{"id":8253,"date":"2025-11-30T16:27:20","date_gmt":"2025-11-30T13:27:20","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8253"},"modified":"2025-11-30T16:52:29","modified_gmt":"2025-11-30T13:52:29","slug":"tahsin-gorgulu-maverdi-okumalari-24-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-24-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 24. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 24. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, \u00f6nceki derslerde yap\u0131lan okumalar\u0131n b\u00fct\u00fcn\u00fcn\u00fc yeniden hat\u0131rlatarak M\u00e2verd\u00ee\u2019nin Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em> adl\u0131 eserinin temel yap\u0131s\u0131n\u0131, metodunu ve bug\u00fcnk\u00fc d\u00fcnyada nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fini a\u00e7\u0131klamakt\u0131r. \u00d6zellikle ak\u0131l\u2013ilmin ili\u015fkisi, m\u00fcktesep ak\u0131l, yaz\u0131\u2013ses\u2013dil ba\u011flant\u0131s\u0131, heva\u2013ak\u0131l ayr\u0131m\u0131, sosyal ontolojinin mahiyeti, ilmin tasnifi, gelene\u011fin nas\u0131l devam ettirilece\u011fi, toplumun bilgi \u00fczerine nas\u0131l kuruldu\u011fu ve M\u00e2verd\u00ee\u2019nin eserinin \u00e7a\u011fda\u015f d\u00fcnyada hangi y\u00f6nleriyle ge\u00e7erlili\u011fini korudu\u011fu konular\u0131 seminerin merkezinde yer almaktad\u0131r.<\/p>\n

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

    \n
  1. Yaz\u0131, Ses ve Dil \u00dczerine \u00d6nceki Derslerin \u00d6zeti<\/strong><\/li>\n<\/ol>\n

    Seminer \u00f6nceki derste ele al\u0131nan yaz\u0131 meselesine geri d\u00f6nerek ba\u015flar. Yaz\u0131n\u0131n ilimle ili\u015fkisi, ses ile yaz\u0131 aras\u0131ndaki uyumsuzluk, yaz\u0131n\u0131n hem muhafaza sa\u011flayan hem de kapal\u0131l\u0131k \u00fcreten bir ara\u00e7 olmas\u0131 yeniden hat\u0131rlat\u0131l\u0131r. G\u00fcn\u00fcm\u00fczde dijital yaz\u0131l\u0131mlar\u0131n hayat\u0131 ku\u015fatmas\u0131yla yaz\u0131 meselesinin M\u00e2verd\u00ee d\u00f6neminden farkl\u0131 olarak yeni boyutlar kazand\u0131\u011f\u0131; buna ra\u011fmen M\u00e2verd\u00ee\u2019nin yaz\u0131ya dair tespitlerinin h\u00e2l\u00e2 ge\u00e7erlili\u011fini korudu\u011fu vurgulan\u0131r. M\u00e2verd\u00ee\u2019nin yaz\u0131n\u0131n icad\u0131n\u0131 ilmin korunmas\u0131 a\u00e7\u0131s\u0131ndan hayati g\u00f6rmesi, fakat yaz\u0131n\u0131n anlam\u0131 eksiltme riskine de dikkat \u00e7ekmesi seminerde yeniden \u00f6zetlenir.<\/p>\n

      \n
    1. M\u00e2verd\u00ee\u2019nin Eserinin B\u00f6l\u00fcmleri ve Temel Yap\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

      M\u00e2verd\u00ee\u2019nin eserinin be\u015f b\u00f6l\u00fcmden olu\u015ftu\u011fu (Ak\u0131l, \u0130lim, Edeb\u00fc\u2019d-D\u00een, Edeb\u00fc\u2019d-D\u00fcnya, Edeb\u00fc\u2019n-Nefs) hat\u0131rlat\u0131l\u0131r. Bu b\u00f6l\u00fcmlerin insan\u0131n ak\u0131l sahibi bir varl\u0131k olarak yer y\u00fcz\u00fcnde var olu\u015fundan ba\u015flay\u0131p dine muhatap olu\u015funa, d\u00fcnya d\u00fczenini kurmas\u0131na ve bireysel \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc korumas\u0131na kadar uzanan b\u00fct\u00fcnl\u00fckl\u00fc bir insani varolu\u015f teorisi sundu\u011fu belirtilir. Ak\u0131l sayesinde bilme, bilginin tasnifi, bilginin d\u00fczen h\u00e2line gelmesi ve din ile normatif zemin kazanmas\u0131; ard\u0131ndan d\u00fcnya d\u00fczeninin ortaya \u00e7\u0131kmas\u0131; en sonunda bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kurallar i\u00e7inde nas\u0131l koruyaca\u011f\u0131 gibi sorular\u0131n bu b\u00fct\u00fcnsel yap\u0131 i\u00e7inde ele al\u0131nd\u0131\u011f\u0131 a\u00e7\u0131klan\u0131r.<\/p>\n

        \n
      1. Ak\u0131l\u2013Heva Ayr\u0131m\u0131 ve Bilginin Temeli<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee\u2019nin sisteminin ba\u015flang\u0131c\u0131n\u0131n ak\u0131l oldu\u011fu, akl\u0131n kar\u015f\u0131t\u0131n\u0131n ise \u201cheva\u201d olarak belirlendi\u011fi anlat\u0131l\u0131r. Heva, ilkeye dayanmayan ge\u00e7ici y\u00f6neli\u015fler olarak tan\u0131mlan\u0131r ve \u00fczerine bir d\u00fcnya kurulamayaca\u011f\u0131 vurgulan\u0131r. Ak\u0131l ise ikiye ayr\u0131l\u0131r: gariz\u00ee ak\u0131l<\/strong> (zaruri bilgiler) ve m\u00fcktesep ak\u0131l<\/strong> (duyu verileri, idrak, tasnif, d\u00fc\u015f\u00fcnme s\u00fcre\u00e7leriyle geli\u015fen ak\u0131l). Zaruri bilgiler s\u0131n\u0131rl\u0131d\u0131r; fakat duyu verileri s\u0131n\u0131rs\u0131z bilgi \u00fcretme imk\u00e2n\u0131 sa\u011flar. Dilin ve kula\u011f\u0131n m\u00fcktesep ak\u0131ldaki merkezi yeri, anlaman\u0131n ses\u2013kelime ba\u011f\u0131ndan do\u011fmas\u0131, yaz\u0131n\u0131n bu ba\u011f \u00fczerinde kurdu\u011fu temsil sistemi uzun \u015fekilde a\u00e7\u0131klan\u0131r.<\/p>\n

          \n
        1. M\u00fcktesep Ak\u0131l, Dil, Yaz\u0131 ve \u0130limlerin Ortaya \u00c7\u0131k\u0131\u015f\u0131<\/strong><\/li>\n<\/ol>\n

          M\u00fcktesep akl\u0131n b\u00fcy\u00fcmesiyle dil, gramer, mant\u0131k, fizik, matematik, t\u0131p gibi ilimlerin nas\u0131l do\u011fdu\u011fu anlat\u0131l\u0131r. Ses ile anlam aras\u0131ndaki ba\u011f\u0131n \u00f6\u011frenilmesi, sonra bu seslerin yaz\u0131 ile temsil edilmesi, yaz\u0131n\u0131n manay\u0131 sabitlemesi ama ayn\u0131 zamanda anlamay\u0131 zorla\u015ft\u0131rmas\u0131 gibi s\u00fcre\u00e7ler de\u011ferlendirilir. Yaz\u0131n\u0131n geli\u015fmesiyle ilimlerin nas\u0131l tedvin edildi\u011fi, k\u00fct\u00fcphanelerin nas\u0131l olu\u015ftu\u011fu, yaz\u0131n\u0131n s\u00f6zl\u00fc k\u00fclt\u00fcre nas\u0131l destek verdi\u011fi; fakat insan hayat\u0131n\u0131n h\u00e2l\u00e2 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde s\u00f6z \u00fczerinden akt\u0131\u011f\u0131 belirtilir.<\/p>\n

            \n
          1. M\u00e2verd\u00ee\u2019nin Eseri ve \u0130slam Medeniyeti Aras\u0131ndaki \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

            M\u00e2verd\u00ee\u2019nin kitab\u0131n\u0131n \u0130slam medeniyetinin kendi kendine \u015fuurunun bir ifadesi oldu\u011fu, ilimlerin tasnifi, hadis usul\u00fc, f\u0131k\u0131h usul\u00fc, kelam, tarih, siyer gibi disiplinlerle irtibat\u0131n\u0131n seminerde ayr\u0131nt\u0131l\u0131 bi\u00e7imde a\u00e7\u0131klan\u0131r. Eserin M\u00fcsl\u00fcman toplumun nas\u0131l var oldu\u011fu, nas\u0131l d\u00fczen kazand\u0131\u011f\u0131, nas\u0131l adalet \u00fcretti\u011fi, nas\u0131l devaml\u0131l\u0131k sa\u011flad\u0131\u011f\u0131 sorular\u0131na cevap verdi\u011fi dile getirilir. M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin bug\u00fcn de ge\u00e7erli olabilmesi i\u00e7in laf\u0131zc\u0131 tarihselcili\u011fe de\u011fil, eserleri kendi \u00e7a\u011fda\u015f\u0131m\u0131z k\u0131lacak bir okuma y\u00f6ntemine ihtiya\u00e7 oldu\u011fu vurgulan\u0131r.<\/p>\n

              \n
            1. Formelle\u015fmi\u015f D\u00fcnyada M\u00e2verd\u00ee\u2019nin Ge\u00e7erlili\u011fi<\/strong><\/li>\n<\/ol>\n

              G\u00fcn\u00fcm\u00fczde insanlar\u0131n bireysel de\u011fil kurumsal yap\u0131larda ya\u015fad\u0131\u011f\u0131; devlet, piyasa, hukuk, e\u011fitim, \u015firketler gibi formal d\u00fczeneklerin hayat\u0131 belirledi\u011fi bir d\u00fcnyada M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin nas\u0131l yeniden anlam kazand\u0131\u011f\u0131 tart\u0131\u015f\u0131l\u0131r. Sosyal ontolojinin bilgi \u00fczerine kurulu oldu\u011fu; makamlar\u0131n, rollerin, kurallar\u0131n bilme\u2013kabul etme ili\u015fkisiyle olu\u015ftu\u011fu; akl\u0131n bu d\u00fczenin temelini te\u015fkil etti\u011fi ifade edilir. M\u00e2verd\u00ee\u2019nin ak\u0131l\u2013heva ayr\u0131m\u0131n\u0131n bug\u00fcn hem bireysel hem kolektif d\u00fczeyde (\u00f6rne\u011fin ulus-devletlerin hevas\u0131, g\u00fc\u00e7 siyasetinin y\u00fckseli\u015fi) ne kadar g\u00fcncel oldu\u011fu a\u00e7\u0131klan\u0131r.<\/p>\n

                \n
              1. \u0130limlerin Tasnifi, \u0130lmihal ve Hayat Bilgisi<\/strong><\/li>\n<\/ol>\n

                M\u00e2verd\u00ee\u2019nin en gerekli ilim olarak dini\/\u015fer\u2019\u00ee bilgiyi (ilmihal) belirlemesinin g\u00fcn\u00fcm\u00fczde hayat bilgisi\u2013vatanda\u015fl\u0131k bilgisi gibi kavramlarla nas\u0131l paralel \u00e7al\u0131\u015ft\u0131\u011f\u0131 anlat\u0131l\u0131r. \u0130lmin \u00f6nceliklerinin hayata h\u00fckmeden \u00fcst \u00f6l\u00e7\u00fcye ba\u011fl\u0131 olarak de\u011fi\u015fti\u011fi; fakat ilkelerin de\u011fi\u015fmedi\u011fi ifade edilir. \u0130slam \u00fcmmetinin b\u00fct\u00fcn birikimine ula\u015fman\u0131n ancak kitaplar\u0131n ne\u015fri, ara\u015ft\u0131rma, k\u00fct\u00fcphanelerin incelenmesiyle m\u00fcmk\u00fcn olaca\u011f\u0131; bug\u00fcnk\u00fc eksikli\u011fin b\u00fcy\u00fck fakat \u00e7al\u0131\u015f\u0131labilir bir alan oldu\u011fu belirtilir.<\/p>\n

                  \n
                1. \u0130htisasla\u015fma ve Toplumun Bilgi \u00dczerine Kurulmas\u0131<\/strong><\/li>\n<\/ol>\n

                  Toplumun bilgi \u00fczerine kurulu oldu\u011fu; para, makam, otorite gibi unsurlar\u0131n asl\u0131nda bilgi\u2013kabul ili\u015fkisinden do\u011fdu\u011fu anlat\u0131l\u0131r. Bir insan\u0131n \u00f6\u011fretmen olmas\u0131n\u0131n sadece bilgi de\u011fil ayn\u0131 zamanda sosyal kabul gerektirdi\u011fi; devletin, ordunun, \u00fcniversitenin t\u00fcm yap\u0131lar\u0131n\u0131n bilgi sistemleri oldu\u011fu a\u00e7\u0131klan\u0131r. Bu ba\u011flamda M\u00e2verd\u00ee\u2019nin m\u00fcktesep ak\u0131l, d\u00fczen, normatiflik ve toplumsal yap\u0131 analizinin \u00e7a\u011fda\u015f sosyal teorilerden daha derin bir \u00e7er\u00e7eve sundu\u011fu vurgulan\u0131r.<\/p>\n

                    \n
                  1. Tarihsellik, Tekrar ve Gelene\u011fin Devam\u0131<\/strong><\/li>\n<\/ol>\n

                    Tecellide tekrar olmad\u0131\u011f\u0131; tarihteki hi\u00e7bir d\u00fczenin birebir yeniden kurulamayaca\u011f\u0131 fakat ilkelerin devam ettirilebilece\u011fi ifade edilir. Ab\u2028basi d\u00fczeninin, Osmanl\u0131 d\u00fczeninin, antik imparatorluklar\u0131n yeniden kurulamayaca\u011f\u0131; fakat onlar\u0131n \u00f6z\u00fc ve ilkelerini ta\u015f\u0131yan yeni kurumlar\u0131n farkl\u0131 bi\u00e7imlerde ortaya \u00e7\u0131kabilece\u011fi anlat\u0131l\u0131r. Gelene\u011fi ya\u015fatman\u0131n yolu da budur.<\/p>\n

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

                    Bu seminerde M\u00e2verd\u00ee\u2019nin eserinin genel yap\u0131s\u0131, ak\u0131l\u2013ilim ili\u015fkisi, m\u00fcktesep ak\u0131l, dil\u2013yaz\u0131\u2013ses ba\u011flant\u0131s\u0131, sosyal ontolojinin temelleri, ilimlerin tasnifi, gelene\u011fin \u00e7a\u011fda\u015fla\u015ft\u0131r\u0131lmas\u0131, toplumsal d\u00fczenin bilgi \u00fczerine kurulmas\u0131 ve M\u00e2verd\u00ee\u2019nin bug\u00fcn i\u00e7in rehberlik edebilecek ilkeleri kapsaml\u0131 \u015fekilde \u00f6zetlenmi\u015ftir. Seminer, M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin sadece kendi d\u00f6nemini de\u011fil, modern d\u00fcnyay\u0131 anlamak i\u00e7in de g\u00fc\u00e7l\u00fc bir \u00e7er\u00e7eve sundu\u011funu g\u00f6stermi\u015f; akl\u0131n, m\u00fcktesep bilginin ve do\u011fru y\u00f6ntemle okuman\u0131n \u00f6nemini vurgulam\u0131\u015ft\u0131r.<\/p>\n

                     <\/p>\n

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

                    The purpose of this seminar is to recall the totality of the previous readings and to explain the main structure, method and contemporary relevance of al-M\u0101ward\u012b\u2019s Adab al-Duny\u0101 wa-l-D\u012bn<\/em>. The central topics include the relationship between intellect and knowledge, acquired intellect, the connection between writing\u2013sound\u2013language, the distinction between heva and intellect, the nature of social ontology, the classification of knowledge, the continuation of tradition, how society is built upon knowledge, and in what ways M\u0101ward\u012b\u2019s work remains valid today.<\/p>\n

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

                      \n
                    1. Summary of the Previous Session on Writing, Sound and Language<\/strong><\/li>\n<\/ol>\n

                      The seminar begins by returning to the topic of writing. The relationship between writing and knowledge, the mismatch between sound and script, writing as both a means of preservation and a producer of obscurity is recalled. With modern digital writing environments, the writing problem has gained new dimensions, yet M\u0101ward\u012b\u2019s insights remain valid. His emphasis on writing as essential for preserving knowledge, while warning that writing may diminish meaning, is restated.<\/p>\n

                        \n
                      1. The Sections and Structure of M\u0101ward\u012b\u2019s Work<\/strong><\/li>\n<\/ol>\n

                        The five sections of M\u0101ward\u012b\u2019s work (Intellect, Knowledge, Adab al-D\u012bn, Adab al-Duny\u0101, Adab al-Nafs) are reviewed. These sections form a unified theory of human existence beginning with man as a rational being, continuing with his reception of religion, the formation of a worldly order, and finally the preservation of the individual\u2019s uniqueness and freedom. Knowing, classifying, ordering and normativizing are explained as stages in this structure.<\/p>\n

                          \n
                        1. The Intellect\u2013Heva Distinction and the Foundation of Knowledge<\/strong><\/li>\n<\/ol>\n

                          The seminar explains that M\u0101ward\u012b begins with intellect and places heva\u2014desire without principle\u2014as its opposite. Heva cannot found a world; intellect can. Intellect is divided into innate (necessary knowledge) and acquired. Necessary knowledge is limited; sensory data creates limitless possibilities. Language\u2019s dependence on sound and the role of the ear are emphasized; writing is described as representation that preserves but also obscures.<\/p>\n

                            \n
                          1. Acquired Intellect, Language, Writing and the Birth of the Sciences<\/strong><\/li>\n<\/ol>\n

                            As acquired intellect expands, grammar, logic, mathematics, physics, medicine and other sciences emerge. The link between sound and meaning, then between writing and sound, forms the basis of knowledge transmission. Writing stabilizes meaning but also complicates interpretation. Libraries, classified sciences and the permanence of knowledge through writing are discussed.<\/p>\n

                              \n
                            1. M\u0101ward\u012b\u2019s Work and Its Relation to Islamic Civilization<\/strong><\/li>\n<\/ol>\n

                              M\u0101ward\u012b\u2019s book is described as the self-awareness of Islamic civilization. Its ties to hadith methodology, fiqh, kal\u0101m, history and other disciplines are explained. The work answers how Muslim society emerged, sustained order and continuity, and organized knowledge. A method that makes the classical text contemporary without reducing it to literal historicism is emphasized.<\/p>\n

                                \n
                              1. M\u0101ward\u012b\u2019s Relevance in a Formalized Modern World<\/strong><\/li>\n<\/ol>\n

                                Modern life is lived in formal structures\u2014state, market, institutions\u2014and M\u0101ward\u012b\u2019s social ontology gains new relevance. Society is built on knowledge: roles, authority, positions rely on the relation between knowing and accepting. M\u0101ward\u012b\u2019s intellect\u2013heva distinction applies today to both individuals and nation-states. Power politics divorced from truth is analyzed as collective heva.<\/p>\n

                                  \n
                                1. Classification of Knowledge, Ilmihal and Life Knowledge<\/strong><\/li>\n<\/ol>\n

                                  M\u0101ward\u012b\u2019s prioritization of essential religious knowledge corresponds to modern \u201clife knowledge\u201d or \u201ccitizenship knowledge.\u201d The principle is the same: the basic knowledge needed to live within the structure that governs life. The need for access to the entire heritage of the Muslim community and the current incompleteness of this effort are highlighted.<\/p>\n

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

                                    Society is structured through knowledge. Money, authority and roles depend on knowledge\u2013acceptance relations. Being a teacher requires both competence and recognition. The army, schools and institutions operate through formalized knowledge. M\u0101ward\u012b\u2019s framework is shown to offer a deeper ontology than many modern theories.<\/p>\n

                                      \n
                                    1. Historicity, Non-Repetition and Continuity of Tradition<\/strong><\/li>\n<\/ol>\n

                                      There is no repetition in manifestation: historical forms cannot return identically. Abbasid or Ottoman forms cannot be reconstructed, but their principles can continue. Tradition lives through principles, not fossilized forms.<\/p>\n

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

                                      This seminar has summarized M\u0101ward\u012b\u2019s structure, the intellect\u2013knowledge relationship, acquired intellect, language\u2013writing\u2013sound connections, the foundations of social ontology, the classification of knowledge, the continuation of tradition, the knowledge-based nature of society and the contemporary relevance of M\u0101ward\u012b\u2019s insights. It shows that M\u0101ward\u012b provides a powerful framework for understanding both his own age and the modern world.<\/p>\n

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

                                      TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 24. 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-8253","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8253","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=8253"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8253\/revisions"}],"predecessor-version":[{"id":8311,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8253\/revisions\/8311"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8253"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}