          \n
        1. Mevzu, Mebadi, Mesele ve Maksat: D\u00f6rt Unsurlu Bilim Tan\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

          Bir ilmin \u201cilim\u201d olabilmesi i\u00e7in mevzusu (konusu), meb\u00e2disi (ilkeleri), meseleleri (problemleri) ve maksad\u0131 (gayesi) olmas\u0131 gerekir. Bu \u00e7er\u00e7eve, modern akademik bilim anlay\u0131\u015f\u0131n\u0131n \u00f6nc\u00fcllerini olu\u015fturur.<\/p>\n

            \n
          1. Metafizikte Mevzu Tart\u0131\u015fmas\u0131 ve Konev\u00ee\u2019nin Konumu<\/strong><\/li>\n<\/ol>\n

            \u0130bn S\u00een\u00e2 metafizi\u011fin mevzusunun “varl\u0131k olmak bak\u0131m\u0131ndan varl\u0131k” oldu\u011funu savunurken, Konev\u00ee bu g\u00f6r\u00fc\u015fe ele\u015ftirel yakla\u015f\u0131r. Konev\u00ee\u2019ye g\u00f6re b\u00f6yle bir tan\u0131m yetersizdir ve metafizi\u011fin mevzusunun bu kadar soyut olmamas\u0131 gerekti\u011fini ileri s\u00fcrer.<\/p>\n

              \n
            1. Bilgi Anlay\u0131\u015f\u0131n\u0131n Kavramsal Sorunlar\u0131<\/strong><\/li>\n<\/ol>\n

              Ekrem Demirli, \u00f6zellikle \u201cmevzu\u201d kavram\u0131n\u0131n T\u00fcrk\u00e7eye tam kar\u015f\u0131l\u0131k bulamamas\u0131n\u0131n \u00e7eviri sorunlar\u0131na neden oldu\u011funu vurgular. Ayr\u0131ca \u201cilim\u201d ile \u201cbilgi\u201d aras\u0131ndaki ayr\u0131m\u0131n da zihinsel bir netlik gerektirdi\u011fini belirtir.<\/p>\n

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

              Bu seminerde Demirli, Konev\u00ee\u2019nin bilim tasnifi \u00fczerinden metafizi\u011fi nas\u0131l temellendirdi\u011fini ortaya koyar. Konev\u00ee\u2019nin Aristoteles\u00e7i gelenekle ili\u015fkisi g\u00fc\u00e7l\u00fc olmakla birlikte, \u0130bn S\u00een\u00e2 gibi d\u00fc\u015f\u00fcn\u00fcrlerden ayr\u0131ld\u0131\u011f\u0131 noktalar dikkatle analiz edilir. Modern d\u00f6nemde din\u00ee ilimlerin bilim stat\u00fcs\u00fcn\u00fcn yeniden g\u00f6zden ge\u00e7irilmesi gerekti\u011fi vurgulan\u0131r.<\/p>\n

               <\/p>\n

               <\/p>\n

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

              This seminar focuses on \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s classification of the sciences, which forms the foundation of his metaphysical approach. Ekrem Demirli examines how Q\u016bnaw\u012b presents a hierarchy of knowledge grounded in metaphysics, drawing on the Aristotelian tradition, and reflects on the implications of this system for modern discussions on religious knowledge.<\/p>\n

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

                \n
              1. Beginning of the Metaphysical Era and Classification of Sciences<\/strong><\/li>\n<\/ol>\n

                Unlike the classical Sufi tradition, Q\u016bnaw\u012b proposes a knowledge system centered on metaphysics. In line with the Aristotelian framework, he classifies sciences according to subject matter, principles, problems, and aims\u2014offering a new epistemological orientation in Islamic thought.<\/p>\n

                  \n
                1. Tension Between Religious and Philosophical Sciences<\/strong><\/li>\n<\/ol>\n

                  For centuries, Islamic thought witnessed tension between religious sciences (\u02bful\u016bm d\u012bniyya) and philosophical sciences (\u02bful\u016bm falsafiyya), especially after the influx of Greek philosophy through translations. This tension shaped educational policies and epistemological hierarchies in Islamic institutions.<\/p>\n

                    \n
                  1. Distinction Between Essential and Derivative Sciences<\/strong><\/li>\n<\/ol>\n

                    Q\u016bnaw\u012b divides knowledge into “essential” (universal) and “derivative” (particular) sciences. Metaphysics stands as the essential science, with others subordinated to it. This classification offers both a methodological and hierarchical structure.<\/p>\n

                      \n
                    1. Four Components of Scientific Knowledge<\/strong><\/li>\n<\/ol>\n

                      For a discipline to be considered a \u201cscience,\u201d it must have: a subject (maw\u1e0d\u016b\u02bf), principles (mab\u0101di\u02be), problems (mas\u0101\u02beil), and a goal (maq\u1e63ad). This framework anticipates the structure of modern academic disciplines.<\/p>\n

                        \n
                      1. Debate on the Subject of Metaphysics and Q\u016bnaw\u012b\u2019s Position<\/strong><\/li>\n<\/ol>\n

                        While Avicenna claimed the subject of metaphysics is \u201cbeing qua being,\u201d Q\u016bnaw\u012b critiques this definition as too abstract. He argues that the subject of metaphysics must be more concrete and accessible to meaningful inquiry.<\/p>\n

                          \n
                        1. Conceptual Difficulties in the Notion of Knowledge<\/strong><\/li>\n<\/ol>\n

                          Demirli notes that key terms like maw\u1e0d\u016b\u02bf lack direct equivalents in Turkish, complicating translation and interpretation. He also highlights the conceptual gap between \u201c\u02bfilm\u201d (structured, objective knowledge) and modern notions of \u201cinformation\u201d or \u201cknowledge.\u201d<\/p>\n

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

                          In this seminar, Demirli demonstrates how Q\u016bnaw\u012b grounds metaphysics in a systematic classification of sciences, influenced by Aristotelian philosophy yet diverging from thinkers like Avicenna. The session ends with a reflection on the need to reassess the scientific status of religious knowledge in modern contexts.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 2. 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-5628","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5628","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=5628"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5628\/revisions"}],"predecessor-version":[{"id":5629,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5628\/revisions\/5629"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5628"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}