{"id":5239,"date":"2025-05-09T16:01:03","date_gmt":"2025-05-09T13:01:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5239"},"modified":"2025-05-09T16:01:03","modified_gmt":"2025-05-09T13:01:03","slug":"ekrem-demirli-gazzaliel-munkiz-mined-dalal-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzaliel-munkiz-mined-dalal-7-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 7. 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 eserinde filozoflara y\u00f6neltti\u011fi ele\u015ftiriler ve \u00f6zellikle tekfir etti\u011fi \u00fc\u00e7 temel mesele ele al\u0131nmaktad\u0131r. Ekrem Demirli, bu konular\u0131 hem klasik kelam\u00ee s\u0131n\u0131rlar hem de felsefe-din ili\u015fkisi ba\u011flam\u0131nda de\u011ferlendirmekte; Gazz\u00e2l\u00ee\u2019nin fikirlerini g\u00fcn\u00fcm\u00fcz d\u00fc\u015f\u00fcncesiyle ba\u011flant\u0131 kurarak yorumlamaktad\u0131r. Ayr\u0131ca Talimiyye mezhebiyle ilgili ele\u015ftiriler de seminerde yer almakta, metin \u00fczerinden Gazz\u00e2l\u00ee\u2019nin s\u0131n\u0131r koyucu entelekt\u00fcel tavr\u0131 tart\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n

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

    \n
  1. Tekfir Meselesi ve Gazz\u00e2l\u00ee\u2019nin Tavr\u0131<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee, filozoflar\u0131 genel olarak tekfir etmez; ancak \u00fc\u00e7 meselede\u2014Allah\u2019\u0131n tikelleri bilmemesi, \u00e2lemin ezel\u00eeli\u011fi, \u00f6ld\u00fckten sonra cisman\u00ee dirili\u015fin ink\u00e2r\u0131\u2014kesin \u00e7izgiler \u00e7eker. Bu konularda uzla\u015fmaz ve bu g\u00f6r\u00fc\u015fleri savunanlar\u0131 \u0130slam d\u0131\u015f\u0131 kabul eder.<\/p>\n

      \n
    1. Felsefe ve Din Aras\u0131ndaki Gerilim<\/strong><\/li>\n<\/ol>\n

      Farabi ve \u0130bn Sina gibi filozoflar\u0131n g\u00f6r\u00fc\u015fleriyle \u0130slam akaidi aras\u0131nda \u00e7at\u0131\u015fmalar ya\u015fan\u0131r. Gazz\u00e2l\u00ee\u2019nin amac\u0131 bu g\u00f6r\u00fc\u015fleri bast\u0131rmak de\u011fil, \u0130slam d\u00fc\u015f\u00fcncesinin s\u0131n\u0131rlar\u0131n\u0131 korumakt\u0131r. Ancak bu ele\u015ftiriler bazen ele\u015ftirdiklerini pop\u00fclerle\u015ftirme riskini de ta\u015f\u0131r.<\/p>\n

        \n
      1. Talimiyye Mezhebi ve Rakip G\u00f6r\u00fc\u015fler<\/strong><\/li>\n<\/ol>\n

        \u0130mam merkezli bilgi anlay\u0131\u015f\u0131na sahip Talimiyye mezhebi, Gazz\u00e2l\u00ee i\u00e7in ciddi bir i\u00e7 rakiptir. Siyasi etkisi y\u00fcksek bu yap\u0131ya kar\u015f\u0131 Gazz\u00e2l\u00ee sadece teorik de\u011fil, toplumsal bir tav\u0131r da geli\u015ftirir. Bu, onun d\u00fc\u015f\u00fcncesinin \u00e7ok katmanl\u0131 yap\u0131s\u0131n\u0131 g\u00f6sterir.<\/p>\n

          \n
        1. Modern Yoruma A\u00e7\u0131k Tart\u0131\u015fmalar<\/strong><\/li>\n<\/ol>\n

          Demirli, Gazz\u00e2l\u00ee\u2019nin d\u00fc\u015f\u00fcncesini sabit kal\u0131plar yerine spek\u00fclatif sorularla a\u00e7may\u0131 \u00f6nerir. “Filozoflar bu \u00fc\u00e7 \u00f6nerme olmadan da felsefe yapsalard\u0131 yine tekfir edilirler miydi?” gibi sorular, d\u00fc\u015f\u00fcncenin \u00e7o\u011fulcu bir bi\u00e7imde de\u011ferlendirilmesini sa\u011flar.<\/p>\n

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

          Bu seminer, Gazz\u00e2l\u00ee\u2019nin din\u00ee s\u0131n\u0131rlar\u0131 belirleme \u00e7abas\u0131n\u0131 ve filozoflara kar\u015f\u0131 geli\u015ftirdi\u011fi tavr\u0131n arka plan\u0131n\u0131 derinlemesine ele al\u0131r. \u00dc\u00e7 meseledeki tekfir anlay\u0131\u015f\u0131, sadece kelam\u00ee de\u011fil, ayn\u0131 zamanda politik ve toplumsal bir tav\u0131r olarak okunur. Gazz\u00e2l\u00ee, yaln\u0131zca bir ele\u015ftirmen de\u011fil, \u0130slam d\u00fc\u015f\u00fcncesinde s\u0131n\u0131r koyucu bir kurucu fig\u00fcr olarak ortaya \u00e7\u0131kar.<\/p>\n

           <\/p>\n

           <\/p>\n

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

          This seminar focuses on al-Ghaz\u0101l\u012b\u2019s critique of the philosophers in al-Munqidh min al-\u1e0cal\u0101l, especially the three core issues for which he declares them outside Islam. Ekrem Demirli explores these critiques within both classical theological boundaries and the broader philosophy\u2013religion relationship. The session also addresses Ghaz\u0101l\u012b\u2019s criticisms of the Ta\u02bfl\u012bm\u012byya sect and interprets his stance as an intellectual effort to define the limits of Islamic thought.<\/p>\n

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

            \n
          1. Takf\u012br and al-Ghaz\u0101l\u012b\u2019s Firm Stance<\/strong><\/li>\n<\/ol>\n

            While generally tolerant toward philosophers, al-Ghaz\u0101l\u012b openly declares takf\u012br on three points: denial of God’s knowledge of particulars, belief in the eternity of the world, and rejection of bodily resurrection. On these issues, he is uncompromising, asserting that anyone who holds such views is outside the fold of Islam.<\/p>\n

              \n
            1. Tensions Between Philosophy and Religion<\/strong><\/li>\n<\/ol>\n

              The seminar examines how metaphysical claims by philosophers like al-F\u0101r\u0101b\u012b and Ibn S\u012bn\u0101 conflict with Islamic creed. Al-Ghaz\u0101l\u012b’s intention is not to silence philosophy but to safeguard the boundaries of Islamic belief. However, Demirli notes that such critiques can sometimes unintentionally popularize the very views they aim to refute.<\/p>\n

                \n
              1. The Ta<\/strong>\u02bf<\/strong>l<\/strong>\u012b<\/strong>m<\/strong>\u012b<\/strong>yya Sect as a Doctrinal Rival<\/strong><\/li>\n<\/ol>\n

                The Ta\u02bfl\u012bm\u012byya (Ism\u0101\u02bf\u012bl\u012b) sect, which centers on the absolute authority of the Im\u0101m, is presented as a significant internal rival. While the philosophers’ influence is mostly intellectual, the Ta\u02bfl\u012bm\u012byya poses a more potent socio-political challenge. This demonstrates that al-Ghaz\u0101l\u012b\u2019s criticisms were both theoretical and socially aware.<\/p>\n

                  \n
                1. Modern Interpretive Questions<\/strong><\/li>\n<\/ol>\n

                  Demirli encourages students to approach al-Ghaz\u0101l\u012b\u2019s work through speculative questions rather than rigid traditional readings. Questions like, \u201cIf philosophers had abandoned those three views, would Ghaz\u0101l\u012b still declare them heretical?\u201d help stimulate a pluralistic engagement with the text.<\/p>\n

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

                  This seminar highlights al-Ghaz\u0101l\u012b\u2019s effort to define theological boundaries and critiques of philosophers. His firm position on three critical issues reflects his broader vision as a thinker who was not only an epistemologist but also a social and intellectual gatekeeper. The session reveals al-Ghaz\u0101l\u012b as a figure of both theological rigor and political awareness in Islamic intellectual history.<\/p>\n","protected":false},"excerpt":{"rendered":"

                  EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 7. 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-5239","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5239","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=5239"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5239\/revisions"}],"predecessor-version":[{"id":5240,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5239\/revisions\/5240"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5239"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}