{"id":5263,"date":"2025-05-09T18:00:04","date_gmt":"2025-05-09T15:00:04","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5263"},"modified":"2025-05-09T18:00:04","modified_gmt":"2025-05-09T15:00:04","slug":"ekrem-demirli-gazzali-miskatul-envar-6-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-gazzali-miskatul-envar-6-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 6. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 6. 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 eserindeki varl\u0131k ve bilgi anlay\u0131\u015f\u0131, n\u00fbr metafizi\u011fi \u00e7er\u00e7evesinde incelenmekte; \u00f6zellikle tenzih\u2013te\u015fbih, mecaz\u2013hakikat ve metafizik s\u00fcreklilik gibi meseleler tasavvuf\u00ee ve felsef\u00ee kar\u015f\u0131la\u015ft\u0131rmalarla tart\u0131\u015f\u0131lmaktad\u0131r. Ders, Allah\u2019\u0131n varl\u0131kla kurdu\u011fu ili\u015fkinin mahiyetini, sembolik temsil ve sud\u00fbr teorisi \u00fczerinden a\u00e7\u0131klarken; insan\u0131n idrak kapasitesi, peygamberlik ve ilham gibi kavramlar\u0131 da ele al\u0131r.<\/p>\n

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

    \n
  1. Varl\u0131k S\u00fcreklili\u011fi ve Z\u00e2t\u2013S\u0131fat \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee\u2019ye g\u00f6re Allah ile \u00e2lem aras\u0131ndaki ili\u015fki kesintili de\u011fil, s\u00fcreklidir. Bu ili\u015fki, s\u0131fatlar arac\u0131l\u0131\u011f\u0131yla kurulur. Allah\u2019\u0131n z\u00e2t\u0131 ile s\u0131fatlar\u0131 aras\u0131ndaki ayr\u0131m, O\u2019nun yaratma fiilinin varl\u0131kla irtibat\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lar.<\/p>\n

      \n
    1. Mecaz\u2013Hakikat ve Te\u015fbih\u2013Tenzih Dengesi<\/strong><\/li>\n<\/ol>\n

      Ders, \u201cmecaz ne zaman hakikate d\u00f6n\u00fc\u015f\u00fcr?\u201d sorusu etraf\u0131nda d\u00f6ner. Gazz\u00e2l\u00ee\u2019nin mecazlar\u0131 hakikatin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc, te\u015fbih ve tenzihi uzla\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 belirtilir. Kel\u00e2m gelene\u011fi ise mecaz\u0131 d\u0131\u015flay\u0131c\u0131 bir tav\u0131rla anlam s\u0131n\u0131rlar\u0131n\u0131 daraltm\u0131\u015ft\u0131r.<\/p>\n

        \n
      1. Sud\u00fbr Teorisi, N\u00fcb\u00fcvvet ve Bilgi<\/strong><\/li>\n<\/ol>\n

        Sud\u00fbr modelinin, varl\u0131k ve bilgi ili\u015fkisini a\u00e7\u0131klamada g\u00fc\u00e7l\u00fc bir model sundu\u011fu fakat zorunluluk ilkesi nedeniyle il\u00e2h\u00ee iradeyi zay\u0131flatt\u0131\u011f\u0131 ifade edilir. Gazz\u00e2l\u00ee, bu modelin i\u00e7eri\u011fini al\u0131p bi\u00e7imini d\u00f6n\u00fc\u015ft\u00fcrerek n\u00fcb\u00fcvveti, ilham ve i\u00e7sel tecr\u00fcbe temelli bir bilgi tarz\u0131 olarak yeniden kurar.<\/p>\n

          \n
        1. Akl\u0131n S\u0131n\u0131rlar\u0131 ve \u0130lham\u0131n Yeri<\/strong><\/li>\n<\/ol>\n

          Akl\u0131n hakikate ula\u015fmada s\u0131n\u0131rl\u0131 oldu\u011fu, ilham ve n\u00fcb\u00fcvvetin ise akl\u0131n \u00f6tesine ge\u00e7ebildi\u011fi savunulur. Ancak bu iddia, bilgiye dair kesinlik problemini beraberinde getirir. Gazz\u00e2l\u00ee bu sorunu \u201cyak\u00een\u201d kavram\u0131 ve ruh\u2013kalp ayr\u0131m\u0131 \u00fczerinden \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n

            \n
          1. \u0130nsan\u2013Tanr\u0131 \u0130li\u015fkisi: Yak\u00een ve Tecr\u00fcbe<\/strong><\/li>\n<\/ol>\n

            Gazz\u00e2l\u00ee, bilgiyi yaln\u0131zca teorik de\u011fil, varolu\u015fsal bir tecr\u00fcbe olarak yorumlar. Bu ba\u011flamda yak\u00een, ruhun Allah\u2019a y\u00f6nelimiyle ger\u00e7ekle\u015fir. Bu d\u00fc\u015f\u00fcnce, tasavvufun bilgi anlay\u0131\u015f\u0131yla b\u00fct\u00fcnle\u015fir ve bilginin d\u00f6n\u00fc\u015f\u00fcmc\u00fc y\u00f6n\u00fcn\u00fc vurgular.<\/p>\n

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

            Bu seminer, Gazz\u00e2l\u00ee\u2019nin Mi\u015fk\u00e2t\u00fc\u2019l-env\u00e2r metni \u00fczerinden kurdu\u011fu varl\u0131k\u2013bilgi\u2013hakikat ili\u015fkisini \u00e7ok katmanl\u0131 bi\u00e7imde tart\u0131\u015f\u0131r. S\u0131fatlar\u0131n, mecazlar\u0131n ve sud\u00fbrun yeniden yorumlanmas\u0131yla in\u015fa edilen bu metafizik modelde, ak\u0131l, ilham ve peygamberlik i\u00e7 i\u00e7e ge\u00e7er. Gazz\u00e2l\u00ee, kel\u00e2m ve felsefeyi a\u015farak tasavvuf\u00ee bir bilgi sistemi kurmaya y\u00f6nelir.<\/p>\n

             <\/p>\n

             <\/p>\n

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

            This seminar focuses on Ghaz\u0101l\u012b\u2019s understanding of being and knowledge within Mishk\u0101t al-Anw\u0101r, centered around his metaphysics of light (n\u016br). The discussion addresses the continuity of existence, the distinction between divine essence and attributes, and the symbolic relationship between God and creation. Key concepts such as prophecy, inspiration, metaphor\u2013reality relations, and the epistemological role of certainty (yaq\u012bn) are critically examined in comparison with philosophical and theological traditions.<\/p>\n

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

              \n
            1. Continuity of Being and the Essence\u2013Attribute Relation<\/strong><\/li>\n<\/ol>\n

              According to Ghaz\u0101l\u012b, the connection between God and the world is not a discontinuous rupture but a continuum. This continuity is established through divine attributes, which mediate the relationship between God\u2019s essence and the world.<\/p>\n

                \n
              1. Metaphor and Reality; Balancing Transcendence and Immanence<\/strong><\/li>\n<\/ol>\n

                The central question explored is: \u201cWhen does metaphor become reality?\u201d Ghaz\u0101l\u012b sees metaphor not as mere embellishment but as a vessel for truth. He seeks to reconcile metaphor (tashb\u012bh) and transcendence (tanz\u012bh), unlike the kal\u0101m tradition, which often restricts meaning through strict literalism.<\/p>\n

                  \n
                1. Theory of Emanation, Prophethood, and Knowledge<\/strong><\/li>\n<\/ol>\n

                  The emanation model is seen as effective for explaining being and knowledge but problematic due to its deterministic implications. Ghaz\u0101l\u012b appropriates its content while transforming its form, presenting prophethood as an experiential and inspirational mode of knowledge.<\/p>\n

                    \n
                  1. Limits of Reason and the Role of Inspiration<\/strong><\/li>\n<\/ol>\n

                    Reason alone cannot reach ultimate truth; inspiration and prophecy go beyond its bounds. However, this raises questions of certainty and epistemological validation. Ghaz\u0101l\u012b responds by invoking the distinction between heart and soul and the concept of yaq\u012bn (certainty).<\/p>\n

                      \n
                    1. Human\u2013Divine Relation: Certainty Through Experience<\/strong><\/li>\n<\/ol>\n

                      For Ghaz\u0101l\u012b, knowledge is not merely theoretical but existential. True certainty arises through inner experience and spiritual orientation toward God. This reflects a distinctly Sufi epistemology, where knowledge is transformative.<\/p>\n

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

                      This seminar explores Ghaz\u0101l\u012b\u2019s multi-layered metaphysical framework connecting being, knowledge, and truth through the lens of divine light. By reinterpreting attributes, metaphors, and the emanation model, he constructs a system in which intellect, inspiration, and prophecy converge. Ultimately, Ghaz\u0101l\u012b moves beyond kal\u0101m and philosophy toward a Sufi-based epistemology grounded in experience and certainty.<\/p>\n

                       <\/p>\n

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

                      EKREM DEM\u0130RL\u0130: GAZZ\u00c2L\u00ce, M\u0130\u015eK\u00c2T\u00dc’L-ENV\u00c2R 6. 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-5263","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5263","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=5263"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5263\/revisions"}],"predecessor-version":[{"id":5264,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5263\/revisions\/5264"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5263"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}