{"id":8444,"date":"2025-12-01T11:12:11","date_gmt":"2025-12-01T08:12:11","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8444"},"modified":"2025-12-01T11:12:11","modified_gmt":"2025-12-01T08:12:11","slug":"osman-demir-gazzali-el-iktisad-fil-itikad-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/osman-demir-gazzali-el-iktisad-fil-itikad-1-seminer-ozeti\/","title":{"rendered":"OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerin amac\u0131, Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d fi\u2019l-\u0130tik\u00e2d<\/em> adl\u0131 eserinin temel hedefini, kel\u00e2m ilmi i\u00e7indeki konumunu ve Gazz\u00e2l\u00ee\u2019nin itikad\u00ee konularda \u201corta yol\u201d yakla\u015f\u0131m\u0131n\u0131 nas\u0131l temellendirdi\u011fini a\u00e7\u0131klamakt\u0131r. Seminer, eser boyunca Gazz\u00e2l\u00ee\u2019nin ak\u0131l\u2013vahiy dengesi, ispat y\u00f6ntemi, naslar\u0131n anla\u015f\u0131lmas\u0131, a\u015f\u0131r\u0131l\u0131klardan uzak durma \u00e7a\u011fr\u0131s\u0131 ve inan\u00e7 esaslar\u0131n\u0131n savunulmas\u0131nda izledi\u011fi metodolojinin anla\u015f\u0131lmas\u0131n\u0131 hedefler.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. \u0130ktis\u00e2d Kavram\u0131n\u0131n Anlam\u0131 ve Eserin Amac\u0131<\/strong><\/li>\n<\/ol>\n

    Gazz\u00e2l\u00ee\u2019nin kitab\u0131na \u201cel-\u0130ktis\u00e2d\u201d ad\u0131n\u0131 vermesi bilin\u00e7lidir; burada ama\u00e7 itikad\u00ee meselelerde ne a\u015f\u0131r\u0131l\u0131\u011fa ka\u00e7mak ne de eksik b\u0131rakmakt\u0131r. \u201c\u0130ktis\u00e2d\u201d denge, \u00f6l\u00e7\u00fcl\u00fcl\u00fck ve orta yolu ifade eder. Gazz\u00e2l\u00ee\u2019ye g\u00f6re itikatta \u00f6l\u00e7\u00fc, hem a\u015f\u0131r\u0131 te\u2019vile hem de akl\u0131 tamamen terk eden laf\u0131zc\u0131l\u0131\u011fa d\u00fc\u015fmeden hakikati kavramakt\u0131r. Eserin amac\u0131, s\u0131radan m\u00fcminin anlayabilece\u011fi bir berrakl\u0131kla inan\u00e7 esaslar\u0131n\u0131 temellendirmektir.<\/p>\n

      \n
    1. Kel\u00e2m \u0130lminin Gereklili\u011fi ve Gazz\u00e2l\u00ee\u2019nin Metodu<\/strong><\/li>\n<\/ol>\n

      Gazz\u00e2l\u00ee kel\u00e2m ilminin zorunlulu\u011funu kabul eder; zira bid\u2019at, sapma ve yanl\u0131\u015f yorumlar kar\u015f\u0131s\u0131nda inanc\u0131 koruyacak ilmi bir disiplin gereklidir. Ancak bu zorunlulu\u011fu kabul ederken yine \u00f6l\u00e7\u00fcl\u00fcl\u00fc\u011f\u00fc vurgular. Kel\u00e2m ne tamamen terk edilmeli ne de hayat\u0131n t\u00fcm alan\u0131n\u0131 ku\u015fatacak \u015fekilde geni\u015fletilmelidir. Gazz\u00e2l\u00ee buna \u201cte\u2019vile kar\u015f\u0131 tefv\u00eez, akla kar\u015f\u0131 vahiy, zahire kar\u015f\u0131 bat\u0131n aras\u0131ndaki denge\u201d diye i\u015faret eder.<\/p>\n

        \n
      1. Akl\u0131n Rol\u00fc ve S\u0131n\u0131rlar\u0131<\/strong><\/li>\n<\/ol>\n

        Akl\u0131n rol\u00fc eserde merkezi bir noktadad\u0131r. Gazz\u00e2l\u00ee\u2019ye g\u00f6re ak\u0131l, Allah\u2019\u0131n verdi\u011fi en g\u00fc\u00e7l\u00fc delil arac\u0131d\u0131r; inan\u00e7 esaslar\u0131n\u0131n anla\u015f\u0131lmas\u0131nda ve savunulmas\u0131nda ka\u00e7\u0131n\u0131lmazd\u0131r. Ancak ak\u0131l s\u0131n\u0131rs\u0131z bir otorite de\u011fildir; akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 belirleyen \u015fey vahiydir. Gazz\u00e2l\u00ee bu bak\u0131mdan akl\u0131 putla\u015ft\u0131ran filozoflara da, akl\u0131 neredeyse yok sayan a\u015f\u0131r\u0131 zahir\u00ee e\u011filimlere de kar\u015f\u0131 \u00e7\u0131kar.<\/p>\n

          \n
        1. Te\u2019vil Problemi ve A\u015f\u0131r\u0131l\u0131k Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Gazz\u00e2l\u00ee te\u2019vilin tamamen reddedilemeyece\u011fini belirtir; baz\u0131 ayetler ve hadisler te\u2019vili zorunlu k\u0131lar. Ancak keyf\u00ee te\u2019vil hakikati bozar. A\u015f\u0131r\u0131 te\u2019vilin sapma getirdi\u011fini, zamans\u0131z ve zeminsiz te\u2019villerin ise insan\u0131 do\u011fru anlamdan uzakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 ifade eder. Ayn\u0131 \u015fekilde her \u015feyi lafza hapsetmek de do\u011fru de\u011fildir. \u0130ktis\u00e2d ilkesi burada da i\u015fler: s\u0131n\u0131rl\u0131 te\u2019vil + temel metinlere sadakat.<\/p>\n

            \n
          1. \u0130tikad\u0131n Temellendirilmesinde Delil Kullan\u0131m\u0131<\/strong><\/li>\n<\/ol>\n

            Eserde delil\u2013medeniyet ili\u015fkisine vurgu vard\u0131r. Gazz\u00e2l\u00ee\u2019ye g\u00f6re inan\u00e7, k\u00f6r bir taklit de\u011fil, delile dayal\u0131 bir kabulleni\u015f olmal\u0131d\u0131r. Delil, iman\u0131 g\u00fc\u00e7lendirir, sars\u0131nt\u0131lara kar\u015f\u0131 korur. Bu deliller akl\u00ee ve nakl\u00ee olarak ikiye ayr\u0131l\u0131r; akl\u00ee delillerin yeri \u00f6zellikle m\u00fcmkin\u2013vacip ayr\u0131m\u0131, hud\u00fbs delili, sebep-sonu\u00e7 ili\u015fkisi gibi temel konularda belirgindir.<\/p>\n

              \n
            1. Gazz\u00e2l\u00ee\u2019nin Toplumsal ve Ahlaki Kayg\u0131lar\u0131<\/strong><\/li>\n<\/ol>\n

              Gazz\u00e2l\u00ee itikat ilminde teorik tart\u0131\u015fmalar\u0131n pratik sonu\u00e7lar do\u011furdu\u011funu hat\u0131rlat\u0131r. A\u015f\u0131r\u0131 tart\u0131\u015fmalar toplumu b\u00f6lebilir, taassup ve kibir \u00fcretebilir. Bu nedenle \u201ciktis\u00e2d\u201d sadece teorik bir kavram de\u011fil ayn\u0131 zamanda ahlaki bir ilkedir: tart\u0131\u015fmay\u0131 edeple y\u00fcr\u00fctmek, kar\u015f\u0131t\u0131n\u0131 k\u00fc\u00e7\u00fcmsememek, hakikati kavramaya niyet etmek.<\/p>\n

                \n
              1. \u0130tikatta Orta Yolun Teolojik Sonu\u00e7lar\u0131<\/strong><\/li>\n<\/ol>\n

                Orta yol, hem akl\u0131n hem vahyin gere\u011fini yerine getirmektir. Bu ilke sayesinde inan\u00e7, hem i\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc hem toplumsal birli\u011fi korur. Gazz\u00e2l\u00ee\u2019nin metodunun as\u0131l hedefi de budur: hakikati koruyan, insan\u0131 a\u015f\u0131r\u0131l\u0131klar\u0131n y\u0131prat\u0131c\u0131l\u0131\u011f\u0131ndan uzak tutan bir itikat in\u015fas\u0131.<\/p>\n

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

                Bu seminer, Gazz\u00e2l\u00ee\u2019nin el-\u0130ktis\u00e2d fi\u2019l-\u0130tik\u00e2d<\/em> eserini \u201corta yol\u201d ve \u201c\u00f6l\u00e7\u00fcl\u00fcl\u00fck\u201d kavramlar\u0131 \u00fczerinden okuman\u0131n zorunlu oldu\u011funu g\u00f6stermi\u015ftir. Gazz\u00e2l\u00ee, itikad\u0131 savunurken hem akl\u0131 hem vahyi birlikte kullan\u0131r; te\u2019vili s\u0131n\u0131rl\u0131 ama gerekli g\u00f6r\u00fcr; a\u015f\u0131r\u0131l\u0131\u011f\u0131 reddeder; delile dayal\u0131 bir iman anlay\u0131\u015f\u0131 \u00f6nerir. B\u00f6ylece eser, kel\u00e2m\u00ee gelene\u011fin en dengeli ve \u00f6\u011fretici metinlerinden biri olarak \u00f6ne \u00e7\u0131kar.<\/p>\n

                 <\/p>\n

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

                The purpose of this seminar is to explain the main aim of al-Ghaz\u0101l\u012b\u2019s al-Iqtis\u0101d f\u012b al-I\u2018tiq\u0101d<\/em>, to clarify his principle of moderation in theology, and to show how he balances reason and revelation, proof and faith, literalism and interpretation.<\/p>\n

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

                  \n
                1. The Meaning of \u201cIqtis\u0101d\u201d and the Aim of the Work<\/strong><\/li>\n<\/ol>\n

                  \u201cIqtis\u0101d\u201d means balance and moderation. Al-Ghaz\u0101l\u012b uses it to describe a middle way in creed, avoiding both excessive rationalism and rigid literalism.<\/p>\n

                    \n
                  1. The Necessity of Kal\u0101m and Ghaz\u0101l\u012b\u2019s Method<\/strong><\/li>\n<\/ol>\n

                    Kal\u0101m is necessary to protect belief from deviation, but must remain within limits. Ghaz\u0101l\u012b emphasizes disciplined reasoning that respects revelation.<\/p>\n

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

                      Reason is a divine tool of understanding and defense, yet not an unlimited authority. Revelation defines its boundaries.<\/p>\n

                        \n
                      1. The Problem of Interpretation<\/strong><\/li>\n<\/ol>\n

                        Interpretation is sometimes necessary but must be controlled. Excessive or arbitrary interpretation leads to distortion.<\/p>\n

                          \n
                        1. Use of Proof in Theology<\/strong><\/li>\n<\/ol>\n

                          Faith should rely on proof rather than blind imitation. Ghaz\u0101l\u012b employs rational and scriptural arguments in harmony.<\/p>\n

                            \n
                          1. Social and Ethical Considerations<\/strong><\/li>\n<\/ol>\n

                            Theology affects community life. Excessive debate breeds arrogance and division; moderation preserves unity.<\/p>\n

                              \n
                            1. The Theological Outcome of the Middle Path<\/strong><\/li>\n<\/ol>\n

                              The balanced approach protects both doctrinal stability and communal harmony.<\/p>\n

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

                              The seminar concludes that al-Ghaz\u0101l\u012b\u2019s method establishes a consistent, balanced theological framework that employs reason without absolutizing it, respects revelation without freezing it, and defends faith through measured interpretation and disciplined argumentation.<\/p>\n

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

                              OSMAN DEM\u0130R, GAZZ\u00c2L\u00ce, EL-\u0130KT\u0130S\u00c2D F\u0130\u2019L-\u0130T\u0130K\u00c2D 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/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-8444","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8444","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=8444"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8444\/revisions"}],"predecessor-version":[{"id":8445,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8444\/revisions\/8445"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8444"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}