{"id":4776,"date":"2022-11-19T11:44:15","date_gmt":"2022-11-19T11:44:15","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=4776"},"modified":"2022-11-19T11:44:15","modified_gmt":"2022-11-19T11:44:15","slug":"ghazali-dusuncesinde-metodolojik-yaklasimlar-methodological-approaches-in-ghazali-thought","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/ghazali-dusuncesinde-metodolojik-yaklasimlar-methodological-approaches-in-ghazali-thought\/","title":{"rendered":"Ghazali d\u00fc\u015f\u00fcncesinde metodolojik yakla\u015f\u0131m(lar) \/ Methodological approaches in Ghazali thought"},"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 19.11.2022<\/strong><\/p>\n

Ghazali (Abu Hamid Muhammed) d\u00fc\u015f\u00fcncesinin ortaya \u00e7\u0131kmas\u0131 ve geli\u015fmesinde uygulad\u0131\u011f\u0131 metodolojik yakla\u015f\u0131m\u0131n pay\u0131n\u0131 g\u00f6z ard\u0131 etmemek gerekir. Her alimin d\u00fc\u015f\u00fcnce geli\u015ftirebildi\u011fi ve bunu s\u00f6yleme d\u00f6kt\u00fc\u011f\u00fc ger\u00e7e\u011fi ile, Ghazali gibi bir alimin d\u00fc\u015f\u00fcncesinin bug\u00fcne kadar etkili olmas\u0131nda belirleyici hususun metodolojisi olmas\u0131, temel \u015fartlardan biri gibi g\u00f6z\u00fck\u00fcyor.<\/p>\n

Ghazali\u2019nin kaleme ald\u0131\u011f\u0131, Al-Munqidh min al-Dalal <\/em>isimli otobiyografik \u00e7al\u0131\u015fmas\u0131n\u0131n daha ba\u015flar\u0131nda, bu metodolojik yakla\u015f\u0131m\u0131n izleri ve a\u00e7\u0131l\u0131mlar\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcn.<\/p>\n

Bu metodolojik yakla\u015f\u0131mlara ge\u00e7meden \u00f6nce, Ghazali\u2019nin bunlar\u0131 nas\u0131l edindi\u011fi konusu \u00f6nem ta\u015f\u0131yor. Hi\u00e7 ku\u015fku yok ki, ya\u015fad\u0131\u011f\u0131 d\u00f6nemin \u0130slam d\u00fc\u015f\u00fcncesinin ve \u00f6zellikle, Abbasi Halifeli\u011fi sosyal ve siyasal \u015fartlar\u0131n\u0131n da katk\u0131s\u0131yla ula\u015ft\u0131\u011f\u0131 nokta \u00f6nem arz ederken, bunun hususi bir ara\u015ft\u0131rma konusu oldu\u011funa i\u015faret etmek gerekir.<\/p>\n

Ghazali\u2019nin soru-cevap y\u00f6ntemi ile kendi d\u00fc\u015f\u00fcnce evrenini okurla payla\u015ft\u0131\u011f\u0131 sayfalar, analitik d\u00fc\u015f\u00fcncesinin temel izleklerini olu\u015fturuyor.<\/p>\n

Asl\u0131nda, s\u00f6z konusu bu analitik ve ele\u015ftirel tutum ve yakla\u015f\u0131mlar\u0131n (critical perspective<\/em>)[1]<\/a> bizatihi Ghazali’nin ele\u015ftiriye tabii tutttu\u011fu \u00f6zellikle, kelamc\u0131lar (m\u00fctekallimun<\/em>) bir ba\u015fka a\u00e7\u0131dan yakla\u015f\u0131ld\u0131\u011f\u0131nda \u2018spek\u00fclatif teoloji\u2019 (speculative theology<\/em>)[2]<\/a> ile felsefecilerin de y\u00f6ntemleri aras\u0131nda yer almas\u0131 ortada bir t\u00fcr ten\u00e2kuzun var oldu\u011fu izlenimi uyand\u0131r\u0131yor.<\/p>\n

Bu noktada, metodolojik benzerli\u011fe ra\u011fmen, felsefecilerle ayr\u0131\u015ft\u0131\u011f\u0131 noktan\u0131n bu disiplin mensuplar\u0131n\u0131n teolojik verileri g\u00f6z ard\u0131 eden, bir anlamda sek\u00fcler bir ba\u011flam\u0131 temel alarak d\u00fc\u015f\u00fcncelerini \u015fekillendirmeleridir.<\/p>\n

Ghazali\u2019de bu benzerli\u011fin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 konusu, ya\u015fad\u0131\u011f\u0131 d\u00f6nemin e\u011fitim-\u00f6\u011fretim yap\u0131s\u0131n\u0131n anla\u015f\u0131lmas\u0131n\u0131 gerekli k\u0131l\u0131yor.<\/p>\n

Bu noktada, kelamc\u0131lar kendi disiplinlerinin hakim oldu\u011fu kurumlarda dinin yani, \u0130slam\u2019\u0131n bilgi kaynaklar\u0131n\u0131n anla\u015f\u0131l\u0131rl\u0131\u011f\u0131n\u0131 sa\u011flama ad\u0131na ba\u015fvurduklar\u0131 mant\u0131k ve rasyonalite yakla\u015f\u0131mlar\u0131 ba\u015fta olmak \u00fczere, \u00e7e\u015fitli y\u00f6ntem bi\u00e7imlerini g\u00fcndeme ta\u015f\u0131m\u0131\u015ft\u0131r.<\/p>\n

Felsefecilerin de benzer bir yol \u00fczere olduklar\u0131 anla\u015f\u0131l\u0131r bir durumdur. Asl\u0131nda, ikincisinin yani, felsefecilerin metodolojik yakla\u015f\u0131m\u0131n\u0131n kelamc\u0131lar taraf\u0131ndan edinildi\u011fini s\u00f6ylemek, tarihi geli\u015fim s\u00fcreci noktas\u0131nda (chronology<\/em>) daha do\u011fru olacakt\u0131r.<\/p>\n

Ghazali\u2019nin ele\u015ftirdi\u011fi taklit\u00e7iler olarak adland\u0131r\u0131labilecek ele\u015ftirel d\u00fc\u015f\u00fcnceyi metodoloji olarak kullanmayan \u00fc\u00e7\u00fcnc\u00fc grup yani, Batiniyye\u2019dir (ta\u2019lim\/talimiyyah<\/em>).<\/p>\n

Ghazali\u2019nin, yukar\u0131daki mutekallimun<\/em> ve felsefecilerin i\u00e7inde yer ald\u0131\u011f\u0131 disiplinlerde g\u00fcndeme gelen mant\u0131k, rasyonalite metodlar\u0131n\u0131 bizatihi bu disiplinlerin temsilcilerinin g\u00f6r\u00fc\u015flerini ele\u015ftirmek i\u00e7in kullanmas\u0131 onun, hangi noktada \u00f6tekilerden ayr\u0131\u015ft\u0131\u011f\u0131n\u0131 sormay\u0131 gerektiriyor.<\/p>\n

Buna verilebilecek cevap, her iki ekol\u00fcn kulland\u0131\u011f\u0131 metodlar\u0131n yan\u0131 s\u0131ra, Ghazali\u2019nin \u201cKur\u2019an-i y\u00f6ntemi\u201d (Qur\u2019anic methodology<\/em>) \u00f6ncelleyen veya bunu merkeze alan bir metodolojik \u00e7er\u00e7eveye sahip olmas\u0131d\u0131r denilebilir.[3]<\/a> Asl\u0131nda, bu yakla\u015f\u0131m tam da, onu epistemolojik temeller noktas\u0131nda ele\u015ftiriye tabi tuttu\u011fu \u00e7evrelerden ay\u0131ran bir \u00f6zellik olarak yans\u0131yor.<\/p>\n

Buna il\u00e2ve olarak, Ghazali\u2019nin bu ekollere mensup olmamas\u0131 ve bunun yan\u0131 s\u0131ra, d\u00f6nemin bu k\u00f6kl\u00fc ekollerine y\u00f6nelik ele\u015ftirileri, onu bir t\u00fcr kendinde\/\u00f6z-\u00f6\u011frenici (self-learner<\/em>) bir ki\u015fili\u011fe sahip oldu\u011funu ortaya koyuyor.[4]<\/a> Yine burada, d\u00f6nemin kaotik \u015fartlar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda sadece, Ghazali\u2019nin tek ba\u015f\u0131na ele\u015ftirel tutum geli\u015ftirdi\u011fini s\u00f6ylemek herhalde pek m\u00fcmk\u00fcn de\u011fil.<\/p>\n

Ancak Ghazali\u2019yi, benzer metodolojik tutum ve ele\u015ftirel yakla\u015f\u0131mlar sergiledi\u011fi varsay\u0131lacak benzeri alimlerden ay\u0131ran hususun, onun yukar\u0131daki metodolojisi kadar ve\/ya belki de ortaya koydu\u011fu sistematik yakla\u015f\u0131m\u0131 ve yorumsamac\u0131l\u0131\u011f\u0131 olmu\u015ftur.<\/p>\n

Bu iki metodolojiyi hakk\u0131yla kullanmas\u0131 onu, bir \u00f6nceki yaz\u0131da k\u0131saca dikkat \u00e7ekti\u011fimiz, Ba\u011fdat merkezli Abbasi Halifeli\u011fi\u2019nin sonlar\u0131na tekab\u00fcl eden d\u00f6neminin sosyolojik ger\u00e7eklikleri olarak halifelik kurumu ve siyaset kurumu aras\u0131nda ya\u015fanan ayr\u0131\u015fma; Fatimiler \u00f6zelinde M\u0131s\u0131r\u2019da d\u0131\u015f\u0131nda alternatif halifelik mekanizmas\u0131n\u0131n olu\u015fturulmas\u0131; toplumsal \u00e7\u00f6z\u00fclmeler vb. s\u00fcre\u00e7ler ve bunlar\u0131n arka pl\u00e2n\u0131nda yer alan dini\/entellekt\u00fcel \u00e7eli\u015fkilerin kar\u015f\u0131s\u0131nda bir anlamda yeniden \u0130slamla\u015fma (re-Islamization<\/em>) denilebilecek bir s\u00fcreci ba\u015flatmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

Ghazali ve\/ya Ghazali d\u00fc\u015f\u00fcncesinin, aradan ge\u00e7en uzun y\u00fczy\u0131llar boyunca h\u00e2l\u00e2 referans kayna\u011f\u0131 olmas\u0131 hi\u00e7 ku\u015fku yok ki, benzeri sosyolojik k\u0131r\u0131lmalar\u0131n, bozulmalar\u0131n varl\u0131\u011f\u0131yla izah edilebilir. G\u00fcn\u00fcm\u00fczde Do\u011fu\u2019dan Bat\u0131\u2019ya \u0130slam co\u011frafyas\u0131nda d\u00fc\u015f\u00fcnce ve pratikte ya\u015fanan k\u0131r\u0131lmalar s\u00fcrecinde Ghazali\u2019ye ba\u015fvurunun b\u00f6ylesi anlaml\u0131 bir yan\u0131 oldu\u011fu ortadad\u0131r.<\/p>\n

Ghazali\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemin temelde ba\u015fat felsefi yap\u0131la\u015fmas\u0131nda Yunan gelene\u011finin hakim oldu\u011fu y\u00f6n\u00fcndeki tutumuyla g\u00fcn\u00fcm\u00fcz \u00f6zellikle sosyal bilimler yakla\u015f\u0131mlar\u0131n\u0131n Bat\u0131\u2019da geli\u015ftirilen epistemolojik yakla\u015f\u0131mlara ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 aras\u0131nda bir benzerlik mevcut mudur?<\/p>\n

\u015eayet b\u00f6ylesi bir benzerlik var ise, ya\u015fanan g\u00fcndelik pratikler problemlerinin kayna\u011f\u0131n\u0131n teorik ve\/ya epistemolojik arka pl\u00e2n\u0131n\u0131 ele almak, Ghazali metodolojisine ba\u015fvurman\u0131n rasyonalitesini olu\u015fturuyor denilebilir. Ancak burada dikkate \u015fayan husus, -yukar\u0131da vurguland\u0131\u011f\u0131 \u00fczere-, Ghazali\u2019nin ba\u015fvurdu\u011fu ve uygulad\u0131\u011f\u0131 metodolojiler aras\u0131nda yer alan sistematik yakla\u015f\u0131m\u0131 ve yorumsamac\u0131l\u0131\u011f\u0131d\u0131r.<\/p>\n

D\u00f6neminin sadece mutekallimin<\/em> ve felsefecilerini de\u011fil, taklit\u00e7ilerini de (Bat\u0131niyye<\/em>) ele\u015ftireye tabi tutan Ghazali\u2019nin, bu iki \u00f6zel metodolojisinin ne denli kullan\u0131l\u0131p kullan\u0131lmad\u0131\u011f\u0131 \u00fczerinde durulmaya de\u011fer bir konudur.<\/p>\n

[1]<\/a> Ali Issas Othman. (1960). The Concept of Man in Islam: In the Writings of Al-Ghazali<\/em>, Cairo: Dar al-Maaref, s. 7, 8.<\/p>\n

[2]<\/a> Ali Issas Othman. (1960). The Concept of Man in Islam: In the Writings of Al-Ghazali<\/em>, Cairo: Dar al-Maaref, s. 12.<\/p>\n

[3]<\/a> Ghazali. (1980). Deliverance from Error<\/em> (al-Munqidh min al-Dalal), (Tr.: Richard J.\u00a0 McCarthy), Beirut: American University of Beirut, s. xi.<\/p>\n

[4]<\/a> Ghazali. (1980). Deliverance from Error<\/em> (al-Munqidh min al-Dalal), (Tr.: Richard J.\u00a0 McCarthy, American University of Beirut, s. 18.<\/p>\n","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 19.11.2022 Ghazali (Abu Hamid Muhammed) d\u00fc\u015f\u00fcncesinin ortaya […]<\/p>\n","protected":false},"author":1,"featured_media":4777,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-4776","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4776","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=4776"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4776\/revisions"}],"predecessor-version":[{"id":4778,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/4776\/revisions\/4778"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/4777"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=4776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=4776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=4776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}