{"id":6485,"date":"2026-07-15T10:38:00","date_gmt":"2026-07-15T07:38:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6485"},"modified":"2026-09-30T10:41:09","modified_gmt":"2026-09-30T07:41:09","slug":"kudus-atina-ve-medine-baglaminda-maveraunnehir-medeniyeti-5-maveraunnehir-yaz-seminerleri","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2026\/07\/15\/kudus-atina-ve-medine-baglaminda-maveraunnehir-medeniyeti-5-maveraunnehir-yaz-seminerleri\/","title":{"rendered":"Kud\u00fcs, Atina ve Medine Ba\u011flam\u0131nda M\u00e2ver\u00e2\u00fcnnehir Medeniyeti [5. M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri]"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerlerinin a\u00e7\u0131l\u0131\u015f program\u0131nda, Enstit\u00fc Ba\u015fkan\u0131m\u0131z Prof. Dr. Mehmet G\u00f6rmez, \u201cKud\u00fcs, Atina ve Medine Ba\u011flam\u0131nda M\u00e2ver\u00e2\u00fcnnehir Medeniyeti\u201d ba\u015fl\u0131kl\u0131 a\u00e7\u0131l\u0131\u015f dersini irad etti.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Konu\u015fmas\u0131n\u0131n ba\u015f\u0131nda, Anadolu toplumunun 15 Temmuz destan\u0131na de\u011finen hocam\u0131z, \u015fu hususlar\u0131 ifade etti: \u201cBug\u00fcn 15 Temmuz. Ben de o gecenin \u015fahitlerinden biriyim. O gece sadece karanl\u0131\u011f\u0131n nas\u0131l ayd\u0131nl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne de\u011fil, ayn\u0131 zamanda Allah&#8217;\u0131n nusret ve inayetinin tecellisine de \u015fahit oldum. Minarelerden y\u00fckselen sal\u00e2larla din g\u00f6n\u00fcll\u00fclerimizin vatan\u0131m\u0131z\u0131 ve milletimizin iradesini nas\u0131l m\u00fcdafaa ettiklerine \u015fahit oldum. Bosna\u2019dan Somali\u2019ye, Kerk\u00fck\u2019ten Azerbaycan\u2019a, ve daha bir\u00e7ok \u00fclkeden gelen telefonlar hala haf\u0131zamda. O telefonlar\u0131n her birinde \u00fcmmetin ortak duas\u0131na, ortak endi\u015fesine ve ortak g\u00f6zya\u015f\u0131na \u015fahit oldum. \u015eehitlerimize Cen\u00e2b-\u0131 Hak&#8217;tan rahmet, gazilerimize s\u0131hhat ve afiyet niyaz ediyorum.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bunun akabinde, medeniyet tarihini Atina, Kud\u00fcs ve Medine\u2019nin temsil etti\u011fi \u00fc\u00e7 b\u00fcy\u00fck hakikat tecr\u00fcbesi \u00fczerinden ele alan hocam\u0131z, bu miraslar\u0131n M\u00e2ver\u00e2\u00fcnnehir\u2019de nas\u0131l yeniden terkip edildi\u011fini ve \u0130stanbul\u2019da k\u00fcll\u00ee bir medeniyet nizam\u0131na nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc de\u011ferlendirdi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Konu\u015fmadan \u00d6zetler:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Atina\u2019n\u0131n temel sorusu \u201cHakikat nedir ve nas\u0131l bilinir?\u201d sorusudur. Atina; akl\u0131, kavram\u0131, burhan\u0131, mant\u0131\u011f\u0131, felsefeyi ve sistematik d\u00fc\u015f\u00fcnceyi insanl\u0131k miras\u0131na kazand\u0131rm\u0131\u015ft\u0131r. Ancak ak\u0131l, insan\u0131 bildi\u011fi hakikate ba\u011flayacak ahlaki iradeyi tek ba\u015f\u0131na garanti edememi\u015ftir. Sokrates\u2019in hakikati savundu\u011fu i\u00e7in \u00f6l\u00fcme mahk\u00fbm edilmesi, Atina\u2019n\u0131n en b\u00fcy\u00fck medeniyet paradoksudur: Hakikati ara\u015ft\u0131racak akl\u0131 do\u011furan \u015fehir, hakikati dile getiren filozofu cezaland\u0131rm\u0131\u015ft\u0131r.<\/li>\n\n\n\n<li>Kud\u00fcs, hakikatin kar\u015f\u0131s\u0131nda insan\u0131n ahlaki sorumlulu\u011funu temsil eder. Kud\u00fcs\u2019\u00fcn merkez\u00ee kavramlar\u0131 ahit, misak, \u015fahitlik, adalet, t\u00f6vbe ve sorumluluktur. Atina\u2019n\u0131n filozofu varl\u0131\u011f\u0131 tema\u015fa ederken Kud\u00fcs\u2019\u00fcn peygamberi hakikate \u015fahitlik etmi\u015f; insan\u0131 zul\u00fcmden adalete, g\u00fcnahtan t\u00f6vbeye ve sorumsuzluktan ahde ve misaka ba\u011fl\u0131 kalmaya davet etmi\u015ftir.<\/li>\n\n\n\n<li>Medine\u2019nin temel sorusu ise \u201cHakikat nas\u0131l daha merhametli bir d\u00fcnyaya d\u00f6n\u00fc\u015f\u00fcr?\u201d sorusudur. Medine\u2019de vahiy yaln\u0131zca okunmam\u0131\u015f; topluma, hukuka, ahlaka, e\u011fitime, iktisada ve birlikte ya\u015fama d\u00fczenine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Medine\u2019nin anahtar kavramlar\u0131 rahmet, emanet ve \u00fcmrand\u0131r.<\/li>\n\n\n\n<li>As\u0131l medeniyet krizinin bu \u00fc\u00e7 \u015fehrin sembolize etti\u011fi medeniyet tasavvurlar\u0131n\u0131n birbirinden kopmas\u0131yla ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirten hocam\u0131z, modern Bat\u0131\u2019da Logosun zamanla rasyoya, rasiyonun say\u0131lara ve hesaplamaya, hesaplaman\u0131n teknik ve teknolojiye, teknolojinin de g\u00fcce ve iktidara d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ifade etti.<\/li>\n\n\n\n<li>\u0130slam d\u00fcnyas\u0131n\u0131n krizi ise bilimi b\u00fct\u00fcn\u00fcyle terk etmekten ziyade bilginin tevhid\u00ee b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc kaybetmesidir. Ak\u0131l ile nakil, medrese ile rasathane, f\u0131k\u0131h ile hikmet, ahlak ile siyaset, ilim ile sanat aras\u0131ndaki ba\u011flar\u0131n zay\u0131flamas\u0131, \u0130slam medeniyetinin b\u00fcy\u00fck terkibini par\u00e7alam\u0131\u015ft\u0131r.<\/li>\n\n\n\n<li>Atina akl\u0131, Kud\u00fcs ahdi ve misak\u0131, Medine vahyin toplumsal tecr\u00fcbesini temsil ederken Ba\u011fdat, farkl\u0131 medeniyetlerden devral\u0131nan bilgiyi \u0130slam medeniyetinin ilim diline terc\u00fcme etmi\u015f; M\u00e2ver\u00e2\u00fcnnehir ise bu birikimi kapsaml\u0131 bir ilimler medeniyetine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.<\/li>\n\n\n\n<li>M\u00e2ver\u00e2\u00fcnnehir\u2019in ba\u015far\u0131s\u0131, farkl\u0131 bilgi geleneklerini yaln\u0131zca yan yana getirmek de\u011fildir; onlar\u0131 birbiriyle konu\u015fturmas\u0131d\u0131r. Akl\u0131 kel\u00e2ma, vahyi ahlaka, s\u00fcnneti metodolojiye, matemati\u011fi tabiata, t\u0131bb\u0131 insan tasavvuruna, irfan\u0131 tezkiyeye ve e\u011fitimi b\u00fct\u00fcn bu birikimin nesiller aras\u0131 aktar\u0131m\u0131na ba\u011flayan b\u00fcy\u00fck bir ilim ekosistemi kurmas\u0131d\u0131r.<\/li>\n\n\n\n<li>Semerkant, \u0130mam M\u00e2t\u00fcr\u00eed\u00ee\u2019nin \u015fahs\u0131nda ak\u0131l ile vahiy aras\u0131nda g\u00fc\u00e7l\u00fc bir kel\u00e2m k\u00f6pr\u00fcs\u00fc kurmu\u015ftur. M\u00e2t\u00fcr\u00eed\u00ee d\u00fc\u015f\u00fcncesinde vahyi savunmak i\u00e7in ak\u0131l k\u00fc\u00e7\u00fclt\u00fclmedi\u011fi gibi, akla yer a\u00e7mak i\u00e7in de vahiy k\u00fc\u00e7\u00fclt\u00fclmemi\u015ftir.<\/li>\n\n\n\n<li>Buhara, rivayetle hikmetin bulu\u015ftu\u011fu \u015fehir olmu\u015ftur. \u0130mam Buh\u00e2r\u00ee, hadis ve s\u00fcnneti isnat, tenkit, kar\u015f\u0131la\u015ft\u0131rma ve do\u011frulama metodolojisiyle muhafaza etmi\u015f; \u0130bn S\u00een\u00e2 ise mant\u0131k, metafizik, t\u0131p, matematik ve nefs teorisini b\u00fct\u00fcnc\u00fcl bir sistem i\u00e7inde ele alm\u0131\u015ft\u0131r.<\/li>\n\n\n\n<li>F\u00e2r\u00e2bi, Atina d\u00fc\u015f\u00fcncesini n\u00fcb\u00fcvvet, saadet ve erdemli toplum kavramlar\u0131yla yeniden yorumlam\u0131\u015f; Atina\u2019dan burhan\u0131, Kud\u00fcs\u2019ten n\u00fcb\u00fcvveti, Medine\u2019den ise erdemli toplum fikrini alarak \u201cel-Med\u00eenet\u00fc\u2019l-F\u00e2z\u0131la\u201d tasavvurunu ortaya koymu\u015ftur.<\/li>\n\n\n\n<li>H\u00e2rezm, H\u00e2rezm\u00ee ve B\u00eer\u00fbn\u00ee\u2019nin \u015fahs\u0131nda bilginin evrenselle\u015fti\u011fi bir merkez olmu\u015ftur. H\u00e2rezm\u00ee farkl\u0131 matematik geleneklerini yeni bir dilde bulu\u015fturmu\u015f; B\u00eer\u00fbn\u00ee ise ba\u015fka medeniyetleri kendi dili, kavramlar\u0131 ve kaynaklar\u0131 \u00fczerinden anlaman\u0131n ilm\u00ee ahlak\u0131n\u0131 geli\u015ftirmi\u015ftir.<\/li>\n\n\n\n<li>Tirmiz, bilginin tezkiye ve maneviyatla; Belh, hikmetin irfan, a\u015fk ve insan\u0131n i\u00e7 terbiyesiyle; Herat, ilmin sanat ve estetikle; Gazne, ilmin siyas\u00ee kudret ve kurumsal imk\u00e2nlarla; Nesef ise kurucu d\u00fc\u015f\u00fcncenin okul, \u015ferh ve e\u011fitim gelene\u011fiyle bulu\u015ftu\u011fu \u015fehir olmu\u015ftur.<\/li>\n\n\n\n<li>Hocam\u0131z, M\u00e2ver\u00e2\u00fcnnehir ile \u0130stanbul aras\u0131ndaki ili\u015fkiyi ise terkibin nizam-\u0131 \u00e2leme d\u00f6n\u00fc\u015fmesi olarak a\u00e7\u0131klad\u0131. Atina ak\u0131l, Kud\u00fcs misak, Medine rahmet, End\u00fcl\u00fcs cemal, Ba\u011fdat ilim ve M\u00e2ver\u00e2\u00fcnnehir hikmet ise \u0130stanbul\u2019un merkez\u00ee kavram\u0131 nizamd\u0131r.<\/li>\n\n\n\n<li>\u0130stanbul\u2019un tarih\u00ee misyonu, \u00f6nceki medeniyet birikimlerini tekrar etmek de\u011fil; onlar\u0131 yeni bir k\u00fcll\u00ee d\u00fczen i\u00e7inde toplamak ve a\u015fmakt\u0131r. Roma\u2019n\u0131n devlet tecr\u00fcbesi, Bizans\u2019\u0131n \u015fehir ve kurum haf\u0131zas\u0131, Atina\u2019n\u0131n felsefesi, Kud\u00fcs\u2019\u00fcn n\u00fcb\u00fcvvet miras\u0131, Medine\u2019nin din\u00ee ve hukuk\u00ee d\u00fczeni, Ba\u011fdat\u2019\u0131n ilimler tasnifi, Semerkant\u2019\u0131n matematik ve astronomisi, Buhara\u2019n\u0131n hadis ve f\u0131k\u0131h gelene\u011fi, Horasan\u2019\u0131n irfan\u0131 ve Anadolu\u2019nun tasavvuf ve ahilik k\u00fclt\u00fcr\u00fc \u0130stanbul\u2019da bulu\u015fmu\u015ftur.<\/li>\n\n\n\n<li>Bu sebeple \u0130stanbul, \u201cmecma\u00fc\u2019l-enhur\u201d, yani medeniyet nehirlerinin bulu\u015ftu\u011fu yer; hatta \u201cmecma\u00fc\u2019l-ebhur\u201d, yani bu nehirlerin yeni bir medeniyet denizine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u015fehir olarak nitelendirilebilir.<\/li>\n\n\n\n<li>Ali Ku\u015f\u00e7u\u2019nun Semerkant\u2019tan Tebriz\u2019e, oradan \u0130stanbul\u2019a uzanan ilm\u00ee yolculu\u011fu, M\u00e2ver\u00e2\u00fcnnehir ilim havzas\u0131n\u0131n \u0130stanbul\u2019a ta\u015f\u0131nmas\u0131n\u0131n sembol\u00fcd\u00fcr. Fatih Sultan Mehmed ise Kur\u2019an ve s\u00fcnnet ilimleriyle felsefe ve kel\u00e2m\u0131, matematik ve astronomiyle co\u011frafyay\u0131, Roma ve Bizans miras\u0131yla T\u00fcrk ve \u0130ran devlet tecr\u00fcbelerini yeni bir medeniyet projesinde bulu\u015fturmu\u015ftur.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Konu\u015fmas\u0131n\u0131n sonunda hocam\u0131z, bug\u00fcn as\u0131l vazifenin ge\u00e7mi\u015fle \u00f6v\u00fcnmek de\u011fil; M\u00e2ver\u00e2\u00fcnnehir\u2019in terkibini ve \u0130stanbul\u2019un nizam\u0131n\u0131 \u00e7a\u011f\u0131m\u0131z\u0131n \u015fartlar\u0131nda yeniden kurmak oldu\u011funu ifade etti: \u201cBug\u00fcn yeniden Kud\u00fcs\u2019\u00fcn misak\u0131n\u0131 ve Medine\u2019nin rahmetini araya getirmek; M\u00e2ver\u00e2\u00fcnnehir\u2019in ilim terkibine ve \u0130stanbul\u2019un k\u00fcll\u00ee nizam\u0131na s\u00fcreklilik kazand\u0131rmak zorunday\u0131z. M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerlerinin temel gayesi de bu b\u00fcy\u00fck medeniyet sorumlulu\u011funu birlikte d\u00fc\u015f\u00fcnmek ve gelece\u011fe ta\u015f\u0131makt\u0131r.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"https:\/\/x.com\/ideorgtr\/status\/2077691286782464339\">X&#8217;de payla\u015f\u0131lm\u0131\u015ft\u0131r.<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerlerinin a\u00e7\u0131l\u0131\u015f program\u0131nda, Enstit\u00fc Ba\u015fkan\u0131m\u0131z Prof. Dr. Mehmet G\u00f6rmez, \u201cKud\u00fcs, Atina ve Medine Ba\u011flam\u0131nda M\u00e2ver\u00e2\u00fcnnehir Medeniyeti\u201d ba\u015fl\u0131kl\u0131 a\u00e7\u0131l\u0131\u015f dersini irad etti. Konu\u015fmas\u0131n\u0131n ba\u015f\u0131nda, Anadolu toplumunun 15 Temmuz destan\u0131na de\u011finen hocam\u0131z, \u015fu hususlar\u0131 ifade etti: \u201cBug\u00fcn 15 Temmuz. Ben de o gecenin \u015fahitlerinden biriyim. O gece sadece karanl\u0131\u011f\u0131n nas\u0131l ayd\u0131nl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne de\u011fil, ayn\u0131 zamanda &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/test.ide.org.tr\/index.php\/2026\/07\/15\/kudus-atina-ve-medine-baglaminda-maveraunnehir-medeniyeti-5-maveraunnehir-yaz-seminerleri\/\" class=\"more-link\"><span class=\"screen-reader-text\"> &#8220;Kud\u00fcs, Atina ve Medine Ba\u011flam\u0131nda M\u00e2ver\u00e2\u00fcnnehir Medeniyeti [5. M\u00e2ver\u00e2\u00fcnnehir Yaz Seminerleri]&#8221;<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6486,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[28,27],"tags":[],"class_list":["post-6485","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-5-maveraunnehir-yaz-seminerleri","category-maveraunnehir-yaz-seminerleri"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6485","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=6485"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6485\/revisions"}],"predecessor-version":[{"id":6487,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6485\/revisions\/6487"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6486"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6485"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6485"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}