{"id":8243,"date":"2025-11-30T16:22:50","date_gmt":"2025-11-30T13:22:50","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8243"},"modified":"2025-11-30T16:54:05","modified_gmt":"2025-11-30T13:54:05","slug":"tahsin-gorgulu-maverdi-okumalari-19-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-19-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 19. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin ilim\u2013ak\u0131l\u2013\u00f6rf ili\u015fkisini a\u00e7\u0131klarken ortaya koydu\u011fu \u201cmalayani\u201d, \u201cremz\u201d, \u201clugaz\u201d, \u201c\u0131st\u0131lah\u201d, \u201cmanan\u0131n gizlili\u011fi\u201d, \u201ctalibin engelleri\u201d ve \u201cs\u00f6z\u00fcn maksad\u0131\u201d gibi kavramlar\u0131 derinlemesine incelemek; anlaman\u0131n \u00f6n\u00fcndeki engelleri hem kelam hem mana hem de muhatap a\u00e7\u0131s\u0131ndan belirlemek; \u0130slam toplumunun bilgi d\u00fczenini olu\u015fturan terbiyeyi, dil-\u00f6rf ba\u011f\u0131n\u0131 ve ilimlerin korunma mekanizmas\u0131n\u0131 ortaya koymakt\u0131r.<\/p>\n

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

    \n
  1. Anlaman\u0131n Kelamdan Kaynaklanan Engelleri<\/strong><\/li>\n<\/ol>\n

    Kelam bazen maksad\u0131 tam ifade etmez, eksik veya fazla olabilir. S\u00f6z kimi zaman da\u011f\u0131n\u0131k, gev\u015fek veya yanl\u0131\u015f tertip edilmi\u015f olabilir. M\u00fctekellimin dikkatsizli\u011fi, \u00fcslup bozuklu\u011fu, maksad\u0131n\u0131 gereksizce uzatmas\u0131 veya manay\u0131 da\u011f\u0131tmas\u0131 anlamay\u0131 zorla\u015ft\u0131r\u0131r. Bu durumda anlamay\u0131 g\u00fc\u00e7le\u015ftiren \u015fey bizzat ifadedir, mana de\u011fildir.<\/p>\n

      \n
    1. Manadan Kaynaklanan Engeller<\/strong><\/li>\n<\/ol>\n

      Manalar a\u00e7\u0131kt\u0131r veya gizlidir; cel\u00ee ve haf\u00ee ayr\u0131m\u0131 burada \u00f6nemlidir. Haf\u00ee manalar do\u011frudan anla\u015f\u0131lmaz; temrin, tedebb\u00fcr, tekrar ve zihnin inki\u015faf\u0131yla a\u00e7\u0131l\u0131r. Baz\u0131 ilimler gere\u011fi olarak manay\u0131 kapal\u0131 ifade eder; bu, manan\u0131n do\u011fas\u0131ndan veya ilmin metodundan kaynaklan\u0131r. Mana uzak kald\u0131k\u00e7a taleple yak\u0131nla\u015fmay\u0131 gerektirir.<\/p>\n

        \n
      1. Muhataptan Kaynaklanan Engeller<\/strong><\/li>\n<\/ol>\n

        Anlama muhatab\u0131n seviyesine g\u00f6re de\u011fi\u015fir. Zihni yetersiz olan, dikkatini toparlayamayan, kavramlar\u0131 bilmeyen veya \u00f6nceden haz\u0131rl\u0131\u011f\u0131 bulunmayan ki\u015fi en a\u00e7\u0131k s\u00f6zde bile manaya ula\u015famaz. Anlama kapasitesi, al\u0131\u015fkanl\u0131k, tekrar ve temrinle geni\u015fler; aksi h\u00e2lde haf\u00ee olan mana muhataba kapal\u0131 kal\u0131r.<\/p>\n

          \n
        1. Remz ve Gizli \u0130fadelerin Sebepleri<\/strong><\/li>\n<\/ol>\n

          Remz bazen y\u00fcksek maksatlar\u0131 s\u0131radan insanlar\u0131n eline d\u00fc\u015f\u00fcrmemek i\u00e7in kullan\u0131l\u0131r; bilgi ehil olana ula\u015fs\u0131n diye kapal\u0131 ifade edilir. Bazen de k\u00f6t\u00fc niyetli kimselerin eline ge\u00e7mesin diye manalar \u00f6rt\u00fcl\u00fc anlat\u0131l\u0131r. Devlet, siyaset ve hikmet alanlar\u0131nda remz, bilgiyi koruma y\u00f6ntemidir. Baz\u0131 ilimlerde kapal\u0131 \u00fcslup metodun kendisidir.<\/p>\n

            \n
          1. Remzin Suistimali ve Halk\u0131 Yan\u0131ltma<\/strong><\/li>\n<\/ol>\n

            Remzli s\u00f6zler k\u00f6t\u00fc niyetle de kullan\u0131labilir. Gizli maksatlar\u0131, \u00e7\u0131karlar\u0131 ve y\u00f6nlendirmeleri perdelemek i\u00e7in kapal\u0131 \u00fcslup tercih edilebilir. \u0130nsanlar\u0131n zaaf\u0131 veya cehaleti kullan\u0131larak anlam karart\u0131labilir. M\u00e2verd\u00ee, remzin bir korunma arac\u0131 olmakla birlikte suistimale \u00e7ok a\u00e7\u0131k oldu\u011funa dikkat \u00e7eker.<\/p>\n

              \n
            1. Lugaz, Bulmaca ve Malayani<\/strong><\/li>\n<\/ol>\n

              Lugaz ve bulmaca bazen faydas\u0131zd\u0131r; hi\u00e7bir ilim maksad\u0131 ta\u015f\u0131maz, sadece vakit \u00f6ld\u00fcr\u00fcr. Bu t\u00fcr lugazlar \u201cmalayani\u201ddir. Malayani ile me\u015fgul olmak ki\u015finin zihnini da\u011f\u0131t\u0131r ve kalbine a\u011f\u0131rl\u0131k verir. Fakat baz\u0131 lugaz t\u00fcrleri temrin amac\u0131yla kullan\u0131ld\u0131\u011f\u0131nda faydal\u0131d\u0131r; zihni keskinle\u015ftirir ve muhakemeyi g\u00fc\u00e7lendirir.<\/p>\n

                \n
              1. Ist\u0131lah Bilgisinin Zorunlulu\u011fu<\/strong><\/li>\n<\/ol>\n

                \u0130limlerin anla\u015f\u0131lmas\u0131 \u0131st\u0131lah bilgisini \u015fart ko\u015far. Kelimenin l\u00fcgat anlam\u0131n\u0131 bilmek yetmez; \u0131st\u0131lah\u00ee manas\u0131 bilinmezse ilim anla\u015f\u0131lamaz. Her ilmin kendi \u00f6rf\u00fc, dili ve kavram haritas\u0131 vard\u0131r. Bu \u00f6rf bozulursa ilim de bozulur. M\u00fcktesep akl\u0131n korunmas\u0131 \u0131st\u0131lah\u0131n korunmas\u0131na ba\u011fl\u0131d\u0131r.<\/p>\n

                  \n
                1. S\u00f6z\u2013Mana\u2013Maksat \u00dc\u00e7l\u00fcs\u00fc<\/strong><\/li>\n<\/ol>\n

                  S\u00f6z manay\u0131 ta\u015f\u0131r; mana maksada i\u015faret eder. Kelam\u0131n maksad\u0131 anla\u015f\u0131lmad\u0131k\u00e7a mana kavranmaz. Maksat, lafz\u0131n arkas\u0131ndaki niyeti belirler. S\u00f6z bazen do\u011fru, mana do\u011fru, fakat maksat yanl\u0131\u015f olabilir. Bu nedenle talebe hem lafz\u0131 hem manay\u0131 hem de maksad\u0131 birlikte ara\u015ft\u0131rmal\u0131d\u0131r.<\/p>\n

                    \n
                  1. \u0130slam\u2019\u0131n \u201cMalayaniyi Terk\u201d \u0130lkesi<\/strong><\/li>\n<\/ol>\n

                    M\u00fcsl\u00fcman ki\u015finin kendisini ilgilendirmeyen \u015feyle me\u015fgul olmamas\u0131 esast\u0131r. Malayaniyi terk etmek iman\u0131n g\u00fczelli\u011findendir. Bu ilke hem ahlaki hem epistemik bir ilkedir: insan\u0131n zihnini bo\u015f, faydas\u0131z ve kirletici i\u015flerden korur; ilme y\u00f6neli\u015fi g\u00fc\u00e7lendirir.<\/p>\n

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

                    Bu seminerde anlaman\u0131n \u00fc\u00e7 temel engeli (kelam, mana, muhatap), remz ve gizli ifadelerin sebepleri, suistimal edilen sembolik dil, lugaz ve malayani kavram\u0131, \u0131st\u0131lah bilgisi ve maksad\u0131n \u00f6nemini merkeze alan bir bilgi ahlak\u0131 ortaya konmu\u015ftur. M\u00e2verd\u00ee\u2019ye g\u00f6re ilim, a\u00e7\u0131k manaya ula\u015fmak i\u00e7in kelam\u0131 a\u015fmay\u0131, manay\u0131 \u00e7\u00f6zmeyi, maksad\u0131 kavramay\u0131 ve malayaniyi terk etmeyi gerektirir. \u0130lim ve ak\u0131l ancak b\u00f6yle kemale erer.<\/p>\n

                     <\/p>\n

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

                    The purpose of this seminar is to examine in depth the concepts that al-M\u0101ward\u012b presents while explaining the relationship between knowledge, intellect and acquired intellect\u2014such as mal\u0101y\u0101n\u012b<\/em>, remz<\/em>, lugaz<\/em>, terminology, the hidden nature of meaning, the obstacles of the seeker, and the intention behind speech; to identify the elements that hinder understanding from both the perspective of speech, meaning and the addressee; and to reveal the discipline, the language\u2013custom connection, and the preservation mechanism of the sciences that constitute the knowledge-order of the Islamic society.<\/p>\n

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

                      \n
                    1. Obstacles to Understanding Originating from Speech<\/strong><\/li>\n<\/ol>\n

                      According to M\u0101ward\u012b, speech may sometimes fail to express the intended meaning, may be deficient or excessive. The expression may be scattered, loose or poorly structured. The speaker\u2019s carelessness, faulty manner or unnecessarily extending the statement can obscure the meaning. In such cases, what makes understanding difficult is the expression itself, not the meaning.<\/p>\n

                        \n
                      1. Obstacles Originating from Meaning<\/strong><\/li>\n<\/ol>\n

                        Meanings are either clear or hidden; the distinction of jal\u012b<\/em> and khaf\u012b<\/em> is important here. Hidden meanings are not grasped immediately; they are revealed through practice, reflection, repetition and mental discipline. Some sciences express meaning in a deliberately closed manner; this arises either from the nature of meaning or from the method of that science. As long as meaning remains distant, it requires effort to be approached.<\/p>\n

                          \n
                        1. Obstacles Originating from the Addressee<\/strong><\/li>\n<\/ol>\n

                          Understanding changes according to the level of the addressee. A person whose mind is insufficient, who cannot focus, who lacks conceptual knowledge or prior preparation cannot reach the meaning even in the clearest speech. The capacity to understand expands through habit, repetition and training; otherwise hidden meanings remain closed to the learner.<\/p>\n

                            \n
                          1. Reasons for Symbolic and Hidden Expressions<\/strong><\/li>\n<\/ol>\n

                            Symbolic expression (remz<\/em>) is sometimes used to prevent lofty aims from falling into the hands of the ordinary; meaning is concealed so that knowledge reaches only the competent. Sometimes meanings are veiled so that they do not fall into the hands of harmful people. In matters of state, politics and wisdom, symbolic expression is a method of preserving knowledge. In some sciences a closed style is part of the method itself.<\/p>\n

                              \n
                            1. Abuse of Symbolic Expression and Deceiving the Public<\/strong><\/li>\n<\/ol>\n

                              Symbolic expressions may also be used with malicious intent. Vague styles may be preferred to hide motives, interests or manipulations. Meaning may be darkened by exploiting people\u2019s weakness or ignorance. M\u0101ward\u012b points out that although symbolic expression can protect knowledge, it is also very open to abuse.<\/p>\n

                                \n
                              1. Riddles, Puzzles and Mal\u0101y\u0101n\u012b<\/em><\/strong><\/li>\n<\/ol>\n

                                Riddles and puzzles are sometimes useless; they carry no purpose of knowledge and only waste time. Such activities are mal\u0101y\u0101n\u012b<\/em>. Engaging in mal\u0101y\u0101n\u012b<\/em> scatters the mind and burdens the heart. However, certain forms of riddles, when used for practice, are beneficial; they sharpen the mind and strengthen reasoning.<\/p>\n

                                  \n
                                1. The Necessity of Terminology<\/strong><\/li>\n<\/ol>\n

                                  Understanding the sciences requires knowledge of terminology. Knowing the lexical meaning of a word is not enough; if the technical meaning is unknown, the science cannot be understood. Every science has its own custom, language and conceptual map. If this custom is corrupted, the science itself is corrupted. The preservation of acquired intellect depends on the preservation of terminology.<\/p>\n

                                    \n
                                  1. The Triad of Speech\u2013Meaning\u2013Intention<\/strong><\/li>\n<\/ol>\n

                                    Speech carries meaning; meaning points to intention. Unless the intention behind the wording is understood, the meaning is not grasped. Intention determines the aim behind the wording. Speech may be correct, meaning may be correct, yet the intention may be wrong. For this reason the learner must investigate the wording, the meaning and the intention together.<\/p>\n

                                      \n
                                    1. Islam\u2019s Principle of Abandoning Mal\u0101y\u0101n\u012b<\/em><\/strong><\/li>\n<\/ol>\n

                                      It is essential that a Muslim does not occupy himself with what does not concern him. Abandoning mal\u0101y\u0101n\u012b<\/em> is part of the beauty of faith. This principle is both ethical and epistemic: it protects the mind from useless and corrupting occupations and strengthens the orientation toward knowledge.<\/p>\n

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

                                      In this seminar the primary obstacles to understanding (speech, meaning and the addressee), the reasons for symbolic expression, the misuse of symbolic language, the concepts of riddle and mal\u0101y\u0101n\u012b<\/em>, the necessity of terminology and the importance of intention were presented as a moral framework of knowledge. According to M\u0101ward\u012b, knowledge requires surpassing the wording, dissolving the meaning, grasping the intention and abandoning mal\u0101y\u0101n\u012b<\/em> in order to reach clarity. Only then do knowledge and intellect reach completion.<\/p>\n

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

                                      TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 19. 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-8243","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8243","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=8243"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8243\/revisions"}],"predecessor-version":[{"id":8316,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8243\/revisions\/8316"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}