{"id":5254,"date":"2025-05-09T17:53:03","date_gmt":"2025-05-09T14:53:03","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5254"},"modified":"2025-05-09T17:53:12","modified_gmt":"2025-05-09T14:53:12","slug":"ekrem-demirli-gazzali-miskatul-envar-2-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzali-miskatul-envar-2-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 2. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 2. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

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

Bu seminerde Gazz\u00e2l\u00ee\u2019nin Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r adl\u0131 eserinde varl\u0131k kavram\u0131na getirdi\u011fi yakla\u015f\u0131m ve bu yakla\u015f\u0131m\u0131n felsef\u00ee, kel\u00e2m\u00ee ve tasavvuf\u00ee geleneklerle ili\u015fkisi tart\u0131\u015f\u0131lmaktad\u0131r. Gazz\u00e2l\u00ee\u2019nin \u201cvarl\u0131k hakt\u0131r\u201d ifadesi \u00fczerinden, onun \u00f6zellikle \u0130bn S\u00een\u00e2 felsefesi ve kel\u00e2m\u00ee d\u00fc\u015f\u00fcnceyle hesapla\u015fmas\u0131 ele al\u0131n\u0131r. Metin, vahdet-i v\u00fcc\u00fbd d\u00fc\u015f\u00fcncesine nas\u0131l bir zemin olu\u015fturdu\u011fu a\u00e7\u0131s\u0131ndan incelenirken, Gazz\u00e2l\u00ee\u2019nin hen\u00fcz tam anlam\u0131yla bu g\u00f6r\u00fc\u015f\u00fc benimsemedi\u011fi; ancak belirli metafizik yakla\u015f\u0131mlara zemin haz\u0131rlad\u0131\u011f\u0131 vurgulan\u0131r.<\/p>\n

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

    \n
  1. Varl\u0131\u011f\u0131n Ontolojik Yorumu: Varl\u0131k Hakt\u0131r<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee, varl\u0131\u011f\u0131n kendisini bir \u201chakikat\u201d olarak konumland\u0131r\u0131r ve bu tav\u0131r onu kel\u00e2mc\u0131lar\u0131n varl\u0131\u011f\u0131 yaln\u0131zca zihn\u00ee bir kategori olarak g\u00f6ren anlay\u0131\u015f\u0131ndan ay\u0131r\u0131r. Ona g\u00f6re varl\u0131k sadece d\u0131\u015f d\u00fcnyada de\u011fil, ayn\u0131 zamanda epistemolojik ve ahlaki d\u00fczeyde de bir \u201chak\u201dt\u0131r.<\/p>\n

      \n
    1. \u0130bn S\u00een\u00e2 ile Z\u0131mni Tart\u0131\u015fma<\/strong><\/li>\n<\/ol>\n

      \u0130bn S\u00een\u00e2\u2019n\u0131n zorunlu varl\u0131k (v\u00e2cib\u00fc\u2019l-v\u00fcc\u00fbd) anlay\u0131\u015f\u0131yla Gazz\u00e2l\u00ee\u2019nin yakla\u015f\u0131m\u0131 aras\u0131ndaki temel farklar ortaya konur. Gazz\u00e2l\u00ee, zorunlu varl\u0131\u011f\u0131 kabul eder ancak onun mahiyet-v\u00fcc\u00fbd ayr\u0131m\u0131na dayal\u0131 sistemine mesafe koyar. Bu yakla\u015f\u0131m, Gazz\u00e2l\u00ee\u2019yi ontolojik planda daha metafiziksel bir yorum alan\u0131na ta\u015f\u0131r.<\/p>\n

        \n
      1. Kel\u00e2m\u00ee Anlay\u0131\u015fa Ele\u015ftiri: Varl\u0131\u011f\u0131n \u0130mk\u00e2ns\u0131zl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n

        Kel\u00e2mc\u0131lar a\u00e7\u0131s\u0131ndan varl\u0131k, zatlar ve arazlar \u00fczerinden tan\u0131mlan\u0131rken, Gazz\u00e2l\u00ee bu s\u0131n\u0131rl\u0131 \u00e7er\u00e7evenin d\u0131\u015f\u0131na \u00e7\u0131kar. Varl\u0131\u011f\u0131n mutlakl\u0131\u011f\u0131 ve zihin d\u0131\u015f\u0131l\u0131\u011f\u0131 vurgulanarak, kel\u00e2m\u00ee \u201cyarat\u0131lm\u0131\u015fl\u0131k merkezli\u201d varl\u0131k anlay\u0131\u015f\u0131 ele\u015ftirilir.<\/p>\n

          \n
        1. Ayn\u00fc\u2019l-V\u00fcc\u00fbd ve Z\u00e2t\u2013Varl\u0131k \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee\u2019nin, Allah ile varl\u0131k aras\u0131nda kurdu\u011fu ili\u015fki, \u0130bn\u00fc\u2019l-Arab\u00ee\u2019nin \u201cayn\u00fc\u2019l-v\u00fcc\u00fbd\u201d kavram\u0131na yakla\u015ft\u0131r\u0131l\u0131r. Ancak Gazz\u00e2l\u00ee\u2019nin, Z\u00e2t ile s\u0131fatlar aras\u0131ndaki fark\u0131 korudu\u011fu ve bir vahdet-i v\u00fcc\u00fbd sisteminden s\u00f6z etmedi\u011fi netle\u015ftirilir.<\/p>\n

            \n
          1. Ay\u00e2n-\u0131 S\u00e2bite ve Potansiyel Mevcudiyet<\/strong><\/li>\n<\/ol>\n

            \u0130bn\u00fc\u2019l-Arab\u00ee d\u00fc\u015f\u00fcncesinin temel kavramlar\u0131ndan biri olan \u201cay\u00e2n-\u0131 s\u00e2bite\u201d Gazz\u00e2l\u00ee\u2019de bulunmaz; ancak onun bilgi anlay\u0131\u015f\u0131, bu kavrama zemin haz\u0131rlayan izler ta\u015f\u0131r. Varl\u0131\u011f\u0131n bilgiyle a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131 ve bilgideki s\u00fcreklilik Gazz\u00e2l\u00ee\u2019nin bilgi ontolojisini g\u00f6sterir.<\/p>\n

              \n
            1. \u00c7okluk-Birlik \u0130li\u015fkisi ve Z\u00e2hir-B\u00e2t\u0131n Dengesi<\/strong><\/li>\n<\/ol>\n

              Birlik-\u00e7okluk, z\u00e2hir-b\u00e2t\u0131n ili\u015fkisi metafizik d\u00fczeyde yeniden tart\u0131\u015f\u0131l\u0131r. Gazz\u00e2l\u00ee, bu dengeyi hem Kur\u2019\u00e2n\u2019\u0131n zahir-bat\u0131n yap\u0131s\u0131nda hem de varl\u0131k mertebelerinde korumaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

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

              Bu seminerde Gazz\u00e2l\u00ee\u2019nin Mi\u015fk\u00e2t\u00fc\u2019l-Env\u00e2r adl\u0131 eserindeki varl\u0131k anlay\u0131\u015f\u0131 klasik d\u00fc\u015f\u00fcnce sistemleriyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde de\u011ferlendirilmi\u015ftir. Gazz\u00e2l\u00ee\u2019nin varl\u0131\u011fa dair s\u00f6ylemi, onu kel\u00e2m\u0131n \u00f6tesine ta\u015f\u0131yarak tasavvuf\u00ee d\u00fc\u015f\u00fcnceye yakla\u015fan ama hen\u00fcz \u0130bn\u00fc\u2019l-Arab\u00ee gibi bir vahdet-i v\u00fcc\u00fbd sistemi kurmam\u0131\u015f bir d\u00fc\u015f\u00fcn\u00fcr olarak konumland\u0131r\u0131r.<\/p>\n

               <\/p>\n

               <\/p>\n

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

              This seminar examines Ghaz\u0101l\u012b\u2019s treatment of the concept of being (wuj\u016bd) in Mishk\u0101t al-Anw\u0101r, and how his approach relates to philosophical, theological, and mystical traditions. Focusing on the phrase \u201cbeing is truth,\u201d the session explores Ghaz\u0101l\u012b\u2019s engagement with Avicennan metaphysics, his divergence from kal\u0101m-based ontology, and the extent to which his ideas provide groundwork for the later doctrine of wa\u1e25dat al-wuj\u016bd. Although Ghaz\u0101l\u012b does not fully adopt this ontological position, his metaphysical reflections anticipate key Sufi developments.<\/p>\n

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

                \n
              1. Ontological Interpretation of Being: \u201cBeing is Truth\u201d<\/strong><\/li>\n<\/ol>\n

                Ghaz\u0101l\u012b characterizes being as a metaphysical truth, distancing himself from the kal\u0101m tradition, which treats being as a mere mental category. For him, being is not only external but also carries epistemic and ethical significance.<\/p>\n

                  \n
                1. Implied Dialogue with Ibn S\u012bn\u0101<\/strong><\/li>\n<\/ol>\n

                  The differences between Ghaz\u0101l\u012b and Ibn S\u012bn\u0101 (Avicenna) are highlighted. While Ghaz\u0101l\u012b accepts the idea of a necessary being, he critiques the Avicennan distinction between essence and existence. His framework shifts toward a more metaphysical and less strictly philosophical notion of being.<\/p>\n

                    \n
                  1. Critique of Kal\u0101m: The Limits of Created Ontology<\/strong><\/li>\n<\/ol>\n

                    Ghaz\u0101l\u012b challenges the theological view that defines being solely in terms of substances and accidents. He emphasizes the absoluteness of being and its extramental reality, which expands beyond the confines of createdness.<\/p>\n

                      \n
                    1. Essence\u2013Existence Relation and the Question of Unity<\/strong><\/li>\n<\/ol>\n

                      Ghaz\u0101l\u012b\u2019s approach to divine essence and being shows parallels with Ibn al-\u02bfArab\u012b\u2019s concept of \u02bfayn al-wuj\u016bd (the very reality of being). However, Ghaz\u0101l\u012b maintains a distinction between essence and attributes, indicating that he does not establish a full wa\u1e25dat al-wuj\u016bd doctrine.<\/p>\n

                        \n
                      1. A\u02bfy\u0101n al-Th\u0101bita and the Potential of Existence<\/strong><\/li>\n<\/ol>\n

                        Although Ghaz\u0101l\u012b does not explicitly articulate the doctrine of a\u02bfy\u0101n al-th\u0101bita (immutable archetypes), his views on the unfolding of being through knowledge reflect preparatory elements of this concept. His epistemology reveals a latent ontological continuity.<\/p>\n

                          \n
                        1. Unity\u2013Multiplicity and the Balance of \u1e92\u0101hir\u2013B\u0101\u1e6din<\/strong><\/li>\n<\/ol>\n

                          The seminar revisits the metaphysical tension between unity and multiplicity, as well as the \u1e93\u0101hir\u2013b\u0101\u1e6din duality. Ghaz\u0101l\u012b upholds a careful balance, both in the Qur\u2019anic hermeneutic structure and in the ontological hierarchy of being.<\/p>\n

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

                          This seminar situates Ghaz\u0101l\u012b\u2019s understanding of being within a comparative framework, highlighting how his metaphysical language transcends kal\u0101m and approaches Sufi cosmology. While he does not construct a full wa\u1e25dat al-wuj\u016bd theory, his reflections lay essential groundwork for its later formulation in the thought of Ibn al-\u02bfArab\u012b and his followers.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 2. SEM\u0130NER \u00d6ZET\u0130 Dersin 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-5254","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5254","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=5254"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5254\/revisions"}],"predecessor-version":[{"id":5256,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5254\/revisions\/5256"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5254"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}