{"id":6430,"date":"2026-01-12T23:21:00","date_gmt":"2026-01-12T20:21:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6430"},"modified":"2026-09-29T23:22:37","modified_gmt":"2026-09-29T20:22:37","slug":"islam-dusuncesinde-usul-ve-metodoloji-ders-11","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2026\/01\/12\/islam-dusuncesinde-usul-ve-metodoloji-ders-11\/","title":{"rendered":"\u0130slam D\u00fc\u015f\u00fcncesinde Us\u00fbl ve Metodoloji | Ders 11"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Kur\u2019an\u201d ba\u015fl\u0131kl\u0131 ders ger\u00e7ekle\u015fti. \u00d6nceki dersin devam\u0131 olarak hocam\u0131z son zamanlarda makas\u0131du\u2019l-Kur\u2019an hakk\u0131nda \u00e7al\u0131\u015fanlar\u0131n y\u00f6ntemi \u00fczerinde durdu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Son zamanlarda mak\u00e2s\u0131du\u2019l-Kur\u2019an \u00fczerinde duran birinci isim Ahmed er-Rays\u00fbn\u00ee\u2019dir. \u00c7al\u0131\u015fmalar\u0131ndan dolay\u0131 Rays\u00fbn\u00ee\u2019ye mak\u00e2s\u0131d\u00e7\u0131lar\u0131n \u015feyhi denilmektedir. O, Kur\u2019an\u2019\u0131n mak\u00e2s\u0131d\u0131n\u0131 belirlerken g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131 gereken \u00fc\u00e7 hususun oldu\u011funu s\u00f6ylemektedir: K\u00fclli nas, siyak yani ba\u011flam ve dildir. Bunun ard\u0131ndan hocam\u0131z Rays\u00fbn\u00ee\u2019nin be\u015f mak\u00e2s\u0131d\u0131 \u00fczerinde durmaktad\u0131r:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Birincisi, yery\u00fcz\u00fcnde Allah\u2019a kullu\u011fun ger\u00e7ekle\u015fmesidir. Bu maksatta tevhid, insan-Allah ili\u015fkisini tanzim, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve insan\u0131n arzular\u0131n\u0131n egemenli\u011finden kurtulmak vard\u0131r. \u0130kincisi, \u0130nsan\u0131n hidayeti ve insanl\u0131\u011f\u0131n\u0131 in\u015fa etmesidir. Bu nas\u0131l olur? Ahlaki, ar\u0131nm\u0131\u015f ve de\u011ferler ile donat\u0131lm\u0131\u015f bir hayat ile olur. \u00dc\u00e7\u00fcnc\u00fc gaye, d\u00fcnyada adaleti tesis etmektir. Adalet merkezi bir gayedir. Hem bireysel hem de toplumsal adalet. Adalet sadece g\u00fc\u00e7 dengelerini dikkate almaktan ibaret bir \u015fey de\u011fildir. D\u00f6rd\u00fcnc\u00fcs\u00fc, celb-i mas\u00e2lih ve der-i mef\u00e2sid. Yery\u00fcz\u00fcnde maslahatlar\u0131 ger\u00e7ekle\u015ftirmektir. Bu ayn\u0131 zamanda \u201cl\u00fcbb\u00fc\u2019l-mak\u00e2s\u0131d\u201d yani mak\u00e2s\u0131d\u0131n \u00f6z\u00fc ve esas\u0131d\u0131r. Hocam\u0131z din\u00ee, ahlak\u00ee, akl\u00ee ve ictima\u00ee maslahatlar\u0131n var oldu\u011funu s\u00f6yledi. Bu maslahatlar\u0131 ger\u00e7ekle\u015ftirmek, yery\u00fcz\u00fcnde mef\u00e2sidi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc ortadan kald\u0131rmay\u0131 Kur\u2019an\u2019\u0131n d\u00f6rd\u00fcnc\u00fc mak\u00e2s\u0131d\u0131 olarak Rays\u00fbn\u00ee ifade etmektedir. Be\u015fincisi, yery\u00fcz\u00fcn\u00fcn umran\u0131d\u0131r. Burada insan\u0131n hilafetinin tahakkuku vard\u0131r. Hocam\u0131z Yery\u00fcz\u00fcn\u00fc ilimle, ak\u0131lla ve amelle imar edilebilece\u011fini ifade etti. \u0130nsan, onuruna yak\u0131\u015f\u0131r bir hayat ya\u015famas\u0131 i\u00e7in umran gerekmektedir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, Rays\u00fbn\u00ee\u2019nin ortaya koydu\u011fu Kur\u2019an\u2019\u0131n bu be\u015f mak\u00e2s\u0131d\u0131n\u0131n ortak \u00f6zelliklerine bak\u0131ld\u0131\u011f\u0131nda, bunlar\u0131n herkesi ilgilendiren gayeler yani \u2018\u015f\u00fcmuliyet\u2019 oldu\u011funu s\u00f6yledi. Bir di\u011fer ortak \u00f6zellik ise a\u015famal\u0131 bir ger\u00e7ekle\u015ftirmeyi ifade eden \u2018tedricilik\u2019tir. \u0130nsani ilkeler olan bu gayelerin tamam\u0131 hem evrenseldir hem de insan\u0131n ger\u00e7ekli\u011fine uygundur.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, Rays\u00fbn\u00ee\u2019nin Mak\u00e2s\u0131du\u2019l-Kur\u2019an adl\u0131 eserinde Kur\u2019an\u2019\u0131n mak\u00e2s\u0131d\u0131n\u0131 konular\u0131na g\u00f6re tasnif etti\u011fini ve ilk olarak ahlaki mak\u00e2s\u0131da yer verdi\u011fini belirtti. Ona g\u00f6re ahlak, dinin bir tamamlay\u0131c\u0131s\u0131 de\u011fil, bizzat dinin kendisidir. Dolay\u0131s\u0131yla ahlak\u0131 merkeze almadan isabetli bir mak\u00e2sid\u00ee Kur\u2019an okumas\u0131 yap\u0131lamaz. Zira ibadetlerin dahi gayesi ahlakt\u0131r. \u0130\u00e7timai mak\u00e2s\u0131d ise bir medeniyet in\u015fa etmektir. Zaten din, Medine ve medeniyet kavramlar\u0131 ayn\u0131 k\u00f6kten gelmektedir. \u0130\u00e7timai mak\u00e2s\u0131d\u0131n amac\u0131, toplum i\u00e7indeki ili\u015fkiyi, taarufu, ted\u00e2m\u00fcn\u00fc ve taavunu tesis ederek toplumsal ahlak\u0131 kurmakt\u0131r. Bu toplumsal hayatta adalet, tek\u00e2f\u00fcl, dayan\u0131\u015fma, \u015f\u00fbra, isti\u015fare, insan onuruna riayet, aile, siyaset, iktisat ve toplumsal s\u00f6zle\u015fmeler yer al\u0131r. Hocam\u0131z, t\u00fcm bu unsurlar\u0131n Kur\u2019an\u2019da ba\u015fl\u0131 ba\u015f\u0131na birer mak\u00e2s\u0131d olarak okunabilece\u011fini ifade etti.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hocam\u0131z, m\u00fcfessirlerin belirlemekte zorland\u0131\u011f\u0131, Kur\u2019an\u2019\u0131n neredeyse \u00fc\u00e7te birini olu\u015fturan k\u0131ssalar\u0131n mak\u00e2s\u0131d\u0131 \u00fczerinde durdu. K\u00fclli maksatlar belirlendikten sonra k\u0131ssalar bu k\u00fclli maksatlar \u0131\u015f\u0131\u011f\u0131nda okunursa, k\u0131ssalar\u0131n gayesi de belirlenebilir. Hocam\u0131z, hi\u00e7bir Kur\u2019an k\u0131ssas\u0131n\u0131n tarihi bir bilgi olmad\u0131\u011f\u0131n\u0131 s\u00f6yledi. K\u0131ssalar, insanlar\u0131 ve toplumlar\u0131 e\u011fitmek, adl-i ilahiyi ve tu\u011fyan\u0131n yani azg\u0131nl\u0131\u011f\u0131n ak\u0131betini bize bildirmek i\u00e7in Kur\u2019an\u2019da zikredilmi\u015ftir. Tam bu noktada hocam\u0131z, Kur\u2019an ve isr\u00e2iliyat ili\u015fkisi \u00fczerinde durarak; Bakara, S\u00e2mir\u00ee ve Nace k\u0131ssalar\u0131n\u0131 bu do\u011frultuda inceledi. Bu k\u0131ssalar isr\u00e2iliyat\u0131n etkisiyle okundu\u011funda, as\u0131l maksatlar\u0131n\u0131n anla\u015f\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn olamayaca\u011f\u0131n\u0131 belirtti. Bundan dolay\u0131 hocam\u0131z, tefsirdeki isr\u00e2iliyat meselesinin ancak mak\u00e2s\u0131d\u00ee bir Kur\u2019an okumas\u0131yla \u00e7\u00f6z\u00fclebilece\u011fini s\u00f6yledi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u0130kinci isim ise Casir Avde\u2019dir. Rays\u00fbn\u00ee\u2019den farkl\u0131 olarak klasik y\u00f6ntemden ziyade farkl\u0131 bir y\u00f6ntem denemektedir. Ona \u201cMuk\u00e2rabe Manzumiyye\u201d yani sistematik bir metot geli\u015ftirmektedir. O, metot \u0131\u015f\u0131\u011f\u0131nda Kur\u2019an\u2019\u0131 okumam\u0131z gerekti\u011fini s\u00f6ylemektedir. Buna \u201chidayet manzumesi\u201d demektedir. Bu hidayet manzumesinin i\u00e7erisinde: \u0130nan\u00e7, ahlak ve de\u011ferler, te\u015fri ve v\u00e2k\u00ee vard\u0131r. Bunlara ise mak\u00e2s\u0131d demektedir. Casir avde\u2019ye g\u00f6re iki t\u00fcrl\u00fc mak\u00e2s\u0131d vard\u0131r: gaye olarak tamamlanm\u0131\u015f gayeler ve tamamlanmam\u0131\u015f, bitmemi\u015f, \u00fcmmetin marifetiyle daima geli\u015ftirilmesi ve tamamlanmas\u0131 istenen gayelerdir. Bu sebeple \u201ck\u00fclliy\u00e2t\u0131 hamse\u201d ile yetinmek mak\u00e2s\u0131d\u00ee a\u00e7\u0131dan yeterli de\u011fildir. Casir\u2019in mak\u00e2s\u0131d s\u0131ralamas\u0131 \u015fu \u015fekildedir: Birincisi \u0130nsan\u0131n onuru ve de\u011feri, \u0130kincisi herkesi ku\u015fatan bir adalet, \u00fc\u00e7\u00fcnc\u00fcs\u00fc \u00f6zg\u00fcrl\u00fck, d\u00f6rd\u00fcnc\u00fcs\u00fc rahmet, be\u015fincisi ahlak ve insan\u0131 in\u015fa etmek, alt\u0131nc\u0131s\u0131 yery\u00fcz\u00fcn\u00fc imar etmek ve kalk\u0131nma, yedincisi \u015f\u00fbra ve isti\u015fare, sekizincisi ise \u00fcmmet kurmakt\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Dersin sonuna do\u011fru hocam\u0131z, Abbas Mahm\u00fbd el-Akk\u00e2d \u00fczerinde durdu. Yazar\u0131n el-Felsefet\u00fc\u2019l-Kur\u2019aniyye adl\u0131 eseri, Kur\u2019an\u2019\u0131n mak\u00e2s\u0131d\u0131n\u0131 belirleme \u00e7abas\u0131 olmas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir. Akk\u00e2d bu eserinde, \u00f6ncelikle Kur\u2019an\u2019\u0131n temel kavramlar\u0131na ve bu kavramlar\u0131n Kur\u2019an\u2019daki varl\u0131k gayelerine i\u015faret etmektedir. Bu kavramlar\u0131 ise \u015fu \u015fekilde ifade etmektedir:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Allah, yery\u00fcz\u00fcnde b\u00fct\u00fcn manan\u0131n ve b\u00fct\u00fcn gayelerin merkezidir.<\/li>\n\n\n\n<li>\u0130nsan, ahlakl\u0131 bir varl\u0131kt\u0131r. \u201c\u0130nsan, siyasi bir varl\u0131k de\u011fildir, iktisadi bir akt\u00f6r de\u011fildir.\u201d \u0130nsanla ilgili yap\u0131lacak b\u00fct\u00fcn d\u00fczenlemeler, onun ahlaki bir varl\u0131k oldu\u011funu dikkate alarak yap\u0131lmal\u0131d\u0131r.<\/li>\n\n\n\n<li>Varl\u0131k ve k\u00e2inat, k\u00e2inat k\u00f6r ve sa\u011f\u0131r bir madde de\u011fildir. O, \u201ck\u00e2inat daima okunmaya uygun bir nast\u0131r\u201d demektedir. Bir di\u011fer ifadesi ise \u201ck\u00e2inatta her ke\u015fif, vahyin akla ekti\u011fi bir sorunun cevab\u0131d\u0131r\u201d demektedir. \u0130nsan-k\u00e2inat ili\u015fkisi bir m\u00fclkiye ili\u015fkisi de\u011fil, bir sorumluluk ve diyalog ili\u015fkisidir. K\u00e2inat canl\u0131 bir varl\u0131kt\u0131r.<\/li>\n\n\n\n<li>Kur\u2019an\u2019da ahlak, davran\u0131\u015flar manzumesi de\u011fildir. O, ahlak\u0131 ontolojik olarak g\u00f6rmektedir. Kur\u2019an\u2019\u0131n ahlak\u0131 varolu\u015fsald\u0131r.<\/li>\n\n\n\n<li>\u0130lim, \u201cgayeden ayr\u0131l\u0131nca k\u00f6r bir g\u00fcce\u201d d\u00f6n\u00fc\u015f\u00fcr. \u201c\u0130m\u00e2ratu\u2019l arz, ik\u00e2metu\u2019l adl ve \u0131sl\u00e2hu\u2019l m\u00fcctema\u201d b\u00fct\u00fcn bunlar Kur\u2019an\u2019\u0131n gayeleri ise de bunlar\u0131 ger\u00e7ekle\u015ftirmek i\u00e7in ilim olmas\u0131 gerekiyor diyor. \u0130lmin gayeden sapmamas\u0131 gerekmektedir.<\/li>\n\n\n\n<li>K\u0131yam, k\u0131ymet ve de\u011fer d\u0131\u015fsal bir harici de\u011fildir. \u0130nsanda var olan varolu\u015fsald\u0131r.<\/li>\n\n\n\n<li>Adalet, Kur\u2019an\u2019daki adaletin maksad\u0131 g\u00fc\u00e7ler aras\u0131nda bir denge kurmak de\u011fildir. Ortak varolu\u015fun anlam\u0131d\u0131r. \u0130nsanl\u0131\u011f\u0131n yery\u00fcz\u00fcnde ortak varolu\u015fun manas\u0131d\u0131r demektedir.<\/li>\n\n\n\n<li>Rahmet, bir ac\u0131ma duygusu de\u011fildir. Toplumsal d\u00fczendir. Rahmet, Allah\u2019\u0131n yery\u00fcz\u00fcne yerle\u015ftirdi\u011fi ve insanlar\u0131n da uygulamak durumunda oldu\u011fu bir d\u00fczendir.<\/li>\n\n\n\n<li>Y\u00f6netim ve idare, \u201cKur\u2019an\u2019da daima idare ve y\u00f6netim takdisten uzak bir otoritedir\u201d demektedir. Hi\u00e7bir otorite Kur\u2019an\u2019da takdis edilmemi\u015ftir. Y\u00f6netime ahlaki bir vazife tevdii edilmi\u015ftir. B\u00fct\u00fcn y\u00f6neticilere ele\u015ftirilmezlik ve l\u00e2y\u00fcsellik bir manevi otorite verilmemi\u015ftir. Bir ahlaki vazife verildi\u011fini s\u00f6ylemektedir.<\/li>\n\n\n\n<li>Toplum, Kur\u2019an\u2019\u0131n mak\u00e2s\u0131d\u0131 a\u00e7\u0131s\u0131ndan \u201cdonmu\u015f bir d\u00fczen de\u011fil, bir sorumluluk \u015febekesidir\u201d demektedir. Her toplumun, ferdin, grubun ve heyetin bir sorumlulu\u011fu vard\u0131r.<\/li>\n\n\n\n<li>Kad\u0131n, \u201cKur\u2019an\u2019da kad\u0131n vesayet konusu de\u011fildir. Toplumun anlam\u0131n\u0131 in\u015fa eden ortakt\u0131r\u201d demektedir. Kad\u0131n, bir vesayet ve velayet konusu de\u011fildir. \u201cToplumun anlam\u0131n\u0131 kuran ortakt\u0131r.\u201d<\/li>\n\n\n\n<li>Gayb, akl\u0131 yok saymak de\u011fil, akl\u0131n y\u00fcce ufkudur.<\/li>\n\n\n\n<li>Son kavram olarak Ahiret, d\u00fcnyan\u0131n alternatifi de\u011fildir, hakk\u0131n ve adaletin tamamlay\u0131c\u0131s\u0131d\u0131r.<br>Hocam\u0131z gelecek derste ise \u201cMak\u00e2s\u0131d\u00fc\u2019s-S\u00fcnne\u201d konusuna giri\u015f yap\u0131laca\u011f\u0131n\u0131 s\u00f6yledi.<\/li>\n<\/ul>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n","protected":false},"excerpt":{"rendered":"<p>\u0130DE\u2019de bu hafta, Prof. Dr. Mehmet G\u00f6rmez\u2019in us\u00fbl ve metodoloji dersi kapsam\u0131nda \u201cMak\u00e2s\u0131du\u2019l-Kur\u2019an\u201d ba\u015fl\u0131kl\u0131 ders ger\u00e7ekle\u015fti. \u00d6nceki dersin devam\u0131 olarak hocam\u0131z son zamanlarda makas\u0131du\u2019l-Kur\u2019an hakk\u0131nda \u00e7al\u0131\u015fanlar\u0131n y\u00f6ntemi \u00fczerinde durdu. Son zamanlarda mak\u00e2s\u0131du\u2019l-Kur\u2019an \u00fczerinde duran birinci isim Ahmed er-Rays\u00fbn\u00ee\u2019dir. \u00c7al\u0131\u015fmalar\u0131ndan dolay\u0131 Rays\u00fbn\u00ee\u2019ye mak\u00e2s\u0131d\u00e7\u0131lar\u0131n \u015feyhi denilmektedir. O, Kur\u2019an\u2019\u0131n mak\u00e2s\u0131d\u0131n\u0131 belirlerken g\u00f6z \u00f6n\u00fcnde bulundurulmas\u0131 gereken \u00fc\u00e7 hususun oldu\u011funu &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/test.ide.org.tr\/index.php\/2026\/01\/12\/islam-dusuncesinde-usul-ve-metodoloji-ders-11\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;\u0130slam D\u00fc\u015f\u00fcncesinde Us\u00fbl ve Metodoloji | Ders 11&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6423,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[9,15],"tags":[],"class_list":["post-6430","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ders-ozetleri","category-islam-dusuncesinde-usul-ve-metodoloji"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6430","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=6430"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6430\/revisions"}],"predecessor-version":[{"id":6431,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6430\/revisions\/6431"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6423"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6430"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6430"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6430"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}