{"id":8235,"date":"2025-11-30T16:20:59","date_gmt":"2025-11-30T13:20:59","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8235"},"modified":"2025-11-30T16:54:28","modified_gmt":"2025-11-30T13:54:28","slug":"tahsin-gorgulu-maverdi-okumalari-15-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-15-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 15. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 15. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde M\u00e2verd\u00ee\u2019nin \u201cEdeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een\u201dde ilmin edebi, bilginin talep edilme gerek\u00e7eleri, \u00f6\u011frenmeyi motive eden iki temel unsur (ra\u011fbet ve rehbet) ve modern toplumdaki sistem-iktidar ili\u015fkisi ba\u011flam\u0131nda bilginin d\u00f6n\u00fc\u015fen niteli\u011fi tart\u0131\u015f\u0131lmaktad\u0131r. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin bireysel d\u00fczeyde kurdu\u011fu kavramlar\u0131 g\u00fcn\u00fcm\u00fcz sistem akl\u0131, kurumsall\u0131k, kapitalizm ve bilginin iktidar arac\u0131 h\u00e2line gelmi\u015f modern yap\u0131lar\u0131yla ili\u015fkilendirerek geni\u015fletmektedir.<\/p>\n

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

    \n
  1. Bilgiyi Talep Ettiren \u0130ki \u0130lke: Ra\u011fbet ve Rehbet<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019ye g\u00f6re her talebin arkas\u0131nda bir \u201cba’is\u201d yani bir sevk edici unsur bulunur. \u0130lim talebinde bu iki unsur ra\u011fbet (Allah\u2019\u0131n r\u0131zas\u0131n\u0131 kazanma arzusu) ve rehbet (Allah\u2019\u0131n ikab\u0131ndan korunma kayg\u0131s\u0131) olarak belirir. Bilgiye y\u00f6nelmenin dini-ahlaki motivasyonu bu iki temel \u00fczerine oturur. Ra\u011fbet bireyi hayra \u00e7eker, rehbet ise k\u00f6t\u00fcl\u00fckten sak\u0131nd\u0131r\u0131r. M\u00e2verd\u00ee ilmin k\u00fcnh\u00fcne ula\u015fman\u0131n ancak bu iki unsurun birlikte ger\u00e7ekle\u015fmesiyle m\u00fcmk\u00fcn oldu\u011funu s\u00f6yler.<\/p>\n

      \n
    1. Modern D\u00fcnyada Bilgi\u2013\u0130ktidar \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

      G\u00f6rg\u00fcn, Foucault\u2019nun bilgi\u2013iktidar analizlerini anarak modern sistemlerin bilgiyi h\u00e2kimiyet kurman\u0131n bir arac\u0131 olarak toplad\u0131\u011f\u0131n\u0131 vurgular. Sistemler ahlaki olmayan yap\u0131lard\u0131r; zaaflar\u0131 ke\u015ffeder, kullan\u0131r, kontrol eder. Bu nedenle modern d\u00fcnyada bilmek \u00e7o\u011fu zaman iktidar kazanman\u0131n \u015fart\u0131d\u0131r. Kurumsal akl\u0131n g\u00fc\u00e7le birle\u015fmesi, bilginin etik boyutunu g\u00f6lgelemektedir. Bu durum M\u00e2verd\u00ee\u2019nin \u201cilim r\u0131zay\u0131 talep i\u00e7in \u00f6\u011frenilir\u201d ilkesinin modern kurumlarda ge\u00e7erlili\u011fini problemli h\u00e2le getirir.<\/p>\n

        \n
      1. Kurumsal Yap\u0131lar ve Ahlaki S\u0131n\u0131rlar Aras\u0131ndaki \u00c7at\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

        Modern anonim \u015firketler, devlet yap\u0131lar\u0131 ve b\u00fcy\u00fck kurumlar k\u00e2r ve \u00e7\u0131kar ama\u00e7l\u0131 i\u015fledikleri i\u00e7in \u201cAllah\u2019\u0131n r\u0131zas\u0131\u201d t\u00fcr\u00fc bir hedef ta\u015f\u0131mazlar; M\u00e2verd\u00ee\u2019nin \u00f6\u011fretileri bireye hitap ederken g\u00fcn\u00fcm\u00fcz\u00fcn devasa sistemleri i\u015fleyi\u015flerini \u00e7\u0131kar \u00fczerine kurar. Anonim \u015firketlerin rakiplerinin zaaflar\u0131n\u0131 ahlaken g\u00f6zetme gibi bir zorunlulu\u011fu yoktur. Bu nedenle modern ekonomi alan\u0131 adeta sava\u015f alan\u0131 gibi i\u015fler. Mesele, M\u00fcsl\u00fcmanlar\u0131n bu yap\u0131lar kar\u015f\u0131s\u0131nda kendi sistem ak\u0131llar\u0131n\u0131 hangi ahlaki ilkelerle kurabilecekleridir.<\/p>\n

          \n
        1. Hay\u0131r ile Fayday\u0131 Telif Etme Problemi<\/strong><\/li>\n<\/ol>\n

          Elmal\u0131l\u0131 Hamdi Efendi\u2019nin \u201c\u0130slam hay\u0131r ile fayday\u0131 telif eder\u201d s\u00f6z\u00fc merkeze al\u0131narak, M\u00fcsl\u00fcmanlar\u0131n hem b\u00fcy\u00fck sermaye \u00fcretebilecek g\u00fc\u00e7l\u00fc kurumlar olu\u015fturmas\u0131 hem de ahlaki s\u0131n\u0131rlar\u0131 terk etmemesi gerekti\u011fi ifade edilir. Ancak modern kapitalist sistem fayday\u0131 \u00f6ne \u00e7\u0131kar\u0131rken hayr\u0131 devre d\u0131\u015f\u0131 b\u0131rak\u0131r. M\u00fcsl\u00fcman toplumun g\u00f6revi iki ilkeyi e\u015f zamanl\u0131 ta\u015f\u0131yan sistemler geli\u015ftirmektir. Bu ise hem teorik hem pratik a\u00e7\u0131dan h\u00e2l\u00e2 \u00e7\u00f6z\u00fclememi\u015f b\u00fcy\u00fck bir meseledir.<\/p>\n

            \n
          1. Bilgi Sistemlerinin Ahlaki S\u0131n\u0131rlar\u0131: Bilim, Deney ve Etik<\/strong><\/li>\n<\/ol>\n

            Modern bilimsel ara\u015ft\u0131rmalar bilginin artmas\u0131 ad\u0131na canl\u0131lar \u00fczerinde deneyler, insan denekler, biyolojik silah \u00e7al\u0131\u015fmalar\u0131 gibi etik s\u0131n\u0131rlar\u0131 zorlayan uygulamalar i\u00e7erir. Mesele, \u201cbilgi art\u0131\u015f\u0131\u201d gerek\u00e7esiyle insan onurunun ve yarat\u0131l\u0131\u015f\u0131n dokunulmazl\u0131\u011f\u0131n\u0131n ihlal edilip edilmeyece\u011fidir. Bilgi sistemleri s\u0131n\u0131rs\u0131z oldu\u011funda ahlaki \u00e7er\u00e7eve h\u0131zla geride kal\u0131r. Bu durum M\u00e2verd\u00ee\u2019nin e\u011fitim anlay\u0131\u015f\u0131yla \u00e7eli\u015fir; ilmi me\u015fru k\u0131lan niyet ve s\u0131n\u0131r kayboldu\u011funda bilgi toplumu yozla\u015ft\u0131r\u0131r.<\/p>\n

              \n
            1. M\u00fcsl\u00fcmanlar\u0131n Kuraca\u011f\u0131 Sistem Akl\u0131<\/strong><\/li>\n<\/ol>\n

              G\u00f6rg\u00fcn, M\u00fcsl\u00fcmanlar\u0131n hem hayr\u0131 hem fayday\u0131 birlikte ta\u015f\u0131yan \u201cvasat\u201d bir sistem kurmakla y\u00fck\u00fcml\u00fc oldu\u011funu ifade eder. Vasat, \u201corta\u201d de\u011fil, \u201cz\u0131tlar\u0131 yok etmeden bir arada tutma yetene\u011fi\u201ddir. Bu vasatl\u0131k hem d\u00fcnyayla ili\u015fki kurmay\u0131 hem de d\u00fcnyaya mesafe koyabilmeyi gerektirir. Hem \u00fcretmek hem de \u00fcretirken ahlaki ilkelere sad\u0131k kalmak, hem g\u00fc\u00e7 olu\u015fturmak hem de g\u00fcc\u00fc ahlaki zemine ba\u011flamak \u0130slam \u00fcmmetinin ay\u0131rt edici g\u00f6revidir.<\/p>\n

                \n
              1. Z\u00fchd\u00fcn Hakikati ve \u0130lmin K\u00fcnh\u00fc<\/strong><\/li>\n<\/ol>\n

                Z\u00fchd, d\u00fcnyay\u0131 t\u00fcm\u00fcyle terk etmek de\u011fil, onunla mesafeli ama d\u00fczen kurucu bir ili\u015fki kurmakt\u0131r. Ra\u011fbet ve rehbet birle\u015fti\u011finde insan hem ilmin hem de z\u00fchd\u00fcn hakikatine ula\u015f\u0131r. Z\u00fchd hayat\u0131 terk etmek de\u011fil, hi\u00e7bir d\u00fcnyevi \u015feyin vazge\u00e7ilmez olmad\u0131\u011f\u0131 bilinciyle ya\u015famakt\u0131r. Bu bilin\u00e7 bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc korur ve ilmi sahih niyet \u00fczerine oturtur.<\/p>\n

                  \n
                1. \u0130limde Kusurun Sebepleri: Evaili Terk Etmek<\/strong><\/li>\n<\/ol>\n

                  M\u00e2verd\u00ee\u2019ye g\u00f6re ilimde eksikliklerin ba\u015fl\u0131ca sebebi, ilmin evailinin (ilkeleri, temelleri, ba\u015flang\u0131\u00e7 noktalar\u0131) terk edilmesidir. \u0130nsanlar h\u0131zl\u0131 sonuca ula\u015fmak i\u00e7in ilmin giri\u015flerini, temel \u00f6nc\u00fcllerini ve usul\u00fcn\u00fc ihmal eder. Kad\u0131l\u0131k \u00f6rne\u011fi \u00fczerinden, yaln\u0131zca \u201cedeb\u00fc\u2019l-kad\u0131\u201d veya \u201c\u015fehadet\u201d b\u00f6l\u00fcmlerini okuyup t\u00fcm f\u0131kh\u00ee birikimi atlayan bir ki\u015finin asl\u0131nda alan\u0131n hakikatine asla ula\u015famayaca\u011f\u0131 vurgulan\u0131r. Evaili bilmeden evahire ula\u015f\u0131lmaz.<\/p>\n

                    \n
                  1. \u0130limlerin Yap\u0131s\u0131: Evail, Evahir ve Medhal<\/strong><\/li>\n<\/ol>\n

                    \u0130lim, bir bina gibidir. Evail (ilkeler), medhal (giri\u015f yolu) ve evahir (sonu\u00e7lar) birlikte bir ilmin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc olu\u015fturur. Do\u011fru y\u00f6ntem, \u00f6nce evaili ezberlemek, sonra medhalden i\u00e7eri girmek ve ad\u0131m ad\u0131m evahire ilerlemektir. Klasik medrese sistemi tam olarak bu yap\u0131y\u0131 kurmu\u015fken modern e\u011fitim bu d\u00fczeni kaybetmi\u015ftir. Sonu\u00e7, da\u011f\u0131n\u0131k bilgi, sistemsiz okuma ve ilimler aras\u0131 irtibat\u0131n kopmas\u0131d\u0131r.<\/p>\n

                      \n
                    1. Tefsir \u00d6rne\u011fi: Sistemsiz Bilginin \u00dcretti\u011fi Kaos<\/strong><\/li>\n<\/ol>\n

                      Tefsir birikiminin evaili \u00e7ok geni\u015ftir: metafizik, mant\u0131k, belagat, tarihsel ba\u011flam, m\u00fcfessirin di\u011fer eserleri, d\u00f6nemin problemleri\u2026 Bunlar\u0131 bilmeden yaln\u0131zca ibare okumak, metinleri kar\u0131\u015ft\u0131rmak, n\u00fcanslar\u0131 anlamadan kar\u015f\u0131la\u015ft\u0131rma yapmak ilm\u00ee kaos do\u011furur. Bu nedenle \u201cbulan\u0131k suda bal\u0131k avlayanlar\u201d halk\u0131n cehaletinden yararlanarak par\u00e7alanm\u0131\u015f metinlerden h\u00fck\u00fcm \u00e7\u0131karmaya kalkar. M\u00e2verd\u00ee\u2019nin uyar\u0131s\u0131 g\u00fcn\u00fcm\u00fcz i\u00e7in son derecede isabetlidir.<\/p>\n

                        \n
                      1. Modern D\u00fcnyada \u0130lim Sisteminin Yeniden \u0130n\u015fas\u0131<\/strong><\/li>\n<\/ol>\n

                        M\u00e2verd\u00ee\u2019nin birey merkezli ilkelerini g\u00fcn\u00fcm\u00fcz sistem akl\u0131na ta\u015f\u0131man\u0131n yolu, ilim sistemini yeniden in\u015fa etmektir. Kurumlar\u0131n \u00fcst ilkeleri ra\u011fbet ve rehbet olmal\u0131; ilmin amac\u0131 r\u0131zay\u0131 kazanmak ve ikaptan korunmak \u015feklinde tan\u0131mlanmal\u0131d\u0131r. Bu, \u00fcniversite ve e\u011fitim kurumlar\u0131n\u0131n i\u015fleyi\u015fini k\u00f6kten d\u00f6n\u00fc\u015ft\u00fcrmeyi gerektirir. Formal rasyonalite korunacak fakat ahlaki i\u00e7erik iptal edilmeyecektir.<\/p>\n

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

                        Bu seminerde bilginin talebinde ra\u011fbet ve rehbetin belirleyici konumu, modern d\u00fcnyada bilginin iktidara d\u00f6n\u00fc\u015fmesi, hay\u0131rla fayday\u0131 telif etme zorunlulu\u011fu, M\u00fcsl\u00fcmanlar\u0131n kurmas\u0131 gereken vasat sistem akl\u0131, z\u00fchd\u00fcn hakikati ve ilimlerin evaili\u2013evahiri\u2013medhali \u00e7er\u00e7evesinde yeniden tasavvur edilmesi gerekti\u011fi i\u015flenmi\u015ftir. M\u00e2verd\u00ee\u2019nin bireysel d\u00fczeyde sundu\u011fu ilkeler modern kurumsal d\u00fcnyan\u0131n devasa yap\u0131lar\u0131yla \u00e7at\u0131\u015fmakta; sorun bu ilkelerin sistem lehine nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fclece\u011fi meselesinde d\u00fc\u011f\u00fcmlenmektedir.<\/p>\n

                         <\/p>\n

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

                        This seminar discusses the etiquette of knowledge in M\u00e2ward\u012b\u2019s \u201cAdab al-Duny\u0101 wa\u2019l-D\u012bn,\u201d the reasons for seeking knowledge, the two motivational elements (r\u0101ghaba and rahba), and the transformation of knowledge within modern power-oriented systems. Tahsin G\u00f6rg\u00fcn expands M\u00e2ward\u012b\u2019s individual framework by connecting it to today\u2019s systemic rationality, institutional structures, capitalism and the use of knowledge as an instrument of domination.<\/p>\n

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

                          \n
                        1. Two Principles That Motivate Knowledge: R\u0101ghaba and Rahba<\/strong><\/li>\n<\/ol>\n

                          Every quest requires a motivating force. In the pursuit of knowledge this force consists of r\u0101ghaba (desire to attain God\u2019s pleasure) and rahba (fear of God\u2019s punishment). Only when these two come together can one reach the essence of knowledge and the reality of zuhd.<\/p>\n

                            \n
                          1. Knowledge and Power in the Modern World<\/strong><\/li>\n<\/ol>\n

                            Following Foucault, modern systems collect knowledge primarily as a means of domination. Systems lack conscience and morality; they use weaknesses, control information and exercise power through knowledge. This often contradicts M\u00e2ward\u012b\u2019s ethical principle that knowledge should be sought for divine pleasure.<\/p>\n

                              \n
                            1. The Conflict Between Institutional Structures and Ethical Boundaries<\/strong><\/li>\n<\/ol>\n

                              Modern corporations and state structures pursue profit and interest, not divine approval. They do not refrain from exploiting rivals\u2019 weaknesses. This creates an economic environment resembling warfare. The challenge is how Muslims can build systems that preserve ethical principles in such an environment.<\/p>\n

                                \n
                              1. The Problem of Reconciling Goodness and Utility<\/strong><\/li>\n<\/ol>\n

                                Islam must reconcile benefit and goodness. Muslims need strong, productive institutions that do not abandon moral limits. Capitalism prioritizes benefit and dismisses goodness; the Islamic task is to hold both together. This remains an unresolved structural problem.<\/p>\n

                                  \n
                                1. Ethical Limits of Knowledge Systems<\/strong><\/li>\n<\/ol>\n

                                  Modern scientific practices\u2014experiments on animals or humans, genetic manipulation, biological weapons\u2014show how knowledge can violate ethical limits. When \u201cknowledge growth\u201d becomes absolute, human dignity is endangered. This contradicts M\u00e2ward\u012b\u2019s vision of morally grounded knowledge.<\/p>\n

                                    \n
                                  1. The System Rationality Muslims Must Build<\/strong><\/li>\n<\/ol>\n

                                    The \u201cmiddle\u201d (wasat) position of the Muslim community consists of holding opposites together without eliminating either. Muslims must produce, develop power and yet preserve moral distance. This dual capacity distinguishes the ummah.<\/p>\n

                                      \n
                                    1. The Reality of Zuhd and the Essence of Knowledge<\/strong><\/li>\n<\/ol>\n

                                      Zuhd is not abandoning the world but maintaining distance while engaging with it. When r\u0101ghaba and rahba unite, one reaches both the essence of knowledge and the reality of zuhd.<\/p>\n

                                        \n
                                      1. Causes of Deficiency in Knowledge: Abandoning the Foundations<\/strong><\/li>\n<\/ol>\n

                                        The main cause of failure in learning is neglecting the foundations (ev\u0101\u2019il) of knowledge. Seeking shortcuts prevents true understanding. Without learning the beginnings, one can never reach the endings.<\/p>\n

                                          \n
                                        1. The Structure of Sciences: Foundations, Entry and Conclusions<\/strong><\/li>\n<\/ol>\n

                                          Knowledge resembles a building. One must memorize the foundations, enter through the proper gateway, and advance step by step. Classical Islamic education embodied this method; modern systems have lost it.<\/p>\n

                                            \n
                                          1. The Example of Tafs\u012br: Chaos Born of Unsound Method<\/strong><\/li>\n<\/ol>\n

                                            Tafs\u012br requires broad foundational knowledge. Ignoring these foundations leads to confusion and manipulation. Genuine understanding requires knowing the entire intellectual system of a mufassir.<\/p>\n

                                              \n
                                            1. Reconstructing the System of Knowledge Today<\/strong><\/li>\n<\/ol>\n

                                              The principles of r\u0101ghaba and rahba must be systematized into institutional structures. Universities and educational systems should operate under these ethical aims. Formal rationality should remain, but without sacrificing moral content.<\/p>\n

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

                                              The seminar shows that knowledge must be grounded in r\u0101ghaba and rahba, that modern systems transform knowledge into power, and that Muslims must build a system balancing ethical and functional principles. Knowledge\u2019s foundations and structure must be restored, and zuhd must orient the modern pursuit of science.<\/p>\n

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

                                              TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 15. 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-8235","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8235","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=8235"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8235\/revisions"}],"predecessor-version":[{"id":8320,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8235\/revisions\/8320"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8235"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}