{"id":8265,"date":"2025-11-30T16:31:26","date_gmt":"2025-11-30T13:31:26","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8265"},"modified":"2025-11-30T16:51:56","modified_gmt":"2025-11-30T13:51:56","slug":"tahsin-gorgulu-maverdi-okumalari-29-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-29-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 29. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 29. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin Edeb\u00fc\u2019d-D\u00fcnya ve\u2019d-D\u00een<\/em> adl\u0131 eserinde yer alan ilim ve din adab\u0131na ili\u015fkin b\u00f6l\u00fcmlerin okunmas\u0131nda yeni bir y\u00f6ntem benimseyerek, metni daha h\u0131zl\u0131 fakat b\u00fct\u00fcnl\u00fc\u011f\u00fc bozulmadan kavrama imk\u00e2n\u0131 sa\u011flamakt\u0131r. Bu \u00e7er\u00e7evede seminer, soru sorman\u0131n ilim i\u00e7indeki yerinden, talebe ve \u00e2lim adab\u0131ndan, dinin sosyal d\u00fczen kurucu rol\u00fcne kadar geni\u015f bir yelpazede M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesini anlamland\u0131rmay\u0131 ama\u00e7lar.<\/p>\n

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

    \n
  1. Okuma Y\u00f6nteminin H\u0131zland\u0131r\u0131lmas\u0131n\u0131n Gereklili\u011fi<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee\u2019nin eseri 800 sayfay\u0131 a\u015fan b\u00fcy\u00fck bir metindir. Bu nedenle metni tamamen sat\u0131r sat\u0131r okumak y\u0131llar s\u00fcrecektir. Bu sebeple \u00f6\u011fretim amac\u0131 a\u00e7\u0131s\u0131ndan temsil g\u00fcc\u00fc y\u00fcksek pasajlar se\u00e7ilerek metni h\u0131zland\u0131r\u0131lm\u0131\u015f bir okuma y\u00f6ntemiyle ele almak gerekmektedir. B\u00f6ylece hem b\u00fct\u00fcn hakk\u0131nda tasavvur olu\u015facak hem de metnin temel hatlar\u0131yla daha verimli anla\u015f\u0131lmas\u0131 sa\u011flanacakt\u0131r.<\/p>\n

      \n
    1. Do\u011fru Soru Meselesinin \u0130limdeki Merkezi Konumu<\/strong><\/li>\n<\/ol>\n

      Seminer, bir \u00f6nceki derste konu\u015fulan \u201cdo\u011fru soru\u201d meselesinin \u00f6nemini yeniden vurgular. Hadiste ge\u00e7en \u201cH\u00fcsn\u00fc\u2019s-s\u00fcal n\u0131sf\u00fc\u2019l-ilm\u201d prensibi, hem \u0130slam d\u00fc\u015f\u00fcncesinde hem de Bat\u0131 d\u00fc\u015f\u00fcncesinde ilmi faaliyetlerin temelidir. Sorunun belirlenmesi te\u2019lif tarz\u0131nda da kritik bir rol oynar; bir eser, \u00f6nce soruyu temellendirir sonra o sorunun cevab\u0131n\u0131 in\u015fa eder. Bu nedenle ilim bir mesele \u00e7\u00f6zme faaliyetidir ve mesail ilimlerin \u00f6z\u00fcn\u00fc olu\u015fturur.<\/p>\n

        \n
      1. Talebenin \u0130lmi Ehilden Alma Sorumlulu\u011fu<\/strong><\/li>\n<\/ol>\n

        M\u00e2verd\u00ee, talebenin ilmi her \u00f6\u011fretenden de\u011fil, o alanda ehil olan ki\u015fiden almas\u0131 gerekti\u011fini vurgular. Bu s\u00fcre\u00e7 derece derecedir; ilkokul \u00f6\u011frencisine alan\u0131n en b\u00fcy\u00fck uzman\u0131n\u0131 getirmek nas\u0131l anlams\u0131zsa, y\u00fcksek seviyede de alan\u0131n en iyilerini bulmak zorunludur. Hem bireysel hem kurumsal d\u00fczeyde ilim ehline y\u00f6nelmek, e\u011fitimde nitelik ve ba\u015far\u0131 i\u00e7in temel ilkedir.<\/p>\n

          \n
        1. \u00c2limin Adab\u0131 ve Tevazu \u0130lkesi<\/strong><\/li>\n<\/ol>\n

          \u00c2lim, bilmedi\u011fini biliyor gibi yapmamal\u0131, bildi\u011fini ise gere\u011fi gibi \u00f6\u011fretmelidir. Tevazu, yerini ve s\u0131n\u0131r\u0131n\u0131 bilmektir. Alimin kibir, uc\u00fbb, kendini be\u011fenmi\u015flik gibi tutumlardan uzak durmas\u0131; \u00f6\u011frencisine ilmi sevdirmesi ve \u00f6\u011fretme sorumlulu\u011funu yerine getirmesi gerekir. Ayn\u0131 ilke kurumlar i\u00e7in de ge\u00e7erlidir: kurumlar g\u00fc\u00e7lerini, s\u0131n\u0131rlar\u0131n\u0131 ve imk\u00e2nlar\u0131n\u0131 bilerek ger\u00e7ek\u00e7i hedefler belirlemelidir.<\/p>\n

            \n
          1. Kendini Bilmenin Hem Bireysel Hem Toplumsal Boyutu<\/strong><\/li>\n<\/ol>\n

            \u201cKendini bilmek\u201d hem bireyin hem kurumun hem de \u00fcmmetin durumunu, imk\u00e2nlar\u0131n\u0131 ve zaaflar\u0131n\u0131 tan\u0131mas\u0131 anlam\u0131na gelir. G\u00fcn\u00fcm\u00fczde \u00fcmmetin kendini tan\u0131ma konusunda b\u00fcy\u00fck bir eksikli\u011fi oldu\u011fu vurgulan\u0131r. Bu durumun a\u015f\u0131lmas\u0131, \u00fcmmetin mevcut h\u00e2linin ilmin konusuna d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesiyle m\u00fcmk\u00fcnd\u00fcr. Kendini bilmek, Rabbini bilmenin de anahtar\u0131d\u0131r.<\/p>\n

              \n
            1. \u0130limle Amel Etmenin Zorunlulu\u011fu<\/strong><\/li>\n<\/ol>\n

              \u0130lim, ancak amel edildi\u011finde hakiki de\u011ferini ortaya \u00e7\u0131kar\u0131r. \u00c2lim bildi\u011fi do\u011frular\u0131 uygulamal\u0131, yanl\u0131\u015f g\u00f6rd\u00fc\u011f\u00fc hususlarda toplumu uyarmal\u0131 ve ilmi pasif bir bilgi birikimi h\u00e2line getirmemelidir. Kurumlar da ilimle amel etmeli; \u00fcniversite toplumun vicdan\u0131 ve \u015fuur merkezi olarak elde etti\u011fi bilgiyi toplumun iyili\u011fi i\u00e7in kullanmal\u0131d\u0131r. Amel, bilginin s\u0131n\u0131rlar\u0131n\u0131 g\u00f6rme ve yeni bilgilere ula\u015fman\u0131n da yoludur.<\/p>\n

                \n
              1. \u0130lmi Gizlememe ve Payla\u015fma \u0130lkesinin \u00d6nemi<\/strong><\/li>\n<\/ol>\n

                Alimin bilgiyi k\u0131skanarak saklamas\u0131 ilmin geli\u015fimini engeller. Akademik d\u00fcnyada bilgi ve belgelerin saklanmas\u0131 yayg\u0131n olsa da, ideal olan payla\u015f\u0131m \u00fczerinden ilmin ilerlemesidir. Kurumsal kar\u015f\u0131l\u0131\u011f\u0131 ise yay\u0131nc\u0131l\u0131k, ara\u015ft\u0131rma sonu\u00e7lar\u0131n\u0131n kamuya a\u00e7\u0131k h\u00e2le getirilmesidir. Bununla birlikte stratejik bilgilerin gerekti\u011finde korunmas\u0131 da ayr\u0131 bir dengedir.<\/p>\n

                  \n
                1. Meslek, Ge\u00e7im ve Seyr-i S\u00fcl\u00fbk \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

                  Ge\u00e7im yolu ile manev\u00ee yolculu\u011fun birle\u015fmesi ideal h\u00e2lidir. Bir kimse para almasayd\u0131 da yapaca\u011f\u0131 bir i\u015fi meslek edinmi\u015fse, o ki\u015fi ideal bir mesle\u011fe sahiptir. Bu bak\u0131\u015f, e\u011fitim sisteminin \u00f6\u011frencilerin kabiliyet ve e\u011filimlerini dikkate alacak \u015fekilde d\u00fczenlenmesi gerekti\u011fini g\u00f6sterir.<\/p>\n

                    \n
                  1. E\u011fitimde \u0130lmi Sevdirmek ve \u00d6\u011frenciyi Desteklemek<\/strong><\/li>\n<\/ol>\n

                    Hocalar \u00f6\u011frencilere merhametli olmal\u0131, ilmi sevdirmelidir. \u00d6\u011frencilerin madd\u00ee olarak desteklenmesi, ilimle u\u011fra\u015fman\u0131n de\u011ferinin g\u00f6sterilmesi ve ilimle gelecekteki imk\u00e2nlar aras\u0131ndaki ba\u011f\u0131n kurulmas\u0131 e\u011fitim sisteminin \u00f6nemli unsurlar\u0131d\u0131r.<\/p>\n

                      \n
                    1. Dinin Toplumsal D\u00fczeni Kurucu Niteli\u011fi<\/strong><\/li>\n<\/ol>\n

                      M\u00e2verd\u00ee\u2019ye g\u00f6re sosyal ontolojinin normatif temeli dindir. Ak\u0131l toplumun yap\u0131s\u0131n\u0131 anlat\u0131r, din ise toplumun d\u00fczenini kurar. Farz ve yasaklar insanlar\u0131n faydas\u0131 i\u00e7indir ve d\u00fcnya\u2013ahiret b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flar. D\u00fczen olmad\u0131\u011f\u0131nda hayat s\u00fcrd\u00fcr\u00fclemez; din d\u00fczenin kayna\u011f\u0131d\u0131r ve normatif \u00e7er\u00e7eveyi belirler.<\/p>\n

                        \n
                      1. Ak\u0131l ve \u015eeriat Aras\u0131ndaki Tamamlay\u0131c\u0131 \u0130li\u015fki<\/strong><\/li>\n<\/ol>\n

                        M\u00e2verd\u00ee, ak\u0131l ile \u015feriat\u0131n \u00e7at\u0131\u015fmad\u0131\u011f\u0131n\u0131, birbirini tamamlad\u0131\u011f\u0131n\u0131 ifade eder. \u015eeriat\u0131n yasaklamad\u0131\u011f\u0131 yerde ak\u0131l tabi olunan ilkedir; akl\u0131n men etmedi\u011fi yerde \u015feriat itaat edilen ilkedir. Normatif yap\u0131, ak\u0131l ile naklin birlikte olu\u015fturdu\u011fu bir \u00e7er\u00e7eveye dayan\u0131r. Bu ili\u015fki Habermas\u2019\u0131n \u201chayat d\u00fcnyas\u0131\u201d kavram\u0131yla modern bir kar\u015f\u0131l\u0131k ta\u015f\u0131r.<\/p>\n

                          \n
                        1. Normatif D\u00fczenin Varl\u0131\u011f\u0131n Devam\u0131 \u0130\u00e7in Zorunlulu\u011fu<\/strong><\/li>\n<\/ol>\n

                          D\u00fczen yoksa bedenin varl\u0131\u011f\u0131 da anlam\u0131n\u0131 yitirir. Suriye \u00f6rne\u011finde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi d\u00fczenin bozuldu\u011fu yerde ne mal, ne makam, ne aile, ne g\u00fcvenlik kal\u0131r. Dinin emir ve yasaklar\u0131 bu d\u00fczeni tesis eden normatif yap\u0131y\u0131 olu\u015fturur. Modern d\u00f6nemde ak\u0131l esas al\u0131narak kurulan d\u00fczenlerin adaletsizlik \u00fcretmesi, normatif temelin \u0130lahi olmas\u0131n\u0131n zorunlulu\u011funu g\u00f6stermektedir.<\/p>\n

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

                          Bu seminer, M\u00e2verd\u00ee\u2019nin ilim ve din anlay\u0131\u015f\u0131n\u0131 b\u00fct\u00fcnc\u00fcl bir \u015fekilde de\u011ferlendirerek hem bireysel hem toplumsal seviyede d\u00fczen ve istikrar\u0131n nas\u0131l kurulaca\u011f\u0131n\u0131 ortaya koymu\u015ftur. Soru sorman\u0131n ilimdeki temel rol\u00fc, alimin ve talebenin adab\u0131, ilimle amel etmenin gereklili\u011fi ve dinin normatif yap\u0131 kurucu fonksiyonu, M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesinin merkezindedir. Ak\u0131l ile \u015feriat\u0131n birlikte olu\u015fturdu\u011fu zemin, toplumun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi i\u00e7in zorunlu olan d\u00fczenin kayna\u011f\u0131d\u0131r.<\/p>\n

                           <\/p>\n

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

                          The purpose of this seminar is to adopt a faster methodological approach in reading al-M\u0101ward\u012b\u2019s Adab al-Duny\u0101 wa\u2019l-D\u012bn<\/em> while preserving the integrity of the text, and to understand his perspective on topics ranging from the role of questioning in knowledge to the etiquette of students and scholars and the social-ordering function of religion.<\/p>\n

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

                            \n
                          1. The Necessity of Accelerating the Reading Method<\/strong><\/li>\n<\/ol>\n

                            Since the work exceeds 800 pages, reading every line would take years; therefore representative passages must be selected to grasp the whole efficiently.<\/p>\n

                              \n
                            1. The Central Position of the Correct Question<\/strong><\/li>\n<\/ol>\n

                              The hadith \u201cThe proper question is half of knowledge\u201d shows that knowledge is a problem-solving activity. Both Islamic and Western intellectual traditions begin by formulating the question before constructing the answer.<\/p>\n

                                \n
                              1. The Student\u2019s Duty to Take Knowledge from the Qualified<\/strong><\/li>\n<\/ol>\n

                                Knowledge must be taken from those who are experts in their fields. This is valid for both individuals and institutions.<\/p>\n

                                  \n
                                1. The Etiquette of the Scholar and the Principle of Humility<\/strong><\/li>\n<\/ol>\n

                                  The scholar must know his limits, avoid arrogance, and make knowledge beloved to the student. Institutions also must act according to their capacities.<\/p>\n

                                    \n
                                  1. Self-Knowledge on Individual and Collective Levels<\/strong><\/li>\n<\/ol>\n

                                    Knowing oneself means recognizing one\u2019s capacities and deficiencies. The ummah today suffers from not knowing itself; this requires making the condition of the ummah a subject of knowledge.<\/p>\n

                                      \n
                                    1. The Necessity of Acting upon Knowledge<\/strong><\/li>\n<\/ol>\n

                                      Knowledge reveals its truth only when acted upon. Universities must also act upon their knowledge and serve as the conscience of society.<\/p>\n

                                        \n
                                      1. The Importance of Not Concealing Knowledge<\/strong><\/li>\n<\/ol>\n

                                        Knowledge should be shared rather than hidden. Academic publishing is the institutional form of this principle.<\/p>\n

                                          \n
                                        1. The Relation Between Profession, Livelihood, and Spiritual Journey<\/strong><\/li>\n<\/ol>\n

                                          The ideal profession is one that a person would perform even without payment. Education must guide students toward such fields.<\/p>\n

                                            \n
                                          1. Making Students Love Knowledge and Supporting Them<\/strong><\/li>\n<\/ol>\n

                                            Teachers must support students materially and intellectually and show them the value of knowledge.<\/p>\n

                                              \n
                                            1. The Religion as the Basis of Social Order<\/strong><\/li>\n<\/ol>\n

                                              Religion establishes the normative order necessary for society. Divine commands secure both worldly and otherworldly benefit.<\/p>\n

                                                \n
                                              1. The Complementary Relation Between Reason and Revelation<\/strong><\/li>\n<\/ol>\n

                                                Reason is followed where revelation does not prohibit; revelation is followed where reason does not object. Normativity arises from both.<\/p>\n

                                                  \n
                                                1. Normative Order as a Condition for the Continuation of Existence<\/strong><\/li>\n<\/ol>\n

                                                  Without order life collapses; divine norms preserve the stability necessary for human existence.<\/p>\n

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

                                                  This seminar demonstrates that questioning, scholarly etiquette, acting upon knowledge, and the normative power of religion form the foundations of al-M\u0101ward\u012b\u2019s thought. The combined structure of reason and revelation establishes the order required for society to endure.<\/p>\n

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

                                                  TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 29. 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-8265","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8265","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=8265"}],"version-history":[{"count":3,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8265\/revisions"}],"predecessor-version":[{"id":8306,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8265\/revisions\/8306"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8265"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}