{"id":5229,"date":"2025-05-09T15:57:06","date_gmt":"2025-05-09T12:57:06","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5229"},"modified":"2025-05-09T15:57:06","modified_gmt":"2025-05-09T12:57:06","slug":"ekrem-demirli-gazzaliel-munkiz-mined-dalal-3-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzaliel-munkiz-mined-dalal-3-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 3. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 3. 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 \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fc merkeze al\u0131narak, felsefi ku\u015fkuculuk, bilginin kayna\u011f\u0131, kesinli\u011fin imkan\u0131 ve tasavvufi bilgi anlay\u0131\u015f\u0131 tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Gazz\u00e2l\u00ee\u2019nin ya\u015fad\u0131\u011f\u0131 entelekt\u00fcel krizin tarihsel ve bireysel y\u00f6nleri ele al\u0131narak, onun sofist ku\u015fkuya dair tespiti ve buradan \u00e7\u0131k\u0131\u015f yollar\u0131 \u00e7ok y\u00f6nl\u00fc bir \u015fekilde analiz edilmi\u015ftir. Gazz\u00e2l\u00ee\u2019nin rasyonalist gelene\u011fi neden yeterli bulmad\u0131\u011f\u0131, kesin bilgiye ula\u015fman\u0131n ancak Tanr\u0131’n\u0131n do\u011frudan ilka etti\u011fi bir nurla m\u00fcmk\u00fcn oldu\u011fu y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015fleri merkeze al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

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

    \n
  1. Gizli Sofistlik ve Zihinsel B\u00f6l\u00fcnm\u00fc\u015fl\u00fck<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee\u2019nin \u201chal itibariyle bir sofisttim\u201d c\u00fcmlesi, bireyin d\u0131\u015far\u0131ya yans\u0131tt\u0131\u011f\u0131 inan\u00e7 ile i\u00e7sel \u015f\u00fcpheleri aras\u0131ndaki ayr\u0131m\u0131 g\u00fcndeme getirir. Bu b\u00f6l\u00fcnm\u00fc\u015fl\u00fck hali, sadece Gazz\u00e2l\u00ee\u2019ye \u00f6zg\u00fc de\u011fil, teorik geleneklerde yer alan d\u00fc\u015f\u00fcn\u00fcrlerin ortak kaderidir. Tasavvufun \u201ccem-i himmet\u201d kavram\u0131, bu \u00e7oklu zihin h\u00e2linden tevhid\u00ee bir b\u00fct\u00fcnl\u00fc\u011fe ula\u015fmay\u0131 hedefler.<\/p>\n

      \n
    1. Bilginin Tevhidi ve M\u00fcdrikenin Rol\u00fc<\/strong><\/li>\n<\/ol>\n

      Tasavvuf, Tanr\u0131\u2019n\u0131n birli\u011fini kavrarken sadece Tanr\u0131\u2019n\u0131n birli\u011fiyle de\u011fil, idrak edenin (m\u00fcdrike) birli\u011fiyle de ilgilenir. Bu noktada Mevl\u00e2n\u00e2\u2019n\u0131n \u015fa\u015f\u0131l\u0131k \u00f6rne\u011fi \u00fczerinden bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirilir: \u015ea\u015f\u0131 bir g\u00f6z nesneyi bir g\u00f6remez; benzer bi\u00e7imde b\u00f6l\u00fcnm\u00fc\u015f bir zihin de tevhide ula\u015famaz. Bu sebeple tasavvuf, \u201cm\u00fcdrikenin tevhidi\u201d fikrini merkeze al\u0131r.<\/p>\n

        \n
      1. Ku\u015fkunun Hastal\u0131k Olarak Tan\u0131m\u0131 ve Ahlaki Boyutu<\/strong><\/li>\n<\/ol>\n

        Gazz\u00e2l\u00ee, ku\u015fku h\u00e2lini bir \u201chastal\u0131k\u201d olarak tan\u0131mlar. Bu, sadece zihinsel de\u011fil, ahlaki ve hatta t\u0131bbi bir sorundur. D\u00f6rt unsur teorisi (hava, su, ate\u015f, toprak) \u00e7er\u00e7evesinde mizac\u0131n bozulmas\u0131 nas\u0131l fiziki bir dengesizlik do\u011furuyorsa, ku\u015fku da ruhsal-ahlaki bir dengesizli\u011fin i\u015fareti olarak yorumlan\u0131r.<\/p>\n

          \n
        1. Kesin Bilginin Kayna\u011f\u0131: \u0130lka ve Ke\u015ff<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee, kesin bilgiye ula\u015fman\u0131n delillerle de\u011fil, Tanr\u0131\u2019n\u0131n \u201cg\u00f6\u011fse b\u0131rakt\u0131\u011f\u0131 nur\u201d yoluyla ger\u00e7ekle\u015fti\u011fini savunur. Bu ba\u011flamda \u201cke\u015ff\u201d kavram\u0131, \u00f6\u011frenmenin pasif bir bi\u00e7imi olarak yeniden tan\u0131mlan\u0131r. Ke\u015ff, bireyin \u00e7abas\u0131yla de\u011fil, Tanr\u0131\u2019n\u0131n iradesiyle ger\u00e7ekle\u015fen bir \u201c\u00f6\u011frenme bi\u00e7imidir\u201d. Tasavvuftaki ke\u015ff, felsefi bilgi teorisinin bir par\u00e7as\u0131 olarak de\u011fil, ilahi ilham\u0131n bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcl\u00fcr.<\/p>\n

            \n
          1. Metafizik S\u00fcre\u00e7te Ke\u015ff ve Hakikatin \u0130n\u015fas\u0131<\/strong><\/li>\n<\/ol>\n

            Gazz\u00e2l\u00ee, metafizi\u011fin, do\u011fa bilimlerinin ilkelerini de temellendiren kurucu bir bilgi dal\u0131 oldu\u011funu savunur. Bu \u00e7er\u00e7evede, bir bilginin kesinli\u011fe ula\u015fmas\u0131 i\u00e7in ak\u0131ldan daha \u00fcst\u00fcn bir m\u00fcdrikenin\u2014\u00f6rne\u011fin ruhun\u2014devreye girmesi gerekir. \u0130bn\u00fc\u2019l-Arab\u00ee ve Konev\u00ee\u2019nin sistemleriyle paralellik kurularak, bilginin metafizik d\u00fczlemde nas\u0131l ke\u015ffe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc anlat\u0131l\u0131r.<\/p>\n

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

            Bu seminerde Gazz\u00e2l\u00ee\u2019nin entelekt\u00fcel krizden \u00e7\u0131k\u0131\u015f s\u00fcreci \u00fczerinden, tasavvufi bilgi anlay\u0131\u015f\u0131n\u0131n klasik epistemolojiden nas\u0131l ayr\u0131ld\u0131\u011f\u0131 detayl\u0131 bi\u00e7imde ortaya konmu\u015ftur. Ku\u015fkuya kar\u015f\u0131 geli\u015ftirilen \u00e7\u00f6z\u00fcm\u00fcn mant\u0131ksal de\u011fil, metafizik ve ilahi temelli oldu\u011fu vurgulan\u0131r. Gazz\u00e2l\u00ee\u2019nin ke\u015ff kavram\u0131 etraf\u0131nda \u015fekillenen bilgi teorisi, ahlak\u00ee ve metafizik bir zeminde temellendirilmi\u015f; bu, klasik d\u00fc\u015f\u00fcnce gelene\u011finde insan\u0131n marifet yolculu\u011funa dair k\u00f6kl\u00fc bir bak\u0131\u015f\u0131 temsil etmektedir.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the third section of al-Ghaz\u0101l\u012b\u2019s al-Munqidh min al-\u1e0cal\u0101l, analyzing themes of philosophical skepticism, the source of knowledge, the possibility of certainty, and Sufi epistemology. The intellectual crisis that al-Ghaz\u0101l\u012b experienced is discussed both historically and personally, with an emphasis on his critique of rationalism and his conclusion that true certainty comes only through a divine light (n\u016br) bestowed by God.<\/p>\n

            Main Themes and Headings<\/p>\n

              \n
            1. Hidden Sophism and Mental Division<\/strong><\/li>\n<\/ol>\n

              Al-Ghaz\u0101l\u012b\u2019s confession\u2014\u201cin state I was a sophist\u201d\u2014points to the split between outward belief and inner doubt. This divided state is not unique to him, but rather a shared condition among thinkers in rational traditions. Sufism\u2019s concept of \u201cunification of intention\u201d (jam\u02bf al-himma) seeks to heal this internal fragmentation through divine unity.<\/p>\n

                \n
              1. Unification of Knowledge and the Role of the Perceiver<\/strong><\/li>\n<\/ol>\n

                Sufism is not only concerned with the oneness of God but also with the unity of the knower (mudrik). Using R\u016bm\u012b\u2019s analogy of a cross-eyed person who cannot see one object as one, the seminar explores how a fragmented self cannot reach divine unity. Thus, unifying the perceiver becomes essential in Sufi epistemology.<\/p>\n

                  \n
                1. Doubt as a Disease with Ethical Dimensions<\/strong><\/li>\n<\/ol>\n

                  Al-Ghaz\u0101l\u012b defines doubt as a kind of disease\u2014not merely intellectual, but ethical and even physiological. Just as an imbalance in the four humors (earth, air, fire, water) causes physical disorder, doubt is a symptom of moral and spiritual imbalance.<\/p>\n

                    \n
                  1. Source of Certainty: Divine Ilk\u0101<\/strong>\u02be<\/strong> and Unveiling (Kashf)<\/strong><\/li>\n<\/ol>\n

                    Certainty is not obtained through rational proofs, al-Ghaz\u0101l\u012b argues, but through a divine light placed in the heart. In this view, kashf (unveiling) is a form of passive learning\u2014not achieved by effort but by divine grace. Unlike philosophical epistemology, this kind of knowledge is understood as the product of divine inspiration.<\/p>\n

                      \n
                    1. Kashf and the Construction of Truth in a Metaphysical Process<\/strong><\/li>\n<\/ol>\n

                      Al-Ghaz\u0101l\u012b sees metaphysics as a foundational discipline that underlies even the natural sciences. Attaining certainty requires a faculty higher than reason\u2014such as the soul or spirit. Drawing parallels with Ibn al-\u02bfArab\u012b and Q\u016bnaw\u012b, the seminar explores how metaphysical knowledge culminates in kashf.<\/p>\n

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

                      Through al-Ghaz\u0101l\u012b\u2019s intellectual crisis, this seminar explores how Sufi epistemology diverges from classical models of knowledge. The solution to skepticism is not logical but metaphysical and divine. His theory of kashf grounded in divine grace, offers a moral and metaphysical foundation for certainty, reflecting a profound transformation in the Islamic intellectual tradition regarding the human quest for truth.<\/p>\n

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

                      EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 3. 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-5229","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5229","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=5229"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5229\/revisions"}],"predecessor-version":[{"id":5230,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5229\/revisions\/5230"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5229"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}