{"id":4769,"date":"2022-11-15T14:38:54","date_gmt":"2022-11-15T14:38:54","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=4769"},"modified":"2022-11-20T03:13:22","modified_gmt":"2022-11-20T03:13:22","slug":"ghazali-dusuncesi-ve-donemin-toplumsal-yapisi-ghazali-thought-and-social-structure-of-the-period","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/ghazali-dusuncesi-ve-donemin-toplumsal-yapisi-ghazali-thought-and-social-structure-of-the-period\/","title":{"rendered":"Ghazali d\u00fc\u015f\u00fcncesi ve d\u00f6nemin toplumsal yap\u0131s\u0131 \/ Ghazali thought and social structure of the period"},"content":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 15.11.2022<\/strong><\/p>\n

Ghazali ad\u0131yla me\u015fhur Abu Hamid Muhammed\u2019in \u0130slam co\u011frafyas\u0131nda belirgin bir \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131na ku\u015fku yok. Ghazali d\u00fc\u015f\u00fcncesini, aradan ge\u00e7en y\u00fczy\u0131llara ra\u011fmen, h\u00e2l\u00e2 anlaml\u0131 k\u0131lan unsurun, uygulad\u0131\u011f\u0131 metodolojik b\u00fct\u00fcnl\u00fckle a\u00e7\u0131klamak m\u00fcmk\u00fcn.<\/p>\n

Bununla birlikte, her d\u00fc\u015f\u00fcn\u00fcr ve alim gibi Ghazali\u2019yi de \u2018in\u015fa eden\u2019 bir toplumsal yap\u0131 ve bu toplumsal yap\u0131ya onun verdi\u011fi tepkilerin \u00fczerinde durmak gerekir. Bu yakla\u015f\u0131m, bize sadece Ghazali d\u00fc\u015f\u00fcncesini de\u011fil, ayn\u0131 zamanda geli\u015ftirdi\u011fi d\u00fc\u015f\u00fcncenin temel dayanaklar\u0131n\u0131, neden ve ni\u00e7ini\u2019nin de anla\u015f\u0131lmas\u0131na olanak tan\u0131yacakt\u0131r.<\/p>\n

Burada yap\u0131lmakta olan vurgunun sadece Ghazali\u2019nin, al-Farabi ve Ibn Sina\u2019ya y\u00f6nelik ele\u015ftirileri \u00fczerine oturtulan bir yakla\u015f\u0131m\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmelidir. Kald\u0131 ki, bu iki \u2018\u00f6zel \u0130slam filozofu\u2019nun d\u0131\u015f\u0131na \u00e7\u0131karak, Ghazali\u2019nin muhatap ald\u0131\u011f\u0131 ve ele\u015ftirmeye de\u011fer buldu\u011fu \u00e7evreler aras\u0131nda m\u00fctekallibun<\/em>, Bat\u0131niler ve felsefecilerin yer almas\u0131 gayet anlaml\u0131d\u0131r. Bu \u00fc\u00e7 temel gruba y\u00f6nelik ele\u015ftirel yakla\u015f\u0131m\u0131 asl\u0131nda, bizatihi hem metod olarak hem de sosyolojik\/bilimsel ger\u00e7eklik alan\u0131 olarak Ghazali\u2019nin d\u00f6nemini ne denli iyi anlad\u0131\u011f\u0131n\u0131 da ortaya koymaktad\u0131r.<\/p>\n

Bir ba\u015fka ifadeyle s\u00f6ylemek gerekirse, ya\u015fad\u0131\u011f\u0131 d\u00f6nemin sosyolojik verilerinin bize, onun neden ele\u015ftirel d\u00fc\u015f\u00fcnceyi geli\u015ftirdi\u011fine dair gayet \u00f6nemli veriler sundu\u011funu ileri s\u00fcrebiliriz. Bu durum, tam da \u2018Ghazali d\u00f6nemi sosyolojisi\u2019 ad\u0131 verilebilecek bir adland\u0131rmaya imk\u00e2n tan\u0131maktad\u0131r.<\/p>\n

Bu noktada, Mil\u00e2di 11. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na ve 12. y\u00fczy\u0131l\u0131n ilk on y\u0131l\u0131na s\u0131\u011fan Ghazali\u2019nin ya\u015fam\u0131 sadece, bireysel bir nitelik ta\u015f\u0131mad\u0131\u011f\u0131 gibi, eserleri de geli\u015fig\u00fczel veya zaman\u0131n\u0131n s\u0131n\u0131rlar\u0131yla \u00e7evrili de\u011fil.<\/p>\n

Aksine, arada ge\u00e7en y\u00fczy\u0131llar boyunca neredeyse her nesil taraf\u0131ndan onun yenilenerek okunmas\u0131n\u0131 sa\u011flayan ve b\u00f6ylece bin y\u0131l\u0131n \u00f6tesine yani, bug\u00fcne ta\u015f\u0131yan hususlar, ortaya koydu\u011fu eserlerde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulan ya\u015fad\u0131\u011f\u0131 d\u00f6nemin sosyolojik ger\u00e7ekliklerinin \u015fu ya da bu \u015fekilde bir t\u00fcr devaml\u0131l\u0131k arz etmesiyle a\u00e7\u0131klanabilir.<\/p>\n

Bununla birlikte, bu yakla\u015f\u0131m\u0131n bir t\u00fcr s\u0131n\u0131rl\u0131l\u0131\u011f\u0131 i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131na da ku\u015fku bulunmuyor. Nihayetinde gerek toplumsal de\u011fi\u015fme olgusu, gerekse inan\u00e7 ekseninde ortaya konulan m\u00fcceddid kavram\u0131n\u0131n her y\u00fczy\u0131la yay\u0131lmas\u0131 konusu, \u201cni\u00e7in Ghazali ve d\u00fc\u015f\u00fcncesi?\u201d sorusuna daha anlaml\u0131 ve rasyonel cevaplar verilmesini gerektiriyor.<\/p>\n

Ghazali\u2019yi bir f\u0131k\u0131h alimi, bir sufi ve\/ya bir m\u00fcceddid olarak okuman\u0131n anlaml\u0131 oldu\u011funa ku\u015fku yok. Bununla birlikte, ayn\u0131 zamanda Ghazali\u2019nin ni\u00e7in bir f\u0131k\u0131h alimi, bir sufi ve bir m\u00fcceddid oldu\u011fu y\u00f6n\u00fcnde sorular\u0131 da g\u00fcndeme getirmek gerekir.<\/p>\n

Tam da bu noktada, kar\u015f\u0131m\u0131za donuk, kendinde, mutlak bir birey ve onun d\u00fc\u015f\u00fcncesi de\u011fil, aksine tastamam toplumla i\u00e7 i\u00e7e, i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumu anlamaya \u00e7al\u0131\u015fan ve anlad\u0131k\u00e7a ele\u015ftirelli\u011fi kendinden ba\u015flayarak toplumun geneline y\u00f6nelten bir bireyin \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.<\/p>\n

Buradan bir ad\u0131m daha ileri giderek, Ghazali d\u00f6nemine yap\u0131lmaya \u00e7al\u0131\u015f\u0131lan vurgu, Ghazali\u2019nin tabiri cazise sebepsiz yere veya toplumsal ili\u015fkilerden soyutlanm\u0131\u015fl\u0131kla kendine, yeni ilim ve\/ya yeni d\u00fc\u015f\u00fcnce alanlar\u0131 a\u00e7mak ve\/ya var olanlar\u0131 ele\u015ftirmek suretiyle, ortaya yeni bir eklemlenmi\u015f bilgi \u00fcr\u00fcn\u00fc koyma d\u00fc\u015f\u00fcncesini geli\u015ftirmedi\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr.<\/p>\n

Bunu kaleme ald\u0131\u011f\u0131 biyografik \u00e7al\u0131\u015fmas\u0131 (al-Munqidh min al-Dalal<\/em>) ba\u015fta olmak \u00fczere ilgili di\u011fer \u00e7al\u0131\u015fmalar\u0131nda ele\u015ftirel tutumunda g\u00f6rmek m\u00fcmk\u00fcn.<\/p>\n

Bu noktada, ele\u015ftirel tutumunu neye, kime, hangi kas\u0131tla geli\u015ftirdi\u011fi sorusu temelde, onun bir M\u00fcsl\u00fcman birey olarak ya\u015fad\u0131\u011f\u0131 d\u00f6nemin sosyal ve siyasal \u00e7alkant\u0131lar\u0131 ve hatta, bundan daha \u00e7ok belki de, t\u00fcm bunlar\u0131n zuhur edi\u015fine neden olan d\u00fc\u015f\u00fcnce sistemindeki sorunlar\u0131na, kendi zihninde (intellect<\/em>), vicdan\u0131nda (conscience<\/em>)\u00a0<\/em>ve kalbinde (qalb<\/em>) olu\u015fturdu\u011fu varolu\u015fsal nitelikli sorulara verdi\u011fi kar\u015f\u0131l\u0131klardan kaynakland\u0131\u011f\u0131na i\u015faret ediyor.<\/p>\n

\u00c7e\u015fitli eserlerde Ghazali tan\u0131t\u0131l\u0131rken, \u2018d\u00f6neminin adam\u0131\u2019 tabirine tekab\u00fcl edecek \u015fekilde, gizli a\u00e7\u0131k Abbasi Halifeli\u011fi\u2019nin ula\u015ft\u0131\u011f\u0131 ilim evrenine g\u00f6nderme yap\u0131l\u0131r. Bu g\u00f6ndermede hakl\u0131l\u0131k pay\u0131n\u0131n eri\u015filen zirve d\u00f6nem kadar, ayn\u0131 Abbasi Halifeli\u011fi d\u00f6neminin k\u0131r\u0131lmalar\u0131n, travmalar\u0131n ya\u015fand\u0131\u011f\u0131 bir d\u00f6nem olmas\u0131 ger\u00e7e\u011fini g\u00f6z ard\u0131 etmeyi gerektirmiyor.<\/p>\n

Halifelik makam\u0131 ile siyasal\/askeri iktidar kurumunun belki de ilk kez denilebilecek bir ba\u011flamda ayr\u0131\u015fmas\u0131; Fatimiler \u00f6zelinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, \u201calternatif halifelik\u201d zeminin olu\u015fturulmas\u0131; bu iki siyasal ayr\u0131\u015fman\u0131n felsefi uzant\u0131lar\u0131n\u0131 ya da temellerini olu\u015fturan m\u00fctekallimlerin ve Bat\u0131nili\u011fin g\u00fc\u00e7l\u00fc yap\u0131s\u0131, Ghazali\u2019nin hem bir yandan pratikte bir \u2018ilim adam\u0131\u2019 olarak devlet yap\u0131s\u0131nda i\u015fgal etti\u011fi yer, hem de d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda yo\u011funla\u015ft\u0131\u011f\u0131 alanlar olarak \u00fczerinde durulmay\u0131 gerektiriyor.<\/p>\n

D\u0131\u015f bir etken olarak ayn\u0131 y\u00fczy\u0131l i\u00e7inde Ha\u00e7l\u0131lar\u0131n ba\u015flatt\u0131klar\u0131 kar\u015f\u0131 s\u00fcrecin \u00f6nemini g\u00f6z ard\u0131 etmemekle birlikte, yukar\u0131da de\u011finilen toplumsal olgular\u0131n asl\u0131nda, d\u00f6nemin \u0130slam d\u00fcnyas\u0131n\u0131n nas\u0131l bir d\u00fc\u015f\u00fcnce ve pratik \u00e7er\u00e7evesine oturdu\u011funu g\u00f6stermeye yetiyor.<\/p>\n

Ghazali\u2019yi ve Ghazali d\u00fc\u015f\u00fcncesinin ortaya \u00e7\u0131kmas\u0131nda d\u00f6nemin toplumsal yap\u0131s\u0131ndaki bu k\u0131r\u0131lmalar ve travmalar etken olurken, Ghazali d\u00fc\u015f\u00fcncesinin dikkatle okunmas\u0131 halinde bize, ayn\u0131 zamanda 12. y\u00fczy\u0131l \u015fartlar\u0131ndaki sosyolojik yap\u0131s\u0131 hakk\u0131nda gayet \u00f6nemli veriler sunaca\u011f\u0131n\u0131 da d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Bu yakla\u015f\u0131m\u0131n, \u0130slam toplumlar\u0131n\u0131n bug\u00fcn kar\u015f\u0131 kar\u015f\u0131ya olduklar\u0131 sorunlara bir \u00e7are olabilecek veriler sa\u011flay\u0131p sa\u011flamad\u0131\u011f\u0131 ise, bir ba\u015fka yaz\u0131n\u0131n konusu olmay\u0131 hak ediyor.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 15.11.2022 Ghazali ad\u0131yla me\u015fhur Abu Hamid Muhammed\u2019in […]<\/p>","protected":false},"author":1,"featured_media":4775,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4769","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/4769","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/comments?post=4769"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/posts\/4769\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media\/4775"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/media?parent=4769"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/categories?post=4769"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/indonesia\/wp-json\/wp\/v2\/tags?post=4769"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}