{"id":5226,"date":"2025-05-09T15:54:11","date_gmt":"2025-05-09T12:54:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5226"},"modified":"2025-05-09T15:54:11","modified_gmt":"2025-05-09T12:54:11","slug":"ekrem-demirli-gazzaliel-munkiz-mined-dalal-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzaliel-munkiz-mined-dalal-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminerde Gazz\u00e2l\u00ee\u2019nin el-Munkiz mine\u2019d-dal\u00e2l adl\u0131 eserinin ikinci b\u00f6l\u00fcm\u00fc merkeze al\u0131narak, bilgi aray\u0131\u015f\u0131, akl\u0131n imk\u00e2n\u0131 ve disiplinlerin s\u0131n\u0131rlar\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Gazz\u00e2l\u00ee\u2019nin farkl\u0131 bilgi disiplinlerine dair de\u011ferlendirmeleri aktar\u0131lm\u0131\u015f, \u00f6zellikle f\u0131k\u0131h, kelam, felsefe, bat\u0131n\u00eelik ve tasavvuf ba\u015fl\u0131klar\u0131 \u00fczerinden d\u00fc\u015f\u00fcnsel bir s\u0131n\u0131flama yap\u0131lm\u0131\u015ft\u0131r. Ekrem Demirli, bu s\u0131n\u0131fland\u0131rmay\u0131 Gazz\u00e2l\u00ee\u2019nin bilgiye ula\u015fmadaki i\u00e7sel seyriyle birlikte ele al\u0131r.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. F\u0131k\u0131h ve S\u0131n\u0131rl\u0131 Bilginin Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee, f\u0131kh\u0131 dinin d\u00fcnyevi i\u015fleyi\u015fini d\u00fczenleyen, ancak insan\u0131n hakikat aray\u0131\u015f\u0131na cevap vermeyen s\u0131n\u0131rl\u0131 bir bilgi alan\u0131 olarak tan\u0131mlar. Fakihlerin halk\u0131n g\u00f6z\u00fcnde ilimle \u00f6zde\u015fle\u015ftirilmesi, bu dar tan\u0131m\u0131 g\u00fc\u00e7lendirmi\u015ftir.<\/p>\n

      \n
    1. Kelam\u0131n Yetersizli\u011fi ve Teolojik S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

      Kelam, dini savunma arac\u0131 olarak \u00f6nemlidir ancak varl\u0131k ve hakikat konusunda s\u0131n\u0131rl\u0131d\u0131r. Gazz\u00e2l\u00ee, kelamc\u0131lar\u0131n Tanr\u0131\u2019ya dair bilgileri nakil ve ak\u0131l aras\u0131nda s\u0131k\u0131\u015fm\u0131\u015f bir \u015fekilde ele ald\u0131\u011f\u0131n\u0131 ve bu nedenle kesin bilgiye ula\u015famad\u0131klar\u0131n\u0131 belirtir.<\/p>\n

        \n
      1. Felsefeye Yakla\u015f\u0131m ve \u0130ki U\u00e7<\/strong><\/li>\n<\/ol>\n

        Gazz\u00e2l\u00ee, filozoflar\u0131 genel olarak de\u011ferlendirirken onlar\u0131 \u00fc\u00e7 gruba ay\u0131r\u0131r: tabiat\u00e7\u0131lar, riyaziyeciler ve ilahiyat\u00e7\u0131lar. Tabiat\u00e7\u0131lar\u0131 ve metafizik\u00e7ileri ele\u015ftirirken, matematik\u00e7ilere kar\u015f\u0131 daha temkinli bir yakla\u015f\u0131m sergiler. Felsefenin t\u00fcmden reddi yerine, s\u0131n\u0131rland\u0131r\u0131lmas\u0131 gerekti\u011fini savunur.<\/p>\n

          \n
        1. Bat\u0131n\u00eeli\u011fin Reddiyesi ve Ak\u0131l Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee, bat\u0131n\u00eeleri ele\u015ftirirken, akl\u0131 tamamen d\u0131\u015flayan yap\u0131lar kurmalar\u0131na kar\u015f\u0131 \u00e7\u0131kar. Bat\u0131n\u00eeli\u011fin \u00f6znel yoruma dayal\u0131 bir bilgi anlay\u0131\u015f\u0131 sundu\u011funu ve bu nedenle keyfili\u011fe a\u00e7\u0131k oldu\u011funu belirtir. Ak\u0131l ve naklin dengesinin bozuldu\u011fu bu yakla\u015f\u0131m\u0131n dini yozla\u015ft\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindedir.<\/p>\n

            \n
          1. Tasavvufa Ge\u00e7i\u015f ve \u0130\u00e7sel Yolculu\u011fun Ba\u015flamas\u0131<\/strong><\/li>\n<\/ol>\n

            T\u00fcm bu bilgi t\u00fcrlerinin ard\u0131ndan Gazz\u00e2l\u00ee tasavvufa y\u00f6nelir. Tasavvufu di\u011ferlerinden ay\u0131ran unsur, sadece teorik de\u011fil, ahlaki ve varolu\u015fsal bir hakikat tecr\u00fcbesi sunmas\u0131d\u0131r. Bu b\u00f6l\u00fcm, Gazz\u00e2l\u00ee\u2019nin i\u00e7sel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn e\u015fi\u011finde durur.<\/p>\n

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

            Bu seminer, Gazz\u00e2l\u00ee\u2019nin farkl\u0131 bilgi disiplinlerine y\u00f6nelik ele\u015ftirilerini sistematik bi\u00e7imde sunar. Gazz\u00e2l\u00ee, bilginin sadece teorik do\u011frulukla de\u011fil, i\u00e7sel b\u00fct\u00fcnl\u00fckle de ilgisi oldu\u011funu vurgular. Bir sonraki seminerde, tasavvufi bilginin yap\u0131s\u0131 ve ke\u015ff kavram\u0131 detayland\u0131r\u0131lacakt\u0131r.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the second section of al-Ghaz\u0101l\u012b\u2019s al-Munqidh min al-\u1e0cal\u0101l, discussing his reflections on the pursuit of knowledge, the capacity of reason, and the boundaries of various intellectual disciplines. Al-Ghaz\u0101l\u012b\u2019s evaluations of jurisprudence, theology, philosophy, esotericism, and Sufism are examined through a classification that reflects his personal journey toward certainty. Ekrem Demirli approaches this classification in relation to al-Ghaz\u0101l\u012b\u2019s inner intellectual transformation.<\/p>\n

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

              \n
            1. Critique of Jurisprudence and Limited Knowledge<\/strong><\/li>\n<\/ol>\n

              Al-Ghaz\u0101l\u012b characterizes jurisprudence (fiqh) as a field concerned with regulating religious practice, yet inadequate in addressing the deeper search for truth. The social perception that equates scholars with jurists contributes to this narrowing of knowledge.<\/p>\n

                \n
              1. Theological Limitations and the Problem of Kal\u0101m<\/strong><\/li>\n<\/ol>\n

                Kal\u0101m (theology) is viewed as valuable for defending the faith but insufficient for grasping the reality of existence. Theologians, caught between reason and revelation, fail to reach certainty in matters of God and metaphysics.<\/p>\n

                  \n
                1. Al-Ghaz\u0101l\u012b\u2019s Approach to Philosophy<\/strong><\/li>\n<\/ol>\n

                  Al-Ghaz\u0101l\u012b categorizes philosophers into naturalists, mathematicians, and metaphysicians. While he criticizes the first and last groups, he treats mathematicians with more caution. Rather than rejecting philosophy outright, he advocates restricting its scope.<\/p>\n

                    \n
                  1. Rejection of Esotericism and the Misuse of Reason<\/strong><\/li>\n<\/ol>\n

                    He criticizes the b\u0101\u1e6din\u012bs (esotericists) for constructing systems that reject reason entirely, promoting subjective interpretations as knowledge. This leads to arbitrariness and distorts religious understanding by undermining the balance between intellect and revelation.<\/p>\n

                      \n
                    1. Turn Toward Sufism and the Beginning of Inner Transformation<\/strong><\/li>\n<\/ol>\n

                      After critiquing the major disciplines, al-Ghaz\u0101l\u012b turns toward Sufism. What sets it apart is its emphasis not only on theory but also on moral and existential realization. This section marks the threshold of his internal journey.<\/p>\n

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

                      This seminar systematically presents al-Ghaz\u0101l\u012b\u2019s critiques of various fields of knowledge. He emphasizes that true knowledge involves not just theoretical correctness but also inner coherence. The next session will focus on the structure of Sufi knowledge and the concept of kashf (unveiling).<\/p>\n

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

                      EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 2. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 ve […]<\/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-5226","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5226","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=5226"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5226\/revisions"}],"predecessor-version":[{"id":5227,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5226\/revisions\/5227"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}