{"id":8237,"date":"2025-11-30T16:21:31","date_gmt":"2025-11-30T13:21:31","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8237"},"modified":"2025-11-30T16:54:22","modified_gmt":"2025-11-30T13:54:22","slug":"tahsin-gorgulu-maverdi-okumalari-16-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-16-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 16. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 16. 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 eserinde ilmin mahiyetini, m\u00fcdevven ilim\u2013m\u00fcktesep ak\u0131l ili\u015fkisini, mezhebin bilgi \u00fcretimindeki zorunlulu\u011funu ve ki\u015filerin ilim tahsilinde eksik kalmalar\u0131na yol a\u00e7an sebepleri de\u011ferlendirmektir. Tahsin G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin bireysel d\u00fczeyde form\u00fcle etti\u011fi prensipleri modern sistem, e\u011fitim, kurumsall\u0131k ve bilgi sosyolojisi ba\u011flam\u0131nda geni\u015fleterek, ilmin toplumun varl\u0131k \u015fart\u0131 oldu\u011funu ortaya koymaktad\u0131r.<\/p>\n

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

    \n
  1. M\u00fcktesep Ak\u0131l ve M\u00fcdevven \u0130lim<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019nin \u201cilim\u201d dedi\u011fi \u015fey m\u00fcdevven (kayda ge\u00e7irilmi\u015f) ve tasnif edilmi\u015f m\u00fcktesep ak\u0131ld\u0131r. Toplumun t\u00fcmel akl\u0131 bu ilimlerde g\u00f6r\u00fcn\u00fcr h\u00e2le gelir; fertler bu ak\u0131lla irtibat\u0131 ancak m\u00fcdevven ilimler \u00fczerinden kurabilir. M\u00fcktesep ak\u0131lla ba\u011f koparsa, toplum varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremez. Dil \u00f6rne\u011fi \u00fczerinden, dilin tedvini nas\u0131l konu\u015fmay\u0131 sistemli h\u00e2le getiriyorsa, ilimlerin tedvini de toplumsal fiillerin d\u00fczenini temin eder.<\/p>\n

      \n
    1. Toplumun Bilgi \u00dczerine Kurulu Olmas\u0131<\/strong><\/li>\n<\/ol>\n

      M\u00e2verd\u00ee toplumun insanlardan de\u011fil, insan fiillerinden olu\u015ftu\u011funu; fiillerin ise bilgiyle m\u00fcmk\u00fcn oldu\u011funu vurgular. Toplumun deruni yap\u0131s\u0131 ilimdir. \u0130lim d\u00fczenleyici, tertip edici ve fiilleri m\u00fcmk\u00fcn k\u0131lan merkez\u00ee g\u00fc\u00e7t\u00fcr. Tedvin ve tasnif olmad\u0131\u011f\u0131nda hem ele\u015ftirel irtibat kurma imk\u00e2n\u0131 kaybolur hem de dilde oldu\u011fu gibi kusurlar\u0131n giderilmesi zorla\u015f\u0131r.<\/p>\n

        \n
      1. \u0130lmin \u00d6\u011frenilmesindeki \u00dcst \u0130lke: Ra\u011fbet ve Rahbet<\/strong><\/li>\n<\/ol>\n

        \u0130lim talebini y\u00f6nlendiren iki unsur vard\u0131r: ra\u011fbet (Allah\u2019\u0131n r\u0131zas\u0131n\u0131 kazanma arzusu) ve rehbet (Allah\u2019\u0131n azab\u0131ndan sak\u0131nma). \u0130slam toplumunun varl\u0131k sebebi bu iki ilkeye dayan\u0131r. \u0130lim \u00f6\u011frenmek bu \u00fcst ahlaki zemine oturur; niyet olmadan ilim talebi sahih olmaz.<\/p>\n

          \n
        1. Mezhebin Bilgi \u00dcretimindeki Zorunlulu\u011fu<\/strong><\/li>\n<\/ol>\n

          M\u00e2verd\u00ee\u2019ye g\u00f6re ilim mezhep demektir. Mezhep, bir y\u00f6nteme ba\u011fl\u0131 olarak mesele tespiti ve \u00e7\u00f6z\u00fcm\u00fc demektir. Y\u00f6ntem olmadan bilgi gayri\u015fahs\u00ee karakter kazanamaz, kal\u0131c\u0131l\u0131k olu\u015fmaz. Mezhep yoksa ilim yoktur. Modern bilimde \u201cekol\u201d, \u201cara\u015ft\u0131rma program\u0131\u201d, \u201cparadigma\u201d ne ise, klasik ilimlerde mezhep odur. Mezhep ilmin impersonal karakterini kurar ve ilmi nesiller aras\u0131nda aktar\u0131labilir k\u0131lar.<\/p>\n

            \n
          1. Cedelle Me\u015fgul Olanlar\u0131n \u0130lmin D\u0131\u015f\u0131nda Kalmas\u0131<\/strong><\/li>\n<\/ol>\n

            Sadece tart\u0131\u015fmak i\u00e7in ihtilafl\u0131 konular\u0131 \u00f6\u011frenenler ilmi maksad\u0131n\u0131 \u015fa\u015f\u0131r\u0131r. Ama\u00e7lar\u0131 me\u015fhur olmak, rakiplerini susturmak veya g\u00f6steri\u015ftir. Bu kimseler y\u00f6ntemsiz, mezhepsiz olduklar\u0131 i\u00e7in ilim \u00f6\u011frenemez; cevaplar\u0131 karars\u0131zd\u0131r, tutars\u0131zd\u0131r, hakikati temsil etmez. Modern d\u00fcnyadaki \u00e7e\u015fitli tart\u0131\u015fma fig\u00fcrleri bu s\u0131n\u0131fa \u00f6rnektir.<\/p>\n

              \n
            1. K\u00fc\u00e7\u00fck Ya\u015fta \u00d6\u011frenmyi \u0130hmal Etmenin Sonu\u00e7lar\u0131<\/strong><\/li>\n<\/ol>\n

              Gen\u00e7 ya\u015fta ilim \u00f6\u011frenmeyen kimseler ya\u015flan\u0131nca temel bilgileri k\u00fc\u00e7\u00fcklerle birlikte \u00f6\u011frenmekten utan\u0131r ve do\u011frudan son konulara y\u00f6nelirler. Bu kendini aldatmad\u0131r. Evail (ba\u015flang\u0131\u00e7lar) bilinmeden evahir (sonu\u00e7lar) anla\u015f\u0131lamaz. Zaman i\u00e7inde a\u00e7\u0131k \u00f6\u011fretim ve ge\u00e7 \u00f6\u011frenme kap\u0131lar\u0131n\u0131n a\u00e7\u0131k olmas\u0131 \u00f6nemlidir, ancak sistemli \u00f6\u011frenme esasen gen\u00e7 ya\u015fta ba\u015flamal\u0131d\u0131r.<\/p>\n

                \n
              1. Do\u011frudan Kur\u2019an ve Hadise Gitme Yan\u0131lg\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

                \u201cMezheplere gerek yok, Kur\u2019an ve hadis yeter\u201d iddias\u0131 ciddi bir hatad\u0131r. Mezhep ilmin sistemati\u011fidir; do\u011frudan metne gitmek usuls\u00fczl\u00fck do\u011furur. Maverdi\u2019nin uyar\u0131s\u0131, sistemsiz din anlay\u0131\u015f\u0131n\u0131n ilmi kaosa s\u00fcr\u00fckleyece\u011fini vurgular.<\/p>\n

                  \n
                1. Ra\u011fbet ve Himmetin Bilgiyi Belirlemesi<\/strong><\/li>\n<\/ol>\n

                  \u201cHimmet duyular\u0131 s\u0131n\u0131rlar.\u201d \u0130nsan neye y\u00f6nelirse duyular\u0131 oraya odaklan\u0131r. Sistemler de himmetlerinin y\u00f6neldi\u011fi yere g\u00f6re ba\u015fka alanlarda k\u00f6rle\u015fir. \u0130lmin geli\u015fmesi i\u00e7in himmetin do\u011fru yere verilmesi gerekir. Toplum sadece Bat\u0131\u2019n\u0131n bilgisini terc\u00fcme etmeye odaklan\u0131rsa kendi m\u00fcktesep akl\u0131n\u0131 kaybeder.<\/p>\n

                    \n
                  1. M\u00fcdevven \u0130lim, Dil ve M\u00e2n\u00e2n\u0131n Kalbe \u0130ni\u015fi<\/strong><\/li>\n<\/ol>\n

                    \u0130lim kelama (dile) emanet edilir. Laf\u0131z kula\u011fa, m\u00e2n\u00e2 kalbe hitap eder. \u0130lm\u00ee miras\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in hem dile hem kalbe ihtiya\u00e7 vard\u0131r. M\u00fcteal\u00e2 \u00fc\u00e7 unsurla m\u00fcmk\u00fcnd\u00fcr: m\u00fcfekkir kalp, muhabbir (haber veren) lisan, musavvir (tasvir eden) beyan. Talebe bu \u00fc\u00e7 unsur arac\u0131l\u0131\u011f\u0131yla ilimle temas kurar.<\/p>\n

                      \n
                    1. \u00d6\u011frenmeyi Engelleyen Ba\u015fka Sebepler<\/strong><\/li>\n<\/ol>\n

                      \u0130nsanlar s\u0131k\u0131nt\u0131lar, me\u015fguliyetler, h\u0131zl\u0131 sonu\u00e7 alma arzusu ve zorluktan ka\u00e7ma nedeniyle ilimde eksik kal\u0131r. Oysa ilim bilmeyene zor, bilene kolayd\u0131r; s\u00fcreklilik ve \u0131srar ilmin ana \u015fart\u0131d\u0131r.<\/p>\n

                        \n
                      1. G\u00fcn\u00fcm\u00fcz \u0130\u00e7in Sistemsel Yans\u0131ma: E\u011fitimin Yeniden D\u00fczenlenmesi<\/strong><\/li>\n<\/ol>\n

                        M\u00e2verd\u00ee\u2019nin bireysel uyar\u0131lar\u0131 modern d\u00fcnyada ancak sistem ilkesi h\u00e2line getirildi\u011finde anlaml\u0131 olur. Mecburi e\u011fitim i\u00e7inde mezhebe, y\u00f6nteme, usule ba\u011fl\u0131 \u00f6\u011fretim d\u00fczeni kurulmad\u0131k\u00e7a ilim geli\u015femez. G\u00fcn\u00fcm\u00fczde ilimlerin \u00e7o\u011fu mezhepsiz durumdad\u0131r; bu, ara\u015ft\u0131rma toplulu\u011funun olu\u015fmas\u0131n\u0131 engeller. E\u011fitim sistemi usul temelli h\u00e2le getirilmezse ilim sahici karakterini bulamaz.<\/p>\n

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

                        Bu seminerde ilmin toplumun m\u00fcktesep akl\u0131 oldu\u011fu, mezhebin ilmin zorunlu y\u00f6ntemi olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131, ilmin \u00f6\u011frenilmesinin ra\u011fbet ve rehbet gibi ahlaki ilkelere dayand\u0131\u011f\u0131, insanlar\u0131n eksik \u00f6\u011frenme sebeplerinin y\u00f6ntem yoksunlu\u011fu ve yanl\u0131\u015f motivasyon oldu\u011fu, modern d\u00fcnyada bu sorunlar\u0131n e\u011fitimin sistemle\u015ftirilmesiyle a\u015f\u0131labilece\u011fi vurgulanm\u0131\u015ft\u0131r. \u0130lim sistemli, y\u00f6ntemli, mezhepli ve m\u00fcdevven bir s\u00fcre\u00e7tir; toplumun devam\u0131 buna ba\u011fl\u0131d\u0131r.<\/p>\n

                         <\/p>\n

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

                        This seminar examines the nature of knowledge in M\u00e2ward\u012b\u2019s \u201cAdab al-Duny\u0101 wa\u2019l-D\u012bn,\u201d the relationship between institutionalized sciences and acquired intellect, the necessity of madhhab (method) for producing knowledge, and the reasons why people fall short in learning. Tahsin G\u00f6rg\u00fcn expands M\u00e2ward\u012b\u2019s individual framework into a systemic, educational and sociological context.<\/p>\n

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

                          \n
                        1. Acquired Intellect and Institutionalized Knowledge<\/strong><\/li>\n<\/ol>\n

                          Knowledge is the codified and classified form of a society\u2019s acquired intellect. Social existence depends on this collective intellect. Without codification, continuity and critical engagement are lost.<\/p>\n

                            \n
                          1. Society is Built Upon Knowledge<\/strong><\/li>\n<\/ol>\n

                            Society consists of human actions, and action is possible only through knowledge. Institutionalized sciences form the inner structure of society.<\/p>\n

                              \n
                            1. R\u0101ghaba and Rahba as the Motivation for Learning<\/strong><\/li>\n<\/ol>\n

                              Knowledge must be sought with the desire for God\u2019s pleasure (r\u0101ghaba) and the fear of His punishment (rahba). These principles form the ethical foundation of Islamic society.<\/p>\n

                                \n
                              1. The Necessity of Madhhab as Method<\/strong><\/li>\n<\/ol>\n

                                A madhhab is a method for identifying and solving problems. Without method, there is no impersonal and lasting knowledge. Modern \u201cschools,\u201d \u201cresearch programs\u201d and \u201cparadigms\u201d correspond to classical madhhabs.<\/p>\n

                                  \n
                                1. The Failure of Those Occupied with Debate<\/strong><\/li>\n<\/ol>\n

                                  Those who learn only to argue cannot learn properly. They lack method, consistency and true understanding.<\/p>\n

                                    \n
                                  1. Neglecting Early Learning<\/strong><\/li>\n<\/ol>\n

                                    Those who begin learning late avoid foundational topics and jump to advanced subjects. This is self-deception.<\/p>\n

                                      \n
                                    1. The Error of \u201cDirect Return to Qur\u2019an and Hadith\u201d<\/strong><\/li>\n<\/ol>\n

                                      Rejecting madhhabs and going directly to scripture creates methodological chaos.<\/p>\n

                                        \n
                                      1. The Role of Himma (Focused Attention)<\/strong><\/li>\n<\/ol>\n

                                        Attention directs perception. Systems that focus only on Western knowledge lose contact with their own intellectual tradition.<\/p>\n

                                          \n
                                        1. Knowledge, Language and Meaning<\/strong><\/li>\n<\/ol>\n

                                          Knowledge is entrusted to language. The sound reaches the ear; the meaning reaches the heart. Understanding requires a thinking heart, informing tongue and descriptive expression.<\/p>\n

                                            \n
                                          1. Other Obstacles to Learning<\/strong><\/li>\n<\/ol>\n

                                            Fatigue, worldly concerns, impatience and avoidance of difficulty prevent proper learning. Knowledge becomes easy only after persistent effort.<\/p>\n

                                              \n
                                            1. Systemic Implications for Modern Education<\/strong><\/li>\n<\/ol>\n

                                              M\u00e2ward\u012b\u2019s principles must become educational principles. Without methodological instruction and research communities, knowledge cannot develop.<\/p>\n

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

                                              Knowledge is the collective intellect of society; madhhab is its method; and learning requires moral intention, persistence and system. Modern Muslim societies must rebuild knowledge through method, codification and education.<\/p>\n

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

                                              TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 16. 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-8237","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8237","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=8237"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8237\/revisions"}],"predecessor-version":[{"id":8319,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8237\/revisions\/8319"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8237"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}