{"id":5243,"date":"2025-05-09T16:02:28","date_gmt":"2025-05-09T13:02:28","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5243"},"modified":"2025-05-09T16:02:28","modified_gmt":"2025-05-09T13:02:28","slug":"ekrem-demirli-gazzaliel-munkiz-mined-dalal-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzaliel-munkiz-mined-dalal-9-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminer, Gazz\u00e2l\u00ee\u2019nin el-Munkiz mine\u2019d-dal\u00e2l adl\u0131 eserinin dokuzuncu b\u00f6l\u00fcm\u00fcne odaklanmakta ve \u00f6zellikle tasavvufun Gazz\u00e2l\u00ee i\u00e7in nas\u0131l bir \u201ckurtar\u0131c\u0131 ilim\u201d oldu\u011funu tart\u0131\u015fmaktad\u0131r. Ayn\u0131 zamanda klasik d\u00fc\u015f\u00fcnce okulu faaliyetlerine dair g\u00fcncel bilgilerle ba\u015flamaktad\u0131r.<\/p>\n

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

    \n
  1. Talimiyye Ele\u015ftirisi ve Kelam\u0131n Yetersizli\u011fi:<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee, Talimiyye mezhebinin vahiy temelli \u00fcst otorite anlay\u0131\u015f\u0131yla \u00f6z\u00fcnde bir \u00e7eli\u015fki ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 vurgular; bu nedenle kelam\u0131n bu ekole kar\u015f\u0131 yeterli cevab\u0131 \u00fcretememi\u015f olmas\u0131 onun i\u00e7in ciddi bir sorundur. Bu durum, kelam\u0131n hem \u0130slam d\u0131\u015f\u0131 hem de i\u00e7i mezheplere kar\u015f\u0131 yetersizli\u011fini g\u00f6sterir.<\/p>\n

      \n
    1. Tasavvufun Kurtar\u0131c\u0131 Olarak Sunulmas\u0131:<\/strong><\/li>\n<\/ol>\n

      Gazz\u00e2l\u00ee i\u00e7in hakikate ula\u015ft\u0131r\u0131c\u0131 d\u00f6rt yoldan biri olan tasavvuf, bu seminerde esas kurtar\u0131c\u0131 ilim olarak tan\u0131mlan\u0131r. Tasavvufun amac\u0131 nefsin k\u00f6t\u00fc huylar\u0131n\u0131 giderip g\u00fczel ahlakla s\u00fcslenmek (tahalli ve tahliye) olarak belirlenir. Bu ba\u011flamda tasavvuf ilim ve amel birlikteli\u011fini zorunlu k\u0131lar.<\/p>\n

        \n
      1. S\u00fcnni Tasavvuf Gelene\u011fi ve Gazz\u00e2l\u00ee\u2019nin Se\u00e7imi:<\/strong><\/li>\n<\/ol>\n

        Gazz\u00e2l\u00ee\u2019nin se\u00e7ti\u011fi tasavvuf \u00e7izgisi, Haris el-Muhasibi, Ebu Talib el-Mekki ve C\u00fcneyd-i Ba\u011fdadi gibi s\u00fcnni fig\u00fcrlere dayanmaktad\u0131r. Bu tercih, tasavvufun Kur\u2019an ve s\u00fcnnet temelli bir din ilmi olarak \u015fekillenmesine katk\u0131 sa\u011flar. Bu y\u00f6nelimin tesad\u00fcfi de\u011fil, bilin\u00e7li bir tercih oldu\u011fu vurgulan\u0131r.<\/p>\n

          \n
        1. Bilgi-Amel \u0130li\u015fkisi ve Tatbiki Bilgi:<\/strong><\/li>\n<\/ol>\n

          Seminerde bilgi\u2013amel (bilgi\u2013eylem) ili\u015fkisinin sadece tasavvufa \u00f6zg\u00fc olmad\u0131\u011f\u0131, f\u0131k\u0131h ve kelam gibi di\u011fer ilimlerin de bu ili\u015fkiyi i\u00e7erdi\u011fi savunulur. Ancak tasavvufun pratik y\u00f6n\u00fc (m\u00fcr\u015fid, ir\u015fad, hal ve makamlar) bu ilim dal\u0131n\u0131 daha g\u00f6r\u00fcn\u00fcr ve etkili k\u0131lar.<\/p>\n

            \n
          1. Kavram Karga\u015fas\u0131 ve Ele\u015ftirel Yakla\u015f\u0131m:<\/strong><\/li>\n<\/ol>\n

            Seminerde nefs, ak\u0131l, ruh gibi kavramlar\u0131n kar\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131n tasavvuf \u00e7al\u0131\u015fmalar\u0131nda ciddi sorunlar do\u011furdu\u011fu, bu nedenle \u201cnefs terbiyesi\u201dnin asl\u0131nda \u201czihin terbiyesi\u201d olarak anla\u015f\u0131lmas\u0131 gerekti\u011fi ileri s\u00fcr\u00fcl\u00fcr. Ayr\u0131ca Gazz\u00e2l\u00ee\u2019nin aktar\u0131c\u0131 konumda kald\u0131\u011f\u0131, kurucu bir tasavvuf d\u00fc\u015f\u00fcn\u00fcr\u00fc olmad\u0131\u011f\u0131n\u0131n alt\u0131 \u00e7izilir.<\/p>\n

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

            Bu seminerde Gazz\u00e2l\u00ee\u2019nin tasavvufu \u201cel-munk\u0131z\u201d olarak konumland\u0131rmas\u0131 detayl\u0131 bi\u00e7imde incelenir. S\u00fcnni gelenekte \u015fekillenen bilgi ve amel ili\u015fkisine ba\u011fl\u0131 bir tasavvuf anlay\u0131\u015f\u0131n\u0131 benimseyen Gazz\u00e2l\u00ee, tasavvufu bireysel kurtulu\u015fun yolu olarak tan\u0131mlar. Ancak hocaya g\u00f6re Gazz\u00e2l\u00ee\u2019nin tasavvuf yakla\u015f\u0131m\u0131 daha \u00e7ok aktar\u0131c\u0131d\u0131r ve kendi d\u00f6neminin oturmu\u015f yap\u0131s\u0131n\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

             <\/p>\n

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

            This seminar focuses on the ninth section of al-Ghaz\u0101l\u012b\u2019s al-Munqidh min al-\u1e0cal\u0101l, analyzing how Sufism is presented as the ultimate \u201csaving knowledge.\u201d It begins with brief updates on contemporary classical thought programs and transitions into a detailed discussion of Sufism\u2019s epistemological and ethical role in al-Ghaz\u0101l\u012b\u2019s spiritual journey.<\/p>\n

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

              \n
            1. Critique of the Ta<\/strong>\u02bf<\/strong>l<\/strong>\u012b<\/strong>m<\/strong>\u012b<\/strong>yya and the Inadequacy of Kal<\/strong>\u0101<\/strong>m<\/strong><\/li>\n<\/ol>\n

              Al-Ghaz\u0101l\u012b asserts that the Ta\u02bfl\u012bm\u012byya\u2019s emphasis on divinely guided authority is not inherently flawed, but that kal\u0101m (theology) failed to produce effective counterarguments. This signals the limitations of kal\u0101m both in confronting internal Islamic sects and external philosophical traditions.<\/p>\n

                \n
              1. Sufism as a Path to Salvation<\/strong><\/li>\n<\/ol>\n

                Among the four major paths examined, Sufism emerges as the \u201csaving knowledge.\u201d It aims at purifying the soul of vices and adorning it with virtues (known as ta\u1e25all\u012b and ta\u1e25l\u012bya). Sufism, therefore, demands a fusion of knowledge and action.<\/p>\n

                  \n
                1. Sunn\u012b Sufi Lineage and Al-Ghaz\u0101l\u012b\u2019s Choice<\/strong><\/li>\n<\/ol>\n

                  Al-Ghaz\u0101l\u012b aligns himself with a Sunn\u012b Sufi tradition associated with figures like \u1e24\u0101rith al-Mu\u1e25\u0101sib\u012b, Ab\u016b \u1e6c\u0101lib al-Makk\u012b, and Junayd al-Baghd\u0101d\u012b. This is a deliberate selection that roots Sufism in the Qur\u2019an and Prophetic tradition and distances it from unorthodox currents.<\/p>\n

                    \n
                  1. The Knowledge\u2013Practice Relationship and Applied Knowledge<\/strong><\/li>\n<\/ol>\n

                    The seminar argues that the link between knowledge and action is not unique to Sufism, but also present in disciplines like jurisprudence and theology. However, Sufism\u2019s emphasis on spiritual mentorship, inner states, and transformative practices makes this relationship more visible and impactful.<\/p>\n

                      \n
                    1. Conceptual Confusion and Critical Assessment<\/strong><\/li>\n<\/ol>\n

                      The overlapping use of terms like nafs (soul), \u02bfaql (intellect), and r\u016b\u1e25 (spirit) is identified as a major source of confusion in modern studies of Sufism. The seminar proposes that what is called \u201csoul discipline\u201d should be better understood as \u201cmental refinement.\u201d Moreover, al-Ghaz\u0101l\u012b is portrayed as a transmitter rather than a founder in the field of Sufi thought.<\/p>\n

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

                      This seminar analyzes how al-Ghaz\u0101l\u012b positions Sufism as the true path to salvation (al-munqidh). Emphasizing knowledge and action within the Sunn\u012b tradition, he views Sufism as the way to personal transformation. However, Demirli emphasizes that al-Ghaz\u0101l\u012b\u2019s role was more about transmission than innovation, reflecting the settled structures of his era.<\/p>\n

                       <\/p>\n

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

                      EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce,el-MUNK\u0130Z M\u0130NE’D-DAL\u00c2L 9. 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-5243","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5243","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=5243"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5243\/revisions"}],"predecessor-version":[{"id":5244,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5243\/revisions\/5244"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}