{"id":8207,"date":"2025-11-30T16:14:08","date_gmt":"2025-11-30T13:14:08","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8207"},"modified":"2025-11-30T16:57:01","modified_gmt":"2025-11-30T13:57:01","slug":"tahsin-gorgulu-maverdi-okumalari-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-1-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em> adl\u0131 eserini g\u00fcn\u00fcm\u00fcz d\u00fc\u015f\u00fcnce problemleriyle birlikte yeniden okuyarak, klasik bir metnin nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi, hangi y\u00f6ntemle ele al\u0131naca\u011f\u0131 ve modern ara\u015ft\u0131rma disiplinlerinin olu\u015fturdu\u011fu zihinsel bariyerler kar\u015f\u0131s\u0131nda klasik metinlerle irtibat kurman\u0131n nas\u0131l m\u00fcmk\u00fcn olaca\u011f\u0131 \u00fczerine bir usul geli\u015ftirmektir. G\u00fcn\u00fcm\u00fczde b\u00fct\u00fcn disiplinlerin Bat\u0131 k\u00f6kenli bir epistemoloji ile y\u00fcr\u00fct\u00fclmesi sebebiyle M\u00fcsl\u00fcman d\u00fcnyada kendi tecr\u00fcbesini ara\u015ft\u0131rma konusu yapamama problemi ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu ders, M\u00e2verd\u00ee\u2019nin metnini sadece tarihsel veya ahlak\u00ee bir nasihat derlemesi olarak de\u011fil, toplumsal d\u00fczen, bilgi, ak\u0131l, siyaset, nefis, kurumlar ve insan\u0131n toplumsal varl\u0131k olmas\u0131 gibi k\u00f6kl\u00fc meseleler \u00fczerinden okunabilecek bir \u201cb\u00fct\u00fcnc\u00fcl d\u00fc\u015f\u00fcnce metni\u201d olarak ele almaktad\u0131r.<\/p>\n

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

    \n
  1. Modern Disiplinlerin Bat\u0131 Merkezli Olu\u015fu ve M\u00fcsl\u00fcman D\u00fcnyan\u0131n Kendi Tecr\u00fcbesiyle \u0130rtibat Kuramamas\u0131<\/strong><\/li>\n<\/ol>\n

    Modern \u00fcniversitelerde sosyoloji, psikoloji, siyaset bilimi, fizik, biyoloji gibi bilimler tamamen Bat\u0131\u2019da in\u015fa edildikleri \u015fekliyle \u00f6\u011fretilmektedir. Bu durum, M\u00fcsl\u00fcman toplumlar\u0131n kendi ya\u015fad\u0131klar\u0131 ger\u00e7ekli\u011fi ara\u015ft\u0131rma konusu yapamamalar\u0131na yol a\u00e7makta; toplumsal d\u00fczen, insan, kurum ve bilgi konular\u0131 hep Bat\u0131l\u0131 paradigmalara g\u00f6re anla\u015f\u0131lmaktad\u0131r. F\u0131k\u0131h, kelam, tefsir, felsefe gibi \u0130slam\u00ee disiplinlerde bile modern metodoloji taklit edildi\u011fi i\u00e7in M\u00fcsl\u00fcman zihni kendi gelene\u011fini anlamada zorluk ya\u015famaktad\u0131r. Bunun sonucunda baz\u0131lar\u0131 \u201cBat\u0131 bilgisini \u0130slam\u00eele\u015ftirme\u201dye \u00e7al\u0131\u015fmakta, baz\u0131lar\u0131 sek\u00fclerle\u015fmeyi geri \u00e7evirerek \u00e7\u00f6z\u00fcm aramakta, baz\u0131lar\u0131 gelene\u011fe d\u00f6nmeyi savunmakta, selefi e\u011filimler ise ilm\u00ee usul olmadan da\u011f\u0131n\u0131k ve tutars\u0131z okumalar yapmaktad\u0131r.<\/p>\n

      \n
    1. Klasik Metinlerle \u0130rtibat Sorunu ve Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een\u2019in Konumu<\/strong><\/li>\n<\/ol>\n

      Klasik metinler ba\u011flam\u0131, dili, muhatap kitlesi, tarihsel birikimi ve tesir tarihi g\u00f6z \u00f6n\u00fcne al\u0131nmadan okundu\u011funda sadece g\u00fczel s\u00f6zlerden olu\u015fan y\u00fczeysel ahlak derlemeleri gibi g\u00f6r\u00fcn\u00fcr. Bu da metni etkisizle\u015ftirir. Oysa klasik bir metin hem kendi d\u00f6nemine hem \u00f6nceki birikime hem de sonraki etkilerine ba\u011fl\u0131 bir b\u00fct\u00fcnl\u00fck ta\u015f\u0131r. M\u00e2verd\u00ee\u2019nin eseri de y\u00fczeyde ahlak kitab\u0131 gibi g\u00f6r\u00fcnse de asl\u0131nda insan, toplum, kurum, siyaset, nefis, bilgi, ak\u0131l, dil ve d\u00fczen \u00fczerine kapsaml\u0131 bir d\u00fc\u015f\u00fcnce modelidir. Onu bu b\u00fct\u00fcnl\u00fckle okumayan ki\u015fi metnin derinli\u011fini yakalayamaz.<\/p>\n

        \n
      1. M\u00e2verd\u00ee\u2019nin Ki\u015fili\u011fi, Ya\u015fad\u0131\u011f\u0131 D\u00f6nem ve Eserlerinin Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee yaln\u0131zca teorisyen de\u011fil, toplumsal ve siyasal hayat\u0131n i\u00e7inde yer alm\u0131\u015f, kad\u0131l\u0131k, el\u00e7ilik gibi g\u00f6revlerde bulunmu\u015f bir \u00e2limdir. Ya\u015fad\u0131\u011f\u0131 d\u00f6nem Abb\u00e2s\u00eelerin \u00e7\u00f6z\u00fclmeye ba\u015flad\u0131\u011f\u0131, Sel\u00e7uklular\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00e7alkant\u0131l\u0131 bir d\u00f6nemdir. El-H\u00e2v\u00ee el-Keb\u00eer<\/em> gibi muazzam kapsaml\u0131 eserleri, el-Ahk\u00e2m\u00fc\u2019s-Sult\u00e2niyye<\/em>, En-N\u00fcket ve\u2019l-Uy\u00fbn<\/em> (tefsir) ve peygamberlik \u00fczerine yazd\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131 onun \u00e7ok boyutlu bir d\u00fc\u015f\u00fcn\u00fcr oldu\u011funu g\u00f6sterir. Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em> ise onun temel eseri olup insan\u0131n akl\u0131, bilgisi, nefsi, toplum, d\u00fcnya, din ve mutluluk aras\u0131ndaki ili\u015fkileri en geni\u015f \u00e7er\u00e7evede ele alan opus magnum\u2019udur.<\/p>\n

          \n
        1. Bir Metni Okuma Usul\u00fc: Dil, Ba\u011flam, Tarih ve Felsef\u00ee Yeniden \u0130n\u015fa<\/strong><\/li>\n<\/ol>\n

          Klasik bir metni anlaman\u0131n ilk \u015fart\u0131, metnin yaz\u0131ld\u0131\u011f\u0131 d\u00f6nemdeki dil kullan\u0131mlar\u0131n\u0131 bilmek; ikinci \u015fart\u0131 ise ba\u011flam\u0131, ge\u00e7mi\u015f birikimi ve tesir tarihini dikkate almakt\u0131r. Bu, akademik okuman\u0131n temelidir. Bu a\u015fama metnin t\u00fcketilmesine yetmez; metindeki fikirlerin a\u00e7t\u0131\u011f\u0131 imk\u00e2nlarla bug\u00fcn\u00fcn sorunlar\u0131n\u0131 yeniden d\u00fc\u015f\u00fcnmek gerekir. Bu ise felsef\u00ee\/ihya edici okuma olarak adland\u0131r\u0131l\u0131r: \u201cM\u00e2verd\u00ee bug\u00fcn ya\u015fasayd\u0131 bu kitab\u0131 nas\u0131l yazard\u0131?\u201d sorusunu sormak metnin yeniden kurulmas\u0131n\u0131 sa\u011flar. B\u00f6ylece klasik metin hem ihya edilir hem de \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcnceyi besleyen bir kaynak h\u00e2line gelir.<\/p>\n

            \n
          1. M\u00e2verd\u00ee\u2019nin Metninin Temel Sorusu: Toplumsal D\u00fczen Nas\u0131l Ortaya \u00c7\u0131kar ve Nas\u0131l S\u00fcrer?<\/strong><\/li>\n<\/ol>\n

            M\u00e2verd\u00ee\u2019nin kitab\u0131, ak\u0131l sahibi varl\u0131\u011f\u0131n nas\u0131l d\u00fczen kurdu\u011fu, bu d\u00fczeni nas\u0131l ta\u015f\u0131d\u0131\u011f\u0131, sonraki nesillere nas\u0131l aktard\u0131\u011f\u0131 sorusunu merkez al\u0131r. Bu bak\u0131mdan metin, geni\u015f anlam\u0131yla bir \u201csosyal teori\u201d niteli\u011fi ta\u015f\u0131r. Bat\u0131 sosyal teorisinin modern bir icat oldu\u011fu iddias\u0131n\u0131n aksine M\u00e2verd\u00ee, ak\u0131l, ilim, din, d\u00fcnya, nefis ve toplum aras\u0131ndaki ba\u011f\u0131 sistemli bi\u00e7imde analiz eder. Bu sebeple eser, yaln\u0131zca ahlak de\u011fil; siyaset, toplum, bilgi ve insan \u00fczerine kurucu bir d\u00fc\u015f\u00fcnce modelidir.<\/p>\n

              \n
            1. Din\u2013D\u00fcnya Dengesi, \u0130stikamet, \u0130badet ve Saadet Kavramlar\u0131n\u0131n Sistem \u0130\u00e7indeki Yeri<\/strong><\/li>\n<\/ol>\n

              Metnin giri\u015finde M\u00e2verd\u00ee, insan\u0131n ilgisini en \u00e7ok y\u00f6neltmesi gereken \u015feyin dinin istikameti ve d\u00fcnyan\u0131n \u0131slah\u0131 oldu\u011funu s\u00f6yler. \u0130stikamet s\u00fcreklilik isteyen, verilen de\u011fil, korunulan bir h\u00e2ldir. \u0130badet ise insan\u0131n \u00f6z\u00fcn\u00fcn tahakkukudur. D\u00fcnya d\u00fczeni ise salah ile m\u00fcmk\u00fcnd\u00fcr. Bu kavramlar sadece bireysel ahlak\u0131 de\u011fil toplum, devlet, kurumlar ve insan ili\u015fkilerinin b\u00fct\u00fcn\u00fcn\u00fc belirleyen temel ilkeleri ifade eder.<\/p>\n

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

              Birinci seminerde M\u00e2verd\u00ee\u2019nin Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em>inin y\u00fczeydeki ahlak kitab\u0131 g\u00f6r\u00fcn\u00fcm\u00fcn\u00fcn \u00f6tesinde, toplum, insan, d\u00fczen, bilgi, dil, nefis, siyaset ve kurumlar \u00fczerine kapsaml\u0131 bir d\u00fc\u015f\u00fcnce sistemi sundu\u011fu g\u00f6sterilmi\u015ftir. Modern disiplinlerin Bat\u0131 merkezlili\u011fi nedeniyle olu\u015fan zihinsel t\u0131kanmalar\u0131n a\u015f\u0131lmas\u0131 i\u00e7in klasik metinlerle do\u011fru usulle irtibat kurman\u0131n zorunlu oldu\u011fu vurgulanm\u0131\u015ft\u0131r. M\u00e2verd\u00ee\u2019nin eseri hem akademik hem felsef\u00ee okumaya imk\u00e2n tan\u0131yan, her d\u00f6neme hitap eden bir klasik olarak konumland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

               <\/p>\n

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

              The purpose of this seminar is to reread Maward\u012b\u2019s Adab al-Duny\u0101 wa al-D\u012bn<\/em> together with contemporary intellectual problems and to establish a method for understanding classical texts properly. Because modern disciplines in universities operate entirely on Western epistemology, the Muslim world has lost the ability to make its own lived reality the subject of research. This seminar treats Maward\u012b\u2019s work not as a historical moral compilation but as a comprehensive thought text dealing with fundamental issues such as society, human nature, institutions, knowledge, intellect, politics and moral order.<\/p>\n

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

                \n
              1. The Western-Centered Nature of Modern Disciplines and the Inability of Muslims to Engage Their Own Experience<\/strong><\/li>\n<\/ol>\n

                Modern academic fields\u2014sociology, psychology, political science, biology and others\u2014are taught exactly as they were formed in the West. Thus Muslim societies approach their own reality through Western conceptual frameworks, even in fields such as fiqh, theology and Islamic philosophy. As a result, several inadequate responses emerge: attempts to Islamize Western knowledge, attempts to reverse secularization, na\u00efve return-to-tradition movements and unmethodical Salafi readings.<\/p>\n

                  \n
                1. The Problem of Engaging Classical Texts and the Position of Adab al-Duny\u0101 wa al-D\u012bn<\/em><\/strong><\/li>\n<\/ol>\n

                  Classical texts, when stripped from context and linguistic background, appear merely as collections of moral sayings. In reality they are embedded in linguistic, historical, intellectual and post-text transmission layers. Maward\u012b\u2019s work, although appearing as an ethics book at first sight, is actually a deep analysis of human nature, society, institutions, politics, knowledge and the self.<\/p>\n

                    \n
                  1. Maward\u012b\u2019s Personality, His Era and the Structure of His Works<\/strong><\/li>\n<\/ol>\n

                    Maward\u012b was not merely a theoretician but a judge, diplomat and active participant in social life during the turbulent late Abbasid period. His works\u2014from al-H\u0101w\u012b al-Kab\u012br<\/em> to al-Ahk\u0101m al-Sult\u0101niyya<\/em>\u2014show the breadth of his scholarship. Adab al-Duny\u0101 wa al-D\u012bn<\/em> is his central work, presenting a holistic model of human, social and moral order.<\/p>\n

                      \n
                    1. A Method for Reading a Text: Language, Context, History and Philosophical Reconstruction<\/strong><\/li>\n<\/ol>\n

                      Understanding a classical text requires knowing the language as used in its own century, reconstructing its intellectual background and considering its influence. Beyond the academic reading, one must also perform a philosophical\/renewal reading: asking \u201cIf Maward\u012b lived today, how would he write this book?\u201d This generates a living engagement with the text.<\/p>\n

                        \n
                      1. The Fundamental Question of Maward\u012b\u2019s Text: How Does Social Order Arise and Endure?<\/strong><\/li>\n<\/ol>\n

                        Maward\u012b investigates how rational beings construct social order, maintain it and hand it to the next generation. His text thus functions as a broad \u201csocial theory,\u201d long before the modern Western claim of inventing such analysis.<\/p>\n

                          \n
                        1. The Place of D\u012bn\u2013Duny\u0101 Balance, Uprightness, Worship and Felicity<\/strong><\/li>\n<\/ol>\n

                          Maward\u012b states that the human being must direct attention to what sustains the uprightness of religion and the soundness of worldly life. Uprightness is not given but must be maintained. Worship is the actualization of human essence, and worldly felicity concerns the proper functioning of society. These concepts shape not only individual ethics but the structure of institutions and communal life.<\/p>\n

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

                          The first seminar shows that Adab al-Duny\u0101 wa al-D\u012bn<\/em> is a comprehensive philosophical and social text, not a superficial ethical compilation. Overcoming Western-centered intellectual constraints requires engaging classical texts with proper method. Maward\u012b\u2019s work remains a timeless classic offering both academic and philosophical depth.<\/p>\n

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

                          TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/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-8207","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8207","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=8207"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8207\/revisions"}],"predecessor-version":[{"id":8334,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8207\/revisions\/8334"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8207"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}