{"id":6367,"date":"2025-06-23T13:21:13","date_gmt":"2025-06-23T10:21:13","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=6367"},"modified":"2025-06-23T13:21:13","modified_gmt":"2025-06-23T10:21:13","slug":"ekrem-demirli-sadreddin-konevi-miftahul-gayb-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-miftahul-gayb-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u0130, M\u0130FT\u00c2HU’L GAYB 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u0130, M\u0130FT\u00c2HU’L GAYB 3. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

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

    \n
  1. Bilgi ve Varl\u0131k Aras\u0131ndaki Ontolojik Ba\u011f<\/strong><\/span>
    \nBu seminerde Konev\u00ee, bilginin varl\u0131ktan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini savunur. Varl\u0131k ile bilgi \u00f6zde\u015ftir; var olan her \u015fey ayn\u0131 zamanda bilinebilir oland\u0131r. Bu yakla\u015f\u0131mda bilgi, sadece zihinsel bir tasavvur de\u011fil, bizzat varl\u0131\u011f\u0131n tezah\u00fcr\u00fcd\u00fcr.<\/span><\/li>\n
  2. Bilginin Kademeleri ve Kaynaklar\u0131<\/strong><\/span>
    \nKonev\u00ee, bilgi t\u00fcrlerini derecelendirerek \u201cduyusal bilgi\u201d, \u201cakl\u00ee bilgi\u201d ve \u201cke\u015ff\u00ee bilgi\u201d ayr\u0131m\u0131n\u0131 yapar. En y\u00fcce bilgi, kalbin ilham ve ke\u015ffe dayal\u0131 idrakidir. Bu bilgi, akl\u0131 a\u015fan ama onu d\u0131\u015flamayan bir bilin\u00e7 h\u00e2lidir.<\/span><\/li>\n
  3. \u0130nsan Varl\u0131\u011f\u0131: \u0130simlerin Mazhar\u0131 Olarak \u0130nsan<\/strong><\/span>
    \n\u0130nsan, Allah\u2019\u0131n isim ve s\u0131fatlar\u0131n\u0131n tecellig\u00e2h\u0131 olarak g\u00f6r\u00fcl\u00fcr. Bu ontolojik konum, insan\u0131 varl\u0131k hiyerar\u015fisinde \u00f6zel bir yere ta\u015f\u0131r. Konev\u00ee\u2019ye g\u00f6re insan, hem \u00e2lemdeki en kapsaml\u0131 varl\u0131kt\u0131r hem de hakikatin idraki i\u00e7in anahtar bir varl\u0131kt\u0131r.<\/span><\/li>\n
  4. K\u00fcll\u00ee Hakikatler ve Zihn\u00ee Kavramlar Aras\u0131ndaki Ayr\u0131m<\/strong><\/span>
    \nKonev\u00ee, zihinde olu\u015fan soyut kavramlar ile varl\u0131kta tecelli eden hakikatler aras\u0131nda bir fark oldu\u011funu belirtir. Ger\u00e7ek bilgi, bu soyut kavramlar\u0131 a\u015farak ontolojik hakikate ula\u015fan bilin\u00e7tir. Bilgi, burada sadece “\u015fey hakk\u0131nda bilmek” de\u011fil; onunla \u00f6zde\u015fle\u015fmektir.<\/span><\/li>\n
  5. S\u00f6z ve Tezah\u00fcr: Anlam\u0131n Dil \u00dczerinden A\u00e7\u0131lmas\u0131<\/strong><\/span>
    \nSeminerde, dilin sadece bir ileti\u015fim arac\u0131 olmad\u0131\u011f\u0131; anlam\u0131n tezah\u00fcr etti\u011fi bir saha oldu\u011fu vurgulan\u0131r. Konev\u00ee\u2019ye g\u00f6re metafizik d\u00fc\u015f\u00fcnce, dili derinle\u015ftirir ve kelimeleri tefekk\u00fcr vas\u0131tas\u0131 h\u00e2line getirir.<\/span><\/li>\n<\/ol>\n

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

    Ekrem Demirli\u2019nin yorumlar\u0131yla \u015fekillenen bu seminerde Konev\u00ee, varl\u0131k ve bilgi aras\u0131ndaki i\u00e7sel birli\u011fi merkeze al\u0131r. Bilgi, insan\u0131n hem kendi hakikatine hem de Allah\u2019a ula\u015fmas\u0131nda bir arac\u0131 de\u011fil, do\u011frudan bir varolu\u015f h\u00e2lidir. Konev\u00ee\u2019nin metafizi\u011fi, sadece d\u00fc\u015f\u00fcnsel bir sistem de\u011fil; ayn\u0131 zamanda hakikati ya\u015famaya \u00e7a\u011f\u0131ran bir bilin\u00e7 bi\u00e7imidir. Bu y\u00f6n\u00fcyle tasavvuf metafizi\u011fi, bilgi\u2013varl\u0131k\u2013insan \u00fc\u00e7l\u00fcs\u00fcnde derin bir ontolojik yolculu\u011fun ifadesidir.<\/span><\/p>\n

     <\/p>\n

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

      \n
    1. The Ontological Link Between Knowledge and Being<\/strong><\/span>
      \nIn this seminar, Q\u016bnaw\u012b affirms that knowledge cannot be conceived apart from being. They are ontologically identical: what exists can be known, and true knowledge reflects the reality of existence. Knowledge is not merely mental representation but a manifestation of being.<\/span><\/li>\n
    2. Levels and Sources of Knowledge<\/strong><\/span>
      \nQ\u016bnaw\u012b outlines a hierarchy of knowledge types: sensory knowledge, rational knowledge, and intuitive or unveiled knowledge (kashf<\/em>). The highest form of knowledge arises from the heart and is grounded in divine inspiration, transcending reason while still respecting its structure.<\/span><\/li>\n
    3. The Human Being as a Manifestation of Divine Names<\/strong><\/span>
      \nThe human is portrayed as the locus where God\u2019s names and attributes are manifested. This special ontological status places the human being at the center of cosmic meaning and enables access to the truth through self-knowledge and reflection.<\/span><\/li>\n
    4. Distinction Between Conceptual Abstractions and Ontological Realities<\/strong><\/span>
      \nQ\u016bnaw\u012b distinguishes between mental concepts and true realities. Authentic knowledge transcends abstract thinking and becomes a direct participation in being. To know something is not merely to define it\u2014but to become existentially aligned with its truth.<\/span><\/li>\n
    5. Language and Manifestation: Unfolding Meaning Through Speech<\/strong><\/span>
      \nLanguage, for Q\u016bnaw\u012b, is not simply a tool for communication, but a space in which metaphysical realities manifest. Words carry ontological weight, and deep metaphysical speech serves to unveil the truth rather than merely describe it.<\/span><\/li>\n<\/ol>\n

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

      As interpreted by Ekrem Demirli, this seminar demonstrates Q\u016bnaw\u012b\u2019s emphasis on the deep unity between being and knowing. Knowledge is not an external instrument but a state of realized existence. Through the human capacity to reflect divine realities, metaphysical language becomes a means of self-transcendence. Q\u016bnaw\u012b\u2019s metaphysics offers not only a system of thought but also an existential call to live the truth one seeks to understand.<\/span><\/p>\n

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

      EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u0130, M\u0130FT\u00c2HU’L GAYB 3. SEM\u0130NER \u00d6ZET\u0130 Ana […]<\/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-6367","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6367","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=6367"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6367\/revisions"}],"predecessor-version":[{"id":6368,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/6367\/revisions\/6368"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=6367"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}