{"id":8233,"date":"2025-11-30T16:20:33","date_gmt":"2025-11-30T13:20:33","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8233"},"modified":"2025-11-30T16:54:35","modified_gmt":"2025-11-30T13:54:35","slug":"tahsin-gorgulu-maverdi-okumalari-14-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-14-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 14. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin \u201cEdeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een\u201d i\u00e7inde ortaya koydu\u011fu bilgi\u2013ak\u0131l\u2013toplum ili\u015fkisinin bu b\u00f6l\u00fcme kadar ula\u015ft\u0131\u011f\u0131 noktay\u0131 tekrar hat\u0131rlatarak, ilmin talebinin \u00f6n\u00fcndeki engelleri, ilmin toplumsal s\u00fcreklilik i\u00e7in zorunlu niteli\u011fini, m\u00fcdevven ilim\u2013m\u00fcktesep ak\u0131l yap\u0131s\u0131n\u0131n g\u00fcn\u00fcm\u00fcz toplumsal ve kurumsal d\u00fczeniyle nas\u0131l ili\u015fkilendirilebilece\u011fini a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin metnini yaln\u0131z birey d\u00fczeyinde de\u011fil, toplumsal-ontolojik bir \u00e7er\u00e7evede yorumlayarak ilmin toplum varl\u0131\u011f\u0131n\u0131n asli zemini oldu\u011funu ortaya koyar.<\/p>\n

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

    \n
  1. Gariz\u00ee Ak\u0131l, M\u00fcktesep Ak\u0131l ve M\u00fcdevven \u0130limler<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee akl\u0131 bilgi ile \u00f6zde\u015f g\u00f6r\u00fcr; gariz\u00ee ak\u0131l insanda do\u011fu\u015ftan bulunan zorunlu bilgilerdir, m\u00fcktesep ak\u0131l ise deneyim ve \u00f6\u011frenme yoluyla geli\u015fir. M\u00fcktesep bilginin tedvin ve tasnifiyle m\u00fcdevven ilimler ortaya \u00e7\u0131kar. Bu ilimler bireylerin teker teker bildiklerinden daha fazla olarak toplumun t\u00fcmel akl\u0131n\u0131 temsil eder. Toplumun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi bilgi birikiminin d\u00fczenli \u015fekilde nesilden nesile aktar\u0131lmas\u0131na ba\u011fl\u0131d\u0131r.<\/p>\n

      \n
    1. Bilginin Toplumsal Ontolojideki Konumu<\/strong><\/li>\n<\/ol>\n

      M\u00e2verd\u00ee\u2019nin metni birey d\u00fczeyinde konu\u015fsa da, g\u00fcn\u00fcm\u00fcz bilgi-sistem teorisi perspektifinden metin geni\u015fletildi\u011finde bilgi, toplumsal varl\u0131\u011f\u0131n kendisi olarak g\u00f6r\u00fcn\u00fcr. Toplum, bilgi ve ileti\u015fimden ibarettir. E\u011fer bir toplumun \u00fcyeleri ortak bilgiye sahip olmazsa toplumsal d\u00fczen fesada u\u011frar. Bilginin eksilmesi toplumsal eksilme demektir. Bu nedenle M\u00e2verd\u00ee\u2019nin ilim anlay\u0131\u015f\u0131 g\u00fcn\u00fcm\u00fcz kurumsal yap\u0131lar\u0131yla (usuller, sistemler, formel d\u00fczenler) birebir ili\u015fkilendirilebilir.<\/p>\n

        \n
      1. Toplumsal \u00c7\u00f6k\u00fc\u015f\u00fcn Bilgi Eksikli\u011fi Olarak Yorumu<\/strong><\/li>\n<\/ol>\n

        Toplumsal bozulma, M\u00e2verd\u00ee\u2019ye g\u00f6re bilgi sahas\u0131ndaki eksilmeyle ba\u015flar. M\u00fcktesep ak\u0131l zay\u0131flad\u0131\u011f\u0131nda toplumun \u00f6z\u00fc \u00e7\u00f6ker. Bu sebeple ne kadar \u00e7ok insan m\u00fcdevven ilimlerden pay al\u0131rsa toplum o kadar g\u00fc\u00e7lenir. Bilgi art\u0131\u015f\u0131 toplumun \u00f6z\u00fcn\u00fc g\u00fc\u00e7lendirir. Bu d\u00fc\u015f\u00fcnce modern bilgi sosyolojisinin, toplumsal d\u00fczeni bilinenlerin dizgesi olarak a\u00e7\u0131klamas\u0131yla paralellik g\u00f6sterir.<\/p>\n

          \n
        1. \u0130lim \u00d6\u011frenmenin \u00d6n\u00fcndeki Engeller: Ya\u015f, Yorgunluk ve Mesafe<\/strong><\/li>\n<\/ol>\n

          \u0130lk engel, ya\u015f\u0131n ilerlemi\u015f olmas\u0131d\u0131r. M\u00e2verd\u00ee, ilim talebinin ya\u015f\u0131 olmad\u0131\u011f\u0131n\u0131, insan \u00f6mr\u00fcn\u00fcn her a\u015famas\u0131nda ilmin ki\u015fiyi b\u00fcy\u00fctt\u00fc\u011f\u00fcn\u00fc s\u00f6yler. Gen\u00e7likte \u00f6\u011frenmek ne kadar faziletl ise ya\u015fl\u0131l\u0131kta \u00f6\u011frenmek ondan daha az de\u011fildir. Ya\u015f gerek\u00e7esiyle ilimden ka\u00e7\u0131nmak sahih bir mazeret de\u011fildir; \u00e7\u00fcnk\u00fc m\u00fcdevven ilimler \u00f6\u011frenildik\u00e7e yeni imkanlar a\u00e7ar ve ilerlemeyi te\u015fvik eder.<\/p>\n

          \u0130kinci engel, ge\u00e7im me\u015fgalesi ve \u201cvaktim yok\u201d d\u00fc\u015f\u00fcncesidir. M\u00e2verd\u00ee\u2019ye g\u00f6re bu da ge\u00e7erli bir gerek\u00e7e de\u011fildir; zira insan\u0131n hayatta kalabilmesi i\u00e7in bilgi \u015fartt\u0131r. Bilgiden uzak bir toplum tasavvuru d\u00fc\u015f\u00fcn\u00fclemez. Her zaman me\u015fgale ve bahane bulunur; fakat ilmin ertelenmesi toplumsal varl\u0131\u011f\u0131n ertelenmesidir.<\/p>\n

          \u00dc\u00e7\u00fcnc\u00fc engel, ki\u015finin kendi zek\u00e2s\u0131na g\u00fcvenmemesidir. \u0130nsanlar\u0131n kabiliyetleri farkl\u0131 olabilir; herkes matematikte, dilde veya sanat alan\u0131nda e\u015fit olmayabilir. Fakat her insan kendi kapasitesine g\u00f6re bilgi \u00f6\u011frenebilir. Su damlas\u0131n\u0131n ta\u015f\u0131 delmesi \u00f6rne\u011fiyle, sab\u0131r ve devaml\u0131l\u0131k bilgi \u00f6\u011frenmeyi m\u00fcmk\u00fcn k\u0131lar.<\/p>\n

            \n
          1. Denemeden Vazge\u00e7menin Cehalet Olu\u015fu<\/strong><\/li>\n<\/ol>\n

            M\u00e2verd\u00ee’nin \u201cDenemeden iddiada bulunmak cehalettir\u201d s\u00f6z\u00fc, ilim talebinin psikolojik engellerine verilen temel cevapt\u0131r. \u0130nsan, \u00f6\u011frenmeye ehil olup olmad\u0131\u011f\u0131n\u0131 denemeden bilemez. Zorlanmak, iptilaya maruz kalmak ve \u00e7abay\u0131 s\u00fcrd\u00fcrmek ilim yolunun par\u00e7as\u0131d\u0131r. Bu ba\u011flamda \u201cilmi kaybetmekten korktu\u011fu i\u00e7in \u00f6\u011frenmekten ka\u00e7\u0131nan\u201d ki\u015finin kayb\u0131 ba\u015ftan ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n

              \n
            1. \u0130limle Amel ve M\u00fcktesep Akl\u0131n Olu\u015fumu<\/strong><\/li>\n<\/ol>\n

              \u0130lim yaln\u0131z \u00f6\u011frenilmez; onunla amel edilmelidir. M\u00fcdevven ilimlerin de\u011fer kazanmas\u0131 prati\u011fe d\u00f6n\u00fc\u015fmeleriyle olur. \u0130lk \u00f6\u011frenilen bilgi, uygulama i\u00e7inde yeni bilgilerin ortaya \u00e7\u0131kmas\u0131na yol a\u00e7ar; b\u00f6ylece ilim kapal\u0131 bir malumat y\u0131\u011f\u0131n\u0131 de\u011fil, canl\u0131 bir birikim h\u00e2line gelir. Uygulama imk\u00e2n\u0131 verilmeden ilim k\u00f6relir; toplumsal d\u00fczen de buna ba\u011fl\u0131 olarak \u00e7\u00f6ker.<\/p>\n

                \n
              1. Sefihler S\u0131n\u0131f\u0131 ve Toplumsal Bilgi D\u0131\u015f\u0131nda Kalanlar<\/strong><\/li>\n<\/ol>\n

                Toplumda her zaman ilimden uzak duran, \u00f6\u011frenmeyi k\u00fc\u00e7\u00fcmseyen, bu u\u011fra\u015f\u0131 de\u011fersiz g\u00f6ren gruplar bulunur. Bunlar \u201csefihler\u201ddir. Onlar ilim ehline kar\u015f\u0131 k\u00fc\u00e7\u00fcmseyici tav\u0131r tak\u0131n\u0131r; M\u00e2verd\u00ee, bunlar\u0131n varl\u0131\u011f\u0131n\u0131n do\u011fal oldu\u011funu fakat bir toplumun asla bu z\u00fcmre \u00fczerinden tan\u0131mlanmamas\u0131 gerekti\u011fini belirtir. Toplumsal d\u00fczeni ayakta tutanlar m\u00fcdevven ilim sahipleridir; sefihlerle birlikte ya\u015fan\u0131r ama onlar\u0131n zihniyeti esas al\u0131namaz.<\/p>\n

                  \n
                1. Ahlakta \u0130\u015ftirak, Amelde Muhalefet: Ahlak\u0131n Evrenselli\u011fi<\/strong><\/li>\n<\/ol>\n

                  Hz. Peygamber\u2019den aktar\u0131lan \u201c\u0130nsanlarla ahlakta birle\u015fin, amellerde ayr\u0131labilirsiniz\u201d rivayeti, ahlak\u0131n t\u00fcm insanlarda ortak olmas\u0131 gerekti\u011fini, meslek ve rollerdeki \u00e7e\u015fitlili\u011finse tabii oldu\u011funu ifade eder. Siyaset\u00e7i, sanat\u00e7\u0131, t\u00fcccar, \u00e2lim fark etmeksizin herkesin ahlak sahibi olmas\u0131 gerekir. Amellerin \u00e7e\u015fitlili\u011fi toplumsal rahmettir; ahlak\u0131n m\u00fc\u015fterekli\u011fi ise varolu\u015fun temelidir.<\/p>\n

                    \n
                  1. \u00c2limlerin Garip Olu\u015fu ve \u0130lmin G\u00f6r\u00fcnmeyen Serveti<\/strong><\/li>\n<\/ol>\n

                    Ulema genellikle toplumda az oldu\u011fu i\u00e7in \u201cgaripler\u201d olarak g\u00f6r\u00fcl\u00fcr. Onlar\u0131n mallar\u0131yla temay\u00fcz etmemeleri ilmin nitelik gere\u011fi g\u00f6r\u00fcnmez olmas\u0131ndand\u0131r. Cahiller \u00e7ok oldu\u011fu i\u00e7in mallar\u0131 g\u00f6r\u00fcn\u00fcr h\u00e2le gelir, bu da yanl\u0131\u015f bir alg\u0131 \u00fcretir: sanki ilim yoksulluk, cehalet ise refah getirmi\u015f gibi. M\u00e2verd\u00ee bunun do\u011fru olmad\u0131\u011f\u0131n\u0131, \u00e2limlerin \u00e7o\u011funun kendi d\u00f6neminde iyi ko\u015fullarda ya\u015fad\u0131\u011f\u0131n\u0131, esas servetin bilginin kendisi oldu\u011funu s\u00f6yler.<\/p>\n

                      \n
                    1. Toplumun Bilgiye Dayal\u0131 Yap\u0131s\u0131 ve M\u00fcktesep Akl\u0131n Kayb\u0131<\/strong><\/li>\n<\/ol>\n

                      Toplumsal d\u00fczen, bilginin d\u00fczenli aktar\u0131m\u0131yla ayakta kal\u0131r. \u0130slam toplumunun \u00f6z\u00fc bilgidir; Hz. Peygamber\u2019in b\u0131rakt\u0131\u011f\u0131 miras ilimdir. E\u011fer m\u00fcktesep ak\u0131l koparsa toplum kendi kendini idame ettiremez ve ba\u015fka toplumlar\u0131n m\u00fcktesep akl\u0131na teslim olur. Modern d\u00fcnyada \u0130slam toplumlar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 krizlerin bir k\u0131sm\u0131, kendi m\u00fcktesep ak\u0131llar\u0131n\u0131 terk ederek ba\u015fka bilgi d\u00fczenlerine ba\u011fl\u0131 h\u00e2le gelmelerinden kaynaklan\u0131r.<\/p>\n

                        \n
                      1. \u0130lmin Talebi \u0130\u00e7in Gerekli \u0130lkeler: Niyet, Azim ve Muvaffakiyet<\/strong><\/li>\n<\/ol>\n

                        \u0130lim talebi ertelenerek de\u011fil, niyet ve azimle yap\u0131l\u0131r. M\u00e2verd\u00ee\u2019ye g\u00f6re talep, ra\u011fbet, gayret ve amel bir arada bulunmal\u0131d\u0131r. Sevfe (gelece\u011fe erteleme), me\u015fguliyet bahanesi ve yalanc\u0131 vaatler ilmin d\u00fc\u015fman\u0131d\u0131r. Allah\u2019\u0131n kolayla\u015ft\u0131raca\u011f\u0131na g\u00fcvenmek, ilmi Allah r\u0131zas\u0131 i\u00e7in talep etmek ve sad\u0131k azimle hareket etmek ilmin \u015fart\u0131d\u0131r.<\/p>\n

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

                        Bu seminerde ilmin yaln\u0131zca ferd\u00ee bir fazilet de\u011fil, toplumsal-ontolojik bir zorunluluk oldu\u011fu; m\u00fcdevven ilim\u2013m\u00fcktesep ak\u0131l yap\u0131s\u0131n\u0131n toplumun \u00f6z\u00fcn\u00fc olu\u015fturdu\u011fu; ilim \u00f6\u011frenmenin \u00f6n\u00fcndeki ya\u015f, me\u015fgale, \u00f6zg\u00fcven eksikli\u011fi gibi engellerin ge\u00e7ersiz oldu\u011fu; bilginin uygulanmadan canl\u0131 kalamayaca\u011f\u0131; ahlak\u0131n ortak, amelin \u00e7e\u015fitli oldu\u011fu; uleman\u0131n toplumun ger\u00e7ek sermayesi oldu\u011fu ve M\u00fcsl\u00fcman toplumlar\u0131n m\u00fcktesep akl\u0131 korumad\u0131k\u00e7a ba\u015fka bilgi d\u00fczenlerine ba\u011f\u0131ml\u0131 hale geldi\u011fi a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u0130lmin ertelenmesi toplumun \u00e7\u00f6k\u00fc\u015f\u00fc; ilmin talebi ise toplumun dirili\u015fidir.<\/p>\n

                         <\/p>\n

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

                        The purpose of this seminar is to analyze M\u00e2ward\u012b\u2019s understanding of knowledge, reason and social order by focusing on the obstacles to seeking knowledge and on the necessity of institutionalized knowledge for the survival of a society. Tahsin G\u00f6rg\u00fcn interprets M\u00e2ward\u012b\u2019s text not only at the individual level but within a social-ontological framework.<\/p>\n

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

                          \n
                        1. Innate Reason, Acquired Reason and Institutionalized Sciences<\/strong><\/li>\n<\/ol>\n

                          Reason is identical with knowledge. Innate reason consists of necessary primary knowledge; acquired reason develops through learning. When acquired knowledge is organized and codified, it becomes institutionalized science, the universal intellect of society.<\/p>\n

                            \n
                          1. Knowledge as the Basis of Social Ontology<\/strong><\/li>\n<\/ol>\n

                            Knowledge constitutes the essence of society. Without shared knowledge, social order collapses. Modern information systems show that M\u00e2ward\u012b\u2019s perspective can be extended to contemporary institutional structures.<\/p>\n

                              \n
                            1. Social Decline Interpreted as Decline of Knowledge<\/strong><\/li>\n<\/ol>\n

                              A decrease in knowledge results in social decay. The stronger the collective participation in institutionalized sciences, the stronger the society\u2019s core becomes.<\/p>\n

                                \n
                              1. Obstacles to Seeking Knowledge<\/strong><\/li>\n<\/ol>\n

                                Advanced age, lack of time and lack of confidence are invalid excuses. Knowledge has no age and must be pursued throughout life. Every person can learn according to his capacity.<\/p>\n

                                  \n
                                1. Ignorance Is Claiming Before Trying<\/strong><\/li>\n<\/ol>\n

                                  M\u00e2ward\u012b states: \u201cTo claim without testing is ignorance.\u201d One cannot know his ability before trying. Avoiding knowledge out of fear is itself failure.<\/p>\n

                                    \n
                                  1. Knowledge Must Be Applied<\/strong><\/li>\n<\/ol>\n

                                    Knowledge becomes alive only when practiced. Application generates new knowledge; institutionalized sciences are dynamic, not static.<\/p>\n

                                      \n
                                    1. The Class of the Foolish<\/strong><\/li>\n<\/ol>\n

                                      There will always be individuals who despise learning. They cannot form the basis of society. The true carriers of social continuity are the scholars.<\/p>\n

                                        \n
                                      1. Unity in Morality, Diversity in Action<\/strong><\/li>\n<\/ol>\n

                                        All people must share moral qualities, while their actions and professions may differ. Morality is universal; acts are diversified.<\/p>\n

                                          \n
                                        1. Scholars as Strangers and Invisible Wealth<\/strong><\/li>\n<\/ol>\n

                                          Scholars appear few and \u201cstrange\u201d because they are rare. Their wealth is knowledge, not property; therefore it is less visible than the wealth of the ignorant.<\/p>\n

                                            \n
                                          1. Society as Knowledge and the Loss of Collective Intellect<\/strong><\/li>\n<\/ol>\n

                                            Islamic society is a knowledge society. Losing the accumulated intellect disconnects the community from its own civilizational resources and makes it dependent on others.<\/p>\n

                                              \n
                                            1. Conditions for Seeking Knowledge<\/strong><\/li>\n<\/ol>\n

                                              Seeking knowledge requires intention, persistence and trust in God. Delaying, making excuses and false promises are incompatible with the pursuit of knowledge.<\/p>\n

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

                                              Knowledge is not merely an individual virtue but the foundation of social existence. Institutionalized sciences sustain the community. Delaying knowledge weakens society; pursuing it revives it.<\/p>\n

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

                                              TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 14. 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-8233","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8233","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=8233"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8233\/revisions"}],"predecessor-version":[{"id":8321,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8233\/revisions\/8321"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8233"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}